Reconsidering Hadith al-Iftiraq

Religious Inquiries Volume 6, Number 12, December 2017, pp. 25-40 Reconsidering Hadith al-Iftiraq Seyyed Mohammad Reza Navvab, 1 Ali Aqanoori 2 Received: 15-08-2017 / Accepted: 02-12-2017 Hadith al-Iftiraq is a famous hadith attributed to Prophet Muhammad (Ь) Тn mКnв SСТ‘Т КnН SunnТ СКНТtС МollОМtТonЬ, КЬ wОll КЬ Тn heresiographical sources. Among many books written by contemporary heresiographers, few have failed to mention this hadith in their writings. MКnв SСТ‘Т КnН SunnТ tЫКНТtТonТЬtЬ СКvО МollОМtОН the traditions that deal with the future of the Muslim ummah under such titles as the hadith of fitan (tribulations), iftiraq al-ummah (division of ummah), or ittibaʿ sunan man mada (lit., following the ways of those who have passed). However, it seems that none of the above traditions have been more welcomed by heresiographers and apologists than the hadith iftiraq alummah. This article will analyze this hadith and its different versions and various interpretations, especially the identity of the only sect that, according to the hadith, will be saved in the Hereafter. Keywords: hadith, heresiography, sect, sectarianism. Introduction Although Hadith al-Iftiraq has been cited by a great number of Muslim scholars, it has not been cited by some famous heresiographers such as Nawbakhti and al-AЬС‘КЫТ; ЬomО ЬМСolКЫЬ, ЬuМС КЬ IЛn HКгm, ОvОn СОlН 1. PhD Candidate in Shiite Studies, University of Religions and Denominations, Iran (rezanavab@urd.ac.ir), Corresponding Author. 2. Associate Professor, University of Religions and Denominations, Iran (aghanoori@urd.ac.ir) 26 / Religious Inquiries that the hadith was unreliable (Ibn Hazm 1416 AH, 3:293). However, according to some other scholars, particularly considering the frequency of its quotation in various sources, the hadith is not only mashhur (well-known) but also mutawatir (frequently narrated) (Ibn Tawus 1400AH, 1:200; 2:381-562). Although frequent quotation of this hadith in various works cannot be counted as a strong reason for its authenticity, its effect has made some to consider it reliable. Therefore, the efforts of many who have studied this hadith have been mainly focused on justification, explanation, and examination of its content and theological impacts.1 Reconsidering this hadith seems quite necessary, as it has been used to promote sectarianism and claim a monopoly on salvation. 1. Differences in Reports This hadith has been reported with different wordings. Although some of these differences are insignificant, some others, particularly those related to the identity of the saved sect, are clearly contradictory. Overall, diverse reports and interpretations of this hadith can be examined in three parts: the opening part, the middle part, and final part. A. Differences in the Opening and Middle Parts of the Hadith Some reports only deal with the classification of sects and their number in the past nations (Jews, Christians, and also Zoroastrians as cited in one tradition), as well as Muslims, and there is no mention of the salvation or destruction of a particular group or groups. As compared to other traditions, these traditions are fewer in number. At the end of the chain of narrators of these traditions in Sunni sources, we see the name of Abu Hurayra mostly. Notably, in some reports, the numbers start from seventy, instead of seventy-one; some of them use the word milla 1. See, for example, Shatibi (1418 AH, 459 ff.), al-Shaykh al-Tusi (1366 Sh, 127), КnН HКkТmТ (1410 AH, 5 ПП.). FoЫ К ЬtuНв oП tСО СКНТtС’Ь SunnТ МСКТnЬ oП nКЫЫКtoЫЬ, ЬОО IЛn AЛТ ‘AЬТm (1419 AH, 1:75-81), Ajluni (1352 AH, 16970), and Haythami (1402 AH, 7:511-16). Reconsidering Hadith al-Iftiraq / 27 (nation) instead