If we were to say that there is no rejection to be shown in issues of difference in an unrestricted manner, then the religion as a whole would disappear...

If the person intends the issues of differing (khilāf) [that no rejection is shown towards them], then this is false, it opposes the consensus of the ummah.

The issues of khilāf are broader than the issues of ijtihād and it is permissible to differ in the issues of ijtihād where there is more than one view being supported by evidence.

Emotions have a great effect on weakening a person. So sometimes the healthy person might think he is ill and thus becomes ill.

However, due to the preponderance of ignorance, and scant knowledge of the remnants of the messengership amongst many of the latecomers, takfīr is not made of them...

If I see someone invoking the (dead) in the grave, seeking rescue from him, then he has been afflicted with shirk, shall I call him (to the truth) on the basis that he is a Muslim...

The negation of al-Qadar and the claim that affairs take place within Allah's creation that are outside of His knowledge, will and creative power was not known to the Pagan Arabs.

The Muʿtazilah gave reason the status of judge over the Prophetic Sunnah, making it the criterion for acceptance or rejection of reports.

Is the īmān (faith, belief) of the heart sufficient for a person to be a Muslim, whilst being far from the prayer, fasting and zakāh?

This is the bidʿah of Irjāʾ about whose proponents the Salaf and the Imāms spoke severely against, and they said very harsh statements about it which are well-known.