Blind partisanship and ridiculing matters that have not even been studied

Those who are ridiculing those who differ with them, should consider their outcome, if on Yawmil Qiyaamah, they discover that those whom they mocked were correct. This would be like the condition of those who mock Islam or any part of it and thereby end up in a state of regret. “Indeed, messengers were mocked before you, but the scoffers were surrounded by that whereat they used to mock.” (al Anbiyaa 21:41) The problem is that shirk can sometimess be a hidden thing and it is hard to detect except for one who is well grounded in the branches of tawheed and its subtle manifestations. It is a hard thing to avoid and avoiding it is easier for the one who has a good knowledge of the branches of i’lmun nafs and an awareness of the means and methods of tazkiyatun nafs. This is all vital in not falling victim of wrong motivation. Islam is not an academic study nor is it a competition for fame. If ever we find ourselves competing with fellow Muslims, we must look to the motivation for it and also look to the nature of such competiton. We should ask ourselves whether it is the shari’ approved competition, which is merely trying to achieve more good deeds than your Muslim brother in order to gain more reward, or is it a prohibited competition, motivated by pride (kibr), seeking of fame, exposing the faults of people and giving the Muslim ummah a bad opinion of some other Muslims, rather than coming together as brothers and giving constructive advice. Nabi (saw) said “The deen is nasiha (sincere conduct and good advice)…” (MUSLIM, ABU DAWOOD, AN NASAA’I) Nabi (saw) is also reported to have said, “By Him in whose Hand is my soul, a slave does not believe until he loves for his brother what he loves for himself.” (BUKHAARI, MUSLIM from Anas) Before we deliberately try to humiliate a Muslim brother or sister in discussion, we should ask ourselves, ‘Would I like that?’ If someone was upon the truth, wouldn’t you like someone to invite you to it in attractive manner, rather than throwing it at you as if they wanted you to rebel against it? We were told by Allah to discuss even with those among the ahlul kitab who are not hostile in a beautiful manner, so what should be the case with our fellow Muslims? Allah (swt) said “And do not argue with the People of the Book except in ways that are best, except with those of them who oppress…” (al Ankaboot 29:46) and its reported by Usaamah bin Zayd that Nabi (saw) said “Allah is merciful only to those of His slaves who are merciful.” (BUKHAARI) Before many discussions take place between members of different Muslim groups, the atmosphere is cold before they have even finished giving salaam to one another, this, because the meeting has been preceeded by months or even years, of hostility fuelled by destructive tale carrying (nameemah) and backbiting (gheebah). Instead of study circles being places of learning, they are often places where Muslims will gather to comfort their desires by sharing information about their Muslim opponents which they think will justify their grudges against them. Whole series of seemingly Islamic activities are often based on undermining another Muslim group due to the grudge that stands between two individuals or between one individual and a group. If we contrast this bad state of affairs with the brotherhood that Allah required the Muslims to have for each other…Ibn Masoo’d reported that Nabi (saw) said “None of my companions should tell me anything about anyone, for I like to meet (anyone) of you with a tranquil heart.” (ABU DAWOOD) Following party leaders and scholars into deviation

The Quran and Sunnah commanded unity and brotherhood on the basis of belief and organised unity under an Imaam. The belief creates a common reference point for guidance and legislation and that is the wahi [revelation] i.e. Quran and Sunnah. There are those matters in the Quran and Sunnah that are clear and those matters which are unclear and subject to differences of interpretation and application. This will lead to some natural differences which Islam allows. However, difference and division should not be sought for the sake of it, as that would be prohibited. Islam prohibited all forms of division which contradicted the Islamic, beliefs, laws and objectives. Any bond that was unjustified and contradicting the Islamic basis of unity was severly prohibited in Islam, such a bond could be of tribe [qawmeeyah], of race [unsireeyah], of land or nation state [wataneeyah], of school of law [madh-hab], of partisanship [hizbeeyah] or any other bond whose essence or exagerration conflicts with the Islamic basis of unity. All of these prohibited bonds are collectively known as a’sabeeyah. The following of one scholar even when he is considered to be wrong and the truth is established elsewhere is a form of partisanship and prohibited bond. The Quran and Sunnah made clear in many evidences the severity of prohibited or exagerrated bonds, for instance:-· Allah (swt) says, “Of those who split up their deen and became sects (shiya’n) every party (hizb) rejoicing in that which is with it.” (ar Room 30:32)

