Salam alaikum wa rahmatullah!'
What makes it certain that we are in the right path? What makes it certain that we are one of the 73 sects which will enter Jennah?
salaam akauimun
what mean 73 sects jennah? tell me about it?
jazaka allah khir may allah swt reward u insha allah jannat alfirdaous ameenRead up in the thread, Post #9, by brother Yusuf1990:
http://www.turntoislam.com/forum/sho...39&postcount=9
It is worth mentioning here that the numbers 71, 72 and 73 are figurative and mean "many." That is, the Christians divided themselves into many denominations, even more than the Jews did and that Muslims will divide themselves into even more.
QUESTION
Please I would like to know if there is anything wrong with not subscribing to a math-hab. I learn from both the Salafees and Sunnees (ie. I try to adhere to the Qur'aan and the Sunnah) but I don't like to claim either of the two because I fear that pride that might grow in me and cause me to avoid the truth if it comes from another source. In other words, I don't want to be like some people who follow a math-hab and don't want to change when the proof is against them. Please advise me.
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
This question requires that we clarify some issues first. In the first part of the question, it seems the questioner is asking about blindly following math-habs. Then, the questioner refers to the following of a general manhaj, one that includes the math-habs of Fiqh and others, called the Salafee manhaj, or Sunnee (manhaj).
Then, he makes a distinction between a Salafee and a Sunnee, while the Salafee is the who who follows the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam), the one he was upon as understood by the Salaf, may Allaah have Mercy on them. So every Salafee is a Sunnee, and every Sunnee is a Salafee most definitely, if we are using the word "Sunnee" with its proper meaning.
His statement in the question, "I learn from both the Salafees and Sunnees," seems to make a distinction between the Salafee Muslims and the Sunnees. It can be understood from this that the questioner does not understand that Salafiyyah and Sunniyyah are the same thing, and that every Salafee is a Sunnee and every Sunnee is a Salafee.
[ Someone interrupts, "Or it could be that they are learning from Sunnees, meaning the Soofees that claim they are Sunnees, saying, 'We are Ahlus-Sunnah...'" ]
So there seems to be some confusion about these names... if it is the case that some Soofees are saying that they are the Sunnees while they are actually Soofees, then this is a big form of deception that must be warned against. [1]
Anyway, let me rephrase the question and then answer it.
Is the Muslim obliged to follow a Fiqh math-hab? And is the Muslim obliged to follow Salafiyyah, or should he follow the manhaj of other groups and parties... like the manhaj of the Tableeghees, the Soofees, the Ikhwaanees, the Tahreerees, etc.?
So then as for the Muslim following a Fiqh math-hab, like the Hanafee math-hab, the Maalikee math-hab, the Shaafi'ee math-hab, or the Hambalee math-hab, I say: The basic ruling regarding this affair is that a Muslim is not required to follow any of these four math-habs.
The Messenger (sallallaahu 'alayhe wa sallam) only called the people to follow the Book and the Sunnah. And he clarified to them that they must understand the Book and the Sunnah as he and his Companions (may Allaah be pleased with them) understood it. He also emphasized that we follow the rightly-guided khaleefahs. This remained the case all the way to the era of the four imaams of Fiqh and others. There was never any obligation for the Muslim to follow any of these four math-habs.
So then, based on this, I say that the correct position is that Islaam does not require the Muslim to follow one of the four math-habs. And this is clear, in shaa' Allaah.
However, I say: The Muslim should evaluate himself. If he finds that he has reached the level of ijtihaad and he can look into the evidences, then he must look into the evidences and follow what is clear to him from the evidences, whether the evidence contradicts the Hanafee, Maalikee, Shaafi'ee or Hambalee math-hab. There is no harm in that, as the important thing is that he follows the evidence.
