SECTARIANISM
According to a well-known narration, the Prophet of Islam said that the people of Israel were divided into seventy-two sects, and his own community would be divided into seventy-three sects. All of them will end up in the Fire except one. When asked who that one group would be, he replied, “The way that I and my companions are upon” (Sunan al-Tirmidhi, Hadith No. 2641).
Islamic scholars have tried to identify the “72” misguided sects. For example, in Ghuniyat al-Talibin, Abdul Qadir al-Jilani discussed this issue in detail and listed them by name—such as the Kharijites, Shi’a, Mu‘tazilites, Murji’ah, Mashiyah, Jahmiyyah, Dirariyyah, Kullabiyyah, and others. Then there are sub-groups under each of these sects. In this way, the total was brought to seventy-two or seventy-three. Although most of these sects now exist only in books and no longer in practice, their importance lies not in precise enumeration but in symbolism. That is, they symbolically show how deviation may enter the community and by what route.
A study of these sects reveals that all of them arose from unnecessary speculation in matters of belief. This was the root cause of their deviation. Thought and reflection are encouraged in Islam. In fact, the Quran describes the very purpose of its revelation as reflection. There is no doubt that correct reflection leads to an increase in one’s understanding of the truth. In contrast, misguided reflection leads to confusion and, ultimately, into the depths of error.
Beliefs are not based on direct observation; they pertain to matters of the unseen. Since human beings cannot obtain direct knowledge of the unseen, the correct approach is to remain content with what has been clearly conveyed. As a companion said, “Leave ambiguous what God has left ambiguous.” (Al-Asl by Muhammad ibn al-Hasan al-Shaybani, Vol. 10, p. 182) One should not indulge in speculation about what lies within the realm of the unknown. This was exactly the approach adopted by the companions of the Prophet in such matters.
The one who applies reflection within the limits of what is known is included in “the way that I and my companions are upon,” and the one who speculates in the domain of the unknown or the prohibited steps outside the bounds of guidance.
The Quran states: “It is He who has sent down the Book to you. Some of its verses are clear and precise in meaning, they are the basis of the Book, while others are allegorical. Those with deviation in their hearts pursue the allegorical, so as to create dissension by seeking to explain it: but no one knows its meaning except God. Those who are firmly grounded in knowledge say, ‘We believe in it: it is all from our Lord.’ But only the wise take heed.” (3:7)
This verse explains what kind of reflection is misguided and what kind of reflection leads a person to guidance. In this verse, “allegorical” refers to metaphorical expressions—that is, figurative language. Matters related to the unseen are presented in the Quran in symbolic language. For example, the reference to God’s “hand” is metaphorical, not literal. Such things cannot be understood with absolute clarity. Therefore, the correct approach is to be content with a general understanding. Trying to go beyond that leads only to intellectual confusion—and the result of such confusion is misguidance.
In contrast, “clear” verses are those stated in direct language, and that lead to definite understanding. These fall within the realm of human comprehension. Serious reflection on them increases one’s knowledge and conviction. A person progresses further along the path of guidance.
For example, the issue of predestination and free will falls entirely under the category of allegorical. In this matter, being content with a general understanding is both a rational and a religious requirement. This is also the scientific point of view.
Another area is the natural world—the signs scattered throughout the earth and sky. Reflection in this area is fully encouraged. This kind of reflection increases certainty. It nourishes spiritual development. It shapes a person’s character into one of higher awareness. It turns an individual into the kind of human being who, in everyday language, is called a seeker of truth, and in religious language, is called one who knows God.
