It is essential to make friends with Muslim students in the west and cooperate with them, instead of engaging in theological arguments

So long as the truth is clear in your mind, and you think it
most likely that there is no deceit on their part in order to spread their
innovation, there is no reason why you should not accept their invitations
and refrain from debating issues concerning which you differ, in order to
focus on what is more important and cooperate with them in confronting the
greater danger and serving the greater interest. 

You are living in a country where there is the greatest need
to support and help one another, not to be divided and fight. The ummah
today needs each one of us to play his role wherever he is, and strive to
overcome the many crises we face, which are leading to drifting away from
religion, loss of identity, hidden colonization, occupation, poverty,
ignorance, injustice, the spread of oppression and tyranny, and so on. These
crises cannot be overcome by focusing on arguments or by giving precedence
to differences of opinion that have existed throughout our Islamic history
and have been the subject of much debate and argument. 

We are not talking here about giving up the beliefs of Ahl
as-Sunnah wa’l-Jamaa‘ah – Allah forbid. Nor are we talking about ignoring
the need to research, discuss and examine these beliefs, and focus on the
various issues of ‘aqeedah that have an impact on the thinking of the modern
Muslim, and how we can build people with better understanding and stronger
faith. 

Rather we are talking about finding a way that could help us
to focus our energy on constructive and positive activities, and unity. We
are talking about discussing and recalling the most beautiful pages of our
Islamic history, when people were guided by the light of knowledge and the
sublime manners and attitudes of scholars, which taught us – in addition to
adhering to the ‘aqeedah of Ahl as-Sunnah wa’l-Jamaa‘ah – to show mercy to
people and not to look down on them at all, in accordance with the practical
advice that was transmitted by al-‘Allaamah as-Sa‘di (may Allah have mercy
on him) in his book al-Munaazaraat al-Fiqhiyyah (p. 10): We cooperate
in that on which we are agreed and excuse one another with regard to issues
on which we differ. 

This was the attitude of many scholars, both classical and
modern: an attitude of creating harmony among Muslims and overlooking issues
concerning which there were differences, and creating a framework that was
broader than the issues of difference, in which they could work together and
cooperate, making excuses for those who had different views concerning some
issues. This was also the attitude of Shaykh al-Islam Ibn Taymiyyah, which
manifested itself in many situations and in many of his statements, one of
the most significant of which is that which we will quote here, in which he
said: 

People know that there was alienation and ill feeling between
the Hanbalis and Ash‘aris, and I was one of those who tried the most to
create an atmosphere of love and harmony among the Muslims, seeking to bring
them together, and I was one of the most assiduous in following the commands
of Allah to hold fast to the rope of Allah (the Qur’an). I was able to
remove most of the resentment that people felt in their hearts, and I
explained to them that Imam al-Ash‘ari was one of the greatest scholars of
‘ilm al-kalaam who affirmed his adherence to the way of Imam Ahmad (may
Allah have mercy on him) and others who followed in his footsteps, as al-Ash‘ari
himself mentioned in his books… 

When I told them about some of the statements of al-Ash‘ari –
and the Hanbalis saw that – they said: This is better than what we heard
from Shaykh al-Muwaffaq, and the Muslims rejoiced at this reconciliation. 

I also told them what Ibn ‘Asaakir had said about his (al-Ash‘ari’s)
virtues: that the Hanbalis and Ash‘aris had been in harmony until the time
of al-Qushayri, and when that friction occurred in Baghdad, there was
division. And it is well-known that among all groups you will find some who
are deviant and some who are righteous. 

Moreover, throughout my life until this moment I have never
called anyone – when teaching about the fundamentals of Islam – to the
Hanbali madhhab or any other madhhab, and I have never been biased towards
the Hanbalis. I have not mentioned that in any of my words, and I have only
mentioned that on which the salaf and their scholars were unanimously
agreed.… Furthermore, I have always been – and those who are close to me
know this from me – one of those who most emphatically prohibit describing
any particular individual as a disbeliever, evildoer or sinner, unless it is
known that definitive proof has been established against him, in such a way
that anyone who goes against that proof is either a disbeliever, evildoer or
sinner. 

