Keep Away From Sects

Society Religion & Philosophy
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Sahih Bukhari : Volume 6, Book 56, Number 803]

Narrated Hudhaifa bin Al-Yaman (Radi Allah Anhu): The people used to ask Allah’s Apostle (sal-allahu-alleihi-wasallam) about good, but I used to ask him about evil for fear that it might overtake me. Once I said, “O Allah’s Apostle (sal-allahu-alleihi-wasallam)! We were in ignorance and in evil and Allah has bestowed upon us the present good; will there by any evil after this good?” He (sal-allahu-alleihi-wasallam) said, “Yes.” I asked, “Will there be good after that evil?” He (sal-allahu-alleihi-wasallam) said, “Yes, but it would be tained with Dakhan (i.e. Little evil).” I asked, “What will its Dakhan be?” He (sal-allahu-alleihi-wasallam) said, “There will be some people who will lead (people) according to principles other than my tradition. You will see their actions and disapprove of them.” I said, “Will there by any evil after that good?” He (sal-allahu-alleihi-wasallam) said, “Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them).” I said, “O Allah’s Apostle (sal-allahu-alleihi-wasallam)! Describe those people to us.” He (sal-allahu-alleihi-wasallam) said, “They will belong to us and speak our language” I asked, “What do you order me to do if such a thing should take place in my life?” He (sal-allahu-alleihi-wasallam) said, “Adhere to the group of Muslims and their Chief.” I asked, “If there is neither a group (of Muslims) nor a chief (what shall I do)?” He (sal-allahu-alleihi-wasallam) said, “Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state.”

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This Hadith is telling us the Importance of Leadership(Imamat). Stick to the group of Muslims and their Imam; otherwise eat root of the tree till death, mean don’t play any role in life and say away from cities and people. In other words you are useless.

Hadith from Shahi Bukhari.

Vol 9, Book 88. Afflictions And The End Of The World. Hadith 206.
Narrated By Hudhaifa bin Al-Yaman : He said, "Stick to the group of Muslims and their Imam (ruler)." I said, "If there is neither a group of Muslims nor an Imam (ruler)?" He said, "Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state."

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The meaning of the Prophetic statement: ((All of them will be in the Fire, except one))

Question: What is the meaning of the following hadeeth:

((My ummah will be divided into seventy three sects. All of them will be in the Fire except one?)), [Saheeh Muslim, no.976]

Who is that sect ? And will the seventy two sects live forever in the Fire, as the mushrik will or not? And does the term "ummah" of the Prophet (sal-Allaahu `alayhe wa sallam) apply to thos who follow him as well as those who do not, or is it to the former only?

Response: What is meant by the term "ummah" in this hadeeth is the ummah of response (ummatul-ijaabah - those who responded to the call to Islaam after having been invited), which shall be divided into seventy three sects; seventy two of which are deviant, who practice innovated religious practices that do not constitute apostacy. Each shall be punished in accordance to the innovations and deviation (it practiced), except for those who Allaah pardons and forgives. Their final abode will be Jannah. The only sect that will be safe is Ahlus-Sunnah wal-Jamaa'ah, who adhere to the Sunnah of the Prophet (sal-Allaahu alayhe wa sallam) and hold fast to what he and his companions (radhi-yallaahu 'anhum) were holding to. It is they about whom the Prophet (sal-Allaahualayhe wa sallam) said:

((A group of my ummah shall remain steadfast, on the truth, victorious, unharmed by those who oppose them, and do not support them, until the death or until the Day of Resurrection)), [Saheeh al-Bukhaaree, nos.71 and 3641, and Saheeh Muslim, no.1920]

As for those whose innovation casts them out of Islaam, they belong to the ummah of invitation (ummatud-da'wah - those to whom the Prophet (sal-Allaahu `alayhe wa sallam) was sent to invite to Islaam), not the ummatul-ijaabah. They shall remain in the Hell Fire forever, and this is the most valid opinion.

It is also said that the term "ummah" in this hadeeth means ummatud-da'wah, which is a general term indicating all those to whom the Prophet (sal-Allaahu alayhe wa sallam) was sent (i.e. mankind) those who believe and those who do not believe. Whereas the term "the saved sect" is the ummatul-ijaabah, which strictly applies to those who believe in the Prophet (sal-Allaahualayhe wa sallam), truthfully and die in such a state (of belief). This is the sect that whill be saved from the Fire; either by prior punishment or without prior punishment, and their final abode will be Jannah, (inshaa.-Allaah).

