Bismika Alllahuma

1. そうかもしれないので、不運な人それがイスラム教とこれらのセクションの被着剤によって既になされ、受け入れられてしまった部分であることを意識することは重要である。 、この状況下で、これらの分派の存在を論駁することは非現実的である。 これらのセクションは存在がQur」および予言者(p)のSunnahの教授に対してあってがも、それは近い将来にあり終えると仮定するself-deceptionである、ある。

2. イスラム教に72の(別の版に従って73、)分派があると宣言する伝統がある。¹ このナレーションがイスラム教の分派の形成を愛顧したりまた更に励ますことが通常論争される。 sanadに欠陥を、ないがのに意味が通常理解されない。

その正しい理解は次のどちらかである場合もある:

[a]図がこのナレーションで表さなかったり実際の数を、であるちょうど隠喩述べたが。 また、の様式 matn このナレーションこれらの分派のない記述、しかしむしろ可能な出現の警告はである。 従って、このhadithは人々がQurの教授を」観察しなかったら多数の分派がUmmahでのような現われることができること予言者(p)の警告を記述する:

「…、あなた方皆はアラーのケーブルを、一緒に固守し、分かれない…」 [Qur'an、3:103] (Pickthallのtr。)

それ故に説明のこの方法に照し合わせて、このナレーションが分派の形成を励まさないが、ことは明確、一方では、イスラム教に彼ら自身を分派の形成をもたらすそれらの活動から離れた保つように警告する。

[b]このナレーションの別の説明はGoldziherによって与えられた。 彼はイスラム教にユダヤ教の71美徳およびキリスト教の72に対して73美徳(ない分派)があったことをこのナレーションが最初に意味したことを信じる。 言葉の美徳は枝か分派に誤解され、変形した。²

3. From the basic definition of a “Sect” in Islam, we may regard as real sects in Islam as only those groups, whose members departed from the Sunnah on essential issues of fundamental importance for Islam, and who, on such issues, contradict the Ijma’.

Ash-Shahrastani in his famous al-Milal wan-Nihal (1:4) writes that the faith of Sunni Muslims was nothing else but the principles of Islam set forth by the Prophet(P) himself, and the “Sects” in Islam were outside of the Sunni faith, and were four only: al-Qadriya, As-Sifatiya, al-Khawarij and Shi’a.

Division of this kind dates back to the early days of Islam and was not (initially) caused by questions of religion, but by the questions of the constitution of the new state. Since politics is but a part of the “Deen” of Islam, therefore these political questions were blended very soon with the religious backing, and thus the sectarianism became sound and permanent.

Ash-Shahrastani in al-Milal wan-Nihal writes:

In every age, the greatest number of times the swords were drawn was on the issue of Imamate, rather than on any other issue.³

Ash-Shahrastani has mentioned the following events to be the causes⁴ of true sectarianism in Islam:

• The differences between Ali (K) and Mu’awiya (R) on the Caliphate.
• The disobedience of Kharijites.
• The persistence of She’aan-e-Haydar-e-Karrar on the exclusive claim of Caliphate (Imamate) for Ali (K) and his progeny.
• The (theological) debates of Jabr-o-Qadr and their political relevance to imply that a incompetent Caliph was the will of the God and thus could not be replaced except by God Himself.

4. From today’s perspective, the differences in the various Muslim groups are of the following nature:

[a] Basic Differences: These are the same differences, which originated sectarianism in the first place, and exist only between Sunni and Shi’a Muslims. Thus there are only 2 “sects” (in the true sense of this word) in Islam.

[b] Secondary Differences: These differences are related to the subordinate and minor issues of prayer, zakat, interpretation of Qur’an, etc. These differences exist among the Sunnis, between Ahl-e-Hadith, the four fiqahs, etc.

Now, differences of type [b] can be eliminated to a reasonably acceptable degree by permitting the respective group to follow its own set of inheritance or family etc. Laws (which will be called its “Personal Law”), but restricting all the groups to follow the Civil & the Criminal Law of that Group, whose adherents are in majority in the area in question.

So, in Pakistan, for example, the Law of the Land is the Hanafi interpretation of the Qur’an and the Sunnah, while all other groups are free to follow their respective Personal Law.

1. Ibn Majah, Kitab al-Fitn, Chapter 17: Iftaraq al-Umam [back]
2. To support this statement of his, Goldziher has provided a reference to one of his own articles, which, in addition to being in the most difficult German, was published in Vienna in 1874. It is safe to say that it is impossible to obtain in this part of the world. Thus, I have no idea of what the intellectual basis of his above statement about this narration was. [back]
3. Ash-Shahrastani, al-Milal wan-Nihal, 1:16 (Cairo, 1948) [back]
4. ibid. [back]