Bukhari

Chapter of Sahih Bukhari Hadith No. 2410: «بَابُ مَا يُذْكَرُ فِي الإِشْخَاصِ وَالْخُصُومَةِ بَيْنَ الْمُسْلِمِ وَالْيَهُودِ:» Relevance between the Chapter Heading and the Hadith:
In the translation of the chapter heading, Imam Bukhari rahimahullah mentioned the dispute between a debtor and a Muslim Jew, but in the hadith itself, there is neither any mention of a debtor nor of a Jew.

Hafiz Ibn Hajar rahimahullah, while explaining the relevance, writes:
«والمقصود منه هنا قوله : فأخذت بيده فأتيت به رسول الله صلى الله عليه وسلم فانه مناسب للترجمة» [فتح الباري، ج 2، ص : 61]
“Imam Bukhari rahimahullah’s intent here is that Sayyiduna Abdullah radi Allahu anhu said: ‘I took his hand and brought him to the Prophet sallallahu alayhi wa sallam.’ Thus, the relevance to the chapter heading is with these very words.”

Allamah Ayni rahimahullah says:
“The correspondence with the chapter heading is found in these words of the hadith:
«لا تختلفوا» up to the end; the dispute in which there is destruction is more severe than a quarrel.” [عمدة القاري، ج 12، ص367]

Muhammad Zakariya Kandhlawi says:
“The relevance between the chapter heading and the hadith is in these words:
«فأخذت بيده فأتيت به».” [الأبواب والتراجم، ج 4، ص : 33]

That is, the Companion took another person and brought him to the Prophet sallallahu alayhi wa sallam. This dispute was regarding the recitation of the Noble Qur’an. Therefore, Imam Bukhari rahimahullah’s intent appears to be that just as fighting and quarreling are prohibited in general circumstances, then all the more so, it is forbidden to dispute regarding the Noble Qur’an.

My Comment:
In the chapter heading, the words “taking the debtor by the hand” have been clarified in relation to the hadith in light of the explanations of the commentators, but the second part of the chapter heading, in which “Jew and Muslim” are mentioned—how is this relevant to the hadith? Upon reflection, it becomes clear that Imam Bukhari rahimahullah, with very precise wording, is alluding to an important issue. In the hadith, it is stated that «من كان قبلكم اختلفوا فأهلكوا»—who were those who disputed? They were the Jews and Christians who disputed. Therefore, the intent of Imam Bukhari rahimahullah here appears to be that whoever does not dispute in the Qur’an and does not create discord in it, he is a Muslim; and if someone creates discord in it or disputes over its verses, then he is following the way of the Jews and Christians. For it is an established matter that whoever follows a people, his fate will be with them. Therefore, disputing over the verses is following the Jews and Christians, and whoever follows them, his fate will be with them, and whoever stays away from disputes will certainly be counted among the Muslims. It is possible that the second part of the chapter heading is connected to this application. «والله اعلم»

Benefit:
The aforementioned hadith is evidence for the seven ahruf (sab‘ah ahruf), that the Qur’an was revealed upon seven modes, the original text of which is found in the books of hadith. In today’s era of tribulation, even the sab‘ah ahruf have been attacked, and many groups of hadith rejecters have tried to make this issue a target. However, the books of hadith clearly mention these seven recitations. The Prophet sallallahu alayhi wa sallam selected seven dialects for the ease of the Ummah so that the Ummah could easily benefit from the recitation of the Noble Qur’an. Therefore, disputing among these reciters was never liked by the Prophet sallallahu alayhi wa sallam.

Imam Ibn Hibban rahimahullah mentioned a hadith:
Sayyiduna Abdullah ibn Mas‘ud radi Allahu anhu said that the Prophet sallallahu alayhi wa sallam taught me Surah Rahman, then I went out towards the mosque where a group of people was sitting. I said to one person, “Recite the Qur’an to me,” and he recited it in a way different from how I recite. I asked, “Who taught you to recite in this way?” He replied, “The Prophet sallallahu alayhi wa sallam taught me.” Sayyiduna Abdullah radi Allahu anhu said: We both went to the Prophet sallallahu alayhi wa sallam and I informed him about the difference in our recitations. Upon hearing this, the face of the Prophet sallallahu alayhi wa sallam changed... The Prophet sallallahu alayhi wa sallam said: “The fact is, those before you were destroyed due to this very dispute.” Then he ordered Sayyiduna Ali radi Allahu anhu, who said that the Prophet sallallahu alayhi wa sallam commands you that “every person should recite the Qur’an in the way he was taught.”

