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Uniting as ONE in Islam and no sects

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    Posted: 17 February 2008 at 5:06am
Originally posted by seekshidayath seekshidayath wrote:

Minuteman, its not necessary that all the 73 sects exists in one time.Anyways go thru this explanation of the hadith

Sheikh Salman al-Oadah


There is a famous had�th where the Prophet (peace be upon him) says: "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."

This had�th is mentioned all of the time. In fact, scarcely does anyone speak on the topic of disagreement without mentioning it. This had�th is often mentioned inappropriately and to audiences who cannot fully appreciate its implications. Therefore, I wish to discuss this had�th and elucidate more clearly what it is telling us.

This had�th is not recorded in either Sah�h al-Bukh�r� or Sah�h Muslim. This by no means implies that the had�th is unauthentic. However, it is possible that they did not mention it because it was not up to their arduous standards of authenticity.

The had�th can be found in the four Sunan works and in Musnad Ahmad with different chains of transmission. Some scholars declared it to be authentic or at least good, including al-Tirmidh�, al-H�kim, al-Dhahab�, Ibn Taymiyah, al-Sh�tib�, and Ibn Hajar al-`Asqal�n�. Others declared it as weak, including ibn Hazm and Ibn al-Waz�r.

The most correct opinion is that it is authentic; taking into consideration the large number of ways it has reached us, with some chains of transmission strengthening the deficiencies of others. Nevertheless, we should not behave as if it is the only had�th in the world that addresses the issue of difference among Muslims.

We have the had�th where the Prophet (peace be upon him) said: "This community of mine is a community blessed with mercy. It is not punished in the Hereafter. Instead, it is punished in this world with strife, instability, and bloodshed." [Musnad Ahmad, Sunan Ab� D�w�d, and Mustadrak al-H�kim] It is an authentic had�th. It indicates that Allah has shown mercy on the Islamic community and that its punishment will be in this world instead of the Hereafter.

The Muslim community is the community most highly esteemed by Allah. The Qur'�n and Sunnah both state this fact in the most unambiguous terms. It is better than the communities that followed the previous scriptures were in their own era, namely the Jews and the Christians. This is why Allah says: " You are the best community brought forth for humanity." [S�rah �l-`Imr�n: 110] and: "And likewise we made you a balanced nation." [S�rah al-Baqarah: 143]

The Prophet (peace be upon him) on so many occasions emphasized the fact that the Muslim community is the best community of faith on Earth. Therefore, no one should ever infer from the had�th about the 73 sects that the previous communities of faith were less divided amongst themselves and therefore were somehow better or less afflicted.

Ibn Mas`�d relates that he was with some people when the Prophet (peace be upon him) asked them: "Would you like to be one quarter of the population of Paradise?" When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: "Would you like to be one third of the population of Paradise?" When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: "Would you like to be one half of the population of Paradise?" When they replied that they would indeed like that, the Prophet (peace be upon him) said: "I swear by Him in whose hand is Muhammad's soul. Indeed, I hope that you will be half the population of Paradise. This is because none shall enter Paradise except a soul that has surrendered to Allah, and you are to the polytheists like a single white hair on the hide of a black bull or a single black hair on the hide of a red bull." [ Sah�h al-Bukh�r� and Sah�h Muslim]

In this had�th, the Prophet (peace be upon him) made it clear that half of the denizens of paradise will be from among his followers.

Allah has forgiven this community what it falls into by mistake or out of forgetfulness. We are instructed by the Qur'�n to offer the following supplication: "Our Lord, do not impose blame on us if we forget or err." [S�rah al-Baqarah: 286] The prophet (peace be upon him) said: 'Allah has pardoned my community what it commits by mistake, out of forgetfulness, or out of compulsion." This is an indisputable principle of Islamic jurisprudence recognized by all scholars and jurists.

Moreover, Allah has spared this community from the burdens and impositions that the previous religious communities had upon them. Allah says: "He releases them from their heavy burdens and from the yokes that are upon them." [S�rah al-A`r�f: 157]

Returning to the had�th about the 73 sects, the fact that the Muslims will divide into a larger number of sects has puzzled some scholars throughout the ages. However, there are a number of possible answers to this puzzle.

First of all, the Muslim era is the longest era for any religious community.

