Monday, July 15, 2024 AD / Muharram 9, 1446 AH
Mansoor Hashemi Khorasani
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Critique & Response

I have a question to ask his honor. The Prophet peace be upon him and his family said: “My ummah will divide into 73 sects, all of them will be in the Fire except for one”. So, how does his honor claim all of them are not right except for one and that is the one he has brought now and has named it Hanif Islam?

The narration attributed to the Prophet peace be upon him and his family about appearing 73 sects after him that one of them is “saved” and the others will be in Fire, is a Wahid and uncertain narration and his honor Mansoor Hashemi Khorasani has explained about the lack of authority of such narrations in some parts of his book in detail, like the topic “Prevalence of the traditionalism”[1]. Regardless of the fact that most of the evidences of this narration are considered weak in the opinion of Ahl al-Hadith and the famous remnant of it, that is based on defining the saved sect to “Jama’ah” and defining Jama’ah to something that “the Prophet and his companions” were on it, considering the strong disagreements in their sayings and their deeds, is not committable, rather it seems to be faked. Moreover its beginning is not in line with the tangible and exterior reality; Since appearing 73 sects after the Prophet among Muslims is not proven, rather the opposite is proven probably; Considering that the mentioned Muslim sects in sect recognition books, are much more or much less than this number and removing some and adding some others in order to conforming them to this number, is impossible without much hardship, rather is typically “Distinction without a difference”.

Yet the content of this narration assuming its correctness, has no contradiction with the speech of “Mansoor Hashemi Khorasani”; Because his speech is not a new sect, rather is the speech of returning to the book of God and His prophet’s Sunnah which Ahl al-Bayt were callers to it during the history of Islam and their special companions stood out for it and now Mahdi peace be upon him and his special companions are standing for it and Mansoor Hashemi Khorasani reveals it and recognizes its forgotten dimensions, while lots of people due to long recess and interval that they have had from the era of presence of the Prophet and his caliphs, consider it a new and unprecedented speech, as it is not unlikely for them to consider the speech of Mahdi peace be upon him, a new and unprecedented speech in case of his advent, while his speech also will not be anything but the speech of his fathers.

↑[1] . p. 173
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Sub-critiques & responses
Sub-critique 1
Author: Soheil Naazeri

You have considered the narration of the saved sect and the 73 sects weak in your website, while this narration is not only correct, but it is Mutawatir and it proves legitimacy of Shia sect and invalidity of others and indicates the basis of Mansoor Hashemi Khorasani ,who says “I am neither Shia nor Sunni”, is not correct; Since according to this narration, just one of the sects are right that is Shia and the others will be in Fire.

Answer to
sub-critique 1
Date: 2018 January 15

Dear brother!

Please avoid hastiness, naivete and carelessness and pay attention to the following points:

Firstly, we have not considered all of the evidences of this narration weak in the website, rather we obviously have said: “Most of the evidences of this narration are considered weak in the opinion of Ahl al-Hadith” and this means some of its evidences are considered correct in their opinion. But the weakness of most of its evidences in their opinion, is not hidden from scholars; Because for example, there is “Ibn Lahīʿa” in one of its evidences[1] who is considered weak and in another is “Abbad ibn Yusuf” whom nobody except for “Ibn Majah” has narrated from him and “Ibn Majah” also has narrated just this narration from him[2] and in another of its evidences is “Abdur-Rahman ibn Ziad Afriki” and in another is “kathir ibn Abdullah Mazni” who are abandoned and “Hakim Nishapuri” has told about them «لَا تَقُومُ بِهِمَا الْحُجَّةُ»[3]; “The proof will not raise by these two” and in another evidence is “Yazid Raqaashi” whom the community has considered him weak[4] and in another is “Abu Maʿshar Najih” and in another is “Abu Qaalib” and in another is “Musa ibn Ubaydah Rabazi” and in another is “Kathir ibn Marwan” and in another is “Layth ibn Abi Salim” and in another is “Abd al-Hamid ibn Ibrahim” that all of them are considered weak[5] and in another is “Walid Ibn Muslim” who is a demagogue[6] and in another is “Qatn ibn Abdullah” who is unknown[7] and in another is “Aqil Ja’di” who is considered so weak and a narration denier[8], rather the fact is that none of the evidences of this narration is talkless, except for two of them which lead to “Mu‘awiya ibn Abu Sufyan” and “Abu Huraira”[9] that Ahl al-Hadith has considered them correct without talking about them, while “Mu‘awiya ibn Abu Sufyan” and “Abu Huraira” are accused of lies or forgetfulness and their reliability is not proven; Especially given that they were not obligated to the content of this narration for themselves and separated from Muslims congregation at the time of “Ali ibn Abi Talib” and with the above description, they probably have narrated this narration just after the time of “Ali ibn Abi Talib” and at the time of their sovereignty for construing the saved sect to their own congregation and considering congregations that opposed them, as the ones in Fire and this is a strong possibility that depreciates the credit of their narration.