Allamah Ayni rahimahullah, after mentioning this hadith, writes:
“Thus, this is evidence that all these recitations are derived from the sab‘ah ahruf, so their origin is the sab‘ah ahruf, which Imam Ibn Hibban rahimahullah mentioned in his Sahih.” [عمدة القاري، ج 13، ص : 368]

Imam Tabarani rahimahullah narrates a hadith from Sayyiduna Zayd ibn Arqam radi Allahu anhu:
«جاء رجل إلى رسول الله صلى الله عليه وسلم فقال : أقرأني ابن مسعود رضي الله عنه سورة أقرانيها زيد بن ثابت و أقرانيها ابي بن كعب۔۔۔» [معجم الكبير للطبراني : 4937]
“A man came to the Prophet sallallahu alayhi wa sallam and said: Ibn Mas‘ud, Zayd ibn Thabit, and Ubayy ibn Ka‘b radi Allahu anhum have all taught me a surah in different recitations; which recitation should I adopt?” The Prophet sallallahu alayhi wa sallam remained silent, while Sayyiduna Ali radi Allahu anhu was present with him. He said that every person should recite in the way he was taught; that is the best way.”
Therefore, the recitation of the sab‘ah ahruf is to create ease for the Ummah, and for this reason, the Prophet sallallahu alayhi wa sallam always maintained it throughout his life.

Imam Ibn al-Jazari rahimahullah says:
“The fundamental purpose of revealing the Noble Qur’an upon the sab‘ah ahruf is to create ease for this Ummah. Allah, the Exalted, has dealt with this Ummah with gentleness and ease through this.”

Readers! Please take careful note of one important point: the difference in the sab‘ah ahruf is one of variety and diversity, not of contradiction or inconsistency. Not just dozens, but from the earliest generations to the later ones, hundreds of books have been written on the sab‘ah ahruf. For the benefit of students, we list below a few names so that they may refer to these works.

First Century Hijri:
1- «وضع رموز الضبط الدالة على الحركات والتنوين، ابوالاسود الدؤلي (م 69هـ)»
2- «منظومة فى القرأءت، اذ ابراهيم بن محمد بن ابي بكر القاهري (م 163هـ)»
3- «الاختيارات، عيسي بن عمر الثقفي (م 149هـ)»
4- «اعشار القرآن، از قتاده رحمہ الله (م 118هـ)»
5- «القراءة نافع بن عبد الرحمن بن ابي نعيم الليثي رحمہ الله (م 169هـ)»
6- «ال قرأت از عباس بن الفضل الانصاري الواقفي رحمہ الله (م 180هـ)»

Third Century Hijri:
7- «كتاب الشواذ از ابوالعباس احمد بن يحييٰ شيباني رحمہ الله (ت 291هـ)»
8- «كتاب الخمسة از احمد بن جبير بن محمد كوفي رحمہ الله (ت 258هـ)»
9- «قراءة ابي عمرو بن العلاء از يحييٰ بن مبارك يزيدي رحمہ الله (ت 202هـ)»
10- «قراءة النبى صلى الله عليه وسلم از ابوعمر حفص بن عمرو دوري رحمہ الله (ت 246هـ)»

Fourth Century Hijri:
11- «اختلاف قراءة الامصار از محمد بن موسى بن عباس بن مجاهد رحمہ الله (ت 324هـ)»
12- «المصاحف از ابوبكر عبدالله بن سليمان الاشعث سجستاني رحمہ الله (ت 348هـ)»
13- «شواذ السبعة از ابوطاهر عبدالواحد بن عمر البغدادي رحمہ الله (349هـ)»
14- «الصحاح فى ال قرأت از ابوبكر محمد بن حسن بغدادي رحمہ الله (354هـ)»
15- «السبعة فى منازل القراء از ابوبكر احمد بن موسيٰ رحمہ الله (324هـ)»