As for the seventy two sects (in the second opinion) they are all, excluding the saved sect, disbelievers who will live forever in the Fire. Hence, it is clear that the ummatud-da'wah is more general in connotation than the ummatul-ijaabah. That is to say, whoever belongs to the ummatul-ijaabah belongs to the ummatud-da'wah, while not everyone of the ummatud-da'wah belongs to the ummatul-ijaabah.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
Fataawa Islaamiyyah - Volume 1, Page 16

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Keep Away From Sects : okay

Join this sect: Which one?

Ahlus-Sunnah wal-Jamaa'ah: Why?

Because : The only sect that will be safe is Ahlus-Sunnah wal-Jamaa'ah, is the sect that will be saved from the Fire;

Conclusion: keep Away from Sects : but Join sect of Ahlus-Sunnah wal-Jamaa'ah.

Isnt it a Paradox; asking to stay away from sects and then asking to join a sect again.: no its an interpretation like the previous one. Right?

5

[QUOTE]
Originally posted by inuit: *
**Keep Away From Sects :* okay

Join this sect: Which one?

Ahlus-Sunnah wal-Jamaa'ah: Why?

Because : The only sect that will be safe is Ahlus-Sunnah wal-Jamaa'ah, is the sect that will be saved from the Fire;

Conclusion: keep Away from Sects : but Join sect of Ahlus-Sunnah wal-Jamaa'ah.

Isnt it a Paradox; asking to stay away from sects and then asking to join a sect again.: no its an interpretation like the previous one. Right?
[/QUOTE]

Question :

What are the most prominent characteristics of the saved group? If a person is lacking in any of these characteristics does that mean that he is not one of the saved group?

Answer :

Praise be to Allaah.

The most prominent characteristic of the saved group is adherence to the way of the Prophet (peace and blessings of Allaah be upon him) in ‘aqeedah (belief), ‘ibaadah (worship), manners and attitude, and dealings with others. The saved group has distinct characteristics in these four areas.

In matters of ‘aqeedah you will find that they adhere to that which is indicated by the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), i.e., absolute Oneness (Tawheed) of the Divinity and Lordship of Allaah, and of His Names and Attributes.

In matters of worship, you will find that this group is distinguished by its total adherence to and application of that which the Prophet (peace and blessings of Allaah be upon him) used to do with regard to different kinds of acts of worship, how they are done, to what extent, where and when, and for what reasons. You will not find them introducing innovations into the religion of Allaah, rather they show the utmost respect towards Allaah and His Messenger, so they do not put themselves forward before Allaah and His Messenger (cf. al-Hujuraat 49:1) by suggesting any innovated act of worship for which He has not granted permission.

In matters of manners and attitude, you will also find that they differ from others by virtue of their good attitudes such as wishing the Muslims well, being content, having a cheerful countenance, speaking well, being generous, being courageous, and other noble and good characteristics.

In matters of dealings with others, you will find that they deal with others in an open and sincere manner. They are the ones to whom the Prophet (peace and blessings of Allaah be upon him) referred when he said: “The two parties (to a transaction) have the choice (of proceeding with the transaction or cancelling it) until they separate. If they are sincere and open, their transaction will be blessed for them, and if they are lying or deceitful, the blessing will be lost.”

If a person is lacking in any of these characteristics, then does not mean that he is not one of the saved group, but for all, there will be degrees according to that which they did (cf. al-Ahqaaf 46:19). Falling short in matters of Tawheed may put a person outside the saved group, such as lacking in ikhlaas (sincerity or purity of intention). The same applies to bid’ah, as a person may do acts of bid’ah which put him outside the saved group.

In matters of morals and dealings with others, defects in such matters do not put a person outside this group, although they may reduce him in status.