However, if a Muslim is not able to look into the evidences and make ijtihaad, then it is obligatory on him to ask the people of knowledge, those known for their adherence to the Book and the Sunnah in light of the understanding of the righteous Salaf. This is based on Allaah's Statement [2]:
( Then ask the people of knowledge if you do not know )
Therefore, the common Muslim who is not able to look into the evidences and make ijtihaad must ask the people of knowledge, and to learn the affairs of his Religion he needs from them, without restricting himself to a specific math-hab. Thus, the scholars say, "The math-hab of the common Muslim is the math-hab of the one who gives him his fatwaa."
One last thing before I address the other topic: In our time and in the times before us, there are and were great scholars who ascribe to math-habs, while, in reality, they followed the evidences. Their ascription to their math-hab only came because they studied that math-hab specifically, or that it was the one that was common in their land. Thus, they have been given the ascription to the math-hab, not because they were blind followers.
So it is said about Ibn Taymiyyah, for example, that he was a Hambalee, and the reality was that he followed the evidences. It is said about Ibn Al-Qayyim that he was a Hambalee, too, and the reality was that he followed the evidences. It is also said that Ibn Hajr was a Shaafi'ee, and the reality was that he followed the evidences. It is said about Al-Laknawee that he was a Hanafee, and the reality was that he followed the evidences. And it is said about Shaykh Bin Baaz and Shaykh Ibn 'Uthaymeen that they were Hambalees, and the reality is that they followed the evidences. It is said that Shaykh Muhammad ibn Ibraaheem was a Hambalee, and the reality is that he followed the evidences. It is said that Shaykh Al-Fawzaan is a Hambalee, and the reality is that he follows the evidences.
The manhaj of all of these great scholars is to give verdicts according to the evidence. When the evidence came to them, they followed it. If they did not have the evidence, then they would give a verdict according to their math-hab. They would clarify the ruling of on something based on their math-hab.
So this is a very important point to pay attention to when we talk about adhering to a math-hab.
We do not say that everyone must be mujtahids and follow the evidences. Without a doubt, the common people are not able to make ijtihaad and look into the evidences. We also do not say that everyone must follow a specific math-hab and follow it. Rather, what we say is that whoever is able to look into the evidences and draw his rulings from them, then he must make ijtihaad, looking into the evidences and following them.
And his status of being someone who make ijtihaad and looks into the evidences does not prevent him from being ascribed to a math-hab that he studied, or one that was common in his land, or one that he sees as being the closest to the truth in general when he is not able to derive a ruling himself from the evidences. This does not harm someone who is from those who can make ijtihaad and follow the evidences.
As for the one who does not reach this level, then he must ask the people of knowledge, as Allaah the Exalted says [2]:
( Then ask the people of knowledge if you do not know )
When he asks, he should try his best to make sure that the one he is asking is from the people of knowledge, and he should not specify that the one he asks be ascribed to a certain math-hab. Rather, he must follow what the scholar giving him his verdict says, so long as he is upon evidence, and Allaah knows best.
As for the second part of the question that is related to ascribing oneself to the manhaj of one of the so-called "movements" as they are calling them, I say that the Muslim is obliged to ascribe to the Salafee/Sunnee manhaj. Moreover, I say that Islaam, true Islaam, is just that. It is to follow what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon. It is to understand the Religion in light of the understanding of the righteous predecessors. So then the Muslim is indeed required to follow this methodology.
It is not permissible for the Muslim to abandon what the Messenger (sallallaahu 'alayhe wa sallam) and the Companions were upon for any reason whatsoever.
Therefore, this is the manhaj, the straight path by which a person reaches salvation on the Day of Standing, in shaa' Allaah. The Messenger (sallallaah 'alayhe wa sallam) said,
"The Jews split into 71 sects, and the Christians split into 72 sects. My nation is going to split into 73 sects, and all of them will be in the Hellfire except one."
It was said, "Who are they, O Messenger of Allaah?" He replied,
"They those who are upon what I and my Companions are upon." [3]
This is what the Salafee manhaj is. It is the following of the Messenger (sallallaahu 'alayhe wa sallam) and his Companions. So then can we say to the new Muslim, "You are not required to follow this manhaj"? No! Rather we say, "Your Islaam will never be true, sound Islaam, free of innovations and mistakes, unless you follow this manhaj, unless you follow what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon."
