بسم الله الرحمن الرحيم
The sādiq al-masdūq (the truthful and believed) Prophet (ﷺ) foretold that his Ummah would inevitably experience division. This division serves as a test for this Ummah and is a condemnation of those who deviate and distance themselves from Ahl al-Sunnah wa al-Jamā’ah, as well (as it being) a warning against division and deviation.
This narration from him (ﷺ) is from the Sahīh (authentic) reports, indeed the hadīth of division has been narrated through many chains, including reports from Abū Hurayrah, Mu’āwiyah, ‘Abdullāh ibn ‘Amr ibn al-‘Ās, Anas ibn Mālik, ‘Awf ibn Mālik, Abū Mūsā al-Ash’arī, Abū Umāmah, Jābir ibn ‘Abdullāh, Ibn Mas’ūd, Sa’d ibn Abī Waqqās, Abū Dardā, Wāthila ibn al-Asqa’, ‘Alī ibn Abī Tālib, and ‘Amr ibn ‘Awf al-Muzanī.
The Prophet (ﷺ) said, “The Jews split into seventy-one sects, and the Christians into seventy-two sects, and this Ummah will split into seventy-three sects, all of which will be in the Fire except one.” It was asked, “Who is that, O Messenger of Allāh?” He replied, “(Those who are) upon the likes of what I and my companions are upon today.”
In another narration, he said, “The jamā’ah,” and in another, “al-sawād al-a’dham.”
(Introduction to Hadīth al-Iftirāq al-Ummah pg. 20-21 of Al-San’ānī)
Narration of Abū Hurayrah
عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى أَوْ ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَتَفَرَّقَتِ النَّصَارَى عَلَى إِحْدَى أَوْ ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ فِرْقَةً ” .
Abū Hurayrah narrated: The Prophet (ﷺ) said: The Jews split up into seventy-one or seventy-two sects; and the Christians split up into seventy one or seventy-two sects; and my ummah will be split up into seventy-three sects. (Abū Dawūd 4596. Al-Tirmidhī 2640, Ibn Mājah 3991, al-Mustadrak of al-Hākim 446, Ibn Hibbān 6247, 6731)
Isnād
[TN: we will note two chains to demonstrate the authenticity, for the other chains please refer back to the hadīth numbering above]
Isnād 1: ‘Abdullāh ibn Muhammad al-Azdī > Ishāq ibn Ibrāhīm > Fadl ibn Mūsā > Muhammad ibn ‘Amr >Abū Salamah > Abū Hurayrah.
Al-Arnāūt said: the isnād is Hasan: Its narrators are thiqah (trustworthy, i.e. upright, and accurate/reliable in what they narrate) – narrators of the two Shaykhs (i.e. both Sahīh al-Bukhārī and Sahīh Muslim) except for Muhammad ibn ‘Amr ibn Alqamah ibn Waqās al-Laythī: he is considered sadūq (truthful), hasan in hadīth, al-Bukhārī narrated from him in conjunction (with other narrators) and Muslim with corroboration. (Sahīh Ibn Hibbān 15/125)
Isnād 2: Abū Bakr ibn Abī Shaybah > Muhammad ibn Bishr > Muhammad ibn ‘Amr > Abū Salamah > Abū Hurayrah.
Al-Hararī said (summarised):… (Muhammad ibn Bishr) is thiqah, (Muhammad ibn ‘Amr) is sadūq, (Abū Salamah) is thiqah… the ruling of the isnād is: authentic, because its narrators are thiqah athbāt (trustworthy and reliable). (Summarised, Sharh ibn Mājah 24/84)
Al-Albānī said: Its chain is Hasan; all of its narrators are thiqah, the narrators of the two Shaykhs (Sahīh al-Bukhārī and Sahīh Muslim), except for Muhammad ibn ‘Amr, who is considered to be a Hasan narrator as I have clarified in al-Sahīhah (203).
