73 SECTS OF ISLAM AS ALLUDED TO IN THE HADITH

1. Jarudiah:
Followers of Abu'l-Jarud. They believe Holy Prophet (pbuh) designated Al-Isa as the Imam by his
characteristics but not by name.

2. Sulamania:
Followers of Sulaiman ibn-Jarir al-Zaidi. They believed Imamat was a matter of Jaririya conference and could
be confirmed by two best Muslims.

3. Butriyah:
They did not dispute the Khilafat of Uthman (ra), neither they attack him nor Hurariyah praise him.

4. Yaqubiyya:
They accepted the Khilafat of Abu Bakr (ra) and Umar (ra), but did not reject those who rejected these
Khulifaa. They also believed that Muslim commiters of Major sins will be in hell forever.

5. Hanafiyah:
Followers of the Imammate of Muhammad ibn-al-Hanifah. They believe that Allah might have had a beginning.

6. Karibiyah:
They believed that Imam Muhammad ibn-al-Hanifah is not dead and is the Imam Ghaib (in disappearance) and
the expected Mahdi.

7. Kamiliyah:
Followers of Abu-Kamil. They believed companions to be heretic because they forsook their allegiance to Ali
(ra) and condemn Ali (ra) for ceasing to fight them. They believed in the returning of the dead before the Day
of Resurrection and that Satan is right in preferring fire to clay.

8. Muhammadiyyah:
Followers of Muhammad ibn-Abdullah ibn-al-Hassan. They do not believe/Mughairiyah that Imam Muhammad
ibn-Abdullah died and that he is the Imam Ghaib and awaited Mahdi.

9. Baqiriyah:
Followers of Muhammad ibn-Ali al-Baqir. They believe him to be the Imam Ghaib and expected Mahdi.

10. Nadisiyah:
They believe that those who consider themselves better than anyone else are Kafirs (disbelievers).

11. Sha'iyah:
They believe that the one who has recited La Ilaha Il-Allah (there is none worthy of worship except Allah),
whatever she or he does, will never be punished.

12. Ammaliyah:
They believe that faith for one is what he/she sincerely practices.

13. Ismailiyah:
They believe in the continuity of Imammate among the descendants of Ismail ibn-Ja'far.

14. Musawiyah:
They believe Musa ibn-Ja'far to be the Imam Ghaib and expected Mahdi / Mamturah.

15. Mubarakiyah:
They believe in the continuity of Imammate among the descendants of Muhammad ibn-Ismail ibn-Ja'far.

16. Kathiyah:
They believe that expected Mehdi will be twelveth Imam among the /Ithn Áshariya descendants of the Áli ibn-
abi-Talib. (The Twelvers).

17. Hashamiya:
They Predicate a body to Allah and also allege Prophet (pbuh) of disobedience/ Taraqibiyah to Allah

18. Zarariyah:
They believe that Allah did not live nor had any attributes till He created for Himself life and His attributes.

19. Younasiyah:
Followers of Younas ibn-Ábd-al-Rahman al-Kummi. They believe that Allah is borne by the bearers of His
Throne, though He is stronger than they are.

20. Shaitaniyah/Shireekiyah:
They believed in the view that deeds of servants of Allah are substances; and a servant of Allah can really
produce a substance.

21. Azraqaih:
Followers of Nafi ibn-al-Azraq. They do not believe in the good dreams and visions and claim that all forms of
revelations have ended.

22. Najadat:
Followers of Najdah ibn-Ámir al-Hanafi. They abolished the punishment of drinking wine also they believed
that sinners of this sect would not be treated in hellfire but some other place before allowed in Paradise.

23. Sufriyah:
Followers of Ziyad ibn-al-Asfar. They believed that sinners are in fact polytheists.

24. Ajaridah:
Followers of Abd-al-Karim ibn-Ajrad. They believed that a child should be called to Islam after it has attained
maturity. Also they believed booty of war to be unlawful till the owner is killed.

25. Khazimiyah:
They believe Allah loves men of all faiths even if one has been a disbeliever most of his life.

26. Shuaibiyah/Hujjatiyah:
They believed that what Allah desires does happen no matter what and what does not happen it means Allah
desires it not.

27. Khalafiyah:
Followers of Khalaf. They do not believe in fighting except under the leadership of an Imam.

28. Ma'lumiyah/Majhuliah:
They believed that whoever did not recognise Allah by His names was ignorant of Him and anyone ignorant of
Him was a disbeliever.

29. Saltiyah:
Followers of Salt ibn-Usman. They believed in the conversion of adults only and if father has converted to
Islam children were considered disbelievers till they reach maturity.

30. Hamziyah:
Followers of Hamza ibn-Akrak. They believe that children of polytheists are condemned to hell.

31. Tha'libiyah:
Followers of Tha'labah ibn-Mashkan. They believe that parents remain guardians over their children of any
age until children make it clear to parents that they are turning away from truth.

32. Ma'badiyah:
They did not believe in taking or giving alms from or to slaves.

33. Akhnasiyah:
They do not believe in waging a war except in defence or when the opponent is known personally.

34. Shaibaniyah/Mashbiyah:
Followers of Shaiban ibn-Salamah al-Khariji. They believe that Allah resembles His creatures.

35. Rashidiyah:
They believe that land watered by springs, canals or flowing rivers should pay half the Zakat (tithe), while land
watered by rain only should pay he full Zakat.

36. Mukarramiyah/tehmiyah:
Followers of abu-Mukarram. They believe that ignorance constitutes as disbelief. Also that Allah enmity or
friendship depends upon the state of a persons' belief at his death.

