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Mansoor Hashemi Khorasani
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Critique & Response
 

The Prophet, peace and blessings of Allah be upon him and his family, said: «سَتَفْتَرِقُ أُمَّتِي مِنْ بَعْدِي عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً»; “My Ummah will split into seventy-three sects after me. All of them are in the fire except for one.” How can Mansoor Hashemi Khorasani claim that all sects are wrong except for the one he has brought recently? Was there not a saved sect before his arrival?

The hadith attributed to the Prophet, peace and blessings of Allah be upon him and his family, about the emergence of seventy-three sects after him, one “saved” and the rest in the fire, is a wahid report, and His Eminence Mansoor, may Allah Almighty protect him, has explained the lack of authority of such reports in detail, considering that they only lead to conjecture, ﴿وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا[1]; “while conjecture is not sufficient for (proving) the truth”; regardless of the fact that most of the chains of narrators of this hadith are weak in the view of hadith scholars, and that its well-known ending, which states that the saved sect is the community and the community is what the Prophet and his companions were upon, cannot be adhered to, considering the great difference that existed in the words and actions of the Prophet’s companions. Rather, it smells of fabrication. Furthermore, the beginning of the hadith does not align with what is perceived through common sense; because the emergence of seventy-three sects among Muslims after the Prophet, peace and blessings of Allah be upon him and his family, is not proven; considering that the sects mentioned in books on religions and sects are far more or far less than this number, and removing some and adding some to fit this number is impossible except by great arbitrariness; rather, it is mostly giving precedence to some things over others for no reason.

As for the content of this hadith, assuming its authenticity, it does not contradict the invitation of His Eminence Mansoor, may Allah Almighty protect him; because his invitation is not a new sect, but rather an invitation to return to the true religion with which Allah sent Muhammad, peace and blessings of Allah be upon him and his family, and to which the Imams of the Ahl al-Bayt and their special companions adhered throughout the centuries. His Eminence Mansoor, may Allah Almighty protect him, has merely come as a reminder of it, while many people consider it a new sect due to the long gap between them and the Prophet and the abundance of innovations that have surrounded them. Similarly, they will consider what the Mahdi, peace be upon him, will bring after his advent as a new religion, while it is not a new religion, but rather the original Islam that began as something strange and has now returned to the strangeness that it began with. This is what Abu Ja‘far Muhammad ibn Ali ibn Husain, peace be upon them, meant when he said: «يَقُومُ الْقَائِمُ بِأَمْرٍ جَدِيدٍ، وَكِتَابٍ جَدِيدٍ، وَقَضَاءٍ جَدِيدٍ، عَلَى الْعَرَبِ شَدِيدٌ»[2]; “The Qa’im brings a new matter, a new book, and a new judgment, which are hard for the Arabs.” Also, Abdullah ibn Ata’ al-Makki has narrated from an elder among the jurists -meaning Ja‘far ibn Muhammad, peace be upon them-, saying: I asked him about the conduct of the Mahdi, “How is his conduct?” He replied: «يَصْنَعُ كَمَا صَنَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، يَهْدِمُ مَا كَانَ قَبْلَهُ كَمَا هَدَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَمْرَ الْجَاهِلِيَّةِ، وَيَسْتَأْنِفُ الْإِسْلَامَ جَدِيدًا»; “He acts as the Messenger of Allah, peace and blessings of Allah be upon him and his family, acted. He wipes out what has been established before him, just as the Messenger of Allah, peace and blessings of Allah be upon him and his family, wiped out the ways of the pre-Islamic era. And he resumes Islam anew.”[3]

↑[1] . An-Najm/ 28
↑[2] . Al-Ghaybah by al-Nu‘mani, p. 238
↑[3] . Al-Ghaybah by al-Nu‘mani, p. 236
The website for the office of Mansoor Hashemi Khorasani The section for responding to critiques
Appendices
Sub-critiques & responses
Sub-critique 1
Author: Soheil Nazeri

You have considered the hadith about the Ummah splitting into seventy-three sects to be weak, while it is not only an authentic hadith but also a mutawatir one. It proves the truthfulness of the Shia and the falsity of other madhhabs, and indicates that the principle of Mansoor Hashemi Khorasani, who says that he is neither a Shia nor a Sunni, is incorrect; because one of these madhhabs is true according to this hadith, which is the Shia, and the rest are in the fire.

