Fath al-Rabbani

Benefits: … Difference of opinion among the mujtahideen is certain; in this hadith, the difference mentioned refers to its impermissible form, or such a difference that leads to an impermissible state, such as differing over the very essence of the Qur’an, or differing over meanings in which ijtihad (independent juristic reasoning) is not permissible at all, or such a difference that becomes a cause of doubt, suspicion, and fitnah (discord and corruption).

The commentator of Abu Dawud, Allamah Azimabadi rahimahullah, says: To doubt the Qur’an being the speech of Allah, or to deliberate on whether this book is created (muhdath) or eternal (qadeem), or to argue in a contentious manner regarding the mutashabihat (ambiguous) verses—all these matters result in denial and disbelief. Or to debate over the seven modes of recitation (qira’at) of the Qur’an, and to accept one recitation as correct and declare the other as false, or to engage in unnecessary debate over the verses of predestination (qadar), or to make such verses the subject of discussion so as to create contradiction within the contents of the Qur’an, in which there appears to be an apparent contradiction in their meanings. (Awn al-Ma’bood: under 4603, the meaning has been presented)

Shaykh al-Albani rahimahullah says: Ibn Abd al-Barr, after mentioning the hadith of Sayyiduna Nawas ibn Sam’an radi Allahu anhu, said: Its meaning is that two individuals engage in contentious discussion over a verse, resulting in one of them denying it, or rejecting it, or falling into doubt regarding it. Such disputation is disbelief (kufr). (Sahihah: 3447)

Mulla Ali Qari rahimahullah said: What is meant by disputation is refuting one another, for example, one person deduces something from one verse, while another deduces the opposite from another verse and attacks him with it, whereas the one studying the Qur’an should seek a way to reconcile and harmonize such verses, so that it becomes clear that the Qur’an confirms itself in its various parts. If he is unable to reconcile the different verses, he should consider it a shortcoming in his own knowledge and understanding, and attribute those verses to Allah Ta’ala and the Messenger of Allah sallallahu alayhi wa sallam, as Allah Ta’ala says: {فَاِنْ تَنَازَعْتُمْ فِیْ شَیْئٍ فَرُدُّوْہُ اِلَی اللّٰہِ وَ الرَّسُوْلِ} … (Surah al-Nisa: 59)!

Then he gave an example:
Allah Ta’ala says: {قُلْ کُلُّ مِنْ عِنْدِ اللّٰہِ} … (Surah al-Nisa: 78) Say: Everything is from Allah.
Whereas in another place He says: {مَا اَصَابَکَ مِنْ حَسَنَۃٍ فَمِنَ اللّٰہِ وَ مَآ اَصَابَکَ مِنْ سَیِّئَۃٍ فَمِنْ نَّفْسِکَ} … (Surah al-Nisa: 79) Whatever good comes to you is from Allah, and whatever evil befalls you is from your own self.

Contradiction: In the first verse, everything is attributed to Allah Ta’ala, and in the second verse, evil is attributed to the servant.

(If other verses, hadiths, and the consensus of the Ummah are considered, then the best reconciliation is that evil also occurs by the will (mashiyyah) of Allah Ta’ala, but that evil is the punishment or recompense for the soul’s sin, so it is attributed to the soul, meaning it is the result of the soul’s errors, as Allah Ta’ala says elsewhere: {وَمَا اَصَابَکُمْ مِّنْ مُّصِیبَۃٍ فَبِمَا کَسَبَتْ اَیْدِیکُمْ وَیَعْفُو عَنْ کَثِیْرٍ} (Surah al-Shura: 30) … Whatever calamity befalls you is because of what your own hands have earned, and He pardons much.)

But if a denier of predestination insists that man himself is the creator of evil and presents this as evidence for the denial of predestination, then this is precisely the disputation that has been prohibited. (Mirqat al-Mafatih: 1/493, the meaning has been written; the paragraph in brackets has been stated by the author himself).

If any Muslim is unable to understand some verses, he should keep the following hadith in mind.

Sayyiduna Amr ibn al-As radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam heard some people differing over the Qur’an and refuting one another. The Prophet sallallahu alayhi wa sallam said: ((Indeed, those before you were destroyed only because of this: they struck the Book of Allah, some parts against others, whereas the Book of Allah was revealed such that one part confirms the other. So do not reject one part of it because of another. Whatever you know of it, say it, and whatever you do not know, refer it to its Knower.)) … Those before you were destroyed only because they set one part of the Book of Allah against another, whereas the Book of Allah was revealed such that one part confirms the other. So do not deny one part of it because of another. Whatever you know of it, state it, and whatever you do not know, refer it to its Knower. (Ahmad, Ibn Majah)