An Introduction to

‘Aqidah

Ustadh AbdulRahman
Hassan
Contents
Definition of ‘Aqīdah.............................................................................................................................................. 2
Synonyms of ‘Aqīdah ............................................................................................................................................. 2
Three important points ...................................................................................................................................... 2
Al-Tawḥīd ........................................................................................................................................................... 2
Al-Īmān ............................................................................................................................................................... 3
Uṣūl al-Dīn .......................................................................................................................................................... 4
Al-Sunnah ........................................................................................................................................................... 4
The Sunnah is a source from the sources of ‘Aqīdah ..................................................................................... 5
The majority of times the Salaf used the word Sunnah they intended al-I’tiqād.......................................... 5
What is intended by Sunnah is not only the path of the Prophet in I’tiqād but also the path of the
Companions ................................................................................................................................................... 5
All safety is in following the Prophet’s Sunnah .............................................................................................. 5
Bid’ah is worse than Sins ............................................................................................................................... 5
A few acts of worship based upon Sunnah is better than many acts of worship based upon Bid’ah ........... 5
The correctness of an intention does not necessitate correctness of the action .......................................... 6
Al-Fiqh al-Akbar .................................................................................................................................................. 6
Al-Sharī’ah .......................................................................................................................................................... 6
Names and titles of the group with the correct ‘Aqīdah ...................................................................................... 6
Ahl al-Sunnah wal-Jamā’ah ................................................................................................................................ 7
Al-Salaf al-Ṣāliḥ .................................................................................................................................................. 7
Ahl al-Ḥadīth ...................................................................................................................................................... 7
Virtues of Ahl al-Ḥadīth.................................................................................................................................. 8
Ahl al-Athar ........................................................................................................................................................ 8
Other titles ......................................................................................................................................................... 8
Principles and foundations regarding the methodology of Ahl al-Sunnah wal-Jamā’ah .................................... 9
Principle one: The source of ‘Aqīdah is the Qur’ān, authentic Sunnah, and al-Ijmā’ ........................................ 9
Principle two: The reference point to understand the Qur’ān and Sunnah are the Salaf al-Ṣāliḥ..................... 9
Principle three: The Prophet (‫ )ﷺ‬clarified the foundations of the religion ........................................................ 9
The five foundations of Ahl al-Sunnah ............................................................................................................. 10
The foundational sects in opposition to Ahl al-Sunnah wal-Jamā’ah ................................................................ 10
Books authored regarding the different sects ................................................................................................. 10
The roots of all deviated sects ......................................................................................................................... 10
Al-Khawārij................................................................................................................................................... 11
Al-Shī’ah ....................................................................................................................................................... 11
Al-Qadariyyah .............................................................................................................................................. 12
Al-Jahmiyyah ................................................................................................................................................ 12
Definition of ‘Aqīdah
Linguistic definition
In the Arabic language the word ‘Aqīdah is used in four ways:

1. Al-Rabṭ (‫)الربط‬: To tie e.g. a knot

2. Al-‘Ahd (‫)العهد‬: A covenant
3. Al-Mulāzamah (‫)المالزمه‬: Consistency/Continuation
4. Al-Tawkīd (‫)التوكيد‬: Emphasis

The above usages can be summarised as ‘tying’ but in two forms:

1. Ma’nawī: Intangible
 Al-‘Ahd – Tying a covenant
 Al-Mulāzamah – Tying to consistency
 Al-Tawkīd – Tying to the contract of marriage
2. Ḥissī: Tangile
 Al-Rabṭ - Physically tying a knot

Technical definition
The religion defined the word ‘Aqīdah1 in two ways:

1. Generally: The belief of any group

2. Specifically: The belief specific to Islām, this comprises:
a. The six articles of faith
b. Al-Īmān
c. Al-Ṣaḥābah
d. Al-Īmāmah

Synonyms of ‘Aqīdah
Three important points
1. The specific technical usage of ‘Aqīdah is not found in the Qur’ān or Sunnah. Rather, only the
linguistic usage is found in the Qur’ān and Sunnah. The Qur’ān and Sunnah instead used the
word al-Īmān.
2. The companions, Tabi’īn or atbā al-Tabi’īn did not utilise the specific technical usage.
3. The first person to define it in this form was Abū Ḥātim al-Rāzī (d.327AH). Other Scholars
then followed suit e.g. al-Lalakā’ī, Abu Qāsim al-Taymī in Al-Ḥujjah fī Bayān al-Mahajjah and
al-Bayhaqī.

