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.重要的是要認識到，因為它可能是不幸的，它是一個分公司，已提出和接受穆斯林信徒，由這些部分。 It would, under the circumstances, be unrealistic to refute the existence of these sects.它會，在這種情況下，是不切實際的反駁這些教派的存在。 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.這些部分確實存在，即使他們的存在是違反教義古蘭經和聖訓，先知（P），但它會自我欺騙承擔，他們將不再存在，在不久的將來。

2. 2。 There is a tradition which declares that有一個傳統，其中宣布， Islam伊斯蘭教 has 72 (73, according to another version) sects.有72（73，另一種版本）教派。 ^{1 一} It is usually argued that this narration patronizes or even encourages the formation of sects in Islam.它通常認為，這敘述光顧，甚至鼓勵形成教派在伊斯蘭教。 Even though its sanad does not have any flaw, but its meaning is usually not understood.雖然它sanad沒有任何缺陷，但其含義通常是不理解。

Its correct understanding can be either of the following:其正確的理解可以是以下：

[a] that the figure mentioned in this narration does not represent an actual number, but is just a metaphor. [1]中提到的數字並不代表本敘述一個實際數目，但只是一個比喻。 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，風格的matn這個敘事是不是說明這些教派，而是警告他們可能出現。 So, this因此，這 hadith聖訓 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:描述了一個警告的先知（規劃）的大量教派可能出現在伊斯蘭世界，如果人民不遵守古蘭經的教義，如：

“… hold fast, all of you together, to the cable of Allah, and do not separate…” [Qur'an, 3:103] (Pickthall's tr.) “...堅守，你們所有的人一起，到電纜的真主，不要分開 ...”[古蘭經，3:103]（Pickthall的TR。）

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，在光這樣解釋，很顯然，這敘述不鼓勵教派的形成，但是，另一方面，警告穆斯林保持自己遠離這些活動，從而導致教派的形成。

[b] Another explanation of this narration has been given by Goldziher.選項 [B]另一種解釋這一敘事已接獲 Goldziher。 He believes that this narration originally meant that Islam had 73 virtues (not sects) as against the 71 virtues of Judaism and 72 of他認為，這意味著原本敘述伊斯蘭教有73個美德（不派）作為對 71個美德，猶太教和72 Christianity基督教 . 。 The term virtues was misunderstood and transformed into branches or sects.美德被誤解的術語，轉化為分行或教派。 ^{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'.從基本定義的“派”伊斯蘭教，我們可看作是真正的邪教，因為只有在伊斯蘭教的群體，其成員離開聖行對基本問題的根本重要性伊斯蘭教，是誰，在這些問題上，違背 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在其著名的鋁Milal萬尼哈爾 （1:4）寫道，遜尼派穆斯林的信仰是沒有別的，但伊斯蘭教的原則，提出了先知（P）的自己，和“教派”在伊斯蘭教的遜尼派以外的信心，有四個唯一：鋁 Qadriya，正如- Sifatiya，基地海瓦利吉和什葉派。

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.這種分工可以追溯到早期的伊斯蘭，並沒有（最初）引起的宗教問題，而是由問題的新的國家憲法。 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.由於政治，只不過是一部分，“迪恩”的伊斯蘭教義，因此，這些政治問題是混合很快與宗教的支持，從而成為宗派主義的聲音和永久的。

Ash-Shahrastani in al-Milal wan-Nihal writes:灰Shahrastani 在 Al - Milal萬尼哈爾寫道：

In every age, the greatest number of times the swords were drawn was on the issue of Imamate, rather than on any other issue.在每一個時代，最偉大的次數，得出的劍就這一問題的伊斯蘭教長，而不是任何其他問題。 ^{3 三}

Ash-Shahrastani has mentioned the following events to be the causes灰Shahrastani提到以下事件的原因是 ^{4 4} of true sectarianism in Islam:在伊斯蘭教的真正宗派主義：

• The differences between Ali (K) and Mu'awiya (R) on the Caliphate.阿里之間的差異（K）和穆阿維耶（註冊商標）在哈里發。
• The disobedience of Kharijites.在不服從 Kharijites。
• The persistence of She'aan-e-Haydar-e-Karrar on the exclusive claim of Caliphate (Imamate) for Ali (K) and his progeny.持久性的She'aan -電子Haydar -電子Karrar的獨家聲稱哈里發（伊斯蘭教長）為阿里（K）和他的後代。
• 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.的（神學）辯論的賈布爾鄰Qadr其政治意義和暗示，一個不稱職的哈里發是上帝的意志，因此不能被代替，但由神自己。

4. 4。 From today's perspective, the differences in the various Muslim groups are of the following nature:從今天的角度來看，差異在各穆斯林團體是以下性質：

[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] 基本差異：這些都是一樣的差異，它起源宗派主義擺在首位，而只存在遜尼派和什葉派穆斯林。 Thus there are only 2 “sects” (in the true sense of this word) in Islam.因此，只有2個“教派”（在這個詞的真正意義上的）在伊斯蘭教。

[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.選項[B] 中的差異：這些差異與從屬和次要問題的祈禱， 天課 ，解釋古蘭經等等，這些遜尼派之間存在的差異之間，阿爾泰，電子聖訓，四fiqah S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.現在，不同類型的[b]可以被淘汰一個合理的可以接受的程度，允許各集團按照其自己的一套或家庭財產繼承等法律（將其稱為“個人法”），但各組限制遵循民事及刑事法律該集團，其信徒中佔多數的地區問題。

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，該法的土地是哈納菲解釋古蘭經和聖訓，而所有其他群體可以自由地按照他們各自的屬人法。

Welcome to Bismika Allahuma , your premier source of counter-missionary information from an Islamic perspective!歡迎來到Bismika Allahuma，你的主要來源反傳教士的信息從伊斯蘭的角度！ If you are new here, you may want to get regular updates via如果你是新這裡，您可能想要通過定期更新 RSS feed RSS提要 . 。 Thank you for visiting!謝謝您的來訪！

1. Ibn Majah, Kitab al-Fitn , Chapter 17: Iftaraq al-Umam [伊本Majah， 基塔鋁Fitn，第17章：Iftaraq鋁Umam [ back回 ] ]
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.為了支持他的這項聲明，Goldziher提供了參考他的一個自己的文章，其中，除了是在最困難的德國，發表於 1874年在維也納。 It is safe to say that it is impossible to obtain in this part of the world.它有把握地說，這是不可能獲得這一部分的世界。 Thus, I have no idea of what the intellectual basis of his above statement about this narration was.因此，我不知道什麼樣的知識基礎上，他的上述聲明是對此的敘述。 [ [ back回 ] ]
3. Ash-Shahrastani, al-Milal wan-Nihal , 1:16 (Cairo, 1948) [灰Shahrastani，鋁Milal萬尼哈爾 ，1:16（開羅，1948年）[ back回 ] ]
4. ibid. [ 同上。[ back回 ] ]