SEAL OF PROPHECY

K͟hātimu ʾn-Nubūwah ( خاتم النبوة‎ ). A mole of an unusual size on the Prophet’s back, which is said to have been the divine seal which, according to the predictions of the Scriptures, marked Muḥammad as the “Seal of the Prophets,” K͟hātimu ʾn-Nabīyīn . According to a tradition recorded in the Mishkātu ʾl-Maṣābiḥ , book iii. ch. 7, it was the size of the knob of a bridal canopy. Others say it was the size of a pigeon’s egg, or even the size of a closed fist. Shaik͟h ʿAbdu ʾl-Ḥaqq says “it was a piece of flesh, very brilliant in appearance, and according to some traditions it had secretly inscribed within it, ‘God is one and has no A ociate.’ ” Abū Rams̤āʾ, whose family were skilled in surgery, offered to remove it, but Muḥammad refused, saying, “The Physician thereof is He who placed it where it is.” According to another tradition, Muḥammad said to Abū Rams̤āʾ, “Come hither and touch my back”; which he did, drawing his fingers over the prophetical seal, and, behold! there was a collection of hairs upon the spot. (See Muir, new ed. p. 542.) ʿAbdu ʾl-Ḥaqq also says it disappeared from the Prophet’s back shortly before his death. It is not clear how far Muḥammad encouraged the belief in this supernatural sign of his prophetic mi ion, but from his reply to Abū Rams̤āʾ, it would not appear that he really attributed any special power to its existence. [ MUHAMMAD .] SECTS OF ISLĀM. Arabic firqah ( فرقة‎ ), pl. firaq . Muḥammad is related to have prophesied that his followers would be divided into numerous religious sects. ʿAbdu ʾllāh ibn ʿUmar relates that the Prophet said: “Verily it will happen to my people even as it did to the Children of Israel. The Children of Israel were divided into seventy-two sects, and my people will be divided into seventy-three. Every one of these sects will go to Hell except one sect.” The Companions said, “O Prophet, which is that?” He said, “The religion which is profe ed by me and my Companions.” ( Mishkāt , book i. ch. vi. pt. 2.) The number has, however, far exceeded the Prophet’s predictions, for the sects of Islām even exceed in number and variety those of the Christian religion. The Sunnīs arrogate to themselves the title of the Nājiyah , or those who are “being saved” (as, indeed, do the other sects), but within the limits of the Sunnī section of Muḥammadans there are four which are esteemed “orthodox,” their differences consisting chiefly in minor differences of ritual, and in varied interpretations of Muslim law. These four orthodox sects or schools of interpretation amongst the Sunnīs, are the Ḥanafīyah, the Shāfiʿīyah, the Malakīyah, and the Ḥambalīyah. 1. The Ḥanafīyahs are found in Turkey, Central Asia, and North India. The founder of this sect was the Imām Abū Ḥanīfah , who was born at al-Kūfah, the capital of al-ʿIrāq, A.D . 702, or A.H . 80, at which time four of the Prophet’s companions were still alive. He is the great oracle of jurisprudence, and (with his two pupils, the Imāms Abū Yūsuf and Muḥammad) was the founder of the Ḥanafīyah Code of Law. 2. The Shāfiʿīyahs are found in South India and Egypt. The founder of this school of interpretation was Imām Muḥammad ibn Idrīs ash-Shāfiʿī , who was born at Asqalon, in Palestine, A.D . 767 ( A.H . 150). 3. The Malakīyahs prevail in Morocco, Barbary, and other parts of Africa, and were founded by Imām Mālik, who was born at al-Madīnah, A.D . 714 ( A.H . 95). He enjoyed the personal acquaintance of Abū Ḥanīfah, and he was considered the most learned man of his time. 4. The Ḥambalīyahs were founded by Imām Abū ʿAbdi ʾllāh Aḥmad ibn Muḥammad ibn Ḥambal, who was born at Bag͟hdād, A.D . 780 ( A.H . 164). He attended the lectures delivered by ash-Shāfiʿī, by whom he was instructed in the Traditions. His followers are found in Eastern Arabia, and in some parts of Africa, but it is the least popular of the four schools of interpretation. They have no Muftī at Makkah, whilst the other three sects are represented there. The Wahhābīs rose from this sect. [ WAHHABI .] From the disciples of these four great Imāms have proceeded an immense number of commentaries and other works, all differing on a variety of points in their constructions, although coinciding in their general principles. The G͟hiyās̤u ʾl-Lug͟hāt gives the following particulars of the seventy-three sects, spoken of in the Traditions, arranging them in six divisions of twelve sects each, and concluding with the Nājiyah , or “Orthodox” Sunnīs. I.