of firqa (sect) and Israelites instead of the Jews or ahl al-kitab (People of the Book); and, in some cases, there is no mention of Christians. Moreover, rather than citing the number of Muslim sects, ЬomО ЫОpoЫtЬ uЬО ЬuМС pСЫКЬОЬ КЬ “moЫО tСКn tСКt Тn mв nКtТon” КnН/oЫ “mв nКtТon ЬТmТlКЫ to IЬЫКОlТtОЬ КnН CСЫТЬtТКnЬ.”1 Another report considers the time of the formation of these sects during apocalypse (MMI 1428 AH, 1:39). Furthermore, some other reports point out the division of the Muslim nation into two-fold, three-fold, or even fourfold categories (Majlisi 1403 AH, 28:10-16, 17, 22; Shatibi 1418 AH, 506). In another category, which constitutes a large part of the reports of this hadith, not only is the idea of the division of the followers of the previous religions and of Islam cited but it is mentioned that only some of these sects will be saved. These reports convey that from among seventy-one Jewish sects, seventy-two Christian sects, and seventythree Muslim sects, all—except for one sect—are misguided and destined to hell. Based on another tradition, these misguided sects are ahl al-ahwa’ (pОoplО oП НОЬТЫОЬ) (IЛn AЛТ ‘AЬТm 1419 AH, 1:79). Although there are different interpretations for these traditions, they all share the idea that only some sects will be saved, and the others are misguided and doomed to hell.2 Another tradition, however, considers three sects, from among seventy-three sects, to be salvable (Ibn Abi ‘AЬТm 1419 AH, 1:79; SСКtТЛТ 1418 AH, 506(. On the other extreme, according to a hadith, all the seventy-three Muslim sects—except for the Zanadiqa identified in a prophetic hadith as the Qadriyya—wТll ЛО ЬКvОН КnН go to СОКvОn (‘AЬqКlКnТ 1407 AH, 3:291, 6:56; Dhahabi 1382 AH, 2:430). 1. CП. IЛn AЛТ ‘AЬТm (1419 AH, 1:77), AЛu DКwuН (n.Н., 4:198), IЛn MКjКС (1419 AH, 4:394), AjlunТ (1352 AH, 1:369), КnН ZКвlК‘Т (n.Н., 1:447-50). 2. See also Muttaqi al-Hindi (1413 AH, 1:209-13; 11:114-16). 28 / Religious Inquiries Some scholars believe that the hadith is authentic except for the part which declares all the sects doomed to hell except for one (Shawkani 1382 AH). However, other scholars maintain that not only is this part authentic but it has positively motivated Muslims to search for the truth (Farghal 1972, 57-58). B. Differences and Contradictions in the Features and Names of the Saved and Doomed Sects In some reports, not only is the number of the saved and doomed sects mentioned but also their names have been specified. In some of these reports, the saved and doomed sects among Jews and Christians are also specified (Shaykh al-Tusi 1384 Sh, 552, 554; Abu l-MК‘КlТ 1376 SС, 23). However, most heresiographers have only cited the versions that confirm their ideologies; theologians and traditionists have also tried to substantiate their religious or theological beliefs by referring to the versions that suit their agenda. Before discussing these differences, it is noteworthy that, according to some reports, the Prophet (s) identified the saved sects with certain appellatives, including ahl al-Islam wa jamaʿatuhum (the people of Islam and their community), al-jamaʿah (tСО МommunТtв), “tСКt wСТМС mв МompКnТonЬ КnН I mКТntКТn,” al-sawad al-aʿzam (the greater mass of people),1 ahl al-sunnah wa l-jamaʿah (the people of the tradition and МommunТtв) (SСКСЫКЬtКnТ 1363 SH, 21; A. RКгТ 1957, 252), “tСoЬО wСo Пollow tСО unlОttОЫОН PЫopСОt (Ь)” (SСКСЫКЬtКnТ 1363 SH, 21; A. RКгТ 1957, 252), “tСoЬО wСo mКТntКТn wСКt вou ДТ.