The Hadith of the Split (And my Ummah will split into . . . .
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The questioner: His EminenceThe Shaykh : The Hadith that mentions the number of sects, the famous Hadith in which the Ummah, the Ummah will split into seventy-one, into seventy-three sects. Did this Hadith come to specify the number of sects, or did it come to explain the multitude and what will happen of division and fragmentation among Muslims in the end times?
The Shaykh : I believe first that this question does not involve a major matter, because whether it is for the multitude as mentioned in the question, or for specification, this is a matter of the unseen. It is obligatory for the Muslim to believe in the unseen without delving into it. Let us suppose we were in the era of the Companions; were there seventy-three sects? No. Let us go down to the Tabi'un, not to the Tabi'in of the Tabi'in, no. So what would be the position of the Muslim at that time? Would he ask such a question? Would he say, is this number for the multitude or for specification? What do you think his position would be?
The questioner : I think that from this, meaning, since he sees that this matter is realized in the era of the Companions, the evidence that appears to the contrary, but this matter happens when Islam becomes a stranger.
The Shaykh : That is so, but this is not the answer to the question, may Allah reward you. At that time, if he asks, does he ask if this is for the multitude, meaning it does not imply specification?
Or is the original meaning of the number specification and it does not imply the multitude, meaning it is possible that it is more than that, but it is not possible that it is less than that, unless it is established practically and in reality. And for this reason, I said that a Companion or a Tabi'i or a Tabi'i of the Tabi'i cannot imagine it, because after the time came when the sects multiply and their number can reach this number. My intention with the question at that time is that it does not befit this Companion or Tabi'i or Tabi'i of the Tabi'i except to believe in this number and that it is true, and not to philosophize and say whether it is for the multitude or for specification. Is the question clear?
The questioner : Yes, exactly.
The Shaykh : And this is the answer. So my purpose with this question, as I said at the beginning, is that there is nothing of value under it; it does not relate to a practical matter that we must know clearly in order to deal with it, because this is a matter of the unseen. But if a questioner asked, for example, I say for example, to clarify the difference between that question and the following question: Do these sects, when the Messenger (peace and blessings be upon him) said: all of them are in the Fire except one, does that include every sect, no matter how slight or great its deviation, and is its ruling the Fire in the sense of eternal abode, or perhaps, perhaps? This question is different from that question. And for this reason, I say that perhaps there is something behind the veil, perhaps there is something else behind this question which I said has nothing of value under it. So say it if you wish.
The Shaykh : I believe first that this question does not involve a major matter, because whether it is for the multitude as mentioned in the question, or for specification, this is a matter of the unseen. It is obligatory for the Muslim to believe in the unseen without delving into it. Let us suppose we were in the era of the Companions; were there seventy-three sects? No. Let us go down to the Tabi'un, not to the Tabi'in of the Tabi'in, no. So what would be the position of the Muslim at that time? Would he ask such a question? Would he say, is this number for the multitude or for specification? What do you think his position would be?
The questioner : I think that from this, meaning, since he sees that this matter is realized in the era of the Companions, the evidence that appears to the contrary, but this matter happens when Islam becomes a stranger.
The Shaykh : That is so, but this is not the answer to the question, may Allah reward you. At that time, if he asks, does he ask if this is for the multitude, meaning it does not imply specification?
Or is the original meaning of the number specification and it does not imply the multitude, meaning it is possible that it is more than that, but it is not possible that it is less than that, unless it is established practically and in reality. And for this reason, I said that a Companion or a Tabi'i or a Tabi'i of the Tabi'i cannot imagine it, because after the time came when the sects multiply and their number can reach this number. My intention with the question at that time is that it does not befit this Companion or Tabi'i or Tabi'i of the Tabi'i except to believe in this number and that it is true, and not to philosophize and say whether it is for the multitude or for specification. Is the question clear?
The questioner : Yes, exactly.
The Shaykh : And this is the answer. So my purpose with this question, as I said at the beginning, is that there is nothing of value under it; it does not relate to a practical matter that we must know clearly in order to deal with it, because this is a matter of the unseen. But if a questioner asked, for example, I say for example, to clarify the difference between that question and the following question: Do these sects, when the Messenger (peace and blessings be upon him) said: all of them are in the Fire except one, does that include every sect, no matter how slight or great its deviation, and is its ruling the Fire in the sense of eternal abode, or perhaps, perhaps? This question is different from that question. And for this reason, I say that perhaps there is something behind the veil, perhaps there is something else behind this question which I said has nothing of value under it. So say it if you wish.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.