I affirm that Allah has forgiven this ummah for all mistakes,
which includes mistakes that have to do with issues of belief and mistakes
that have to do with some religious practices. 

The early generations differed concerning many of these
issues, but none of them accused anyone of being a disbeliever, evildoer or
sinner. 

End quote from Majmoo‘ al-Fataawa (3/22 7) 

The point we are trying to emphasise is that ordinary people
and non-specialists are not required to get involved in issues of
differences concerning beliefs, because their understanding of these issues
(and the different views concerning them) is insufficient and they will not
be able to understand them properly, in which case they will not be able to
handle their relationships with one another in the light of the differences
concerning these matters in a proper and beneficial manner. Rather these
differences will lead to schism, argument and division, and even to
accusations of disbelief, innovation and treason, the reason for which will
be their lack of understanding of the issues concerning which they differ
and their lack of understanding of scholarly statements in the way in which
the scholars intended them.

Therefore Shaykh al-Islam Ibn Taymiyah (may Allah have mercy
on him) did not discuss these matters with ordinary people at all, and he
did not explain the views of various groups in detail to anyone other than
specialists, as he himself stated when he said: 

As for the view of one who says that the hadiths and verses
which speak of the divine attributes are not to be discussed in front of the
masses, I have never discussed these issues with any of the common folk at
all. 

End quote from Majmoo‘ al-Fataawa 5/266 

This does not mean that it is discouraged to learn what is
mentioned in the Qur’an and Sunnah, and to discuss it in detail as much as
one is able. Rather what is meant is to pay attention to Muslim unity in
adhering to the main issues of knowledge and practice that are mentioned in
the Qur’an and Sunnah, and to focus on creating an atmosphere of harmony and
give precedence to that over discussing the details of some academic issues
that are not a must for everyone, especially when living in non-Muslim lands
or at times when the Muslims are weak, and people are not familiar with the
Sunnah, and when the religion and its followers are in a state of
alienation. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

The need of nations to know what is enjoined and what is
forbidden is greater than their need to know the details of issues of belief
concerning which belief in general terms is sufficient. As for commands and
prohibitions, it is essential to know them in detail, because acting upon
commands cannot be achieved unless one knows them in detail; and with regard
to prohibited matters that must be avoided, it is essential to be able to
distinguish between them and other things. 

End quote from al-Jawaab as-Saheeh (3/34) 

And he said: 

With regard to deeds that are enjoined, what is required
concerning them is to do them, and it is not enough to believe in them in
general terms. Rather it is essential to learn them in detail. This is in
contrast to issues of belief, in which believing in general terms in what
the Messenger brought with regard to the divine attributes and issues of the
hereafter is sufficient. 

Hence the scholars stated that it is sufficient to hold these
beliefs in general terms, and they disapproved of discussing them in detail
in such a way that could give rise to fighting and division, unlike the laws
that are enjoined, with regard to which it is not sufficient to refer to
them in general terms; rather they must be discussed in detail, learned in
detail and put into practice. 

End quote from Majmoo‘ al-Fataawa (20/99). See also:
Majmoo‘ al-Fataawa (17/388) 

And he said: 

What must be done is to enjoin ordinary people to believe in
general terms in that which is proven by the texts and scholarly consensus,
and tell them not to indulge in detailed discussions that will create
division and differences between them, because division and differences are
among the things that are most emphatically forbidden by Allah and His
Messenger. 

End quote from Majmoo‘ al-Fataawa (12/237) 

Here we may quote as evidence the hadith of Jundub ibn
‘Abdillah (may Allah be pleased with him) from the Prophet (blessings and
peace of Allah be upon him), who said: “Read Qur’an (together) so long as
your hearts are united then when you begin to argue (about the meaning),
then stop and disperse.”