37. Abadiyah/Afáliyah:
They consider Abdullah ibn-Ibad as their Imam. They believe in doing good deeds without the intention of
pleasing Allah.

38. Hafsiyah:
Consider Hafs ibn-abi-l-mikdam as their Imam. They believe that only knowing Allah frees one from
polytheism.

39. Harithiya:
Followers of Harith ibn-Mazid al-Ibadi. They believe that the ability precedes the deeds.

40. Ashab Ta'áh:

They believe that Allah can send a prophet without giving him any sign to prove his prophecy.

41. Shabibiyah/Salihiyah:
Followers of Shabib ibn-Yazid al-Shaibani. They believe in the Imamate of a woman named Ghazalah.

42. Wasiliyah:
Followers of Wasil ibn-'Ata al-Ghazza. They believe that does who commit major sins will be punished in hell
but still remain believers.

43. Ámriyah:
Followers of Amir ibn-Ubaid ibn-Bab. They reject the legal testimony of people from supporters of either side
of the battle of Camel.

44. Hudhailiyah/Faniya:
Followers of abu-al-Hudhail Muhammad ibn-al-Hudhail. They believe that both Hell and Paradise will perish
and that preordination of Allah can cease, at which time Allah will no longer be omnipotent.

45. Nazzamiyah:
Followers of abu-Ishaq Ibrahim ibn-Saiyar. They do not believe in the miraculous nature of the Holy Quran nor
do they believe in the miracles of the Holy Prophet (pbuh) like splitting the moon.

46. Mu'ammariyah:
They believe that Allah neither creates life nor death but it is an act of the nature of living body.

47. Bashriyah:
Followers of Bashr ibn-al-Mu'tamir. They believe that Allah may forgive a man his sins and may change His
mind about this forgiveness and punish him if he is disobedient again.

48. Hishamiyah:
Followers of Hisham ibn-ämr al-Futi. They believe that if a Muslim community come to consensus it needs an
Imam and if it rebels and kills its Imam, no one should be chosen an Imam during a rebellion.

49. Murdariyah:
Followers of Isa ibn-Sabih. They believe that staying in close communication with the Sultan (ruler) makes
one unbeliever.

50. Ja'friyah:
Followers of Ja'far ibn-Harb and Ja'far ibn-Mubashshir. They believe that drinking raw wine is not punishable
and that punishment of hell could be inferred by a mental process.

51. Iskafiyah:
Followers of Muhammad ibn-Abdallah al-Iskafi. They believe that Allah has power to oppress children and
madman but not those who have their full senses.

52. Thamamiyah:
Followers of Thamamah ibn-Ashras al-Numairi. They believe that he whom Allah does not compel to know
Him, is not compelled to know and is classed with animals who are not responsible.

53. Jahiziayh:
Followers of 'Ámr ibn-Bahr al-Jahiz. They believe that Allah is able to create a thing but unable to annihilate it.

54. Shahhamiyah/Sifatiyah:
Followers of abu-Yaqub al-Shahham. They believe that everything determined is determined by two
determiners, one the creator and the other acquirer.

55. Khaiyatiyah/Makhluqiyah:
Followers of abu-al-Husain al-Khaiyat. They believe that everything non-existent is a body before it appears,
like man before it is born is a body in non-existence. Also that every attribute becomes existent when it
makes its appearance.

56. Ka'biyah:
Followers of abu-qasim Abdullah ibn-Ahmed ibn-Mahmud al-Banahi known as al-Ka'bi. They believe that Allah
does not see Himself nor anyone else except in the sense that He knows himself and others.

57. Jubbaiyah:
Followers of abu-'Ali al-Jubbai. They believe that Allah obeys His servants when he fulfils their wish.

58. Bahshamiyah:
Followers of abu-Hashim. They believe that one, who desires to do a bad deed, though may not do it, commit
infidelity and deserve punishment.

59. Ibriyah:
They believe that Holy Prophet (pbuh) was a wise man but not a prophet.

60. Zanadiqiyah:
They believe that the incident Miraj was a vision of the Holy prophet (pbuh) and that we can see Allah in this
world.

61. Qabariyya:
They do not believe in the punishment of grave.

62. Hujjatiya:
They do not believe in the punishment for deeds on the grounds.

63. Fikriyya:
They believe that doing Dhikr and Fikr (Remembering and thinking about Allah) is better than worship.

64. 'Aliviyah/Ajariyah:
They believe that Hazrat Ali shared Prophethood with Mohammad (pbuh)

65. Tanasikhiya:
They believe in the re-incarnation of soul.

66. Rajiýah:
They believe that Hazrat Ali ibn-abi-Talib will return to this world.

67. Ahadiyah:
They believe in the Fardh (obligations) in faith but deny the Sunnah.

68. Radeediyah:
They believe that this world will live forever.

69. Satbiriyah:
They do not believe in the acceptance of repentance.

70. Lafziyah:
They believe that Quran is not the word of God but only its meaning and essence is the word of God. Words
of Quran are just the words of the narrator.

71. Ashariyah:
They believe that Qiyas (taking a guess) is wrong and amounts to disbelief.

72. Bada'iyah:
They believe that obedience to Ameer is obligatory no matter what he commands.
The mystery of 73 sects
Jan-e-Alam Khaki

Published Aug 09, 2013 12:27am

ONE of the enduring topics of Muslim sectarian polemics has been the hadith attributed to the Prophet
Muhammad (PBUH) according to which he had predicted that his ummah would be divided into 73 sects, but
only one would be saved.

