Aqeedah
Meaning
Aqeedah (Arabic: العقيدة) in Sunni Orthodoxy refers to the foundational beliefs of the religion as understood and transmitted from the Prophet ﷺ, his family, his companions, and the first three generations of Muslims (as-salaf). These beliefs are what a Muslim holds with certainty in the heart, affirms with the tongue, and does not accept doubt regarding. Aqeedah is an obligation upon every morally responsible person (Mukallaf).
In Sunni Orthodoxy, aqeedah primarily concerns belief in Allah, His Attributes, His messengers, revelation, the unseen, and the matters of the Hereafter. In a technical sense, it also refers to the science of aqeedah, which was later systematized and codified by classical Sunni scholars.
Ahl al-Sunnah wal-Jamā‘ah
Ahl al-Sunnah wal-Jamā‘ah refers to the majority of the Muslim community who adhere to the Qur’an, the Sunnah of the Prophet ﷺ, and the understanding of his companions, his family, and those generations after which followed them in excellence.
In matters of belief, they represent the mainstream orthodox position transmitted and codified by classical scholars of theology and creed.
Purpose of Aqeedah
Aqeedah forms the foundation of worship, ethics, and spirituality in Islam. Correct belief governs how Allah is understood, how acts of worship are directed, and how verses of the Qur’an and Hadith are interpreted.
As Imām al-Ghazālī رحمه الله states in Iḥyā’ ‘Ulūm al-Dīn:
“Worship is not valid until you know whom you are worshipping.”
- *Source: Abū Ḥāmid al-Ghazālī, Iḥyā’ ‘Ulūm al-Dīn, Kitāb al-‘Ilm.*
The scholars mention that true honor in seeking knowledge lies in understanding the object of knowledge itself, for until one knows what he is learning about, he cannot grasp its value.
Allah says in the Qur’an:
“Know that there is no one worthy of worship except Allah, and seek forgiveness for your sin and for the believing men and women.”
(Qur’an 47:19)
Allah says in the Qur’an:
“Know that it is only revealed by Allah's Knowledge, and that there is no god but Him. So will you not be Muslims?”
(Qur’an 11:14)
These verses indicates the superiority of the knowledge of belief over the knowledge of action, since on several occasions Allah begins with the command to know with action preceding it.
Sunni Unity in Creed
While Sunni scholars may differ in their methodologies and modes of theological expression, they remain united upon the essential principles of faith, differing only where legitimate interpretive variation is possible.
Pursuing Knowledge
Following the correct etiquette in pursuing knowledge is the first step before traversing the path (as-sulūk). One is encouraged to constantly reflect upon their intentions beyond the surface and examine whether they are sincere or not.
Sincere Intentions
In all affairs, a student on the path (or "salik" [traveler]) should intend to:
1. Draw close to Allah in status
2. Seek the reward for it
3. Seek the pleasure (Arabic: رضوان) of Allah
4. Seek Allah
Knowledge and Rank
Allah تعالى says:
“Say, O Prophet, are those who know equal to those who do not know?”
(Qur’an 39:9)
This indicates that those who possess knowledge have a higher station with Allah than those who do not.
Allah تعالى also says:
“Allah will elevate those of you who believe and those who have been granted knowledge in rank.”
(Qur’an 58:11)
This shows that sound belief and beneficial knowledge are means of elevation, both in this world and the Hereafter, where every degree of knowledge becomes a rank in Paradise for the one who dies upon īmān.
Virtue of Seeking Knowledge
The Prophet Muhammad ﷺ said:
“Whomever Allah wills good for, He grants him understanding of the religion.”
Sources: Ṣaḥīḥ al-Bukhārī, ḥadīth no. 71; Ṣaḥīḥ Muslim, ḥadīth no. 1037.
This is an honor and a sign of divine favor. Whoever finds himself on the path of seeking knowledge should recognize that Allah has chosen him for goodness and distinction.
The Prophet Muhammad ﷺ said:
“Seeking knowledge is an obligation upon every Muslim.”
Source: Sunan Ibn Mājah, ḥadīth no. 224.
The scholars clarify that the Prophet ﷺ was referring to religious knowledge. There is a portion of knowledge that is individually obligatory upon every Muslim to learn. If this referred to all types of knowledge, it would be impossible, which is not from the Sharī‘ah.
The Prophet Muhammad ﷺ also said:
“Whoever travels a path seeking knowledge, Allah will make easy for him a path to Paradise.”
Source: Ṣaḥīḥ Muslim, Kitāb al-Dhikr wa’l-Duʿā’, ḥadīth no. 2699.
This indicates that the one who leaves his home seeking knowledge is granted a reward similar to one striving in the path of Allah. The reward of a Mujāhid is great — one hundred ranks in Paradise — and the distance between each rank is like the distance between the heavens and the earth.
Source: Ṣaḥīḥ al-Bukhārī, Kitāb al-Jihād wa’l-Siyar, ḥadīth no. 2790.
The Importance of Conveying Knowledge
The Prophet Muhammad ﷺ said:
“Convey from me, even if it is one verse.”
Source: Ṣaḥīḥ al-Bukhārī, Kitāb al-Anbiyā’, ḥadīth no. 3461.
Our teachers mention that whoever Allah grants knowledge of faith and then believes others possess something better than that knowledge has belittled what Allah has made great. Allah gives wealth to those He loves and those He does not love, but He only grants knowledge and faith to those He loves.
Imām ʿAbdullāh al-Ḥaddād رحمه الله said:
“Whoever knows even one religious ruling is a scholar with respect to that ruling.”
Source: ʿAbdullāh ibn ʿAlawī al-Ḥaddād.
Acquiring Knowledge
There are three essential components in acquiring authentic religious knowledge. True knowledge of the religion is attained through:
1. A trustworthy teacher
2. A reliable book
3. A sincere and aspiring student
A Trustworthy Teacher
The foundation of acquiring sound knowledge is learning from a teacher who is connected to a chain of transmission. The Prophet Muhammad ﷺ said:
“Knowledge is only taken through learning from a teacher.”