Fifth Century Hijri:
16- «معاني ال قرأت از ابوالعباس الأندلسي رحمہ الله (410هـ)»
17- «المجتبيٰ فى السبعة از ابوالقاسم عبدالجبار بن أحمد طرطوسي رحمہ الله (ت 420هـ)»
18- «الهداية فى السبعة از ابوالعباس احمد بن ابي العباس المهدوي رحمہ الله (ت 430هـ)»
19- «الروضة فى العشرة از ابوالعباس احمد بن ابي العباس المهدوي رحمہ الله (ت 430هـ)»
20- «بيان السبب الموجب لاختلاف ال قرأت وكثرة للطرق والروايات از ابوعباس احمد بن عماد المهدوي رحمہ الله (ت 430هـ)»
21- «المقنع فى الرسم از عثمان بن سعيد بن عثمان المعروف بالدافي رحمہ الله (ت 444هـ)»
22- «جامع البيان از عثمان بن سعيد ابن عثمان اندلسي رحمہ الله (ت 444هـ)» (Note: He wrote approximately 120 books on various sciences)
23- «المفيد فى العشر از ابونصر احمد بن مسرور بغدادي رحمہ الله (ت 442هـ)»
24- «التلخيص لأصول قراءة نافع بن عبدالرحمن از ابوعمرو عثمان بن سعيد الداني رحمہ الله (ت 444هـ)»
25- «معاني الاحرف السبعة از ابوالفضل عبدالرحمن بن أحمد الرازي رحمہ الله (454هـ)»

Sixth Century Hijri:
26- «المفتاح از ابومنصور محمد بن عبدالمالك بغدادي رحمہ الله (ت 539هـ)»
27- «إرادة الطالب از ابومحمد على بن احمد بغدادي رحمہ الله (ت 541هـ)»
28- «كفاية كبريٰ از ابوالعز محمد بن حسين واسطي رحمہ الله (ت 521هـ)»
29- «كفاية فى الست از محمد بن عبدالله بن على بن احمد بغدادي رحمہ الله (ت 541هـ)»
30- «الايجاز فى ال قرأت السبع از ابومحمد عبدالله البغدادي رحمہ الله (ت541هـ)»
31- «المقصد خلاصة المرشد از محمد ابن جوزي رحمہ الله (ت 597هـ)»
32- «خيرة فى العشر از ابوالفتح مبارك بن احمد الواسطى رحمہ الله (ت 596هـ)»
33- «المفاتيح از ابوالعلا محمد ابي المحاسن كرماني رحمہ الله (ت 563هـ)»
34- «البهجة فى ال قرأت السبع از هبة الله بن يحيىٰ بن محمد رحمہ الله (580هـ)»
35- «تذكرة از ابوالفرج عبدالرحمن بن على رحمہ الله (ت 597ھ)»

Seventh Century Hijri:
36- «البرهان فى قرأت القرآن از فخرالدين الرازي رحمہ الله (ت 606هـ)»
37- «نثر الدرر فى ال قرأت از علم الدين ابوالحسن سخاوي شافعي رحمہ الله (ت 643هـ)»
38- «تقريب البيان فى شواذ القرآن از صفراوي رحمہ الله (ت 636هـ)»
39- «الجامع الأكبر والبحر الازخر از ابوالقاسم عيسي بن عبدالعزيز اسكندري رحمہ الله (ت 629هـ)»
40- «مختصر التبصرة فى ال قرأت از ابوجعفر ابن ابي حجة رحمہ الله (ت 643هـ)»
41- «شرف المراتب و المنازل فى ال قرأت از محمد بن سليمان الشاطبي رحمہ الله (672هـ)»
42- «الشمعة المضية بنشر قرأت السبعة المرضية از كمال الدين ابوعبدالله محمد حنبلي رحمہ الله (ت 656هـ)»

Eighth Century Hijri:
43- «الاختيار فى ال قرأت از احمد بن محمد بن يحييٰ الدمشقي رحمہ الله (ت 732هـ)»
44- «الشرعة فى ال قرأت السبعة از علامه جعبري أبواسحاق رحمہ الله (ت 732هـ)»
45- «تحفة البرزة فى ال قرأت العشرة از محمد عبدالله بن عبدالرحمن رحمہ الله (ت 740هـ)»
46- «الكنز فى ال قرأت العشر از نجم الدين ابومحمد واسطي رحمہ الله (ت 740هـ)»
47- «خلاصة الأبحاث فى شرح نهج ال قرأت الثلاث از علامه جعبرى أبواسحاق ابراهيم بن عمر رحمہ الله (ت 732هـ)»
48- «كنز الاماني فى شرح حرز الاماني از ابراهيم بن عمرو الجبوري رحمہ الله (ت 732هـ)»
49- «لذة السمع فى السبع از ابوجعفر أحمد بن حسن رحمہ الله (ت 728هـ)»
50- «نزهة البررة فى قراءة الأئمة العشرة از علامه جعبري ابراهيم بن عمر رحمہ الله (ت 732هـ)»

