Why are Muslims, who follow the same Quran, divided into a hundred sects?

Question:

In the Hindu newspaper, on the “Open Page” of the November 27, 2001 edition, M. Riaz Hassan, a writer from England, wrote an article titled Islam at the Crossroads. I need clarification on certain points from that article.

  1. In a sub-heading titled Slow Decline, he argues that Prophet Muhammad (PBUH) mentioned that Muslims would divide into 72 sects. However, now there are over 100 sects. Despite this, all of them follow the same Quran. What is your view on this?
  2. Under the heading Indian Muslims, he stated that even 53 years after migrating to Pakistan, Indian Muslims who moved there remain refugees. Is this true? Why?
  3. My Hindu friend asked me a similar question: If you say you are Muslim and go to Pakistan, they won’t accept you. Then why do Muslims, particularly Indian Muslims, support Pakistan in the name of brotherhood? Can you explain this?

Answer:

Every country has one political and criminal law. However, based on these laws: A magistrate court’s verdict can be overturned by the district court. A district court’s decision may be invalidated by the state high court. Even the Supreme Court’s decision can be rejected by a larger bench within the Supreme Court. This phenomenon of differing interpretations and rulings is observed worldwide. Despite a single legal framework, human errors in understanding and interpreting it can arise.

We see such conflicting rulings being issued in all countries around the world.

Yet, all of them base their judgments on the same law.

Would the intellectual author call this confusion? Would he criticize it? Certainly not. Even when the law is singular, humans may err in understanding it. They may fail to notice key points.

Similarly, while the Quran is one, differences in understanding it are natural. Even this author’s article can be interpreted in multiple ways by different readers.

However, despite having multiple sects in the Islamic community, apart from one or two sects, there are no differences in fundamental aspects among the others.

Allah is One (لا إله إلا الله) and there is no other deity.

  1. Prophet Muhammad (صلى الله عليه وسلم) is the final and last messenger.
  2. Angels exist.
  3. Satan exists.
  4. The world will end one day.
  5. The dead will be resurrected.
  6. Judgment will occur in the afterlife.
  7. Heaven and Hell are real.
  8. Actions such as drinking alcohol, gambling, lotteries, adultery, fraud, corruption, and theft are sinful.

In 95% of matters, there is no disagreement among Muslims. Minor variations exist in the ways of performing worship and in a few other laws. These are small differences in certain specific rulings. Such minor differences are natural and do not affect the unity of core beliefs.

Fundamental differences exist within other religions. Hence, the writer’s criticism reflects ignorance. It is also a manifestation of envy caused by the rapid growth of Islam in his country.

The statements about Indian Muslims supporting Pakistan are part of a deliberate smear campaign. Indian Muslims do not support Pakistan.

Among those accused of betraying national secrets, Muslims are extremely rare

Of those arrested for pro-Pakistan activities, 90% were non-Muslims.

Among the arrested Muslims, more than half were originally from Pakistan, not Indian Muslims.

In wars between India and Pakistan, Muslims have often surpassed others in their dedication and sacrifices for India. This is an undeniable truth.

Among Indian citizens, only Muslims have faced tests to prove their patriotism, and they have passed these tests with distinction. No other community in India has been subjected to such scrutiny.

Despite the creation of Pakistan and open invitations for Indian Muslims to migrate, 99% chose to remain in India.

This decision to stay and demonstrate unwavering loyalty is a testament to the patriotism of Indian Muslims.

Blaming Indian Muslims for the actions of those who left during partition is the greatest injustice one could commit. This narrative should be recognized for the falsehood it is.

To understand why Muhajirs are not treated respectfully in Pakistan, we first need to comprehend how Pakistan was geographically divided during its formation.

Pakistan was created by dividing two Indian states—Punjab and Bengal—into two parts: Punjab: One half became West Pakistan, while the other remained Punjab in India.

Bengal: One half became East Pakistan, while the other remained as West Bengal in India.

Over time, East Pakistan (Bengal) became an independent nation called Bangladesh.

As of now, only the portion of Punjab that became West Pakistan remains as today’s Pakistan.

When the partition occurred, people in Punjab and Bengal moved with their land and resources.

However, Muslims from other regions of India who chose to migrate to Pakistan did so without any resources or property.

During this time, Pakistan invited all Muslims from India to migrate.

99% of Indian Muslims rejected this invitation and stayed in India.

Only 1% of Muslims migrated to Pakistan. These migrants are referred to as Muhajirs.

Unlike the people from Punjab or Bengal who migrated with land and property, Muhajirs from other states had no such resources. Consequently, they ended up as refugees in Pakistan, lacking homes or means of livelihood.

The issue of Muhajirs is not based on religion but on a resident-versus-migrant dynamic.

Muhajirs are treated differently because they are seen as outsiders by the local population.

This problem stems from the lack of Islamic principles guiding Pakistan’s creation.

Pakistan’s creation was not rooted in Islam. Neither the leaders nor the people at the time had a deep connection to Islamic values.

Because of this, there was no strong unifying principle to integrate Muhajirs with the local population.

As a result, Muhajirs are treated one way, and locals another.

This issue is comparable to how Tamils face discrimination in Karnataka. The basis for such treatment is regional politics, not religion.

Similarly, Muhajirs’ treatment in Pakistan is rooted in local and regional dynamics.

(Adapted from the book “Meaningful Questions and Intellectual Answers” by P.J.)

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