Seek knowledge from its people. One of the ways to identify an untrustworthy teacher is that he did not learn through a chain of narration and scholarly transmission.
Allah says:
“So ask the people of knowledge if you do not know.”
(Surah al-Anbiyāʾ 21:7 / Surah al-Naḥl 16:43)
The Prophet Muhammad ﷺ also said:
“The virtue of the learned person over the worshiper is like my virtue over the least of you.”
Source: Sunan al-Tirmidhī, Kitāb al-ʿIlm.
The scholars mention that one should consider himself among the least of people. Thus, the virtue of the scholar over us becomes like the virtue of the Prophet ﷺ over us. What immense rank knowledge and its people have!.
A Reliable Book
Books of knowledge vary in levels, and each level has its purpose:
- First Level: Summarized texts
These are beginner books, designed for memorization and foundational understanding.
- Second Level: Intermediate texts
These explain and expand upon the summarized works.
- Third Level: Advanced texts
These contain detailed evidences, discussions, and scholarly debate in a given field of study.
A student progresses through these levels gradually under proper guidance.
A Sincere and Aspiring Student
The third pillar of acquiring knowledge is the student himself.
A true student of knowledge is one with high aspirations and lofty objectives. A teacher is only as effective as the student’s willingness and desire to learn.
When attending lessons, behave as if you will never hear that lesson again — and that you must preserve it. This cultivates seriousness, attentiveness, and reverence for knowledge.
Knowledge is not granted to one who is negligent, but to one who approaches it with humility, discipline, and sincerity.
Obligatory Knowledge (Farḍ al-ʿIlm)
There is a portion of knowledge that is obligatory upon every Muslim, and no one is excused from learning it. This knowledge relates to:
- Belief (ʿAqeedah)
- Practice (ʿIbādah)
- Spiritual refinement (Tazkiyah / Akhlāq)
The scholars divide obligatory knowledge into two categories:
- Farḍ ʿAyn – Knowledge that is an individual obligation upon every Muslim.
- Farḍ Kifāyah – Knowledge that is a communal obligation. If some fulfill it, the obligation is lifted from the rest.
Thus, learning the foundations of belief, the rulings of worship, and the essentials of spirituality is a duty upon every believer, and no one is excused from this responsibility.
Core Beliefs
The essential beliefs of Ahl al-Sunnah wal-Jamā‘ah are derived from the six pillars of īmān.
Articles of Faith
Belief in Allah
Importance of Belief in Allah
Islam’s core beliefs prioritize having certain and sound knowledge of Allah and His Messenger ﷺ.
The Prophet Muhammad ﷺ was asked, “Which deed is the most superior?” and he replied:
“Faith in Allah and His Messenger.”
Source: Musnad Ahmad ibn Hanbal 7590.
Many people are not taught how to believe in Allah properly. When their understanding is challenged or questioned in detail, they become confused. We must understand that Islam is not known or understood through ethnicity, culture, or form. Islam is known through knowledge.
The Prophet Muhammad ﷺ was also asked, “Which action is best?” and he replied:
“To have proper belief without doubt.”
Source: Sahih Bukhari 7534.
No one is born with knowledge. One must turn his question marks into exclamation points — replacing doubt with certainty.
Again, Imām al-Ghazālī رحمه الله said:
“Worship is not valid until you know whom you are worshipping.”
Belief comes before worship, and without correct belief, worship has no proper foundation.
At-Tawḥīd
At-Tawḥīd is the science that teaches proper belief in Allah, establishing His absolute oneness and clarifying the distinction between the Creator and creation.
Imām al-Junayd (d. 298 AH) said:
“At-Tawḥīd is distinguishing the One who has no beginning (Allah) from the one who is created (everything besides Him).”
Source: Abul-Qasim al-Qushayri, The Qushayri Epistle (Ar-Risala al-Qushayri) Even your imagination is created. Whatever you imagine about Allah is created, and the Creator is not bound by what can be imagined.
Knowledge of Allah
Knowledge of Allah is studied under four main categories:
- Al-Asmāʾ – The Names of Allah
- Al-Ṣifāt – The Attributes of Allah
- Dhāt Allāh – The Essence of Allah
- Afʿāl Allāh – The Actions of Allah
Al-Asmāʾ (The Names of Allah)
Allah ﷻ said:
وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِهَاۖ وَذَرُواْ ٱلَّذِينَ يُلۡحِدُونَ فِيٓ أَسۡمَآئِهِۦۚ سَيُجۡزَوۡنَ مَا كَانُواْ يَعۡمَلُونَ
- “Allah has beautiful names, so call Him with them. Abandon those who reject His names — they will be recompensed for what they used to do.”
- (Qur’an 7:180)
قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَٰنَۖ أَيًّا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ
- “Say: Call Allah or call the Merciful. Whatever name you call, He has beautiful names.”
- (Qur’an 17:110)
and:
هُوَ ٱللَّهُ ٱلَّذِي لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَامُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَكَبِّرُۚ سُبۡحَٰنَ ٱللَّهِ عَمَّا يُشۡرِكُونَ
هُوَ ٱللَّهُ ٱلۡخَٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ
- “He is Allah, whom there is no god but Him,” until His statement, “He has beautiful names.”
