Prophet Muhammad (SAW) prophesied that in the latter days, Muslims would split off into 73 sects. Out of all these, one sect will be heaven-bound while the rest (72) will be Hell-bound. This Heaven-bound sect will be a Jama’ah which has one leader (Imam). Today that sect is the Ahmadiyya Muslim Jama’ah.

Hadith #1

You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Allah’s Messenger, do you mean Jews and Christians (by your words)” those before you”? He said: Who else (than those two religious groups)?

[Sahih Muslim 2669a]

Hadith #2

Narrated Abu Hurayrah:

The Prophet (ﷺ) said: The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects.

[Sunan Abi Dawud 4596]

Hadith #3

Abu `Amir al-Hawdhani said:

Mu`awiyah b. Abi Sufiyan stood among us and said: Beware! The Apostle of Allah (ﷺ) stood among us and said: Beware! The people of the Book before were split up into seventy two sects, and this community will be split into seventy three: seventy two of them will go to Hell and one of them will go to Paradise, and it is the united community.

[Sunan Abi Dawud 4597]

Hadith #4

Narrated Abu Hurairah:

that the Messenger of Allah (ﷺ) said: “The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects.”

[Jami` at-Tirmidhi 2640]

Hadith #5

It was narrated from ‘Awf bin Malik that the Messenger of Allah(ﷺ) said:

“The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell.” It was said: “O Messenger of Allah, who are they?” He said: “The united community.”

[Sunan Ibn Majah 3992]

Hadith #6

It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) said:

‘The Children of Israel split into seventy-one sects, and my nation will split into seventy-two, all of which will be in Hell apart from one, which is the united community.”

[Sunan Ibn Majah 3993]

Hadith #7

Narrated ‘Abdullah bin ‘Amr:

that the Messenger of Allah (ﷺ) said: “What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.”

[Jami` Tirmidhi 2641]
[Sahih by Shuaib Al Arna’ut]
[Hasan by Albani]

When Will 73 Sects Form?

As per ahadith, this great division will happen at the time of the Messiah & Dajjal:

“The one-eyed Dajjal, the misguided messiah, will emerge from the direction of the east in a time of division and conflict among the people.”

_{[Musnad Sahih]}

Stick To Jama’ah & Leave The Sects

The Prophet ﷺ stated that during the time of Ad-Dajjal, Muslims ought to pledge allegiance and faithfully stick to the one Jama’ah and leave all other hell-bound sects:

Narrated Hudhaifa bin Al-Yaman:

The people used to ask Allah’s Messenger (ﷺ) about the good but I used to ask him about the evil lest I should be overtaken by them. So I said, “O Allah’s Messenger (ﷺ)! We were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good (i.e., Islam); will there be any evil after this good?” He said, “Yes.” I said, ‘Will there be any good after that evil?” He replied, “Yes, but it will be tainted (not pure.)” I asked, “What will be its taint?” He replied, “(There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others.” I asked, “Will there be any evil after that good?” He replied, “Yes, (there will be) some people calling at the gates of the (Hell) Fire, and whoever will respond to their call, will be thrown by them into the (Hell) Fire.” I said, “O Allah s Apostle! Will you describe them to us?” He said, “They will be from our own people and will speak our language.” I said, “What do you order me to do if such a state should take place in my life?” He said, “Stick to the group of Muslims and their Imam (ruler).” I said, “If there is neither a group of Muslims nor an Imam (ruler)?” He said, “Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state.”

_{[Sahih al-Bukhari 7084]} 

Definition of Jama’ah According to Scholars

This can be read in detail here: https://whiteminaret.org/khilafat/after-messiah/#Definition_of_Jamaah_According_to_Scholars

ONLY JAMA’AH IS JAMA’AH AL-AHMADIYYA

By definition of the word, the only “Jama’ah” on earth is the Ahmadiyya Muslim Community i.e. the only group with an Imam/ Khalifa. 

The Ahmadiyya Muslim Jama’ah that fits this definition of Jama’ah, as it is the only Jama’ah today united under one single Imam. Thus, Ahmadiyya Muslim Jama’ah is in essence the true Ahlus Sunnah Wa’l Jama’ah.