All Muslim sects happily claim that their sect is the ‘saved one’ (naji) and the ‘others’ are destined for hell. This
hadith, if we were to follow the traditional line of argument, divides the Muslim ummah into two sections: the
saved ones and the hell-bound ones.

Few people ask why the number 73, and where it comes from. Luckily, there is now a tendency to see this
hadith in a more objective way, beyond sectarian interpretations. There is an attempt to see the sects more in a
pluralistic and inclusive light than in exclusive ways. In recent times, attempts have been made to unravel the
context of this hadith and examine its implications.

The most frequently cited hadith regarding the 73 divisions of the Muslim faith is reported as: the Jews are
divided into 71 sects (firqa), the Christians into 72 sects, and my community will divide into 73 sects (Ibn Majah,
Abu Daud, al-Tirmidhi and al-Nisa’i). The hadith also occurs in many other versions as well.

This hadith has two parts: one is the number of sects that are to emerge, and the other the salvation part. Often,
it was understood that the 72 sects would be condemned while one would be saved. As opposed to this, we
have another version of the hadith which tells us a different story.

Muqaddasi (a 10th-century geographer), according to Roy Mottahedeh (Diversity and Pluralism in Islam), tells us
that “72 sects are in heaven and one in hell, according to what he considers is a more sound line of transmission
(isnad)”. This shows that there is variation of the hadith reported on the 73 sects.

According to Mottahedeh, Fakhruddin Razi (d. 1209) reports that some have questioned the authenticity of this
tradition, saying that if by 72 they mean the fundamentals of religious belief (usul), then they do not reach this
number and if they mean the practices (furu), then the number passes this number by several multiples.

The other view of this hadith is that the figure 73 is not meant literally, but is a relative and figurative number,
identified because of a context. Mottahedeh gives extensive historical examples wherein the figure was used as
a symbolic number. The author says that “70 meant ‘a sizeable number’ and 70-odd meant ‘a sizeable number
and then some’ is fairly clear. In many cases, the expressions are meant to be pictorial numbers and not exact
‘head counts’”.

He further adds that 70 assumed the role of a metaphor for numerousness and thus is “rhetorically significant”.
The author cites a hadith that says, ‘He who helps a believer in distress, God will remove him from 73 afflictions’.
Here again, probably what is meant is a generous indication towards God’s reward. Religious language is often
couched in symbolic language and not meant to be literally understood.

Two famous personalities, al-Baghdadi (d. 1037) and al-Shahrastani (d. 1153) give different accounts of the
sectarian numbers and their backgrounds. There is no standard explanation; each, according to his background
and time, has highlighted the sectarian beliefs and backgrounds as they understood them in their times.

Talking about the quarrelling of sects, Hafiz (d. 1389-1390), a great Muslim poet, says, “Forgive the war of the
72 sects; since they did not see the truth they have struck out on the road to fancy”.

Hafiz regards the sectarian quarrels as afsana that preoccupies those who fail to understand the diversity of
faith. Similarly, Mowlana Jalaluddin Rumi, according to Mottahedeh, thinks that the “deeper religion is the trans-
religious mystery of love of God ... This manifests itself in many (ie 72) ‘madnesses’ and takes the soul beyond
the world of being. Ultimately, we not only accept pluralism among Muslims, but among all the mysterious paths
of the love of God” (Diversity and Pluralism).

Truth cannot be contained and constrained by communities’ quarrels among themselves. When we step outside
the narrow confines of our communities, we realise that there is so much to learn from others. This point is
reinforced by Abdul Aziz Sachedina in his remarkable book The Islamic Roots of Democratic Pluralism by
demystifying the mystery of different religions and sects, and how Islam views this diversity.
Throughout history, communities have learnt much from each other. Today as well, there is an increasing global
trend to learn from and celebrate the diversity of faiths in many ways.

This discussion leads us to the realisation that sectarian numbers and who ‘owns’ the truth are complex issues.
We need to look at Muslim diversity with respect, humility, responsibility, and celebration rather than through the
prism of sectarianism.

Let there be no bloodshed just because one sect believes and practices its faith in a particular way. All are
seeking the truth. The Quran refers to this positive outlook in many verses and an example is: “… if thy Lord
willed, all who are in the earth would have believed together. Wouldst thou (Muhammad PBUH) compel men
until they are believers? It is not for any soul to believe save by the permission of Allah. He hath set uncleanness
upon those who have no understanding” (10:99-100).

The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan

That people spend a lot of time analyzing trivia is representative of the state of the society. There are more
important issues to meditate about.

I don't think this is trivia at all. This line of discussion goes right to the heart of the current problems facing the
Muslim world. Fanciful interpretation of dubious Ahadith has led us to this near state of collapse. People have
been fabricating and mis-interpreting Ahadith for centuries. The sooner we start to have this open discussion,
the better. Innocent lives are being lost based on false interpretations.

The Prophet (peace be upon him) said: “My community will experience everything that the Children of
Israel had experienced, following in their footsteps exactly, so much so that if one of their number had
approached his mother publicly for sex, one of my community will do the same. The Children of Israel
divided into 72 sects. My community will divide into 73 sects, and all of them will be in the Hellfire save
one.”

The people asked him: “And which one will that be

He replied: “The one that follows what I and my Companions are upon right now.”

Dawud :: Book 40 : Hadith 4579 Narrated AbuHurayrah: The Prophet (peacebeupon_him) said: The Jews were
split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two
sects; and my community will be split up into seventy-three sects.

