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The Meaning and Importance of 'Aqidah' Filed under: Basics

Saturday, November 28 2009 - by Abu.Iyaad

Key topics: Aqidah

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The Meaning of 'Aqidah'

The word 'aqidah' () is of the (morphological) form of () which has the meaning of ()

(that to which something is done), meaning ( ), that which is tied, knotted to, firmly fixed

onto, held onto. It is derived from the root (), which means to tie, fasten, join, bind.

The affairs of the religion are divided into akhbaar (information) and ahkaam (rulings that require

action), as Allaah, the Mighty and Majestic, said:

And the Word of your Lord has been fulfilled in truth and in justice... (Al-An'am 6:115)

Allaah's word has been fulfilled in these two types: truthfulness in information and justice in His

commands and prohibitions (ahkaam).

As for the akhbaar (information), then it is obligatory to accept and believe in them (make tasdeeq of

them). Thus, anything that returns to belief (Eemaan) and acceptance (tasdeeq) and does not enter

into the practical matters requiring action is called 'aqidah'. This is because its source and starting

point is in the knowledge of the heart. It is called 'aqidah' because it enters the heart and it becomes

fixed and tied to the heart strongly, meaning strongly bound and strongly adhered to it, in the sense

that the heart is eager upon it so that it does not leave or escape from the heart.

In Arabic one says, "aqada the rope", meaning he tied the rope firmly, and likewise, "aqada the

sale", which means he concluded or settled the sale, or contract, or agreement. And Allaah mentions

this verb in the context of [the ratification of] pledges ( , an-Nisaa 4:33), and oaths

which have been sworn in earnest ( , al-Maa'idah 5:89). And when a

person says that "aqadtu such and such", it means that my heart is firmly upon such and such.

From what has preceded, the meaning of 'aqidah' can be defined as:

The firm belief (i'tiqaad) that one's heart is strongly attached to and which is settled and fixed

in the heart without any wavering or doubt approaching it. It excludes any supposition, doubt

or suspicion.

As for the practical matters, then they too are from Eemaan (faith), as is well known that all of the

Sharee'ah enters into Eemaan, however, they take place on the limbs, and for this reason they do

not enter under the term 'aqidah', but would come under 'Eemaan', being from it, and also under the

terms "Sunnah" and "Sharee'ah" - whilst noting that all these terms are also used for affairs of belief

(see next).

Terms Synonymous with 'Aqidah'

There also words which are synonymous with 'aqidah' and 'i'tiqaad' in usage, such as at-Tawheed

(), as-Sunnah (), and ash-Sharee'ah (), and some of these terms refer specifically

to aspects of belief, such as 'at-Tawheed', and others are used for both aspects of belief and other

affairs, such as as-Sunnah and ash-Sharee'ah. Some of the Salaf also authored works using the title

of al-Eemaan () since the knowledge-based topics are part of that which makes up the entirety

of Eemaan - consisting of beliefs (knowledge-based affairs), statements and actions.

And all of this is indicated in books authored by the Salaf, for the authored books and gave them

titles such as "Kitaab us-Sunnah", many of the Salaf authored books with this title, and "ash-

Sharee'ah", such as the book of al-Aajurree, and "Kitaab ut-Tawheed", such as that of Imaam al-

Bukhaaree (in his Saheeh) and that of Ibn Khuzaimah. And all these books covered the subjects

of aqidah, namely Allaah's Names and Attributes, al-Eemaan (faith), al-Qadr (Predestination) and so

on.

List of Books of the Early Salaf

Here are a list of books from the Salaf using the words mentioned above:

"Kitaab ul-Eemaan" by the Imaam and mujtahid, Abu 'Ubayd al-Qaasim ibn Salaam (d.

224H)

"Kitaab ul-Eemaan" by the Imaam Ib Abee Shaybah (d. 235H)

"Usool us-Sunnah" by Imaam Ahmad bin Hanbal (d. 241H)

"Kitaab ul-Eeemaan" in the Saheeh by Imaam al-Bukharee (d. 256H).