The Scholars state that there should be leniency when it comes to terminologies. This is because
what is intended is not the word but the implementation of the meaning. Furthermore, it assists in
making the science digestible for the student.

Al-Tawḥīd
Linguistic definition
This originates from the verbal noun: Waḥḥada (‫ )وحد‬Yuwaḥḥidu (‫)يوحد‬. It means to make something
one. It stands upon two pillars:

1
‘Aqīdah is the theoretical aspect and Manhaj is the application of this theory.
 1. Affirmation
2. Negation

Technical definition
It is to testify that nothing deserves any form of worship except Allāh. By this, we negate any right of
worship to anyone other than Allāh, and we affirm it for Allāh alone.

The categories of Tawḥīd as mentioned by the people of knowledge are three:

1. Tawḥīd al-Rubūbiyyah: Singling Allāh in lordship.

2. Tawḥīd al-Ulūhiyyah: Singling Allāh in worship.
3. Tawḥīd al-Asmā waṣ-Ṣifāt: Singling Allāh in his names and attributes.

In this science, the technical definition is a synonym of ‘Aqīdah. This is shown by the contents of the
books written with these titles.

1. Kitāb al-Tawḥīd by Ibn Mandah

2. Kitāb al-Tawḥīd by Ibn Khuzaymah

Al-Īmān
Linguistic definition
In the Arabic language, it means belief/faith.

Technical definition
In the religion, it is defined as the affirmation of the heart, (together with) the utterance of the
tongue, and the actions of the limbs, it increases with the obedience of The Most Merciful and
decreases with the obedience to Shayṭān.

The branches of Īmān:

1. The heart
2. Tongue
3. Limbs

“Īmān is speech” means two things:

1. The speech of the heart

2. The speech of the tongue

“Īmān is action” means three things:

1. The actions of the heart

2. The actions of the tongue
3. The actions of the limbs

The pillars of Īmān are six:

1. Belief in Allāh.
2. Belief in the Angels.
3. Belief in the Holy Books.
4. Belief in the Prophets.
5. Belief in the Day of Judgement.
6. Belief in the predestined decree the good of it and the bad.
In this science, the technical definition is a synonym of ‘Aqīdah. This is shown by the contents of the
books written with these titles.

1. Kitāb al-Īmān by Abū ‘Ubayd Qāsim Ibn Sallām

2. Kitāb al-Īmān by Ibn Abī Shaybah
3. Kitāb al-Īmān by al-Bukhārī

Uṣūl al-Dīn
Linguistic definition
This is compounded of two words:

1. ‘Uṣūl: A foundation which matters are built upon.

2. Al-Dīn: Submission and humility.

Technical definition
Worshipping Allāh and obeying Him in that which He commanded you and abstaining from that
which He prohibited you from.

In this science, the technical definition is a synonym of ‘Aqīdah. The first person to use it in this way
was Imām al-Shāfi’ī. This is also shown by the contents of the books written with these titles.

4. Al-Ibānah ‘an ‘Uṣūl al-Diyānah by Abū al-Ḥasan al-Asha’rī

5. Al-Sharḥ wa al-Ibānah ‘alā ‘Uṣūl Ahl al-Sunnah wa al-Diyānah by Ibn Baṭṭah
6. ‘Uṣūl al-Sunnah wa I’tiqād al-Dīn by Abū Ḥātim al-Rāzī

Al-Sunnah
Linguistic definition
In the Arabic language the word Al-Sunnah is used in three ways:

1. Al-Ṭarīqah al-Maslūkah (‫)الطريقة المسلوكة‬: The path which is taken.

2. Al-Sīrah (‫)السية‬:
‫ر‬ A Biography.
3. Al-‘Ādah alladhi Lā Tatakhalaf (‫)العادة الذي ال تتخلف‬: Norms and customs which do not change.

Technical definition
The word Al-Sunnah is defined differently by Scholars of the various sciences.

1. ‘Ulamā al-‘Aqīdah: The path of the saved sect. The opposite of Bid’ah.
2. Al-Fuqahā: The opposite of obligatory. If an individual implements it they are rewarded, and
if they leave it they are not punished.
3. Al-Uṣūliyūn: A source for deriving the religion.
4. Al-Muḥadithūn: That which has been attributed to the prophet whether speech, action,
approval or a description either physical or mannerisms.

