Chapter 3:

Ilm al-Kalam and The Different Groups and

Schools of Thought in Islam

Ilm al-Kalam
Ilm al-Kalam is one of the 'religious sciences' of Islam. The term is usually translated, as an approximate rendering, “theology”

Al-Mutakallimin: A scholar of Kalām is referred to as a mutakallim (plural: mutakallimūn), and it is a role distinguished from those of Islamic philosophers, jurists, and scientists.

Al-Farabi (260-d.339H):
• Ilm al-Kalam is knowledge to
supports human beings with
specific views and actions based on
religious principles (al-Quran and
al-Sunnah) and what
offends/against with them.
ABU HAYYAN AL-TAWHIDI (923-d.1023M):
• Ilm al-Kalam is knowledge to Kalam is a lesson (field) in
Usuluddin and Thought that plays a role in the intellect in
good and bad things, impossible and true, obligatory and
provisions, justice and tyranny as well as tawhid and
disbeliefsupports human beings with specific views and
actions based on religious principles (al-Quran and al-
Sunnah) and what offends/against with them.

IMAM AL-GHAZALI (923-d.1023H):

• Ilm AL-Kalam is the field which care of the
beliefs of Ahli Sunnah and its control from
the doubts of heretics
 Conclussion:
• Ilm al Kalam came to mean an autonomous
religious science or branch of knowledge. In
any case, whereas the term ilm meant the
traditional knowledge, the term of al-kalam
acquired the senses of conversation,
discussion, controversy based on unseen
world which cannot be proven by human
minds but only through by al-Quran and al-
Sunnah.
The The Emergences and Reasons for differences
of opinions in Islamic Aqidah (ilm al-kalam)
 1-The beginning-the very
early years of 2th/8th
century

4 2-The emergence of various

4-Decadence/ stages
schools of thought-2nd –
imitation- 12th /18th of
Kalam end 5th-11th century.

3-Mingling with
philosophy- end of 5th/15th
c
Origin and Development of Ilm al Kalam
• In The Day of Prophet
• In the days of Prophet (peace be upon him), companions and the
followers, there was hardly any need of such sciences because
whenever a problem raised it simply returned to the Prophet
(pbuh).
• The lack of different opinions and scholars trust worthiness also
were other causes.
• In this period Islam was confined among the Arabs only who were
only interested in the spread of Islam, the holy Jihad and in the
observation of worships rather the thoughts about gaybiyyat.
• They only tried to learn the Islamic teachings rather thinking about
them
 The Emergence of Ilm al-Kalam
• In early of the era of the Prophet, and next after the death of
Prophet, the Ummah still held fast onto the correct sound aqidah,

• And next, some from the Ummah held fast to it, whilst others start to
deviated from it.

• This chapter we will take a look at the early period (in the time of
prophet), and the next era, the factors and causes that led to the
change in this situation, bringing about differing, splitting, disunity
and the emergence of multiple sects and groups each claiming to
represent the true Islamic aqidah and the Tawhid of the Messengers.
 First stage
• Discussions dealt only with separate issues of
al-Kalam.
• Discussions- Qadha’ and Qadar, the Attributes
of God, the Nature of Belief and Unbelief,
Eschatology and the Fate of Sinners.
• Not going to deep discussions into them or
forcing the issues.
• No tendency to develop schools until later.
After the death of Prophet (PBUH)
• The problem of the khilafah (succession)
arose.
• It was apparent during Uthman and Ali with
the appearance of Syiah, Kharijites and
Murjiites.
• It is starting from the battle of Siffin which it gave rise grouping
into tendencies and schools.
• The appearance of the three main politico-religious traditions,
khariji, Shi'i and Sunni set
• Arise the problem of the validity of the imamah and the status of
believer which the imam must posess;
• then arose the:
– question of faith and the conditions for salvation
– the question of man's responsibility,
– the nature of Quran (created or not created)
– the divine attributes of Allah,
– and their connexion with the divine essence, and its Unity.
We can conclude the major reasons which paved the way for the
development of ilm al kalam as below:
The new conversion of the people of other faiths, such as the Jews, Christians, Zoroastrians
and Buddhists etc.

Rise of schism in the Muslim community, such as Khawarijites, Shiites, Qadarites, Jabarites,
Muktazilis etc.

The development of Islamic sciences and the new political issues.

Quranic ecounrage to learn and think about the world around us.