Hazrat Khalīfatul Masīh I, Maulānā Ḥakīm Maulwi Nūrudīn (RA ) states:

“In this age, there is no Ahlus-Sunnah wa’l-Jama’ah on the face of the earth except [for] the Aḥmadīyyah. The Jama’ah will only be the one with an Imām. If we were to line up our opponent Muslims in one row, would they be able to have one Imām? Absolutely Not! [However], yes, it is the unique characteristic of the Aḥmadīyyah Jama’ah that it has an Imām. Thus, at this time, except for Ahmadis no one [else] is from Ahlus-Sunnah wa’l-Jama’ah.“

_{[Al Hakam, Feb 21, 1910, pg. 3]}

Conclusion

• Ahadith of Prophet (SAW) make it clear that the Muslim Ummah will be divided into 73 sects.
• The division will happen during the time of Ad-Dajjal.
• The heaven-bound sect will be united under a single leader/Imam.
• The Ahmadiyya Muslim Jama’ah represents the heaven-bound sect of the latter days that Muhammad (SAW) prophesied.

Related Articles

Mursal ahadith mean that a Tabi is narrating straight to Muhammad (SAW) and the name of the Sahabi is missing. Munqata means that in the chain of Isnad there is a missing link. All Mursal Ahadith are Munqata but not all Munqata ahadith are necessarily Mursal. Mursal Ahadith are the highest grade of Munqata.

Maulvi Muhaddith Noor-ud-Deen (RA) – Mursal Ahadith are not evidence

جو شخص رسول اله صل اللہ علیہ وسلم کی نسبت یہ کہنا دوار تھے کہ آپ نے بتوں کی تعظیم کی ۔ ایسا شخص بیشک کافر ہے ۔ اس لئے کہ یہ واضح ہو چکا ہے کہ آنحضرت صلی اللہ علیہ وسلم کی بڑی بھاری کوشش بتوں کا نابود کرنا تھی

ابن کثیر اپنی تفسیر میں کہتے ہیں کہ اس باب میں جتنی روایتیں ہیں یا تومرسلہ ہیں یا منقطعہ میں اور ایسی روایتیں تبت نہیں ہوا کرتیں۔ پھر امام صاحب فرماتے ہیں۔ ہم تمہیں سمجھا چکے ہیں کہ یہ تمام روایتیں محبت پکڑنے کے قابل نہیں ہیں ۔ کیونکہ اہل صحت میں سے کسی نے انہیں روایت نہیں کیا اور نہ کسی ثقہ نے سند صحیح یا سلیم متصل سے انہیں استاد

The person who claims that the Prophet Muhammad (peace be upon him) showed respect for idols is surely a disbeliever. It is clear that the Prophet’s (peace be upon him) great and heavy effort was to destroy the many false beliefs of idol worship. Ibn Kathir says in his commentary that all the narrations in this chapter are either Mursal or are Munqata disconnected narrations and such narrations do not carry any weight of evidence (hujjah). Then Imam Sahib says that we have understood that all these narrations are not worthy of being accepted as evidence of love, because no reliable scholar has transmitted them, nor have they been transmitted through a reliable chain of transmission.

