Will we enter Jennah? 1/73 sects?
- Thread starter B-R-R
- Start date
i think if we belive in Allah(swt) and obey his orders properly and follow the Sunnah, the way showed by our beloved prophet muhammad(s) we will get the mercy of Allah to enter Jannah. but we have to make sure we don't add up something (bidah) with islam, like many sects are engaged in. we have to just obey quran and sunnah with pure heart and seek the forgiveness to ALLAH (swt)
May Allah(swt) forgive us all and keep us on his way. ameen
May Allah(swt) forgive us all and keep us on his way. ameen
BinteShafi
Left long ago
Asslam u Alaikum Wr wb,
JazakAlalh Khayr for your query. Stick to Qur'an and Sunnah to the best of your abilities and read the attached prayer regularly/sincerely. I am saying this with my absolute trust in Allah that if you do this He will help you to be on Sirat-e-Mustaqeem and make that easy for you insha Allah. I pray to Allah to guide us to the religion which He has pefected for the mankind and sent us through our beloved Prophet (SAW).
Wa Alaikum Salam,
JazakAlalh Khayr for your query. Stick to Qur'an and Sunnah to the best of your abilities and read the attached prayer regularly/sincerely. I am saying this with my absolute trust in Allah that if you do this He will help you to be on Sirat-e-Mustaqeem and make that easy for you insha Allah. I pray to Allah to guide us to the religion which He has pefected for the mankind and sent us through our beloved Prophet (SAW).
Wa Alaikum Salam,
Tabassum07
Smile for Allah
This is something I've been worrying about lately too. If there will be so many groups, how do I know I'm in the right one?
When I was trying to persuade my mother not to celebrate Milad Un Nabi last Tuesday, she said that what I was saying was a new idea, and that it was said that near the end times there would be soo many new groups. And I suddenly didn't know what to believe anymore. How do I know I'm in the right group? When I try to make sense of it, I get so depressed..
When I was trying to persuade my mother not to celebrate Milad Un Nabi last Tuesday, she said that what I was saying was a new idea, and that it was said that near the end times there would be soo many new groups. And I suddenly didn't know what to believe anymore. How do I know I'm in the right group? When I try to make sense of it, I get so depressed..
a_stranger
Junior Member
:salam2:
No one can be sure now that he/she will enter Janna but we have a promise from the owner of all :
4:122 But those who believe and do deeds of righteousness, - We shall soon admit them to gardens, with rivers flowing beneath, to dwell therein for ever. Allah's promise is the Truth, and whose word can be truer than Allah's?
25:15 Say: “Which is better - that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey’s end –
25:16 a promise given by thy Sustainer, [always] to be prayed for?”
39:20 But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of Allah. never doth Allah fail in (His) promise.
And Allah swt told us:
33:21 Ye have indeed in the Messenger of Allah a beautiful pattern (of
conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.
We should do our best to follow Quran and understand it and follow the prophet
as much as we can . Allah swt kept the Sunna of the prophet to be followed , we have to learn about hadith and Tafseer, and :
2:286 On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray
"Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."
Any thing that was done by the prophetand his companian is what Allah swt love , don`t take men as your model the prophet is the one who Allah swt taught.
No one can be sure now that he/she will enter Janna but we have a promise from the owner of all :
4:122 But those who believe and do deeds of righteousness, - We shall soon admit them to gardens, with rivers flowing beneath, to dwell therein for ever. Allah's promise is the Truth, and whose word can be truer than Allah's?
25:15 Say: “Which is better - that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey’s end –
25:16 a promise given by thy Sustainer, [always] to be prayed for?”
39:20 But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of Allah. never doth Allah fail in (His) promise.
And Allah swt told us:
33:21 Ye have indeed in the Messenger of Allah a beautiful pattern (of
conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.
We should do our best to follow Quran and understand it and follow the prophet
as much as we can . Allah swt kept the Sunna of the prophet to be followed , we have to learn about hadith and Tafseer, and :2:286 On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray
"Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith." Any thing that was done by the prophet
and his companian is what Allah swt love , don`t take men as your model the prophet is the one who Allah swt taught.
a_stranger
Junior Member
2:286 On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."
