“According to a well-known hadith “The disagreements of my community are a mercy.” (ikhtilaf ummati rahma). Whether or not this hadith is sound it is a positive light on a phenomena an that is familiar to every reader. Radical-not to speak of modern-Islamic literature: the Muslim community does not agree on much of anything. This is obvious in every field including-Qur’anic exegesis, hadith, jurisprudence, kalam (dogmatic theology), Sufism, philosophy, ethics and so on. One of the many issues that scholars disagree on is how exactly to understand the disagreement. Certain approaches to Islamic teachings find it offensive and try to do away, some times by claiming elusive validity for one position by citing the hadith, “My community will divide into seventy-two sects and all but one will enter the Fire.” Other approaches are more inclined to acknowledge the disagreements as a result of divine wisdom, and compassion. They may cite the hadith in the version that says, “My community will divine into seventy three sects all but one the zindiqs will enter the Garden . “

( source: “Both hadiths are cited as sound (sahih) by the eleventh century scholar Al Al-Isfhanai Al Dhari’a ila makarim al-sharia. ed. T.’Abd al-Rauf Sa’d (Cairo Maktabat Al-Kulliyat al-Azhariyya, 1972) ( there is no agreement on the identity of the zindiqs ) . No doubt the second hadith is quoted much less than the first, but my point is simply that well-known scholars do in fact cite it.”)

Now, did you not realize there is a narration that states:

“My community will divine into seventy three sects all but one the zindiqs will enter the Garden”

Why is this narration not more widely known among the Muslims? Maybe its easier to cast everyone into hell who doesn’t agree with your narrow definition of Islam, than it is easier to pin point ‘a particular sect‘ as being ‘the ‘ deviant group.

I am sure this particular narration would be a real game changer in the Muslim community if it were circulated more often.

So now let us juxtapose the two narrations together:

Version 1) “My community will divine into seventy three sects all but one the zindiqs will enter the Garden”

Version 2) “My community will divide into seventy-two sects and all but one will enter the Fire.”

Now no matter how you try and spin it, these is a contradict plain, pure and simple.

Now you can imagine what the various Muslims factions have tried to do over time. Those that uphold the authority of version 2, or propagate it in deference to version 1 what do you think they do? They try and connect themselves to other versions of the same hadith.

Namely the following:

It was reported from Awf ibn Malik who said: the Blessed Messenger (saw) said:

“The Jews were divided into seventy-one sects, one of which is in Paradise and seventy are in the Fire. The Christians were divided into seventy-two sects , seventy-one of which are in the Fire and one is in Paradise. By the One in Whose hand is the soul of Muhammad, my Ummah will be divided into seventy-three sects , one of which will be in Paradise and seventy-two will be in the Fire.” It was said, O Messenger of Allah, who are they? He said, “Al-Jama’ah” (Sunan Ibn Majah, no. 3982 )

Now there are a couple variations of this particular archetype.

Yet there are a lot of peculiar issues regarding this particular narration.

The term ‘al jama’ah or translated as ‘ the group‘ is very ambiguous.

This is why in other traditions the ambiguity is helped along, or patched over by the added ascription of ‘me and my companions ‘.

It is noteworthy that one of the companions Muaviyah ibn Abu Sufyan who fought a bitter sectarian war with another companion Ali Ibn Abu Talib is also a transmitter of the ‘73 sects ‘ hadith. He (Muaviyah) interestingly does not narrate the added ascription of "that which me and my companions are upon.‘ Obviously we know the reasons why it would make sense to ascribe this particular wording through the medium of Muaviyah.

So it is not very helpful assuming that the Blessed Messenger (saw) ever made such a statement to leave such an important point so ambiguous.

The other issue is the fact that the none of the scholars of any sect could name for us the following:

1) The names of the 71 Jewish sects.

2) The names of the 72 Christian sects.

3) Agreed upon list as to the 73 Muslims sects.

Number 3 would end up being duplicitous in nature. You can imagine every group that believes in such narrations rushing to make claims of being the ‘one sect‘.