Haqiaq ul Furqan Volume 4 pages 33-34

Maulvi Syed Muhammad Ahsan Amrohi RA – Mursal Ahadith are not accepted

یہ بیچمدان شرح اس کی مفصل لکھ چکا اور حضرت اقدس مرزا صاحب نے ازالہ اوہام میں اور نیز ان پر چوں میں بکثرت مذکور فرمائے ہیں وہ ملاحظہ فرمائے جاویں پھر کوئی وجہ نہیں ہے کہ با وجود موجود ہونے صوارف کثیرہ کے حقیقی ہی معنے مراد لئے جاویں اور حدیث مرسل جو یکھی گئی کہ قال الحسن قال رسول الله صلى الله عليه وسلم لليهود ان عيسى لم يمت وانه راجع اليكم قبل يوم القيامة – اسکی نسبت یہ گذارش ہے کہ اولا تو اس حدیث کی تخریج فرمادی جاوے کہ یہ حدیث کس کتاب حدیث میں لکھی ہے۔ ثانیا تعدیل و توثیق اسماء الرجال سب رواۃ اسناد کی کی جاوے۔ ثالثا بعد طے کرنے ان مراتب کے یہ حدیث مرسل ٹھہرے گی جو بمقابل احادیث صحاح متصل مرفوع کے جو ازالہ وغیرہ میں لکھی ہیں ساقط الاعتبار رہے گی ۔ رابعا اگر کوئی حدیث صحیح متصل مرفوع اسکی معارض بھی نہ ہو تو بھی بعد طے کرنے ان مدارج اربعہ کے حدیث مرسل کے خود حجت ہونے میں کلام ہے ۔ سب اصول کی کتابوں میں لکھا ہے فذهب الجمهور الى ضعفه وعدم قيام الحجة یہ نہیں معلوم مولانا صاحب نے اس حدیث کو ایسے مقام میں جہاں وليل قطعية الدلالت مطلوب ہے اور اسی کی بحث ہو رہی ہے کیوں مذکور فر مایا ہے۔ ایسے اقوال یا احادیث ضعیفہ جو بعض تفاسیر وغیرہ میں لکھے ہیں تو اُن کو باب اعتقادیات میں کیا دخل ہے ۔ ہیچمدان کے ایک محب مکرم اخونا المعظم جناب حکیم نورالدین صاحب ایک خط موسومہ احقر میں تحریر فرماتے ہیں کہ امام شعرانی نے طبقات کبری جلد دوم صفحہ ۴۴ میں لکھا ہے۔ وكان يقول ان علی بن ابی طالب رضی الله تعالى عنه رفع كما رفع عيسى عليه السلام وسينزل كما ينزل عيسـى عـلـيـه الســلام ثم قال الشعراني هكذا كان يقول سيدى على الخواص پس جو معنے نزول علی بن ابی طالب کے ہیں وہی معنے نزول عیسی بن مریم کے ہیں و عــلــى هـذا القياس رفع کو سمجھنا چاہیے۔ قولہ تو اب یہ آیت صارف ہوگئی آیات مذکورہ کے معنے حقیقی سے اقول یہ امر ثابت ہو چکا کہ آیات إِنِّي مُتَوَفِّيْكَ اور فَلَمَّا تَوَفَّيْتَنِي وغيره وفات مسیح بن مریم میں نص صریح اور محکم ہیں اور آیت لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِه بسبب چند در چند ذ والوجوہ ہونے کے متشابہ ہے اور متشابہ کسی طرح پر محکم کے صارف عن الاحکام نہیں ہو سکتے اور اشارۃ النص بھی بمقابل عبارة النص کے وقت تعارض کے ساقط ہو جاتی ہے

This detailed explanation has been written by the commentator and His Holiness Mirza Sahib has also mentioned it frequently in Al-Izala Auham and in his speeches. Please note that despite the presence of various interpretations, the true meaning of the Suwarf Kaseera (Verses of Abundance) cannot be taken to mean that Isa (Jesus) is alive and will return before the Day of Judgment. The Mursal Hadith which states “Qala al-Hasan Qala Rasulullah (saws) Lil-Yahood: “Inna ‘Isa lam yamut wa annahu raja’ ilaykum qabl yawm al-Qiyamah” (“Hasan al-Basri reported from the Messenger of Allah, peace and blessings of Allah be upon him, to the Jews: ‘Verily, Isa (Jesus) did not die, but rather he shall return to you before the Day of Judgment” قال الحسن قال رسول الله صلى الله عليه وسلم لليهود ان عيسى لم يمت وانه راجع اليكم قبل يوم القيامة)” is the subject of controversy.

Firstly, its source and authenticity must be established.

Secondly, the reliability and credibility of the narrators of the Hadith must be verified.

Thirdly, it must be determined at what level the Hadith is classified. If it is classified as Mursal, it should be considered unreliable compared to the Hadith that are classified as Sahih and Muttawatir, which are free from errors and discrepancies.

Fourthly even if a Sahih Marfu’ Muttasil Hadith does not go against such a Mursal Hadith, the hujjah of Mursal Ahadith is disputed. In every book of Usool it states “فذهب الجمهور الى ضعفه و عدم قيام الحجة” (“Fa dhaba al-jamhur ila dha’fih wa adam qiyam al-hujjah – The majority went to its weakness and the inability to establish the proof.”, but it is not known why Maulana Sahib has placed this hadith in a position where definite evidence (qati’ud dalalah) is required, and that is what is being discussed. Such statements or weak hadiths that are mentioned in some commentaries etc., what relevance do they have in the realm of beliefs?

. All these principles are mentioned in the books of Usul. Therefore, it is not clear why Maulana Sahib has placed this Hadith in a place where definite proof is required, and that is what is being discussed. What is the basis for including such weak statements or Hadith in matters of belief?

A devoted admirer of Haichamdan, the honorable Hakim Nouruddin, writes in a letter titled “Ahqar” (The Most Ignoble) that Imam Shu’arani wrote in his book “Tabaqat Kubra”, volume 2, page 44, that Ali ibn Abi Talib (may Allah be pleased with him) will be raised up just as Prophet Isa (peace be upon him) was raised up, and he will descend just as Prophet Isa (peace be upon him) will descend. Then Shu’arani says, “This is what my master Ali al-Khawas used to say. So the meaning of the ascent of Ali ibn Abi Talib is the same as the ascent of Isa ibn Maryam, and based on this analogy, the meaning of the ascent should be understood.”