Whoever opposes what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon is from the people of differing, and he is included in the 72 groups. He is still a Muslim, however he is subject to the threat mentioned in the hadeeth - that "All of them will be in the Hellfire except one."
When I say, "He is subject to the threat mentioned in the hadeeth," I mean that he is subject to the Will of Allaah. If Allaah wants, He punishes them; if He wants, He forgives them.
Due to his opposition to what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon, then he can only be in one of two categories: (1) his contradiction leads him outside of the Religion, thus he is from the disbelievers; or (2) his contradiction does not expel him from the Religion, thus he is from the people of disobedience and innovation, and thus from the 72 groups that are subject to punishment, and Allaah knows best.
So, with this, we have differentiated between the issue of following a Fiqh math-hab and the issue of following the Salafee manhaj. So the Muslim is not required to follow one of the math-habs. But as for following the Salafee manhaj, meaning to understand the Religion in light of what the Messenger (sallallaahu 'alayhe wa sallam) and his Companions were upon, to follow the way of the Salaf, I say that this is the true Islaam. Whoever goes away from this, he only goes away from the true Islaam. And his departure from true Islaam is either a departure from the Religion in totality, or a deviation from the straight path that makes him from the people of innovation, disobedience, and error, and thus is considered to be from the 72 groups, and Allaah knows best.
Please clarify how to differentiate between the groups that claim they are following the right path. We know that Ahlul Sunnah wal jama’ah is the group that follows the straight path. But there are many Muslims do not know the ruling on the other groups, which started to be widely spread these days as the prophet (PBUH) said. As he said what means that there will be many groups 73 sects, Allah knows best how many, and that only one is following the straight path.
How can we differentiate between all these groups? How to refute them? Shall we avoid them and their behaviours?
I wish you provide evidences from Quran and Hadeeth for the great importance of the matter, as the majority do not know, and we fear for the new converts to get lost amongst all these groups.
I found a related question on the site but I need more clarification.
Praise be to Allaah.
Firstly:
Division and differences among this ummah is something inevitable, to which history bears witness, as do the texts of the Sunnah of our Prophet Muhammad (peace and blessings of Allaah be upon him).
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you lives after I am gone will see a great deal of dissent.” Narrated by Abu Dawood (4067); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Dissent has occurred in the political field, as well as in the fields of thought and ‘aqeedah, which is represented in the appearance of different sects at the end of the era of the Rightly-Guided Caliphs, such as the Murji’is, Shi’ah and Khawaarij.
But by His mercy, Allaah decreed that this division should happen when some groups drifted away from the way of the main body of the Muslims and developed their own different approach, and they were distinguished by their own names and character. So the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah, and the ‘aqeedah of the majority of Muslims, was not confused even for a day with that of the other, misguided sects, so that those sects would not dare to call themselves Ahl al-Sunnah wa’l-Jamaa’ah, rather they are called after the bid’ah (innovation) that they introduced, or the person who founded the sect. You can see that when you examine the names of all the sects.
The famous hadeeth about the ummah splitting into seventy-three sects bears witness to that.
It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with him) that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) stood among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of Muslims).”
Narrated by Abu Dawood (4597) and others; classed as saheeh by al-Haakim (1/128), who said: it is an important hadeeth that represents a basic principle. It was classed as hasan by Ibn Hajar in Takhreej al-Kashshaaf (63). It was classed as saheeh by Ibn Taymiyah in Majmoo’ al-Fataawa (3/345), al-Shaatibi in al-I’tisaam (1/430), and al-‘Iraaqi in Takhreej al-Ihya’ (9/133). It is mentioned frequently and often quoted as evidence by the scholars in the books of Sunnah, and it was narrated from a number of the Sahaabah via many isnaads, most of the soundest of which specify the number of sects as being seventy-three.