In this science, the technical definition is a synonym of ‘Aqīdah. This is shown by the contents of the
books written with these titles.

1. ‘Uṣūl al-Sunnah by Imām Aḥmad

2. ‘Uṣūl al-Sunnah wa I’tiqād al-Dīn by Abū Ḥātim al-Rāzī
3. As-Sunnah by Ibn Abī ‘Āṣim
4. As-Sunnah by Abū Bakr al-Marwazī
5. Ṣarīḥ al-Sunnah by Ibn Jarīr al-Ṭabarī
6. Sharḥ al-Sunnah by al-Barbahārī
The Sunnah is a source from the sources of ‘Aqīdah
‘Aqīdah is extracted from the Qur’ān, Sunnah and Ijmā’. The Sunnah is divided into two:

1. Al-Mutawātir: Multitude narrations

2. Al-Āḥād: Few narrations

According to Ahl al-Sunnah, both of these can be used to establish ‘Aqīdah.

The majority of times the Salaf used the word Sunnah they intended al-I’tiqād
The Scholars in the time of the Salaf would use the word Sunnah as the Scholars of ‘Aqīdah defined
it. Therefore, when the Salaf e.g. Abū ‘Ubayd Qāsim Ibn Sallām, Imām Aḥmad, Imām al-Muzanī etc
mention Sunnah in their books, they are usually referring to ‘Aqīdah.

What is intended by Sunnah is not only the path of the Prophet in I’tiqād but also the path of
the Companions
This is very important to understand, as it is the source of deviation of many groups. Many claim that
they take the Qur’ān and Sunnah, but do not refer the understanding of these two sources back to
the Companions. The golden principle is to return the understanding of the Qur’ān and Sunnah to
the Salaf al-Ṣāliḥ. The evidence for this is when the Prophet (‫ )ﷺ‬informed us regarding the division of
this ‘Ummah into 73 groups, the only saved sect are those upon his way and his companions.

All safety is in following the Prophet’s Sunnah

Imām Mālik (‫ )رحمه هللا‬said:

"‫"السنة مثل سفينة نوح من ركبها نجا و من تخلف عنها هلك‬

“The Sunnah is like the Ark of Nūḥ. Whoever embarks upon it reaches salvation and whoever refuses
is drowned”2

If an individual does not follow the Sunnah, then they have followed their desires.

Bid’ah is worse than Sins

The reasons why innovation is worse than sin is because:

1. The individual who commits a sin acknowledges there shortcoming, whereas an individual
who commits an innovation believes they are getting closer to Allāh.
2. The individual who commits a sin attributes it to themselves, whereas an individual who
commits an innovation attributes it to the religion.

Sufyān al-Thawrī (‫ )رحمه هللا‬said:

"‫ فإن المعصية يتاب منها والبدعة ال يتاب منها‬،‫"البدعة أحب إىل إبليس من المعصية‬

“Innovation is more beloved to Iblīs than sin, since a sin may be repented from but innovation is not
repented from”3

A few acts of worship based upon Sunnah is better than many acts of worship based upon
Bid’ah
The issue is not with regards to how many an individual does, but rather, how good an individual
conducts these actions. As Allāh (‫ )ﷻ‬said:

2
Majmu’ al-Fatāwā by Ibn Taymiyyah 4/57
3
Sharḥ ‘Uṣūl I’tiqād Ahl al-Sunnah wal-Jamā’ah by al-Lalakā’ī no.1885
 ﴾‫ت َوا ْْلَيَاةَ لِيَ ْب لُ َوُك ْم أَيُّ ُك ْم أ َْح َس ُن َع َمل‬
َ ‫﴿الَّ ِذي َخلَ َق ال َْم ْو‬
“Who has created death and life, that He may test you which of you is best in deed”4

The correctness of an intention does not necessitate correctness of the action

Every action that an individual does is only accepted if two conditions are fulfilled:

1. Al-Ikhlās: Sincerity
2. Al-Itibā’: Accordance to the Sunnah

Al-Ikhlās is an internal action and Al-Itibā’ is an external action. The religion requests a combination
of the internal and external actions of the slave.