Secondly, the divisions within the Muslim community are by far less serious that the divisions suffered by those who have gone before. The deficiencies brought about by the divisions among Muslims are more than counterbalanced by the good and the favor that the Muslims possess. Moreover, the existence of a sect does not require that the sect has many followers. One person following his own ideas can constitute a sect. Therefore, it is quite possible for there to be 72 other sects that collectively constitute a small percentage of the entire Muslim community.

The real problem exists with those who fancy themselves as the "saved sect" to the exclusion of all others, declaring everyone else to be astray and damning them. The Prophet (peace be upon him) said: "If a man says that the people are damned, then he is the damnedest of them all."

We must bear in mind that the Prophet (peace eb upon him) described those other 72 sects as Muslims. He said: "My community will divide into 73 sects." This means that the followers of those sects are neither unbelievers nor polytheists. They are, in general, Muslims and believers. This does not mean that there cannot be a few hypocrites and unbelievers among them. However, the overwhelming majority of them believe, in spite of their deviance and their shortcomings. This is the way that most of the scholars have understood the had�th of the 73 sects, including Ibn Taymiyah and al-Sh�tib�.

The threat of the Hellfire mentioned in the had�th does not mean that the threat is going to be carried out against everyone. Ibn Taymiyah makes the following observation:

This had�th is no graver in its threat than the verse: "Verily, those who consume the orphans' property unjustly merely take fire into their bellies and they shall be scorched by a blazing flame." [S�rah al-Nis�':10]

It is no graver than the verse: "Whoever does this maliciously and wrongly We shall scorch in the Fire." [S�rah al-Nis�': 30]

In spite of these verses, we do not bear witness that specific people are going to Hell, since people may repent for their sins or they may have other good deeds to their credit that blot out their sins. Allah may expiate them for their wrongs by afflicting them with hardships or by other means.

It was not the practice of our pious predecessors to concern themselves with identifying these sects. Al-Sh�tib� makes this point clear in his book al-Muw�faq�t. Ibn Taymiyah also states this in a number of his works. He says:

Anyone from one of the 72 other sects who is a hypocrite is indeed an unbeliever in his heart. Anyone form among them who is not a hypocrite but who in fact believes in Allah and His Messenger is not an unbeliever, regardless of whatever mistakes in interpretation they may have. When a believer says: "Our Lord, forgive us and our brothers who have preceded us in faith" [from S�rah al-Hashr: 10], he means all the Muslims of the past centuries, even those who made mistakes in interpretation, acted contrary to the Sunnah, or committed some sins. They are still from his brothers who preceded him in faith and they all come under the generality of his supplication, even if they had belonged to one f the 72 other sects. Each one of these sects contains within its ranks a large number of people who are not unbelievers. They are believers who have gone somewhat astray and have sinned, making them worthy of the threat of punishment.

This had�th should be seen in the proper perspective. Though we might view it as authentic, we should not extend its meaning beyond what it actually says. We should not allow this had�th to be used to aggravate divisions between Muslims and stir up arguments among believers.

 

WHAT IS THE NAME OF YOUR SECT 

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Post Options Post Options   Thanks (0) Thanks(0)   Quote seekshidayath Quote  Post ReplyReply Direct Link To This Post Posted: 16 February 2008 at 11:54pm

Minuteman, its not necessary that all the 73 sects exists in one time.Anyways go thru this explanation of the hadith

Sheikh Salman al-Oadah


There is a famous had�th where the Prophet (peace be upon him) says: "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."

This had�th is mentioned all of the time. In fact, scarcely does anyone speak on the topic of disagreement without mentioning it. This had�th is often mentioned inappropriately and to audiences who cannot fully appreciate its implications. Therefore, I wish to discuss this had�th and elucidate more clearly what it is telling us.

This had�th is not recorded in either Sah�h al-Bukh�r� or Sah�h Muslim. This by no means implies that the had�th is unauthentic. However, it is possible that they did not mention it because it was not up to their arduous standards of authenticity.

The had�th can be found in the four Sunan works and in Musnad Ahmad with different chains of transmission. Some scholars declared it to be authentic or at least good, including al-Tirmidh�, al-H�kim, al-Dhahab�, Ibn Taymiyah, al-Sh�tib�, and Ibn Hajar al-`Asqal�n�. Others declared it as weak, including ibn Hazm and Ibn al-Waz�r.

The most correct opinion is that it is authentic; taking into consideration the large number of ways it has reached us, with some chains of transmission strengthening the deficiencies of others. Nevertheless, we should not behave as if it is the only had�th in the world that addresses the issue of difference among Muslims.