He continues to say that the true meaning of the verses, “Verily! I am going to die” and “And when You caused me to die” and others, regarding the death of Prophet Isa (peace be upon him), are clear and conclusive. And the verse, “He will believe in Me before his death” is ambiguous due to various interpretations, and ambiguous statements cannot be used as evidence in Islamic jurisprudence. Additionally, the indication of the text becomes invalid when compared with the literal text, as there arises a contradiction.

Ruhani Khazain volume 4 Al Haq Mubahasa Ludiana Page 264

Promised Messiah AS – Mursal Ahadith are not Qatiyud-dalalah

Commentating on Mursal Riwayah “ان عیسى لم يمت وانه راجع اليكم”, Masih Maud(AS) states that Mursal Ahadith are not Qati’ud Dalalah.

پھر آپ ابن کثیر سے یہ نقل کرتے ہیں کہ حسن سے روایت ہے کہ ان عیسى لم يمت وانه راجع اليكم یہ حدیث مرسل ہے پھر کیونکر قطعية الدلالت ہوگی ماسوا اس کے یہ بخاری کی حدیث صحیح مرفوع متصل سے جو حضرت عیسی کی وفات پر دلالت کرتی ہے اور نیز قرآن کی تعلیم سے مخالف ہے۔ پھر کیونکر سند کے لائق ہے۔

Then you quote from Ibn Kathir that it is narrated from Hasan that the saying ‘Isa did not die, and he will return to you’ (عيسى لم يمت وانه راجع اليكم) is a Mursal Hadith. So, why should it be considered as conclusive evidence? Besides this, there is a Sahih Marfu’ connected Hadith in Bukhari, which indicates the death of Prophet Isa and is also in line with the teachings of the Quran. So, why should we consider the former Hadith as reliable?

Ruhani Khazain volume 4 Al Haq Mubahasa Ludiana Page 149

Imam Muslim, Hafiz Ibn Abd al Barrr, others among Ahlus Sunnah did not consider Mursal Riwayah to be Hujjah.

“The majority of the Mālikīs and the authoritative scholars among the Ḥanafīs, such as Abū Ja‘far al-Ṭaḥāwī and Abū Bakr al-Rāzī, held that a musnad (fully connected) narration takes precedence over a mursal (disconnected) narration in case of conflict. Although a mursal narration is considered valid for establishing legal rulings and can be used as evidence, it is deemed inferior to a musnad narration.

Then Ibn ‘Abd al-Barr added: The rest of the jurists and the majority of the scholars of hadith, as far as I know, hold that a disconnection in the chain of narration (inqitā‘) is a defect that prevents it from necessitating action, whether it conflicts with a fully connected narration or not. They also said: When a connected narration conflicts with another connected narration, the disconnected narration is disregarded in favor of the connected one, and the connected narration is preferred. Their argument for rejecting the mursal narration is based on the scholarly consensus that the narrator must be known to be just, and this must be established with certainty. This concludes his statement.

Imām Muslim, may Allah have mercy on him, stated in the introduction to his Ṣaḥīḥ, while discussing the issue of narrations: According to our position and that of the scholars of hadith, a mursal narration is not considered authoritative evidence.

This view aligns with the statement of Ibn ‘Abd al-Barr mentioned earlier and is the position held by the majority, or perhaps all, of the hadith scholars. This is the view of ‘Abd al-Raḥmān ibn Mahdī, Yaḥyā ibn Sa‘īd al-Qaṭṭān, and most of their associates, such as Ibn al-Madīnī, Abū Khaythama Zuhayr ibn Ḥarb, Yaḥyā ibn Ma‘īn, and Ibn Abī Shayba. Then their successors, such as al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasā’ī, and Ibn Khuzayma, followed by those after them, such as al-Dāraquṭnī, al-Ḥākim, al-Khaṭīb, al-Bayhaqī, and others too numerous to mention who authored works on legal rulings. Rarely do any of them include mursal narrations in their books if they are limited to extracting marfū‘ (elevated) hadith.