Al-Fiqh al-Akbar
Linguistic definition
This is compounded of two words:

1. Fiqh: Understanding
2. Al-Akbar: The greater

Technical definition
This is compounded of two words:

1. Fiqh: To know the religion of Allāh; the ‘Uṣūl and Furū’

2. Al-Akbar: This specifies the ‘Uṣūl

In this science, the technical definition is a synonym of ‘Aqīdah. This is shown by the contents of the
books written with these titles.

1. Fiqh al-Akbar by Imām Abū Ḥanīfah

Al-Sharī’ah
Linguistic definition
In the Arabic language, it is defined as the road or path.

Technical definition
In the religion is can be defined in three ways:

1. Al-Dīn Kulu: The entire religion

2. Al-I’tiqād: Matters of ‘Aqīdah
3. Fiqh al-Furū’: The understanding of subsidiary matters

In this science, the technical definition is a synonym of ‘Aqīdah. This is shown by the contents of the
books written with these titles.

1. Kitāb Al-Sharī’ah by Imām al-Ājurrī

Names and titles of the group with the correct ‘Aqīdah

The group with the correct ‘Aqīdah have names which have been extracted from the Qur’ān and
Sunnah.

4
al-Mulk [67:2]
Ahl al-Sunnah wal-Jamā’ah
Linguistic definition
This name is comprised of three words, in the Arabic language they are defined as:

1. Ahl: The people

2. Al-Sunnah: The linguistic definition has preceded
3. Al-Jamā’ah: Any group who unite upon a matter; whether good or bad

Technical definition
This name is comprised of three words, in the religion, they are defined as:

1. Ahl: The people

2. Al-Sunnah5: the opposite of Bid’ah; whether in belief or action.
3. Al-Jamā’ah: Imām Abū Isḥāq al-Shāṭibī mentions in al-‘I’tiṣām that in the religion it has five
meanings, these can be summarised into two:
a. General: The people who share the correct ‘Aqīdah and Manhaj
b. Specific: The people who are under a Muslim ruler.

Al-Salaf al-Ṣāliḥ
Linguistic definition
This name is comprised of two words, in the Arabic language they are defined as:

1. Al-Salaf: Anyone who has preceded; whether in time or virtue.

2. Al-Ṣāliḥ: The righteous.

Technical definition
This name is comprised of two words, in the religion, they are defined as:

1. Al-Salaf: Those who have preceded in time and virtue from the first three generations
2. Al-Ṣāliḥ: The righteous.

An individual is then titled as a Salafī in ascription to them; following them in their beliefs and
actions.

Ahl al-Ḥadīth
Linguistic definition
This name is comprised of two words, in the Arabic language they are defined as:

1. Ahl: Has preceded.

2. Al-Ḥadīth: New, the opposite of old.

Technical definition
This name is comprised of two words, in the religion, they are defined as:

1. Ahl: Has preceded.

5
Shaykh al-Islām Ibn Taymiyyah and Ibn al-Qayyim mentioned that they were ascribed to the Sunnah/Ḥadīth
because no group differed with regards to the Qur’ān. The people previously either (1) completely rejected the
Sunnah or (2) partially rejected the Sunnah i.e. Āḥād narrations.
 2. Al-Ḥadīth5: That which has been attributed to the Prophet whether speech, action6, approval
or a description either physical or mannerisms.

The science of Ḥadīth is divided into two:

1. ‘Ilm al-Ḥadīth Dirāyah: This deals with the understanding of the Ḥadīth, especially pertaining
to Fiqh and Aḥkām. For example Bulūgh al-Marām, Umdah al-Aḥkām, Al-Arba’ūn al-
Nawawiyyah etc.
2. ‘Ilm al-Ḥadīth Riwāyah: This deals with knowing the chain of narration and text. The Scholars
divide this into two:
a. Theoretical: Muṣṭalah al-Ḥadīth7, this is defined as principles that allow an individual to
be aware of the narrator and the one narrated from.
b. Practical: ‘Ilm al-Jarḥ wa al-Ta’dīl

The Scholars stated that Ahl al-Ḥadīth comprises of two categories of people:

1. Knowledge and action: Those who have knowledge of ‘Ilm al-Ḥadīth Dirāyah and/or
Riwāyah.
2. Those who follow the group above: These are the general masses who follow the people of
Ḥadīth.

