Evolution of Schism in Islam & the Solution

Introduction
“Schism” refers to a split within a group due to discord, stemming from Latin ‘schisma’ and Greek ‘σχίσμα.’ . It denotes formal divisions, as in the Protestant Reformation. In Arabic, “shīʿa” (شِيعَة) means ‘sect/party, , occurring 12 times in the Quran, other word used is “tafarraqu” (تَفَرَّقُوا) means ‘divided.’ . ‘Schism’ and ‘division’ is prohibited by the Quran in most clear words leaving no room for doubt or ambiguity:

Surely you have nothing to do with those who have made divisions (فَرَّقُوا) in their religion and become shaya‘an (شِيَعًا ) (schismatics, factions). Their matter is with Allah and He will indeed tell them (in time) what they have been doing. (Quran; 6:159) .

This article aims to investigate “schism” in Islam, guided by the Quran, a universally accepted fundamental Islamic scripture. Islamic doctrines must conform to clear Quranic directives for acceptance, as interpreting (Taweel) is disallowed for significant matters according to Quran 3:7.

Islam based on Quran
Islam is based on the Principles and doctrines based on Quran, summarised, enumerated and explained in ‘Hadith Jibreel ’, preached and practised by Prophet Muhammad (ﷺ) and all Muslims including Ali (رضی الله).

“We have not missed anything in the Book” (Quran;6:38)

“..Allah had sent down the Book with the Truth but the people who sought differences in the Book are in extreme schism (divergence) (Quran;2:176)

The fundamentals of Islam are based directly on clear Command Verse (آيَاتٌ مُّحْكَمَاتٌ) which are ‘Essence, foundation of the Book’ (أُمُّ الْكِتَابِ) and not on derived, extracted interpretations (تَأْوِيلِهِ , tawel) by scholars (Quran 3:7) . It is very important because the Faith (Ayman) has to be pure, without any doubt or ambiguity, it is the Faith (Ayman) then the deeds on which entry to hell or heaven is to be decided, it cannot be left to the interpretations which differ and can be questioned or refuted. One has to be a believer of the Quran from the heart, mere oral, outward belief is deceptive.

You should only warn those who follow the Quran and have fear of the Beneficent God without seeing Him. Give them the glad news of their receiving forgiveness and an honourable reward (from God).(Quran 36:11).

A brief introduction to the Quran by Quran is essential to start with. This article has been abridged from the e-book by the author: ‘Evolution of Schism in Islam’. Available at link.

Master Key to Quran
The failure to comprehend a crucial Quranic verse (3:7) has led to Muslim fragmentation and various sects, despite claims of Quranic adherence.

He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise (آيَاتٌ مُّحْكَمَات ٌ)—they are the foundation of the Book (أُمُّ الْكِتَاب ِ)—while others are elusive. Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations—but none grasps their ˹full˺ meaning except Allah. As for those well-grounded in knowledge, they say, “We believe in this ˹Quran˺—it is all from our Lord.” But none will be mindful ˹of this˺ except people of reason. (Translation: Quran 3:7)

This verse highlights the distinction between “Precise Command Verses” (أُمُّ الْكِتَابِ) and elusive ones, with only Allah understanding the latter’s full meaning. Attempting to confine elusive verse meanings to Imams contradicts Quranic principles and the Prophet Muhammad’s role. Elevating Imams’ knowledge above the Prophet’s challenges core Islamic teachings.

Efforts to deconstruct verse 3:7 through alteration (Tahreef) and interpretation (Taweel) are futile, as the Quran is inherently safeguarded against manipulation. It’s a perfect, eternal guide that explains comprehensively, needing no abrogation.

To receive mercy, follow the Quran (6:115, 6:34, 2:185, 10:64, 18:27, 18:1-2, 16:89, 17:9, 6:155). The Quran contains complete guidance (16:89), leaving nothing unaddressed (6:38) . The Prophetﷺ fully conveyed the message (Quran 5:38) and sought witnesses thrice, during Hajj Sermon .