Answer to
sub-critique 1
Date: 2018 January 15

Glory be to Allah! Do you not have any share in piety that would prevent you from rashness and recklessness in speech?! Please abandon fanaticism and arbitrariness, and then note the following points:

Firstly, we have not considered all the chains of narrators of this hadith to be weak. Rather, we have explicitly said: “Most of the chains of narrators of this hadith are weak in the view of hadith scholars.” This means that some of its chains of narrators are authentic in their view, even though there are some among them who consider all the chains of narrators to be weak. One of them is ibn Hazm (d. 456 AH), who has said about this hadith: «لَا يَصِحُّ أَصْلًا مِنْ طَرِيقِ الْإِسْنَادِ، وَمَا كَانَ هَكَذَا فَلَيْسَ حُجَّةً عِنْدَ مَنْ يَقُولُ بِخَبَرِ الْوَاحِدِ، فَكَيْفَ مَنْ لَا يَقُولُ بِهِ؟!»[1]; “It is not authentic at all in terms of chains of narrators. And anything like this is not proof for those who accept ahad reports, so how could it be for those who do not accept them?!” Ibn Taymiyyah (d. 728 AH) has also leaned toward his view in Minhaj al-Sunnah al-Nabawiyyah[2]. Al-Shawkani (d. 1250 AH) has said: «أَنَّ زِيَادَةَ <كُلُّهَا فِي النَّارِ> لَمْ تَصِحَّ لَا مَرْفُوعَةً وَلَا مَوْقُوفَةً»[3]; “The addition ‘all of them are in the fire’ is not authentic, neither as marfu‘ nor as mawquf.” There is no disagreement among them that most of its chains of narrators are weak; because one of them[4] includes ibn Lahi‘ah, who has been considered weak; another includes Abbad ibn Yusuf, from whom none but ibn Majah has narrated, and ibn Majah has narrated only this hadith from him[5]; another includes Abd al-Rahman ibn Ziyad al-Afriqi, and another includes Kathir ibn Abdullah al-Muzani, both of whom are rejected; as Hakim al-Nishapuri has said about them: «لَا تَقُومُ بِهِمَا الْحُجَّةُ»[6]; “Proof is not established by these two”; another includes Yazid al-Raqashi, whom the majority has considered weak[7]; another includes Abu Ma‘shar Najih; another includes Abu Ghalib; another includes Kathir ibn Marwan; another includes Layth ibn Abi Salim; another includes Abd al-Hamid ibn Ibrahim, all of whom have been considered weak[8]; another includes Walid ibn Muslim, who is a deceiver[9]; another includes Qatn ibn Abdullah, whose status is unknown[10]; and another includes Aqil al-Ja‘di, who is very weak and whose hadith is denounced[11]. Rather, the truth is that none of the chains of narrators of this hadith are uncontroversial in the view of hadith scholars, except for two of them that end with Mu‘awiyah ibn Abi Sufyan and Abu Hurairah[12]. Rather, some of them have also considered Mu‘awiyah’s hadith to be weak; because it relies on the report of Azhar ibn Abi Abdullah, who was an extremist nasibi and reviled Ali, and Abu Dawud has defamed him, and ibn al-Jarud has mentioned him among the weak narrators, and he was the only one who narrated this hadith from Mu‘awiyah, which means that he is rejected. The most authentic chains of narrators, in their view, are those that end with Abu Hurairah, while these chains of narrators rely on the report of Muhammad ibn Amr al-Laythi, who was truthful but confused, and was the only one who narrated this hadith from Abu Salamah, from Abu Hurairah. For this