We need to look in more detail at the matter of attitude and manners. One of the most important matters of attitude and manners is unity and uniting upon the truth. This is what Allaah urges us to do in the aayah (interpretation of the meaning):

“He (Allaah) has ordained for you the same religion (Islamic Monotheism) which He ordained for Nooh (Noah), and that which We have revealed to you (O Muhammad), and that which We ordained for Ibraaheem (Abraham), Moosa (Moses) and ‘Eesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically) and make no divisions in it (religion) (i.e. various sects in religion)” [al-Shoora 42:13]

Allaah tells us that those who divide their religion and break up into sects, Muhammad (peace and blessings of Allaah be upon him) has nothing to do with them. Allaah says (interpretation of the meaning):

“Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern in them in the least” [al-An’aam 6:159]

Unity and harmony are among the most prominent characteristics of the saved sect – Ahl al-Sunnah wa’l-Jamaa’ah. If any dispute arises among them, stemming from ijtihaad in matters where ijtihaad is permitted – they do not bear ill-will, enmity or grudges against one another. Rather they regard one another as brothers even though these differences arise between them. One of them will pray behind another even if he thinks that he does not have wudoo’ whilst the imaam thinks that he does have wudoo’. For example, one of them may pray behind another who has eaten camel meat, and this imaam thinks that this does not break wudoo’ whereas the person praying behind him thinks that it does break wudoo’. So he believes that his prayer behind this imaam is valid, but if he himself were to pray in that state on his own he would think that his prayer is not valid. All this is because they believe that differences which arise from ijtihaad in cases where ijtihaad is allowed, are not really differences, because each of them has followed evidence (daleel) as he is obliged to do, and which should not be ignored. So they believe that if their brother differs from them with regard to some action because he is following the evidence (daleel), then in effect he is agreeing with them, because they advocate following the evidence wherever it is. So although he differs from them, he is still following evidence from the Book of Allaah or the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). The scholars are not unaware of the differences of this nature that arose among the Sahaabah even during the time of the Prophet (peace and blessings of Allaah be upon him), but he did not rebuke them. When he (peace and blessings of Allaah be upon him) came back from the campaign of al-Ahzaab, and Jibreel came to him and told him to go out to Bani Qurayzah, who had broken the treaty, the Prophet (peace and blessings of Allaah be upon him) told his companions, “None of you should pray ‘Asr until he reaches Bani Qurayzah.” They set out from Madeenah to Bani Qurayzah, and they were worried about missing the ‘Asr prayer. Some of them delayed the ‘Asr prayer until they reached Bani Qurayzah, and they prayed it after the time for the prayer had passed, because the Prophet (peace and blessings of Allaah be upon him) had said, “None of you should pray ‘Asr until he reaches Bani Qurayzah.” Others prayed ‘Asr on time, saying that all the Prophet (peace and blessings of Allaah be upon him) had meant was that they should hasten to go out (to Bani Qurayzah); he did not mean that they should delay the prayer. These are the ones who were correct, but the Prophet (peace and blessings of Allaah be upon him) did not rebuke either of the two groups, and neither expressed enmity towards the other. The Muslims who claim to follow the Sunnah should be one ummah and not divide into groups, fighting one another verbally and arguing and hating one another for a matter in which it is allowed to have different opinions. There is no need to mention every group by name; the smart person will understand what I mean.

I think that Ahl al-Sunnah wa’l-Jamaa’ah should unite even though they differ in the ways in which they understand those texts which may be interpreted in different ways. That is a matter in which there is room for differences, may Allaah be praised. What matters is harmony and unity. No doubt the enemies of Islam want the Muslims to be divided, whether they are enemies who express their enmity openly or they are enemies who make an outward display of friendliness towards Muslims and Islam, but that is not real. We must be distinguished by this characteristic which is the characteristic of the saved group, i.e., being united.

Majmoo’ Fataawa wa Rasaa’il li Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 38-41 (www.islam-qa.com)

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[QUOTE]
Originally posted by inuit: *
**Keep Away From Sects :* okay

Join this sect: Which one?

Ahlus-Sunnah wal-Jamaa'ah: Why?

Because : The only sect that will be safe is Ahlus-Sunnah wal-Jamaa'ah, is the sect that will be saved from the Fire;

Conclusion: keep Away from Sects : but Join sect of Ahlus-Sunnah wal-Jamaa'ah.

Isnt it a Paradox; asking to stay away from sects and then asking to join a sect again.: no its an interpretation like the previous one. Right?
[/QUOTE]

Who are Ahl al-Sunnah wa’l-Jamaa’ah?

Answer :

Praise be to Allaah.

Ahl al-Sunnah wa’l-Jamaa’ah are those who adhere to the Sunnah and who unite upon it, not turning to anything else, whether that be in matters of belief (‘aqeedah) or matters of actions which are subject to shar’i rulings. Hence they are called Ahl al-Sunnah because they adhere to it (the Sunnah), and they called Ahl al-Jamaa’ah because they are united (mujtami’oon) in following it.