- (Qur’an 59:23–24)
The Messenger of Allah ﷺ said:
- “Verily Allah has 99 names — 100 minus one. Whoever enumerates them enters Paradise. Indeed He is an odd number and loves odd numbers. He is Allah, whom there is no god but Him. He is the Beneficent, the Merciful, the King, the Holy, the Secure, the Believer, the Guardian, the Almighty, the Overpowering, the Proud, the Creator, the Originator, the Former, the Ever-Forgiving, the Forceful, the Giver, the Provider, the Opener, the Omnipotent, the Withholder, the Spreader, the One Who Lowers, the One Who Raises, the Honourer, the Debaser, the Hearing, the Seeing, the Ruler, the Just, the Subtle, the Well-Informed, the Forbearing, the Magnificent, the Forgiver, the Grateful, the Sublime, the Great, the Preserver, the Nourisher, the Accountant, the Majestic, the Generous, the Watcher, the Responder, the Liberal, the Wise, the Loving, the Noble, the One Who Resurrects, the Witness, the Truth, the Disposer of Affairs, the Strong, the Invincible, the Protector, the Praiseworthy, the Counter, the Starter, the One Who Returns Things Back, the Reviver, the One Who Causes Death, the Living, the Self-Subsistent, the Rich, the Honourable, the One, the Absolute, the Able, the Powerful, the One Who Brings Forward, the One Who Keeps Back, the First, the Last, the Apparent, the Hidden, the Master, the Lofty, the Virtuous, the Accepter of Repentance, the Vengeful, the Pardoner, the Compassionate, the King of Kings, the Possessor of Majesty and Nobility, the Fair, the Gatherer, the Independent, the Enricher, the Preventer, the Harmer, the Benefactor, the Light, the Guide, the Provider of Guidance, the Everlasting, the Inheritor, the Rightly-Guiding and the Patient.”
(Reported by Tirmidhī)
On the authority of Abū Hurayrah: The Messenger of Allah ﷺ said:
- “Verily Allah has 99 names. Whoever enumerates all of them enters Paradise. [They are]: Allah, the Beneficent, the Merciful, the God, the Lord, the King, the Holy, the Secure, the Believer, the Guardian, the Mighty, the Overpowering, the Proud, the Creator, the Originator, the Former, the Forbearing, the Omniscient, the Hearing, the Seeing, the Living, the Self-Subsistent, the Liberal, the Subtle, the Well-Informed, the Affectionate, the Bestower, the Innovator, the Loving, the Forgiving, the Grateful, the Noble, the Starter, the One Who Returns Things Back, the Light, the Obvious, the First, the Last, the Apparent, the Hidden, the Pardoner, the Ever-Forgiving, the Giver, the Able, the Unique, the Absolute, the Disposer of Affairs, the Sufficient, the Everlasting, the Praiseworthy, the Rainmaker, the Constant, the Lofty, the Possessor of Majesty and Nobility, the Master, the Helper, the Truth, the Clear, the One Who Resurrects, the Responder, the Giver of Life, the One Who Causes Death, the Majestic, the Truthful, the Preserver, the Encompassing, the Great, the Near, the Watcher, the Opener, the Accepter of Repentance, the Eternal, the Odd Number, the Initiator, the Provider, the Knowing, the Sublime, the Magnificent, the Independent, the Sovereign, the Omnipotent, the Most Generous, the Guide, the Grateful, the Generous, the Exalted, the Witness, the One, the Possessor of Abundance, the Possessor of Sublimity, the Possessor of Bounty, the Ever-Creating, the Caretaker and the Beautiful.”
Imām al-Bayhaqī said when explaining this ḥadīth in his work al-Iʿtiqād wa’l-Hidāyah ilā Sabīl ar-Rashād:
- "The sole narrator of the first narration mentioning the names is al-Walīd ibn Muslim on the authority of Shuʿayb ibn Abī Ḥamzah. The sole narrator of the latter narration is ʿAbd al-ʿAzīz ibn al-Ḥusayn ibn at-Tarjumān on the authority of Ayyūb as-Sakhtiyānī and Hishām ibn Ḥassān.
- Some of the ḥadīth scholars claimed that the mention of the names in this ḥadīth is an assertion of some of the narrators, and that the authentic ḥadīth from the Prophet ﷺ concerns the mentioning of their number without an explanation of that number.
- These names are mentioned in Allah’s Book, and in other individual aḥādīth from our Prophet Muḥammad ﷺ, whether explicitly or implicitly. We have mentioned them in the book al-Asmāʾ wa as-Ṣifāt.
- His ﷺ statement: “Verily Allah has 99 names” does not negate other than them. He only intended — and Allah knows best — that whoever enumerated 99 of Allah’s names enters Paradise, whether he enumerated them from what we have transmitted in the first ḥadīth, or from what we mentioned in the second ḥadīth, or from the rest of whatever the Book and the Sunnah or scholarly consensus indicate; and through Allah is the enablement."
Allah’s names are not limited to ninety-nine. However, the ninety-nine names mentioned are those specially emphasized for learning, memorization, and worship.
