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Aqeedah Definition and its Importance

The Meaning of al-Aqeedah,
and an explanation of its importance
in view of the fact that it is the foundation
upon which the entire structure of the Deen (religion) stands.
The Linguistic Meaning of Aqeedah: It (the word Aqeedah) is derived from al-Aqad, which is to 'tie
something (firmly)', and 'I'taqadtu such and such, means, I tied my heart and mind to it. In Arabic, one states,
Aqada the rope when the rope is tied firmly. And, Aqada the sale or He settled the sale when the person
ratifies and contracts a sale or agreement. And Allaah says in the Quraan,
And as for those whom your right hands have made a covenant (Arabic: aqadat) (Nisa 4:33).
And Allaah also says:

But He will take you to task for the oaths which you swear in earnest (Arabic: aqadtum) (Maida5:89)
Which means asserted and adhered to, as proven in the verse:

And break not oaths after the assertion of them [Nahl 16: 91].

If one says, Aqadtu such and such, it means his heart is firm upon such and such.
Therefore, al-aqeedah or al-itiqad according to the scholars of Islaam is:

The firm creed that ones heart is fixed upon without any wavering or doubt. It excludes any supposition,
doubt or suspicion.
'Al-Aqeedah' is what a person takes as a religion. It is said, 'he has a good Aqeedah' meaning, 'protected from
doubts.
Aqeedah is an action of the heart, which is to believe and affirm something in the heart.

The Meaning of Aqeedah in the Sharee'ah: It is the belief in Allaah, His Angels, His Books, His Messengers,
the Last Day and belief in al-Qadar (Predestination) - its good and evil. These are called the Pillars of Eeman
(faith).

The Sharee'ah is divided into two parts; Beliefs and Actions

Beliefs are issues, which are not related to how an act is performed, like belief in the Rububiyah (Lordship) of
Allaah, the obligation to worship Him (alone), and the belief in the rest of the aforementioned pillars of Eeman.
These are called Asliyah - the basic foundation.

Actions are issues related to how actions are performed like Salaat (prayer), Zakaat (charity) and Sawm
(fasting) and other rulings with regards to actions. These are termed as Far'eyyah - the branches, because their
soundness or corruption is based upon the beliefs.

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Thus, the Correct Aqeedah (belief) is the foundation upon which the religion is based and with it, the actions
are set aright, as the Most High, said, 'So, whoever hopes for the meeting with his Lord, let him work
righteousness and associate none as a partner in the worship of his Lord.' [Soorah al-Kahf (18): 110]

And indeed, it has been revealed to you (O Muhammad), as it was to those (i.e., Prophets) before you, 'If
you join others in worship with Allaah, (then) surely (all) your deeds will be in vain, and you will certainly
be among the losers.' [Soorah az-Zumar (39): 65]

'So, worship Allaah (alone) by performing religious deeds sincerely for His sake. Surely, the religion is for
Allaah only.' [Soorah az-Zumar (39): 2-3]

These verses, and the numerous narrations that have been related concerning their meaning confirm that
actions are not accepted unless they are free from Shirk (polytheism). Therefore, it was the main concern of the
Messengers (alaihimus-salaam) to rectify the beliefs first and thus, the first thing, they called their nations to,
was the sole worship of Allaah and abandonment of worship to anything other than Him. As He, the Most High,
says, 'And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming), 'Worship
Allaah (Alone), and avoid the Taghoot (everything that is worshiped other than Allaah).' [Soorah An-Nahl (16):
36]

The first thing that every Prophet addressed his people with was, 'Worship Allaah! You have no other Ilah
(deity worthy of being worshiped) but Him.' [Soorah al-A'raf (7): 59, 65, 73, 85]. It was said by Nuh (alaihis-
salaam), Hood (alaihis-salaam), Saleh (alaihis-salaam), Suhaib (alaihis-salaam) and all the other Prophets
(alaihis-salaam) to their nations.