We have the had�th where the Prophet (peace be upon him) said: "This community of mine is a community blessed with mercy. It is not punished in the Hereafter. Instead, it is punished in this world with strife, instability, and bloodshed." [Musnad Ahmad, Sunan Ab� D�w�d, and Mustadrak al-H�kim] It is an authentic had�th. It indicates that Allah has shown mercy on the Islamic community and that its punishment will be in this world instead of the Hereafter.

The Muslim community is the community most highly esteemed by Allah. The Qur'�n and Sunnah both state this fact in the most unambiguous terms. It is better than the communities that followed the previous scriptures were in their own era, namely the Jews and the Christians. This is why Allah says: " You are the best community brought forth for humanity." [S�rah �l-`Imr�n: 110] and: "And likewise we made you a balanced nation." [S�rah al-Baqarah: 143]

The Prophet (peace be upon him) on so many occasions emphasized the fact that the Muslim community is the best community of faith on Earth. Therefore, no one should ever infer from the had�th about the 73 sects that the previous communities of faith were less divided amongst themselves and therefore were somehow better or less afflicted.

Ibn Mas`�d relates that he was with some people when the Prophet (peace be upon him) asked them: "Would you like to be one quarter of the population of Paradise?" When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: "Would you like to be one third of the population of Paradise?" When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: "Would you like to be one half of the population of Paradise?" When they replied that they would indeed like that, the Prophet (peace be upon him) said: "I swear by Him in whose hand is Muhammad's soul. Indeed, I hope that you will be half the population of Paradise. This is because none shall enter Paradise except a soul that has surrendered to Allah, and you are to the polytheists like a single white hair on the hide of a black bull or a single black hair on the hide of a red bull." [ Sah�h al-Bukh�r� and Sah�h Muslim]

In this had�th, the Prophet (peace be upon him) made it clear that half of the denizens of paradise will be from among his followers.

Allah has forgiven this community what it falls into by mistake or out of forgetfulness. We are instructed by the Qur'�n to offer the following supplication: "Our Lord, do not impose blame on us if we forget or err." [S�rah al-Baqarah: 286] The prophet (peace be upon him) said: 'Allah has pardoned my community what it commits by mistake, out of forgetfulness, or out of compulsion." This is an indisputable principle of Islamic jurisprudence recognized by all scholars and jurists.

Moreover, Allah has spared this community from the burdens and impositions that the previous religious communities had upon them. Allah says: "He releases them from their heavy burdens and from the yokes that are upon them." [S�rah al-A`r�f: 157]

Returning to the had�th about the 73 sects, the fact that the Muslims will divide into a larger number of sects has puzzled some scholars throughout the ages. However, there are a number of possible answers to this puzzle.

First of all, the Muslim era is the longest era for any religious community.

Secondly, the divisions within the Muslim community are by far less serious that the divisions suffered by those who have gone before. The deficiencies brought about by the divisions among Muslims are more than counterbalanced by the good and the favor that the Muslims possess. Moreover, the existence of a sect does not require that the sect has many followers. One person following his own ideas can constitute a sect. Therefore, it is quite possible for there to be 72 other sects that collectively constitute a small percentage of the entire Muslim community.

The real problem exists with those who fancy themselves as the "saved sect" to the exclusion of all others, declaring everyone else to be astray and damning them. The Prophet (peace be upon him) said: "If a man says that the people are damned, then he is the damnedest of them all."

We must bear in mind that the Prophet (peace eb upon him) described those other 72 sects as Muslims. He said: "My community will divide into 73 sects." This means that the followers of those sects are neither unbelievers nor polytheists. They are, in general, Muslims and believers. This does not mean that there cannot be a few hypocrites and unbelievers among them. However, the overwhelming majority of them believe, in spite of their deviance and their shortcomings. This is the way that most of the scholars have understood the had�th of the 73 sects, including Ibn Taymiyah and al-Sh�tib�.

The threat of the Hellfire mentioned in the had�th does not mean that the threat is going to be carried out against everyone. Ibn Taymiyah makes the following observation:

This had�th is no graver in its threat than the verse: "Verily, those who consume the orphans' property unjustly merely take fire into their bellies and they shall be scorched by a blazing flame." [S�rah al-Nis�':10]

It is no graver than the verse: "Whoever does this maliciously and wrongly We shall scorch in the Fire." [S�rah al-Nis�': 30]

In spite of these verses, we do not bear witness that specific people are going to Hell, since people may repent for their sins or they may have other good deeds to their credit that blot out their sins. Allah may expiate them for their wrongs by afflicting them with hardships or by other means.