| # | Arabic | Transliteration | Meaning |
|---|---|---|---|
| 1 | ٱلرَّحْمَٰنُ | Ar-Raḥmān | The Most or Entirely Merciful |
| 2 | ٱلرَّحِيمُ | Ar-Raḥīm | The Especially Merciful |
| 3 | ٱلْمَلِكُ | Al-Malik | The King and Owner of Dominion |
| 4 | ٱلْقُدُّوسُ | Al-Quddūs | The Absolutely Pure and Perfect |
| 5 | ٱلسَّلَامُ | As-Salām | The Perfection and Giver of Peace |
| 6 | ٱلْمُؤْمِنُ | Al-Muʾmin | The Granter of Security and Faith |
| 7 | ٱلْمُهَيْمِنُ | Al-Muhaymin | The Guardian, The Witness, The Overseer |
| 8 | ٱلْعَزِيزُ | Al-ʿAzīz | The Almighty, The All-Powerful, The Invincible, The Honorable |
| 9 | ٱلْجَبَّارُ | Al-Jabbār | The Compeller, The Restorer |
| 10 | ٱلْمُتَكَبِّرُ | Al-Mutakabbir | The Supreme, The Majestic |
| 11 | ٱلْخَٰلِقُ | Al-Khāliq | The Creator, The Maker |
| 12 | ٱلْبَارِئُ | Al-Bāriʾ | The Originator, The Inventor |
| 13 | ٱلْمُصَوِّرُ | Al-Muṣawwir | The Fashioner, The Shaper |
| 14 | ٱلْغَفَّارُ | Al-Ghaffār | The Constant Forgiver, The Great Forgiver |
| 15 | ٱلْقَهَّارُ | Al-Qahhār | The Subduer, The Ever-Dominating |
| 16 | ٱلْوَهَّابُ | Al-Wahhāb | The Giver of Gifts, The Bestower |
| 17 | ٱلرَّزَّاقُ | Ar-Razzāq | The Ever-Providing, The Constant Provider |
| 18 | ٱلْفَتَّاحُ | Al-Fattāḥ | The Opener, The Judge |
| 19 | ٱلْعَلِيمُ | Al-ʿAlīm | The All-Knowing, The Omniscient |
| 20 | ٱلْقَابِضُ | Al-Qābiḍ | The Withholder, The Restrainer |
| 21 | ٱلْبَاسِطُ | Al-Bāsiṭ | The Extender, The Expander |
| 22 | ٱلْخَافِضُ | Al-Khāfiḍ | The Reducer, The Abaser |
| 23 | ٱلرَّافِعُ | Ar-Rāfiʿ | The Exalter, The Elevator |
| 24 | ٱلْمُعِزُّ | Al-Muʿizz | The Honorer, The Bestower of Honor |
| 25 | ٱلْمُذِلُّ | Al-Mudhill | The Dishonorer, The Humiliator |
| 26 | ٱلسَّمِيعُ | As-Samīʿ | The All-Hearing |
| 27 | ٱلْبَصِيرُ | Al-Baṣīr | The All-Seeing |
| 28 | ٱلْحَكَمُ | Al-Ḥakam | The Judge, The Giver of Justice |
| 29 | ٱلْعَدْلُ | Al-ʿAdl | The Utterly Just |
| 30 | ٱللَّطِيفُ | Al-Laṭīf | The Most Gentle, The Subtle One |
| 31 | ٱلْخَبِيرُ | Al-Khabīr | The All-Aware, The All-Acquainted |
| 32 | ٱلْحَلِيمُ | Al-Ḥalīm | The Most Forbearing |
| 33 | ٱلْعَظِيمُ | Al-ʿAẓīm | The Magnificent, The Supreme |
| 34 | ٱلْغَفُورُ | Al-Ghafūr | The Forgiving, The Exceedingly Forgiving |
| 35 | ٱلشَّكُورُ | Ash-Shakūr | The Most Appreciative |
| 36 | ٱلْعَلِيُّ | Al-ʿAliyy | The Most High, The Exalted |
| 37 | ٱلْكَبِيرُ | Al-Kabīr | The Greatest, The Most Grand |
| 38 | ٱلْحَفِيظُ | Al-Ḥafīẓ | The Preserver, The All-Heedful and All-Protecting |
| 39 | ٱلْمُقِيتُ | Al-Muqīt | The Sustainer, The Maintainer |
| 40 | ٱلْحَسِيبُ | Al-Ḥasīb | The Reckoner |
| 41 | ٱلْجَلِيلُ | Al-Jalīl | The Majestic |
| 42 | ٱلْكَرِيمُ | Al-Karīm | The Most Generous, The Most Noble |
| 43 | ٱلرَّقِيبُ | Ar-Raqīb | The Watchful, The All-Watchful |
| 44 | ٱلْمُجِيبُ | Al-Mujīb | The Responsive, The Answerer |
| 45 | ٱلْوَاسِعُ | Al-Wāsiʿ | The All-Encompassing, The Boundless |
| 46 | ٱلْحَكِيمُ | Al-Ḥakīm | The All-Wise |
| 47 | ٱلْوَدُودُ | Al-Wadūd | The Most Loving |
| 48 | ٱلْمَجِيدُ | Al-Majīd | The Most Glorious, The Most Honorable |
| 49 | ٱلْبَاعِثُ | Al-Bāʿith | The Resurrector |
| 50 | ٱلشَّهِيدُ | Ash-Shahīd | The All-Witnessing |
| 51 | ٱلْحَقُّ | Al-Ḥaqq | The Absolute Truth |
| 52 | ٱلْوَكِيلُ | Al-Wakīl | The Trustee, The Disposer of Affairs |
| 53 | ٱلْقَوِيُّ | Al-Qawiyy | The All-Strong |
| 54 | ٱلْمَتِينُ | Al-Matīn | The Firm, The Steadfast |
| 55 | ٱلْوَلِيُّ | Al-Waliyy | The Protector, The Guardian |
| 56 | ٱلْحَمِيدُ | Al-Ḥamīd | The Praiseworthy, The Most Praised |
| 57 | ٱلْمُحْصِي | Al-Muḥṣī | The All-Enumerating |
| 58 | ٱلْمُبْدِئُ | Al-Mubdiʾ | The Originator |
| 59 | ٱلْمُعِيدُ | Al-Muʿīd | The Restorer |
| 60 | ٱلْمُحْيِي | Al-Muḥyī | The Giver of Life |
| 61 | ٱلْمُمِيتُ | Al-Mumīt | The Creator of Death |
| 62 | ٱلْحَيُّ | Al-Ḥayy | The Ever-Living |
| 63 | ٱلْقَيُّومُ | Al-Qayyūm | The Self-Subsisting |
| 64 | ٱلْوَاجِدُ | Al-Wājid | The Perceiver |
| 65 | ٱلْمَاجِدُ | Al-Mājid | The Illustrious |
| 66 | ٱلْوَاحِدُ | Al-Wāḥid | The One |
| 67 | ٱلْأَحَدُ | Al-Aḥad | The Absolutely One |
| 68 | ٱلصَّمَدُ | Aṣ-Ṣamad | The Self-Sufficient |
| 69 | ٱلْقَادِرُ | Al-Qādir | The Omnipotent |
| 70 | ٱلْمُقْتَدِرُ | Al-Muqtadir | The All-Powerful |
| 71 | ٱلْمُقَدِّمُ | Al-Muqaddim | The Promoter |
| 72 | ٱلْمُؤَخِّرُ | Al-Muʾakhkhir | The Delayer |
| 73 | ٱلْأَوَّلُ | Al-Awwal | The First |
| 74 | ٱلْآخِرُ | Al-Ākhir | The Last |
| 75 | ٱلظَّاهِرُ | Aẓ-Ẓāhir | The Manifest |
| 76 | ٱلْبَاطِنُ | Al-Bāṭin | The Hidden |