"Kitaab ut-Tawheed" in the Saheeh by Imaam al-Bukharee (d. 256H).

"As-Sunnah" by the student of Imaam Ahmad, Abu Bakr al-Athram (d. 273H)

"Kitaab us-Sunnah" (being part of the Sunan) by the faqeeh and Imaam Abu Dawood as -

Sijistaanee (d. 275H)

"Asl us-Sunnah" by the haafidh and Imaam, Abu Haatim ar-Raazee (d. 277H)

"As-Sunnah" by the qaadee and haafidh, Ibn Abee 'Aasim (d. 287H)

"As-Sunnah" by the haafidh, Abdullah ibn Imaam Ahmad (d. 290H)

"As-Sunnah" by the qaadee and muhaddith AbuBakr al-Marroodhee (d. 292H)

"As-Sunnah" by the student of Imaam Ahmad, al-Marwaazee (d. 292H)

"Sareeh us-Sunnah" by the mujtahid, mufassir and Imaam , Ibn Jareer at-Tabaree (d. 310H)

"Kitaab ut-Tawheed" by the faqeeh and Imaam, Ibn Khuzaymah (d. 311H)

"Aqeedat ut-Tahaawiyyah" by the Imaam Abu Jafar at-Tahaawee (d. 321H)

"Sharh us-Sunnah" by Imaam al-Barbaaharee (d. 329H)

"Kitaab us-Sunnah" by the qaadee, Abu Ahmad al-Asaal(d. 349H)

"Ash-Sharee'ah" by the faqeeh and Imaam, Abu Bakr al-Aajurree(d. 360H)

"Kitaab ut-Tawheed" the haafidh and Imaam, Ibn Mandah (d. 395H)

"Sharh Usool I'tiqaad Ahlus-Sunnah Wal Jamaa'ah" by the haafidh and faqeeh, Imaam al-

Laalilkaa'ee (d. 428H)

"Al-I'tiqaad" by Abu Nuaym al-Ashbaanee (d. 430H)

"Aqeedat us-Salaf Ashaabul-Hadeeth" by the haafidh and Imaam, Abu Uthmaan as-

Saboonee (d. 449H)

Deviations in 'Aqidah'

All these books were written to refute the sects of innovation, and the innovatorswho appeared, from

them, the Khawaarij, the Raafidah, the Qadariyyah, theMurji'ah and then the heads of innovation

such as al-Ja'd bin Dirham, al-Jahm bin Safwaan, Waasil bin Ataa, Amr bin Ubayd and others.

And the latter four were the originators of the sects that became known as

theJahmiyyah and Mu'tazilah and these groups devised a rational, intellectual proof called

"hudooth al-ajsaam", a method of demonstrating that the universe is haadithah (came to be)

because it is made up of bodies (ajsaam) that have qualities (Sifaat) and incidental attributes

(a'raad) and events, occurrences (hawaadith)proving that these bodies (ajsaam) came to be after

not being, thus being considered events (hawaadith) themselves. And as everything in the universe

is therefore an event, all of these events must have an originator, which is Allaah. To demonstrate

this proof to the atheists they were debating with, they took the underlying terminology and

classifications of Aristotle's (d. 322BC) "al-Maqoolaat al-Ashar" (Ten Categories), also known as

"al-Jawhar wal-Arad" (Substance and Incidental Attribute) and used it's language and classification,

as well as incorporating other ideas that preceded them and also had their origins in Greek

Philosophers, such as the Atomism of Democritus (d. 370BC) and the "transcendent supreme one

that is free of divisibility and multiplicity" of Plotinus (d. 270CE). On account of this, they were

forced to adhere to this very same language in describing their Lord to the atheists out of the

fear of invalidating the proof they had devised. This in turn led them to reject or explain away

much of what is in the Book and the Sunnah related to belief in Allah, in particular His Names,

Attributes and Actions, and some other areas of aqidah, thus the birth of "ta'weel" and "tafweed" to

deal with those "problematic" texts that were conflicting with this proof they devised.