Not to mention the following:

“ Verily those who split up their religion and became sects , you have absolutely nothing to do with them.” (Holy Qur’an 6:159 )

How strange it would be indeed for the Blessed Messenger (saw) warning Muslims to not become factions and than saying in the same sentence, unless your the ‘correct faction ‘ !

Some will counter and say that the Holy Qur’an uses the word faction not always in negative light.

“And it is not for the believers to go forth all at once. For there should separate from every division of them a group (firqa) to obtain understanding in the religion and warn their people when they return to them that they might be cautious.” ( Holy Qur’an 9:122 )

Just like the Holy Qur’an does not use the term Shi’a always in a negative light.

“And among his Shi’a was Abraham” ( Holy Qur’an 37:83 )

However, again I believe the point is taken.

The other issue with the text or ‘matn ‘ of this particular hadith is the obsession with the number 70 (plus). For example why are the Jews not 91 factions, and the Christians 92 factions and the Muslims 93 factions? Why this particular number?

I have a theory on why this is. I will give you collaborative evidence. This particular hadith was a wisdom saying that contained esoteric understanding of the number 70. Thus it was incorporated from another tradition that eventually became redacted onto the lips of the Blessed Messenger (saw).

I use the following as evidence:

“Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times – never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people.” ( Holy Qur’an 9:80 )

“Further, make him march in a chain, whereof the length is seventy cubits! (Holy Qur’an 69:32 )

“And Moses chose from his people seventy men for Our appointment.” (Holy Qur’an 7:155 )

One of the early Muslims mystics named, Hamdun Al Qassar has a saying that many people take as a hadith which says,

“If a friend among your friends errs, make seventy excuses for him. If your hearts are unable to do this, then know that the shortcoming is in your own selves.”
No doubt Hamdun had taken this from the Christians.

” Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” Jesus answered, “I tell you, not seven times, but seventy -seven times.” (Matthew 18:21-22 )

I could go on and on like this. But the point being is that it is taken figuratively. Namely that the Jews were divided, the Christians would be even more divided and the Muslims would be even more divided.

It doesn’t mean like many scholars that we have to now neurotically try and define and separate ourselves from anyone who differs from us.

[size=14pt] The Holy Qur’an gives amazing insights into differences [/size]

“Had Allah willed, He would have made you one nation, but He intends to test you in what He has given you; so race to the good . To Allah is your return all together , and He will inform you concerning that over which you used to differ .” (Holy Qur’an 5:48 )

This one verse of the Holy Qur’an has four very powerful points.

1) If Allah (swt) he could have made us all one. This is in everything, from creed, to race, and so forth.

2) There is wisdom in not making us one in everything. Allah (swt) intends to test us by our differences.

3) So in the mean time we should race towards what is good. Sure we will have differences; but let us focus on building up and not tearing down.

4) Ultimately Allah (swt) will settle our differences.

That is the beauty of it here. We will all get a chance to stand before the glory of the Almighty! Rather or not we enter into paradise or we suffer in hell fire; at the very least each and everyone of us will be judged, case by case. Not as a collective or a group!

Allah (swt) draws this out further.

“The Jews say: “The Christians have nothing to stand upon; and the Christians say: “The Jews have nothing to stand upon.” Yet they both profess to study the same Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment.” (Holy Qur’an 2:113 )

In other words it has never been the duty of a group of scholars to decide who is and who is not a believer!

“And do not be like the ones who became divided and differed after the clear proofs had come to them . And those will have a great punishment.” (Holy Qur’an 3:105 )

In other words if something is not clear to someone or it is ambiguous or they are not convinced of a position than leave it to Allah (swt) to deal with them.

Allah (swt) is not saying that we cannot have differences or disagreements, but that we should mediate our differences.

“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything , refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best way and best in result.” (Holy Qur’an 4:59 )

“And indeed this, your religion, is one religion , and I am your Lord, so fear Me. But the people divided their religion among them into sects – each faction, in what it has, rejoicing.” ( Holy Qur’an 23:52-53 )

“And We gave them clear proofs of the matter. And they did not differ except after knowledge had come to them – out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.” (Holy Qur’an 45:17 )

So it is knowledge that caused the people to become prideful. Where as the more we know the more we should realize how little we know.