Reported by Awf ibn Malik Al Ashja'l: The Prophet said, "How will you be O Awf when this nation is divided into
73 sects. One sect will be in Paradise and the rest in Hell." I asked: "When will this be O Messenger of Allah?"
He answered, saying: "When the police increase and slave girls take authority, and when the lambs (weak
authorities) sit on the pulpit, and when the Qu'ran is used as flutes and mosques decorated and the spoils of war
manipulated, and the obligatory charity becomes an excessive debt, and trust is taken like spoils of war, and
religious study is not for the Sake of Allah and when husbands obey their wives, and disobeys his mother, and
banishes his father, and the last of this nation curses the beginning of it, and when the tribe is mastered by a
deviator, and the leader of the nation is the worst of them and a man is treated generously to avoid his evil.
Upon that day it will happen and men will run to Syria to the City of Damascus, which is one of the best cities in
Syria that protects them from their enemy ... " I asked: "Will Syria be opened?" He answered: "Yes, soon then
after its opening the trials will start and a dark and dusty trial will come. Trials will follow one another until a man
from the Family of my House called the Mahdi comes. If you reach him, follow him and be among those who are
guided."(At-Tabarani)

Actually most of the ahadith are nonsensical. Many of the hadiths have dubious sources of narration often from
politically connected people. Every political Tom and Harry has invented them at whole sale rate...at one time
people roamed in Medina with self professed merits of hadiths selling them to collectors at a cost. Others are
just copied from Jewish and Christian theology and somewhat modified. For example, the second coming of
Jesus (as) and the anti-Christ is shamelessly borrowed from Christian texts. Many other ahadith were made up
by leaders decades and hundreds of years after the prophet's death as and when they needed an excuse to
attack other tribes, sects, religions or sovereign nations. That's why you will find numerous prophecies about the
conquest of Persia, fall of Rome and even blessing for the conquer of Constantinople. These sayings were
falsely attributed to the prophet in order to justify expansions and raids that Arab warriors undertook.

Division of Muslim Ummah in sects (Firqa) is forbidden by Allah in the following Aya of the Holy Quran “Indeed,
those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in
anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.” 6:159

It is an interesting article and seems to be the need of the time. However one has to be cautious to present
correct interpretation of Hadith quoted in the article. The compete interpretation quotes as followings:

The Holy Prophet saw said: ‘My ummah will face the same conditions as the Children of Israel have faced.The
similarity will be so complete that it is like one shoe of a pair resembling the other. If some one among the
Children of Israel had committed adultery with his mother, there will also be a wretch done in my ummah to do
the same. The Children of Israel were divided into seventy-two sects, but my ummah will be divided into
seventy-three. All will be hell-bound except one.’ The Companions asked which sect this would be. The Holy
Prophet saw answered: ‘The sect that will follow me and my Companions.’ (1. Tirmadhi, Abwab-ul-Iman, Babo
Iftiraqi Hazihil-Ummate wal-Jami‘us-Saghir [chapter ‘Divisions in the Ummah’. 2. al-Jami‘us-Saghir’] 2/110 Masri)

Most important is last part of the Hadith which says, The sect what will follow me and my companions". One can
now very conveniently analyse the role and character of each sect of Islam and can decide accordingly.
Interestingly Ahmadiayy Community which, prior to 1974 national Assembly decision, was also part of Islam,
while defending its stance also claimed to be that Naji Sect which has been mentioned in this Hadith. Readers
are welcomed to examine the role Ahmadiyya also.

The interesting aspect of the word Ummah is that in Prophet's time, it referred to all people in the community -
Muslims, Christians, Jews and pagans. Another issue to ponder is the relevance of religious doctrines in this age
and time. While the world is moving forward in all spheres of knowledge - science, technology, medicine, space
exploration, environment, education, politics and social reforms, Muslims are stuck in what was said 1500 years
back, as to who will be admitted to heavens and who will be pushed in hell. Let us first make our lives better,
provide food, shelter and clothing to 1.7 billion people and then they will be able to decide, what is heaven or
hell, right here on earth. Do not forget the dictum: GOD only helps those who help themselves. Kind regards
Bashy Q

Science of hadith ? Very marketable naming system for "hearsay information verified by a mortal man at
the absence of all witnesses ".

Basically, the technique used by these hearsay salesmen is pretty old. Use technical terms alot !! Bombard
an ordinary guy with as many technical arabic words as you can. However, unlike most, there are people
that do not give up. This is how we come to know the truth about "the science" of "hearsay" or..as they say
"science of hadith".

Consider the following :

Mr. A (alive) interviews Mr. B(alive) who "claims" that he heard from Mr. C (dead) that his friend Mr.
D(dead) heard from his father Mr. E (dead) who heard Mr. F (dead) a friend of a companion of prophet
named Mr. G (dead), who told him that one day he heard the prophet saying that xyz is haram.
 Now, the trick they play is by inventing another lie. That is, they invert the process. For example, the above
narrator link becomes like this:

Prophet told Mr. G (alive), Mr. G told Mr. F (alive), Mr. F told Mr. E (alive).................

But the truth is not like that. Even if it is, its IMPOSSIBLE to verify. Simply put yourself in Bukhari's position.
And think of collecting hadith. By inverting the chain, they make "chain of narrators" out of "chain of dead
and unverified narrators". Not to mention that the presence of "weak" hadith testifies that the science if

flawed.

Even so... they rejoice in mixing truth and falsehood !!

This is supposed to be common sense. No court accepts such hearsay reports, specially about people that
lived few centuries before.

