Shaykh Muhammad al-Hassan Walid Dido al-Shanqiti | Translated by U. Abdullah
The Question
Are the sects that are mentioned by the Prophet in the Ḥadīth to remain in the hellfire forever? And is there any way in which it is possible for the Ahl al-Sunna to be united with them?1
The Answer
The statement of the Prophet that, “The Jews splintered into seventy one sects, the Christians splintered into seventy two sects and my Umma will splinter into seventy three sects,” this much of the ḥadīth is authentic. It has been transmitted by al-Ḥākim [al-Naysābūrī (d. 405 AH)] and others, and it is authentic in its various narrations. As for the additional phrase (ziyāda), namely, “all of them are in the hellfire except one,” or, “all of them are in Heaven except one,” or “whoever [follows] what I and my Companions [follow…],” all of these additional phrases are inauthentic. Thus the authentic ḥadīth is only the affirmation [that there will exist] sects, and this is one of the signs of prophethood [of Muḥammad, and one of its proofs. But as for their being “in the hellfire,” or “in Heaven,” or, [following] what he and his Companions [follow]; none of these [variant narrations] has authentically reached us from the Prophet.
As for the sects within this Umma, they are those which [promote] reprehensible innovations and misguidance within the faith, and whose followers are not disbelievers [in Islam]—for whoever dies testifying that there is no god but God and that Muḥammad is the Messenger of God will not remain in the hellfire forever, even if they were misguided and an innovator, however great their disobedience may be.2 Rather God will either forgive them, or punish them to the extent that they have disobeyed Him, and then He will take them out of the hellfire. Indeed God will bring forth groups of people on the Day of Resurrection who have become blackened and scorched [in the hellfire] and cast them into the River of Life. [Therein] their bodies shall sprout as a seed of a desert plant sprouts in the dross of a torrent, and then they shall be entered into Heaven.3 Additionally, they may be punished in their graves—and the punishment of the grave is one of the means of expiating sins […]—such that when they are brought forth on the Day of Resurrection, they will already have been recompensed for their innovation and sin.
- Original Arabic text is to be found here: http://www.dedew.net/index.php?A__=5&type=4&h=1&linkid=980 ↩
- UA: The Shaykh seems to be implying here extreme groups within Sunnism, such as extreme Salafīs and extreme Ṣūfīs, as well as sects outside Sunnism such as Twelver Shīʿism or Khārijism. ↩
- Such a ḥadīth is repeated five times in Bukhārī, e.g., ḥadīth no. 814, in the Jamʾiyyat al-Maknaz edition. ↩
And who exactly are the 'extreme' Salafis and Sufis? How can we, the laymen, discern what goes and what doesn't–because it seems that one man's extreme is another's wali!
A very excellent article. Much needed in today's environment of excessive partisanship.
However, I must protest sister UA's footnote where she says that the Shaykh is referring to “extreme Salafis.” While it is well known–and accepted by almost all sane people–that extreme Sufis commit Shirk and Kufr…Can you please tell which Salafis alive today are so extreme as to commit Kufr? Exactly which “innovations” do these “extreme Salafis” bring up which constitute Kufr? Please name them.
While I agree that “extreme Salafis” are guilty of excessive partisanship, I cannot see how they believe in anything that constitutes kufr. Please clarify this issue or delete it from the article insha-Allah. Again, I completely agree that extreme Salafis have faults–and I myself get into huge arguments with them…but to say that they reach the level of kufr is–in my opinion–not justified.
To Troubled below: surely those are extreme Sufis who commit shirk and call on their saints for help and aid, an innovation which reaches the level of kufr.
Fi Aman Allah
Salaam,
JAK for the great translation. Just want to note that the translation ends abruptly as though the rest was accidently excluded. It says, “and…”
salam i hav a question for shaikh suhaib web regardin has has mentioned the portion of the hadith of this naration is weak i wud like to ask why is it weak? cud u plz giv me sum references of the classical muhaditheen jzk