This was the Ilm ul-Kalaam (speculative theology) that laid the foundation for the rejection of the

attributes and which the Salaf and the four Imaams, Abu Hanifah, Malik, Shaafi'ee

and Ahmad condemned. These groups were collectively known as "Mutakallimoon" (Speculative

Theologians), and they are the Jahmiyyah,Mu'tazilah, Kullaabiyyah, Ash'ariyyah, Maturidiyyah.

There was not a single scholar of the Salaf who were with these innovators in their ilm ul-kalaam.

Ibn Suraij as-Shafi'ee (d. 306H) said, as narrated from him by Abu Ismaa'eel al-Harawi in "Dhamm

ul-Kalaam" and as mentioned by Ibn Taymiyyah in "Bayaan Talbees al-Jahmiyyah":

The Tawheed of the people of knowledge and the jamaa'ah of the Muslims is "I testify none is worthy

of worship except Allaah (alone) and that Muhammad is the Messenger of Allaah". And

the Tawheedof the people of falsehood is disputing about al-a'raad (incidental attributes) and al-

ajsaam (bodies) and the Prophet (sallallaahu alayhi wasallam) was sent with the rejection of that.

Imaam ash-Shaafi'ee (d. 204H) said, as reported by as-Suyuti in Sawn al-Mantiq (1/47-48):

The people did not become ignorant and nor differ (with each other) except due to their abandonment

of the language of the Arabs and their inclination to the language of Aristotle.

This statement of ash-Shaafi'ee (rahimahullaah) is true both in the affairs of creed(aqidah) and in

jurisprudence (fiqh), for both the metaphysics and the flawed syllogistic and other forms of logic of

Aristotle corrupted both of these disciplines for those who turned to the language, logic and

metaphysics of Aristotle.

So the Salaf wrote works in refutation on these groups whilst noting that the Ash'ariyyah were upon

the creed of Ibn Kullaab (d. 240H) and were not recognized as a faction until the fifth century hijrah

(after 400H). All these groups opposed Ahl us-Sunnah in fundamental matters, from them (as

examples only):

Making the intellect decisive and definitive over the revealed texts

Rejecting aahaad hadeeth in matters of aqidah

Claiming the first obligation upon a servant is to observe, inspect (the universe) and infer a

proof for Allaah's existence

That the revealed texts in their apparent meanings give the presumptions of tajseem and

tashbeeh and must be diverted away to metaphorical and figurative interpretations.

Rejecting, to varying degrees, the attributes and actions of Allaah through the grandiose

claim of making "tanzeeh" (purifying Allaah), whereas in reality it was to avoid invalidating

their intellectual proof of "hudooth ul-ajsaam" which they devised using the language,

terminology and classifications of the atheist philosophers themselves.

Thus Tawheed and aqidah became nothing but the language of denial of "bodies" (ajsaam)

and their "incidental attributes" (a'raad) and "occurrences" (hawaadith) from Allaah,

abandoning in all of that, the language that the revealed Books and the Messengers were

sent with, and adopting instead the language of the very atheist philosophers they were

claiming to refute and oppose!

These oppositions occurred from them due to that intellectual proof called "hudooth ul-ajsaam" that

they wrongly considered to be the ultimate truth upon which the very veracity of Islaam depends. To

learn more about this, please refer to Asharis.Comwhere this subject has been covered in lots of

detail from the source works of theMu'tazilah and Ash'ariyyah.

The point here is that these people innovated into the affairs of aqidah and Tawhid, split the ranks of

the Muslims, and exerted themselves in spreading theirinnovations, until Sunnah became bid'ah and

truth became falsehood, and so they tore apart the unity of the Muslims, separated their hearts

(through these beliefs), and then separated their bodies as a result, and thus the saying of the

Messenger (sallallaahu alayhi wasallam) regarding the splitting of the Ummah into 73 sects became

fulfilled.