It was not the practice of our pious predecessors to concern themselves with identifying these sects. Al-Sh�tib� makes this point clear in his book al-Muw�faq�t. Ibn Taymiyah also states this in a number of his works. He says:

Anyone from one of the 72 other sects who is a hypocrite is indeed an unbeliever in his heart. Anyone form among them who is not a hypocrite but who in fact believes in Allah and His Messenger is not an unbeliever, regardless of whatever mistakes in interpretation they may have. When a believer says: "Our Lord, forgive us and our brothers who have preceded us in faith" [from S�rah al-Hashr: 10], he means all the Muslims of the past centuries, even those who made mistakes in interpretation, acted contrary to the Sunnah, or committed some sins. They are still from his brothers who preceded him in faith and they all come under the generality of his supplication, even if they had belonged to one f the 72 other sects. Each one of these sects contains within its ranks a large number of people who are not unbelievers. They are believers who have gone somewhat astray and have sinned, making them worthy of the threat of punishment.

This had�th should be seen in the proper perspective. Though we might view it as authentic, we should not extend its meaning beyond what it actually says. We should not allow this had�th to be used to aggravate divisions between Muslims and stir up arguments among believers.

 

Prophet Muhammad (peace be upon him) said: �All the descendants of Adam are sinners, and the best of sinners are those who repent."
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Post Options Post Options   Thanks (0) Thanks(0)   Quote minuteman Quote  Post ReplyReply Direct Link To This Post Posted: 15 February 2008 at 9:58am

Originally posted by rami rami wrote:

Bi ismillahi rahmani raheem

minuteman

But I have seen a hadith (Tirmizee bab al Eimaan. and also in Ibne maajah..) It states that the Ummah will divide into 73 parties (Millat). The word used is Millat which i understand means "a party". So it is better to use the word "party" instead of "sect". Is that right please?

i dont know, but if we where to use the word "party" as you suggest, well imagine it in the context of rasul allah's [sallah llahu alaihi wa sallam] ilm of the ghaib [the future in particular] that allah gave him and keep in mind history itself....it would make trying to identify who these 73 "partie's" are almost impossible.

The definition of the word as he intended it is the key to identifying who these "parties" are [that he saw] because once how he identified these 73 groups you have no justifiable reason in religion to object to any other party [outside of these 73] and say no labels what so ever for anything or that labels are dividing us.....words have a meaning and it is based upon that meaning that you judge something to be right or wrong, not simply reject it becouse the word exists!!

Most ulumah agree [as far as i have seen] that these groups differ in there Aqeedah, the only thing that causes a man to go to hell is having wrong Aqeedah not fiqh.

So to even use this hadith in conjuction with salafi/wahabi, sufi, madhhabs and the many others you listed is to openly and clearly say that one is right and the rest are going to hell. But when you actually look at what these labels MEAN you will see a jumbled up mess of definitions, one group fitting under the same category as other groups [think sunnis who are sufi and hanafi or wahhabi/sallafi] then you will realise the argument makes no sense at all.

Think about this clearly a man will only go directly to hell if his Aqeedah is wrong while having wrong fiqh can at most only result in the person being punished for a wrong action. So i think it is clear what rasul allah intended by that hadith and if that is the case Sunni's as a whole all have the same Aqeedah......So you have no right to object to any group that follow the sunni beliefs.

you should rather be talking about harmony between the different groups [as apposed to sects, which refer to sunni and shia and nothing else] i.e treating each other like human beings.

If you want talk about joining them together into one super group then you will be the one creating fitnah as you would be advocating hostility towards anyone who disagrees with you....think about those anti madhhab folks who don't like saying there fiqh is this or that but have a particular fiqh of there own which is different from the mainstream that magically has no label to identify it but exists.

You can imagine how such thinking will lead to people assuming they are the saved non label group [an oxymoron if i ever saw one] and those card carrying label followers are going to hell.

Please excuse my bluntness in this post but some very fundamental [not reffering to what can be considered opinion] mistakes are being repeated even after they where corrected.