As for the claim made by some fanatics/partisans that it should not be accepted unless he is corroborated, this contradicts the stance of all the scholars of Hadīth, who consider him reliable and accept his narrations in the intermediate grade, that is, Hasan. If he is corroborated, it becomes a Sahīh hadīth without a doubt, as is the case here, and it has been declared as Sahīh by at-Tirmidhī, Ibn Hibbān, and al-Hākim. (Kitāb al-Sunnah of Ibn Abī ‘Āsim pg. 33)
Authenticity
Al-Tirmidhī declared it Hasan Sahīh. (Al-Tirmidhī 2640)
Al-Hākim declared it Sahīh upon the conditions of Muslim and al-Dhahabī agreed. (al-Mustadrak 1/302-303)
Al-Shātibī declared it authentic in al-‘Itisām 2/186.
Al-Albānī declared it Hasan Sahīh in his checking of Abū Dawūd pg. 830.
Al-Muqbil declared the hadīth Hasan in al-Jāmi’ Sahīh #153, #2360, #3395, #3827.
Al-Arnāūt declared the hadīth Sahīh in his checking of Sunan Abū Dawūd 5/7.
Narration of Mu’āwiyah
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، وَمُحَمَّدُ بْنُ يَحْيَى، قَالاَ حَدَّثَنَا أَبُو الْمُغِيرَةِ، حَدَّثَنَا صَفْوَانُ، ح وَحَدَّثَنَا عَمْرُو بْنُ عُثْمَانَ، حَدَّثَنَا بَقِيَّةُ، قَالَ حَدَّثَنِي صَفْوَانُ، نَحْوَهُ قَالَ حَدَّثَنِي أَزْهَرُ بْنُ عَبْدِ اللَّهِ الْحَرَازِيُّ، عَنْ أَبِي عَامِرٍ الْهَوْزَنِيِّ، عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، أَنَّهُ قَامَ فِينَا فَقَالَ أَلاَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَامَ فِينَا فَقَالَ ” أَلاَ إِنَّ مَنْ قَبْلَكُمْ مِنْ أَهْلِ الْكِتَابِ افْتَرَقُوا عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَإِنَّ هَذِهِ الْمِلَّةَ سَتَفْتَرِقُ عَلَى ثَلاَثٍ وَسَبْعِينَ ثِنْتَانِ وَسَبْعُونَ فِي النَّارِ وَوَاحِدَةٌ فِي الْجَنَّةِ وَهِيَ الْجَمَاعَةُ …
Ahmad ibn Hanbal > Muhammad ibn Yahyā > Abū Al-Mughīrah > Safwān
And also, Amr ibn ‘Uthmān > Baqiyyah > Safwān
> Azhar ibn ‘Abdullāh Al-Harāzī > Abū ‘Āmir Al-Hawzanī > Mu’āwiyah ibn Abū Sufyān, who stood among us and said:
The Messenger of Allāh (ﷺ) stood up among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this Ummah will split into seventy-three sects, seventy-two of which will be in the Fire, and one in Paradise. That is the Jamā’ah…” (Abū Dawūd 4597. Kitāb al-Sunnah of Ibn Abī ‘Āsim #65. Al-Dārimī 2555 and others)
Isnād
‘Abd al-Muhsin al-‘Abbād said in Sharh Sunan Abū Dawūd 8/514 (abridged):
(Ahmad ibn Hanbal) He is Ahmad ibn Muhammad ibn Hanbal al-Shaybānī, the imām, the scholar of hadīth, and one of the four famous schools of thought among the Ahl al-Sunnah. His narrations are found in the six major hadīth collections.
(Muhammad ibn Yahyā) He is Muhammad ibn Yahyā al-Dhuhalī and he is thiqah, trustworthy. Al-Bukhārī and the authors of the Sunnah narrated from him.
(Abū Al-Mughīrah) Abū Al-Mughīrah is Abd al-Quddūs ibn Hajjāj, and he is thiqah, trustworthy. The six major hadīth collectors have narrated from him.