—The Rāfiẓīyah , “the Separatists,” who are divided into— 1. ʿAlawīyah , who esteem the K͟halīfah ʿAlī to have been a prophet. 2. Abadīyah , who hold that ʿAlī is divine. 3 . Shuʿaibīyah , who say ʿAlī was the first and best of the K͟halīfahs. 4. Isḥāqīyah , who say the age of prophecy is not yet completed. 5. Ẕaidīyah , who hold that prayers can only be led by a descendant of ʿAlī. 6. ʿAbbāsīyah , who say al-ʿAbbās, the uncle of Muḥammad, was the only rightful Imām. 7. Imāmīyah , who state that the world is never left without an Imām of the Banū Hāshim to lead the prayers. 8. Nārisīyah , who say it is blasphemy for one person to say he is better than another. 9. Tanāsuk͟hīyah , who believe in the transmigration of souls. 10. Lāʿinīyah , those who curse the names of T̤alḥah, Zubair, and ʿĀyishah. 11. Rājiʿīyah , who believe that ʿAlī is hidden in the clouds and will return again to this earth. 12. Murtaẓīyah , who say it is lawful for a Muslim to fight against his Imām. II.—The K͟hārijīyah , “the Aliens,” who are divided into— 1. Azraqīyah , who say there is no holy vision now to be obtained by the sons of men, as the days of inspiration are past. 2. Riyāẓīyah , who say a man is saved by good works, and not by faith. 3. S̤aʿlabīyah , who say God is indifferent to the actions of men, as though He were in a state of sleep. 4. Jāzimīyah , who hold true faith has not yet been made evident. 5. K͟halfīyah , who say to run away even from double the number of infidels is a mortal sin for Muslims. 6. Kūzīyah , who say that the human body is not made ready for prayer unle the ablutions be such as entirely cleanse the body. 7. Kanzīyah , who do not regard the giving of zakāt as nece ary. 8. Muʿtazilah , who maintain that evil actions are not according to the decree of God, and that the prayers of a sinful man are not acceptable to God, and that faith is of man’s free will, and that the Qurʾān is created, and that almsgiving and prayer do not benefit the dead, and that there is no mīzān or kitāb , ., at the Day of Judgment. 9. Maimūnīyah , who hold that belief in the unseen is absurd. 10. Muḥkamīyah , who say God has not revealed His will to mankind. 11. Sīrājīyah , who believe the example of the saints is of no importance. 12. Ak͟hnasīyah , who hold that there is no punishment for sin. III.—The Jabarīyah , the “Deniers of Free Will,” who are divided into— 1. Muẓt̤ariyah , who hold that both good and evil are entirely from God, and man is not responsible for his actions. 2. Afʿālīyah , who say man is responsible for his actions although the power to do and to act is alone from God. 3. Maʿīyah , who believe that man po e es an entirely free will. 4. T̤arīqīyah , who say faith without works will save a man. 5. Bak͟htīyah , who believe that as every mortal receives according to God’s special gift, it is not therefore lawful for one to give to another. 6. Mutamannīyah , who hold that good works are those from which comfort and happine are derived in this world. 7. Kāslānīyah , they who say punishment and reward is inflicted by God only according to the actions of man. 8. Ḥabībīyah , who hold that as one friend never injures another, so God, who is a God of love, does not punish his own creation. 9. K͟haufīyah , who say that just as a friend does not terrify his friend, so God does not terrify his people by judgments. 10. Fikrīyah , who say contemplation is better than worship, and more pleasing to God. 11. Ḥasabīyah , who hold that in the world there is no such a thing as fate or predestination. 12. Ḥujjatīyah , who say that inasmuch as God doeth everything and everything is of God, man cannot be made responsible for either good or evil. IV.—The Qadarīyah , the “A erters of Free Will,” who are divided into— 1. Aḥadīyah , who accept the injunctions of God, but not those of the Prophet. 2. S̤anawīyah , who say there are two eternal principles, good and evil; good being of Yazdān and evil being of Ahriman . 