The Messenger of Allaah (sallAllaahu alahi wa-sallam) stayed in Mecca for thirteen years, after (he was
bestowed with) Prophet-hood, calling people to Tawheed, and rectifying their Aqeedah, because it is the
foundation upon which the entire structure of the Deen stands.

The Duaat (callers to the religion of Allaah) and those who seek to guide others in every age have followed the
example of the Messengers and the Prophets, who initiated their call with Tawheed and correction of Aqeedah
and subsequently, they would focus upon the remaining commandments of the Deen (religion).
The Importance of Aqeedah
The Messenger informed Muadh bin Jabal, when he was going to the land of Yemen: You are going to a
people from the People of the Book. Let the first thing that you call them to be the worship of Allaah. If they
acknowledge Allaah, then inform them that Allaah has obligated upon them five prayers during their days and
nights. [al-Bukhaaree, Muslim]
This hadith is clear. It does not require much of an explanation. The Prophet applied this principle in his
practical calling to Islaam. He stayed in Makkah for thirteen years to teach the people Imaan and to educate his
Companions on this point and to correct the beliefs of the people. That is the pattern upon which the
Companions were brought up.

Jundub Ibn Abdullaah al-Bajaly said, We learned Imaan (faith) and then we learned the Quraan and it
increased our Imaan.

Abdullaah ibn Umar said, We lived during an instant of time in which one of us would receive faith first
before receiving the Quraan and when the surahs were revealed we would learn what they permitted and
what they prohibited and what they forbade and what they ordered and what should be the stance towards
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them. But I have seen many men from whom one is given the Quraan before Imaan and he reads it from the
opening of the Book to its closing and he does not know what it orders and what it forbids and what should be
his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from
his recital].

That is the manner in which the Prophet brought up his companions: Imaan first and then the Quraan. This is
similar to what Imaam Abu Hanifa pointed out: Understanding in the religion first (i.e. tawheed) and then
understanding in the science (i.e. the shareeah).

The beliefs must be corrected first, then follows all of the other aspects of the religion.

And Imaam ash-Shafiee said, That a servant meets Allaah with every sin except Shirk is better say than
meeting Him upon any of the innovated beliefs.

Imaam Abu Hanifa called this great subject al-Fiqh al-Akbar ("The Greater Understanding") and the
understanding of the religion. He called the science of law (Ar., shareeah) the understanding of the science.
Many scholars of Islaam use the word tawheed for all matters that a person must believe in. This is because the
most important of these matters is the basic tawheed that is contained in the phrase, There is none worthy of
worship except Allaah.
Tawheed, according to them, may be divided into two categories: tawheed of cognition and affirmation
and tawheed of purpose and deeds.
Tawheed of cognition and affirmation is the tawheed of the Oneness of the Creator and the tawheed of
His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His
names and attributes].
Tawheed of purpose and deeds is tawheed of worship or that none should be worshipped except Allaah
[i.e., He is the only One worthy of worship].
But what is the name the Quraan gives to this matter?
The Quraan gives the grave matter the name Eemaan. Allaah says in the Quraan:

And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the
Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of
our bondmen... (Shura 42:52)
The general concepts that the heart of the believer must be firm about are the pillars of this faith. But one
will not be called a believer just by knowing and understanding these pillars but he must come to the level
where he submits and implements what is described, in the hadith of Jibreel, as Islaam. Eemaan, in this manner,
incorporates Islaam.
If Imaan was simply knowing the facts in ones heart, then its companion would be equal to Satan and Pharaoh
[Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy.
And Pharaoh, even though he claimed to be the lord, knew that the lord is Allaah and that none has the right to
be worshipped but Him. Allaah says,
He said: In truth you know that none sent down these portents save the Lord of the heavens and the
earth as proofs... (Isra 17:102)