Ninth Century Hijri:
51- «مصطلح الارشادات از نورالدين ابوالبقا على بن عثمان بغدادي رحمہ الله (ت 801هـ)»
52- «الكفاية فى القراءة از ابوالبقاء على بن عثمان بن القاصح رحمہ الله (ت 801هـ)»
53- «مسند ال قرأت از اسماعيل بن اسحاق ازدي رحمہ الله (ت 820هـ)»
54- «سراج القاري از نورالدين بغدادي رحمہ الله (ت 801هـ)»
55- «النشر الكبير فى العشرة از ابوالخير شمس الدين محمد جزري رحمہ الله (ت 833هـ)»
56- «طبقات القراء الصغرٰي از ابوالخير شمس الدين محمد جزري رحمہ الله (ت 833هـ)»
57- «طبقات القراء الكبرٰي از أبوالخير شمس الدين محمد جزري رحمہ الله (ت 833هـ)»
58- «ال قرأت از محمد بن محمد بن مرزوق العيسي التلمساني رحمہ الله (ت 842هـ)»
59- «شرح الطيبة من ال قرأت العشر لابن الجوزي از ابوالقاسم محمد بن محمد النويري رحمہ الله (ت 857هـ)»
60- «نظم ال قرأت العشر از فتح الدين محمد بن عبدالرحمن الشافعي رحمہ الله (ت 860هـ)»

Tenth Century Hijri:
61- «بلوغ الاماني فى قراءة ورش از شهاب الدين احمد بن بدرالدين الطيبي رحمہ الله (ت 989هـ)»
62- «الفنون ال قرأت از ابوالعباس محمد بن بكر قسطلاني رحمہ الله (ت 923هـ)»
63- «الدر النشير فى قراءة ابن كثير از جلال الدين السيوطي رحمہ الله (ت 911هـ)»
64- «منظومة ال قرأت از احمد بن احمد الدمشقي رحمہ الله (ت 981هـ)»
65- «اجازة بال قرأت از محمد بن بدرالدين بن محمد رضي الدين رحمہ الله (ت 984هـ)»

Eleventh Century Hijri:
66- «القول النص فى رواية حفص از محمد بن حمدان الموصلي رحمہ الله» (Note: He was alive in the eleventh century Hijri)
67- «الأصول المختصرة عن ال قرأت السبع از سيف الدين بن عطاء الله رحمہ الله (ت 1020هـ)»
68- «ال قرأت الاربع الزائدة على العشر از سلطان بن احمد مزاحي رحمہ الله (ت 1075هـ)»
69- «النكت الوذعية على شرح الجزرية از ذين العابدين بن محي الدين بن ذكريا انصاري رحمہ الله (ت 1068هـ)»
70- «حل الجزرية از عبدالحق بن سيف الدين بن سعدالله رحمہ الله (ت 1052هـ)»

Twelfth Century Hijri:
71- «القصيدة المهذية از على بن محمد بن سليمان المنصوري رحمہ الله (ت 1134هـ)»
72- «اتحاف فضلاء البشر بال قرأت الاربع عشر از احمد بن محمد دمياطي عرف البناء رحمہ الله (ت 1117هـ)»
73- «زبدة العرفان فى وجوه القرآن از حامد بن عبدالفتاح الرومي رحمہ الله»
74- «أحكام النون الساكنة از على بن سليمان المنصوري رحمہ الله (ت 1143هـ)»

Thirteenth Century Hijri:
75- «الفوائد المعتبر از علامه محمد بن احمد شمس معروف به علامه متولى رحمہ الله (ت 1213هـ)»
76- «هبة المنان منظومة فى ال قرأت از محمد بن خليل الطباخ رحمہ الله (ت 1250هـ)»
77- «توضيح المقام از علامه محمد بن أحمد معروف به علامه متولي رحمہ الله (ت 1213هـ)»

Fourteenth Century Hijri:
78- «الرحيق المختوم از حسن بن خلف رحمہ الله (ت 1324هـ)»
79- «تحفة الابرار از أحمد بن عبدالسلام الصفصاني رحمہ الله (ت 1344هـ)»
80- «الفتح الرباني فى ال قرأت السبع من طريق حرز الاماني از محمد البيعرى الدمنهوري رحمہ الله (ت 1335هـ)»

Respected readers! From the previous century up to the fourteenth century Hijri, we have listed the names of these books and scholars who have answered every objection raised against «سبعة أحرف». This is also evidence that in every century, the sab‘ah ahruf held a great status. For the contemporary intellectuals and researchers who deny hadith and qira’at, this is a point of reflection, for in every century, Muslims have accepted these recitations as authoritative, which provides clear evidence of their tawatur (mass transmission).