The fact that Islam denies the blind imitation and the belief on superstition lead to a new
thought. It served as a major cause to think that Quran is either the world of God or his
creation. Some other controversies also led on such Quranic terms as: Muhkam, Mutashabih,
Nasikh, Mansukh, zahir and Batin etc.
 Al-Quran and Discussions of
Kalam
• Some chose to adhere to the literal meaning
of texts.
• Some others were inclined to ta’wil
(interpretation) or taking a middle course.
 Causes of disagreement in Islamic Theology
resulting to various sects of thought
Generally the said causes could be divided into 2
as follows :
(al-milal wa al-nihal, p21-30)

• 1-Disgreement due to the political matters,

the succession (al-Imamah), succession by
unanimity of Ummah or appointment ? ;
• 2-Disagreement due to theological matters
(Usul al-Din).
 Causes of disagreement in Islamic Theology
resulting to various sects of thought
1. Khilafah (succession)
2. Mixing with other nations, resulted from the openings
and wars, whose traditions, cultures and natures were
different.
3. Understanding of the religious texts (al-Quran&Hadith)-
literal meaning, interpretation, refutation.
4. Being ignorant of the objectives of the religion- level of
knowledge and interest of personality or groups.
5. Translations of Greek and other nations,
Persian/Indian/christian/Jewish, into Islamic world.
 Khilafah/Imamah
• In the early stage Shi’ism meant affection for and
loyalty for to Ahl al-Bait.
• This was enhanced by the catastrophe particularly in
the battle of Karbala’ in which Sayyidina Husayn, the
grandson of the Prophet was killed along with other
members of the family (61H/680M).
• As a result, rebellions appeared against the Umayyad
along with doctrines such as ‘ismah (infallibility) of
the Imams, al-ghaybah (occultation), raj’ah (return)
and the others.
 Understanding of the text
1-Issue on status of those committing grave sins
• -The Kharijites-infidel
• -The Murjiites-still believers
2-Issue on Qadar(man free will or under compulsion?)
• -The Qadarites-man has qudrah over his
actions;denying the pre-existent knowledge of God.
• -The Jabariyyah-man totally under compulsion(man
like breeze)
 Cont…

• Al-Ash’ari in his book Maqalat al-Islamiyyin,

enumurated 10 groups of Islamic sects. Each
group had some divisions.
• Al-Baghdadi counted around 73 different
groups available in Islamic sects.
• The main groups to be our subject to discussion are as
follows:
• 1-Jabariyyah
• 2-Qadariyyah
• 3-Murjiah
• 4-Khawarij
• 5-Mu’tazilah
• 6-Syiah
• 7-Al-’Ash’ari
• 8-Al-Maturidi.
 1. Jabariah/Jabariyyah
• The word of Jabariah comes from Jabara said in Arabic that means
force and requires doing something. Al-Jabar mean eliminating
(menghapuskan) human actions in the real sense and leaning it to
God, in other words, people do act in a tight squeeze.
• Lead by Jahm ibn Safwan.
• Their emergence arose before 105 A.H./732 A.D.
• They were people who believed in pre-destination; thus they were
known as the Jabarites.
• Some of their doctrines are:
– Man will be or does on earth has been predetermined by God. That
somebody was a saint or a sinner was therefore not his own making but
what God wanted him to be.
• This group often supported their stand with quotations
from both Qur’ān and Hadīth. An instance of such
quotation is Qur’ān chapter 35 verse 8, which says
 َ ُ‫َوهَّللا ُ َخلَقَ ُك ْم َو َما تَ ْع َمل‬
• QS. Ash-Shafaat ayat 96 :‫ون‬
“Padahal Allah-lah yang menciptakan kamu dan apa yang kamu buat itu".

• QS. Al-Anfal ayat 17 :‫ْت ْذ َر َمي َْت َولَـ ِك َّن هّللا َ َر َمى‬
‫َو َما َر َمي َ ِإ‬
“......dan bukan kamu melempar ketika kamu melempar, tetapi Allah-lah yang melempar.

QS. al-Hadid ayat 22: ِ ‫يك تَ ٍاب ِّمنقَ ب ِْلَأننَّ ب َْرَأهَا ِإ َّن َذلِ َك َعلَىهَّللا‬
ِ ِ‫ض َواَل فِ يَأنفُ ِس ُك ْمِإ اَّل ف‬
ِ ْ‫صيبَ ٍة فِ يا َأْلر‬
ِ ‫نم‬ َ ‫َما َأ‬
ُّ ‫ص َابِم‬
‫يَ ِسي ٌر‬
Tiada suatu bencana pun yang menimpa di bumi dan (Tidak pula) pada dirimu sendiri
melainkan Telah tertulis dalam Kitab (Lauhul Mahfuzh) sebelum kami menciptakannya.
Sesungguhnya yang demikian itu adalah mudah bagi Allah.