(Safwān) He is Safwān ibn ‘Amr, and he is thiqah, trustworthy. Al-Bukhārī narrated from him in (Al-Adab al-Mufrad), and he is narrated from by Muslim and the authors of the Sunnah.
(Amr ibn ‘Uthmān) He is ‘Amr ibn ‘Uthmān ibn Sa’īd ibn Kathīr ibn Dinār Al-Himsī and he is sadūq, truthful. Abū Dawūd, al-Nasā’ī, and Ibn Mājah narrated from him.
(Baqiyyah) He is Baqiyyah ibn al-Walīd, and he is sadūq truthful. Al-Bukhārī mentioned him in commentary, and he is narrated from by Muslim and the authors of the Sunnah.
(Safwān)
Safwān is ibn ‘Amr mentioned earlier.
(Azhar ibn ‘Abdullāh Al-Harāzī) Azhar ibn ‘Abdullāh Al-Harāzī is sadūq, truthful. Abū Dawūd , al-Tirmidhī, and al-Nasā’ī narrated from him.
(Abū ‘Āmir Al-Hawzanī) Abū ‘Āmir Al-Hawzanī is Abdullāh ibn Luhayy and he is thiqah, trustworthy. Abū Dawūd, al-Nasa’i, and Ibn Mājah, narrated from him.
(Mu’āwiyah ibn Abī Sufyān) Mu’āwiyah ibn Abī Sufyān, the Commander of the Believers, may Allāh be pleased with him, and his narrations are found in the six major hadīth collections.”
Al-Zahrānī said: Its narrators are trustworthy, and Al-Azhar was spoken against for his innovation. (Sharh Sunan al-Dārimī 5/4)
Al-Ghamrī said: The men in the isnād of the hadīth are trustworthy; none of them is weak, except that Azhar al-Harāzī has been spoken against for his innovation. (Fath al-Manān, Sharh al-Musnad 8/766)
Authenticity
Al-Hākim authenticated the isnād and al-Dhahabī agreed. (al-Mustadrak 1/303)
Ibn Kathīr declared it Hasan in Bidāyah al-Nihāyah 19/38.
Al-Shātibī declared it authentic in al-I’tisām pg. 506.
Ibn Taymiyyah said:.. It is an authentic and well-known hadīth. (al-Masāil 2/83)
Ibn Hajr declared the isnād as Hasan in al-Kashāf pg. 63.
Al-Albānī declared it Hasan in his checking of Abū Dawūd #4597.
Al-Arnāūt declared the isnād as Hasan and the hadīth as Sahīh (Abū Dawūd #4597)
Narration of ‘Awf ibn Mālik
حَدَّثَنَا عَمْرُو بْنُ عُثْمَانَ بْنِ سَعِيدِ بْنِ كَثِيرِ بْنِ دِينَارٍ الْحِمْصِيُّ، حَدَّثَنَا عَبَّادُ بْنُ يُوسُفَ، حَدَّثَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ رَاشِدِ بْنِ سَعْدٍ، عَنْ عَوْفِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ” افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً فَوَاحِدَةٌ فِي الْجَنَّةِ وَسَبْعُونَ فِي النَّارِ وَافْتَرَقَتِ النَّصَارَى عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً فَإِحْدَى وَسَبْعُونَ فِي النَّارِ وَوَاحِدَةٌ فِي الْجَنَّةِ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتَفْتَرِقَنَّ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ فِرْقَةً فَوَاحِدَةٌ فِي الْجَنَّةِ وَثِنْتَانِ وَسَبْعُونَ فِي النَّارِ ” . قِيلَ يَا رَسُولَ اللَّهِ مَنْ هُمْ قَالَ ” الْجَمَاعَةُ ” .