 Sorry, I could not understand the above post of Br. rami. at all.  First there was  a problem about the various sects in the Ummah. But it was said that they are not sects. Then I looked and found one Hadith which helped to find the right word i.e. Party ( Millat ). The prophet s.a.w.s. had talked about the 72 parties of the people of the book. Then he reported that his Ummah will be divided into 73 parties.

 Surely, there is division mentioned in that hadith. The figure 73 may not be exact. It may only be examplary, just telling a large number. Or just indicating one more than the people of the book.

 The news given by the prophet s.a.w.s. is definitely true. And I see that it is already proved by the various groups in the Ummah now, each one opposed to the other. If the prophet said that all will be misguided except one party (or group) then that is not my words. It is the holy prophet who has told it. We cannot deny it. Unless that Hadith is weak (fabricated). So first we are to establish the authenticity of the Hadith. If it is a true Hadith then we are to understand its meaning.

 Please let me know if 1. you believe the Hadith to be true. 2. if Yes, then what is the use of that Hadith? Thanks.  [That also applies to Seeks.]

p.s. My English is not so good. I cannot understand involved sentences. Plain English (short sentence) reply will be suitable.

 



Edited by minuteman
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Post Options Post Options   Thanks (0) Thanks(0)   Quote rami Quote  Post ReplyReply Direct Link To This Post Posted: 14 February 2008 at 9:21am
Bi ismillahi rahmani raheem

So we might follow any one of the masalik. But let it not become our identification mark. Rather the above verses shud be the basis of identification. Let these masaliks not be a mark of disunity amongst ourselves.

Why dont we discuss where this hatred comes from for anyone who dares say i am a hanfi or shafii etc, i have yet to come across a justifiable reason for the hostility a person faces who says this, maybe these people where raised on anti madhhab literature, they dont know how to psychologically get past the misinformation contained in them becouse certainly the anti label groups behavior is almost instinctual.....speak first think later.

Unless you can prove it is Explicitly [
1.fully and clearly expressed or demonstrated; leaving nothing merely implied;] Haram to say you follow this fiqh or that fiqh the fault is in your perception not other people.

If you've come across people who st**idly say there group is the only way then attempt to fix there behavior rather than assume the rest of the world is like them.

minuteman

But I have seen a hadith (Tirmizee bab al Eimaan. and also in Ibne maajah..) It states that the Ummah will divide into 73 parties (Millat). The word used is Millat which i understand means "a party". So it is better to use the word "party" instead of "sect". Is that right please?

i dont know, but if we where to use the word "party" as you suggest, well imagine it in the context of rasul allah's [sallah llahu alaihi wa sallam] ilm of the ghaib [the future in particular] that allah gave him and keep in mind history itself....it would make trying to identify who these 73 "partie's" are almost impossible.

The definition of the word as he intended it is the key to identifying who these "parties" are [that he saw] because once how he identified these 73 groups you have no justifiable reason in religion to object to any other party [outside of these 73] and say no labels what so ever for anything or that labels are dividing us.....words have a meaning and it is based upon that meaning that you judge something to be right or wrong, not simply reject it becouse the word exists!!

Most ulumah agree [as far as i have seen] that these groups differ in there Aqeedah, the only thing that causes a man to go to hell is having wrong Aqeedah not fiqh.

So to even use this hadith in conjuction with salafi/wahabi, sufi, madhhabs and the many others you listed is to openly and clearly say that one is right and the rest are going to hell. But when you actually look at what these labels MEAN you will see a jumbled up mess of definitions, one group fitting under the same category as other groups [think sunnis who are sufi and hanafi or wahhabi/sallafi] then you will realise the argument makes no sense at all.

Think about this clearly a man will only go directly to hell if his Aqeedah is wrong while having wrong fiqh can at most only result in the person being punished for a wrong action. So i think it is clear what rasul allah intended by that hadith and if that is the case Sunni's as a whole all have the same Aqeedah......So you have no right to object to any group that follow the sunni beliefs.

you should rather be talking about harmony between the different groups [as apposed to sects, which refer to sunni and shia and nothing else] i.e treating each other like human beings.

If you want talk about joining them together into one super group then you will be the one creating fitnah as you would be advocating hostility towards anyone who disagrees with you....think about those anti madhhab folks who don't like saying there fiqh is this or that but have a particular fiqh of there own which is different from the mainstream that magically has no label to identify it but exists.