reason, Muslim has refrained from narrating this hadith of him, while he has narrated other hadiths from him in follow-up narrations[13]. However, the majority of scholars believe that the hadith is authentically narrated from both Mu‘awiyah and Abu Hurairah. If this is true, then there is another problem. Mu‘awiyah was not one of the just Sahabah; as it has been narrated from al-Shafi‘i that he confided in Rabi‘: «لَا يُقْبَلُ شَهَادَةُ أَرْبَعَةٍ مِنَ الصَّحَابَةِ، وَهُمْ: مُعَاوِيَةُ، وَعَمْرُو بْنُ الْعَاصِ، وَالْمُغِيرَةُ، وَزِيَادُ»[14]; “The testimony of four of the Sahabah is not accepted, and they are Mu‘awiyah, Amr ibn al-As, Mughirah, and Ziyad.” Also, Abu Hurairah was accused concerning hadith; as Umar said to him: «لَتَتْرُكَنَّ الْحَدِيثَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، أَوْ لَأُلْحِقَنَّكَ بِأَرْضِ دُوسٍ»[15]; “You must stop narrating hadith from the Messenger of Allah, peace and blessings of Allah be upon him and his family, or I will force you to leave to the land of Dus”; and Uthman said to him: «مَا هَذَا الْحَدِيثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ؟! لَقَدْ أَكْثَرْتَ! لَتَنْتَهِيَنَّ، أَوْ لَأُلْحِقَنَّكَ بِجِبَالِ دُوسٍ»[16]; “What are these hadiths you narrate from the Messenger of Allah, peace and blessings of Allah be upon him and his family?! You have exceeded the limits! You must stop, or I will force you to leave to the mountains of Dus.” Ibrahim al-Nakha‘i has said: «كَانَ أَصْحَابُنَا يَدَعُونَ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ»; “Our companions would leave out some of Abu Hurairah’s hadiths,” and said: «مَا كَانُوا يَأْخُذُونَ بِكُلِّ حَدِيثِ أَبِي هُرَيْرَةَ»; “They would not accept every hadith narrated by Abu Hurairah,” and said: «كَانُوا يَرَوْنَ فِي حَدِيثِ أَبِي هُرَيْرَةَ شَيْئًا»; “They saw something in the hadith of Abu Hurairah.” Abu Usamah has narrated from A‘mash, who said: «كَانَ إِبْرَاهِيمُ صَحِيحَ الْحَدِيثِ، فَكُنْتُ إِذَا سَمِعْتُ الْحَدِيثَ أَتَيْتُهُ فَعَرَضْتُهُ عَلَيْهِ، فَأَتَيْتُهُ يَوْمًا بِأَحَادِيثَ مِنْ أَحَادِيثِ أَبِى صَالِحٍ عَنْ أَبِي هُرَيْرَةَ، فَقَالَ: دَعْنِي مِنْ أَبِي هُرَيْرَةَ، إِنَّهُمْ كَانُوا يَتْرُكُونَ كَثِيرًا مِنْ أَحَادِيثِهِ»[17]; “Ibrahim was a reliable narrator of hadiths. Whenever I heard a hadith, I would go to him and present it to him. One day, I went to him with some hadiths from Abu Salih, from Abu Hurairah. Ibrahim said: ‘Forget about Abu Hurairah. They would leave many of his hadiths.’” A group of Kufi scholars also shared Ibrahim’s view[18]. Abu Hanifah has said: «الصَّحَابَةُ كُلُّهُمْ عُدُولٌ مَا عَدَا رِجَالًا»; “All the Sahabah were just, except for a few men,” and he counted among them Abu Hurairah and Anas ibn Malik[19]. The truth is, the narration of this hadith by Mu‘awiyah and Abu Hurairah is strange, but rather very suspicious; because they did not act upon its content and separated from the Muslim community during the time of Ali ibn Abi Talib. Therefore, it is highly likely that they narrated this hadith after the time of Ali ibn Abi Talib, when power was transferred to them and people gathered around them, to say that their community was the saved sect and the sects that opposed them were in the fire. This is a strong possibility that undermines the validity of their narration.