“Those who differ about the Book are in extreme schism.” (Quran 2:176)

Fundamentals of Faith (Ayman)
In Islam, there are six fundamental beliefs known as the “Six Articles of Faith.” These beliefs are central to the faith and form the foundation of a Muslim’s worldview. Here are the Six Articles of Faith along with references from the Command Verse (آيَاتٌ مُّحْكَمَاتٌ) which are ‘Essence, foundation of the Book’ (أُمُّ الْكِتَابِ):

Six Articles of Faith

1. Tawheed (Belief in the Oneness of Allah) (Quran 112:1-4 ، 4:136)

2. Belief in Angels (Malaikah) )(Quran 2:285، 4:136)

3. Books of Allah (Kutubullah)(Quran 2:285), (Quran 5:44، 2:136, 2:4)

4. Belief in the Prophets (Rusul): (Quran 2:285، 4:136)

5. Belief in the Day of Judgment (Akhirah) (Quran 73:11-12، 2:4 ,4:136)

6. Belief in Divine Decree (Qadr): (Quran 54:49

Five pillars of Islam:

1. Tawheed Quran 112:1-4)

2. Salaah (Prayer) (Quran 20:14)

3. Zakat (Almsgiving) -(Quran 2:110),

4. Sawm (Fasting) – (Quran 2:183)

5. Hajj (Pilgrimage) (Quran;3:97)

There are many more verses as well

Schism in Islam
Schism or Sectarianism in Islam persists despite the Quran’s firm prohibition against it. Within Islam, two main sects have emerged, each giving rise to numerous subsects. A potential path toward resolution lies in addressing these differences through the guidance of the Quran, which could gradually diminish the divisions.

“.. It is Allah˺ Who named you ‘the ones who submit’ (Muslims)˹in the˺ earlier ˹Scriptures˺ and in this ˹Quran˺, so that the Messenger may be a witness over you, and that you may be witnesses over humanity..” (Quran;22:78) ,

Muslim & Islam
The term “Muslim” with its translation as “the ones who submit to the divine will”, carries a depth of meaning that extends far beyond a simple label. It embodies a complete and profound philosophy. Adding suffixes or prefixes to this God-given name to identify sects is not only counter to the essence of this concept but also carries an element of disrespect. (Read details ).

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ ‎﴾‏١٥٩﴿

Surely you have nothing to do with those who have made divisions in their religion and become Shayin (شِيَعًا , schismatics, factions). Their matter is with Allah and He will indeed tell them (in time) what they have been doing. (Quran; 6:159)

And hold firmly to the rope of Allah (Quran) all together and do not become divided.. (Quran;3:103)

“The Messenger will say, Lord, my people did indeed discard the Quran”(Quran;25:30)

The Shia Muslims, as known today emerged gradually as a distinct sect of Islam starting initially from the claim of inheritance after the death of Prophet Muhammad (ﷺ ) in the 7th century. It’s essential to note that despite differences, both Sunni and Shia Muslims share the core beliefs of Islam and hold reverence for the Quran and the Prophet Muhammad (ﷺ).

The term “Shia” comes from the Arabic word “Shi’atu Ali,” a political term meaning “the party of Ali.” Over time, the followers of Ali (رضی الله), known as “Shi’atu Ali,” developed their own distinct religious practices, beliefs, and interpretations of Islamic teachings.

In addition to the common fundamentals of Islam, Shia consider the Imams, descendants of Ali (رضی الله) and his wife Fatimah (رضی الله) (the daughter of the Prophetﷺ ) , to be infallible spiritual leaders and guides for the community.

No Command Verse but Interpretations
They base this additional belief on their interpretations (تَأْوِيلِهِ, tawelat) of Hadiths and some verses from Quran (5:55, 42:23, 33:33, 5:3). Here is a translation, may see 50 more at links:

Verse 5:55
Your only guardians are Allah, His Messenger, and fellow believers—who establish prayer and pay alms-tax with humility.(Quran 5:55)

According to Sunni sources, verse 5:55 refers to the act of giving charity while praying, and not to any specific person . However, according to some Shia sources, verse 5:55 refers to Imam Ali, who gave his ring to a beggar while bowing in prayer . It is a general statement.