ʿAmr ibn ʿUthmān ibn Saʿīd ibn Kathīr ibn Dīnār al-Himsī > ‘Abbād ibn Yūsuf > Safwān ibn ʿAmr > Rāshid ibn Saʿd > ʿAwf ibn Mālik narrated:
The Messenger of Allāh (ﷺ) said:
“The Jews split into seventy-one sects, one of which will be in Paradise and seventy in the Fire. The Christians split into seventy-two sects, seventy-one of which will be in the Fire and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in the Fire.” It was said: “O Messenger of Allāh, who are they?” He said: “The Jamā’ah.” (Ibn Mājah #3992. Kitāb al-Sunnah of Ibn Abī ‘Āsim #63. al-Tabarānī in Al-Mu‘jam al-Kabīr 18/129, Al-Shamiyyin (988), via ‘Abbād ibn Yūsuf)
Isnād
Al-Hararī said [abridged]:
(‘Amr ibn ‘Uthmān ibn Sa’īd ibn Kathīr ibn Dinār Al-Himsī) considered sadūq, truthful, died in the year 250H.
(‘Abbād ibn Yūsuf) considered maqbūl (acceptable), included in Thiqāt (The Trustworthy) by Ibn Hibbān, died in 206H.
(Safwān ibn ‘Amr) considered thiqah, died in 155H.
(Rashīd ibn Sa’d) considered thiqah, died in 107H or 113H.
(Awf ibn Mālik) the well-known sahābī, died in 73H.
The grading of the isnād: it is authentic, because it’s narrators are thiqah. (Sharh Ibn Mājah 24/86)
ibn Kathīr said: there is no harm with this isnād. (Bidāyah al-Nihāyah 19/36 )
Al-Albānī said: Its chain of transmission is jayyīd (i.e. good/strong); all its narrators are thiqāt and well-known, except for ‘Abbād ibn Yūsuf, who is considered thiqah, in sha Allāh.[in al-Sahīhah, the shaykh adds: who is Al-Kindī Al-Himsī. Ibn Hibbān mentioned him in “Al-Thiqāt” and others have also considered him thiqah [i.e. Ibn Mājah, Ibn Abī’ Āsim, Ibrahīm ibn ‘Alā, see al-Mīzān 2/380, al-Tahdhīb 2/285] and a number of people have narrated from him.] (Kitāb al-Sunnah of Ibn Abī ‘Āsim pg. 32, al-Sahīhah 3/480)
Authenticity
Al-Hararī said: The grading of the hadīth is Sahīh, due to the authenticity of the isnād. It also serves as a witness to the hadīth of Abū Hurayrah. (Sharh Ibn Mājah 24/86-87)
Al-Arnāūt declared it Sahīh lighayrihi (due to supporting evidence) in his checking of Ibn Mājah 5/129.
Narration(s) of Anas ibn Mālik
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا أَبُو عَمْرٍو، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ “ إِنَّ بَنِي إِسْرَائِيلَ افْتَرَقَتْ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً وَإِنَّ أُمَّتِي سَتَفْتَرِقُ عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً كُلُّهَا فِي النَّارِ إِلاَّ وَاحِدَةً وَهِيَ الْجَمَاعَةُ ”
Hishām ibn ʿAmmār > al-Walīd ibn Muslim > Abū ʿAmr > Qatādah > Anas ibn Mālik narrated:
The Messenger of Allāh (ﷺ) said:
‘The Children of Isrā’īl split into seventy-one sects, and my nation will split into seventy-two sects, all of which will be in the Fire except one, which is the jamā’ah. ” (Ibn Majah 3993. Kitāb al-Sunnah of Ibn Abī ‘Āsim #64)
Isnād
Al-Hararī said [abridged]:
(Hishām ibn ʿAmmār) considered Sadūq, died 245H.
(Al-Walīd ibn Muslim) considered thiqah, known for tadlīs taswiyah, died in 195/196H.
(Abū ‘Amr) Al-Awzā’ī, the virtuous scholar, considered thiqah, died in 157H.
(Qatādah) considered thiqah, died in 112H.
(Anas ibn Mālik) the well-known sahābī.