Secondly, although the impartiality of narrators is not a requirement in a mutawatir hadith, the truth is that this hadith cannot be considered mutawatir; because even though in addition to Mu‘awiyah and Abu Hurairah, it has been narrated from Abdullah ibn Amr ibn al-Aas, Sa‘d ibn Abi Waqqas, Anas ibn Malik, Abu Umamah, and Awf ibn Malik through questionable chains of narrators, it is very dubious and suspicious that all of them shared a common trait of friendship with Mu‘awiyah and enmity toward Ali ibn Abi Talib. Abdullah ibn Amr ibn al-As joined Mu‘awiyah alongside his father and commanded the right flank of his army in the Battle of Siffin. He was the governor of Kufa for a period during Mu‘awiyah’s reign, and after his father’s death, he was appointed as the governor of Egypt by Mu‘awiyah. Sa‘d ibn Abi Waqqas was among those who did not pledge allegiance to Ali ibn Abi Talib and refused to support him in his wars. Anas ibn Malik was also among them, and he refused to testify to the authenticity of the Ghadir Khumm Hadith, which led Ali ibn Abi Talib to curse him. Abu Umamah also had a good relationship with the Umayyad rulers and, according to historical evidence, refrained from joining Ali ibn Abi Talib at the Battle of Siffin. Awf ibn Malik was also among the people of Sham during Mu‘awiyah’s reign. He was a companion of Amr ibn al-As and Yazid ibn Mu‘awiyah in the battles of Alexandria and Constantinople and narrated some hadiths on the obligation to obey rulers. These individuals were the main narrators of this hadith from the Messenger of Allah, peace and blessings of Allah be upon him and his family. Therefore, it appears highly probable that their narration of this hadith occurred only during Mu‘awiyah’s reign and with the motive of supporting him; because their narration of it during Ali ibn Abi Talib’s reign would have contradicted their action; as it has been narrated from Yazid al-Raqashi that he said: «قُلْتُ لِأَنَسٍ: يَا أَبَا حَمْزَةَ! فَأَيْنَ الْجَمَاعَةُ؟ قَالَ: مَعَ أُمَرَائِكُمْ، مَعَ أُمَرَائِكُمْ»[20]; “I said to Anas (ibn Malik, one of the narrators of this hadith): ‘O Abu Hamzah! Where is the community (which is considered the saved sect in this hadith)?’ He said: ‘With your rulers. With your rulers.’” Yes, this hadith has also been narrated from Ali ibn Abi Talib, but with a very weak chain of narrators and a text that further reveals its connection to Mu‘awiyah’s companions and Ali ibn Abi Talib’s enemies; because it has been stated in it: «تَفَرَّقَتِ الْيَهُودُ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً وَالنَّصَارَى عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَأَنْتُمْ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً وَأَنَّ مِنْ أَضَلِّهَا وَأَخْبَثِهَا مَنْ يَتَشَيَّعُ أَوِ الشِّيعَةُ»[21]; “The Jews split into seventy-one sects, and the Christians into seventy-two sects, and you will split into seventy-three sects, the most misguided and wicked of which are those who lean toward Shi’ism or are Shias!” This means that this hadith was an “Umayyad hadith” narrated by Mu‘awiyah’s party with political motives. Therefore, it cannot be considered “mutawatir”; because the multiplicity of narrators of a hadith leads intellectuals to the certainty of its issuance only if the narrators are not affiliated with each other; as His Eminence Mansoor, may Allah Almighty protect him, has said in this regard: «وَلَا يَكُونَ بَعْضُهُمْ قُرَنَاءَ بَعْضٍ فَيُتَّهَمُوا فِي رِوَايَتِهِمْ»[22]; “And some of them shall not be companions of some others so that they would be accused (of taking from each other or colluding with each other) in their narration!” Rather, he has specifically warned against Umayyad hadiths and said: «إِنَّ مَوَالِيَ بَنِي أُمَيَّةَ قَدْ أَفْسَدُوا عَلَيْكُمُ الْحَدِيثَ، فَدَعُوهُ وَأَقْبِلُوا عَلَى كِتَابِ اللَّهِ وَخَلِيفَتِهِ فِيكُمْ، فَإِنَّهُمَا يَهْدِيَانِكُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ! أَلَا إِنِّي لَا أَقُولُ لَكُمْ: <حَسْبُكُمْ كِتَابُ اللَّهِ>، وَلَكِنْ أَقُولُ لَكُمْ: <حَسْبُكُمْ كِتَابُ اللَّهِ وَخَلِيفَتُهُ فِيكُمْ>»[23]; “Indeed, the supporters of the Umayyads have corrupted Hadith for you, so leave it and turn to the Book of Allah and His Caliph among you; because those two will guide you to the straight path! Be aware that I am not saying: ‘The Book of Allah is sufficient for you,’ but rather I am saying: ‘The Book of Allah and His Caliph among you are sufficient for you!’” Furthermore, for a hadith to lead to certainty, it must not contradict the Quran or the intellect. However, this hadith clearly contradicts both the Quran and the intellect; considering that it has considered the saved sect to be the “community,” the “greater majority,” and the “followers of the Prophet and his companions,” while the Quran considers the majority of people to be in error and prohibits following them, saying: ﴿وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ[24]; “And if you follow the majority of people on Earth, they will mislead you from the path of Allah. They follow nothing but conjecture and do nothing but guess.” The intellect also finds no correlation between the community and the saved sect, nor between the Prophet and his companions. Similarly, it finds no harmony or unity of opinion and action among the companions of the Prophet; regardless of the fact that it cannot observe seventy-three sects within the Ummah; because if the intended meaning of “sect” is “madhhab,” then there are far fewer madhhabs among Muslims than this number, and if the intended meaning of “sect” is “group,” then there are far more groups among Muslims than this number. Therefore, no one can count seventy-three sects among them, while the report of the Prophet, peace and blessings of Allah be upon him and his family, about a concrete and external matter cannot contradict what is perceived through common sense. Therefore, certainty about the issuance of this hadith from him is not attained.