Verse 42:23
That ˹reward˺ is the good news which Allah gives to His servants who believe and do good. Say, ˹O Prophet, ˺ “I do not ask you for a reward for this ˹message˺—only honour for ˹our˺ kinship.” Whoever earns a good deed, We will increase it in goodness for them. Surely Allah is All-Forgiving, Most Appreciative. (Quran 42:23)

Verse 42:23 is understood by Sunnis as a general command to love the Prophet’s relatives, while Shias see it as a specific reference to the Ahl al-Bayt, the family of the Prophet .

Verse 33:33
Settle in your homes, and do not display yourselves as women did in the days of ˹pre-Islamic˺ ignorance. Establish prayer, pay alms-tax, and obey Allah and His Messenger. Allah only intends to keep ˹the causes of˺ evil away from you and purify you completely, O members of the ˹Prophet’s˺ family!(Quran;33:33)

According to Sunni sources, verse 33:33 is a general command for the wives of the Prophet to stay in their houses and purify themselves, and not specific reference to the Ahl al-Bayt
However, according to Shia sources, verse 33:33 is part of the verse of purification, which proves the infallibility of the Ahl al-Bayt .

However, according to Shia sourc- es, verse 33:33 is part of the verse of purification, which proves the in- fallibility of the Ahl al-Bayt۔

Verse 5:3
Forbidden to you are carrion, blood, and swine; what is slaughtered in the name of any other than Allah; what is killed by strangling, beating, a fall, or by being gored to death; what is partly eaten by a predator unless you slaughter it; and what is sacrificed on altars. You are also forbidden to draw lots for decisions. This is all evil. Today the disbelievers have given up all hope of ˹undermining˺ your faith. So do not fear them; fear Me! Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way. But whoever is compelled by extreme hunger—not intending to sin—then surely Allah is All-Forgiving, Most Merciful.(Quran;5:3)

Sunnis see it as a declaration of the completion of Islam and its laws while Shias see it as a confirmation of the appointment of Imam Ali as the successor of the Prophet at Ghadir Khumm. The reader is encouraged to explore the provided links accompanying each translated verse, allowing access to the original Arabic text along with various translations for a comprehensive understanding.

This facilitates the verification of the original content and the identification of specific Commands (احکام) as prescribed by Allah, as explicitly highlighted in Quran 3:7. It is important to note that no such command as insisted upon by certain interpretations actually exists.

Hadith al-Ghadir/Saqlain
“Hadith al-Ghadir” relates to an event after Prophet Muhammad’sﷺ Farewell Pilgrimage. At “Ghadir Khumm,” (160 Km from Makkah) he publicly supported Ali due to resentment, holding Ali’s hand and stating, “For whoever I am his Mawla , Ali is his Mawla.” The Arabic word “Mawla” has various meanings, including, friend, guardian، helper, master depending on its context. Shia Muslims interpret this declaration as an explicit appointment of Ali (r.a) as the successor and leader of the Muslim community after the Prophet’s ﷺ passing. Importance of his family (Ahle bait) was also highlighted. (also known as Hadith Saqlain, two heavyweights, Quran and Ahle bait). While the majority Muslims consider it just a show of respect, closeness and support and not appointment of successor. This event fuels theological discussions among Shia and others. Ali accepted the majority’s decision and became the fourth Caliph 25 years later.

Post Usman’s murder, turmoil grew, and Ali’s death deepened divisions. Hussain’s martyrdom escalated tensions. Twelver Shia, the largest Shia group believes in twelve divinely appointed Imams. Shia communities exist globally, with Iran having many. Interpretations vary due to religious complexities, emphasising respect and humility. . On the Day of Judgment, ultimate judgement rests with Allah, fostering Muslim unity.

It is essential to approach such discussions with respect and humility, recognizing that ultimate judgement lies with Allah on the Day of Judgment. Thus all Muslims can live with peace and harmony.