You can imagine how such thinking will lead to people assuming they are the saved non label group [an oxymoron if i ever saw one] and those card carrying label followers are going to hell.

Please excuse my bluntness in this post but some very fundamental [not reffering to what can be considered opinion] mistakes are being repeated even after they where corrected.


Edited by rami
Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Post Options Post Options   Thanks (0) Thanks(0)   Quote poga Quote  Post ReplyReply Direct Link To This Post Posted: 14 February 2008 at 9:12am

ASSALAMUALAIKUM

BROTHER minuteman and BROTHER rami

can please tell me in simple term what is sect

do you believe in sect and what sect you are from

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Post Options Post Options   Thanks (0) Thanks(0)   Quote minuteman Quote  Post ReplyReply Direct Link To This Post Posted: 14 February 2008 at 6:32am

 

 Seeks:

So we might follow any one of the masalik. But let it not become our identification mark. Rather the above verses shud be the basis of identification. Let these masaliks not be a mark of disunity amongst ourselves.

 So we should have the masaliks and should not call them sects. Is that the way? If we can somehow overcome the disunity by keeping our masaliks intact, each one of us, then you think all will be well? How can we do that? That will be good and easy. But surely it is not possible to have our own way (for each maslik) and still be working as one Ummah. Please explain. Do You mean the muslims should stop calling each other wahhabi, sunni, Shia, Brelvi, Deobandi and remain as they are. Just getting rid of title will do the magic work for us?

 The right way is clearly explained different from the wrong way (2:256) and we should know it. Then why are there so many masaliks? Are they all correct?

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Post Options Post Options   Thanks (0) Thanks(0)   Quote minuteman Quote  Post ReplyReply Direct Link To This Post Posted: 14 February 2008 at 6:20am

 

 Thanks for the reply. I see the various kinds of Muslims around me. They do have names too. I asked what they should be called. Are they belonging to different sects withing Islam or should they not be called a sect?/ There is no alternative words given to me in place of sect. So I will also not call them a sect. Well and good.

 But I have seen a hadith (Tirmizee bab al Eimaan. and also in Ibne maajah..) It states that the Ummah will divide into 73 parties (Millat). The word used is Millat which i understand means "a party". So it is better to use the word "party" instead of "sect". Is that right please?

 The Hadith states " A time will come on my Ummah (nation) that it will have the same condition as that of the children of Israel (a.s.). The condition of my Ummah will be exactly as that of the bani Israel, like one shoe of a pair matches the other shoe. So much similarity that if any of them had done illicit act with his mother then there will be some horrible person in my Ummah too who will do it."

 "The Bani Israel were divided into 72 parties (These I HAD CALLED SECTS). i.e. 72 parties and my UMMAH WILL BE DIVIDED iinto 73 parties (I don't call them sects now). All except one (party) will go to hell."

 The companions (Sahabah) asked "Who will be the delivered (Jannatee) party?" He replied " Maa anaa alaihe wa Ashaabee" i.e. it will be the one who is on my way and the way of my companions.

 So the news of the division of the Ummah in the very later days is very much in the Hadith. Or is it to be denied? Or it has some other meaning? Please explain what will the divided people be called. Will they be called a party (millat) or will they be called a sect (Firqah)? Welcome. Then we will discuss the way to unite them. or, at leasta try to to get them together closer and more friendly.

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Post Options Post Options   Thanks (0) Thanks(0)   Quote seekshidayath Quote  Post ReplyReply Direct Link To This Post Posted: 14 February 2008 at 3:40am

 My conclusions relating to the topic of this thread  are as follows

A muslim does not belong to this or that group. He belongs to every good people around , whether they follow  his maslak or not. To him the question of maslak is secondary. All he looks  for is goodness and goodness not always resides with those who go about with plaque hung around their necks announcing their identity. So let us not bother ourselves about this or that maslak-carrier. Piety is not in belonging to this or that maslak. As said in Al-Baqarah - '. It is not Birr  that you turn your faces towards east and (or) west; but Birr is the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set servants free, performs As-Salah (Iqamat-As-Salah), and gives the Zakah, and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (the pious}

So we might follow any one of the masalik. But let it not become our identification mark. Rather the above verses shud be the basis of identification. Let these masaliks not be a mark of disunity amongst ourselves.

Prophet Muhammad (peace be upon him) said: �All the descendants of Adam are sinners, and the best of sinners are those who repent."
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