Introduction to the Work of Abu Muhammad al-Yemeni and the Seventy-Three Sects of Faith

Abstract

Abū Muḥammad al-Yamanī (d. 555/1160?) is an author mentioned in the early periods of Islamic intellectual history, yet almost nothing is known about his life. Historical, biographical, and biographical-dictionary sources provide no substantial information about him. This lack of information can be associated with the political and sectarian conditions in Yemen during his time, when Zaydī and Ismāʿīlī powers were gaining influence. The fact that al-Yamanī did not explicitly disclose his identity or that little is reported about him can be understood in the context of security or political concerns within a period marked by intense sectarian tensions. Nevertheless, his style, choice of terminology, and hadith-centered approach indicate that he was a scholar within the Ahl al-Sunnah framework, particularly aligned with the Ahl al-Ḥadīth tradition. His avoidance of rationalist interpretation, reliance on transmitted knowledge, and sharp critique of heretical sects are clear markers of this orientation. Al-Yamanī’s most notable work, Yetmiş Üç Fırka Akāʾid (The Doctrines of the Seventy-Three Sects), holds a significant position in classical sectarian literature. Its foundation is the well-known hadith of the Prophet stating that “my community will split into seventy-three sects, and only one will attain salvation”. Using this hadith as a starting point, al-Yamanī systematically addresses doctrinal divisions within the Islamic community. His approach is not primarily concerned with the historical development or social context of the sects but rather with distinguishing correct from incorrect beliefs. For al-Yamanī, the fragmentation of the community is not a historical event but a deviation concerning the essence of faith. Accordingly, the work functions as a normative doctrinal guide, identifying beliefs that align with the Ahl al-Sunnah while warning against deviations. Methodologically, al-Yamanī does not simply list sects but evaluates each sect’s doctrinal errors based on their core principles. He treats the hadith not merely as a report but as a criterion for assessing the community’s faith, differentiating his work from a conventional encyclopedia of sects. In theological matters, he follows a Salafī and Ahl al-Ḥadīth approach, emphasizing acceptance of divine attributes “without asking how” (bilā kayf) and avoiding speculative reasoning. Topics such as divine attributes, predestination, imamate, prophethood, punishment in the grave, major sins, intercession, the vision of God, and whether the Qurʾān is created are treated with a reliance on transmitted reports. On imamate, he represents the Sunni position, asserting that it is determined not by text but by the community’s pledge and consensus. Though modest in length, the work is pedagogically effective, summarizing sects’ doctrinal errors concisely. Its hadith-centered methodology distinguishes it from kalām-oriented writings, enhancing its appeal within Ahl al-Ḥadīth circles. The work also reflects the intellectual effort to preserve Sunni identity in Yemen amid increasing Zaydī and Ismāʿīlī influence. In conclusion, Yetmiş Üç Fırka Akāʾid is a hadith-based, normative, and pedagogical text that functions both as a transmitter and interpreter within classical sectarian literature. Its translation into Turkish significantly contributes to understanding al-Yamanī’s intellectual system, conceptual coherence, and scholarly style, making it accessible for contemporary academic research.