Virtues of Ahl al-Ḥadīth

Regarding the Ḥadīth describing the saved sect; Imām Aḥmad, Imām al-Bukhārī, Ibn Mājah, ‘Alī Ibn
Madīnī, Aḥmad Ibn Sinān, and others stated that if this is not referring to Ahl al-Ḥadīth then we do
not know who else it is referring to.

Ahl al-Athar
Linguistic definition
This name is comprised of two words, in the Arabic language they are defined as:

1. Ahl: Has preceded.

2. Al-Athar: The remanence of something or a sign e.g. a footprint.

Technical definition
This name is comprised of two words, in the religion, they are defined as:

1. Ahl: Has preceded.

2. Al-Athar: It is defined in two ways:
a. It is a synonym of Ḥadīth.
b. It refers to what is transmitted from the Companions only.

Other titles
o Al-Firqah al-Nājia
o Al-Ṭāifah al-Manṣūrah
o Ahl al-Ittibā

6
The action of the Prophet alone does not show obligation, unless a speech of the Prophet (‫ )ﷺ‬demonstrates
the command. The action only shows permissibility.
7
Also known as: Uṣūl al-Riwāyah or Uṣūl al-Ḥadīth
Principles and foundations regarding the methodology of Ahl al-Sunnah
wal-Jamā’ah
Principle one: The source of ‘Aqīdah is the Qur’ān, authentic Sunnah, and al-Ijmā’
Ahl al-Sunnah wal-Jamā’ah take their ‘Aqīdah from three sources:

1. Qur’ān
2. Sunnah; whether Mutawātir or Āḥād
3. Ijmā’8: Consensus, these come in two ways:
a. Ṣarīh: Explicit, everybody states the same view.
b. Sukūtī: Implicit, an individual states a view and nobody disagrees with it. If this
occurs over generations then it is taken as a proof.

All these three sources are infallible. Whereas anything other than this is not infallible.

They do not take their ‘Aqīdah from, for example:

1. al-‘Aql: Intellect
2. al-Dhawq: Feelings
3. al-Siyāsah: Politics

Anybody who does not take their ‘Aqīdah from these sources is instantaneously classified as an
innovator, without needing to establish the evidence. This is the view of Ibn Taymiyyah, Abū Qāsim
al-Taymī, al-Lalakā’ī, Imām Aḥmad, Ibn al-Qayyim, and others. This is because the individual has not
entered into Ahl al-Sunnah, rather proof will be established upon him to enter Ahl al-Sunnah.

Ibn Taymiyyah (‫ )رحمه هللا‬said:

"‫"فمن قال بالكتاب والسنة واإلجماع كان من أهل السنة والجماعة‬

“Whoever states [that they take from] the Book, the Sunnah and the Consensus is from Ahl al-
Sunnah Wal-Jamā’ah”9

Principle two: The reference point to understand the Qur’ān and Sunnah are the Salaf
al-Ṣāliḥ
The reason why we refer the understanding back to the Salaf al-Ṣāliḥ is that they:

1. Understood the Arabic language better than us.

2. Were present when the revelation was descending.
3. Had purer hearts than us.
4. Have been praised by Allāh (‫ )ﷻ‬in the Qur’ān.

Principle three: The Prophet (‫ )ﷺ‬clarified the foundations of the religion

The foundations of the religion have been clarified by Allāh (‫ )ﷻ‬and the Prophet (‫)ﷺ‬. What has not
been clarified is not considered a fundamental issue.

The Prophet (‫ )ﷺ‬said:

"‫ ال يزي غ عنها بعدي إال هالك‬،‫ ليلها كنهارها‬،‫"تركتكم عىل المحجة البيضاء‬

8
Some scholars utilised the word al-Ijmā’ very loosely in matters that may have differences. Other Scholars
such as Ibn Jarīr al-Ṭabarī used it as a synonym of al-Jamhūr.
9
Majmu’ al-Fatāwā by Ibn Taymiyyah 3/346
 “I have left you upon a clear path, its night is like its day, and nobody deviates from it after me
except they are destroyed”10

Abū Dharr (‫)رض هللا عنه‬

‫ي‬ said:

"‫توف رسول هللا صىل هللا عليه وسلم وما طائر يقلب جناحيه إال ذكر لنا منه علما‬
‫"لقد ي‬
“When the Messenger of Allāh (‫ )ﷺ‬died there was not a bird that flies but he had informed us
something about it”11

