Topics In Islam

SINS, RECONCILIATION, REPENTANCE AND FORGIVENESS IN THE HUMAN DOMAIN
Sins, repentance and forgiveness are matters that have been extensively delt by the Holy Qur'an and the Ahadith. The act of these sins are broadly grouped into two: The sins committed against Allah (SWT), the repentance ones makes to Him and the seeking for forgiveness for the act of sins one has committed against His commands are exclusively for him. They are also the sins that attract wide ranging forgiveness no matter the degree of the sins, apart from Shirk.
The second group of sins which is the subject of this write-up, are sins committed in the human domain and require repentance and forgiveness.
Many Muslims think of Allah (SWT) act of forgiveness of sins in a leeway to engage in all forms of sins, including sins committed against their fellow human beings, anticipating that they would be forgiven by Allah (SWT). Therefore one can go on cheating, trampling upon rights of others hopping for Allah's forgiveness.
Allah (SWT) says in the Holy Qur'an, "Do not, by your action make Allah a pretext to avoid good action and guarding against evil and putting things right between people. Allah is all hearing, all knowing". 2:224.
Alim.com collated. The prophet (SAW) was asked, "whose Islam is best i.e (who is a very good Muslim)? He said, " one who avoids harming the Muslim with his tongue and hands," Sahih Al-Bukhari," Vol.1 Hadith 10.
We witness frequent crisis and litigations going on around us, especially between Muslims and Muslims in the issue of usurpation of lands, cheating and many seem not to care about the consequences. Said Bn Zaid reported. He said the Prophet (SAW) said,"whoever usurps the land of somebody unjustly his neck will be encircled with it down the seven earth (on the day of resurrection)". Sahih Al-Bukhari 2452, in Book 46 Hadith 13.
Abu Huraira reported. He said Allah's Messenger said, " whoever has oppressed another person concerning his reputation or anything else he should beg him to forgive him before the day of resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and it he has no good deeds, the sins of the oppressed person will be loaded on him," Sahih Al-Bukhari, 2449 in Book: Book 46 Hadith 10.
So Muslim brothers and sisters watch the sins committed against your fellow brothers and sisters and beg them for forgiveness. "And the recompense for an evil act is an evil one like it, but whoever pardons and makes reconciliation his reward is (due) from Allah. Indeed He does not love wrong does," Qur'an, 42:40.
"To Allah belong what is in the heavens and what is in the earth, he forgives whom he wishes and he punishes whom he wishes. Allah is oft-forgiving and the most merciful".Qur'an, 3:129.
Really a Muslim should think often of how to reconcile his actions with his fellow Muslims so that what he faces on the Day of judgement are those sins he committed against his Creator. Allah (SWT) says in the Holy Qur'an" O ye who believe turn to Allah with sincere repentance in the hope that your Lord will remove from you your ills and admit you to gardens beneath which rivers flow. Qur'an, 66:8.
In his commentary to this verse Abdullahi Yusuf Ali says " whatever may have been the faults of the past, unite in good deeds, and abandon petty sectional jealousies, and Allah will remove your difficulties and distresses, and all the evils from which you suffer." P1572, Holy Qur'an translation.
May Allah (SWT) guide us and keep us away from harming others..

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FASTING(RAMADAN):A PERIOD OF RAHAMA, ATTAQWA AND CUMULATIVE REWARDS.The period of Ramadan, which is 29 days or 30 days, depends on the sighting of the new moon. The Prophet (SAW) reported by Ibn Umar said “Start fasting after you have seen it (the new moon)and end the fast (at the end of the month) when you see it. If it is overcast and cannot be seen, then estimate its sighting (i.e. presume that Shaaban lasted for thirty days”. Bulugh Maram Min Adillat Al-Alkam P. 238. Similar reports are found in Muslim, and Al-Bukhari. The sighting of the new moon ought not to generate controversy. According to several authentic saying of the Holy Prophet, sighting of the new moon by two credible persons or several persons who cannot come together to make false claims and the authorities authenticated such claims suffice for the start or end of the fasting period.
