Sunni Islam the Saved Group

NIYOMSA, QUM, IRAN, 2019

Abstract This paper investigates what seems to be the primary root cause of Muslim‟s modern day internal sectarian divide. It starts with the exposition of the 73 sects hadith where only one sect out of the 73 is said to be saved. It also highlights the different versions of the hadith with various interpretations and how it has been greatly abused. In light of the religion pluralistic idea of Islam, and the accommodation of various ideologies and beliefs into the boat of salvation under specific terms and conditions, this paper exposes the real Ahl as-Sunnah. In the main body of the paper, simple question and answer style was adopted influenced by various questioners to the author. Scholars differing interpretations of certain verses and hadith used in this work are avoided except where necessary to establish an undeniable fact.

2022

We were one strong Ummah, believing in Tawheed, then differed, thus weaknesses. Division and differences in Islam are something inevitable, to which history bears witness. A sect is a subgroup of a religious, political, or philosophical belief system, usually an offshoot of a larger group. This Ummah was prophesized to be divided into 73 sects, all of them in the hellfire except one; that which Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) are upon. However, leniency is one of the major characteristics of every sunnah scholar regarding the explanation of Kitaab and Sunnah to the erred sects or groups but this is not in the book of many young scholars today. Thus, lots of right-thinking and religiously committed Islamic intellectuals, scholars, and professionals have been disenchanting with the state of the Muslim Ummah presently. This called for more elaboration on sects in Islam, and a dire need of this Ummah for a correct way of regulating our differences and living with them, collaborating on common grounds, and excusing one another on naysaying issues by Kitaab and Sunnah. Oh brethren, adhere to the jamaa’ah (group) of the Muslims and their leader. And if there is no jamaa’ah and no leader, then, keep away from all those different sects.

Ulum, 2018

This article deals with the influence of the "73 sects ḥadīth," which states that Muslims will be separated into 73 sects, when Jews had 71 and Christians had 72 sects, and that only one of them will be saved whereas the others will go to Hell, on, particularly, Islamic heresiographical works written to examine and classify theological sects and their beliefs in the Islamic community from the beginning. This ḥadīth has had a crucial and decisive role in those works' form and way to study the sects as well as their authors' perception of their own sect and the other sects. Studying the influence, not the authenticity, of the 73 sects ḥadīth, the article first mentions the famous narration of the ḥadīth, noting other different narrative versions; then points out some questions that would be arisen in one’s mind about the implication of the ḥadīth. The article mainly discusses the attitudes of Muslim heresiographers towards 73 sects ḥadīth and describes by placing them in main three categories: ‘Those who consider the 73 sects ḥadīth authentic,’ ‘Those who do not con- sider the 73 sects ḥadīth authentic,’ and ‘Those who do not take notice of the 73 sects ḥadīth.’ Considering the ḥadīth authentic, most of heresiographers have different views about the meaning of the number 73 mentioned in the ḥadīth. Some thinks that the number is for a fact and, accordingly, divides the sects to reach up 73 with different formulas and some are of the opinion that the number is a metaphor and a mere allusion on abundance as a common usage in the Arabic language and, accordingly, do not limit the number of the sects to 73. The article ends up with a discussion of the problems of the consideration of the 73 sects ḥadīth a measure for studying and classifying theological groups. KEYWORDS Islamic Theological Sects, Islamic Heresiography, Sect (Firqa), 73 Sects Ḥadīth, Saved Sect (al-firqa al-nājiya)

Matan : Journal of Islam and Muslim Society, 2020

A Hadith states that Muslims will disunity into 73 groups. When the Prophet was still alive all the problems of the Ummah could be returned to him, so there was no disunity. But after he died, many problems surfaced. The event of tahkim (arbitration) as an attempt to resolve the Shiffin war, instead gave rise to three major groups, namely the Shi’ite, Khawarij and Muawwiyah. The last group is often referred to as the ahlus Sunni. These events are often used as legal points, for the emergence of various religious groups in Islam today. The writing of this study uses the study literature method. As for the results of this study concluded, that: a) The Hadith concerning "The disunity of the people into 73 groups", included the famous Hadith (popular), the Hadith that has been widely delivered by many figures and the general public also knows it; b) The narrators on each path or sanad traversed by the mukharrij al Hadith, on thobaqat tabi'in namely Abi Salamah with a frien...