By the way, I have come to the conclusion that people like Bukhari, they never read the Qur'an. They only
knew it as most muslims know it. His works testify that in the minimum, he missed 90% of the Qur'an.

Peace
------------- Student of Allah

The meaning of the ahadith of 73 Sects

ِ‫للا ِبس ِْم‬
ِِ ‫من‬
ِِ ْ‫الرح‬
َّ ِِِ ‫يم‬
ِ ِ‫الرح‬
َّ

The Messenger (SalAllahu alaihi wasallam) said;

‫فرقة وسبعين احدى على اليهود إفترقت‬،

‫فرقة وسبعين إثنتين على النصارة وافترقت‬،
‫فرقة وسبعين ثالث على أمتي وتفترق‬

“The Jews were divided among themselves into seventy one or seventy two sects, and the Christians
were divided among themselves into seventy one or seventy two sects. And My Ummah will be divided
among itself into seventy three sects.” Abu Dawood, at-Tirmidhi, al-Hakim and Ahmad among several
others, reported this Hadith. At-Tirmidhi said; “Hadeethun Hassanun Sahih”.

In another variation, Imam Ahmad recorded that Abu `Amir `Abdullah bin Luhay said; "We performed
Hajj with Mu`awiyah bin Abi Sufyan. When we arrived at Makkah, he stood up after praying Dhuhr and
said; ‘The Messenger of Allah (SalAllahu alaihi wasallam) said;

ِِ ‫ْن على دِينِ ِه ِْم فِي ْافترقُوا ا ْلكِتابي‬

َِّ‫ْن أِ ْهلِ إِن‬ ِِ ‫مِ لَّةِ وس ْبعِينِ ثِ ْنتي‬، َِّ‫ق ْاْل ُ َّمةِ ه ِذ ِِه وإِن‬
ُِ ‫ار فِي ُكلُّها ْاْل ْهواءِ ي ْعنِي مِ لَّةِ وس ْبعِينِ ثالثِ على ست ْفت ِر‬ ِِ َّ‫إِ َِّّل الن‬
ُ
ِ‫ج وإِنَّ ِهُ ا ْلجماع ِة وهِيِ واحِ دة‬ ُ ْ
ُِ ‫ب يتجارى كما ْاْل ْهوا ُِء تِ ْلكِ بِ ِه ِْم تجارى أقوامِ أ َّمتِي فِِي سي ْخ ُر‬ ُِ ‫بِصاحِ بِه ا ْلكل‬، ِ‫إِ َِّّل م ْف ِصلِ وّلِ ع ِْرقِ مِ ْن ِه ُ يبْقى ّل‬
‫دخله‬

‘The People of the Two Scriptures divided into seventy-two sects. This Ummah will divide into seventy-
three sects, all in the Fire except one, that is, the Jama`ah. Some of my Ummah will be guided by
desire, like one who is infected by rabies; no vein or joint will be saved from these desires.’’”

This hadith was also narrated by Abu Dawood (2/503), Ahmad (4/102) and al-Haakim (1/128) among
others, with similar wording but with the following addition;

‫النار في وسبعون ثنتان‬. ‫قيل‬: ‫للا رسول يا‬

‫قال هم؟ من‬: ‫الجماعة‬

“Seventy two in hell fire and one in the Jannah: that is the 'Jama`ah.'”

Some scholars, such as ash-Shawkani and al-Kawthari mistakenly said that this addition is weak. Ibn
Hazm wrongly said that it was fabricated.

It is important that Muslims understand this honourable hadith in the correct context. Thus, with the
help of Allah (Subhanahu wa ta’aala), a detailed presentation of the meaning of the hadith, its historical
manifestations, and its impact on the way Muslims view each other will be given. This hadith has been
used by certain people to disparage others; so some who follow the Ijtihad of Sheikh Mohammad bin
Abdul Wahhab consider those who do not, as being of the sects that will enter the hell fire. Some who
followed the Shafi’i school said this about the Hanafi School and Hanafi about the Shafi’i and so on.
Some Sunnis said the same for the Shia, and vice versa.

The hadith mentions the word “Firqah”; this word is a lafz mushtaraq, or homonym. It is a word, which
has many meanings. Allah (Subhanahu wa ta’aala) mentions this word in different contexts in the
Quran;

‫نفرِ فل ْوّلِ كآفَّةِ لِينف ُِروِاْ ا ْل ُم ْؤمِ نُونِ كانِ وما‬

‫ِين فِي لِيتفقَّ ُهوِاْ طآئِفةِ ِم ْن ُه ِْم ف ِْرقةِ ك ُِِل مِ ن‬ ِِ ‫الد‬
ْ‫يحْ ذ ُرونَ لعلَّ ُه ِْم إِل ْي ِه ِْم رجعُوِاْ إِذا ق ْوم ُه ِْم و ِليُنذ ُِروِا‬

“Nor should the Believers all go forth together: if a contingent (firqah) from every expedition (taifah)
remained behind, they could devote themselves to studies in religion, and admonish the people when
they return to them, - that thus they (may learn) to guard themselves (against evil)” [TMQ At-Taubah:
122]

Here, the word firqah is used to mean group or expedition.