One of the idolaters said to Salmān al-Fārisī, while they were making fun of him: I see that your
companion (the Prophet) is teaching you everything, even how to relieve yourselves? Salmān al-
Fārisī (‫)رض هللا عنه‬
‫ي‬ said:
ْ َ َ ٌ َ َ َ َْ َ ْ َ ََ َ ُ َ َ ْ َ َ َ َ َ َْ َ ْ َ ْ َ َ ْ َ َ َ َْ ْ َ ْ َ ْ َ َ ْ َ َ َ َ َ ْ َ َ
"‫يع َوال عظ ٌم‬ ‫ون ثالث ِة أحج ٍار ليس ِفيها ر ِج‬
ِ ‫ف ِبد‬ ‫"أجل أمرنا أن ال نستق ِبل ال ِقبلة وأن ال نستن ِ ي‬
‫ج ِبأيم ِاننا وال نكت ِ ي‬
“Yes, Indeed! He has ordered us not to face the Qiblah nor to clean ourselves with our right hands,
and not to be content with anything less than three stones, which are not to include any excrement
or bones”12

The five foundations of Ahl al-Sunnah

The ‘Uṣūl of Ahl al-Sunnah can be summarised into five:

1. Issues relating to the names and attributes of Allāh.

2. Issues relating to the divine decree and predestination.
3. Issues relating to promises and punishment.
4. Issues relating to names and their rulings.
5. Issues relating to the Companions.

All of the deviated sects will oppose Ahl al-Sunnah in one or more of these foundations. With
regards to these issues Ahl al-Sunnah are always in the middle, whereas the deviated sects are
extreme; either in exaggeration or negligence.

The foundational sects in opposition to Ahl al-Sunnah wal-Jamā’ah

Books authored regarding the different sects
1. Maqālāt al-Islāmiyīn by Abū al-Ḥasan al-Asha’rī
2. Al-Farq Bayn al-Firaq by al-Baghdādī13
3. Al-Fiṣal Fī al-Milal wal-Ahwā wal-Nihl14 by Ibn Hazm
4. Al-Milal wal-Nihl by al-Shuhrastānī
5. Al-‘I’tiṣām by Imām Abū Isḥāq al-Shāṭibī

The roots of all deviated sects

1. Al-Khawārij
2. Al-Shī’ah
3. Al-Qadariyyah

10
In the Muqaddimah of Ibn Mājah 5
11
Musnad Aḥmad 5/153
12
Sunan Ibn Mājah 337
13
This book is good but the author is an Ash’arī and at points attempts to advocate for his beliefs.
14
This is the best book as the author talks about different religions, sects within the religion and goes on to
refute them.
 4. Al-Jahmiyyah

Al-Khawārij
The leader of the Khawārij was seen during the time of the Prophet (‫)ﷺ‬. When the Messenger of
Allāh (‫ )ﷺ‬was distributing the spoils of war, he gave more to those who he wanted to bring closer to
al-Islām and nothing to the Anṣār. A man called Dhū Khuwaysirah stood up and told the Prophet (‫)ﷺ‬
to be just15. The Prophet stated that if he is not just then who is just? As Allāh entrusted him with
the revelation. When the man turned around and left, the Prophet (‫ )ﷺ‬stated that from the loins of
this man are a people who you will belittle your worship towards16, they are young in age and will
leave this religion like an arrow leaves the bow. Some of the Scholars understood from this that the
Khawārij are not Muslim, from the current times Shaykh ‘Abd al-Azīz Ibn Bāz. However, the
strongest opinion is that they are a deviated sect from al-Islām, as ‘Alī Ibn Abī Ṭālib (‫)رض هللا عنه‬
‫ي‬ said:
They are our brothers who have oppressed us.

In the time of the Prophet (‫ )ﷺ‬it was only an ideology, however, in the time of Alī Ibn Abī Ṭālib, the
Khawārij gained strength and power. They fought against Alī (‫)رض هللا عنه‬
‫ي‬ because they believed that
he judged by men instead of judging by the rule of Allāh. In the battle of Siffīn, between Alī ( ‫رض هللا‬
‫ي‬
‫ )عنه‬and Mu’āwiyah (‫رض هللا عنه‬
‫ي‬ ), they decided to come to an agreement called al-Taḥkīm. Both sides
sent a delegate to resolve the issue; Mu’āwiyah sent ‘Amr Ibn al-Āas, and Alī sent ‘Abū Mūsa al-
Ash’arī. Both delegates resolved the issues between the two parties. After this, the Khawārij stated
that both parties judged by men instead of judging by Allāh. They then excommunicated both
parties.