Narrated by al-Bukhaari (5060) and Muslim (2667). 

Imam an-Nawawi (may Allah have mercy on him) said: 

The command to stop and disperse when differences arise
concerning the meaning of the Qur’an is understood by the scholars as
referring to differences that are not permissible, or differences that could
lead to that which is not permissible, such as differences concerning the
Qur’an itself, or concerning an interpretation that is not subject to
ijtihaad, or differences that could lead to doubt, confusion, friction,
disputes or quarrels, and the like. 

As for differences in deriving rulings that have to do with
minor issues of religion, and debating with people of knowledge concerning
that by way of learning and finding the truth, and their differences
concerning that, that is not prohibited; rather it is enjoined and is a good
deed. The Muslims have been unanimously agreed on that from the time of the
Sahaabah up to the present. 

End quote from Sharh Muslim (16/218-219) 

See also the answer to question no.
192079 

What must be paid attention to with regard to what we have
mentioned above is two issues: 

Firstly: whoever is ignorant of some issue of religion is
excused for his ignorance, unless proof has clearly been established for him
and the knowledge that the Messenger brought has reached him. Once that has
reached him in a clear manner, in such a way that proof is established and
leaves them with no excuse, then it is not permissible for him to turn away
from it or to follow anything contrary to it, whether it is the view of a
shaykh or a prominent figure, or the view of a madhhab, and the like. Allah,
may He be exalted, says (interpretation of the meaning):

“It is not for a believer, man
or woman, when Allah and His Messenger have decreed a matter that they
should have any option in their decision. And whoever disobeys Allah and His
Messenger, he has indeed strayed in a plain error”

[al-Ahzaab 33:36]. 

See also the answer to question no.
228033 

Secondly: whoever learns the details of what the Messenger
brought, to the best of his ability, whether they have to do with matters of
belief or practical issues, then he is undoubtedly superior and of higher
rank than one who is ignorant of that or of some of it, whether he is
excused because of his ignorance or is negligent and therefore blameworthy. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

There are some people who believe in general terms; as for
believing in detail, they are like one who was reached by much of what the
Messengers brought, but some of it did not reach him, so he believes in
whatever reached him from the Messengers, and whatever did not reach him he
does not know, but if it reached him he would believe in it; so he believes
in that which the Messengers brought in general terms. 

If such a person acts upon what he knows that Allah has
enjoined upon him, and he has faith and believes in Allah, then he is one of
the close friends of Allah, may He be exalted, and his closeness to Allah is
commensurate with his faith and fear of Him. 

With regard to that concerning which proof has not been
established for him, Allah, may He be exalted, will not take him to task for
not knowing it or believing in it in detail, and He will not punish him for
not doing that, but he will miss out on perfect closeness to Allah
commensurate with what he has missed out on (of such knowledge). 

Whoever knows what the Messengers brought, and believes in it
in detailed terms and acts upon it, is more perfect in terms of faith and
closeness to Allah than one who does not know that in detail and does not
act upon it, but both of them are close friends of Allah, may He be
exalted. 

Paradise consists of levels that vary greatly, and the pious
and believing close friends of Allah will be in those various levels
according to their faith and fear of Allah. 

End quote from Majmoo‘ al-Fataawa (11/187-188) 

Conclusion: 

Our advice to you is to unite with these students who are
committed to their religion in da‘wah activities and beneficial student
activities, so as to support Islam and the Muslims, and to support important
issues of the ummah and the fundamentals of our great faith. And you should
refrain from arguing about detailed issues of belief if that will lead to
division, dissent and dispute. But if there is a discussion about such
issues on the basis of wisdom and beautiful discourse, in an atmosphere of
love and harmony between you, then there is nothing wrong with such
discussions in that case. 

And Allah knows best.