· Allah (swt) says, "Say: 'He has the power to send torment on you from above or from under your feet or to cover you in party strife [yalbisakum shiya'aan] and make you taste the violence of one another [wa yudheeqa ba'dakum ba'sa ba'd].' See how variously We explain the ayaat so that they may understand." (al Ana'm 6:65)

· Allah (swt) says, “Verily those who divide their deen and split into sects you (O Muhammad) have no concern in them in the least. Their affair is only with Allah, Who will then tell them what they used to do.” (al Ana’m 6:159)

· Allah (swt) says, “And verily, this your ummah is one ummah and I am your Lord so have taqwa of Me. But they have broken their affair into sects each party rejoicing in that which it has. So leave them in their error for a time.” (al Mu’minoon 23:52-54)

· Jubayr bin Muti’m reported that Nabi (saw) said “He is not one of us, the one who calls for a’sabeeyah, and he is not one of us the one who fights for a’sabeeyah and he is not one of us the one who dies for a’sabeeyah.” (ABU DAWOOD)

· Jaabir bin A’bdullah reported ‘We went along with nabi (saw) on a military expedition and so many muhaajireen went along with him that there number was very great and among the muhaajireen was a man who enjoyed pranks and he struck a man of the ansaar on his rear, which caused the ansaari to become very angry to the point they began to call only the ansaar saying ‘O Ansaar!’ and the Muhaajireen saying ‘O Muhaajireen!’ then nabi (saw) came out and said “Why the calls of the days of jaahileeyah?” Then he (saw) said “What is the matter with them?” So he (saw) was told of the muhaajir striking the ansaari. So he (saw) said “Leave those calls for they are foul” (MUSLIM [kitabul Birr was Silaati wal Adaab no. 6254, 6255] BUKHAARI [3518, 4905, 4907 English version vol 6 No.428, 430])

· Abu Hurayrah reported that Nabi (saw) said “He who went out from obedience and separated (faaraqa) from the jama’ah and died in that state would die the death of jaahileeyah. And one who fights under the banner of a people who are blind who are raging with a’sabeeyah (partisanship, nationalism, tribalism etc.)and call to a’sabeeyah or helps a’sabeeyah, if he is killed he dies the death of jaahileeyah. And he who goes out against the ummah killing the righteous (barrahaa) and wicked (faajirahaa) and not sparing even the believers among them not observing covenants (pledges of security) that have been made, he is not of me and I am not of him.” (MUSLIM kitaabul Imaarah [no.4555-4557] AHMAD, NASAA’I)

· Jaabir bin Samurah reported ‘Rasool Allah [saw] enterded the mosque and saw them in separte groups. He (saw) said “How is it that I see you in separate groups” (ABU DAWOOD also quotes a narration from Al A’mash who said ‘It seems he (saw) liked collective gathering’ [kitaabul Adab no.4806]) MUSLIM kitaabus Salah [no.864])

· Abu Hurayrah reported that Rasool Allah (saw) said “Indeed Allah has removed from you the blind loyalties of jaahileeyah and the pride for ancestry. Either be a believer of taqwa or a miserable insolent. You are children of Adam and Adam is from dust. Let some men cease to take pride in others who are nothing but burning coal for the Hellfire, it will be easier for Allah to handle them than a dung beetle driving his nose into filth.” (AHMAD, ABU DAWOOD similar from TIRMIDHI except the part about the dung beetle)

· Abu Maalik al Asha’ri reported that Rasool Allah (saw) “Four things are among my followers from the affairs of the jaahileeyah which will not leave, pride of lineage, slandering kinship, use of astrology for rain and wailing.” (MUSLIM an similar in AHMAD, TABARAANI, HAAKIM, BAYHAQI)