Doctrine of Imamah
The doctrine of Imamah, which refers to the belief in the divine appointment of specific individuals as the rightful successors to Prophet Muhammad (ﷺ ) and leaders of the Muslim community, is fundamental to Shias. This concept is not based on any direct command verse but is derived from various interpretations of the verses from Quran and other sources in Shia Islam. The concept of Imamah is a fundamental difference between Shia and Sunni Islam. Ali (رضی الله ) , considered as the first Imam, never declared himself to be Imam, neither politically nor spiritually. He kept obeying the three Caliphs, offering prayers under their Imamat for 25 years. Even on his appointment as fourth Caliph of Muslims he did not make any such declaration, rather he kept on emphasising unity of Muslims and urging the Muslims to remain part of majority Muslims. (Sermon:126, Nahjul-Blgha ).

Though there are numerous verses and interpretations that Shia scholars use to support the doctrine of Imamah, following are some of the key verses from the Quran that are often cited:

We must keep in mind the Hadith Jibreel and Key to Quran, verse 3:7:

He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise (آيَاتٌ مُّحْكَمَاتٌ) they are the foundation of the Book (أُمُّ الْكِتَابِ) while others are elusive. Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations but none grasps their ˹full˺ meaning except Allah. As for those well-grounded in knowledge, they say, “We believe in this ˹Quran˺ it is all from our Lord.” But none will be mindful ˹of this˺ except people of reason. (Quran 3:7).

It must be kept in view that Ali, Hasan and Husaain (r.a) did not declare themselves to be Divinely appointed Imams as per shia theological concept developed later. They were pious Muslims from the Household of Prophet ﷺ (ahle-bait) who strictly followed the Quran and Sunnah. Ali and Hasan (r.a) were chosen to be Caliphs by Muslims through the process of consultation (shura). They are innocent and absolved of later deviations against Quran and Sunnah put on their names.

The concept of Imamate can be attributed to early scholars and theologians within the Shia tradition. It was developed over time. The precise identity of the first person to articulate the concept may not be definitively documented, as it evolved over generations.

ABDALLAH IBN SABA:

By: Hartwig Hirschfeld
A Jew of Yemen, Arabia, of the seventh century, who settled in Medina and embraced Islam. Having adversely criticized Calif Othman’s administration, he was banished from the town. Thence he went to Egypt, where he founded an anti-Othmanian sect, to promote the interests of Ali. On account of his learning he obtained great influence there, and formulated the doctrine that, just as every prophet had an assistant who afterward succeeded him, Mohammed’sﷺ)vizier was Ali, who had therefore been kept out of the califate by deceit. Othman had no legal claim whatever to the califate; and the general dissatisfaction with his government greatly contributed to the spread of Abdallah’s teachings. Tradition relates that when Ali had assumed power, Abdallah ascribed divine honors to him by addressing him with the words, “Thou art Thou!” Thereupon Ali banished him to Madain. After Ali’s assassination Abdallah is said to have taught that Ali was not dead but alive, and had never been killed; that a part of the Deity was hidden in him; and that after a certain time he would return to fill the earth with justice. Till then the divine character of Ali was to remain hidden in the imams, who temporarily filled his place. It is easy to see that the whole idea rests on that of the Messiah in combination with the legend of Elijah the prophet. The attribution of divine honors to Ali was probably but a later development, and was fostered by the circumstance that in the Koran Allah is often styled “Al-Ali” (The Most High). [Shatrastani al-Milal, pp. 132 et seq. (in Haarbrücken’s translation, i.200-201); Weil, Gesch. der Chalifen, i.173-174, 209, 259.Source: Jewish Encyclopedia]

This character and his legacy is also mentioned in Sunni and Shia literature.

Ahle Bait’s (Household of the Prophet ﷺ) elevated status is universally respected among Muslims. Their significance isn’t limited to any group, and exploiting their name for divisive sects contradicts the Quran’s clear commands. Ali, Hasan, and Hussain (may Allah be pleased with them) never claimed infallibility or divine appointment as Imams. Instead, Ali emphasised unity and moderation, advising following the majority. Rather Ali (رضی الله ) is found to be preaching unity of Muslims and not forming sects, he advised to follow the majority Muslims and keep love to him moderation.