Ibn Abī Ḥātim said: I heard my father and Abū Zur‘a saying that mursal narrations are not used as evidence, and authoritative proof is established only through authentic, fully connected chains of narration (asānīd ṣaḥīḥa muttasila). This is the view of the majority of the Shāfi‘īs and the chosen opinion of Ismā‘īl al-Qāḍī, Ibn ‘Abd al-Barr, and others among the Mālikīs, as well as al-Qāḍī Abū Bakr al-Bāqillānī and many prominent scholars of legal theory (uṣūl). Some among them went further in their rejection, refusing to accept the mursal narrations even from the Companions, such as Ibn ‘Abbās, Ibn al-Zubayr, al-Nu‘mān ibn Bashīr, and other lesser Companions, may Allah be pleased with them, who heard only a small number of narrations directly from the Prophet, peace and blessings be upon him, and whose narrations are mostly or predominantly transmitted from other Companions, may Allah be pleased with them.”

Jami’ al Tahsil fi Ahkam al Marasil, by Imam Salih al din al ‘Ala’i

Exceptions

• :Aisha RA saying of “Say he is Khatam Nabiyeen but do not say LA nabi baadi” because ibn Sirin only narrates from reliable ppl
• ⁠Marasail of Ahlul Bayt , who are widely known to do narrate marasil on the authority of their forefathers.

Sister Article

• Did Hasan Al Basri translate Tawaffa as taking the body to heaven? Did Muhammad(SAW) say to the Jews that Isa returning before Qiyamah?

Introduction

Ahmadi Muslims hold the belief that if a hadith which is considered weak and fabricated has a prophecy, and that prophecy is fulfilled, then that hadith is Sahih regardless of the criticism done by scholars. This belief is supported by the Holy Quran, Sahih Ahadith, and other scholars. This article shows the truthfulness of this belief and refutes non-Ahmadis who object to it.

Holy Quran

The Holy Quran clearly states that true knowledge of the unseen (prophecies etc.) is only revealed to Allah’s Messenger,

عٰلِمُ الۡغَیۡبِ فَلَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ اَحَدًا اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ

He is the Knower of the unseen; He does not grant anyone ascendency over His domain of the unseen. Except him whom He chooses as His Messenger

[Holy Quran 72:27-28]

If the prophecy of a weak hadith is fulfilled, it proves that the hadith held true knowledge of the unseen. Allah Almighty only reveals that knowledge to His Messenger. Allah Almighty doesn’t reveal that knowledge to fabricating narrators. Therefore, a weak hadith with a fulfilled prophecy proves that the hadith held true words of Hazrat Muhammad (saw) – the hadith is automatically authenticated.

Rejecting the criteria of Ahmadi Muslims is rejecting the criteria of the Holy Quran.

Sahih Ahadith

عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: ليس الخبر كالمعاين

On the authority of Ibn Abbas (ra) who said, the Messenger of Allah (peace and blessings of Allah be upon him) said: Obtaining news (al-khabr) is not like seeing.

[Musnad Ahmad 1842]

This hadith is very famous among all Muslims. It means that seeing something first-hand is above obtaining news about that matter. This golden criterion can be applied to Ahadith.

Meaning: Seeing the prophecy of a hadith being visibly fulfilled is above any criticism based on the jarh of its narrators (obtaining news). You have seen yourself that the hadith is fulfilled – that is above any news or criticism obtained on its narrators! A fulfilled hadith is automatically authentic.

Masih Maud (as)

Hazrat Masih Maud (as), the Promised Messiah and Imam Mahdi, Hazrat Mirza Ghulam Ahmad (as) also beautifully explained this.

On the topic of the Eclipse hadith in Sunan Dar Qutni:

* Remember that for any hadith, there is no testimony more certain and indisputable (qati’), than – if that hadith is based upon a prophecy – that the prophecy is clearly fulfilled. Because all other methods of verifying the authenticity of a hadith are suspect, however it is the shining jewel of a hadith that the light of its truth is manifested through the fulfillment of its prophecy. That is because the fulfilment of the prophecy in a hadith raises it from the rank of uncertainty to the high rank of certainty, and no hadith can match the status and high rank of certainty that this hadith possesses – be it from Bukhari or Muslim. And suppose, even if such hadith, in its sequence of narrators (silsila isnad) has a thousand fabricators and liars – no harm is done to the health of its authenticity and its rank of certainty, since its authenticity is revealed through visible, tangible, and evident means. And, it is a matter of pride for such a book, and a proof of its authenticity is established, which possesses such a hadith. Therefore, it is the pride of Dar Qutni, whos hadith was fulfilled with such clarity.

[Tohfa Golarrviya | Ruhani Khazain Vol 17. p. 140 Computerized | footnote]