Translation of the meanings of Quran
"Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith." Translation of the meanings of Quran
alkathiri
As-Shafaa'i(Brother)
Follow the quran and sunnah of the prophet( peace be upon him) and salafus soleh and leave the doubtful matters
Yusuf1990
al-Inglezi
Wa'alaikum asalaam warahamtullah,
If you read that hadith further it goes to say:
'The Messenger (sallAllahu 'alaihi wasalam) 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 Allah?" He replied,
"They are those who are upon what I and my Companions are upon."
(From an authentic hadeeth collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and others. Al-Albaanee discusses its different chains and wordings in Silsilatul-Ahaadeethis-Saheehah (203-204).
So it is clear that the Saved Sect are those who follow the Qur'an, the Sunnah and the way of the Pious Predecessors.
Wasalaam.
If you read that hadith further it goes to say:
'The Messenger (sallAllahu 'alaihi wasalam) 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 Allah?" He replied,
"They are those who are upon what I and my Companions are upon."
(From an authentic hadeeth collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and others. Al-Albaanee discusses its different chains and wordings in Silsilatul-Ahaadeethis-Saheehah (203-204).
So it is clear that the Saved Sect are those who follow the Qur'an, the Sunnah and the way of the Pious Predecessors.
Wasalaam.
Robab
daughter of Adam
important question
brother i already had this question in my mind.there are many sects in especially in easteren countries.people feel upset when they heard about different sects and can not understand who is right??because everyone say that i am right.but actually no one can say that one is right because allah know very well.therefore i am actually indulge in this condition.still i can not understand what i do.i recite holy quran and sunnah and act upon it.my family is different from my point of view.but i think quran and sunnah is enough is for practising muslim.
brother i already had this question in my mind.there are many sects in especially in easteren countries.people feel upset when they heard about different sects and can not understand who is right??because everyone say that i am right.but actually no one can say that one is right because allah know very well.therefore i am actually indulge in this condition.still i can not understand what i do.i recite holy quran and sunnah and act upon it.my family is different from my point of view.but i think quran and sunnah is enough is for practising muslim.
fada_all
Junior Member
me too i have no idea about this? can anyone plz expalin it more , and jazakom allah khir all..
salam alikom
a_stranger
Junior Member
Differences
Four Sub-Sects in Islam: Why?
Question
Respected scholars, as-salamu `alaykum. Why do we have four sub-sects (Shafi`i, Hanafi, etc.)? Which of these imams were present during the lifetime of Prophet Muhammad (peace and blessings be upon him)? How do you see their differences on how to perform our daily prayers? Jazakum Allahu khayran.
Answer
Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.
In the name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Brother, we appreciate your forwarding this question to us, and we commend your desire to become well acquainted with the teachings of Islam. May Allah help us all keep firm on the right path. Ameen.
What you refer to are the four Sunni schools of fiqh (madhhabs) that began to evolve a few decades after the Prophet's death. At that time, people needed well-qualified scholars to understand the texts and sources of Shari`ah and to explain its rulings to people. The differences among the imams were regarding the branches, not the primary sources, of Shari`ah.
In his response to your question, the eminent Muslim scholar and renowned da`iyah Sheikh `Abdel Khaliq Hasan Ash-Shareef states the following:
In fact, these schools cannot be deemed as sub-sects of Islam. Imams Abu Hanifah, Malik, Shafi`i, and Ahmad were scholars who understood the religion and explained its rulings to people. They received knowledge from other scholars and, by the same token, they had students who received knowledge from them. With the passage of time, these scholars became famous among people for their knowledge.
The difference between the four imams has nothing to do with the principles of the Islamic creed or the essentials and the basics of the religion. Rather, their differences relate to the secondary issues and come as a result of the difference in understanding of the texts of the Shari`ah. Therefore, it is not strange that some of the followers of a certain imam may adopt the opinion of another imam.
None of the four imams was contemporary to the Prophet (peace and blessings be upon him). Indeed, the earliest of these imams, Abu Hanifah, was born 70 years after the Prophet's death.