َِّ‫ب أ ْلسِنت ُهم ي ْل ُوونِ لف ِريقاِ مِ ْن ُه ِْم و ِإن‬ِِ ‫لِتحْ سبُوهُِ بِا ْلكِتا‬
ِ‫ب مِ ن‬ ِِ ‫ب مِ نِ هُوِ وما ا ْلكِتا‬ ِِ ‫ن هُوِ ويقُولُونِ ا ْلكِتا‬ ِْ ِ‫عِن ِِد م‬
ِِ ‫ن هُوِ وما‬
‫للا‬ ِْ ِ‫للا عِن ِِد م‬ ُ
ِِ ِ‫للا على ويقولُون‬ ِِ ِ‫ا ْلكذِب‬
‫يعْل ُمونِ و ُه ِْم‬

“There is among them a section (firqah) who distort the Book with their tongues: (As they read) you
would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it
is not from Allah. It is they who tell a lie against Allah, and (well) they know it!” [TMQ Ale-Imran: 78]

Here again the word firqah is used, but in this context, it is something that is condemned, for the action
they carried out was distorting the revelation.

So the context will indicate what the meaning is of the word being used.

With respect to the hadith, Allah's Messenger (SalAllahu alaihi wasallam) explains to us how the Jews
were divided into seventy-one sects or firqah, and the Christians were similarly divided into seventy-
two firqah. Then he (SalAllahu alaihi wasallam) states that this Ummah will divide into seventy-three
sects and that all but the one who follows what he (SalAllahu alaihi wasallam) and his companions
followed will be in hell.
Thus, stating the division among the Muslim Ummah amid the Jews and Christians is meant as a
condemnation of this act. The questions that therefore arise are, in which areas did the Jews and
Christians disagree and how did their disagreement lead to the formation of a firqah or sect? The
Qur’an al-Kareem, ordered us not to divide as the Jews and Christians did. Thus, it is important to
understand in what it was that they differed.

a) They disagreed over their Messengers. Allah the Supreme says;

ِ‫ب ْع ِد ِِه مِ ن وقفَّيْنا ا ْلكِتابِ ُموسى آتيْنا ولق ْد‬

‫س ِِل‬ ُ ‫الر‬
ُّ ‫ت م ْريمِ ابْنِ عِيسى وآتيْنا ِب‬ ِِ ‫وأيَّدْنا ِهُ ا ْلب ِينا‬
ِِ ‫ُس ِب ُر‬
‫وح‬ ِ ِ ‫سولِ جاءكُ ِْم أف ُكلَّما ا ْلقُد‬ُ ‫ّلِ ِبما ر‬
‫س ُك ُِم تهْوى‬ ُ ُ‫كذَّ ْبت ُ ِْم فف ِريقاِ اسْتكْب ْرت ُِْم أنف‬
ِ‫ت ْقتُلُونِ وف ِريقا‬

“And We had given Musa the Book and followed him by Messengers. And We gave Isa the son of
Maryam the clear signs and supported him with Roohul Qudus (Jibra'eel). Is it that when ever a
Messenger came to you with a matter that you do not like, you turned with arrogance, calling some
liars and killing others?” [TMQ Al-Baqarah: 87]

And He (Subhanahu wa ta’aala) says;

‫ت م ْريمِ ابْنِ عِيسى وآتيْنا‬ ِِ ‫وح وأيَّدْناهُِ ا ْلبيِنا‬

ِِ ‫بِ ُر‬
ُ ْ
ِ ِ ‫للاُ شاء ول ِْو القد‬
‫ُس‬ ْ َّ
ِ ‫مِِن ب ْع ِدهِم مِ ن الذِينِ اقتتلِ ما‬
‫ِن ا ْلبيِناتُِ جاءت ُه ُِم ما ب ْع ِِد‬
ْ ِِ ‫اختلفُوِاْ ولـك‬ ْ ‫فمِ ْن ُهم‬
ِْ ‫كفرِ َّمن ومِ ْن ُهم آمنِ َّم‬
‫ن‬

“And We gave Isa the son of Maryam the Clear signs. But they disagreed, some of them believed and
some disbelieved” [TMQ Al-Baqarah: 253]

They also disagreed on their Book. Allah the Supreme says;

‫اختلفِ وما‬ ْ ِ‫مِ ن إِ ِّل َّ ا ْلكِتابِ أ ُ ْوت ُوِاْ الَّذِين‬

‫بيْن ُه ِْم ب ْغياِ ا ْل ِع ْل ُِم جاء ُه ُِم ما ب ْع ِِد‬

“The people of the Book did not disagree except, out of mutual jealousy, after knowledge had come to
them” [TMQ Ale-Imran: 19]

They divided between themselves, calling each other kafir. Allah the Supreme says;

ِ‫ت‬ ِ ‫ت ا ْلي ُهو ُِد وقال‬ ِِ ‫ش ْيءِ علىِ النَّصارى ليْس‬

ِِ ‫ت النَّصارى وقال‬
‫ت‬ ِِ ‫و ُه ِْم ش ْيءِ على ا ْلي ُهو ُِد ليْس‬
ِ‫مِ ثْلِ يعْل ُمونِ ّلِ الَّذِينِ قالِ كِذلِكِ ا ْلكِتابِ يتْلُون‬
ِ ‫كانُوِاْ فِيما ا ْلقِيام ِِة ي ْومِ بيْن ُه ِْم يحْ كُ ُِم ف‬
‫اللُ ق ْو ِل ِه ِْم‬
‫ي ْخت ِلفُونِ فِي ِِه‬

“And the Jews claimed that the Christians are on nothing, and the Christians claimed that the Jews are
on nothing, while reciting the Book. Those who have no certain knowledge said as they did. Allah will
be the Judge between them on the Day of Judgement in that which they disagreed on.” [TMQ Al-
Baqarah: 113]
Upon studying the areas in which they disagreed, one finds that they disagreed in the fundamentals of
their Deen. They disagreed on their Prophets, the Day of Judgement, the Unity of Allah, resurrection,
heaven and hell, etc. These are disagreements on the foundations of belief. Since Allah (Subhanahu
wa ta’aala) and His Messenger (SalAllahu alaihi wasallam) ordered us not to divide as the People of
the Book did, then we are to avoid that area which their disagreement occurred in. This means that
disagreement on the fundamentals of the Deen is condemned.