Hadith Commentary:
The translation of the chapter is derived from the incident where Abdullah ibn Mas'ud (radi Allahu anhu) brought a person to the presence of the Prophet (sallallahu alayhi wa sallam) when he recited the Qur'an incorrectly. When it is permissible to apprehend someone for reciting the Qur'an incorrectly, then it is also permissible to apprehend someone in exchange for one's rightful due, just as the first matter is a precedent, so is the second.

The intended meaning is that quarreling, fighting, and waging war over such minor matters is wrong.

It was incumbent upon Abdullah (radi Allahu anhu) to ask the person the reason for reciting differently.

When he would have said that he heard it in that way from the Prophet (sallallahu alayhi wa sallam), then he should have inquired from the Prophet (sallallahu alayhi wa sallam).

From this hadith, those bigoted followers who cause discord and quarrel with people over matters such as saying "Ameen" aloud or raising the hands (raf‘ al-yadayn) and similar issues should take admonition.

If there is any doubt in a religious matter, one should gently and politely ask the doer for his evidence.

When he presents any evidence from the hadith or the Qur'an, then one should remain silent.

One should not object to him after that.

Every Muslim has the right to act upon whichever hadith he wishes, provided that the hadith is not unanimously abrogated.

From this hadith, it is also derived that the real difference is not that one performs raf‘ al-yadayn and another does not, or that one says "Ameen" aloud and another quietly.

Rather, the real difference is when one unjustly quarrels with another and causes him distress.

Because the Prophet (sallallahu alayhi wa sallam) approved both recitations.

And he condemned fighting and quarreling.

And al-Mazhari said: "Disagreement in the Qur'an is not permissible, because every word of it, if its recitation is permissible in two or more ways, then if someone denies one of those ways or all of them, he has denied the Qur'an. And it is not permissible to speak about the Qur'an based on opinion, because the Qur'an is a Sunnah to be followed. Rather, both should ask about it from someone more knowledgeable than themselves." (Qastallani)

That is, Mazhari said that to differ in the Qur'an is impermissible, because when every word of it is permissible to be recited in both ways, then to deny one recitation or both is to deny the entire Qur'an.

And it is not permissible to say anything about the Noble Qur'an based on one's own opinion, because the Qur'an has been transmitted continuously.

Therefore, it was incumbent upon those who differed to investigate from someone more knowledgeable than themselves.

In short, the type of disagreement that leads to division, discord, and corruption is severely blameworthy, while natural differences are not blameworthy.

From the hadith of the chapter, it is also derived that in claims and legal cases, any Muslim can file a claim against any non-Muslim, and any non-Muslim can file a claim against any Muslim in an Islamic court.

It is not a condition for seeking justice that the plaintiff and the defendant be of the same religion.

Hadith Commentary:
(1)
This title has two parts:
The first is that of apprehending a person and taking him to another place.
If the accused is present at a location and there is a fear that he may disappear or escape, then there is no harm in apprehending him and transferring him to another place or keeping him under surveillance.
When Abdullah ibn Mas'ud (radi Allahu anhu) heard a person reciting in a manner different from what he had heard from the Messenger of Allah (sallallahu alayhi wa sallam), he apprehended him and took him to the Messenger of Allah (sallallahu alayhi wa sallam).
If it is permissible to apprehend and take someone for reciting the Qur'an incorrectly according to one's own assumption, then what harm is there in apprehending and taking someone in exchange for one's rightful due? Just as the first matter is a legal case, the second is of the same nature.

(2)
Hafiz Ibn Hajar (rahimahullah) has written that in this narration, there is mention of apprehending with the hand. Imam Bukhari (rahimahullah) has established his chapter heading based on this, because it involves transferring from one place to another.
At the end of this hadith, there is an exhortation to avoid discord, because natural differences are not blameworthy; rather, the blameworthy difference is that which leads to division and corruption.
There is no doubt that division is a disease that weakens the Ummah, and it should be avoided as much as possible.

