The Fallacy of Sectarianism: A Reflection on the Hadith of the "Seventy-Three Sects"

Mahmoud Andrade Ibrahim

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا أَبُو عَمْرٍو، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ ﷺ ـ ‏ "‏ إِنَّ بَنِي إِسْرَائِيلَ افْتَرَقَتْ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً وَإِنَّ أُمَّتِي سَتَفْتَرِقُ عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً كُلُّهَا فِي النَّارِ إِلاَّ وَاحِدَةً وَهِيَ الْجَمَاعَةُ

It was narrated from Anas bin Malik that the Messenger of Allah ﷺ said: 'The Children of Israel split into seventy-one sects, and my nation will split into seventy-two, all of which will be in Hell apart from one, which is the main body".

حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ، عَنْ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ﷺ ‏ "‏ افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى أَوْ ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَتَفَرَّقَتِ النَّصَارَى عَلَى إِحْدَى أَوْ ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ فِرْقَةً

Narrated AbuHurayrah: The Prophet ﷺ said: The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects.

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The famous hadith of the "seventy-three sects" serves as a reminder that throughout history, Muslims have grappled with sectarian divisions. Here, I explore the various interpretations of this hadith and highlights how they often reflect self-righteousness and exclusivity. By examining the Quran's stance on sectarianism, we should understand that unity and tolerance should be prioritized over divisive beliefs.

وَلَا تَفَرَّقُوا۟ and do not be divided (Q 3:103)

1) Historical Context:

In the turbulent early years of Islam, marked by bloody conflicts and bitter rivalries, a unique concept called Irja emerged as a political and theological doctrine. It aimed to provide a remedy for the deep divisions that tore Muslims apart during the first century of Islam. At its core, Irja sought to postpone judgment on contentious issues to God's divine authority, rather than allowing human beings to determine right from wrong.

The origins of this concept can be traced back to the intense rivalry between two prominent clans of the Quraysh tribe: the Hashemites, which included Prophet Muhammad himself, and the Umayyads, his uncles' clan. The reign of Uthman ibn Affan, an Umayyad caliph who ruled for twelve years until his murder  in 656 CE further fueled this parochial rivalry. His nepotism created widespread discontent among Muslims and ignited long-standing tensions between these two clans.

The succession crisis that followed Uthman's death saw Ali ibn Abi Talib take up the mantle as caliph. Ali was not only a Hashemite but also Prophet Muhammad's cousin and son-in-law. However, Ali's reluctance to seek revenge for Uthman's murder due to potential political risks angered the Umayyads even more.

This mounting tension culminated in two brutal battles where thousands of Muslims lost their lives while aligning themselves with either Uthman or Ali – giving birth to what would later be known as "Shia," meaning "partisans" or "followers" of Ali.

To further complicate matters within their ranks, a fanatical group emerged called Kharijites or Dissenters – condemning both Ali and Muawiyah (the leading figure among the Umayyads) as infidels deserving death because they accepted human arbitration instead of "the judgment of Allah." This extremist faction attempted to assassinate both Ali and Muawiyah, succeeding only in the former's case. This unintended consequence further consolidated the Umayyad rule under Muawiyah.

During the Umayyad and Abbasid periods, scholars sought to define which sect would be considered "the saved sect." Each group claimed to embody this designation by adding their own interpretations or altering the wording of the hadith. Such partisan narrations only perpetuated division within Muslim communities.

2) The Murji'ites' Perspective:

In this tumultuous and blood-soaked environment, the concept of Irja arose as a response to the violence and discord plaguing early Islamic society. Its proponents, known as Murji'a or Postponers, refused to pass any judgment on either Uthman or Ali. Instead, they argued that if these fellow Muslims had indeed committed grave sins, it was for God alone to judge them. They believed that such grave matters should be postponed until Judgment Day when divine justice would prevail. However, amidst this disunity emerged a group of Murji'ite scholars who proposed a remarkable solution to counteract sectarianism. They advocated for inclusivity by arguing that all believers should be considered part of "the saved sect."

The term "postponement" or Irja became their rallying cry – drawing inspiration from a verse in the Quran that speaks of people who are "postponed (to God's) judgment." The Murji'a thus advocated for suspending immediate verdicts and refraining from taking sides in the conflict.

One central aspect was their belief in the concept of "the saved sect," which holds that all believers would be granted salvation regardless of their differences.

( Re: ‘major sins’, The Murji'ites took an opposing stance to the Kharijites and argued that "grave sins" did not harm one's faith or social status as a Muslim. They separated "faith" from "acts," asserting that one's faith remained intact even if their actions were sinful. According to their view, even non-observant Muslims were still regarded as Muslims.)

The influence of Abu Hanifa, a prominent scholar, spread the spirit of Irja within Sunni Islam, particularly through the Maturidi school of theology. The Ashʿaris also accepted this idea.

3) Ibn Hanbal's Influence:

However, Ahmad Ibn Hanbal championed a tougher line within Sunnism whereby he narrowed down "the saved sect" to his own Ahl al-Hadith who emphasized that faith included both belief in the heart and affirmation through actions. He viewed those who relied on reason as deviant and rejected their interpretations altogether. By doing so, he further deepened divisions within Muslim society.

4) The Quranic Warning Against Sectarianism:

وَلَا تَفَرَّقُوا۟ and do not be divided (Q 3:103)

Contrary to these self-serving interpretations, the Quran explicitly cautions against dividing religion into factions. It emphasizes that believers should not rejoice in their own sects but instead stand united against those who associate partners with God (polytheists). The Quran's message is clear: sectarianism goes against the fundamental principles of Islam.

The hadith of the "seventy-three sects" serves as a cautionary tale, demonstrating how self-righteousness and exclusivity can lead to division within Muslim communities. The Quranic injunction against sectarianism highlights the importance of unity and tolerance among believers. Instead of focusing on divisive narratives, Muslims should prioritize understanding, respect, and cooperation in order to foster a harmonious and inclusive community. By transcending partisan interpretations, we can truly embody the essence of Islam as a religion that advocates for peace, compassion, and unity among all Muslims.