Thirdly, even if it were “mutawatir” as you claimed, this hadith does not indicate “the truthfulness of the Shia and the falsity of other madhhabs.” On the contrary, it indicates the falsity of the Shia and the truthfulness of people of the Sunnah and the community; because what has been transmitted through numerous narrators is that the “community,” the “greater majority,” and the “followers of the Prophet and his companions” are in Heaven and the rest of the Muslims are in Hell. However, the Shia, considering its clear minority, has never been considered an example of the “community” or the “greater majority,” and considering its belief about the companions of the Prophet, it has never claimed to follow them. Therefore, the tawatur of this hadith means that people of the Sunnah and the community are in Heaven and the Shias, who have openly separated themselves from the community and the greater majority and have turned to disavowing the companions of the Prophet instead of following them, are in Hell. For this reason, some of the Shias have attempted to sometimes interpret and sometimes alter this hadith to distance themselves from its blade. Sometimes they have claimed that the companions of the Prophet refer to his Ahl al-Bayt, and that the “community” and the “greater majority” refer to the people of the truth, even if they are a minority; oblivious to the fact that interpreting the companions of the Prophet as referring to his Ahl al-Bayt and interpreting the community as referring to the people of the truth are considered as leading into ignorance; and sometimes they have replaced the “community,” the “greater majority,” and the “followers of the companions of the Prophet” with the Shias and the followers of his Ahl al-Bayt; oblivious to the fact that their narration with this wording is not mutawatir, but rather a wahid and weak narration that has been inevitably fabricated after the well-known narration to counter it.