To explain the above mentioned further, the Tafseer of the ayah;

ِِ ِ‫تف َّرقُوِاْ وّلِ جمِ يعا‬

ْ‫للا ِبح ْب ِِل واعْت ِص ُموِا‬

“And hold tight to the rope of Allah and divide not,” [TMQ Ale-Imran: 103],

needs to be looked into. Allah (Subhanahu wa ta’aala) orders the Muslims to hold tight and not let go
of the rope of Allah (Subhanahu wa ta’aala) and not to divide.

'The rope of Allah'

Ibn Masood (ra), Ali bin Abi Talib (ra), and Abu Saeed Al-Kuddrri (ra) said it is the Qur'an. Others said
it is the Deen of Allah (Subhanahu wa ta’aala). Others like Ibnul Mubaarak said it is the Jama’ah.

'And divide not'

At-Tabari said; “…and do not disperse away from the Deen of Allah and His covenant which he took
from you in His Book: that you should be together in obeying Him and His Messenger (SalAllahu alaihi
wasallam).”

Ibn Katheer said; “He ordered them to stay in the Jama`ah and not to divide.”

Al-Qurtubi said; “Do not divide as the Jews and the Christians in their Deen…and it could mean do not
separate based on your desires and interests.”

Therefore, the disagreement that Muslims are not allowed to have is in the fundamentals of their Deen,
not in its branches. This is due to several reasons:

a) The texts that condemn the disagreement order the Muslims not to disagree like the People of the
Book who disagreed in the fundamentals as previously explained.

The Sunnah of the Messenger (SalAllahu alaihi wasallam) permitted disagreements in the branches or
Furoo`.

c) The disagreement that existed among the Sahabah were in the Furoo', not in the Usul (foundations
of the Deen). No condemnation was made about such disagreements in the Furoo’.

d) The followers of the Companions (Tabi'een), the generation that followed them, and the scholars of
the Salaf (predecessors) accepted the disagreement in the Furoo’ but not in the Usul ud-Deen
(foundations of the Deen).

So, for example, Ash-Shafi'i (ra) states in his book Ar-Risalah; “Disagreement is of two types: One that
is Haram and the other is not. Everything that Allah established by the definite proof (Hujjah) in His
book or clearly stated by His Prophet is Haram to disagree over by the one who knows of it. As for that
which can be understood differently or by analogy, since the text can bare it…there is room for
[disagreement] unlike in the clearly stated.”

Ibn Taymiyah (ra) in his book al-Fatawa al-Kubra, Vol. 20, p.256 stated; “Then it [the texts] are divided
to: that which is definite in its dalalah (meaning). Its definiteness is established in its chain [of
narrators] (Sanad) as well as in its contents (Mata), where we are sure that Allah's Messenger
(SalAllahu alaihi wasallam) said it and meant that meaning. The other which is indefinite in its dalalah
(meaning). As for the first, it must be believed in and acted according to. This is indisputable among
the scholars in general. The scholars might disagree however in some news whether their chains are
definite (Qat’i) or not and whether their meaning is definite or not. An example of such disagreement is
with regard to the news transmitted by the one (Khabarul Wahid) that is accepted by the Ummah or the
one that the Ummah has agreed to act upon.”

So the subject that the hadith discusses is not the differences, which arise from interpretation of the
texts, which are preponderant in meaning, but it is condemning those firqah (sects) that have differed
in the foundations of the Deen. Indeed, the Sahabah (ra) had disagreed in matters, which were related
to the branches of the Deen, but they remained united on the foundations of the Deen. Subsequently,
the great Mujtahideen of Islam differed on many aspects of the Deen, but they were again in the
branches. So the “firqah” which are punished in hell fire, are not those groups which have these
legitimate differences. Therefore, those who follow a particular Madhab, such as the Shafi’i, Hanafi,
Hanbali, Maliki or even those who follow the schools of thought from the Shia like the Ja’fari or Zaidi,
are not labelled with disbelief.

Rather, those sects that are mentioned in the hadith are those who have left the fold of Islam such as
the Qadiani, who claimed Prophethood after Muhammad (SalAllahu alaihi wasallam), or those Alawi,
who claim Ali (ra) to be god incarnate (may Allah protect us from such deviation), or those who deny
the punishment in the Ahkirah, etc. Any group that contradicts the definite text of the Qur’an, falls
outside the fold of Islam.

The Hanafi scholar, Ibn Abideen stated this fact; “There is no doubt in the disbelief (kufr) of those that
falsely accuse Sayyida Aisha (ra) of adultery, deny the companionship of Sayyidina Abu Bakr (ra),
believe that Sayyidina Ali (ra) was God or that the angel Jibril mistakenly descended with the
revelation (wahy) on the Messenger of Allah (SalAllahu alaihi wasallam), etc. which is apparent kufr
and contrary to the teachings of the Qur'an.” [Radd al-Muhtar, 4/453].

Ibn Abidin continues; "It is difficult to make a general statement and judge all the Shia to be non-
believers, as the scholars have agreed on the deviation and defection of the deviated sects."