Secondly, although the justice of narrators is not a condition in Mutawatir narrations, yet the fact is that this narration cannot be considered Mutawatir; Since although in addition to “Mu‘awiya” and “Abu Huraira”, it has been narrated with some disputed evidences from “Abdullah ibn Amru ibn Aas”, “Sa`d ibn Abi Waqqas”, “Anas ibn Malik”, “Abu Umama” and “Awf ibn Malik” too, yet it is so suspicious and contemplative that all of them have participated in friendship with “Mu‘awiya” and hostility with “Ali ibn Abi Talib”; In this way that “Abdullah ibn Amru ibn Aas” joined “Mu‘awiya” with his father and undertook commanding of right side of his army in the battle of Siffin and at the time of sovereignty of “Mu‘awiya”, he was the ruler of Kufa for a while and after the death of his father, he was appointed to ruling egypt by “Mu‘awiya” and “Sa`d ibn Abi Waqqas” , father of ”Umar ibn Sa`d”, was one of those who did not pledge allegiance to “Ali ibn Abi Talib” and refused to help him in his battles and “Anas ibn Malik” was also one of them and moreover, he refused to testify the correctness of the narration of “Ghadir Khumm” and therefore, “Ali ibn Abi Talib” cursed him and “Abu Umama” also had good relation with Omavi rulers and ,according to the historical evidences, he refused to accompany “Ali ibn Abi Talib” in the battle of Siffin and “Awf ibn Malik” from the people of Sham also was at the time of sovereignty of “Mu‘awiya” and was one of the helpers of “Amru ibn Aas” and “Yazid ibn Mu‘awiya” in the battles of Alexandria and Constantinople who narrated some narrations about obligation to obey commanders. These were the main narrators of this narration from the Prophet peace be upon him and his family and therefore, it is so possible that narrating it by them was done just at the time of sovereignty of “Mu‘awiya” and with the motivation of supporting him; Since narrating it by them at the sovereignty of “Ali ibn Abi Talib” was in contradiction with their approach; As an example, it is narrated from “Yazid Raqaashi” that he said: «قُلْتُ لِأَنَسٍ: يَا أَبَا حَمْزَةَ! فَأَيْنَ الْجَمَاعَةُ؟ قَالَ: مَعَ أُمَرَائِكُمْ مَعَ أُمَرَائِكُمْ»[10]; “I asked Anas (ibn Malik, one of the narrators of this narration): Where is Jama’ah (which is considered the saved sect in this narration), Abu Hamzah? He answered: Along with your commanders, Along with your commanders”. Yes, this narration has also narrated from “Ali ibn Abi Talib”, but with a very weak evidence and with a text which makes its connection to friends of “Mu‘awiya” and to enemies of “Ali ibn Abi Talib” clearer; Since it has been said 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»[11]; “The Jews were split into seventy one sects and the Christians were split into seventy two sects and you will split into seventy three sects which those who join Shiites or are Shiites are the most deviated and the most evil.” This means that this narration, is a “Omavi narration” which has narrated by the faction of “Mu‘awiya” with political motivations and therefore, it cannot be considered Mutawatir; Because the numerous narrators of a narration will cause certainty for wise people about its issuance, only when they are not affiliated with each other in a beneficiary group; As his excellency “Mansoor Hashemi Khorasani” has said: «و لا یَكُونَ بَعْضُهُمْ قُرَناءَ بَعْضٍ فَیُتَّهَمُوا في رِوایَتِهِمْ»[12]; “And some of them should not be companions of others in their narrating so that they will be accused (of obtaining from each other or collusion)”, rather he has specially warned about Omavi narrations and has said: «إِنَّ مَوالِيَ بَني أُمَیَّةَ قَدْ أَفْسَدُوا عَلَیْكُمُ الْحَدِیثَ فَدَعُوهُ وَ أَقْبِلُوا عَلَى كِتابِ اللّهِ وَ خَلِیفَتِهِ فِیكُمْ فَإِنَّهُما یَهْدِیانِكُمْ إِلَى صِراطٍ مُسْتَقیم! أَلا إِنِّي لا أَقُولُ لَكُمْ حَسْبُكُمْ كِتابُ اللّهِ و لكنْ أقولُ لَكُمْ حَسْبُكُمْ كتابُ اللّهِ و خَلیفَتُهُ فِیكُمْ»[13]; “Indeed, the supporters of Bani Omaya have distorted the narrations, so leave them and turn to the book of God and His caliph among you; Since these two will guide you to the right path! Be aware for I am not saying: The book of God suffices you, rather I am saying: The book of God and His caliph among you, suffice you”. Moreover, the agreement of a narration with Quran and intellect is also a condition in its certainty, while this narration is obviously in disagreement with Quran and intellect; Given that it has considered “Jama’ah”, “Sawad Al-A’zam” and “the followers and the companions of the prophet” the saved sect, while Quran has obviously regarded the majority at fault and has prohibited from following them and has said: ﴿وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ[14]; “And if you obey most of those upon the earth, they will mislead you from the way of Allah . They follow not except assumption, and they are not but falsifying.” and intellect also does not find any affiliation neither between Jama’ah and the saved sect nor between the Prophet and his companions; As it does not find any harmony and unity of opinion and action among companions of the prophet either; Regardless of the fact that it cannot observe the 73 sects in ummah; Since if by sect it means religion, There are very fewer religions than this number among Muslims and therefore, nobody is able to count 73 sects among them, while the information from the prophet peace be upon him and his family about a tangible and exterior matter, cannot be in contradiction with sense and conscience and therefore, certainty about its issuance from him cannot be acquired. No wonder that some of Ahl al-Hadith and Hanafis also have had problems with it[15].