The Prophet (peace and blessings of Allaah be upon him) described the saved group as the jamaa’ah, i.e., the consensus of the Muslim scholars. In other reports he also described them as “the vast multitude”, as in the hadeeth of Abu Umaamah and others which is recorded by Ibn Abi ‘Aasim in al-Sunnah (1/34) and al-Tabaraani in al-Mu’jam al-Kabeer (8/321), with an isnaad that is hasan li ghayrihi (hasan because of corroborating evidence).
The Prophet (peace and blessings of Allaah be upon him) also described them in the following terms: “My ummah will split into seventy-three sects, all of whom will be in Hell except one group.” They said: Who are they, O Messenger of Allaah? He said: “(Those who follow) that which I and my companions follow.” This is mentioned in the hadeeth of ‘Abd-Allaah ibn ‘Amr which was recorded and classed as hasan by al-Tirmidhi (2641). It was also classed as hasan by al-‘Iraaqi in Ahkaam al-Qur’aan (3/432), al-‘Iraaqi in Takhreej al-Ihya’ (3/284) and al-Albaani in Saheeh al-Tirmidhi.
This is the clearest sign that the Muslim can use to determine what is the saved group, so he should follow the way of the majority of scholars, those whom all the people testify are trustworthy and religiously-committed, and he should follow the way of the earlier scholars among the Sahaabah, Taabi’een and the four Imams and other scholars, and he should beware of every sect that differs from the main body of Muslims (jamaa’ah) by following innovation (bid’ah).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The sign of the people of bid’ah is that they do not follow the salaf. End quote from Majmoo’ al-Fataawa (4/155).
He also said (3/346): The sign of these groups – i.e., the seventy-two groups that go against Ahl al-Sunnah wa’l-Jamaa’ah – is that they forsake the Qur’aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah. End quote.
It is not permissible for anyone to imagine after this that the Shi’ah, for example, are the saved group, or that the deviant Sufis, Khawaarij or Habashis are the saved group. Rather these are innovated groups which only follow invented ideas, that are denounced by the scholars and the majority of Muslims, who feel repulsion in their hearts towards them. Their ideas were never believed in for a day by Abu Bakr, ‘Umar, ‘Uthmaan or ‘Ali (may Allaah be pleased with them), or by Imam Abu Haneefah, Maalik, al-Shaafa’i or Ahmad ibn Hanbal. Would any wise person think that a belief that these imams were unaware of could be correct?
Think about it. There is the greatest and most obvious difference between Ahl al-Sunnah wa’l-Jamaa’ah (the saved group) and other, misguided groups.
Ibn Taymiyah (may Allaah have mercy on him) says:
Hence the saved group is described as Ahl al-Sunnah wa’l-Jamaa’ah, and they are the greater majority and the vast multitude. As for the other groups, they are followers of weird ideas, division, innovation and whims and desires, and none of these groups reached anywhere close to the size of the saved group, let alone being equal to them, rather some of these groups are very small in number. The sign of these groups is that they go against the Qur'aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.
Majmoo’ al-Fataawa (3/346).
Al-Shaatibi has mentioned many names of the doomed groups in al-I’tisaam (1/453-460).
Secondly:
The scholars of Ahl al-Sunnah wa’l-Jamaa’ah have stated in their books that the other sects are among the misguided and doomed innovated groups, and that they deserve to enter Hell because of the reprehensible ideas and grave innovations that they have introduced into the religion of Allaah. But in most cases they are not regarded as kaafirs, rather they are regarded as Muslim sects.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Similarly, with the other seventy-two groups, those that are hypocrites are inwardly kaafirs, and those that are not hypocrites but rather believe inwardly in Allaah and His Messenger are not inwardly kaafirs, even though they are mistaken in their interpretations, regardless of what that mistake may be. Some of them may have some of the branches of hypocrisy, or they may not have the kind of hypocrisy that dooms a man to the lowest depths of Hell.
