إدارة الخلاف (1)/ خطبة الجمعة / الشيخ أدهم العاسمي

Overview

The sermon argues that religious disagreement is inevitable and divinely willed. It further explains that the Qur’an teaches Muslims how to manage conflict without turning differences into hostility, insults, or accusations of heresy.

1) Diversity is part of God’s wisdom, not an error to erase

• The preacher cites Qur’anic guidance indicating that Allah did not will everyone to believe as one single community; therefore, humanity will continue to differ.
• Diversity is presented as universal, including differences in:
  • forms and languages
  • temperaments
  • justice/injustice
  • faith/disbelief
  • and more
• Examples from the prophets:
  • Abraham: his family remained unified in faith.
  • Lot: his followers/daughters remained faithful, while his wife did not.
  • Noah: his wife and son disbelieved, yet relationship and affection remained. Noah continued calling people while still speaking to his son with love—even despite the son’s disbelief.

2) God deals with “disbelief” with provision and mercy, not oppression

• The sermon addresses doctrinal disputes where people misattribute things to God (e.g., claims of a “son,” insulting portrayals of God), emphasizing that Allah still provides for and cares for His creation.
• The preacher invokes Allah’s name Al-Wasi’ (The All-Encompassing) to show that divine mercy and provision reach even amid disagreement.

3) The Prophet’s role is warning, not forcing belief

• The sermon stresses limits on the Prophet’s authority: he is described as not a controller, guardian, tyrant, or one who compels belief—he is only a warner.
• This is used to criticize contemporary Muslim behavior, described as unusually bold in:
  • fighting
  • cursing
  • declaring others innovators (mubtadi‘) or sinners

4) Qur’anic method for dealing with non-Muslims: distinguish between harmful and peaceful disbelievers

• Disbelievers are divided into categories:
  • those who fight and expel believers → kindness is restricted
  • peaceful disbelievers → Qur’an permits kindness and justice
• The sermon argues that Muslim ethics should emphasize shared human and theological common ground, not only points of contradiction.

5) Qur’anic method for engaging People of the Book: don’t argue except in the “best way”

The sermon highlights two truths held together:

• disbelief is real,

• but the manner of dealing must be respectful and oriented toward commonality.

• It cites the principle: “Do not argue… except in the best manner.”

• Practical dialogue examples include:
  • with Jews: belief in the Torah and the Qur’an
  • with Christians: belief in the Gospel and the Qur’an
  • emphasizing shared worship of one God
• It contrasts this approach with claims that some Muslims “break the bond of Islam” through abuse and hatred.

6) “Legitimate joy” over some non-Muslim victories (Qur’anic example)

• The sermon uses a Qur’anic historical example:
  • Romans (People of the Book) defeat Persians (fire-worshipers).
• The preacher explains:
  • the Companions were initially sad because the Persians won first,
  • then they were made happy because victory went to those with more kinship/shared belief with Muslims.
• The lesson: the Qur’an models judging relationships by degrees of shared ties, not by pure hostility.

7) Managing disagreement among Muslims: keep affection; don’t expel others from the community

A major section focuses on internal Muslim disputes and modern labeling, such as:

• Sufi, Ash’ari, Salafi, Shi’a, Zaidi, Ja’fari, and others

• An early precedent is narrated: Ali vs. the Kharijites

  • The Kharijites declared Ali and others infidels and permitted killing Muslims.
  • Ali rejected the idea that they were outside the circle of people, describing them as having erred (involving flight from disbelief).
  • Muslims fought them because they were rebellious/fighting, not merely because of labels.
• Core principle: difference of interpretation does not justify severing brotherhood.

8) Real-life examples of unity vs. takfir/innovation accusations

The sermon criticizes pairing religious disagreement with hostility, especially:

• Celebrating the Prophet’s birth (mawlid)
  • both permission and prohibition are presented as scholarly positions
  • preached solution: if one’s heart inclines to celebration, celebrate; if not, don’t—without insulting the other side
• Zakat al-Fitr (cash vs. food)
  • disputes reportedly caused worshippers to leave and split between mosques over whether money payment is valid
• Dedicating Qur’an recitation (Fātiḥa) to the deceased
  • presented as a jurisprudential difference among schools, with citations including selections attributed to Ibn Taymiyyah and Ibn al-Qayyim

The preacher argues that such conflicts fracture the nation into “my group—your group,” even though scholars differ within legitimate ijtihād.

9) Closing plea

• The sermon ends with a call to unite Muslims “on what Allah loves and is pleased with,” including prayers for:
  • reconciliation
  • relief for Gaza and other Muslim lands
• The conclusion follows standard Friday worship elements and supplications.

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Presenters or Contributors

• Sheikh Adham Al-‘Asami (الشيخ أدهم العاسمي) — main presenter
• Judge Iyad — used to support the claim that love/affection between Muslims is a pillar/obligation
• Scholars/commentators — referenced generally regarding Qur’anic verses and interpretation
• Noble Companions — referenced as a group, including the Prophet ﷺ and Ali رضي الله عنه
• Historical figures mentioned
  • Prophet Muhammad ﷺ
  • Prophet Abraham
  • Prophet Lot
  • Prophet Noah
  • Ali ibn Abi Talib
  • Mu‘awiyah
  • the Kharijites
  • Ibn Taymiyyah
  • Ibn al-Qayyim al-Jawziyyah
  • Abu Hanifah / Hanafi
  • Hanbali
  • Shafi‘i
  • Maliki