The Importance of 'Aqidah'

From what has preceded one can see that as the knowledge that is kept in the heart is the basis of

one's belief and worship of one's Lord and is connected to Tawheed, it is vital that a Muslim

know the correct creed and its adherents and its sources, and that he only takes knowledge from,

and seeks religious rulings from those with sound and correct aqidah. For approaching those with

the wrong aqidah, even in practical affairs such as fiqh rulings and religious verdicts and so on can

be harmful in that the base and foundation of such people is built upon what contains error, and that

will have implications in the rest of their knowledge and practice, because the far' (branch) follows on

from the asl (root).

And the sources of aqidah are the Book of Allaah, explained by the Prophetic Sunnah, and

consolidated by the understanding, and statements, and positions, and clarifications of the Salaf -

those in the first three centuries of Islaam (up to 300H), and whoever followed them thereafter, in

belief, methodology and statement in expressing and clarifying that belief.

Further reading and references:

Sharh aqidah at-Tahaawiyyah of Shaykh Saalih Aal ash-Shaykh

Sharh Usool il-I'tiqaad of al-Laalikaaa'ee

Bayaan Talbees al-Jahmiyyah of Ibn Taymiyyah

Dhamm ul-Kalaam of Abu Ismaa'eel al-Harawi

Link to this article: Show: HTML Link Full Link Short Link

Related Articles:

Want to Understand Aqidah Properly? Then You Must Learn and Understand History!

The Meaning and Importance of 'Aqidah'

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Al-Walaa wal-Baraa (Loyalty and Disownment) for the Aqidah in all the Classical Books of Aqidah Filed under: The Innovators

Friday, December 04 2009 - by Abu.Iyaad

Key topics: Al-Walaa Wal-Baraa

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It is important for the Muslim to realize when learning the aqidah that it is not purely an academic

exercise. Rather, the creed is something around which and upon which allegiance and disavowal is

based. When we look into all the classical books of aqidah, we see the constant mention of loving

and hating on the basis of theaqidah embodied in the prohibition of associating, mixing and

accompanying theinnovators who have opposed the creed of the Book, the Sunnah, and what the

Righteous Salaf were upon in the first three centuries of Islaam.

Imaam Ahmad said in "Usool us-Sunnah":

The Fundamental Principles of the Sunnah with us are: Holding fast to what the Companions of

the Messenger of Allaah (sallalaahu alayhi wasallam) were upon. Taking them [and their way] as a

model to be followed. The abandonment of innovations, and every innovation is misguidance. The

abandonment of controversies. The abandonment of sitting with the people of ahwaa (desires).

And at-Tahaawi said at the end of his Aqidah:

This is our religion and our creed outwardly and inwardly, and we are absolved, in front of Allaah,

the Exalted, of every one who opposes that which we have mentioned and explained. And we ask

Allaah, the Exalted to make us firm upon Eemaan, to seal [the end] of our lives with it, to protect us

from the variant desires and scattering opinions, and corrupt doctrines such as those of the

Mushabbihah, the Mu'tazilah, the Jahmiyyah, the Jabariyyah, the Qadariyyah and others besides

them, from those who have opposed the Sunnah and Jamaa'ah and have allied with misguidance. We

are free of them, and they, in our view, are astray, ruined. And with Allaah [alone] is safety (protection)

and success.

And Imaam al-Laalikaa'ee brings, from the creed of the two Raazees, Abu Zur'ah (d. 264H) and Abu

Haatim (d. 277H), in "Sharh Usool il-I'tiqaad" (1/202,no.322)

Abu Muhammad said:

And I heard my father and Abu Zur'ah ordering with the boycotting of the people of deviation

and innovations, being very harsh in that with the most severe harshness. And they refused the

compilation of books with opinions, with other than narrations.

And they forbade from sitting with the ahl ul-kalaam (people of theological rhetoric) and looking into

the books of the mutakallimoon (theologians) and they would both say: "The person of theological

rhetoric will never prosper."

Abu Muhammad said: "And I say that too." And Abu Alee bin Habeesh al-Muqirree said: "And I say

that." And our Shaikh (Ibn al-Mudhaffar) said: "And I say that." And our Shaikh - meaning the author -

said: "And I say that."