The most important aspect of fasting is the intention. Hapsa, the Mother of the believers narrated that the messenger of Allah (SAW) said,” Who ever does not form his intention to fast before Fajir, his fasting will not be accepted.” This was related by five Imams. A fasting person can however, make his intention to fast the whole month at the beginning of Ramadan instead of making intention every night.
Fasting the month of Ramadan is compulsory on a matured, sensible persons and for women not under menstruation and suckling beginning from Fajir to sun set in the evening. And this is a prescription from Allah (SAW). He, the exalted said “O ye who believe! Fasting has been prescribed for you, as it was prescribed for those before you that ye may ward off (evil), “Quran 2:183. A month in which the Holy Quran was revealed to mankind as a guide and a criterion for (right and wrong).
The period of Ramadan is a period of great rewards, a period of Rahama and a period of Taqqwa that are unique to it among the other pillars of Islam. Abu Huraira and Abu Said Al-kudri reported the messenger of Allah (SAW). They said, the prophet (SAW) Said,” Allah the exalted and majestic said, every act of the son of Adam is for him except fating. It is (exclusively) meant for me and I (alone) will reward it. Fasting is a shield” Sahih Muslim 1151, Book 13, Hadith 212.
It is in this fasting period that Muslims witness the night of honour (lailatul Qadr) where a reward of one night equals to one thousand months. And this day is sought in the odd nights of the last ten days of the month (see Suratul Qadr: 98).
This apart, “The reward of dood deeds is multiplied ten times”. Bukhari; 1894. Where a Muslim gets one reward in ordinary time this is multiplied ten times during fasting period. So what degree of reward does a fasting person gets when he reads the complete Quran during the period where one letter of the Quran carries ten degrees of reward? Certainly if you multiply ten by the number of letters of the Quran you get a staggering reward.
Three other significant acts during the month of Ramadan are also unquantifiable. Only Allah (SWT) knows best. These are the Tarawi prayers, the Tahijjud and I’tikaf. The Tarawi are the daily prayers after Isha prayers of ten Rakaat, twenty or more depending on the arrangement of the Imam and his congregation which are voluntary; while the Tahajjud are those daily voluntary prayers that are performed in the last ten days of the month and in the case of I’tikaf this is where a fasting person secludes himself in the mosque in the last ten days of the month and would not come out of the Mosque to perform any act except the call of nature. He would engage himself in Zikr, prayers and readings of the Quran and Hadith.
So fasting and performing good deeds in this period should be an article of faith to all fasting Muslims. He/She should devot and exerts himself or herself to the worship of Allah(SWT) during the month, particularly the last ten days of the month.
Abu Huraira reported that the messenger of Allah said, “when there comes the month of Ramadan the gates of mercy are opened, and the gates of Hell are locked and the devils are chained.” Sahihu Muslim, 1079 in-book reference Book 13 Hadith I.

Sahl reported from the messenger of Allah. He said the messenger of Allah said, “There is a gate in paradise called Ar-Rayyan and those who observe fast will enter through it on the day of resurrection and not except them will enter through it. It will be said, “Where are those who use to observe fasts? They will get up, and non except them will enter through it. After their entry the gate will be closed and nobody will enter through it”. Sahih Al-Bukhari, 1896 Book 30, Hadith 6.
This being the case any fasting person should guard against acts that will nullity his fast, and the consequences of such action. All sinful acts should be avoided during this period. Eating during the day time, drinking water, sexual acts and deliberate sexual excitements are sinful acts that can nullity fast. Foul language, or abusive speeches, games and any act that is sinful should be avoided.
Abu Haraira reported from the messenger of Allah. He said the prophet (SAW) said, “Whoever does not give up foul speech and evil actions, Allah is not in need of his leaving his food and drink (ie Allah will not accept his fasting)” Sahih Al-Bukhari, 1903, Book 30, Hadith 13.
A person who breaks his fast deliberately must do Kaffara. A Kaffara means he must fast sixty days consecutively for each day he intentionally breaks his fast and at any time he breaks it he must start all over again. But he has the option of freeing a slave or feeding sixty needy persons on daily basis, one person each day.