• QS. Al-Insan 30 : ً‫ون اَّل َأنيَ َشا َء هَّللا ُ ِإ َّن هَّللا َ َك َان َعلِيماً َح ِكيما‬
‫َو َما تَ َشاُؤ َ ِإ‬

Dan kamu tidak mampu (menempuh jalan itu), kecuali bila dikehendaki Allah.
Sesungguhnya Allah adalah Maha mengetahui lagi Maha Bijaksana.
• Secondly, that both paradise and hell are to be
damaged just after they are occupied by their
inhabitants.
• Thirdly, the belief is knowing-Allah only.
Jabariah is a growing opinion in the Islamic community
to break away from all responsibility. Then the man is
likened to another creature quiet and free from actions
that could be accounted for. In other words, man is
likened to an inanimate object that only moves and is
moved by God the Creator, according to what they want
him.

In this matter man is considered no more than a feather

in the air in the wind according to his desired direction.
Then the man was quiet and escape from the effort to
choose what he wants himself.
 CHARACTERISTICS OF DOCTRINE JABARIYAH

Among the characteristics Jabariyah teachings are:

• a. That humans do not have any freedom and initiative, all good
deeds are evil, bad or good only God alone who decide.
• b. That God does not know anything before it happens.
• c. His knowledge is Huduts (new)
• d. Enough faith in the heart without having to dilafadhkan.
• e. That God does not have the same nature as His creature.
• f. That heaven and hell is not eternal, and will be destroyed and
perish with the residents, because of the eternal and immortal is God
alone.
• g. That God can not be seen in heaven by the people of Paradise.
• h. That the Qur'an is a creature and not kalamullah
 2. Qadariyyah
• The group was founded by Ma’bad al-Jahani in
the second half of the first Hijrah.
• Some other famous leader of the jabarites;
Ghaylan ibn Abd al Malik al-Dimashqi who was
killed in about 743 AD. So also was Shabib al
Najrani, who was killed almost during the
same period.
• Their main doctrine as opposing the
predeterminists ( the Jabarites) was to assert
that man has his own volition, independence
and free will to do what he likes and be
rewarded accordingly, good or bad, depending
solely on his choice and freewill.
• Because of this emphasis they laid on freewill
of the people thus negating the control of God
on man, the opponents of predestination
were called Qadarites(free-will group)
• Their arguments are:
• God has given man the faculty to reason and
differentiate between what is good and what is
bad.
• According to them,the Qur’an asserts that
everybody will be responsible for his own deeds.
Qur’an 17:15 says: ‘he who receives guidance
receives it for his own benefit and he who goes
astray (sesat) does it at his own risk. No bearer of
burden will bear the burden of another nor would
we give out punishment to any group of people
until we have sent an apostle to give warning’.
 3. Murji’ah
• Murjiʾah, ( Arabic: “Those Who Postpone”) ,
English Murjites.
• One of the earliest Islamic sects to believe in
the postponement (irjāʾ) of judgment on
committers of serious sins, recognizing God
alone as being able to decide whether or not a
Muslim had lost his faith.
• The Murjiʾah flourished during the turbulent
(no peace)period of Islamic history that began
with the murder of ʿUthmān (third caliph) in
ad 656, and ended with the assassination of
ʿAlī (fourth caliph) in ad 661 and the
subsequent establishment of the
Umayyad dynasty (ruled until ad 750).
• The Murjiʾah took the opposite stand, asserting
that no one who once professed Islam could be
declared kāfir (infidel), mortal sins
notwithstanding (apa2 dosa sekalipun).
• Revolt against a Muslim ruler, therefore, could not
be justified under any circumstances. The Murjiʾah
remained neutral in the disputes that divided the
Muslim world and called for passive resistance
rather than armed revolt against unjust rulers.
• This point of view was blessed and
encouraged by the Umayyads, who saw the
political quietism and religious tolerance of
the Murjiʾah as support for their own regime.
The Murjiʾah, however, regarded their
tolerance of the Umayyads as based only on
religious grounds and on recognition of the
importance of law and order.
Some of their docrines:
• Regarded faith as purely an inward conviction (dalaman), thus
allowing a Muslim outwardly (menzahirkan) to profess other
religions and remain a Muslim, since only God could
determine the true nature of his faith.
• They put people under Allah's curse (laknat) by them,
• Disregarding the Qur'an and the Sunnah and the path of the
companions.
• All deeds (human doing) are not important for them to enter
Heaven and that the worst of the people will be alongside the
most believing in Heaven.
• They claimed Islam for someone that has been qualified as
being Kafir by Allah and His Prophet (s.a.w.). They also
allowed him to marry a Muslim woman.
 4. Khawarij
• It means the seceders or rebels (pemberontak)
• They have been called the Hukmiyya, because
of their refusal to accept the authority of the