The grading of the isnād: it is authentic, it’s men are thiqah athbāt. (Sharh Ibn Mājah 24/88)
Ibn Kathīr declared it Sahīh, saying: this isnād is strong upon the conditions of al-Sahīh. (Bidāyah wal-Nihāyah 19/37).
Al-‘Irāqī declared the isnād as Sahīh. (al-Bā’ith alā Khalās #16)
Authenticity
Al-Hararī said: the grading of the hadīth is Sahīh due to the isnād being authentic. It also serves as a witness to the hadīth of Abū Hurayrah. (Sharh Ibn Mājah 24/88-89)
Al-Arnāūt said: the hadīth is Sahīh, Hishām ibn ʿAmmār is corroborated. (Ibn Majāh 5/130, #3993)
Al-Albānī said: the hadīth is Sahīh, and its narrators are thiqah, although there is some weakness in Hishām ibn ʿAmmār, but he has been corroborated… and it was authenticated by Al-Busayrī!
The hadīth is certainly authentic because there are six other chains from Anas [see al-Sahīhah 204], along with supporting evidence from various (other) companions…
Some misguided individuals, who are staunch followers of the Hanafī school, have erroneously inclined toward weakening this hadīth despite its numerous chains, as it contradicts their personal inclinations. (Abridged, Kitāb al-Sunnah of Ibn Abī ‘Āsim pg. 32)
Narration of Abū Umāmah
ثنا أبو بكر بن أبي شيبة ، ثنا قطن بن عبدالله أبو مري، عن أبي غالب، عن أبي أمامة قال :افترقت بنو إسرائيل على إحدى وسبعين فرقة، أو قال: اثنتين وسبعين فرقة، وتزيد هذه الأمة فرقة واحدة كلها في النار ؛ إلا السواد الأعظم، فقال له رجل: يا أبا أمامة من رأيك أو سمعته من رسول الله ﷺ قال : إني إذا لجريء، بل سمعته من رسول الله ﷺ غير مرة ولا مرتين ولاثلاثة
Abū Bakr ibn Abī Shaybah > Qutn ibn ‘Abdullāh Abū Marrī > Abū Ghālib > Abū Umamah, who said:
“The Children of Isrā’īl divided into seventy-one or, he said, seventy-two sects. This nation will have one more sect than them, and all of them will be in the Fire except for al-sawād al-a’dham.”
Then a man asked him, “O Abū Umāmah, is this your opinion, or did you hear it from the Messenger of Allāh (ﷺ)?”
Abu Umamah replied, “Indeed, I would be audacious if I said that on my own accord! Rather, I heard it from the Messenger of Allāh (ﷺ)—not just once, nor twice, nor three times. ” (Kitab al-Sunnah of Ibn Abī ‘Āsim #68)
Isnād and authenticity
Al-Albānī said [summarised] : the isnād is da’īf (weak): Qutn ibn ‘Abdullāh is unknown. The rest of the narrators are thiqah, except for Abū Ghālib who has slight weakness, but is considered Hasan in hadīth.
Al-Haythamī said: This narration includes Abū Ghālib, whom Ibn Ma’īn and others considered to be thiqah, and the remaining narrators in al-Awsat are thiqah, as is one of the chains in al-Kabīr. (Majma’ al-Zawāid, 12139)
I say (i.e. Al-Albānī): If the hadīth was transmitted through other chains without involving Qutn (ibn ‘Abdullāh), then (the hadīth) is hasan. And Allah knows best.