And Abu Uthmaan as-Saaboonee (d. 449H) - may Allaah have mercy upon him - said in "Aqidah as-

Salaf wa As.haabil-Hadeeth" (p. 123):

And along with that they [the Salaf who have passed before him] unanimously agreed with their

saying about the Ahl ul-Bid'ah, that they should be subdued, humiliated and disgraced, banished and

driven away. That [one must] keep away from them, from those who associate with them and from

those who are intimate with them. And to seek nearness to Allaah by avoiding them and fleeing from

them.

And he also said (pp. 114-115):

.

: " " And they [Ahl us-Sunnah] hate the people of innovation who have introduced into the religion that

which is not from it. They do not love them, nor do they accompany them, nor do they listen to their

speech, nor do they sit with them, nor argue with them regarding the religion, and nor do they debate

them. And they see that their ears should be guarded from listening to their falsehoods, those which

if they pass by the ears and enter into the hearts, will harm (the hearts) and lead them to corrupt

whisperings and thoughts. And it is regarding [all of this] that Allaah, the Mighty and Majestic, revealed

His saying, "And when you see those who engage in false conversation about our signs, stay

away from them till they turn to another topic." (al-An'aam 6:68)

And all of this is only a tiny sample of the sum whole of what has been reported from the Salaf on

this subject. You will find that the overwhelming majority of the books of aqidah never fail to mention

this subject. In this article we have only quoted from those who compiled the creed and summarized

the positions of Ahl us-Sunnah - as for the hundreds of specific narrations from the Salaf in this

regard, then inshaa'Allaah they will be covered in specific articles.

In summary: A Muslim loves and hate on the basis of his aqidah, and it is not merely an academic

exercise. It is not like the irjaa' of the Murji'ah where the only thing that enters the heart is pure

information and pure factual knowledge with no resulting love and hate, allegiance and disavowal in

the heart, and no outward resultant effect manifested in behaviour. Worse still is when a man

spends years and years studying the aqidah of the Salaf, grasping it, explaining it and writing books

on it, only to then sit, with open arms, with the deniers of Allaah's Uluww, the callers to grave-

worship and istighaathah (seeking rescue from other than Allaah), proclaiming:

I am proud to call all of them my brothers in faith; I am always honored to be in their company; I

am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst

amongst them; I wish the best for them and their da'wah; I am desirous to benefit from their wisdom

and knowledge.

And the da'wah of the innovators he is referring to being the da'wah to ta'teel and hulool and

worshipping others besides Allaah - which is what their organizations and institutes preach and

teach. All of this is evidence that knowledge of aqidah is a proof against an individual and that it may

not have benefited him except as a mere academic exercise.

Compare this to the Ijmaa' of the Salaf, meaning the hundreds of Imaams of Guidance from the first

few centuries of Islaam, as mentioned by as-Saaboonee, just quoted previously:

And they [Ahl us-Sunnah] hate the people of innovation who have introduced into the religion that

which is not from it. They do not love them, nor do they accompany them, nor do they listen to their

speech, nor do they sit with them, nor argue with them regarding the religion, and nor do they debate

them. And they see that their ears should be guarded from listening to their falsehoods, those which

if they pass by the ears and enter into the hearts, will harm (the hearts) and lead them to corrupt

whisperings and thoughts. And it is regarding [all of this] that Allaah, the Mighty and Majestic, revealed

His saying, "And when you see those who engage in false conversation about our signs, stay

away from them till they turn to another topic." (al-An'aam 6:68)

And this topic will be expanded upon specifically in other articles inshaa'Allaah, upon the usool of Ahl

us-Sunnah regarding innovation and its people - for in these usool there is the protection and

safeguarding of the aqidah after it has entered into the hearts - so whoever is eager upon

his aqidah and wishes to meet his Lord upon what the Companions were upon, then let him not be

neglectful in this regard, rather he should understand the usool of Ahl us-Sunnah regarding the

mu'aamalah with the people of innovation, with respect to those who call to it, and those who do not

call to it, with respect to the leaders of innovation and those who are followers - for all these affairs

have clear guidelines which are made clear in the writings of Ahl us-Sunnah wal-Jamaa'ah.

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