The differences between the imams regarding how to perform prayer do not affect the validity of your prayer; following any of them does not make your prayer invalid.
copied from:
http://www.islamonline.net/servlet/...nglish-Ask_Scholar/FatwaE/FatwaEAskTheScholar
Four Sub-Sects in Islam: Why?
Question
Respected scholars, as-salamu `alaykum. Why do we have four sub-sects (Shafi`i, Hanafi, etc.)? Which of these imams were present during the lifetime of Prophet Muhammad (peace and blessings be upon him)? How do you see their differences on how to perform our daily prayers? Jazakum Allahu khayran.
Answer
Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.
In the name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Brother, we appreciate your forwarding this question to us, and we commend your desire to become well acquainted with the teachings of Islam. May Allah help us all keep firm on the right path. Ameen.
What you refer to are the four Sunni schools of fiqh (madhhabs) that began to evolve a few decades after the Prophet's death. At that time, people needed well-qualified scholars to understand the texts and sources of Shari`ah and to explain its rulings to people. The differences among the imams were regarding the branches, not the primary sources, of Shari`ah.
In his response to your question, the eminent Muslim scholar and renowned da`iyah Sheikh `Abdel Khaliq Hasan Ash-Shareef states the following:
In fact, these schools cannot be deemed as sub-sects of Islam. Imams Abu Hanifah, Malik, Shafi`i, and Ahmad were scholars who understood the religion and explained its rulings to people. They received knowledge from other scholars and, by the same token, they had students who received knowledge from them. With the passage of time, these scholars became famous among people for their knowledge.
The difference between the four imams has nothing to do with the principles of the Islamic creed or the essentials and the basics of the religion. Rather, their differences relate to the secondary issues and come as a result of the difference in understanding of the texts of the Shari`ah. Therefore, it is not strange that some of the followers of a certain imam may adopt the opinion of another imam.
None of the four imams was contemporary to the Prophet (peace and blessings be upon him). Indeed, the earliest of these imams, Abu Hanifah, was born 70 years after the Prophet's death.
The differences between the imams regarding how to perform prayer do not affect the validity of your prayer; following any of them does not make your prayer invalid.
copied from:
http://www.islamonline.net/servlet/...nglish-Ask_Scholar/FatwaE/FatwaEAskTheScholar
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 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.
What is Salafiyyah: - A lecture give by Allaamah al-Muhadith Muhammad Nasir-ud-deen Al-Albaanee (Rahimullaah). The lecture is in Arabic and English Audio translation. It is very beneficial and is a must watch for all muslims.
Part 1.
[yt]AWZqYnIr__Y&eurl[/yt]
Part 2.
[yt]eEixsoL1kqg&eurl[/yt]
Part 3.
[yt]Cb1LByzDatU&eurl[/yt]
Part 1.
[yt]AWZqYnIr__Y&eurl[/yt]
Part 2.
[yt]eEixsoL1kqg&eurl[/yt]
Part 3.
[yt]Cb1LByzDatU&eurl[/yt]
Assalamu Alaikum,
In post #16, brother Salem9022 posted a question that was answered by Shaykh Muhammad 'Umar Baazmool (instructor at Umm Al-Quraa University in Makkah).
This answer contained some information that many people here might not know about the other 72 sects.
I'll post the whole opinion again, but please take a special note of the sections I set in bold type, like so:
I believe the source of the above opinion is the following link:
http://www.bakkah.net/interactive/q&a/aamb040.htm
So, according to Shaykh Muhammad 'Umar Baazmool, the other 72 sects are still Muslim. And he's not the only one to hold that opinion.
The following opinion is numbered 90112. It was posted on the website supervized by Sheikh Muhammed Salih Al-Munajjid.
The question was:
And the answer is as follows. Again, please take special note of the sections set in bold type, like so:
Source: http://www.islamqa.com/en/ref/90112.
The following is what the Standing Committee of Scholarly Research and Ifta' in Saudi Arabia had the following to say. I'll post the first part of their opinion in Arabic, and then I'll translate this part into English. The reason I'll only post the first part is because it is the opinion they deemed the correct one:
If you'd like to read the whole opinion in Arabic, please click on the following link:
Source: http://www.alifta.com/Fatawa/FatawaDetails.aspx?View=Page&PageID=592&PageNo=1&BookID=3&#P231
In my translation, please take special note of the sections I set in bold type, like so:
So, in conclusion, I have shown you the opinion of certain scholars as to the meaning of the 72 sects; that they have errors in their creed but not so great as to put them out of the fold of Islam.