The verifier commented on this statement of Al-Albānī saying: “This indeed is the case, as several other narrators followed Abū Ghālib in narrating it. Al-Tabarānī included them in Al-Kabīr (8051 to 8054).” [see below for some of these chains]” (Kitāb al-Sunnah of Ibn Abī ‘Āsim pg. 34)
Isnād in Awsat 7202 of al-Tabarānī (also collected by al-Lalakā’ī in Sharh Usūl I’tiqād #132) : Muhammad ibn Mahmuwiyy al-Jawharī > Maʿmar ibn Sahl > Abū ʿAlī al-Hanafī > Salm ibn Zarayr > Abū Ghālib > Abī Umāmah
Isnād in al-Kabīr of al-Tabarānī 8051 (also collected by al-Lalakā’ī in Sharh Usūl I’tiqād #131): ʿAlī ibn ʿAbd al-ʿAzīz > Dāwūd ibn ʿAmr al-Dabbī > Abū Shihāb ʿAbd Rabbihi ibn Nāfiʿ > ʿAmr ibn Qays al-Mulāʾī > Dāwūd ibn al-Sulayk > Abū Ghālib > Abū Umāmah
The verifier of Majma al-Zawāid (Dar al-Minhāj print) said: this chain is Hasan.
Isnād in al-Kabīr of al-Tabarānī 8052: al-Husayn ibn Ishāq al-Tustarī > Yahyā al-Himmānī > Sharīk > Dāwūd ibn Abī al-Sulayk > Abī Ghālib > Abū Umāmah
The verifier of Majma al-Zawāid (Dar al-Minhāj print) said: this chain is also Hasan.
Narration of ‘Abdullāh ibn ‘Amr
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ الْحَفَرِيُّ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمَ الإِفْرِيقِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ لَيَأْتِيَنَّ عَلَى أُمَّتِي مَا أَتَى عَلَى بَنِي إِسْرَائِيلَ حَذْوَ النَّعْلِ بِالنَّعْلِ حَتَّى إِنْ كَانَ مِنْهُمْ مَنْ أَتَى أُمَّهُ عَلاَنِيَةً لَكَانَ فِي أُمَّتِي مَنْ يَصْنَعُ ذَلِكَ وَإِنَّ بَنِي إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِي النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِيَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِي ” . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ مُفَسَّرٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مِثْلَ هَذَا إِلاَّ مِنْ هَذَا الْوَجْهِ
Mahmūd ibn Ghaylān > Abū Dawūd Al-Hafarī > Sufyān Al-Thawrī > ‘Abdur-Rahmān ibn Ziyād ibn An’um Al-Ifriqī > ‘Abdullāh ibn Yazīd > ‘Abdullāh ibn ‘Amr:
That the Messenger of Allāh (ﷺ) said: “What befell the children of Isrā’īl will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isrā’īl split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allāh?” He said: ” What I am upon and my Companions.” (al-Tirmidhī 2641. Ibn Wadāh in al-Bid’ah 85. Ibn Battah in al-Ibānah 1/368. Al-Lalakā’ī in Sharh al-Sunnah 1/99. Al-Hākim 1/303 and others, all via ‘Abdurrahmān ibn Ziyād ibn An’um al-Ifrīqī)
Isnād
Al-Arnāūt said: Its chain of transmission is weak due to the weakness of ‘Abd al-Rahman ibn Ziyā ibn An‘um al-Ifriqī. (Sunan al-Tirmidhī 4/587)
Authenticity
Al-Tirmidhī declared it Hasan in his Sunan #2641.
Al-Albānī declared it Hasan in his checking of al-Tirmidhī 6/141.
Response to those who say the wording “all in the fire, except one” is weak
Al-Albānī said after demonstrating the authenticity of the narrations above:
It has become clear beyond doubt that this hadīth is established (i.e. to be authentic), which is why scholars from (the earlier) generations to (the latter) generations have relied upon it as evidence, to the extent that Al-Hākim stated at the beginning of his book Al-Mustadrak [1/217]: ‘It is a major hadīth in the foundational principles (of the religion)’…
I do not know of anyone who criticised this hadīth, except for some individuals whose isolated and anomalous opinions are not considered, such as Al-Kawtharī…(Al-Sahīhah 1/408)
Al-Albānī also said: How can one assert that the meaning of a hadīth – which the leading imāms and scholars of various ranks accepted and declared to be authentic – to be invalid/incorrect? This is nearly impossible! (Al-Sahīhah 1/410)
Al-Shawkānī said: Ibn Kathīr said in his Tafsīr after mentioning this hadīth (i.e. of division), quoting his words: “The hadīth about the division of nations into over seventy sects is narrated through many chains of transmission, which we have detailed in another place.” End quote.