| 77 | ٱلْوَالِي | Al-Wālī | The Governor |
| 78 | ٱلْمُتَعَالِي | Al-Mutaʿālī | The Self-Exalted |
| 79 | ٱلْبَرُّ | Al-Barr | The Source of All Goodness |
| 80 | ٱلتَّوَابُ | At-Tawwāb | The Ever-Pardoning |
| 81 | ٱلْمُنْتَقِمُ | Al-Muntaqim | The Avenger |
| 82 | ٱلْعَفُوُّ | Al-ʿAfūw | The Pardoner |
| 83 | ٱلرَّءُوفُ | Ar-Raʾūf | The Most Kind |
| 84 | مَالِكُ ٱلْمُلْكِ | Mālik al-Mulk | Owner of the Dominion |
| 85 | ذُو ٱلْجَلَالِ وَٱلْإِكْرَامِ | Dhū al-Jalāli wa’l-Ikrām | Lord of Majesty and Honor |
| 86 | ٱلْمُقْسِطُ | Al-Muqsiṭ | The Utterly Just |
| 87 | ٱلْجَامِعُ | Al-Jāmiʿ | The Gatherer |
| 88 | ٱلْغَنِيُّ | Al-Ghaniyy | The Self-Sufficient |
| 89 | ٱلْمُغْنِيُّ | Al-Mughnī | The Enricher |
| 90 | ٱلْمَانِعُ | Al-Māniʿ | The Preventer of Harm |
| 91 | ٱلضَّارُّ | Aḍ-Ḍārr | The Distresser |
| 92 | ٱلنَّافِعُ | An-Nāfiʿ | The Benefactor |
| 93 | ٱلنُّورُ | An-Nūr | The Light |
| 94 | ٱلْهَادِي | Al-Hādī | The Guide |
| 95 | ٱلْبَدِيعُ | Al-Badīʿ | The Incomparable Originator |
| 96 | ٱلْبَاقِي | Al-Bāqī | The Everlasting |
| 97 | ٱلْوَارِثُ | Al-Wārith | The Inheritor |
| 98 | ٱلرَّشِيدُ | Ar-Rashīd | The Guide to the Right Path |
| 99 | ٱلصَّبُورُ | Aṣ-Ṣabūr | The Most Patient |
Al-Ṣifāt (The Attributes of Allah)
Every morally responsible person (Mukallaf) must know the foundational attributes of Allah. While Allah’s attributes are innumerable, the scholars have summarized the most essential into thirteen attributes that every Muslim should know.
Dhāt Allāh (The Essence of Allah)
Allah says:
“There is nothing whatsoever like unto Him.”
Source: Surah al-Shūrā (42:11)
No one knows the reality of Allah’s Essence except Allah Himself. The human mind cannot encompass or imagine the reality of the Creator.
Afʿāl Allāh (The Actions of Allah)
Allah is described by attributes, and His names refer to these attributes.
For example: Allah is called Ar-Raḥmān because He is attributed with mercy.
Although Allah has ninety-nine known Names and thirteen commonly taught Attributes, His attributes and names are in reality innumerable.
It is obligatory upon us to know the names and attributes which have been conveyed to us through revelation.
The Attributes of Allah
1. Al-Wujūd – Existence
2. Al-Waḥdāniyyah – Oneness
3. Al-Qidam – Beginninglessness
4. Al-Baqāʾ – Everlastingness
5. Mukhalafatuhu lil-Ḥawādith – Absolute dissimilarity to creation
6. Qiyāmuhu binafsih – Self-sufficiency / Non-dependence
7. Al-Qudrah – Power
8. Al-Irādah – Will
9. Al-ʿIlm – Knowledge
10. Al-Ḥayāh – Life
11. As-Samʿ – Hearing
12. Al-Baṣar – Sight
13. Al-Kalām – Speech
Allah is attributed with every perfection and free from every deficiency and imperfection.
Terminology and Theological Schools
Some important terms related to this subject:
- Uṣūl al-Dīn – Foundations of the religion
- Al-ʿAqīdah – The science of belief
- Uṣūl – Foundations
- Furūʿ – Branches
- ʿIlm al-Kalām – Islamic theology; a disciplined field that defends beliefs using rational and textual evidence and answers misconceptions
The main Sunni theological schools of creed are:
- Ashʿariyyah – Established upon the methodology of Imām Abū al-Ḥasan al-Ashʿarī (d. 325 AH)
- Māturīdiyyah – Established upon the methodology of Imām Abū Manṣūr al-Māturīdī (d. 333 AH)
- Hanbaliyyah/Mufawwidh – Established upon the methodology of Imām Ahmad ibn al-Hanbal (d. 241 AH)
Historically, Sunni Islam followed formal theological methodologies rooted in revelation and reason. Later movements in the Arabian Peninsula introduced alternative approaches that altered how Sunni creed was popularly perceived, even though classical Sunni theology remained rooted in the teachings of the Ashʿarī, Māturīdī, and Hanbalī scholars.
Methodologies of the Sunni Schools
The three schools of Sunni theology—Ashʿarī, Māturīdī, and Ḥanbalī (Mufawwidh)—are united in their fundamental creed but differ in their methodological approach to understanding and defending that creed. They are often described as valid paths to the same destination: the exaltation of Allah above any imperfection.
The Ashʿarī School
Founded by Imām Abū al-Ḥasan al-Ashʿarī (d. 324 AH), this school represents the majority of the Shāfiʿī and Mālikī schools of jurisprudence.
Methodology: The Ashʿarīs adopted a "middle path" between the extreme rationalists (who prioritized intellect over scripture) and the extreme literalists (who likened Allah to creation).
The development of the school is historically divided into two main eras: the Pre-Ghazālīan era (Mutaqaddimūn) and the Post-Ghazālīan era (Mutaʾakhkhirūn).