Fourthly, the beginning of this hadith, regardless of its ending and some of its words, if it means the occurrence of more disagreements among Muslims, the happiness of those guided, and the loss of those misguided to the extent of their guidance and misguidance, then there is nothing wrong with it, and it could have been issued from the Prophet, peace and blessings of Allah be upon him and his family. However, it does not indicate that the principle of Mansoor Hashemi Khorasani is incorrect; because he does not say that he is not a Shia in the sense of a follower of the Prophet’s Ahl al-Bayt, or a Sunni in the sense of a follower of his Sunnah. Rather, he says that he is not a Shia or a Sunni in the common understanding, and there is a great difference between these two; because the Shias in the common understanding, in many of their beliefs and deeds, do not follow the Prophet’s Ahl al-Bayt and have deviated from their beliefs and deeds; just as the Sunnis in the common understanding, in many of their beliefs and deeds, do not follow the Prophet’s Sunnah and have deviated from his beliefs and deeds. However, Mansoor Hashemi Khorasani, in all his beliefs and deeds, follows the beliefs and deeds of the Prophet and his Ahl al-Bayt, without being bound by or biased toward a specific sect. Therefore, he is not considered a Shia or a Sunni in the common understanding[25]. Undoubtedly, the saved sect are those like him who, in all their beliefs and deeds, follow the beliefs and deeds of the Prophet and his Ahl al-Bayt, even if it contradicts the beliefs and deeds of the Shias and the Sunnis. They are the believers and the true Muslims who do not associate any partners with their Lord in genesis, legislation, or sovereignty and prepare the ground for the rule of His caliph on Earth, and they are the guided ones.

↑[1] . Al-Fasl Fi al-Milal Wa al-Ahwa’ Wa al-Nihal by ibn Hazm, vol. 3, p. 138
↑[2] . Minhaj al-Sunnah al-Nabawiyyah by ibn Taymiyyah, vol. 5, p. 249
↑[3] . Fath al-Qadir by al-Shawkani, vol. 2, p. 294
↑[4] . Musnad of Ahmad, vol. 3, p. 145
↑[5] . See Sunan of ibn Majah, vol. 2, p. 1322.
↑[6] . Al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 1, p. 128
↑[7] . Majma‘ al-Zawa’id Wa Manba‘ al-Fawa’id by al-Haythami, vol. 6, p. 226
↑[8] . ibid, vol. 7, pp. 258, 259, and 324
↑[9] . Al-Sunnah by ibn Abi Asim, p. 36
↑[10] . ibid, p. 34
↑[11] . ibid, p. 35
↑[12] . Sunan of Abi Dawud, vol. 2, p. 390
↑[13] . See Hadith al-Iftiraq Bayn al-Qabul Wa al-Radd by Hakim al-Mutairi.
↑[14] . Al-Mukhtasar Fi Akhbar al-Bashar by Abu al-Fida’, vol. 1, p. 186
↑[15] . Tarikh Abi Zura‘ah al-Damashqi, p. 544; History of Damascus by ibn Asakir, vol. 67, p. 343; Siyar A‘lam al-Nubala’ by al-Dhahabi, vol. 2, pp. 600 and 601
↑[16] . Al-Muḥaddith al-Faṣil by al-Ramahurmuzi, p. 554
↑[17] . For these statements by him, see al-Tarikh al-Kabir by ibn Abi Khaythamah (second book), vol. 1, p. 443; History of Damascus by ibn Asakir, vol. 67, p. 360; Siyar A‘lam al-Nubala’ by al-Dhahabi, vol. 2, p. 608; al-Bidayah Wa al-Nihayah by ibn Kathir, vol. 11, p. 377.
↑[18] . Al-Bidayah Wa al-Nihayah by ibn Kathir, vol. 11, p. 378
↑[19] . Sharh Nahj al-Balaghah by ibn Abi al-Hadid, vol. 4, p. 68
↑[20] . Musnad of Abi Ya‘la, vol. 7, p. 156
↑[21] . Al-Sunnah by ibn Abi Asim, p. 467
↑[23] . Saying 8, passage 3
↑[24] . Al-An‘am/ 116
↑[25] . For this, see saying 38 from his pure words.
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