· Ubay bin Ka’b reported that Rasool Allah (saw) said “If you hear someone taking pride in the allegiances of the jaahileeyah then tell him to bite his father’s penis” (AHMAD, NASAA’I, IBN HIBBAAN, TABARAANI, AD-DIYAA’)The tremendous error of speaking falsehood and calling to innovation in opposition to the evidence must be guarded against. It may not be a sufficient excuse on Yawmil Qiyaamah to say that we were only following what the scholars said. There is a sin and possible punishment for the one who follows error and the one who calls to error his sin will include that of those whom he called to that error. Abu Hurayrah reported that Nabi (saw) said “He who called to guidance (hudaa), there would be rewards for him like the rewards of those who followed it, without their rewards being diminished in any respect. And he who called misguidance (dalaalah) he shall have to carry the sins of those who committed it, without their sins being diminished in any respect.” (MUSLIM [no.6470]) This hadith proves that following other people will not be an excuse for error that opposes clear evidence that was presented. Allah warned about speaking falsehood about the deen of Allah and the Quran clearly warned about following other people who have not based their position on true knowledge. “…and follow not the footsteps of Shaytaan. Verily he is to you an open enemy. He commands you only to what is evil and sinful and that you should say against Allah what you know not. When it is said to them ‘Follow what Allah has sent down.’ They say ‘No! We shall follow what we found our fathers following’ Even though their fathers did not understand anything at all nor were they guided.” (al Baqarah 2:168-170)We must put forward a warning to those trapped in a cycle of mutual abuse of Muslims. There is no excuse for all this prohibited behaviour just because you were following a scholar’s instructions or the leader of a group. None of this is acceptable. The condition of one with this behaviour is like that of the kuffaar who followed their leaders into the Hellfire…. “Verily Allah has cursed the disbelievers and has prepared for them a flaming fire. Wherein they will abide forever and they will find neither a wali (protector) nor a helper. On the day when their faces will be turned over in the Fire, they will say: ‘Oh that we would obeyed Allah and obeyed the messenger’ And they will say: ‘Our Lord! Verily, We obeyed our chiefs and our great ones and they misled us from the (right) way. Our Lord! Give them double punishment and curse them with a mighty curse!” (al Ahzaab 33:64-68) So we see that the misguided were not saved from the Fire due to their following the opinions or commands of others. Following other people has been blamed in the Quran when it opposes evidence and the guidance of the wahi. For instance, Allah said, “And when it is said to them: ‘Come to what Allah has revealed and unto the messenger’ They say: ‘Enough for us, is that which we found our fathers following’ Even though their fathers had no knowledge whatsoever and no guidance.” (al Maai’dah 5:104) So we see that following the fathers was condemned due to the lack of knowledge, evidence and guidance, if they possessed this then following that pattern would not have been blameworthy. The ayah in al Ahzaab also contains a warning for those misleading others as it says “…Give them a double torment and curse them with a mighty curse…” (al Ahzaab 33:68) This warning is extended to those who get into debates and speak with wrong motivation and speak without making effort to seek the truth of matters and without trying to be accurate in their following of wahi. Without them making this istiqaamah, they may well mislead those who they debate with or those that are listening, due to the lack of knowledge of the listeners. Those who do this and go following the deviant instructions of their leaders and then go on to mislead others even less knowledgeable, should be warned by such ayaat as “They will bear their burdens in full on the Day of Ressurection and also the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear.” (an Nahl 16:25) We remind the evil scholars and rulers who deliberately cover the truth and mislead the people in order to keep their worldly positions and block Islam from rising that Allah said, “Those before them indeed plotted, but Allah struck at the foundations of their building and then the roof fell down upon them, from above them and the torment overtook them from directions they did not perceive.” (an Nahl 16:26)

It is wrong to claim the truth without having properly verified whether the matter actually is the truth, Allah revealed the truth and it would be lying about Allah to make this claim. There are some sections within the ummah, where the followers are told not to invite people to Islam, nor to speak about Islamic knowledge, because their shuyukh have told them the like of ‘This is the job of the awliyaa, who speak with divine authority’ or they say things like ‘Be humble before the shaykh and do not question him about his views but do as he says’ or ‘Do not ask for evidence because you do not understand evidence’. The result is that the followers make Islam synonymous with their shaykh and are unable to see the vast oceans of Islam that Allah has placed elsewhere. A worse condition is when they turn away from the truth when it comes to them but are happy to stay with the view of their leader or shaykh who is upon misguidance on a particular issue or on many issues. “And who can be more unjust than he who invents a lie against Allah or says ‘I have received inspiration’ whereas he is not inspired in anything and who says ‘I will reveal the like of what Allah has revealed’ And if you could but see when the zaalimoon are in the agonies of death, while the angels are stretching forth their hands saying: ‘Deliver your souls, this day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His ayaat with arrogance.’” (al Ana’m 6:93)