“With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority of Muslims because Allah’s hand of protection is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf.

Beware! Whoever calls to this course [of sectarianism], kill him, even though he may be under this headband of mine.” [Ali (R.A) Sermon:126, Nahjul-Balagha]

The idea that Imams uniquely understand elusive verses contradicts the Quran, which declares Allah as the sole possessor of their full meanings. The later invention of the new doctrine of Imamah sought to undermine Ahle Bait’s devotion to the Quran and divide Muslims, against Quranic prohibitions. Such concoctions parallel practices found in other faiths.

Possessing Ahle Bait lineage demands upholding their honourable traditions. Straying from Quranic teachings risks diminishing this honour. Quranic examples like Noah’s son and Lot’s wife illustrate consequences of deviance. The lineage does not safeguard against deviation. The Prophet ﷺ was commanded to warn even his closest relatives about deviation (26:214). This principle applies across the board; no special privileges exist based on lineage in religious matters. Prophet Muhammad ﷺ, his family, and closest relatives are all held accountable for their actions, irrespective of ancestry. The Prophet’s guidance extends to kin, emphasising personal accountability rather than special treatment based on lineage.

Points to Consider on Ali’s (r.a) Succession
Was Hazrat Ali (r.a) designated as Prophet Muhammad’s ﷺ successor? This question gains clarity through these observations:

1. Timing and Location: The absence of succession mention during the significant Hajj sermon and the choice of Ghadir Khumm, a distant place, suggests the event wasn’t about succession but solidarity.

2. Ali’s Position: Ali (r.a) didn’t assert succession based on Ghadir Khumm, even after the Prophet’s ﷺ passing, implying it might not be about succession.

3. Allegiance and Prayer: Ali (r.a) pledged loyalty to the first three Caliphs and prayed behind them. Abu Bakr (r.a) was chosen for a prayer leadership role, differing from the succession notion.

4. Caliphate and Leadership: As Caliph, Ali (r.a) didn’t claim Imamate, politically or spiritually at any stage even after taking over as third caliph. This contrasts with the divinely appointed Imamah concept asserted much later. He respected all three Caliphs, even naming children after them.

5. Renunciation: Unlike the Prophet ﷺ, Ali (r.a) accepted other Caliphs’ leadership. His initial reluctance to be 3rd Caliph documented in Nahjul Balagha suggests he might not have known of divine Imamah, a later doctrine.

6. Exclusion from Core Teachings: Core discussions, like Hadith Jibreel, and Prophet’s ﷺ teachings omitted doctrine of Imamah. This absence raises questions about its authenticity as a core belief.

7. Lack of Clear Verse: Absence of a definitive “Command Verse” (آيَاتٌ مُّحْكَمَاتٌ) in the Quran establishing Ali’s (r.a) succession and Imamah weakens its claim. Such pivotal verses are crucial.

These observations raise doubts on Imamah’s originality. The absence of explicit scripture support, actions of key figures, and its omission from core teachings provide a nuanced perspective on this concept.

Ali’s (r.a) Acceptance of Preceding Caliphs
The rationale behind Hazrat Ali’s (r.a) compliance with the preceding caliphs often sparks debate, particularly among Shia scholars. Some interpret his stance as a strategic choice to maintain unity during a critical phase in early Muslim community formation. They argue that Ali (r.a) prioritised harmony over division, strategically abstaining from proclaiming his assumed Imamate.

A Divinely chosen leader faces challenges to uphold their mission, even at personal risk. This interpretation suggests that Ali’s silence about his alleged Imamate could be viewed as a missed opportunity. Casting doubt on his Imamate could be a divisive tactic by certain factions, misrepresenting his true stance.

It’s notable that if Ali (r.a) prioritised unity, Allah’s wisdom should have considered potential implications. This leads to the idea that if unity was his priority, Allah might not have designated him as an Imam. A question arises: Why don’t Ali’s followers adhere to his practice of preserving unity through silence?