Hadith Commentary:
As much as discord and dispute have been prohibited in the Qur’an and Hadith, it is deeply regrettable that Muslims have adopted mutual discord and disputes to the same extent.
Muslims have become divided into so many groups that entire volumes would be required to detail them.
Within Islam itself, so many sects have emerged, and within those sects, further divisions continue to arise. May Allah, at the close of this fourteenth century, grant Muslims understanding so that they may put an end to their mutual differences and unite all those who profess the kalimah upon one God, one Messenger, one Qur’an, and one Ka‘bah.
Ameen.

Hadith Commentary:
The type of disagreement prohibited in this hadith refers to two kinds of differences:
➊
A difference in recitation (qira’ah) that falls outside the seven modes (ahruf sab‘ah) and is based on a solitary report (khabar wahid) or an anomalous recitation (qira’ah shadhdhah).
➋
A difference within the seven modes (ahruf sab‘ah) that becomes a means for a mass-transmitted recitation (qira’ah mutawatirah).
It is absolutely not referring to the type of difference related to the seven modes (ahruf sab‘ah) whose basis is mass-transmitted chains (mutawatir isnad), because such differences are a source of ease. For example:
➌
A difference regarding the omission or affirmation of a letter, such as in: ﴿وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا﴾ (al-Baqarah: 116/5)
In this, the omission and affirmation of “daw” are both present.
A difference in vowelization (harakat), such as in ﴿وَمَنْ يَقْنَط﴾, where there is a difference of fatḥah (zabar) and kasrah (zair) on the letter “nun.”
➍
A difference between singular and plural, such as in ﴿كَطَيِّ السِّجِلِّ لِلْكُتُبِ﴾ (al-Anbiya 21/104)
where there is a difference between the singular “kitab” and the plural “kutub.”
➎
A difference in gender (masculine/feminine), such as in ﴿لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ﴾, where there is a difference between “yuḥṣin” and “tuḥṣin.”
➏
A difference in a letter, such as in (كِذَّابًا)
where there is a difference between the stressed (tashdid) and unstressed (takhfif) forms.
➐
A grammatical (nahw) difference, such as in ﴿ذُو الْعَرْشِ الْمَجِيدُ﴾ (al-Buruj: 15/85)
where there is a difference between nominative (raf‘) and genitive (kasrah) on “al-majid.” In any case, the difference of the seven modes (ahruf sab‘ah) is absolutely not intended here, because the basis of this difference is mass-transmitted chains (mutawatir isnad). However, any such difference that leads to the rejection of another mass-transmitted recitation (qira’ah mutawatirah) is certainly blameworthy.
(‘Umdat al-Qari: 13/598)

Hadith Commentary: That is, regarding the differences in Qur’anic recitations (qira’at) found in the Noble Qur’an, every person has the choice to recite whichever qira’ah he wishes. Quarreling and disputing in this matter is prohibited. Similarly, it is forbidden to argue and dispute in subsidiary (furu‘i) and analogical (qiyasi) issues, and to unnecessarily compel someone regarding such issues—for example, to force someone to follow only the ijtihad of Imam Abu Hanifah (rahimahullah) or only the ijtihad of Imam Shafi‘i (rahimahullah). This is an unjust form of seeking judgment (tahakum), coercion, and oppression. (Wahidi)

Hadith Commentary:
➊
The difference that the Messenger of Allah (sallallahu alayhi wa sallam) warned against refers to such disagreement that leads a person to disbelief (kufr), polytheism (shirk), or innovation (bid‘ah). For example: differing regarding the very text of the Qur’an. However, in the matter of Qur’anic recitations (qira’at), a person has the choice to recite whichever he wishes.
Similarly, debates held for the purpose of manifesting the truth are not prohibited. However, quarreling and nitpicking over subsidiary (furu‘i) and analogical (qiyasi) issues is not a commendable act.
Likewise, it is not correct to compel anyone to accept the ijtihad (independent legal reasoning) of a particular Imam in analogical issues.

➋
It should be noted that, among us, a hadith is often presented to justify maintaining differences:
“The disagreement of my Ummah is a mercy.”
This is a fabricated and invented hadith.
It does not meet the standards of authenticity set by the hadith scholars (muhaddithin).