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Although they knew the truth, they did not put it in practice by turning their ibadah to Allaah Alone.
In the hadith of Jibreel, the Prophet explained the pillars of this faith in which every human must believe,
when he was asked, What is Eemaan?, he said, To believe in Allaah and His angels and His books and His
messengers and the Last Day and predestination of good and evil.
It is a must for every person to know these pillars and to learn them with a correct understanding and to
believe in them in the manner that he pious forefathers understood and believed in them, in the same manner
that the Companions of the Prophet believed and understood them, as well as their Followers and those who
followed on their path.
This is the first obligation upon the responsible human being. There is no difference of opinion on this question
among the scholars whose opinions are worth following.
Imaam Abu-Hanifa said, The understanding of faith is better than understanding of the science. What he
meant by faith is tawheed and what he meant by science is the shareeah. He put the understanding of tawheed
before the understanding of the shareeah.
From this premise did the great scholars of Islaam precede. Ponder, for example, what Imaam Muhammad ibn
Ismail al-Bukhaaree did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allaah;
one will see that from his detailed knowledge and understanding of this religion, this great Imaam began his
book with The Beginning of Revelation and then he followed it with chapters on faith, followed by the
chapters on knowledge. As if he means, may Allaah have mercy on him, to point out that the first obligation
upon a human being is faith or Eemaan and the way to attaining faith is knowledge. And the source of faith and
knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he
followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important
points.
This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqeedah
is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is
the Book and Sunnah.

Chapter 2:
The Sources of Aqeedah,
and the Manhaj (way) of the Salaf in deriving and learning it.
Aqeedah is Tawqeefiyah, (which means that) it cannot be established except with a proof from
the Sharee'ah. i.e. Quraan and authentic Sunnah
There is no room in it for opinion and speculation.
Therefore, its sources are restricted to what is mentioned in the Book and the Sunnah because
no one is more knowledgeable than Allaah about the obligations due to Him and what He is
free from. And after Allaah, no one knows more about Allaah, than Allaah's Messenger ().
Therefore, the Manhaj of the Salaf as-Saleh and those, who followed them in learning the
Aqeedah, was restricted to the Book and the Sunnah.
They believed, affirmed and implemented everything that was established in the Book and the
Sunnah concerning the Rights of Allaah - and that which is neither established in the Book of
Allaah, nor in the Sunnah of His Messenger; they disowned and rejected it.
For this reason, no differences were found amongst them in beliefs, rather their belief was one
and their Jama'ah was one.
This is because Allaah supports whoever holds on to His Book and the Sunnah of His
Messenger with a unified position, correctness in aqeedah and unity in Manhaj.
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He says, 'And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur'aan), and be
not divided among yourselves.' [Soorah aal-Imran (3): 103] and,
'Then if there comes to you guidance from Me, then whoever follows My Guidance shall
neither go astray, nor fall into distress and misery.' [Soorah Taha (20): 123]
Therefore, they are called 'the saved sect', because the Messenger testified safety (from the
Hell-Fire) for them when he informed about the splitting of the Ummah (nation) into seventy-
three sects, all of them into the Fire except one. When he was asked about this one (saved
sect), he replied, ' that which I and my companions are upon this day.' [This hadeeth is
narrated by Imam Ahmad]
The Prophecy of Allaah's Messenger has come to pass; some people have built their Aqeedah
based upon other than the Book and the Sunnah, such as Ilmul-Kalam (rhetoric) and from the
fundamentals of logic inherited from Greek philosophy. (thus) Deviation and splitting in
Aqeedah took place, which resulted in differing of the word, splitting of the Jamaa'ah and
demolition of the united structure of Islaam.
GUIDELINES AND PRINCIPLES EMPLOYED IN DERIVING THE CREED

1 - The sources for the creed ('aqeedah) are: The Book of Allaah, the authentic Sunnah of His Messenger and
the consensus (ijmaa') of the Pious Predecessors.

2 - Everything that has been authentically reported from Allaah's Messenger must be accepted, even if it has
been reported by way of a single solitary transmitted narration (aahaad).

3 - In order to understand the Book and the Sunnah we refer to those texts, which explain others, the
understanding of the Pious Predecessors and those scholars who followed their methodology, and then what is
correct from the language point of view. However, we do not reject something established due to a possible
(alternate) language meaning.

4 - All the fundamental principles of the Religion were explained by the Prophet. It is not for anyone to later
innovate something and then claim it is part of the Religion.

5 - Submission to Allaah and His Messenger both outwardly and inwardly. So neither the Book, nor the
authentic Sunnah is to be opposed or contradicted by an analogy (qiyaas), personal spiritual experience
(dhawq), spiritual intuition (kashf), nor the saying of any shaykh or scholar, nor by the likes of these.

6 - The sound intellect (al-'aql as-sareeh) agrees with and conforms to the authentic texts (an-naql as-saheeh).
Whatever is definite (qat'ee) from either of them cannot contradict the other. If there is an apparent
contradiction between the two, then the text is to be given precedence.

7 - It is obligatory to adhere to the textual and Sharee'ah wordings in matters pertaining to the creed and to
avoid innovated terms and wordings that have been introduced by the people. As regards wordings, which
contain more than one possible meaning and may either be correct or incorrect, then the meaning should first
be ascertained. If the meaning is correct, then it is affirmed, but [replaced] with a Sharee'ah wording. However,
if the meaning is incorrect, then it is to be rejected.

8 - Infallibility is established for Allaah's Messenger. The ummah as a collective body is also protected from
uniting upon error. However, as for the individuals of this ummah, then they are not infallible. Whenever there
is a difference of opinion amongst the scholars, it is referred back to the Book and the Sunnah and whatever is
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proven by an evidence, is to be accepted. This is done along with advancing an excuse to those who erred from
the scholars of this ummah.

9 - In this ummah there are some who are addressed (muhaddath) with spiritual intuition, such as 'Umar ibn
al-Khattaab. Good dreams are true and are a part of Prophethood. Likewise, truthful intuition is a true fact and
is considered as being one of the miraculous occurrences (karamaat), providing it conforms with the
Revelation. However, such dreams and intuitions are not in themselves a source for (establishing) beliefs or
legislative rulings (tashree').

10 - Argumentation about the Religion is censured, whilst debating in a good manner is prescribed. As for those
matters about which it is prohibited to discuss, then it is obligatory to avoid delving into them. It is also
obligatory to withhold from speaking about those matters about which one has no
knowledge, but to resign knowledge of it back to Allaah.

11 - It is obligatory to adhere to the methodology of the Revelation when refuting, just as it is obligatory in
matters pertaining to the creed. An innovation is not refuted with another innovation, nor is negligence
refuted with extremity, nor visa-versa.

12 - Every newly-invented matter pertaining to the Religion is an innovation (bid'ah); every innovation is
misguidance, and every misguidance is in the Hell-Fire.


The Deviation from the Correct Aqeedah
has many causes, which should be known.
From the most important of them are;

1. Ignorance of the Correct Aqeedah because of turning away from learning and teaching it, or lack
of attention or concern for it until a generation is raised not knowing the Aqeedah and not knowing
that which opposes it and what contradicts it. The truth is then deemed to be falsehood and falsehood
to be truth, as Umar Ibn Khattab (radhi allahu anhu) said, 'Verily, the bonds of Islam will be destroyed
one by one, when there arise in Islam people who do not know or recognize Jahiliyah (ignorance).'

2. Bigotry (ta'assub) towards that, which the ancestors were upon and adhering to it even if it was
false, and abandoning what opposes it, even if it was the truth. As Allah says, 'When it is said to them,
'Follow what Allah has sent down.' They say, 'Nay! We shall follow what we found our fathers
following.' (Would they do that!) Even though their fathers did not understand anything nor were
they guided?' [Soorah al-Baqarah (2): 170]

3. Blind-Following (Taqleed) by accepting people's statements in Aqeedah without knowing its
proof or level of authenticity, as is the case of the Jahmiyyah and Mutazilah, and Ash'aaris and Soofis
and others, whereby they (blindly) followed their scholars of deviation who preceded them and thus,
they were misguided and went astray from the correct beliefs.

4. Extremism or Exaggeration (in honoring) the Awliya and Saliheen (the righteous) and raising
them above their status where it is believed that they bring benefits and prevent harm, in a manner,
which none has the ability except Allah. Taking them as intermediaries between Allah and His
creation in fulfilling needs and answering the duaa until the matter turns into their worship other
than Allah. Seeking nearness to their tombs through sacrifices, vows (nadhr), supplication, seeking aid
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and asking for help like what occurred among the people of Nuh u regarding the pious, when they
said, 'You shall not leave your gods, nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq, nor
Nasr (names of the idols).' [Soorah Nuh (71):23] Such is the case of the grave-worshippers of today in
many countries.

5. Negligence in pondering over the universal and Qur'aanic Ayaat (proofs, evidences, verses,
lessons, signs, revelations, etc) of Allah, and being overwhelmed by the facts and figures of the
material civilization until they think that this is from the man's ability alone, and they glorify man, and
attribute these accomplishments to his (man's) endeavors and experiments alone, as Qaroon said,
'This has been given to me only because of knowledge I possess.' [Soorah al-Qasas (28): 78] and as
man says, 'This is for me (due to my merit),' [Soorah Fussilat (41): 50]

'Only because of knowledge (that I possess) I obtained it.' [Soorah az-Zumar (39): 49]

They do not ponder or look at the glory of the One, Who originated this universe, and bestowed in it
these magnificent wonders, and He, Who originated man and conferred upon him the ability to derive
and utilize these benefits. 'While Allah has created you and what you make!' [Soorah as-Saffat (37):
96]

'Do they not look in the dominion of the heavens and the earth and all things that Allah has created.'
[Soorah al-A'raf (7): 185]

'Allah is He, Who has created the heavens and the earth and sends down water (rain) from the sky,
and thereby brought forth fruits as provision for you; and He has made the ships to be of service to
you, that they may sail through the sea by His Command; and He has made rivers (also) to be of
service to you. And He has made the sun and the moon, both constantly pursuing their courses, to be
of service to you; and He has made the night and the day, to be of service to you. And He gave you of
all that you asked for, and if you count the Blessings of Allah, never will you be able to count them.'
[Soorah Ibraheem (14): 32-34]

6. Largely houses have become empty of the correct guidelines. The Messenger of Allah
(sallallahu alahi wa-sallam) said, 'Every child is born upon Fitrah (natural inborn instinct which
recognizes his Lord), but his parents make him a Jew, a Christian or a fire-worshiper.' [Agreed upon]
Thus, parents play a big role in setting right the child's way of life.

7. Lack of importance to the means of teaching and spreading knowledge in most of the Islamic
world. More often, the methods of teaching do not give much importance to the religious part, or they
are careless in this regard from the beginning. The means of transmitting knowledge, whether textual,
audio-visual or verbal have mostly become tools of destruction and misguidance, or they are more
involved in material and entertaining obsessions. They do not care about building (good) character,
instilling the correct Aqeedah, or combating the misguided trends, until there arises a generation
defenseless against the army of Ilhad (misguidance).



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Ways of Avoiding this Deviation
1. Returning to the Book of Allah and to the Sunnah of His Messenger to derive the correct beliefs
(Aqeedah) just as the Salaf as-Saleh took their beliefs from them, 'The later part of this Ummah will
not be corrected except by that which corrected its earliest part.' With this (it is also necessary to be)
aware of the beliefs of the deviant groups, and to know their doubts in order to refute them and warn
against them because he, who does not know the evil, tends to fall into it.

2. Giving importance to teaching the correct Aqeedah - the aqeedah of the Salafus-Saleh - in
different educational levels and giving it ample share of the syllabus and arranging precise
examinations on the subject.

3. Organizing study of the pure books of the Salaf, and staying far from books of the deviant groups
like the Sufis, the innovators, the Jahmiyah, the Mutazilah, the Asharis, the Maturidis, and other than
them, except for knowing (their deviancies) so as to refute what is in them of falsehood and warning
against them.

4. Establishing Duat (callers) who revive the Aqeedah of the Salaf for the people and refute the
misguidance of the deviated groups.