1. 1 。 It is important to realize that, unfortunate as it may be, it is a division that has already been made and accepted by the Muslims and by the adherents of these sections.重要的是要认识到，不幸的，因为它可能会，这是一个司已经取得的和接受的穆斯林和信徒这些章节。 It would, under the circumstances, be unrealistic to refute the existence of these sects.它将在这种情况下，是不现实的驳斥存在这些教派。 These sections do exist, even if their existence is against the teachings of the Qur'an and the Sunnah of the Prophet (P), but it would be self-deception to assume that they will cease to exist in the near future.这些板块确实存在，即使他们的存在是违反教义和古兰经的先知穆罕默德（规划） ，但是这将是自欺欺人承担，他们将不复存在在不久的将来。
2. 2 。 There is a tradition which declares that Islam has 72 (73, according to another version) sects.是一种传统，其中宣布，伊斯兰教72 （ 73 ，另一种版本）教派。 1 1 It is usually argued that this narration patronizes or even encourages the formation of sects in Islam.通常认为，这种叙事patronizes甚至鼓励形成教派伊斯兰教。 Even though its sanad does not have any flaw, but its meaning is usually not understood.即使其sanad没有任何瑕疵，但其含义通常是不理解。
Its correct understanding can be either of the following:正确的理解可以是以下情况：
- [a] that the figure mentioned in this narration does not represent an actual number, but is just a metaphor. [ 1 ] ，这一数字中提到叙事并不代表实际的数字，但仅仅是一个比喻。 Also, the style of the matn of this narration is not a description of these sects, but rather a warning of their possible emergence.此外，风格matn这一叙事并不说明这些教派，而是警告他们可能出现。 So, this hadith describes a warning of the Prophet (P) that a large number of sects could appear in the Ummah if the people did not observe the teachings of Qur'an, like:因此，这录介绍警告先知（规划） ，许多教派可以出现在民族如果人民不遵守古兰经的教义，如：
“… hold fast, all of you together, to the cable of Allah, and do not separate…” [Qur'an, 3:103] (Pickthall's tr.) “ ...坚守，大家在一起，向有线真主，不要单独... ” [古兰经， 3:103 ] （ Pickthall的文。 ）
Hence in light of this way of explanation, it is clear that this narration does not encourage the formation of sects, but, on the other hand, warns the Muslims to keep themselves away from those activities, which lead to the formation of sects.因此，根据这样的解释，很显然，这一叙事不鼓励形成宗派，但另一方面，警告说，穆斯林保持自己远离这些活动，从而导致形成宗派。
- [b] Another explanation of this narration has been given by [ B ]中的另一种解释这一叙事已发出 Gold黄金 ziher. ziher 。 He believes that this narration originally meant that Islam had 73 virtues (not sects) as against the 71 virtues of Judaism and 72 of Christianity.他认为，这意味着叙事最初有73个伊斯兰美德（不教派）作为对71美德犹太教和基督教72 。 The term virtues was misunderstood and transformed into branches or sects.美德的长期被误解，并转化为分行或教派。 2 2
3. 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'.从基本的定义， “教派”在伊斯兰教，我们可能会认为这是真正的邪教，因为只有在伊斯兰教的团体，其成员离开松纳基本问题上的根本重要性的伊斯兰教，谁，在这些问题上，矛盾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.灰Shahrastani在其著名的铝Milal万尼哈尔 （ 1:4 ）写道，信仰逊尼派穆斯林，但没有任何其他的伊斯兰原则所规定的先知（规划）本人和“教派”在伊斯兰教逊尼派以外的信念，并有四只：铝Qadriya ，正如- Sifatiya ，基地Khawarij和什叶派。
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.司的这种可追溯到早期的伊斯兰，而不是（最初）造成的问题，宗教，而是由问题的宪法新的国家。 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.但由于政治的一部分， “迪恩”的伊斯兰教，因此，这些政治问题，混纺很快与宗教的支持，因此，健全和宗派主义成为常任理事国。
Ash-Shahrastani in al-Milal wan-Nihal writes:灰Shahrastani 在 Al - Milal万尼哈尔写道：
In every age, the greatest number of times the swords were drawn was on the issue of Imamate, rather than on any other issue.在每一个年龄，最多倍的剑被抽中的国家是在这个问题上的伊斯兰教长，而不是任何其他问题。 3 3
Ash-Shahrastani has mentioned the following events to be the causes灰Shahrastani提到下列事件的原因是 4 4 of true sectarianism in Islam:真正的宗派主义伊斯兰教：
- The differences between Ali (K) and Mu'awiya (R) on the Caliphate.之间的差异阿里（金）和Mu'awiya （注册商标）的哈里发。
- The disobedience of Kharijites.对不服从Kharijites 。
- The persistence of She'aan-e-Haydar-e-Karrar on the exclusive claim of Caliphate (Imamate) for Ali (K) and his progeny.持续的She'aan电子商务海达尔电子商务Karrar的专属索赔的哈里发（伊斯兰教长）阿里（金）和他的后代。
- 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.该（神学）辩论贾贝邻Qadr和政治相关的暗示，一个不称职的哈里发是上帝意志的，因此不能取代除非上帝。
4. 4 。 From today's perspective, the differences in the various Muslim groups are of the following nature:从今天的角度来看，不同的各种穆斯林团体下列性质：
- [a] Basic Differences: These are the same differences, which originated sectarianism in the first place, and exist only between Sunni and Shi'a Muslims. [ 1 ] 的基本分歧：这些都是同样的分歧，源于宗派主义摆在首位，并只存在与逊尼派和什叶派穆斯林。 Thus there are only 2 “sects” (in the true sense of this word) in Islam.因此，只有2 “教派” （在真正意义上的这个词）在伊斯兰教。
[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 fiqah s, etc.并[ b ] 中学差异：这些差异有关下属和未成年人问题的祈祷， 扎卡特 ，解释可兰经，等等这些差异之间存在着逊尼派之间的教派电子商务圣训，四个fiqah秒，等
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.现在，不同的类型并[ b ]可以消除，以一个合理的可以接受的程度，允许各自的小组，以注视自己的一套继承或家庭等法律（这将是所谓的“个人法” ） ，但限制各组按照民法与刑法的这一组，其信徒在多数领域中的问题。
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.因此，在巴基斯坦，例如，国法是哈纳菲解释古兰经和松纳，而所有其他团体可以自由地遵循各自的属人法。
- Ibn Majah, Kitab al-Fitn , Chapter 17: Iftaraq al-Umam [伊本马真， 基塔铝Fitn ，第17章： Iftaraq铝Umam [ back后面 ] ]
- 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.为了支持他的这一声明， Goldziher提供了一个参考的一个他自己的文章，其中，除了在最困难的德国，出版于1874年在维也纳举行。 It is safe to say that it is impossible to obtain in this part of the world.可以有把握地说，这是不可能获得这一世界的一部分。 Thus, I have no idea of what the intellectual basis of his above statement about this narration was.因此，我不知道什么智力根据他上述声明是对这一叙事。 [ [ back后面 ] ]
- Ash-Shahrastani, al-Milal wan-Nihal , 1:16 (Cairo, 1948) [灰Shahrastani ，基地Milal万尼哈尔 ， 1时16分（开罗， 1948年） [ back后面 ] ]
- ibid. [ 同上。 [ back后面 ] ]
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