None also should fast a day or two before the commencement of the fasting month unless this has been his habit and this coincides with the days Ramadan is announced. Bukhari, 1914 Book Hadith 24.
It should also be noted that there is no fasting for children but parents should encourage them to do so. By the time they reach the age of fasting they would find it easy. A person who wakes up in the state of sexual impurity can continue his fast. It is not allowed to fast during the Id-fitr and a person who breaks fast unknowingly continues his fast. A person who vomits, this has not affected his fast unless he did so deliberately. For a traveler he has the option of breaking his fast but he will fast on return and pay back his missed days of fasting. In case he was bot fasting when he returns home he can continue eating and start fasting the next day (see Risala, A Hausa Translation, Salihu Jibrin Ahmad page 46).
The period of fasting should therefore be seen as a race that each strives to outdo others in the gathering of rewards. There are so many opportunities open to fasting persons which all should take advantage of them. May Allah guide as, open the window of forgiveness and Rahama that embodies the month of Ramadan and keep us away from sinful acts.

Reflections and And experience.A farm guard,a shepherd,a teacher,a refugee of literature,an administrator,a Journalist and Author and now an Imam.That has been the life,puctuated with an number of positive and negative events.Yaa Rabb guide us and our Muslim brothers and sisters on the right path, protect us from our enmies, forgive is our sins that we and those that we do not know, provide us with shade when their is no shade on the day of judgement.Yaa Rabb,the most Gracious, the most merciful, keep us among those of your select creations.

AQIQA:ON THE ANIMAL SACRIFICE TO A NEW BORN CHILD
AQIQA, which means sacrifice, according to About Bakr Jaber el-Jazaery,in his book,Min-Haj Ul Muslim, page 418, are categorised into two: The first is the AQIQA in the sacrifice of animals on the day of Id-Adha and the second is the sacrifice that is made to the new born baby on the seventh day of his or her birth.
In the first place Aqiqa for the new born baby is a practice from the Holy Prophet (SAW). And this makes it imperative on parents of the new born baby to make sacrifices for both (male and female). The Prophet (SAW) said,"A boy is in pledge for his Aqiqa on the seventh day, his head is shaved after he is named'.Abu Dawood,Vol.1, Hadith No.1229
Yahya reported from Malik, from Hisham ibn Urwa, his father Urwan Ibn Az-Zubair made Aqiqa for his male and female children of a sheep each.If some one makes an Aqiqa for his children the same rules apply as with sacrificial animals of Id-Adha.Animals to be sacrified should not be one eyed, emancipated, injured or sick; neither the meat or the skin is to be sold The bones are to be broken and the family eat the meat and give some of it away as sadaqa. And after the child is named the head is shaved."Al-Muwatta,Vol.26, Hadith No.2
Aisha (R.A) reported from the messenger of Allah (S.A.W) that, "Allah's messenger commanded them to slaughter two equal sheep (in age) for the boy and sheep for a girl at their birth." AtTrimidhi.
Similar Hadith was also reported from the prophet (S.A.W) when he was asked about Aqiqa, he replied,'If any one has a child born to him and wishes to offer a sacrifice on the child's behalf,he many offer two resembling sheep for a boy and one for a girl." Abu Dawood, Vol. I, Hadith No. 1232.
It is also reported from the messenger of Allah (S.A.W) that should the parents not make Aqida for the child, the parent would not be able to intercede for him on the day of judgement and should the child die before reaching the age for puberty the child would not be of benefit to the parents.
If by the seventh day of sacrifice an animal has not been obtained the perents are obliged to make the sacrifice on the fourteenth day of child's birth or on the 21st day of his birth. But should the child die before the seventh day of his birth Aqiqa would not be performed.
As the perents are obliged to name the child on the serventh day they should also choose for the child ( male or female ) of the best of names. It is also required that the parent of the newborn child makes a call to prayer to him (Adhan) and to establish the oneness of Allah to the child. The call to prayer is to be pronounced near the right ear and on the left to establish Allah's oneness. These are to be pronounced before the child is named.
In a situation where two sheep are not obtained in the case of male child perents can make one sheep for the male child as reported by Yahya in the Hadith above.
The prophet (S.A.W) has also said," Aqida is to be offered for a (newly) born boy, so

slaughter an animal for him and relive him of his suffering.Sahih Al-Bukhar,Vol.7 Hadith No.380
The wisdom in Aqiqa is that the one doing it is thanking Allah (SWT) for the grace of the child and in safeguarding and protecting the child.Since three chances are given to a parent to make the sacrifice, every effort should be made to make the sacrifice for the new born baby (male or female). May Allah (SWT) guide us to the right conduct.

ABU DHARR AL-GHIFARRI: (RA): FRIEND OF THE POOR AND ANTAGONIST OF WEALTH ACCUMULATION
For a number of reasons, of the over 60 persons most closest to the Holy Prophet (SAW) each of them has unique and distinctive personality and contribution to Islam. Their taqwa has become a symbol and beacon for those that come after them. And we are reflecting, among them, on a very very unique personality: Abu Dharr Al-Ghifaari: A friend of the poor and antagonist of wealth accumulation.
Although Al-Ghifaari, whose real name was Jundub Ibn Jannadah has not been well acknowledged among later contributors to the evolution of social sciences along side the physical scientists like Abul Walid Muhammed Ibn Rushd, Abubakar Muhammad Ibn Zakari, Ar-Razi and Abu Raihan Muhammad Al-Bayruni, etc. Al-Ghifaari can be appropriately accorded the tittle of the forunner in social science as it relates to the cause and effects of poverty and wealth accumulation. An issue that became the In thing for social scientist in the east and western Europe in the 19th and 20th century.
Professor Muhammad Esmail Sieny (2000 AD) in describing Al-Ghifaari stated that "he was one of the outspoken enemies of luxury and wordly temptations, and loyal friend of poverty and the poor people". (2000AD). He destested injustice, loved the Prophet (SAW), and Allah (SWT) and hated wealth accumulation and falsehood. It is no wonder that the Holy Prophet (SAW) had this opinion about Al-Ghifaari. He (SAW) said, "The earth never carried above it nor did the sky ever shade under it a more truthful tonque than Abu Dharr", Men around the Messenger, Khalid Muhammad Khalid p.49.
Listed as the six or seventh among the early Muslim converts during this period, Al-Ghifaari demonstrated courage, fear of Allah (SWT) and love for the Prophet (SAW). Shortly after his conversion, at that period when converts were being killed or tortured and Muslims hid themselves from such athrocities, Al-Ghifaari defied the Quraish, even though the Holy Prophet cautioned him. He went to the Kaaba among multitudes of idol worshippers and declared openly the oneness of Allah (SWT) and the messengerhip of the Holy Prophet Muhammad (SAW) amidst beatings and torture from the Quraish.
Despite that experience he went again the following day and saw two people praying to idols in the Kaaba and he castigated them. This brought him another beating. It is then the Holy prophet (SAW) asked him to go back to his people and preach to them. He should keep away from Makka until he heard from him.
This public declaration of the oneness of Allah (SWT) and the Prophethood of Muhammad (SAW) is regarded as the first public declaration of a Muslim challenging the Quraish in the midst of their idols. Abu Dharr returned to his tribe, Al-Ghifaari on the advice of the Holy prophet (SAW) and began to preach to his people and the neighboring tribe of Aslam.
Because of his untiring efforts to the spread of Islam to the tribe of Al-Ghifaari and Aslam tribe, the whole of the two tribes joined the fold of Islam, a feat no individual attained in the early spread of Islam.
When the Holy Prophet (SAW) made Hijra to Madina Abu Dharr gathered up the trbes of Al-Ghifaari and Aslam, among them men, women, children, including the elderly and the youth.The Holy prophet was among his companions and Al-Ghifaari's coming to Madina alarmed the people. People thought it was an invasion of the city until the chanting of Allahu Akbar calmed down their anxiety.
The Holy prophet (SAW) looked at their faces when they arrived in such great number and said,"May Allah forgive the tribe of Al-Ghifaari.And may Allah save the tribe of Aslam".Sahih Al-Bukhari, Arabic-English translation,Vol.4, page 469.
The Holy prophet (SAW) had observed Abu Dharr's fight against injustice and his penchant for upholding the truth and honesty.The Holy prophet, one day asked him,"Oh Abu Dharr, what would you do if you witness a time when commanders would monopolize the war b***y?" He replied,"I swear by Allah who sent you with the truth, I would strike them with my sword." The Holy prophet (SAW) said to him,"Shall I guide you to what is better? Be patient till you meet me".Khalid, P.50
Through out his campaigns the Holy prophet's advise had guided him. He refrained from persuing his goals through armed conflict and also avoided been silent. His voice became his weapon and used it to persue the truth all the way sincerely and honestly.
He distanced himself from armed conflict to effect change because he realized the danger it could cause to the Muslim Ummah. But he also realized the great danger in keeping silent in the face of injustice. So he refused to be silent.
Given these two scenarios Abu Dharr raised the banner of truth and sincerity to make change with his tongue. And he used it relentlessly against injustice, wealth accumulation and misuse of power. He embarked on honest and truthful opposition to these vices.
After the death of Caliph Umar Bn Haddab, whom he considered as examplary and satisfied with the leadership of the Caliph, Abu Dharr began to encounter a lot of difficulties.
"He encountered all the governors, the wealthy, and all those who worshiped worldly life and relied upon it, thereby representing an even greater danger to the religion, which come to be a guide not a tax collector, prophethood not a dominion, mercy not affliction, humbleness not superiority, equality not differentiation, satisfaction not greed, self sufficiency not luxury and life of ease full of temtation, with this life the only goal".ibid.
When he began his full campaigns, after the death of Caliph Umar against the misuse of power and money, he started with Muawiyya's rule in Syria.His encounters in Syria brought confrontation with the Governor.
To avoid the impact of his campaign on the people in Syria, the Governor wrote to Caliph Usman to call Abu Dharr to Madina.
Abu Dharr spent his life preaching the truth in the light of the Quran and the sayings of the Holy prophet (SAW) He used the Qur'an (Sura at-Tawba,verse 34-35) as his guide, on the misuse of power and the distractive use of money. He believed that people have no business in wealth accumulation to the exclusion of the poor.
During the campaign of Tabuk his camel got stuck on the way and Abu Dharr lagged behind. He unsuccessfully tried to make the camel walk but was not successful. He collected his items and loaded up on his back to join the caravan of the Holy Prophet (SAW). In the morning where the Holy Prophet stopped to rest, some of the companions noticed a man walking alone under the shadow of cloud of dust and alerted the Holy Prophet (SAW). The Holy Prophet (SAW) said,"It is Abu Dharr".He received him tenderly, kindly and sadly smiled and said,"Allah will have mercy upon Abu Dharr. He walks alone, dies alone and resurrects alone". Some Ulammah interpret this to mean that on the day of judgement the merrits of Abu Dharr are so great that there would be no space for another person to be near him.
On his return to Madina from Syria he requested Caliph Usman to allow him to go to Ar Rabadhah Desert to settle there. After some years he died alone at Rabadhah. May Allah (SWT) forgive Abu Dharr and us all.

The strength and essence of Unity of purpose.

UNITY OF MUSLIMS, SECTS AND THE FOUR IMAMS ON THE FORMATION OF SECTS.
Muslims, from the start of the Islamic religion, to its spread all over Nations, costitute one Ummah and where ever they are, he or she is a member of that Ummah because they have one Creed based on the Qur'anic injunctions and the prophetic traditions (Hadith). So Islam has been explained In the Qur'an as the final and acceptable religion with Allah (SWT) and those who follow it are called Muslims. Therefore Allah (SWT) has given the name Muslims to the followers of islam. So no other name of the religion and the name of its followers can superceed the one given by Allah (SWT) in the Holy Qur'an which the Prophet (SAW) also used through out his mission.
Why then do we have sects in Islam? If you belong to sect A or B or whatever, how does that fit the Qur'anic and the prophetic definition of Islam and Muslims? With the evolution of the four schools of thought what is their position on sects and their formation? These and more are what we set out to answer and explain.
One wishes to say on the on set that the exercise of judgement in the application of Islamic issues was well set during the period of the Holy Prophet (SAW), and the difference of opinions in the exercise of those judgements did not start with the four Imams, namely shafii, Hanafi, Maliki and Hambali schools of thought
When the Holy Prophet (SAW) sent Muazu Bn Jabal as Governor of Yemen, and was questioned about how he would rule in Yemen, he replied,"By the laws of the Qur'an", 'But if you do not find any direction therein?' Asked the Holy Prophet (SAW)." Then I will act by according to the sunnah of the Prophet", was his reply. But if you do not find any direction in the Sunnah?' he was again asked." Then I will exercise my own judgement. (Ajtahidu) and act on that" Maulana Muhammad Ali (2006) P.98.
The issue of acts of judgement by the Holy Prophet's companions was freely used during their period as long as those did not conflict with the Qur'an and Hadith.
First consideration of opinion which was the basis of the foundation of Islamic law, as exercised by the companions of the Holy Prophet, began with Abu Hanifa Nu'man Bn Thabit.
"The basis of his analogical reasoning(Qiyas) was the holy Qur'an and he accepted the Hadith only when he was fully satisfied as to its authenticity," p.100 above.
During his time the collection of Hadith was on a very limited scale. His later disciples particularly Iman Muhammad Ibn Abu Hassan and Abu Yusuf Ibn Ibrahim expanded his teaching and on that basis the Hanifa school of thought depends largely on the Holy Qur'an and Hadith and employed ijitihad only when there was none of it's corresponding decision in the Qur'an and emphasised the application of Independent judgmental which kept him aside from the other schools of thought." Do not write down all you hear from me, for surely I may hold an opinion today and leave it tomorrow, hold another tomorrow and leave it the day after". Abu Amina Bilal Philip, The Evolution of Fiqh, p. 125
Umam Ibn Abdulrahman also reported him as saying. "If a Hadith is found to be saheeh (authentic) it is my Madh-hab." Similarly he was quoted as saying that"if I have made a ruling which contradicts Allah's book or the Messenger's (SAW) Hadith reject my ruling", FIQH p.126
Iman Malik's foundation of Arkam (ways) is largely the product of the life of the people of Madina among whom the Holy Prophet (SAW) lived and died. The people of Madina practiced what they saw in the Holy Prophet (SAW). His economic, political and social decisions which were guided by injunctions of Allah (SWT) formed the basis of Iman Malik's reports.This culminated in the publication of his popular book-The Beaten path (Muwaatta Malik). Therefore his Aqida or ways is based on what he found in Madina and made of the Hadith or rulings he collected in Madina. He rarely made verdicts on issues and avoided issues that he was not certain about.
Ibn Abdul Barr reported on him that,"Imam Malik said,"verily I am a man, I err, and at times correct, thoroughly investigate my opinion, then take whatever agreed with the book and Sunnah and reject whatever contradicts with them".p.127 above.
ABU ABDALLAH MUHAMMAD IBN IDRIS AL SHAFII
The Shafii school of thought, though had extensive knowledge of the Qur'an, he based his pillar, largely on the Hadith which differed him from the school of thought or those who based their ways (arkan or Aqida) on the Qur'an..Al Shafii differed with Imam Malik on the fact that unlike Imam Malik who depended largely on what he collected in Madina, Shafii travelled very widely and he consolidated his ways (Aqida) and his students, bringing into practice some of those practices some considered as repulsive. He was reported) to have said that," no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to rulings of Allah's Messenger (SAW).Therefore the correct rulings according to what Allah's Messenger (SAW) said is my rulings",p.128 above.