two arbitrators [hakamain], Abu Musa al-
Ash'ari and 'Amr ibn al-'As (may Allah be well
pleased with them both), and because of their
war cry: "The decision belongs to Allah alone
[la hukma illa li'llah]; the two arbitrators have
no power to decide!"
 Cont….
• They were the strong supporters of Sayyidina
Ali firstly.
• It was said that the majority of them were
residents of the desert. Having converted to
Islam their pre-Islamic semi-civilised manners
and deserts were still intact.
• Even though they were sincere attachment with
the faith, they were hard manners and rigid
behaviour.
 Cont…
• They had enmity with the Quraish since
generations.
• They considered the non-Arabs inferior to
them.
• They were people of practicing magic
especially Yazidi Kharijis.
• All these features made them narrow and
outward and of low ebb in religion.
• Their first emergence was coming from the
incident of Siffin, the battle.
• Since they were not satisfied with reaction of
Ali in accepting peace talk proposed by the
groups of Mu’awiyyah, the seceded/broke away
from being the supporters of Ali.
• Most of their doctrines propagated were radical
and similar to the French revolutionists and the
Nazis.(AnwarA.Qadri;IslamicJurisprudence,p-151)
 Cont…
• Their divisions of sects were as follows:
• The azraqah
• The najdat
• The safriyyah
• The ajradah
• The yazidiyyah
• The maimuniyyah
• The ibadi
 Some of their doctrines
• 1. The Kharijites opposed the Shiites who believed that the
head of state was infallible. According to the Kharijites,
anyone could make a mistake and once a leader does this, he
should be deposed.
• 2. The head of state should not come from Quraysh tribe
alone. Any Muslim, whether coloured or white could rule
provided he was morally and religiously irreproachable (tidak
cacat).
• 3. None of the leaders of the Kharijites was from the Quraysh
and each of them rather than being referred to as Caliph was
called Amir-al-Mūmin in – the Commander of the Faithful.
• 4. Abu-Bakr and Umar were recognized as caliphs. Uthman
was also recognized up to the first six years of his reign
and Ali was recognized as a caliph up to the battle of Siffin.
• 5. According to them, any Muslim who commits a grave
sin was an apostate. According to the Azraqite faction,
such a Muslim, his wife and his children should be fought.
• 6. All non-Kharijite Muslims were, in the view of the
Kharijites, apostates (murtad). They upheld that the
conscience of the Kharijite was the only pure conscience
and they regarded pure conscience as indispensable
complement to purity of the body with which the act of
worship could be valid.
 5. Syiah
• The word Shī‘ah in the Arabic connotes followers, allies, party
or factions.
• As an Islamic theological term, the Shī‘ah are those who swore
allegiance with ‘Alī ibn Abī Tālib, (the son-in-law of the
Prophet Muhammad) in particular and believe that his Imamate,
Caliphate or Muslim leadership is
testamentary(appointment/nas); who consider him the only
rightful successor (pewaris) of the Prophet in the temporal and
spiritual matters, and deny this right to all who did not belong to
his House.
• It applies also to his loyalists during his struggles with
Mu‘āwiyyah and supporters of the members of his household
(ahl al-bayt).
 Cont…
• The Shī‘ah did not surface as a visibleclear entity
during the lifetime of ‘Alī ibn Abī Tālib; nor did
they adopt the nomenclaturejargon.
• It was his murder and the murder of his son,
Husain, at Karbala that made them politico -
religious entity supporting his descendants
and working towards establishing a state in
their name by regarding them the rightful
Caliph and formulating principles and
doctrines peculiar to them.
 The Main Shī‘ah Creeds:
• The creeds general to all Shī‘ah groups are in
connection with five issues:
• (i) the Imamate;
• (ii) Relationship between Ali, the Sahabah and
the rest of Muslims;
• (iii) ‘Ismah of the Imams;
• (iv) Taqiyyah;
• (v) Raj ‘ah or Mahdism.
 Imamah
• As belief in God -an Article of Faith.
• Imamah (the temporal and spiritual leadership of the
Muslim Ummah) after Prophet Muhammad is
hereditary in the House-hold of Ali.
• Sermon delivered by the Prophet before thousands
of his disciples at Ghadīru `l-Khum on the outskirts of
Madina in 10 A.H. (632 C.E.) when he said:“hence
whoever recognizes me as his Master, for him ‘Alī
(too) is Master,”
• Salvation of man is in the love and devotion to the
Imam.This is known as ‘walāyah.’
 (ii) Relationship between Ali, the Şahābah
and the rest of Muslims.
• The moderate Shiites-all the adversaries and
opponents (musuh dan penentang) of Ali are sinners and
will be perpetual in the hell fire like the infidels
unless they repented.
• Some Shiites formulated dangerous ideas,
raising doubts about the authenticity of the Qur
‘ān and Hadīth in the hands of the generality of
Muslims; and claiming that only their scholars
are in custody of the authentic ones.
 (iii) ‘Ismah (Infallibility of the Imāms)

• The Shī‘ah believe that the Imām was infallible

(ma‘sūm); he can never commit minor nor
major sins because he is the link between God
and humanity like the Prophets and Apostles
of God.
• He receives revelations (al-Wahyu) though of
an invisible (cannot see) by nature.
 (iv) Taqiyyah:
• The Shī‘ah believe in the expediency of
taqiyyah, ( i.e.dissimulation or concealment of
proper religious identity and theological
feeling by a Shī‘ī) when dwelling in a non-
Shī‘ah State or under threat of injury to his life
or property.
 (v) Raj‘ah or Mahdism.

• The Shī‘ah believe their Imām is deathless; has

miraculously remained alive since his ghaybah
(absence), and is an Expected Messiah who
will return to fill the earth with justice, equity
and prosperity.
• Abdullah bin Saba-the innovator.
 Schools of Shi’ism
• The three prominent groups:
1-The Ithna 'ashariyyah /Ja'fariyyah;
2-the Ismailiyyah;
3-the Zaydiyyah.
• They all played and are still playing significant
roles in the politics and history of the Muslim
world.
Ghulātu `l-Shī‘ah (Extremist Shiites)
• 1-The Saba’iyyah: The Prophet Muhammad will come
back to the world.
• 2-The Kīsāniyyah or Mukhtāriyyah:The leader claimed
that he was a prophet
• 3-The Agha Khāniyyah:the followers induced to smoke
weeds (Hashīsh).
• 4-The Durūz :attempt is made to imitate the Qur`ān as
Musaylimah in the past
• 5-The Bhoras:the divinity of their Imām
• 6-Al-Nuşayriyyah (the Nusayrīs):the leader claimed to
be an apostle (rasul) and a prophet sent by God
Rituals of Syiah
 Al-Mu’tazilah
6. Mu”tazilah
• Muʿtazilah, ( Arabic: Those Who Withdraw, or
Stand Apart) English Mutazilites, in Islām,
political or religious neutralists; by the 10th
century the term came to refer specifically to
an Islāmic school of speculative theology that
flourished in Basra and Baghdad (8th–10th
centuries ad).
• The name first appears in early Islāmic history
in the dispute over ʿAlī’s leadership of the
Muslim community after the murder of the
third caliph, ʿUthmān (656). Those who would
neither condemn nor sanction ʿAlī or his
opponents but took a middle position were
termed the Muʿtazilah.
• The theological school is traced back to Wāṣil
ibn ʿAṭāʾ (699–749), a student of al-Ḥasan al-
Baṣrī, who by stating that a grave sinner ( fāsiq)
could be classed neither as believer nor
unbeliever but was in an intermediate position
(al-manzilah bayna manzilatayn), withdrew
(iʿtazala, hence the name Muʿtazilah) from his
teacher’s circle.
•
• (The same story is told of ʿAmr ibn ʿUbayd [d.
762].) Variously maligned as free thinkers and
heretics, the Muʿtazilah, in the 8th century ad,
were the first Muslims to use the categories
and methods of Hellenistic philosophy to
derive their three major and distinctive
dogmatic points.
• Among the most important Muʿtazilī
theologians were Abū al-Hudhayl al-ʿAllāf (d. c.
841) and an-Naẓẓām (d. 846) in Basra and
Bishr ibn al-Muʿtamir (d. 825) in Baghdad.
• It was al-Ashʿarī (d. 935 or 936), a student of
the Muʿtazilī al-Jubbāʾī, who broke the force of
the movement by refuting its teachings with
the same Hellenistic, rational methods first
introduced by the Muʿtazilah.
• Muʿtazilī beliefs were disavowed by the
Sunnite Muslims, but the Shīʿites accepted
their premises.
• Mu’tazilism was essentially a movement to
interpret the dogmas of religion in terms of
reason.
• The Mu’tazilites were mostly independent
thinkers and had quite individualistic views
with regard to various religious and
philosophical problems.
• Abu al-Husayn al-Khayyat, a great Mu’tazilite
authority, gave five fundamental principles
which one claiming to be a Mu’tazilite must
subscribe to in their entirety.
 5 PRINCIPLES OF MU’TAZILITES
• (1) Divine unity (a`t-Tawhīd).
• (2) Divine justice (al-‘adl).
• (3) The promise of reward and the threat of
punishment (al-wa‘d wa’l-wa’īd).
• (4) The state between states of belief and
unbelief (al-manzilah bayn al-manzilatayn).
• (5) To order the doing of right and to prohibit the
doing or wrong (al-amr bi’l-ma’rūf wa `n-nahy’an
al-munkar).
 The Mu‘tazilah and the Principle of Divine
Unity
• The doctrines of Divine Unity and Divine
Justice are more central to the Mutazilites
than the rest of them; hence they preferred
the ascription Ahlu `t-Tawhīd wa `l-Adl (the
people of unity and justice) for themselves’.
• Specifically, they raised the following four issues,
each of which has important bearing on the
problem of divine unity:
(a) Relation of the attributes of God with His
Essence.
(b) Created-ness or Uncreated-ness of the Holy
Qur’ān.
(c) Possibility of Vision of God (the Beatific
Vision)
(d) Interpretation of the anthropomorphic verses
of the Qur’ān.
 Al-Ash’ariyyah
• Ash'arism is the name of a theological school
of thought in Islam that surfaced during the
4th -5th /10th – 11th centuries.
• It was “an effort not only to purge Islam of all
non-Islamic elements which had quietly crept
into it but also to harmonize the theological
teachings of the religion. “It laid the
foundation of Sunnism (Orthodoxy) putting
divine revelation above reason.
• A‘sharism is a departure from a system of purely
rationalistic theology to reliance upon the word of
God (Qur’ān ), the Tradition (Ħadīth) and the usage
(Sunnah) of the pracvtice of the Holy Prophet and
the pattern of life of early Muslim Ummah (salaf).
• At first, it was only a gradual and unconscious
shifting of attitude.
• Afterwards the tendency of human mind to ascribe
broad movements to single men asserted itself and
the whole was attributed to the name of Abu `l-
Hasan ‘Alī bn Ismā‘īl al-Ash‘arī (d.c. 330/945).
• It is true that with his efforts the change
became generally felt, but it had already been
long in progress.
• As a matter of fact, many schools of theology,
similar to that of al-Ash‘arī, arose
simultaneously in different countries, e.g. the
Zahirites' school in Spain, the Taħāwī's school
in Egypt, and al-Māturidīs school in
Samarqanda.
 Doctrines of al-Asha’rism
• (1) God’s attributes are real and separate entities from him.
• (2) The Glorious Qur’ān is uncreated; i. e. eternal;
• (3) Possibility of the Beatific Vision.
• (4) God's seating himself on the Throne.
• (5) Freedom of will.
• (6) Divine law/Revelation is the way to acquisition of
compulsory knowledge.
• (7) The world is originated not eternal.
• (8) Faith is conviction; work is only complimentary to faith.
• (9) God is not compelled to do anything
• (10) Reward and Punishment, sending of Messengers and
Beatific vision of Divine Being are in the category of
possible matters.
• (11) God wills good and evil.
• (12) Non - voluntary deeds of man are in
accordance with qanā’ and qadar.
• (13) God creates man’s voluntary deeds.
• (14) Only Prophets are infallible.
• (15) The questioning, joy and punishment in the
grave are real.
• (16) Resurrection will be both in body and soul.
• (17) Intercession for the grave sinners are real.
• (18) Paradise and Hell exist perpetually.
• (19) Imamate is not an essential pillar of Religion.