Best regards,
Bluegazer
In post #16, brother Salem9022 posted a question that was answered by Shaykh Muhammad 'Umar Baazmool (instructor at Umm Al-Quraa University in Makkah).
This answer contained some information that many people here might not know about the other 72 sects.
I'll post the whole opinion again, but please take a special note of the sections I set in bold type, like so:
I believe the source of the above opinion is the following link:
http://www.bakkah.net/interactive/q&a/aamb040.htm
So, according to Shaykh Muhammad 'Umar Baazmool, the other 72 sects are still Muslim. And he's not the only one to hold that opinion.
The following opinion is numbered 90112. It was posted on the website supervized by Sheikh Muhammed Salih Al-Munajjid.
The question was:
And the answer is as follows. Again, please take special note of the sections set in bold type, like so:
Source: http://www.islamqa.com/en/ref/90112.
The following is what the Standing Committee of Scholarly Research and Ifta' in Saudi Arabia had the following to say. I'll post the first part of their opinion in Arabic, and then I'll translate this part into English. The reason I'll only post the first part is because it is the opinion they deemed the correct one:
If you'd like to read the whole opinion in Arabic, please click on the following link:
Source: http://www.alifta.com/Fatawa/FatawaDetails.aspx?View=Page&PageID=592&PageNo=1&BookID=3&#P231
In my translation, please take special note of the sections I set in bold type, like so:
So, in conclusion, I have shown you the opinion of certain scholars as to the meaning of the 72 sects; that they have errors in their creed but not so great as to put them out of the fold of Islam.
Best regards,
Bluegazer
Happy 2BA Muslim
Islamophilic
:salam2:
The Prophet (peace be upon him) said:
“My community will experience everything that the Children of Israel had experienced, following in their footsteps exactly, so much so that if one of their number had approached his mother publicly for sex, one of my community will do the same. The Children of Israel divided into 72 sects. My community will divide into 73 sects, and all of them will be in the Hellfire save one.”
The people asked him: “And which one will that be?”
He replied: “The one that follows what I and my Companions are upon right now.”
This hadîth is quite famous and it is mentioned all of the time. In fact, scarcely does anyone speak on the topic of disagreement without mentioning it. This hadîth is often mentioned inappropriately and to audiences who cannot fully appreciate its implications. Therefore, I wish to discuss this hadîth and elucidate more clearly what it is telling us.
This hadîth is not recorded in either Sahîh al-Bukhârî or Sahîh Muslim. This by no means implies that the hadîth is unauthentic. However, it is possible that they did not mention it because it was not up to their arduous standards of authenticity.
The hadîth can be found in the four Sunan works and in Musnad Ahmad with different chains of transmission. Some scholars declared it to be authentic or at least good, including al-Tirmidhî, al-Hâkim, al-Dhahabî, Ibn Taymiyah, al-Shâtibî, and Ibn Hajar al-`Asqalânî. Others declared it as weak, including ibn Hazm and Ibn al-Wazîr.
The most correct opinion is that it is authentic; taking into consideration the large number of ways it has reached us, with some chains of transmission strengthening the deficiencies of others. Nevertheless, we should not behave as if it is the only hadîth in the world that addresses the issue of difference among Muslims.
We have the hadîth where the Prophet (peace be upon him) said: “This community of mine is a community blessed with mercy. It is not punished in the Hereafter. Instead, it is punished in this world with strife, instability, and bloodshed.” [Musnad Ahmad, Sunan Abî Dâwûd, and Mustadrak al-Hâkim] It is an authentic hadîth. It indicates that Allah has shown mercy on the Islamic community and that its punishment will be in this world instead of the Hereafter.