This view suggests the doctrine of a divinely appointed Imam developed later, post Ali’s (r.a) time. This notion is supported by the disconnection between Ali’s (r.a) priority of unity and certain followers’ divergence, causing fragmentation.

Examining Ali’s (r.a) actions offers insights into early Islamic dynamics. The concept of a divinely appointed Imam, as understood by various groups, can be scrutinized against these contexts to assess authenticity and relevance within Islam’s broader teachings and unity.

Differences between Sunni and Shia scholars are rooted in varying interpretations of Quran, hadith, and sources. These discrepancies have led to distinct religious traditions within Islam.

“Surely you have nothing to do with those who have made divisions in their religion and become schismatics. Their matter is with Allah and He will tell them what they have been doing.” ((Quran; 6:159)

The term “Shia” used by Quran negatively implies prohibition. The sect adopting this name contrasts with Quranic teachings. Taking multiple interpretations also is defiance of Quran 3:7. (Read more )

Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason. (Quran 8:22)

No Deviation (Bid’a/بدعة)/ Innovation in Islam
Bid’ah (innovation) in Islam pertains to introducing new beliefs or practices not established by Command verses of Quran or clear Sunnah of Prophet Muhammad (ﷺ). His words and Hadiths emphasize the dangers of deviating from the established path of Islam:

The Prophet (peace and blessings of Allah be upon him) said: I have left you on a clear and bright path whose night is as bright as the day. Only the one who perishes after me will deviate from this path (Majah 43).

The evilest matters in religion are those that are newly invented (Bid’a/بدعة), for every newly invented matter is an innovation, every innovation is misguidance,(وَکُلُّ بِدْعَةٍ ضَلَالَةٌ) and every misguidance is in the Hellfire.” ” [Ibn Majah, Abu Dawud, Tirmidhi] / [Sunan al-Nasai:1578, Sahih (authentic) Al-Albani]

The Qur’an also highlights the completeness of Islam:

“This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion.”(Surah Al-Ma’idah (5:3), Also see,Qur’an;2:208-209]

Any doctrine added to a perfected deen will only make it imperfect.
“Follow what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.” (Surah Al-A’raf (7:3)

“If you obey the majority of those on earth, they will make you lose the way of Allah. They follow nothing but whims, and they do nothing but make conjectures. (Surah Al-An’am (6:116)

Islam’s guidance discourages introducing new beliefs. The teachings of Prophet Muhammad (ﷺ) and the Qur’an are comprehensive and sufficient. Any deviation, be it twisting Quran or Hadith meanings, leads to destruction. Muslims must differentiate political history from perfected Islam. Historical events can’t alter Islam. Muslims are advised against endless conflicts and urged to pray for past generations:

“And those who came after them say: “Our Lord! forgive us, and Our brethren who came before us into the Faith, and leave not, In Our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed full of kindness, Most Merciful.”[Qur’an;59:10]

In essence, Islam’s message warns against introducing new beliefs and practices, emphasising the completion and sufficiency of its teachings.

Bid’a (Deviations) among Sunni Sects
It is not correct to only blame Shias for deviations (Bid’a). Sunnis sects also have many deviations through interpretations under influence of non Quranic literature, which at times contradict Quran . The list of such deviations (bid’a ) is very long. There is a need for Revival to purge islam from such deviations. Details at following links

It is important to recognize that deviations are not exclusive to any particular religious group. Just as it would be inaccurate to solely attribute deviations to Shia beliefs, Sunni sects also exhibit a range of deviations (bid’ah) in their doctrines and interpretations. These deviations often stem from misinterpretations influenced by non-Quranic literature, which may occasionally conflict with the Quranic text itself. The list of such deviations within the Sunni community is extensive and encompasses various concepts and doctrines though the fundamentals of faith are not changed.