If you examine the followers of bid’ah (innovation), you will find that they differ concerning that which they are following, with regard to beliefs, methodology and practices, which indicates that their being far removed from the Sunnah is commensurate with the extent to which they have introduced innovations.

Majmoo’ Fataawa wa Rasaa’il Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him), vol. 1. p. 37 (www.islam-qa.com)

7

[QUOTE]
Originally posted by inuit: *
**Keep Away From Sects :* okay

Join this sect: Which one?

Ahlus-Sunnah wal-Jamaa'ah: Why?

Because : The only sect that will be safe is Ahlus-Sunnah wal-Jamaa'ah, is the sect that will be saved from the Fire;

Conclusion: keep Away from Sects : but Join sect of Ahlus-Sunnah wal-Jamaa'ah.

Isnt it a Paradox; asking to stay away from sects and then asking to join a sect again.: no its an interpretation like the previous one. Right?
[/QUOTE]

Intuit Baji
Embrace Islam.

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:k: one ummah

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[QUOTE]
*Originally posted by Sa'ad1: *

Intuit Baji
Embrace Islam.
[/QUOTE]

BAji nahin BAJA....:-)

10

who decides?? that's the biggest question.. they say they are the ones following the Prophet closely and others say the same.. i have yet to come across a sect that says they aren't on the "right path"..

u'all can sing your own tunes and all insist you're in key.. but who decides which one is tone deaf and which one is actually singing like a canary..

11

[QUOTE]
*Originally posted by PakistaniAbroad: *
who decides?? that's the biggest question..

.. but who decides which one is tone deaf and which one is actually singing like a canary..
[/QUOTE]

The Word of Allah (swt)! - The Quran!

Following are some of the few ayahs which answer your query.

The Qur’ân is the Book of guidance sure, without doubt to those who fear Allah I (2:2).

It is the Book that makes things clear, a Guide and Glad Tidings for the Believers (27:1-2).

“For We had certainly sent unto them a Book based on knowledge, which We explained in detail a guide and a mercy to all who believe." (7:52)

“ . . . We have sent down to you the Book (the Qur'an) explaining all things, a guide, a mercy, and glad tidings to Muslims.” (16:89)

The Quran also tells us 'how' to follow it.

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. - [33:21]

We sent not and Apostle but to be obeyed in accordance with the Will of Allah [Qur'an 4:64]

Say: I am no bringer of new-fangled doctrine . . . I follow but that which is revealed to me. [56:9]

Obey Allah and obey the Apostle. [5: 95]

Obey Allah and obey the Apostle and those charged with authority among you. [4: 59]

Now you can *crow * about virtues of ignoring Hadith and Sunnah.

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[QUOTE]
*Originally posted by PakistaniAbroad: *
who decides?? that's the biggest question.. they say they are the ones following the Prophet closely and others say the same.. i have yet to come across a sect that says they aren't on the "right path"..

u'all can sing your own tunes and all insist you're in key.. but who decides which one is tone deaf and which one is actually singing like a canary..
[/QUOTE]

Devil
We r talking abt Muslims here. So please step aside.

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Dear Sa'ad1,

PakistaniAbroad is asking a pretty valid question; we cant simply ignore it. and thanks for your input.

wasalam,

Dear Ibn Sadique;

JazakAllah for the beautiful collection of Aayat on a single topic. but the question is still there.

We got all these intrepretation AFTER getting the message of Allah.

Asking to stay away from sects, then asking to join th sect of Ahle Sunnah Or Ahle Sunnah wal Jammat. above all that there are many sub-sects inside sects.

Wasalam

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[QUOTE]
*Originally posted by inuit: *
Dear Sa'ad1,

PakistaniAbroad is asking a pretty valid question; we cant simply ignore it. and thanks for your input.

wasalam,

Ya Allah Raham
Tumhare iss Munkir hadith see kese dosti jum Rahee hee.

15

^^
If you have answer to his question; post it. What you posted above is irrelevant to the topic

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Taken from ‘The Prophet’s Prayer Described’ by Shaykh Muhammad Naasir-ud-Deen al-Albaanee (Rahimahullaah)

NB: It is very important to read the footnotes at the end of this article since they contain some discussion and other evidences.

Imaam Abu Haneefah (rahimahullaah)

The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:

  1. "When a hadeeth is found to be saheeh, then that is my madhhab."[20]

  2. "It is not permitted [21] for anyone to accept our views if they do not know from where we got them."[22]

In one narration, "It is prohibited [23] for someone who does not know my evidence to give verdicts [24] on the basis of my words."