I say (i.e. Al-Shawkānī): As for the addition stating that all (sects) are in the Fire except one, a group of (hadīth) scholars have deemed it weak. In fact, Ibn Hazm declared it mawdū fabricated. (Fath al-Qadīr 2/119)
Al-Albānī says in response: I don’t know whom he referred to with his statement “a group…” since I am not aware of any early hadīth scholars who weakened this addition. On the contrary, the group has authenticated it, and I have already mentioned their names.
As for Ibn Hazm, I do not know where he made this claim. The first assumption is that it is in his book Al-Fasl fi Al-Milal wa Al-Nihal. However, I reviewed it and searched its sections but did not find it. Furthermore, the reports about his stance differ. Ibn Al-Wazīr said that Ibn Hazm stated: “It is not authentic,” whereas Al-Shawkānī claimed he said: “It is fabricated.” Clearly, these two statements are significantly different, as evident.
If Ibn Hazm indeed said this, his view is rejected for two reasons:
1. Scientific hadīth evaluation has established the authenticity of this addition, thus no consideration is given to those who weaken it.
2. Those who authenticated it are more numerous and more knowledgeable in hadīth than Ibn Hazm, especially given that he is known among scholars for being overly strict in criticism, thus his opinion is not relied upon when it is isolated without any opposition, let alone when he is opposed by others! (Al-Sahīhah 1/409-410)
Benefits from the above narrations
- Shaykh Sālih al-Fawzān said: The statement (of Imām al-Barbahārī): “Know that the Messenger of Allah (ﷺ) said: ‘My Ummah will split into seventy-three sects, all of them in the Fire except one.'” — This hadīth is authenticated through its many chains and numerous wordings, recorded and praised by the Imāms. Reality affirms its truth, as the Prophet (ﷺ) foretold that the Ummah of Muhammad would divide into seventy-three sects. These represent the foundational sects, though there may be more subsects [i.e. which branch off these sects]. (Sharh as-Sunnah of al-Barbahārī pg. 225)
. - Shaykh Rabī’ ibn Hādī said: He (ﷺ) informed us that this Ummah would split into seventy-three sects. This is part of the knowledge of the unseen that Allāh revealed to His Prophet (ﷺ). Reality has come to bear witness to what the Messenger of Allāh (ﷺ) foretold: “We will show them Our signs in the universe and within themselves until it becomes clear to them that it is the truth.” [Qur’ān 41:53]. (‘Awn al-Bārī 2/45)
. - Shaykh ‘Abd al-‘Azīz al-Rājihī said: This hadīth (of the division into sects) has been narrated in various wordings, and it emphasises the obligation of adhering to the Jamā’ah, which is the saved sect (al-firqah al-nājiyah), namely, the Ahl al-Sunnah wal-Jamā’ah, who are the people of truth. The Prophet (ﷺ) said: “There will always remain a group from my nation manifest upon the truth, victorious, not harmed by those who abandon them or oppose them, until the command of Allāh comes.” (Sharh as-Sunnah of Al-Barbahārī 1/7)
. - Shaykh Rabī’ ibn Hādī said: …The statement “There will always remain a group from my nation manifest upon the truth” clarifies this (i.e. who the jamā’ah is). It shows that the “saved sect (firqah al-nājiyah)” and the “victorious group (tāifah mansūrah)” are one and the same. How is this so? In the hadīth of the “victorious group,” the phrase “upon the truth” is used, and here it states: “except one, which is the Jamā’ah.” Thus, the Jamā’ah is (that which is) united upon the truth, “that which I and my companions are upon”, (united) upon what the Prophet (ﷺ) and his companions were upon, (which is) the truth.