The one who says that each of the seventy-two sects is guilty of kufr that puts one beyond the pale of Islam is going against the Qur’aan and Sunnah and the consensus of the Sahaabah (may Allaah be pleased with them all), and the consensus of the four imams and others. None of them regarded any of the seventy-two sects as kaafirs, rather they regard one another as kaafirs.
Majmoo’ al-Fataawa (7/218).
This does not mean that every sect that calls itself Muslim is actually Muslim, rather they may be kaafirs and apostates, such as the extreme Raafidis, the extreme Sufis and the baatini sects such as the Druze, Nusayris and others. These are all beyond the pale of Islam and are not regarded as being among the sects mentioned in the hadeeth.
Thirdly:
The cause of difference and division among these groups mentioned in the hadeeth has to do with fundamental matters of religion and basic issues of ‘aqeedah, not differences of opinion regarding fiqh.
Al-Shaatibi (may Allaah have mercy on him) said:
These are regarded as sects because they differ from the saved group with regard to some fundamental issues of religion and basic rules of sharee’ah, not with regard to minor issues, because differences with regard to minor issues does not lead to division and factionalism, rather factionalism occurs when there are differences concerning fundamental issues of Islam.
Al-I’tisaam (1/439).
If some Muslim groups stand out from others because of a specific method of da’wah and working for Islam, but they do not go against Ahl al-Sunnah wa’l-Jamaa’ah in their ‘aqeedah, then they are not to be regarded as doomed groups, rather they are among the saved group in sha Allaah, if they follow the way of the Sahaabah and Taabi’een in ‘aqeedah and action.
There are a number of questions on our site that offer more information and details about this issue. Please see questions no. 206, 1393, 10121, 10554, 10777, 12761 and 21065.
And Allaah knows best.
Islam Q&A
المراد بالأمة في هذا الحديث: أمة الإجابة، وأنها تنقسم ثلاثا وسبعين، ثنتان وسبعون منها منحرفة مبتدعة بدعا لا تخرج بها من ملة الإسلام فتعذب ببدعتها وانحرافها إلا من عفا الله عنه وغفر له ومآلها الجنة، والفرقة الواحدة الناجية هي أهل السنة والجماعة الذين استنوا سنة النبي صلى الله عليه وسلم ولزموا ما كان عليه هو وأصحابه رضي الله عنهم، وهم الذين قال فيهم رسول الله صلى الله عليه وسلم لا تزال طائفة من أمتي قائمة على الحق ظاهرين لا يضرهم من خالفهم ولا من خذلهم حتى يأتي أمر الله أما من أخرجته بدعته عن الإسلام فإنه من أمة الدعوة لا الإجابة فيخلد في النار، وهذا هو الراجح
الرئيس
عبد العزيز بن عبد الله بن باز
نائب رئيس اللجنة
عبد الرزاق عفيفي
عضو
عبد الله بن غديان
عضو
عبد الله بن قعود
What is intended by [the term] nation in this hadith is the nation of answering, and that it will divide into seventy three [sects], seventy two [are] astray and innovators with innovations that do not put them out of the fold of Islam. They will be punished because of their innovation and going astray except those whom Allah forgives and pardons and their destiny is heaven. The one saved sect are the people of As-Sunnah and Al-Jamaa'a who followed the example of the Prophet -peace be upon him- and were upon his [path] and that [path] of his Companions. They are those whom the Prophet -peace be upon him- said that "There will remain a group from my nation which is upon the right, [**I cannot translate the word ظاهرين**]. They will not be harmed by those who are against them and who let them down untill the order of Allah comes." But those whose innovation puts them out of the fold of Islam, then they are from the nation of calling, not [the nation of] answering, and that [opinion] is the more correct [view].
President
Abdul-Aziz ibn Abd-Allah ibn Baaz
Vice-President of the Committee
Abdur-Razzaaq Afifi
Member
Abdullah ibn Ghudayyaan
Member
Abdullah ibn Qu'ood