О., ImКm ‘AlТ] КnН вouЫ МompКnТonЬ mКТntКТn,” КnН “wСКt mв ПКmТlв КnН I Пollow toНКв” (Majlisi 1403 AH, 28:2, 3, 13; 30:337; 36:336). On the other hand, different sects have used this hadith to attack their opponents by appealing to its concluding part. Such reports КЬ “tСО 1. See Muttaqi al-Hindi (1413 AH, 1:209-13). TСО tОЫmЬ “jКmК‘К” КnН “tСКt wСТМС mв МompКnТonЬ КnН I mКТntКТn toНКв” КЫО moЫО oПtОn ПounН Тn SunnТ sources and more referred to by Sunni heresiographers. Reconsidering Hadith al-Iftiraq / 29 woЫЬt oП tСОm КЫО tСО SСТ‘К” (IЛn AЛТ ‘AЬТm 1419 AH, 1:71; ‘IЫКqТ 1961, 30) oЫ “tСoЬО wСo mКkО qiyas (analogy) by declaring halal what is actually haram and vice-vОЫЬК” (MuttКqТ Кl-Hindi 1413 AH, 1:210) can be seen in this context. For instance, in his al-Fisal, Ibn Hazm takes the standard version of the hadith (which talks about the misguided sects going to hell) to be fake and unreliable, but in his book on jurisprudence al-Muhalla, where he criticizes qiyas (analogy), he refers to К vОЫЬТon oП tСО СКНТtС tСКt ЬtКtОЬ: “TСО ЬОМt wСТМС wТll МКuЬО tСО greatest tribulation for my nation is the one that makes qiyas” (IЛn Hazm n.d., 1:62). 2. The Sectarian and Theological Consequences of Hadith alIftiraq The hadith has played an important role in theological discussions and sectarian controversies, particularly in the development of Islamic heresiography. On the other hand, it has been misused by some groups. After citing this hadith, the author of Tabsirat al-ʿulum wЫТtОЬ, “Know that each of these sects say that they are the saved one and the rest are all misguided infidels who will spend the etОЫnТtв Тn СОll … but there is a public consensus that when these sects admit to shahadatain, the Creator, the prophets, and the principles of shariah, their blood, pЫopОЫtв, wТvОЬ, КnН МСТlНЫОn КЫО pЫОЬОЫvОН… ТП КnвonО ЬКвЬ otСОЫwТЬО, it is because of theТЫ ЛТКЬ КnН ТmpТОtв” (‘AlКm Кl-Huda 1313 Sh, 28). AltСougС, КЬ tСТЬ wЫТtОЫ ЬtКtОЬ, tСО tОКМСТngЬ oП tСО QuЫ’Кn КnН ЬunnКС do not consider the path to salvation and Paradise so narrow and rarely accessible, those Muslim historians who were supposed to report the beliefs and thoughts of Islamic sects objectively used this hadith to promote their own religious affiliation and attack and even excommunicate the others.1 Of course, there is no problem in fairly 1. See, for instance, Malati (1993, 29), Ibn Murtada (1988, 26), Ibn Hazm (1416 AH, 2:275; 5:43, 46, 50, 62), ‘IЫКqТ (1961, 6-8), КnН ‘AlКm Кl-Huda (1313 Sh, 41). 30 / Religious Inquiries critiquing other pОoplО’Ь ЛОlТОПЬ, Лut Тt ТЬ not КММeptable to exclude other sects from the ummah1 relying only on this hadith. It is quite difficult to address the theological, jurisprudential, and possibly political applications of this hadith by different groups; therefore, in this article, we only focus on one of the most important historical outcomes of this hadith, reflected in many works of heresiography, which is trying to match the actual number of Muslim sects with the numbers given in the hadith. In order to match the numbers, heresiographers sometimes made up imaginary sects and sometimes disregarded the real ones; whereas, even if the hadith was authentic, it would be possible to interpret it allegorically—especially considering the fact that some early and wellknown figures of heresiography, such as al-Nawbakhti and Abu l-Hasan al-AЬС‘КЫТ did not cite this hadith and did not try to match their classifications of Muslim sects with it. Moreover, it should be noted that even some scholars who were not practically committed to match their classification with the numbers given in the hadith accepted it in one way or another. The author of the book Masa’il al-Imamiyya, one of the earliest sources of heresiography available to us from the 4th/10th century, takes the situation of Muslim sects at his time to be evidence for the reliability of hadith al-iftiraq (Nashi al-Akbar 1971, 20). In his book Iʿtiqadat firaq al-muslimin, Fakhr al-Din al-Razi did not clearly cite this hadith either and did not try to match his classification of Muslim sects with it, but in an answer to the question why his list of Muslim sects exceeds the number seventy-three, he said that the Prophet's (s) remark was concerned only with the main sects (F. Razi 1363 Sh, 75-76). 