jurists, indeed among most late-comers in questions of jurisprudence. Likewise I have witnessed frequent disagreement between some jurists and certain Sufis, and among the various Sufi orders themselves; similar instances abound.

Whoever Allah has granted guidance and light will discern in all this the benefit of the Qur’an and Sunnah’s prohibitions against such contentiousness and its like. Sound hearts reject it instinctively, and this discernment adds light upon light.

This category, which we have called “diversity of valid approaches,” is one in which each side is correct without hesitation. Blame attaches only to the party that oversteps and wrongs the other. The Qur’an commends both groups in such situations so long as no aggression occurs, as in His words:
“Whatever date-palms you cut down or left standing on their trunks—this was by Allah’s permission” (al-Hashr 5).

The Companions had differed over whether to cut the trees: some felled them, while others left them standing.

And likewise in His saying: