A Breakdown of the Subject Matter Covered in ‘Ilm-ul-‘Aqīdah

Category 1

The ‘Aqā’id covered in the Islāmic books are of 3 types:

   1.    That which has been established from the apparent text of the Noble Qur’ān.

    2 .    Those matters – the subject matter of which has been established from Rasūlullāh ṣallallāhu ‘alayhi wa sallam with tawātur, whether the words of the ḥadīth are mutawātir or not.

3.    That which the Ummah has reached ijmā’, i.e., consensus upon, whether the proof used by the Ummah to reached ijmā’ is qaṭ’ī, i.e., definitive and decisive, or not, or whether we know of this or not. This is because it is impossible for the Ummah, especially the Ṣaḥābah raḍiyallāhu ‘anhum and Tābi’īn, to agree upon something that contradicts the meaning and purport of Allāh Ta’ālā and Rasūlullāh ṣallallāhu ‘alayhi wa sallam. 

Category 2

Those beliefs that are established through rational proofs. The Sharī’ah revolves around them being established and proven. Or, most of the Shar’ī matters are suspended upon them, whether there is a Shar’ī proof to support them or not. For example,

     1.    Establishing (the existence of) Allāh Ta’ālā

     2.    The issue of establishing the attributes of Allāh Ta’ālā

     3.    Establishing Nubuwwah

     4.    The infallibility of the Ambiyā’

     5.    The infallibility of the angels

     6.    Establishing the reality of existent things

     7.    Knowledge of the reality of existent things

     8.    The createdness of the world

These matters are like type 1 mentioned above. The ruling of that type is the same for these matters. These matters are further analysed and researched.

Category 3

Those matters that are established from akhbār āḥād, i.e., solitary reports, or the ‘Ulamā’ have extrapolated them from the Noble Qur’ān and the Aḥādīth. Then, in these matters especially, those that differed ended up being named accordingly. For example, those who differed regarding:

     1.    The ruling of the Qidam of the Noble Qur’ān

     2.    The ruling of the virtue of the Ambiyā’ over the angels

     3.    The ruling of the virtue of the Ṣaḥābah raḍiyallāhu ‘anhum

     4.    The ruling of good deeds being part of īmān

     5.    The ruling of the karāmāt of the Auliyā’ being true

     6.    The ruling of Qadr etc.

In these matters, the Ahl-us-Sunnah wal Jamā’ah follow the pious predecessors, the Ṣaḥābah raḍiyallāhu ‘anhum and the Tābi’īn. Those who oppose them deny or interfere with the texts based on their own whims, desires, and false thoughts and feelings.

A Study of the Shia Religion reveals that they have resorted to the highest levels of extremism and deviation in multiple spheres. Due to this, they cannot be categorised as Muslims, even though they may claim so.

The Shia Religion

Based on the Imāmat belief, the Shia deny the Khatm-un-Nubuwwah. Following on from this, to prove the belief of Imāmat, Shias believe and promote the belief of the interpolation of the Noble Qur’ān. Furthermore, to entrench the Imāmat belief in their ignorant masses and to sway the unsuspecting Muslims, they spread lies and falsehoods about the Ṣaḥābah raḍiyallāhu ‘anhum, casting aspersions on their grand status, and demoting their lofty position in the sight of Allāh Ta’ālā. Due to their own splits and infighting based on Imāmat, the Shia have divided into many sects. However, in the current time, for all practical purposes, and in harmony with the reality, the word Shia is utilised to refer to the Twelver strand. The constitution of Iran is based on Twelver Shiasm. Hence, Iran is not a Muslim country, and the Shia are not classified as Muslims.

The Nawāṣib

Naṣb refers to hatred for the Ahl-ul-Bayt. This extreme has nothing to do with the Ahl-us-Sunnah wal Jamā’ah belief. The Ahl-us-Sunnah wal Jamā’ah revere, respect, love, and believe in all the Ṣaḥābah raḍiyallāhu ‘anhum and the entire Ahl-ul-Bayt of Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam.

Many statements and actions of the Shia are rooted in hatred for the Ahl-ul-Bayt, but due to taqiyyah, this is falsely flavoured and labelled as love for the Ahl-ul-Bayt.

The Khawārij

The Khawārij sprang as an offshoot of the Shia. They were the people who had turned against Sayyidunā ‘Alī raḍiyallāhu ‘anhu, after initially supporting him. The Khawārij also split into various groupings. Some of them turned to taking the apparent meaning for the mutashābihāt āyāt of the Noble Qur’ān and accept anthropomorphism.

Those who deny the texts of the Noble Qur’ān are deniers and ignorant. They are not part of the Muslim Ummah.

May Allāh Ta’ālā keep us upon the straight path, the balanced way, and may he save us from every vice and deviation. Āmīn