It is crucial to acknowledge that the need for a revitalization to rid Islam of these deviations is not confined to one sect but extends to the broader Muslim community as well. For more detailed information on these deviations and the imperative for a revival within the Islamic framework, visit links . These resources shed light on the complex landscape of doctrinal differences and offer insights into the ongoing discourse for a more unified and authentic understanding of Islam.

Sufism: Perspective on Bid’ah and Interpretations within Sunni Islam
Sufism holds a prominent place in contemporary culture, often intertwined with Sunni Islam. However, it’s essential to acknowledge that, like any branch of Islamic practice, Sufism has seen variations and interpretations that may stray from the traditional teachings. It’s important to approach this topic with nuance. Not all Sufi practices are considered bid’ah, and the term itself can be subjective, often dependent on one’s perspective and adherence to specific theological schools.

Sufism’s popularity in contemporary culture has led to its integration into various aspects of life. However, it’s crucial to approach discussions on bid’ah and deviations within Sunni Islam with a balanced and informed perspective, one that takes into account the diversity of Sufi practices and their place within the broader Islamic tradition. More https://bit.ly/Sufizm

Qadianiyat:
The birth of Qadiyaniyat , or the Ahmadiyya movement, can be traced back to a complex interplay of deviations , and misinterpretations that had taken root within certain strands of Sufi thought. These deviations and misinterpretations led to a departure from the core concepts of Islam, eventually culminating in the emergence of a distinct religion like Bahaism . The birth of Qadianiyat stands as a cautionary example of how deviations, coupled with distorted interpretations, can give rise to a religious movement that diverges from the established principles of Islam. The prophethood ended with the final Prophet, Muhammad(ﷺ) , and any claims of subsequent prophethood are rejected by the Muslims.

Conclusion:
Resolving Sectarianism through Quranic Unity is the only solution. Central to ending sectarianism in Islam is embracing the Quran, its foundational source. Muslims are urged to firmly grasp it as a binding unity, containing definitive verses (آيَاتٌ مُّحْكَمَاتٌ) forming the scripture’s bedrock (أُمُّ الْكِتَابِ). These verses offer unwavering guidance, eliminating ambiguity and nurturing consensus. Aligning with these clear commands cultivates shared understanding across sects. Prioritizing explicit teachings over elusive interpretations minimizes discord. By uniting around crystal-clear principles, Muslims can transcend differences and achieve harmony. Embracing Quran’s unifying essence can bridge divides, honouring common ground and fostering a future of mutual respect.

“… Then when guidance comes to you from Me, whoever follows My guidance (Quran) will neither go astray ˹in this life˺ nor suffer ˹in the next˺” (Quran;20:123)

The true Hadiths conforms with Quran: Narrated by Ali (رضی الله ) that Allah’s Messenger ﷺ say that: Amid approaching trials, I asked for a way out. The Prophet said, turn to Allah’s Book. It holds lessons from past and future, and instructions for our challenges. It’s a clear judgement, If despots abandon it, Allah destroys them; if one seeks guidance elsewhere, Allah leads astray. The Quran is Allah’s firm rope, wise reminder, and unwavering path that thwarts desires and confusion. (Tirmidhi: 2906) abridged)

Allah says:

And hold firmly to the rope of Allah (Quran) all together and do not become divided.. (Quran;3:103)

“The Messenger will say, Lord, my people did indeed discard the Quran”(Quran;25:30)

References :
This article is a condensed version of the eBook “Evolution of Schism in Islam” by Brig Aftab Khan (r): The full eBook can be accessed at: https://bit.ly/Schism-Islam.