Following this, the Khawārij would attend the sermons of Alī and disrupt them by standing up and
shouting that the rule is only for Allāh. Alī stated that he would not fight with them as long as they
do not physically harm the Muslims. As they started to physically harm the Muslims, Alī prepared an
army, fought them and killed them. However, their Fitnah will remain until Dajjal appears, as the
Prophet (‫ )ﷺ‬stated.

The Khawārij differed with Ahl al-Sunnah in the foundational principle of names and rulings. The
Khawārij used the terms al-Kufr and al-Īmān incorrectly. They excommunicated those who
committed major sins, this was because:

1. They believed that judging by other than what Allāh has revealed is major disbelief and can
occur when judging between individuals and also by a person’s actions.
2. They believed that al-Īmān is one entity which cannot be divided. However, Ahl al-Sunnah
believe that al-Īmān can be divided as it has been given a parable with a tree.

Al-Shī’ah17
The Shī’ah are divided into three groups:

1. Al-Zaydiyyah: These are the closest to Ahl al-Sunnah. Many Zaydī people became Islamic
Scholars e.g. Imām al-Ṣan’ānī, Ibn al-Wazīr al-Yamānī, and Imām al-Ṣhawkānī. They are
present in Yemen.

15
Ibn al-Uthaymīn extracted from this that speaking against the Muslim ruler is a path that has been set by the
Khawārij. Therefore, it started with words but was followed by the sword.
16
This is just from the apparent, but it does not penetrate their hearts. This has been mentioned by Ibn
Taymiyyah, Ibn al-Qayyim and others.
17
Ibn Taymiyyah mentioned that whenever the Shī’ah are present and strong so are the Khawārij.
 2. Al-Imāmiyyah: These are the Rāfidah who are found in Iran. They believe that the twelve
Imām’s are infallible and better than the five chosen Prophets.
3. Al-Ghulāt: These are divided into two:
a. Nusayriyyah: Ibn Taymiyyah stated that they are more disbelieving than the Jews
and Christians, and there is a consensus on their disbelief.
b. Ismā’iliyyah

The Shī’ah differed with Ahl al-Sunnah in the foundational principle of the Companions.

Al-Qadariyyah
The Qadariyyah originated from two people: Ma’bad al-Juhanī and Ghaylān al-Damishqī. The
Qadariyyah are mentioned in the famous Ḥadīth of Jibrīl by Ibn ‘Umar.

The Qadariyyah are divided into two groups:

1. Al-Nufāt: Those who negate the Qadr by stating that everything happens and then Allāh
finds out after.
2. Al-Ghulāt: Those who affirm the Qadr but state that the human has no choice and is forced
to follow the decree.

The Qadariyyah differed with Ahl al-Sunnah in the foundational principle regarding divine decree.

Al-Jahmiyyah
The Jahmiyyah originated from Jahm Ibn Safwān. This individual pushed the concept of negating the
names and attributes of Allāh. From the Jahmiyyah came the Mu’tazilah18, then from them the
Kullābiyyah and from them the Ashā’irah19.

The Jahmiyyah differed with Ahl al-Sunnah in the foundational principle regarding the names and
attributes of Allāh.

18
The individual who placed the building blocks for the Mu’tazilah was Wāṣil Ibn ‘Aṭā, who sought knowledge
from al-Hasan al-Basrī. al-Hasan al-Basrī said: “I’tazil annā” which means “leave us”, this is the origin of the
name Mu’tazilah.
19
They attribute themselves to Abū al-Ḥasan al-Ash’arī. Abū al-Ḥasan al-Asha’rī’s step-father was Abū ‘Alī al-
Jubā’ī who was a Mu’tazilī but his responses did not satisfy Abū al-Ḥasan al-Asha’rī’s. This led to him starting
the Ash’ari sect. At the end of his life he repented from this and returned to the methodology of Imam Aḥmad.
This repentance can be found in his books: (1) al-Ibānah and (2) Risālah ilā Ahl al-Thagr