Mr man, stop this nonsense...

Are you now a Quranist? I beg you to see knowledge first and stop copying and pasting.

Trash boko haram shyte

tbaba1234: Mr man, stop this nonsense...

Are you now a Quranist? I beg you to see knowledge first and stop copying and pasting.

I stand to be corrected sir..

Rilwayne001:

I stand to be corrected sir..

I. This is not your work.

Ii. To try to cast doubts on hadiths is to cast doubt on the Quran itself because you cannot understand the Quran without the seerah and the same people who transmitted the Quran are the same that transmitted hadiths.

Iii. Seek knowledge..

tbaba1234: Mr man, stop this nonsense...

[quote author=tbaba1234] Are you now a Quranist?

No...and i will never be

tbaba1234: I beg you to see knowledge first and stop copying and pasting.

Knowledge is what i seek here, and i am ready for correction..

[quote author=Rilwayne001][/quote]

Those qualified to rate the hadiths rated them as Sahih.

What is the qualification of the owner of the website, you copied this from?

In Arabic, Hadith and Quranic sciences.

tbaba1234:
I. This is not your work.

Yes, it is not my work, but i found it relevent with the light of Quran

tbaba1234: Ii. [b] To try to cast doubts on hadiths [/b]is to cast doubt on the Quran itself because you cannot understand the Quran without the seerah and the same people who transmitted the Quran are the same that transmitted hadiths.

what if a particular hadith contradict the Quran?

tbaba1234: Iii. Seek knowledge..

Am still seeking, and am ready for it sir

Rilwayne001:

what if a particular hadith contradict the Quran?

How exactly do you determine that??

Do you understand the Quran enough?

Rilwayne001, let me give you a piece of advice.

I have been blessed to study a bit of the Quran but I do not make comments on hadiths until I see qualified commentary.

A hadith is classfied as sahih based on solid evidence, and scholars have commentaries on similar hadiths.

It is best to see these commentaries and the evidence that makes it sahih before commenting.

And Allah knows best.

tbaba1234:
Those qualified to rate the hadiths rated them as Sahih.
What is the qualification of the owner of the website, you copied this from?
In Arabic, Hadith and Quranic sciences.

William C Chittik..

Chapter 3 ‘ The Ambiguity of the Qur’anic Command by William C Chittik page 65

Rilwayne001:

William C Chittik..

Chapter 3 ‘ The Ambiguity of the Qur’anic Command by William C Chittik page 65

That is a book written by a muslim hater apparently.

tbaba1234:

That is a book written by a muslim hater apparently.

I dnt think so en.m.wikipedia.org/wiki/William_Chittick

Rilwayne001:

I dnt think so en.m.wikipedia.org/wiki/William_Chittick

The website you got this from is different from this person.

tbaba1234:

The website you got this from is different from this person.

Yes, but it was his work

Rilwayne001:

Yes, but it was his work

You mean reference...

I can reference anything... What are his qualifications in the Islamic sciences? Arabic, Quran Hadith...

It is best to get views from someone who knows what he is talking about.

tbaba1234:

You mean reference...

I can reference anything... What are his qualifications in the Islamic sciences? Arabic, Quran Hadith...

It is best to get views from someone who knows what he is talking about.

True^^..but sir, i still need you to make some explananation about this 73sects. especoally when the Quran says.

“Had Allah willed, He would have made you one nation, but He intends to test you in what He has given you; so race to the good . To Allah is your return all together , and He will inform you concerning that over which you used to differ .” (Holy Qur’an 5:48 )

Rilwayne001:

True^^..but sir, i still need you to make some explananation about this 73sects. especoally when the Quran says.

“Had Allah willed, He would have made you one nation, but He intends to test you in what He has given you; so race to the good . To Allah is your return all together , and He will inform you concerning that over which you used to differ .” (Holy Qur’an 5:48 )

What is your understanding of the ayah? Why did you quote half of the ayah?

tbaba1234:

What is your understanding of the ayah? Why did you quote half of the ayah?