3. Kaisanīyah , who say our actions are either the creation of God or they are not. 4. Shait̤ānīyah , who deny the personality of Satan. 5. Sharīkīyah , who say faith is g͟hair mak͟hlūq , or “uncreated.” 6. Wahmīyah , who say the actions of man are of no consequence, whether they be good or evil. 7. Ruwaidīyah , who maintain that the world has an eternal existence. 8. Nākisīyah , who say it is lawful to fight against the Imām or K͟halīfah. 9. Mutabarrīyah , who say the repentance of sinners is not accepted by God. 10. Qāsit̤īyah , who hold that the acquirement of wealth and learning is a religious duty ordered by God. 11. Naz̤āmīyah , who maintain that it is lawful to speak of the Almighty as a thing ( sha iʾ ). 12. Mut a wall ifīyah , who say it is not evident whether evil is by God’s decree or not. V.—The Jahimīyah , the followers of Jahim ibn Ṣafwān , who are divided into— 1. Muʿat̤t̤alīyah , who say the names and attributes of God are created . 2. Mutarābiṣīyah , who hold that the power, knowledge, and purpose of God are created. 3. Mutarāqibīyah , who say God has a place. 4. Wāridīyah , who state that those who enter hell will never escape from it, and that a muʾmin , or “believer,” will never enter hell. 5. Ḥarqīyah , who say the inhabitants of hell will so burn, that in time they will be annihilated. 6. Mak͟hlūqīyah , who believe that the Qurʾān, the Taurāt, the Injīl, and the Zubūr are created. 7. ʿIbarīyah , who say Muḥammad was a learned man, and a philosopher, but not a prophet. 8. Fānīyah , who say both Paradise and Hell will be annihilated. 9. Zanādiqīyah , who say the Miʿrāj , or “ascent of Muḥammad to heaven,” was only in the spirit, and that the world is eternal, and that there is no Day of Judgment. 10. Lafz̤īyah , who hold that the Qurʾān is not an inspired writing, but that its instructions are of God. 11. Qabrīyah , who say there is no punishment in the grave. 12. Wāqifīyah , who state that it is not certain whether the Qurʾān is create or uncreate. VI.—The Murjīyah , or “Procrastinators,” who are divided into— 1. T̤ārīqīyah , who say nothing is nece ary but faith. 2. Shāʾīyah , who maintain that when once a person has repeated the Muḥammadan creed he is saved. 3. Rājīyah , who believe that the worship of God is not nece ary to piety, nor are good works nece ary. 4. Shākkīyah , who say a man cannot be certain if he has faith or not, for faith is spirit. 5. Nāhīyah , who say faith is knowledge, and those who do not know the commandments of God have not faith. 6. ʿAmalīyah , who say faith is but good works. 7. Manqūṣīyah , who say faith is sometimes le and sometimes more. 8. Mustas̤nīyah , who deprecate a urance in religion, but say, “we are believers if God wills it.” 9. Ashʿarīyah , who say qiyās , or “analogical reasoning, ” in matters of faith is unlawful. 10. Bidʿīyah , who hold that it is a duty to obey a ruler, even if he give orders which are evil. 11. Mushabbihīyah , who say God did literally make Adam in his own image. 12. Ḥashawīyah , who consider that in Muslim law there is no difference between wājib , sunnah , and must aḥab . VII.—The Nājiyah , or “Saved Ones,” make up the complete number of seventy-three. Mr. Sale traces all the Muḥammadan sects to four sources:— 1. The Muʿtazilīyahs , the followers of Wāṣil ibn ʿAt̤ā, who may be said to have been the first inventor of scholastic divinity in Islām. 2. The Ṣifātīyahs , or Attributists, who hold the contrary opinions of the Muʿtazilīyahs . 3. The K͟hārijīyahs , or Aliens. Those who revolted from ʿAlī. 4 . The Shīʿahs , or the followers of ʿAlī . The author of the Sharḥu ʾ-Muwāqif says there are eight leading divisions of the sects of Islām:— 1. The Muʿtazilah. 2. The Shīʿahs. 3. The K͟hawārij. 4. The Murjīyah. 5. The Najjārīyah. 6. The Jabarīyah. 7. The Mushabbihīyah. 8. The Nājiyah. For an account of these leading sects, the reader is referred to the articles under their respective titles. Shaik͟h ʿAbdu ʾl-Qādir says there are not le than 150 sects in Islām. A Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, Together with the Technical and Theological Terms, of the Muhammadan Religion