Role of Reason: They utilize rational proofs (ʿAql) to support and defend the texts of revelation (Naql). They argue that while the intellect can acknowledge the existence of God, revelation is necessary to know moral obligation.
Approach to Attributes: regarding the "Ambiguous Attributes" (texts suggesting hands, eyes, etc.), the classical Ashʿarī method offers two valid approaches:
Tafwīḍ (Entrustment): Affirming the text as it was revealed while entrusting the specific knowledge of its reality to Allah, negating any physical meaning.
Ta’wīl (Interpretation): Interpreting the text in a way that befits Allah’s majesty (e.g., interpreting "Hand" as "Power" or "Favor") when there is a fear of anthropomorphism (tashbīh) among the common people.
Ashʿarī Methodology
The Ashʿarī theological method is distinguished by its specific synthesis of revelation (naql) and reason (ʿaql), and its rigorous definitions of knowledge and judgment. This methodology was refined by scholars such as Imām al-Ḥaramayn al-Juwaynī (d. 478 AH) and Imām Abū Ḥāmid al-Ghazālī (d. 505 AH).
The core components of their methodology are:
The Three Categories of Judgment (Al-Aḥkām): Before establishing any belief, the Ashʿarī scholars argue that the mind must distinguish between three types of judgments to avoid confusion between what is rationally possible and what is scripturally necessary.
Imām Muḥammad ibn Yūsuf al-Sanūsī (d. 895 AH) states in Umm al-Barāhīn:
“The rational judgment (al-ḥukm al-ʿaqlī) is the affirmation or negation of a matter without relying on repetition (custom) or specific text (scripture).”
: Source: Muḥammad ibn Yūsuf al-Sanūsī (d. 895 AH), Al-ʿAqīdah al-Sanūsiyyah (Umm al-Barāhīn).
The three types of judgments are:
Rational Judgment (Ḥukm ʿAqlī): Deals with what is Necessary (Wājib), Impossible (Mustaḥīl), and Possible (Jāʾiz) regarding Allah. This is the primary tool for theology to establish the existence and attributes of the Creator.
Empirical/Customary Judgment (Ḥukm ʿĀdī): Deals with cause and effect observed in the world (e.g., fire burns). Ashʿarīs believe these are not intrinsic laws, but Allah’s "custom" which He can break (miracles).
Legal/Scriptural Judgment (Ḥukm Sharʿī): Deals with the obligatory, forbidden, and permissible actions for humans, known only through Revelation.
The Role of Reason and Revelation: The Ashʿarīs hold that the intellect (ʿaql) is the tool used to verify the truth of the Prophecy. Once the Prophet is rationally proven to be truthful, the intellect submits to Revelation (naql) for the details of belief and law.
Imām Abū Ḥāmid al-Ghazālī (d. 505 AH) describes this relationship:
“The intellect is like the sound eye, and the Qur’an is like the sun… The person who seeks guidance from the intellect alone without the Qur’an is like one who walks with eyes open in the darkness.”
: Source: Abū Ḥāmid al-Ghazālī (d. 505 AH), Al-Iqtiṣād fī al-Iʿtiqād.
Atomism and the Proof of Occurrence (Dalīl al-Ḥudūth): To prove the existence of a Creator, Ashʿarī theologians developed a cosmological argument based on the nature of the universe.
The world consists of Substances (Jawhar - objects) and Accidents (ʿAraḍ - attributes like color, motion, rest).
Accidents change (motion turns to rest).
Whatever changes has a beginning.
Therefore, the universe has a beginning, and whatever has a beginning requires a Beginner (Allah).
The Theory of Acquisition (Kasb): Regarding free will, the Ashʿarī school navigates between the compulsion of the Jabriyyah and the absolute free will of the Muʿtazilah. They posit that Allah creates the action and the power to act within the human, but the human "acquires" (kasb) the action through their intent. Thus, the human is responsible, but Allah is the sole Creator.
Imām Abū al-Ḥasan al-Ashʿarī (d. 324 AH) said:
“The truth is that the human being has an acquired power (qudrah ḥādithah)… and the action is created by Allah and acquired by the servant.”
: Source: Abū al-Ḥasan al-Ashʿarī (d. 324 AH), Al-Lumaʿ fī al-Radd ʿalā Ahl al-Zaygh.
Historical Evolution: The Two Eras
The history of the Ashʿarī school is broadly categorized into two distinct eras, separated by the pivotal work of Imām Abū Ḥāmid al-Ghazālī (d. 505 AH). While the core creed remained unchanged, the tools used to articulate and defend it evolved to address new intellectual challenges.
1. The Way of the Early Scholars (Maslak al-Mutaqaddimīn)
This era spans from the founding of the school by Imām al-Ashʿarī (d. 324 AH) up until the time of Imām al-Juwaynī (d. 478 AH).
Reliance on Scripture: The methodology focused heavily on textual evidence (samʿiyyāt) supported by rational indicators.
Avoidance of Greek Logic: They generally avoided the formal Aristotelian logic (Mantiq) used by the philosophers, relying instead on the specialized dialectics of the theologians (Kalam).
Attributes: They largely focused on affirming the attributes as reported in the texts (including the "Informational Attributes" like Face and Hands) without metaphorical interpretation (ta’wīl), but with a strict negation of modality (kayf).
2. The Way of the Later Scholars (Maslak al-Mutaʾakhkhirīn)
This era began with the late works of Imām al-Juwaynī and was solidified by Imām al-Ghazālī (d. 505 AH) and Imām Fakhr al-Dīn al-Rāzī (d. 606 AH).
Integration of Logic: Imām al-Ghazālī successfully argued that Aristotelian logic was a neutral tool (an "instrument of knowledge") that could be used to support the faith. Consequently, later texts incorporated formal logic as an introduction to theology.
Systematization: The arguments became more rigorous and philosophical to counter the attacks of the Peripatetic philosophers (Falasifah).