The Muslim community is the community most highly esteemed by Allah. The Qur’ân and Sunnah both state this fact in the most unambiguous terms. It is better than the communities that followed the previous scriptures were in their own era, namely the Jews and the Christians. This is why Allah says:
“You are the best community brought forth for humanity.” [Sûrah Âl-`Imrân: 110]
This is also why He says:
“And likewise we made you a balanced nation.” [Sûrah al-Baqarah: 143]
The Prophet (peace be upon him) on so many occasions emphasized the fact that the Muslim community is the best community of faith on Earth. Therefore, no one should ever infer from the hadîth about the 73 sects that the previous communities of faith were less divided amongst themselves and therefore were somehow better or less afflicted.
Ibn Mas`ûd relates that he was with some people when the Prophet (peace be upon him) asked them:
“Would you like to be one quarter of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: “Would you like to be one third of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: “Would you like to be one half of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) said: “I swear by Him in whose hand is Muhammad’s soul. Indeed, I hope that you will be half the population of Paradise. This is because none shall enter Paradise except a soul that has surrendered to Allah, and you are to the polytheists like a single white hair on the hide of a black bull or a single black hair on the hide of a red bull.” [Sahîh al-Bukhârî and Sahîh Muslim]
In this hadîth, the Prophet (peace be upon him) made it clear that half of the denizens of paradise will be from among his followers.
Allah has forgiven this community what it falls into by mistake or out of forgetfulness. We are instructed by the Qur’ân to offer the following supplication:
“Our Lord, do not impose blame on us if we forget or err.” [Sûrah al-Baqarah: 286]
The Prophet (peace be upon him) said: ‘Allah has pardoned my community what it commits by mistake, out of forgetfulness, or out of compulsion.This is an indisputable principle of Islamic jurisprudence recognized by all scholars and jurists.
Moreover, Allah has spared this community from the burdens and impositions that the previous religious communities had upon them. Allah says:
“He releases them from their heavy burdens and from the yokes that are upon them.” [Sûrah al-A`râf: 157]
Returning to the hadîth about the 73 sects, the fact that the Muslims will divide into a larger number of sects has puzzled some scholars throughout the ages. However, there are a number of possible answers to this puzzle.
First of all, the Muslim era is the longest era for any religious community.
Secondly, the divisions within the Muslim community are by far less serious that the divisions suffered by those who have gone before. The deficiencies brought about by the divisions among Muslims are more than counterbalanced by the good and the favor that the Muslims possess. Moreover, the existence of a sect does not require that the sect has many followers. One person following his own ideas can constitute a sect. Therefore, it is quite possible for there to be 72 other sects that collectively constitute a small percentage of the entire Muslim community.
The real problem exists with those who fancy themselves as the “saved sect” to the exclusion of all others, declaring everyone else to be astray and damning them. The Prophet (peace be upon him) said: “If a man says that the people are damned, then he is the damnedest of them all.”
We must bear in mind that the Prophet (peace eb upon him) described those other 72 sects as Muslims. He said: “My community will divide into 73 sects.” This means that the followers of those sects are neither unbelievers nor polytheists. They are, in general, Muslims and believers. This does not mean that there cannot be a few hypocrites and unbelievers among them. However, the overwhelming majority of them believe, in spite of their deviance and their shortcomings. This is the way that most of the scholars have understood the hadîth of the 73 sects, including Ibn Taymiyah and al-Shâtibî.
The threat of the Hellfire mentioned in the hadîth does not mean that the threat is going to be carried out against everyone. Ibn Taymiyah makes the following observation:
This hadîth is no graver in its threat than the verse: “Verily, those who consume the orphans’ property unjustly merely take fire into their bellies and they shall be scorched by a blazing flame.” [Sûrah al-Nisâ’:10]
It is no graver than the verse: “Whoever does this maliciously and wrongly We shall scorch in the Fire.” [Sûrah al-Nisâ’: 30]
In spite of these verses, we do not bear witness that specific people are going to Hell, since people may repent for their sins or they may have other good deeds to their credit that blot out their sins. Allah may expiate them for their wrongs by afflicting them with hardships or by other means.