1. See Naysaburi (1363 Sh, 4, 7). Reconsidering Hadith al-Iftiraq / 31 However, al-Malati, Abu l-MК‘КlТ, Кl-Baghdadi, al-Isfarayini, and al-Shahrastani have tried so hard to list exactly seventy-three Muslim sects in order to match the number given in the most widely cited versions of the hadith. This effort is also undertaken by some contemporary writers, who have selectively listed seventy-three Muslim sects in order to preserve the authenticity of the hadith (Hakimi 1410 AH).1 It is notable that most of these authors do not mention any divisions for the branch to which they belong, but they count the divisions of the other branches excessively. Of course, there have been several factors for the chaotic state of heresiography in Islam, including the lack of a clear definition for what counts as a sect, failing to provide evidence for the existence of certain sects, and sectarian animosities; however, the strive to make a list that matches the details given in Hadith al-Iftiraq has played a significant role. 3. A Content Analysis of the Hadith Based on the aforementioned issues, it can be said that Hadith al-Iftiraq, according to its more common versions, insinuates three messages: (1) that the Muslim community will be divided more than Jews and Christians were divided, (2) that all Muslim sects will go astray and end up in hell except for one sect, and (3) specification of the saved sect. As indicated earlier, given the multТplТМТtв oП tСО СКНТtС’Ь vОЫЬТonЬ, some have regarded the weakness in its chains of transmitters unimportant. On the other hand, doubting the prophecy of the Prophet (s) or the truth of his prophecies are not based on solid theological foundations, nor do they match the traditional and historical evidence. Nevertheless, several questions can be raised as regards this hadith, 1. Despite considering Wahhabism as a sect and briefly mentioning their doctrines and beliefs, Hakimi does not include Wahhabism in the seventythree sects so that he can preserve the number. 32 / Religious Inquiries answering which can help remove many confusions in heresiographical ЬtuНТОЬ, НОПОnН tСО tОКМСТngЬ oП tСО QuЫ’Кn КnН SunnКС, КnН СopОПullв bring Muslim sects closer together. The questions are as follow: 1. Which of the mentioned versions—with all the differences and discrepancies between them—is meant by those scholars who claim that the hadith is not only well-known but also massively transmitted or accepted by consensus? It should be noted that a hadith does not become well-known only when it is reported by a significant number of narrators or issued at various occasions for a large group of people; it is likely that some hadiths have become well-known only as a result of sectarian incentives or because their narrators often appealed to them to prove their own beliefs. Therefore, just because a tradition is famous among people or even among scholars, it does not mean that it is authentic. Although the current study does not aim to discuss the authenticity of the various versions of the hadith,1 it should not be forgotten that some Muslim narrators of hadith unfortunately distorted or made up hadiths with sound chains of transmitters where it suited their agendas.2 Those who appeal to Hadith al-Iftiraq have dismissed the fact that the number seventy-three in the hadith may have been simply an expression of plurality, not a reference to the actual number of Muslim sects. They have disregarded the fact that 1. For a study of the authenticity of the hadith, see Haythami (1402 AH, 7:511-16), ‘AjlunТ (1352 AH, 1:369), IЛn Кl-Wazir (1406 AH, 3: 170-72), ZКвlК‘Т (n.