Pedagogical Refinement: This era saw the development of highly structured summaries, such as the classification of the "Twenty Attributes" by Imām al-Sanūsī, designed to be easily memorized by students.
Pre-Ghazālīan Theology (The Early School)
The early Ashʿarī scholars, such as Al-Bāqillānī (d. 403 AH) and Al-Bayhaqī (d. 458 AH), focused heavily on scriptural evidences supported by rational proofs. Their methodology was characterized by:
A reliance on the Qur’an, Sunnah, and the consensus of the Salaf.
Affirmation of the Ṣifāt Khabariyya (informational attributes like Face and Hands) as attributes of the Essence, without kayf (modality) and without tashbīh (anthropomorphism).
A focus on the "Seven Attributes of Meaning" (Al-Maʿānī) or thirteen foundational attributes.
Classification of Imām al-Bayhaqī
In his work Al-Iʿtiqād wa’l-Hidāyah ilā Sabīl ar-Rashād, Imām Abū Bakr al-Bayhaqī (d. 458 AH) categorizes the Divine Names and Attributes based on their relationship to the Essence and the method by which they are known.
He states regarding the distinction:
“His names are His attributes, and His attributes are His descriptions. They are of two divisions: essential and active. His essential attributes are what He has possessed eternally and without end, and they are of two divisions: rational and revelational.”
: Source: Al-Bayhaqī, Al-Iʿtiqād, Chapter 5.
- 1. Essential Attributes (Ṣifāt al-Dhāt)
These are attributes that subsist in His Essence eternally. Imām al-Bayhaqī divides these further into two categories:
Rational Attributes (ʿAqliyyah): These are established through reason and related by revelation. They encompass:
Attributes of Self: Describing Him as a "thing, an entity, existent, eternal, worthy of worship, a king, beyond any deficiency." In this category, the "name and the named are one".
Attributes of Meaning: Information indicating attributes additional to His essence which subsist in it.
“Such as the describer’s describing Him as being living, knowledgeable, powerful, willing, hearing, seeing, speaking and everlasting. These descriptions indicate attributes additional to His essence that subsist in it—like His life, knowledge, power, will, hearing, seeing, speech and perpetuity.”
Revelational Attributes (Samʿiyyah / Khabariyyah): These are established by way of the Book and the Sunnah only. Imām al-Bayhaqī is explicit in affirming these without likeness:
“Like the Face, the hands and the eyes. These are also attributes that subsist in His essence... It is impermissible to ascribe a modality to them. So the Face is an attribute of His, and it is not a form. The hands are two attributes of His, and they are not limbs. The eyes are an attribute of His, and they are not eyeballs. The way of establishing them as essential attributes of His is the Truthful One informing of their establishment.”
- 2. Active Attributes (Ṣifāt al-Fiʿl)
These are names derived from His actions that are related by revelation.
“He possesses them in a manner that does not cease, yet is other than eternal, because the actions that they are derived from were not eternal. It is like the describer’s describing Him as being Creator, Provider, Reviver, Causer of Death, Bestower of Blessings and Bestower of Bounty.”
- 3. The Name and the Named
Imām al-Bayhaqī devotes a section to the theological stance that "The Name is the Named" (in regards to the Essence), refuting the innovation of separating them in a way that implies the attributes are created distinct entities.
He cites Imām al-Shāfiʿī (d. 204 AH):
“If you hear a man say ‘The name is other than the named,’ then bear witness that he is upon innovation.”
Al-Bayhaqī explains that Allah addressed His Prophet Yaḥyā by his name, saying "O Yaḥyā" (Qur’an 19:12), showing that the addressed is Yaḥyā, "that is his name, and his name is he".
Likewise, the hadith of ʿUmar ibn al-Khaṭṭāb: "Glory to You, O Allah, with Your praise, and blessed is Your name" implies that if the name were other than Him, one would be worshipping other than Allah.
Post-Ghazālīan Theology (The Later School)
With the advent of Imām Abū Ḥāmid al-Ghazālī (d. 505 AH) and subsequently Fakhr al-Dīn al-Rāzī (d. 606 AH), the Ashʿarī school began to incorporate formal Aristotelian logic (Mantiq) as a tool to defend the creed against philosophers. This era is characterized by rigorous definitions, rational proofs (Burhān), and a high degree of systematization.
This era culminated in the work of Imām Muḥammad ibn Yūsuf al-Sanūsī (d. 895 AH), who established the pedagogical framework of the "Twenty Attributes" which became the standard curriculum for Sunni Muslims (both Ashʿarī and Māturīdī) for centuries.
Classification of Attributes (The Twenty Attributes)
While early Sunni scholars emphasized thirteen attributes, later Ashʿarī theologians—most notably Imām Muḥammad ibn Yūsuf al-Sanūsī (d. 895 AH)—systematized the creed into a list of Twenty Attributes (Al-Ṣifāt Al-ʿIshrūn). This pedagogical framework ensures a comprehensive understanding of the Divine by categorizing attributes based on their logical relationship to the Essence (Dhāt).
The attributes are divided into four distinct categories:
- 1. The Psychical Attribute (Aṣ-Ṣifah an-Nafsiyyah) This is an attribute that indicates the Essence itself without adding any additional meaning beyond existence. There is only one attribute in this category
- 2. The Negating Attributes (Aṣ-Ṣifāt as-Salbiyyah) These are attributes that negate (deny) any deficiency or attribute not befitting Allah. They strip away concepts applicable to creation. There are five
Al-Qidam (Beginninglessness): Negates the concept of having a start.
Al-Baqāʾ (Everlastingness): Negates the concept of having an end.
Al-Mukhālafah lil-Ḥawādith (Absolute Dissimilarity to Creation): Negates any resemblance to created things (e.g., bodies, directions, time, or place).
Al-Qiyāmu bin-Nafs (Self-Subsistence): Negates the need for a place (substrate) to occupy or a specifier (creator) to bring Him into existence.