20. https://www.islamawakened.com/quran/ 22/78/default.htm

21. https://salaamone.com/muslim1/
22. https://salaamone.com/muslim1/
23. Arabic word, (ِشيَعًا ) Shia has been used by Allah, in negative sense.
24. https://www.islamawakened.com/quran/6/159/default.htm
25. https://www.islamawakened.com/quran/3/103/default.htm
26. https://www.islamawakened.com/quran/25/30/default.htm
27. https://bit.ly/Sahaba-Grudge
28. https://www.islamawakened.com/quran/5/55/default.htm
29. https://islam.stackexchange.com/questions/27746/purification-verse-3333
30. https://quranx.com/Tafsirs/33.33
31. https://www.islamawakened.com/quran/42/23/default.htm
32. https://www.shiachat.com/forum/topic/78095-interpretation-of-this-ayah-4223/

33. https://www.islamawakened.com/quran/33/st33.htm
34. https://islam.stackexchange.com/questions/27746/purification-verse-3333

35. https://en.wikipedia.org/wiki/Verse_of_purification
36. https://www.islamawakened.com/quran/5/3/default.htm
37. http://www.equranlibrary.com/tafseer/tafheemulquranen/5/3
38. https://quran.com/5:3
39. https://en.wikipedia.org/wiki/Ghadir_Khumm
40. https://bit.ly/ShiaEvolution
41. http://www.equranlibrary.com/hadith/musnadahmad/708/18468
42. https://bit.ly/ShiaEvolution/ http://rejectionists.blogspot.com/2011/12/hadith-ofghadir-khumm.html
43. https://bit.ly/WhySects
44. Some verses from the Quran (5:55,42:23, 33:33, 5:3) are interpreted by tawel to support this concept, which is prohibited by Quran (3:7).

45. http://www.nahjulbalagha.org/Sermon Detail.php?Sermon=126

46. https://bit.ly/ShiaEvolution
47. https://darulifta-deoband.com/home/ur/false-sects/53000
48. https://www.jewishencyclopedia.com/articles/189-abdallah-ibn-saba
49. Page 163\ https://bit.ly/Sahaba-Grudge

50. https://bit.ly/ShiaEvolution
51. http://rejectionists.blogspot.com/2011/12/front-page.html#more
52. https://www.islamawakened.com/quran/26/214/default.htm
53. http://www.englishtafsir.com/Quran/26/index.html#sdfootnote135sym

54. See Sawal#1 & 4: https://bit.ly/20Sawal

55. See Sawal#1 & 4: https://bit.ly/20Sawal

56. https://tanzil.net/#trans/en.sahih/6:159

57. http://www.chiite.fr/imamat.html

58. Page 105-119: https://bit.ly/ShiaEvolution

59. https://tanzil.net/#trans/en.sahih/8:22
60. http://www.equranlibrary.com/hadith/ibnemajah/1621/43
61. https://www.abuaminaelias.com/dailyhadithonline/2014/02/16/every-bidah-is-misguidance-fire/
62. http://www.islamicstudies.info/tafheem.php?sura=2&verse=197&to=210
63. https://bit.ly/HadiStandard ,
64. https://quran1book.blogspot.com/2020/05/Last-Will.htmlhttps://bit.ly/HadisBookBan /
65. https://bit.ly/Hadith-Basics
66. https://bit.ly/IndexTejdeed
67. https://bit.ly/IslamMuslim
68. https://bit.ly/HadiStandard
69. https://salaamone.com/bidaah-1/
70. https://bit.ly/IndexTejdeed
71. Sufism: https://quran1book.blogspot.com/2022/07/Sufism.html
72. https://bit.ly/Qadianiat
73. https://bit.ly/IbnArabi-Qadianiat /
74. https://en.wikipedia.org/wiki/Baháʼí_Faith

75. Quran 33:40- http://www.equranlibrary.com/tafseer/tafheemulquranen/33/40

76. https://www.islamawakened.com/quran/20/123/default.htm
77. http://www.equranlibrary.com/hadith/tirmadhi/1704/2906
78. https://www.islamawakened.com/quran/3/103/default.htm
79. https://www.islamawakened.com/quran/25/30/default.htm

80. References
• https://SalaamOne.com/muslim-only/
• https://bit.ly/WhySects
• http://www.chiite.fr/ghadir_khum.html
شيعہ https://bit.ly/Shiaism : Shia & Islam : https://bit.ly/Hadis-Jibril :
• https://bit.ly/QuranKaTaarif
• https://salaamone.com/karbala/
• Evolution of Schism in Islam : https://bit.ly/SchismEvolution