Thirdly, this narration, in case of its Tawatur, does not indicates “rightness of the Shiite religion and wrongness of other religions”, rather vice-versa, it indicates wrongness of the shiite religion and rightness of Ahl al-Sunnah and Jama’ah; Because the thing which has reached us by numerous narrators, determines that “Jama’ah”, “Sawad Al-A’zam” and “followers and companions of the prophet” are in Paradise and other Muslims are in the Hell, while Shiite regarding its obvious minority has been never an instance for Jama’ah and Sawad Al-A’zam and regarding its belief about companions of the prophet, has never claimed to follow them. and therefore, Tawatur of this narration, means Ahl al-Sunnah and Jama’ah are in Paradise and Shiites are in Fire that obviously have become separated from Jama’ah and Sawad Al-A’zam and instead of following companions of the prophet, have had hatred of them. That is why some of Shiites sometimes have tried to interpret this narration and sometimes have tried to alter it, so that they may keep themselves away from its blade; In this way that sometimes they have claimed by companions of the prophet, it means his household and by Jama’ah and Sawad Al-A’zam, it means the people of the truth, although they are in minority; Unaware of that considering the household of the prophet as his companions and the people of the truth as Jama’ah, is a deception and is a misleading and sometimes they have placed Shiites and followers of the prophet’s household instead of Jama’ah, Sawad Al-A’zam and followers of his companions; Unaware of that their narration with these terms, is not Mutawatir, rather is a Wahid and weak narration which inevitably has been organized after prevalence of the famous narration in order to confront it.

Fourthly, the beginning of this narration ,without regarding its following and some of its terms, whenever it means occurrence of more contradiction among Muslims and the bliss of guided people and lose of misguided people to the extent of their guidance and their lose, has no problem and it can be issued from the prophet, yet it does not prove that the basis of Mansoor Hashemi Khorasani is not correct; Because he does not say that Shiite does not mean follower of the prophet’s household or Sunni does not mean follower of his Sunnah, rather says he is neither a Shiite nor a Sunni in the common meanings and there is a great difference between these two; Since Shiite in the common meaning, in most of its beliefs and deeds does not follow the prophet’s household and has moved away from their beliefs and deeds; As Sunni in the common meaning, in most of its beliefs and deeds does not follow the prophet’s Sunnah and has moved away from his beliefs and deeds, while Mansoor Hashemi Khorasani in all of his beliefs and deeds ,with no bound and prejudice to any specific religion, follows the beliefs and deeds of the prophet and his household and therefore, naturally he is not considered Shiite or Sunni in common meanings[16]. Undoubtedly, the saved sect, are ones like him who in all of their beliefs and deeds, follow the beliefs and deeds of the prophet and his household, although they are in contradiction with the beliefs and deeds of Shiites and Sunnis and those are the believers and the Hanif Muslims who do not associate anyone to God in creation or legislation or sovereign ruling, and prepare the grounds for sovereign ruling of His caliph and those are the guided ones.

*For further explanations, refer to the arabic text.
↑[1] . Musnad Ahmad, Vol. 3, p. 145
↑[2] . Look at: “Sunan ibn Majah”, Vol. 2, p. 1322.
↑[3] . Al-Mustadrak, Vol. 1, p. 128
↑[4] . Haythami, Majma al zawa’id, Vol. 6, p. 226
↑[5] . The same, Vol. 7, pp. 258,259,324
↑[6] . Ibn Abi Asim, al-Sunnah, p. 36
↑[7] . The same, p. 34
↑[8] . The same, p. 35
↑[9] . Sunan Abi Dawud, Vol. 2, p. 390
↑[10] . Musnad Abi Ya`la, Vol. 7, p. 156
↑[11] . Ibn Abi Asim, al-Sunnah, p. 467
↑[13] . Saying 8, article 3
↑[14] . Al-An'am/ 116
↑[15] . Look at: Ibn Taymiyyah, Minhaj as-Sunnah, Vol. 2, p. 101 narrated by Ibn Hazm and others; Albani, Zilal al-Jannah Fi Takhrij al-Sunnah Li ibn Abi Asim, p. 33 narrated by sone of Hanafis.
↑[16] . About this, look at: Q&A 264.
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