Another narration adds, "... for we are mortals: we say one thing one today, and take it back the next day."

In another narration, "Woe to you, O Ya’qub [25]! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."[26]

  1. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu `alaihi wa sallam), then ignore my saying."[27]

Imaam Maalik ibn Anas (rahimahullaah)

As for Imaam Maalik ibn Anas, he said:

  1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."[28]

  2. "Everyone after the Prophet (sallallaahu alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahualaihi wa sallam)."[29]

  3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him,We know of a sunnah about that.' He said, What is that?' I said,Laith ibn Sa'd, Ibn Lahee'ah and Amr ibn al-Haarith narrated to us from Yazeed ibnAmr al-Ma'aafiri from Abu Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said,I saw the Messenger of Allaah (sallallaahu alaihi wa sallam) rubbing between his toes with his little finger.' He said,This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."[30]

Imaam ash-Shaafi'i (rahimahullaah)

As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful [31], and his followers were the best in sticking to them:

  1. "The sunnahs of the Messenger of Allaah (sallallaahu alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahualaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu `alaihi wa sallam) has said, and it is my view."[32]

  2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not permitted[33] for him to leave it for the saying of anyone else."[34]

  3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahualaihi wa sallam), and leave what I have said."

In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."[35]

  1. "When a hadeeth is found to be saheeh, then that is my madhhab."[36]

  2. "You [37] are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."[38]

  3. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu `alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."[39]

  4. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu `alaihi wa sallam), then know that my intelligence has departed."[40]

  5. "For everything I say, if there is something authentic from the Prophet (sallallaahu alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahualaihi wa sallam) comes first, so do not follow my opinion."[41]

  6. "Every statement on the authority of the Prophet (sallallaahu `alaihi wa sallam) is also my view, even if you do not hear it from me."[42]

Imaam Ahmad ibn Hanbal (rahimahullaah)

Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."[43] Because of this he said:

  1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."[44]

In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."

Once he said: "Following [45] means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the Successors, he has a choice."[46]

  1. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions)."[47]

  2. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is on the brink of destruction."[48]

Footnotes:

20 Ibn Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of IbnAabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) & others. Ibn `Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:

"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafi, for it is authentically reported that Abu Haneefah said, When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam IbnAbdul Barr from Abu Haneefah and from other imaams."

This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi'i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.

21 Ar.: halaal

22 Ibn Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al- A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al- Mooqi'een (2/309), IbnAabideen in his Footnotes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29, 32) & Sha'raani in Al-Meezaan (1/55) with the second narration. The last narration was collected by Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf andAafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Mooqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn `Abdul Barr, Ibn al-Qayyim and others.

If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid shaikhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!

23 Ar.:haraam

24 Ar.: fatwaa

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25 i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah). 26 This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sallallaahu `alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as:

"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radi Allaahu `anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."

Abul-Hasanaat Al-Lucknowi quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.

Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allaah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong.

Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between. "Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful." (Al-Hashr 59:10)

27 Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."

Sha'raani expanded on that in Al-Meezaan (1/26):

"If it is said: What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is:That you act on them, for had your Imaam come across them and found them to be authentic; he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, `I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held."

28 Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), & similarly Al-Fulaani (p. 72)

29 This is well known among the later scholars to be a saying of Maalik. Ibn Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); IbnAbdul Barr in Jaami' Bayaan al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn Utaibah and Mujaahid; Taqi ad- Deen as-Subki gave it, delighted with its beauty, in al- Fataawaa (1/148) as a saying of IbnAbbaas, and then said: "These words were originally those of Ibn Abbaas and Mujaahid, from whom Maalik (radi Allaahuanhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in Masaa'il of Imaam Ahmad (p. 276): "I heard Ahmad say, Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sallallaahualaihi wa sallam)'."

30 From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp. 31-2.

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31 Ibn Hazm says in Usool al-Ahkaam (6/118):

"Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was Shaafi'i (rahimahullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good."

32 Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq of Ibn `Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz (p. 100).

33 Ar.: halaal

34 Ibn al-Qayyim (2/361) & Fulaani (p. 68) 35 Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2), Ibn Asaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aim. 36 Nawawi in Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and Baihaqi, & Fulaani (p. 107). Sha'raani said, "Ibn Hazm said,That is, found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.