Surah Al-Maeda, Verse 47:
Let the People of the Gospel judge by that which Allah hath revealed therein. Whoso judgeth not by that which Allah hath revealed: such are evil-livers.

Surah Al-Maeda, Verse 48:
And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced-out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.

Surah Al-Maeda, Verse 49:
So judge between them by that which Allah hath revealed, and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah's Will is to smite them for some sin of theirs. Lo! many of mankind are evil-livers.
(English - Pickthal)

via iQuran

My understanding of the ayah is still the same thing with the explanation in the OP.

1) If Allah (swt) he could have made us all one. This is
in everything, from creed, to race, and so forth. even in religion (am i right?)

2) There is wisdom in not making us one in everything. Allah (swt) intends to test us by our differences.

3) So in the mean time we should race towards what is good. Sure we will have differences; but let us focus on building up and not tearing down.

4) Ultimately Allah (swt) will settle our differences.

Context.

I. The ayah talks primarily about people of the book not sects.

Ii. Resolving the differences does not mean the people of the book are correct. It does not mean they are saved.

Iii. The same applies with sects.

tbaba1234: Context.

I. The ayah talks primarily about people of the book not sects.

Ii. Resolving the differences does not mean the people of the book are correct. It does not mean they are saved.

Yes... but the part where it says "So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ"

the people that are been addressd with the bolded ^^ is still not clear to me. Can you please do some explanation on it?

tbaba1234: Iii. The same applies with sects.

Since you agreed that it applies with sects. then do you agree with the following points of the ayah?:

1) So in the mean time we should race towards what is good. Sure we will have differences; but let us focus on building up and not tearing down.

2) Ultimately Allah (swt) will settle our differences.

Rilwayne001:

Yes... but the part where it says "So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ"

the people that are been addressd with the bolded ^^ is still not clear to me. Can you please do some explanation on it?

.

Stop half quoting ayat.

Read it as a whole.. in fact read from 44 to understand the conversation.

It is clearly talking about people of the book.

I. It talks first about the Quran confirming what is true from what came before.

Ii. For each prophet, a sharia was revealed..
'For each We have appointed a divine law and a traced-out way...'

Every nation that received revelation was given a sharia.

Iii. The test is to find out who comes to the right way. A test indicates some will fail.

Iv. And regardless of what era or prophet, one thing that will be in common is that you will compete in good things. The muslims in whatever era.

V. The differences amongst muslims of every sharia in every era will be made clear.

tbaba1234:

Stop half quoting ayat.

Read it as a whole.. in fact read from 44 to understand the conversation.

It is clearly talking about people of the book.

I. It talks first about the Quran confirming what is true from what came before.

Ii. For each prophet, a sharia was revealed..
'For each We have appointed a divine law and a traced-out way...'

Every nation that received revelation was given a sharia.

Iii. The test is to find out who comes to the right way. A test indicates some will fail.

Iv. And regardless of what era or prophet, one thing that will be in common is that you will compete in good things. The muslims in whatever era.

V. The differences amongst muslims of every sharia in every era will be made clear.

Okay, i think am getting your point now.

But you have'nt replied the second quote..

Rilwayne001:

Okay, i think am getting your point now.

But you have'nt replied the second quote..

I gave you the primary interpretation of the ayah. It has nothing to do with sects.

I said earlier that it could be applied, but that could be wrong.

Nothing in the ayah contradicts the hadith.

Again, try and read the conversation and not pick out isolated ayat.

In His name the Most High

NB: " 'Ilmu'l kalam" or simply put "kalam" is not "dogmatic theology" rather it is "theological discourses". Those who are against it are the one giving the emotional interpretation "dogmatic".

First, judging by previous discussions with Rilwayne001, I want to believe his intention is noble for bringing out the OP.

Rilwayne001 calls, amidst division of the Ummah, for unity; hence, his agreement with the OP whose intention also is Unity of the Ummah. However, this article (Op) is not an ideal (100%)to support his goal. There are truth in this article but laced with low level of understanding.

Second, the contention of the OP is the 'reported saying' of the holy prophet (peace be on him and his family) about Ummah being divide into 73 sects as the Jew and Christian divided into 71 and 72 sects respectively. Then, the conclusion of the hadith about the ONLY sect that shall succeed.