It was not the practice of our pious predecessors to concern themselves with identifying these sects. Al-Shâtibî makes this point clear in his book al-Muwâfaqât. Ibn Taymiyah also states this in a number of his works. He says:
Anyone from one of the 72 other sects who is a hypocrite is indeed an unbeliever in his heart. Anyone from among them who is not a hypocrite but who in fact believes in Allah and His Messenger is not an unbeliever, regardless of whatever mistakes in interpretation they may have. When a believer says: “Our Lord, forgive us and our brothers who have preceded us in faith” [from Sûrah al-Hashr: 10], he means all the Muslims of the past centuries, even those who made mistakes in interpretation, acted contrary to the Sunnah, or committed some sins. They are still from his brothers who preceded him in faith and they all come under the generality of his supplication, even if they had belonged to one of the 72 other sects. Each one of these sects contains within its ranks a large number of people who are not unbelievers. They are believers who have gone somewhat astray and have sinned, making them worthy of the threat of punishment.
This hadîth should be seen in the proper perspective. Though we might view it as authentic, we should not extend its meaning beyond what it actually says. We should not allow this hadîth to be used to aggravate divisions between Muslims and stir up arguments among believers.
www.islamtoday.com
:salam2:
The Prophet (peace be upon him) said:
“My community will experience everything that the Children of Israel had experienced, following in their footsteps exactly, so much so that if one of their number had approached his mother publicly for sex, one of my community will do the same. The Children of Israel divided into 72 sects. My community will divide into 73 sects, and all of them will be in the Hellfire save one.”
The people asked him: “And which one will that be?”
He replied: “The one that follows what I and my Companions are upon right now.”
This hadîth is quite famous and it is mentioned all of the time. In fact, scarcely does anyone speak on the topic of disagreement without mentioning it. This hadîth is often mentioned inappropriately and to audiences who cannot fully appreciate its implications. Therefore, I wish to discuss this hadîth and elucidate more clearly what it is telling us.
This hadîth is not recorded in either Sahîh al-Bukhârî or Sahîh Muslim. This by no means implies that the hadîth is unauthentic. However, it is possible that they did not mention it because it was not up to their arduous standards of authenticity.
The hadîth can be found in the four Sunan works and in Musnad Ahmad with different chains of transmission. Some scholars declared it to be authentic or at least good, including al-Tirmidhî, al-Hâkim, al-Dhahabî, Ibn Taymiyah, al-Shâtibî, and Ibn Hajar al-`Asqalânî. Others declared it as weak, including ibn Hazm and Ibn al-Wazîr.
The most correct opinion is that it is authentic; taking into consideration the large number of ways it has reached us, with some chains of transmission strengthening the deficiencies of others. Nevertheless, we should not behave as if it is the only hadîth in the world that addresses the issue of difference among Muslims.
We have the hadîth where the Prophet (peace be upon him) said: “This community of mine is a community blessed with mercy. It is not punished in the Hereafter. Instead, it is punished in this world with strife, instability, and bloodshed.” [Musnad Ahmad, Sunan Abî Dâwûd, and Mustadrak al-Hâkim] It is an authentic hadîth. It indicates that Allah has shown mercy on the Islamic community and that its punishment will be in this world instead of the Hereafter.
The Muslim community is the community most highly esteemed by Allah. The Qur’ân and Sunnah both state this fact in the most unambiguous terms. It is better than the communities that followed the previous scriptures were in their own era, namely the Jews and the Christians. This is why Allah says:
“You are the best community brought forth for humanity.” [Sûrah Âl-`Imrân: 110]
This is also why He says:
“And likewise we made you a balanced nation.” [Sûrah al-Baqarah: 143]
The Prophet (peace be upon him) on so many occasions emphasized the fact that the Muslim community is the best community of faith on Earth. Therefore, no one should ever infer from the hadîth about the 73 sects that the previous communities of faith were less divided amongst themselves and therefore were somehow better or less afflicted.
Ibn Mas`ûd relates that he was with some people when the Prophet (peace be upon him) asked them:
“Would you like to be one quarter of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: “Would you like to be one third of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: “Would you like to be one half of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) said: “I swear by Him in whose hand is Muhammad’s soul. Indeed, I hope that you will be half the population of Paradise. This is because none shall enter Paradise except a soul that has surrendered to Allah, and you are to the polytheists like a single white hair on the hide of a black bull or a single black hair on the hide of a red bull.” [Sahîh al-Bukhârî and Sahîh Muslim]
In this hadîth, the Prophet (peace be upon him) made it clear that half of the denizens of paradise will be from among his followers.