Even the Shia scholar of the Qur’an, Allama Muhammad Hussein Tabatabai, writes in his very famous
exegesis, Tafseer-ul-Meezan, 12th edition, page 109, published in Iran, regarding the completeness of
the Qur'an; “The Qur’an, which Almighty Allah descended on Prophet Muhammad (SalAllahu alaihi
wasallam), is protected from any change.”

Unfortunately, the ignorance and bigotry of certain groups has led to the passing of Takfir, which had
affected the Jews and Christians. It is a way of thinking which regards one’s own opinion and views in
matters within the Deen as unquestionably right, and any belief or opinion opposed to or differing from
them as unreasonable or wicked.

The Muslim Ummah is one. The Qur’an found in the mosques, throughout the world, whether in
Karachi, Tehran, Cairo, Madinah, or Algiers is one. Allah (Subhanahu wa ta’aala) states;

َِّ‫ُون ربُّكُ ِْم وأنا واحِ دةِ أ ُ َّمةِ أ ُ َّمتُكُ ِْم ه ِذ ِِه إِن‬
ِِ ‫فا ْعبُد‬

“Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore
serve Me (and no other)” [TMQ Al-Anbiyah: 92]

The Shia are part of this noble Ummah; they are Muslim and brotherly love needs to exist between all
the Muslims. Indeed the Muslim is a brother of another Muslim, whether he is Shia, Sunni or whatever
authority he imitates or whichever Mujtahid he follows. This is how the Messenger of Allah (SalAllahu
alaihi wasallam) taught us,

‫ المسلم أخ المسلم‬، ‫يحقره وّل يخذله وّل يظلمه ّل‬

“The Muslim is a brother of another Muslim, he doesn't oppress him, neither does he hand him over to
the enemy, he doesn't disappoint him, nor does he humiliate him.”

Allah (Subhanahu wa ta’aala) states;

ْ ‫ا ْل ُم‬
ِ‫سلِمينِ س َّماكُ ُِم هُو‬

“It is He who has called you Muslim.” [TMQ Al-Hajj: 78]

Any disagreement which exists, is something which can be referred to the divine texts,

‫للا ِإلى ف ُردُّوهُِ ش ْيءِ فِي تناز ْعت ُِْم ف ِإن‬

ِِ ‫سو ِِل‬
ُ ‫الر‬
َّ ‫و‬

“…and if you differ in anything refer it back to Allah and His Messenger…” [TMQ An-Nisa: 59]

Indeed, it is clear for those who take notice, that the Kuffar have gathered against us and have thrown
us all into one bracket and are not going to let a day pass without the spilling of Muslim blood. In spite
of the fact that the Kuffar are split in accordance with their benefits, they come together in the war
against Islam, and compete in their enmity against it. So should we not gather against them, bonding
around Islam, not artificially splitting ourselves into Sunni and Shia and various Madhabs?

ُ ‫ض فِي فِتْنةِ تكُن ت ْفعلُو ِهُ ِإ ِّل َّ بعْضِ أ ْولِياء ب ْع‬

ِ‫ض ُه ِْم كِف ُروِاْ والَّذين‬ ِ ِ ‫ك ِبي وفسادِ اْل ْر‬

“The Unbelievers are protectors, one of another: Unless ye do this, (protect each other by establishing
the Khilafah), there would be turmoil and oppression on earth, and great mischief.” [TMQ Al-Anfal: 73]

Source: Khilafah Magazine August 2003 Edition

Posted by Islamic Revival at Monday, January 15, 2007

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Labels: Fiqh

5 comments:

Anonymous said...
[‫]البيِنـتُ جآءهُ ُم ما بع ِد مِ ن واختلفُوا تف َّرقُوا كالَّذِين ت ُكونُوا ول‬

(And be not as those who divided and differed among themselves after the clear proofs had come to
them) [3:105].

it's interesting that the word describing the proof that we shouldn't differ upon, is 'al bayyinaat'
meaning the clear cut proof, and not just any proof.

The hadith of the 73 sects was linked to this ayah by ibn katheer (rh) in his tafseer

http://www.tafsir.com/default.asp?sid=3&tid=8974

Wednesday, September 12, 2007

Anonymous said...
asalam alaikom. i think the reality of the shia3 needs to be known they have their own splnter
groups..

the largest one of them the 12 ers...or known as the raafida by the classical scholars, they are
known, from there writings to make takfeer against most of the sahaaba. the zaidyya are not like this
at all but they r a minrity...

so the largest of the shia3 r defintely a sect, they have a totally different aqida...with regard to many
aqeedah issues

Monday, August 04, 2008

Anonymous said...
How did following conclusion reached,

Some scholars, such as ash-Shawkani and al-Kawthari mistakenly said that this addition is weak.
Ibn Hazm wrongly said that it was fabricated.

Any evidence for it?

Wa'Salam.

Sunday, January 30, 2011

Islamic Revival said...

It was the opinion of various scholars referred to that the addition was authentic, including Abu
Dawood (2/503), Ahmad (4/102) and al-Haakim (1/128). Note that the Mustadrak of al-Haakim in
general was compiled according to the conditions of Imam Bukhari and Muslim.

Of course as it is a non-definitive text scholars can differ upon it.

Sunday, January 30, 2011

Anonymous said...
If the firqa are those who fall outside the fold of Islam then where do the likes of the khawarij and
mutazila fall? They are not kuffar yet they did stray? Are they part of the saved group? Or does the
sects include Muslims who deviated?

Also the hadith talks about the ummah of Muhammad saw which suggests all the sects are Muslims
and it is not referring to kuffar?

Wednesday, February 26, 2014