Is this hadith correct in line with the Qur'an and other authentic hadith of the holy prophet (peace be on him and his family)?

Third, to the OP's understanding, the hadith is false when compare with certain Quranic verses.

Truly, the fact that Quran is Fur'qan (criterion) to separate truth from falsehood, it is the best tool to examine "reported sayings" of the holy prophet (peace be on him and his family) in the fact that NO books or collection of hadith was actually written, supervised or approved by either the prophet himself or any of his companions.
Quran describe itself as:
"A guidance for mankind and clear evidence of guidance and discrimination (between wrong)" ~Q.2:185

We do not doubt the saying and practice of the prophet (peace be on him and his family) but since we do not meet him, we doubt the absolute truthfulness of those who compiled the hadith since they were not infallible or guaranteed by the prophet (peace be on him and his family) of being free from error.

Since 'hadith certified by scholar A, B, C as authentic might be faulted by scholar D, E, F as weak or fabricated, it is best we compare hadith with the Quran as said by the prophet himself:
"Compare my traditions (hadith) with the word of Allah. If it was in accord with Quran, (you will find out that) it is really my statement"
~kanz al-Ummal, al-Risalah, hadith no. 992; al-Saghir, 1st ed., Dar al-Fikr 1401, no.1151

Truly, there are other standards set by Ulama to study the authenticity of hadith but all are secondary compare to Quran.

Clarifying Certain Confusion of the OP

The hadith in Question:
“The Jews were divided into seventy-one sects, one of which is in Paradise and seventy are in the Fire. The Christians were divided into seventy-two sects , seventy-one of which are in the Fire and one is in Paradise. By the One in Whose hand is the soul of Muhammad, my Ummah will be divided into seventy-three sects , one of which will be in Paradise and seventy-two will be in the Fire.” It was said, O Messenger of Allah, who are they? He said, “Al-Jama’ah” (Sunan Ibn Majah, no. 3982 )

I believe this hadith is true with the exception of the last statement (Jama'ah), in line with Quran and other hadith.

This hadith is of 2 versions. The second version of this hadith ends with "the one who follow my path and the path of my companions" instead of "Al-Jama'ah that ends the one presented above.

The OP is however miss the point saying Scholars usually interpret the word "Al-Jama'ah" to being refer to "prophet and his companions". This will be dealt with last.

OP's objection 1:
“ Verily those who split up their religion and became sects , you have absolutely nothing to do with them.” (Holy Qur’an 6:159 )

Apparently, the hadith seem contradictory with this noble verse as "you" in the verse refer to the holy prophet (peace be on him and his family); why is he now "splitting up" his Ummah in sharp contrast to the verse?

It (division) is not about the holy prophet (peace be on him and his family) but its all about his ummah. Being human, we are endowed with "Free-will, desire and ego". It is this "free-will, desire and ego" that will define our final abode amidst admonition, advice and glad-tiding of Allah and His prophet.

“Had Allah willed, He would have made you one nation, but He intends to test you in what He has given you; so race to the good . To Allah is your return all together , and He will inform you concerning that over which you used to differ.” (Holy Qur’an 5:48 )

If we are made ONE nation, one faith; there is no need of any test as to who will remain on the path of salvation and who will deviate, and "free-will and desire" will become useless; unless He test us in other things different from faith.

About free-will, Qur'an:
"By the soul, and the proportion and order given to it;

And its enlightenment as to its wrong and its right;

Truly he succeeds he that purifies it

And he fails he that corrupts it"

Through the advice and admonition of the holy Qur'an as against "free-will and desires", we reads:
"And hold fast, all (of you)together, by the rope of God, and be not divided among yourselves..."

Now here comes Tafsir al-Qur'an of "Rope of God", what it is even if everybody tried not to divide? Any advice or interpretation from the holy prophet (peace be on him and his family)? Indeed there is. If evidences of interpretations are presented, people with pure heart will recognize the truth and accept while those in whose heart there is disease will not accept. Then there are those in between these two. When we now dissect what the rope is as explained by the prophet (peace be on him and his family) and yet no agreement, then:

"...To Allah is your return all together , and He will inform you concerning that over which you used to differ.” (Holy Qur’an 5:48 )

Fourth, I totally agree with the OP in the fact that the no. of 71, 72, 73 sects (in the hadith) should not be interpreted figuratively rather what it implies is that the Ummah will divide more than the Jews and christian divided.