Allah has forgiven this community what it falls into by mistake or out of forgetfulness. We are instructed by the Qur’ân to offer the following supplication:
“Our Lord, do not impose blame on us if we forget or err.” [Sûrah al-Baqarah: 286]
The Prophet (peace be upon him) said: ‘Allah has pardoned my community what it commits by mistake, out of forgetfulness, or out of compulsion.This is an indisputable principle of Islamic jurisprudence recognized by all scholars and jurists.
Moreover, Allah has spared this community from the burdens and impositions that the previous religious communities had upon them. Allah says:
“He releases them from their heavy burdens and from the yokes that are upon them.” [Sûrah al-A`râf: 157]
Returning to the hadîth about the 73 sects, the fact that the Muslims will divide into a larger number of sects has puzzled some scholars throughout the ages. However, there are a number of possible answers to this puzzle.
First of all, the Muslim era is the longest era for any religious community.
Secondly, the divisions within the Muslim community are by far less serious that the divisions suffered by those who have gone before. The deficiencies brought about by the divisions among Muslims are more than counterbalanced by the good and the favor that the Muslims possess. Moreover, the existence of a sect does not require that the sect has many followers. One person following his own ideas can constitute a sect. Therefore, it is quite possible for there to be 72 other sects that collectively constitute a small percentage of the entire Muslim community.
The real problem exists with those who fancy themselves as the “saved sect” to the exclusion of all others, declaring everyone else to be astray and damning them. The Prophet (peace be upon him) said: “If a man says that the people are damned, then he is the damnedest of them all.”
We must bear in mind that the Prophet (peace eb upon him) described those other 72 sects as Muslims. He said: “My community will divide into 73 sects.” This means that the followers of those sects are neither unbelievers nor polytheists. They are, in general, Muslims and believers. This does not mean that there cannot be a few hypocrites and unbelievers among them. However, the overwhelming majority of them believe, in spite of their deviance and their shortcomings. This is the way that most of the scholars have understood the hadîth of the 73 sects, including Ibn Taymiyah and al-Shâtibî.
The threat of the Hellfire mentioned in the hadîth does not mean that the threat is going to be carried out against everyone. Ibn Taymiyah makes the following observation:
This hadîth is no graver in its threat than the verse: “Verily, those who consume the orphans’ property unjustly merely take fire into their bellies and they shall be scorched by a blazing flame.” [Sûrah al-Nisâ’:10]
It is no graver than the verse: “Whoever does this maliciously and wrongly We shall scorch in the Fire.” [Sûrah al-Nisâ’: 30]
In spite of these verses, we do not bear witness that specific people are going to Hell, since people may repent for their sins or they may have other good deeds to their credit that blot out their sins. Allah may expiate them for their wrongs by afflicting them with hardships or by other means.
It was not the practice of our pious predecessors to concern themselves with identifying these sects. Al-Shâtibî makes this point clear in his book al-Muwâfaqât. Ibn Taymiyah also states this in a number of his works. He says:
Anyone from one of the 72 other sects who is a hypocrite is indeed an unbeliever in his heart. Anyone from among them who is not a hypocrite but who in fact believes in Allah and His Messenger is not an unbeliever, regardless of whatever mistakes in interpretation they may have. When a believer says: “Our Lord, forgive us and our brothers who have preceded us in faith” [from Sûrah al-Hashr: 10], he means all the Muslims of the past centuries, even those who made mistakes in interpretation, acted contrary to the Sunnah, or committed some sins. They are still from his brothers who preceded him in faith and they all come under the generality of his supplication, even if they had belonged to one of the 72 other sects. Each one of these sects contains within its ranks a large number of people who are not unbelievers. They are believers who have gone somewhat astray and have sinned, making them worthy of the threat of punishment.
This hadîth should be seen in the proper perspective. Though we might view it as authentic, we should not extend its meaning beyond what it actually says. We should not allow this hadîth to be used to aggravate divisions between Muslims and stir up arguments among believers.
www.islamtoday.com
:salam2: