What is the condition of the ones who do not adhere to sects? Can you explain?
There is no issue in the true sects in which reason and mind contradict, because their bases are the Quran, Hadiths, unity and agreement of the community, and the proofs of the Sharia-Islamic set of laws- by the mujtahids. These proofs of the Sharia are a sound fortress beyond the power of all human factors to cause any damage. The people outside this fortress are exposed to the dangers and effects of the enemies of the Ahl-i Sunnah-the close followers of Prophet Muhammad (peace be upon him).
I want to point out to this important fact: The people who do not approve of sects, or do not stick to any one of them, or adapt the easier sides of each have deviated from the way of all the Muslims of centuries and have set off on a new way on their own. These kinds of people have their share from the verse, Whoever opposes to the Prophet and deviates from the way of the Believers after the truth has been clear to him, we will leave him in that way and cast him into the hell; what a bad place!
Whoever adheres to an imam of sect must stick to the judgments of his sect and persevere in it. But in case of a hardship he can act in accordance with the judgments of another sect, but on the condition that he should not leave his sect altogether. And this can be done only with the fatwa-the statement of a capable religious person- of a person of knowledge.
Imam Ghazali is of the same opinion:
If an adherent opted for a sect, then he must stick to it.
All in all, if someone changes his sect recklessly, it means he does not take those seriously.
One of the smart knowledgeable people of the last century, Muhammad Kavsari depicts the condition of these people as follows:
They are seen within every group but actually they do not belong to any one of them. There is no one more mischief-making and discordant than the one who puts on the guise of a group when he is with them, and changes it once he is within another.
Kavsari says in the same book that sectlessness is a bridge to disbelief.
Dr Ramazan al-Buti says on the same subject, The entire community of Muslims have agreed upon the fact that the mujtahids who helped us the most in retaining Islam as it is in our lives have been these four Imams (Imam-ı A'zam, Imam-ı Shafi'i, Imam-ı Malik and Imam-ı Hanbal). and adds that it is the biggest bad innovation to leave the ways of these imams and to invite people to sectlessness.
Ramazan al-Buti points out that those who argue sectlessness are trying to undermine the pillars of Islam instead of trying to solve new problems, and he says,
I have never seen these sectless searches for the answers of the issues about which the public ask all the time. All their efforts are directed to undermining the right sects which are guides to the public to security through adherence, and whose construction is well completed and rules established.
Dr. Ramazan el-Buti asks these sectless these two questions:
What if you invite people not to comply with engineers in the field of construction? What if you ask people not to apply to doctors in issues that demand diagnosis and medical treatment?
He himself answers these questions,
Surely this will cause people to damage their own houses while trying to repair them; and to end their own lives trying to heal themselves.
The biggest cause that brings the sectless to the abyss of danger and that hinders them from adhering to mujtahids is that they see their opinions and views equal and even superior to those of the mujtahids.
Imam-ı Sharani says,
Perform all of what the mujtahids decreed Sunnah-what is approved of by Prophet Muhammad; and abstain from the ones they decreed abominable. Do not endeavor to ask of them any proof, because you are well below them in rank. Unless you rise to their degree and embrace the Book and the Sunnah-the way Prophet Mohammad lived- directly, it is not possible for you to surpass them and to benefit from the same source that they do.
All the sects, I think, are adjacent to the Sharia, the way the fingers are so to the palm, and the shadow to its material.
Here I want to mention that point: It is a big example of pride to depend upon ones own opinion and not upon that of the mujtahids. And this brings about the spiritual breakdown of the person. Bediüzzaman makes this statement about the condition of these people:
With pride man is deprived of both material and spiritual excellences and virtues. If with the drive of pride, he does not appreciate the virtues of others and sees his virtues enough and superior, then this person is lacking. These kinds of people see their knowledge and virtues as superior to others, and by this way become deprived of the virtues and knowledge of the great people of knowledge. And exposed to anxieties and apprehensions, they more and more deviate from the right path. (Mesnevi-i Nuriye, Katre, 58)