IMAM AHMAD IBN HAMBAL.
Imam Ahmad Ibn Hambal, though has distinguished himself in the knowledge of the Quran, his school of thought depended on the application of Ahadith in dealing with Islamic issues. His major work is the Isnad of Ahmad Ibn Hambal. He made little of ijitihad or reasoning or ijitima because he depended on the use of Hadith and avoided reasoning in his ways.This distinguished his school of thought from the other three schools. Despite this position of Ibn Hambal , however Ibn Jawzee has reported and he said,"whoever rejects an authentic Hadith of Allah's Messenger (SAW) is on the verge of destruction".130 above
It is clear from the Ahadith related above that the four Imams disapproved of all forms of SECTS formation. And from the Quranic point of view, they based their reasoning against the formation of sects on the following Quranic verses:Imam Malik used the Quranic verses against the formation of sects(11 verses);Imam Shafii's comments against sects is based on six verses (6:156;19:69;23:53;30:32;72:11;and 19;37);Imam Hanafi's comments is based on the Shafii's position and Ibn Hambal disagrees on the formation of Sects with what Hanafi stated.
Their differences of opinion can not be regarded or considered as sects because their differences is the natural evolution of the practices of Islam to perfection. And the Holy Prophet(SAW) said,"The differences of opinion among the people is a blessing" Fazhul Karim, Ihya Ulumiddin, vol.l.p.4l
"What the four Imams-Malik, Shafii, Abu Ahmad and Abu Hanifa, registered, thought or said in connection with the different issues of the religion or Fiqh is derived from Allah's Holy book, and Sunnah of his prophet (SAW). And they own nothing of that except for what they understood, or concluded from those two sources, or measured in comparison with them in case they cannot find a clear solution for a specific case. Also they own the references that they made about those two sources." Abou Bakr Jabeer El-Jazarry (2009) P.106
Some sect leaders frequently quote sura 35:32 as justification for the formation of sects. The Ayat says "Then we have giving the book in iheritance to such of our servants As we have chosen: but there are among them some who wrong their own souls, some who follow a middle course, And some who are by God's leave, formost In good deeds; that is the highest grace"
There is quite a difference between an issue that one insists is justifiable while in real meaning it is a misrepresentation. Allah (SAW) has clearly said it in clear terms that formation of SECTS is not acceptable in the following Quranic injuctions: Qur'an,19:37, 6:156, 23:53, 72:11, 5:48, 8:46, 30:32, 19:69, 3:103, and 11:118.
Allah(SWT) warned" warn those who reject the Sunnah of the prophet (SAW)." Let those who contradict your order be warned that they will be aflicted with trials and painful punishment" Qur'an, 24:63.
A number of followers of the school of thought especially in Nigeria tend to confuse the practice where the Maliki school of thought has taken a firm root. It is not out of place for adherents to confirm to one school to avoid confusion and creat room for the enemies of Islam. People thould keep to one school of thought as late sheikh Abubakar Mahmoud Gumi, one of the eminent Islamic scholars in Nigeria had said,,"keep to the particular Madh hab that you are conversant with to avoid confusion in your practice".
And Muslims should be careful and watchful so that they do not depart the ways of Allah (SWT) and the ways of the Holy Prophet (SAW) .As. Dr.Zakir Naik said in one of his posts late last year,"Do not put a question mark where Allah (SWT) has put a fulstop.".
And for Muslims to achieve unity they have to adhere and submit themselves to the directives given by Allah (SWT) and his Prophet (SAW). Allah says in the Holy Qur'an,"It is not fitting for a believer, man or woman, when a matter has been decided by Allah and his Prophet to have any option about their decision, if any one disobeys Allah and his Prophet, he is indeed on a clearly wrong path". Qur'an,(33:36).
Also Allah (SWT) says,"And holdfast, all of you together to the Rope of Allah and do not separate". Qur'an,(3:103).
May Allah( SWT) unite the Muslim Ummah, guide them to the right path and not the way of those who have gone astray.