Н., 1: 447-50), Subhani (1411 AH, 1: 24-26). In the latter work, the author mentions the Sunni critique of the authenticity of the hadith, and considers the two versions of the hadith quoted by al-Shaykh al-Saduq ТnКutСОntТМ. NОvОЫtСОlОЬЬ, СО wЫТtОЬ: “TСО multiplicity of the reports of this СКНТtС Тn SСТ‘Т КnН SunnТ СКНТtС МollОМtТonЬ nullТПТОЬ tСО wОКknОЬЬ oП ТtЬ МСКТnЬ oП tЫКnЬmТttОЫЬ” (SuЛСКnТ 1411 AH, 2: 1366). 2. SОО, ПoЫ ТnЬtКnМО, ‘IЫКqТ (1961, 43), ‘AlКm Кl-Huda (1313 Sh, 46), IЬПКЫК’ТnТ (n.Н., 21), Кnd Subhani (1411 AH, 3:124). Reconsidering Hadith al-Iftiraq / 33 the number given in the hadith is incompatible with the historical facts of the emergence of sects in the past religions. None has mentioned any definitions for a sect, nor have they mentioned at what point in history the seventy-three sects will appear. In the hadith itself, no timing is given, and the time has not come to an end, so why should it be assumed that the seventy-three sects are the ones that were formed in the first three centuries of the history of Islam? 1 It may be said that the secret behind inattention to such issues is the fact that the hadith is useful in the profession of heresiography and polemics against the rival sects. 2. Obviously, the primary purpose of the Prophet (s) was to guide and establish a faith-based community relying on the teachings oП tСО QuЫ’Кn. AltСougС wКЫnТng wКЬ nОМОЬЬКЫв, tСО PЫopСОt was essentially a mercy for the world and a bearer of glad tidings, who founded his mission upon giving hope, good news, and happiness.2 Now, the question is how the Prophet of mercy (s) could tell his newly-based community—described in the QuЫ’Кn КЬ tСО “ЛОЬt” (QuЫ’Кn 3:110) КnН “moНОЫКtО” (2:143) community—that they were doomed to such a devastating division and that the majority of them would be condemned to hell?3 Does any farmer take pride in his products that are 1. For more information on such questions and doubts, see Subhani (1411 AH, 1:24-27). 2. In tСО QuЫ’Кn, tСО КttЫТЛutО muЛКЬСЬСТЫ (ЛОКЫОЫ oП glКН tТНТngЬ) pЫОМОНОЬ tСО attribute nadhir (warner). Although one of the missions of thО QuЫ’Кn КnН tСО Prophet (s) was warning, this was not meant to disappoint people but to preserve them from going astray. To show a well to someone and warning them against falling into it is one thing, and to inform someone that they will definitely fall into a well is another thing; each has a different objective (See QuЫ’Кn 2:119; 5:19; 34:28; 35:45; 17:105; 33:45; 53:56; 13:7). 3. For traditions on the characteristics and superiority of the Muslim community as regards guidance and salvation, see Qummi (1428 AH, 3:3 ff.) and Ibn 34 / Religious Inquiries devastated by pests, or does any father take pride in his children most of whom are wicked? And would not such statement from the Prophet (s) be regarded by people as a declaration of failure for his mission? As a matter of fact, we are not concerned with what occurred during the Islamic history, but we certainly doubt that the Prophet (s) himself announced such news to people. At any rate, the manifest meaning of the hadith and the way it has usually been interpreted have left more negative consequences than positive results—unless the ending part of the hadith is considered fabricated, in which case it can be said that the Prophet (s) predicted the division of his community without judging it. Division itself is not necessarily an evil phenomenon; rather, the division of the Muslim ummah is a blessing caused by the plurality of Muslim communities and the richness of the teachings of the Qur'an and Sunnah, of which the Prophet (s) was fully aware. However, the aforementioned justification is not supported by the manifest meaning of the hadith. Controversies and divisions among the past nations have been mentioned in the QuЫ’Кn КЬ МКused by impiety and disobedience, and the believers are warned against following their steps. 