Nova Religio, 2000

Muslim World, 1992

crystallized in the third Islamic century/ ninth century CE. At the center of the new orthodoxy lay the "Yaditionalist creed of &mad ibn Hanbal and his followers, while alternative theologies like ~jj.b-' pa24 and i h i a w e r e excluded.' Orthodox Sunni Muslims might still uphold significant elements of such excluded theological schools, but not to the degree that they might still be called Murjila, Qadariyya, Mu'tazila, etc.2 We cannot undertake any census of the Muslims such as would tell us, for points in the second and third Islamic centuries, what proportion of the community each school comprised. However, we can tell with some precision how the body of traditionists (those who transmitted traditions or ba&h reports) changed over time. A surprisingly large number of the transmitters from the later second and early third Islamic centuries are said to have adhered to theological sects rejected by later Sunni Muslims. It appears that the nascent Sunni community was willing to heed sectarian traditionists until the early third century, when the community closed ranks. At this point, the number of traditionists in the Six Books sharply rises while the number of sectaries among them falls almost to nothing. It must have been the Inquisition (miana) of al-Ma)miin (approximately 218-2331833-848) that catalyzed this monumental closing of the ranks.

Imam Zayd Institute, 2024

The doctrine of the Prophet Muhammad’s intercession, mediation and negotiation saving the Muslims on the Day of Judgement is a vital doctrinal belief for the majority of Muslim schools, such as the Ash’aris, Maturidis & Atharis. If this doctrine is textually proven, then surely it is a fundamental part of the Islamic faith due to the strong impact it has on Judgement Day. These mentioned groups who have endorsed this view are united under the denomination called Ahlul Sunnat wal-Jama’a. In contrast to this belief, the Mu’tazilite school known as Ahl al-adl wa-Tawhid (The People of Justice & Monotheism), the Ibadis & the Zaydi Shi’a argue that salvation is only attained through the correct creed, the fulfilment of the prescribed obligatory good deeds and by abstaining from the immorality and major sins that the Qur’an threatened hellfire with.

Teaching And Contemporary Challenges, 2016

The Issues of divisions between the Muslims, is one of the greatest challenges or perhaps most critical, among the challenges confronting the Muslim Ummah in the world today. The most critical of them is the challenge of doctrinal differences. However, differences are challenges to Islamic virtues and Muslim integrity. It has led to internal weaknesses and divisions. This weakness and divisions are apparent throughout the Muslim World, in government, societies, among scholars, and common people. These divisions which cut across ethnic, ideological, political and religious principles, are so deeply rooted in Islam and so malignant to the extent that we are unable to respond to the very basic obligations of the unity of Muslims. Some ideological principles tearing Muslims apart will be critically examined. Perhaps one of the most profound and most poisonous is the issue of ‘Asabiyyah and Qawmiyyah (عصبية و قومية). The trust of this paper therefore shall concentrate on the above mentioned concept.

Technically, Muslims are the followers of the religion of Islam. They enter into its fold by professing that 'there is no deity except Allah (ST) and Prophet Muhammad (SAW) is His messenger. Though anyone who professes 'Shahdah' legally becomes Muslim, depending upon their adherence to the faith, the Quran has categorized them into different groups. A review of the Quran by the author suggests that the present day Muslims can be categorized into those who believe, those who do not believe, but follow Islam as a part of culture, and those who accept it, but still have to digest the faith. The believes can further be categorized into those who do wrong to their own souls (Zalim-le-nafsih), those who follow a middle course (Muqtasid), and those who are foremost in good deeds (Sabiqul-khairat). The foremost in good deeds (Sabiq-ul-khairat) are probably the same people who have also been called the Foremost Ones (As-Sabeqoon) in the Quran and have been promised the Garden of Bliss (Jannat-in-Na'eem). Among the believers, the Prophets (Nabiyeen) and the sincere (lovers of Truth) (as-Siddiqeen) seems to belong to this group. The followers of a middle course (Muqtasid) are probably the same people wo are also called the Companion of the Right Hand (Ashab-ul-Maymanah) in the Quran and have been promised the Garden of Eternity (Jannat-e-'Adn). Among the believers, the witnesses (who testify) (ash-Shohoda), the righteous (who do good) (as-Saleheen), and the believers (Mo'meneen) seems to belong to this group. The Quran has called those who believe, but spend their whole life transgressing the limits imposed by the Quran, abandon Salat and follow their lust without repenting or trying to mend their ways as those who do wrong to their own souls. Forgiveness is promised to only those who repent and mend their ways.