Nawawi says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have passed judgment on the basis of the hadeeth (i.e. rather than the saying of Shaafi'i) are Abu Ya'qoob al-Buweeti and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Baihaqi and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of Shaafi'i was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, The madhhab of Shaafi'i is whatever agrees with the hadeeth.' Shaikh AbuAmr (Ibn as-Salaah) says, Whoever among the Shaafi'is found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than Shaafi'i had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (AbuAmr) has said is correct and established. Allaah knows best."

There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqi ad-Deen as-Subki in his article, The Meaning of Shaafi'i's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sallallaahu `alaihi wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah ... and everyone bears a responsibility according to his understanding."

The rest of this discussion is given and analysed in I'laam al- Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al- Muhaajireen wal-Ansaar, wa Tahdheeruhum `an al-Ibtidaa' ash- Shaa'i' fi l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection. 37 addressing Imaam Ahmad ibn Hanbal (rahimahullaah).

38 Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in Hulyah al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn Asaakir (15/9/1), IbnAbdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib al-Imaam Ahmad (p. 499) & Harawi (2/47/2) with three routes from Abdullaah ibn Ahmad ibn Hanbal from his father that Shaafi'i said to him: ...etc; thus, it is authentic on the authority of Shaafi'i. This is why Ibn al- Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaani in Eeqaaz (p. 152) and then said: "Baihaqi said,This is why he - i.e. Shaafi'i - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and `Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."

39 Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) & Fulaani (p. 104).

40 Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali, as in the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106) & Ibn `Asaakir (15/10/1) with a saheeh sanad.

41 Ibn Abi Haatim, Abu Nu'aim & Ibn `Asaakir (15/9/2).

42 Ibn Abi Haatim (pp. 93-4).

43 Ibn al-Jawzi in al-Manaaqib (p. 192)

44 Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302).

45 Ar.: ittibaa'

46 Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)

47 Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).

48 Ibn al-Jawzi (p. 182)2)

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Sunnis should not be complacent that they will ‘automatically’ enter Jannah just because they belong to Ahlul Sunnah wal Jamaa’.

One will have to have purest belief as taught by the Prophet of Allah [peace be upon him] and deeds to match to enter Jannah on day one.

Many Sunnis also have ‘brought in a lot of innovations [like visiting graves of the saints or Pirs etc.] into practice of faith. They too will have to answer for these innovations and pay the price.

Majority of Shias are Muslims [except from the extreme Ahlul Gulaat – who attribute divinity to their Imams], though Sunnis take them to ‘people of innovation’ Ahlul Bidda.

Eventually they too will enter Jannah after having paid the price.

On the day of Judgement it is Allah (swt)’s right to forgive whomsoever He wishes except those who associate partners to Him.

*"Indeed Allah does not forgive shirk (that you associate any partners with Him), but He forgives other than that to whom He pleases." * - [An Nisaa 4:48]

Following hadith shows that any Muslim with faith equal to the weight of an atom (or a smallest ant) will in the end (insha’Allah) enter Jannah.

Narrated Abu Sa'id Al-Khudri: The Prophet said, *"You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe. They will say, 'O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.' *

Allah will say, *'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.' *

Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), *'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.' *

They will take out whomever they will recognize and return, and then Allah will say, *'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize." *

Abu Sa'id said: If you do not believe me then read the Holy Verse, *"'Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it." (4.40) *

The Prophet added, *"Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. They will grow on its banks, as a seed carried by the torrent grows.

You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, 'These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).' *

Then it will be said to them, *'For you is what you have seen and its equivalent as well.'" * - Sahih Bukhari: Volume 9, Book 93, Number 532s.

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Ibn Sadique said:
(1) Sunnis will enter into Jannah if they have purest belief.
(2) Many Sunnis who brought in a lot of innovations will have to answer for these innovations and pay the price before entering into Jannah.
(3) Majority of Shias are Muslims, they too will enter Jannah after having paid the price.

rehman1 said:
So as per rehman1 both Sunnis and Shias are ummatul-ijaabah except Ahlul Gulaat and Ahlul Bidah.

*...the term "the saved sect" is the ummatul-ijaabah, which strictly applies to those who believe in the Prophet (sal-Allaahu `alayhe wa sallam), truthfully and die in such a state (of belief). This is the sect that whill be saved from the Fire; either by prior punishment or without prior punishment, and their final abode will be Jannah, (inshaa.-Allaah).
*

so ummatul-ijaabah is a sect not the Shia and Sunni. Right?