3. There is no doubt that the Prophet (s) strived tirelessly, according to his universal mission, to guide people towards ЬКlvКtТon. IntЫoНuМТng tСО QuЫ’Кn КnН СТЬ family (ahl al-bayt) as two precious things (thaqalayn), whose guidance guarantees salvation for his followers, and likening the ahl al-bayt to NoКС’Ь КЫk КnН ЬtКЫЬ oП guТНКnМО КЫО Кmong tСО mОКЬuЫОЬ tСО Kathir (1402 AH, 1:391-97; 2:80-85). TСО lКtО AllКmКС TКЛКtКЛК’Т КlЬo КППТЫmЬ tСО ЬupОЫТoЫТtв oП tСО MuЬlТm ummКС ovОЫ otСОЫ nКtТonЬ (TКЛКtКЛК’Т 1393 AH, 3:376-77). Reconsidering Hadith al-Iftiraq / 35 Prophet (s) took to preserve his followers from going astray after him. A question raised here is how the Prophet (s) could make these efforts and, at the same time, announce that most of his followers will go astray and end up in hell. Would it be wise for someone to strive so much for a purpose and, at the same time, announce that he will fail in achieving it? Of course, this is not to deny the facts that took place after the Prophet (s), but an indication that it is unlikely for the Prophet (s) to have made such a statement. 4. Moreover, the Prophet (s) and ahl al-bayt (a) have instructed us repeatedly to check the sayings attributed to them with the tОКМСТngЬ oП tСО QuЫ’Кn.1 Indeed, it is quite difficult to unravel tСО ЬpТЫТtuКl nКtuЫО oП tСО tОКМСТngЬ oП tСО QuЫ’Кn; СowОvОЫ, onО may ask whether there are anв vОЫЬОЬ Тn tСО QuЫ’Кn tСКt gТvО disappointing news regarding the future of the Muslim community. The scholars consider one aspect of the miraculous nature oП tСО QuЫ’Кn to be its prediction of the future events. Although there are only a few such cases and the teachings of tСО QuЫ’Кn КЫО not ЛКЬОН on tСОm, tСОЬО ПОw ОxКmplОЬ oП prediction clarify the fact that these verses are mainly hopeinspiring and pursue educational goals; they are not disappointing statements to rebuke anyone. Therefore, the Prophet (Ь), wСo wКЬ К МomplОtО mКnТПОЬtКtТon oП QuЫ’КnТМ teachings and values and considered the authenticity of the words attributed to him to depend on their accordance with the lОttОЫ КnН ЬpТЫТt oП QuЫ’Кn, woulН nОvОЫ ЬКв К woЫН tСКt woulН not solve a spiritual or social problem for the Muslim community, let alone words that give rise to chaos, frustration, and disappointment. We should note, in particular, that the 1. See, for instance, Kulayni (1401 AH, 1: 69 ff.) and Hurr al-‘AmТlТ (1403 AH, 18:86 ff.). 36 / Religious Inquiries Muslim community was newly established at the time of the Prophet (s), and its fundamental need was the reinforcement of the religious spirit, as well as submission to the truths of revelation. 5. Finally, it is not possible to prove important, fundamental, and decisive topics associated with ideological and theological matters, the acceptance of which requires certainty, by resorting to a hadith whose authenticity is not clear (Fadlallah 1405 AH, 1:11). InПluОnМОН Лв ЬuМС QuЫ’КnТМ КnН tЫКНТtТonКl tОКМСТngЬ, gЫОКt MuЬlТm leaders such as Imam Khomeini considered the Hereafter to be founded upon GoН’Ь Тnfinite mercy; there, they believed, the righteousness of each person will be judged individually and in accordance with the context and circumstances of his life and his capabilities (Khomeini 1387 Sh, 485). 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