Fifth, in this noble verse:

“Had Allah willed, He would have made you one nation...
That is, He in His power and majesty would have destined us (compelled us) to be one but He simply want us to exercise our God-given power of free-will and desires even amidst the influence of shaytan who also do not compel us.

"And hold fast, all (of you)together, by the rope of God, and be not divided among yourselves..."

Allah knew man will divide but He gave the standard to recognize he who maintain the right path@underline. Likewise, in the "hadith of division of Ummah", the holy prophet (peace be on him and his family)foretold the division and procure the standard to recognize he who maintain the right path.

Conclusion of the Hadith "Al-Jama'ah" or "my companions"?

As said earlier, the hadith is of two versions in its conclusion. One conclude with "the one who follow my path and the path of my companions" while the other says "Al-Jama'ah.

1. "the one who follow my path and the path of my companions"?
Who are the "companions" referring to here? It is evident beyond any shadow of doubt that the "my companions" started the path of division and they were the first to establish muslim civil war murdering themselves. How can the same "my companions" be the yard-stick to know who's on the right path when there was no agreement between "my companion"?

It is only safe to admit that the holy prophet (saws) never meant the whole bulk of his companions altogether rather a selected among them. He says in another hadith:

"Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me to hell, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you."

(Ref:Sahih Bukhari, Vol 8, Book 76, Number 584 - To make the Heart Tender (ar-Riqaq),• Sahih Bukhari, Page 1396, Number 6582, Book: Ar-Riqaq - (Arabic version); (also a similar hadith :Sahih al Bukhari Volume 1 hadith no 507).

The same word "my companions" was used in both hadith. In one, it signify standard for salvation while in the other, it is destined for hell. This is an indication that "my companions" as a yardstick to salvation do not mean general but rather specific.

Who Are These "Companions"?
The fact that the hadith is in the context of division, going astray and salvations, another hadith which is Mutawwatir (multiple chain of authentic transmission) shed light to it:

"I am leaving behind over you two precious and weighty Symbols that if you adhere to BOTH of them you shall never go astray (lan yaftariqa). They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise)."

In some versions, it starts with:
"I have left behind over you two weighty things (al-thaqalayn)..."

Here are FEW references to the Hadith thaqalayni i.e "Book of God and my family, the ahl al-Bayt":

* al-Jami' al-Sahih Sunan al-Tirmidhi, vol. 5 p. 662 hadith no. 3786 {Annotator: Muhammad Nasir al-Din al-Albani}

* Muslim ibn al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim, vol. 4 p. 1873 hadith no. 2408 (36)

* Abu 'Abd Allah Ahmad ibn Hanbali al-Shaybani, Musnad, Vol. 4 p. 366 hadith no. 19285

* Muhammad Nasir al-Din al-Albani, Sahih al-Jami al-saghir wa Ziyadatuhu (Al-Maktab al-Islami), vol. 1 p. 286 - 287 hadith no. 1351

* Ismail ibn Umar ibn KATHIR al-Dimashqi, Tafsir al-Quran al-'Azim, vol. 7 p. 201

2. The version of "Al-Jama'ah"
Many Sunni scholars interpret this word "Al-Jama'ah (the community)" as "the largest and the main bulk of muslim sect - the Sunni or Ahlu Sunnah wal Jama'ah (people of Sunnah and the community)" leaving aside others outside the Sunni or Ahlu sunnah as Sects who gone astray.

This is no doubt a greatest lie, misguidance and fabrication as shown through the hadith al-thaqalayn.

^^ I was actually expecting you sir..

but please kindly cite the hadith that end with "my companion" and not Al jamaha

And Bro Al baqir and tbaba1234.

You have'nt address the second Version “My community will divine into seventy three sects all but one the zindiqs will enter the Garden”