This demonstrates that differentiating between the “saved sect” and the “victorious group” is a significant error. Some make this mistake unknowingly, while others do so deliberately. (‘Awn al-Bārī 2/46)
. - Shaykh Sālih al-Fawzān said: The statement “all of them in the Fire except one” means that seventy-two of these sects will enter the Fire, while the seventy-third, which adheres to what the Prophet (ﷺ) and his Companions were upon, will be saved from the hellfire. Thus, this group is named as the saved sect (al-Firqah al-Nājiyah), also known as Ahl al-Sunnah wal-Jamā’ah. (Sharh as-Sunnah of al-Barbahārī pg. 225)
. - Abdullāh ibn Mas’ūd رضي الله عنه said: “The jamā’ah is what aligns with the truth, even if you are alone.” (Ibn ‘Asākir in Tarīkh al-Dimishq 33/154, Sahīh)
. - Imām Al-Barbaharī said: The companions of the prophet (ﷺ) are the Jamā’ah and they are al-sawād al-a’dham. Al-sawād al-a’dham is the truth and it’s followers. (Sharh as-Sunnah of Al-Barbahārī)
. - Shaykh ‘Abd al-‘Azīz al-Rājihī said: The Jamā’ah refers to the companions (Sahabah) and their followers (Tābi’īn). And they are those who act according to the Book of Allāh and the Sunnah of His Messenger (ﷺ) adhering to the commands and avoiding the prohibitions. They are those who stay away from innovations (bid’ah) in words, actions, beliefs, and intentions. (Sharh as-Sunnah of Al-Barbahārī 1/7)
. - Shaykh Sālih al-Fawzān said: As for the groups (jamā’āt) that are not upon the truth, they are not called the true group (Jamā’ah). Any group that has gathered upon misguidance, or upon a methodology that contradicts Islām, or upon a way that is contrary to Islām, is not considered the true and praiseworthy group (Jamā’ah). The Jamā’ah intended here are the people of truth, and it is not necessary for them to be many (in number). Even if there is only one person upon the truth, they are considered a Jamā’ah. The Jamā’ah is defined as those who are upon the truth, whether few or many. It is obligatory to adhere to those that are upon the truth and not to oppose the Jamā’ah that is upon the truth, but rather to be with them. (Sharh as-Sunnah of Al-Barbahārī 1/16)
. - Imām Al-Shātibī said: The Prophet’s statement ‘except from one’ clearly shows that truth is singular and does not differ, for if there were multiple truths, he would not have said, ‘except one.’” Moreover, differences are entirely negated from the Sharī’ah, for it is the criterion for judging disputes, as Allāh says: “If you disagree over anything, refer it to Allāh and the Messenger” (Qur’ān 4:59). Referring disputes to the Sharī’ah would be pointless if the Sharī’ah itself led to disagreements. (Slightly paraphrased, al-I’tisām pg. 543)
. - Shaykh ‘Abd al-‘Azīz al-Rājihī said: The truth is not determined by the (large) number of people, as often the majority may be misguided. Allāh, The Most-High said: “And if you obey most of those on earth, they will mislead you from the way of Allāh” (Al-An’ām: 116). He also said: “But most people do not believe” (Hūd: 17), and “But most people do not give thanks” (Al-Baqarah: 243), and “And few of My servants are grateful” (Saba: 13). (Sharh as-Sunnah of Al-Barbahārī 1/9)
. - Shaykh Sālih al-Fawzān said: Those outside this (saved) group are considered opposers and are threatened with the punishment of the Fire.
From them are:
Those who enter the Fire due to disbelief (kufr).
Those who enter due to evil-doing (fisq).
Those who enter due to other disobedience (ma’siyah).
Thus, their levels and reasons for entering the Fire vary. This hadīth should not be understood to imply that all these sects are disbelievers. (Sharh as-Sunnah pg. 225)
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