Al-Waḥdāniyyah (Oneness): Negates multiplicity. He is One in His Essence (no parts), One in His Attributes (no one shares them), and One in His Actions (no partner in creating).- 3. The Attributes of Meanings (Aṣ-Ṣifāt al-Maʿānī) These are existing, affirmation-based attributes that subsist in the Essence of Allah. It is because of these attributes that the judgments of the next category (Maʿnawiyyah) apply. There are seven
Al-Qudrah (Power): An eternal attribute by which things are brought into existence or annihilated.
Al-Irādah (Will): An eternal attribute which specifies a possibility (e.g., tall vs. short, now vs. later) with some attributes over others.
Al-ʿIlm (Knowledge): An eternal attribute by which all realities are known clearly and exhaustively.
Al-Ḥayāh (Life): An eternal attribute that conditions the existence of knowledge, power, and will.
As-Samʿ (Hearing): An eternal attribute by which sound is perceived without an ear or apparatus.
Al-Baṣar (Sight): An eternal attribute by which visible things are perceived without an eye or apparatus.
Al-Kalām (Speech): An eternal attribute by which Allah speaks without letters, sounds, silence, or grammar. It is distinct from the revealed books (mushaf), which are created expressions indicating the eternal speech.- 4. The Abstract Attributes (Aṣ-Ṣifāt al-Maʿnawiyyah) These seven attributes are logically entailed by the previous seven Attributes of Meanings (Maʿānī). They describe the state (ḥāl) of the Essence because of the presence of the meaning.
While the Maʿānī are the qualities themselves (e.g., Power), the Maʿnawiyyah refer to the Being described by that quality (e.g., Being Powerful).
Kawnu-hu Qādiran (Being Powerful): The state of the Supreme Being possessing the attribute of Power (Qudrah).
Kawnu-hu Murīdan (Being Willing): The state of the Supreme Being possessing the attribute of Will (Irādah).
Kawnu-hu ʿĀliman (Being Knowing): The state of the Supreme Being possessing the attribute of Knowledge (ʿIlm).
Kawnu-hu Ḥayyan (Being Alive): The state of the Supreme Being possessing the attribute of Life (Ḥayāh).
Kawnu-hu Samīʿan (Being Hearing): The state of the Supreme Being possessing the attribute of Hearing (Samʿ).
Kawnu-hu Baṣīran (Being Seeing): The state of the Supreme Being possessing the attribute of Sight (Baṣar).
Kawnu-hu Mutakalliman (Being Speaking): The state of the Supreme Being possessing the attribute of Speech (Kalām).Imām Ibrāhīm al-Bājūrī (d. 1277 AH) explains the distinction:
“The Attributes of Meanings (Maʿānī) are existential matters... whereas the Abstract Attributes (Maʿnawiyyah) are states (aḥwāl) mediated between existence and non-existence.”
: Source: Ibrāhīm al-Bājūrī (d. 1277 AH), Tuḥfat al-Murīd ʿalā Jawharat al-Tawḥīd.
The Māturīdī School
Founded by Imām Abū Manṣūr al-Māturīdī (d. 333 AH), this school corresponds largely with the Ḥanafī school of jurisprudence.
Methodology: The Māturīdī approach is very similar to the Ashʿarī school, and they are considered twin strands of Sunni orthodoxy (so much so, that when the term "Ash'ari" is used it usually refers to both the Ash'ari and Maturidi schools synonymously). They developed independently in Samarkand (Central Asia).
Key Differences: They grant the intellect a slightly broader scope than the Ashʿarīs, asserting that the human intellect is capable of realizing the existence of God and the basic goodness or evil of actions even before revelation arrives.
Attributes: They differ slightly from the Ashʿarīs in technical classifications, most notably affirming Takwīn (Creating/Action) as an eternal attribute of Allah distinct from Power (Qudrah).
The Ḥanbalī (Mufawwidh) School
Based on the stance of Imām Aḥmad ibn Ḥanbal (d. 241 AH) and the early scholars of ḥadīth.
Methodology: This school strictly avoids philosophical terminology (Kalām) and prefers to describe Allah only using the specific wordings found in the Qur’an and Sunnah.
Approach to Attributes: Their standard is Ithbāt bilā Kayf (Affirmation without asking "how"). They affirm the attributes mentioned in scripture (like Face or Hands) as real attributes of Allah, but they strictly negate:
Tashbīh: Likening them to created attributes.
Tamthīl: Giving examples for them.
Taʿṭīl: Denying them or emptying them of meaning.
Stance: They generally reject figurative interpretation (Ta’wīl), insisting that the texts be left as they are, acknowledging that the "modality" (the how) is unknown to us and known only to Allah.
Unity of the Schools
It is vital to note that the differences between these schools are primarily linguistic and methodological, not fundamental. All three agree that:
Allah is One.
He is not a body (jism), nor a substance (jawhar), nor an accident (ʿaraḍ).
He is unlike His creation.
He is described by perfection and free from deficiency.
Tāj al-Dīn al-Subkī (d. 771 AH) stated: He mentioned the following with regard to the famous creedal (ʿAqīda) treatise by the Ḥanafī Shaykh known as Abū Jaʿfar aṭ-Ṭaḥāwī (d. 321 AH) in his Muʿīd an-niʿam wa mubīd an-niqam (The Restorer of Blessings and the Destroyer of Afflictions):
P. 23:
وهذه المذاهب الأربعة وما لحق منها بأهل الاعتزال والتجسيم. وإلّا فجمهورها على الحق؛ يقرون عقيدة أبي جعفر الطحاوي التي تلقّاها العلماء سلفًا وخلفًا بالقبول، ويدينون برأي شيخ السنّة أبي الحسن الأشعريّ الذي لم يعارضه إلّا مبتدع
English translation:
“These are the four schools of law and what has been associated with them from the people of the Mu’tazila (sect) and anthropomorphism (al-Tajsim). Otherwise, the majority of them are upon the truth; they affirm the creed (ʿAqīda) of Abū Jaʿfar aṭ-Ṭaḥāwī, which the scholars, predecessors (Salaf) and successors, have accepted with approval. They also adhere to the opinion of the Shaykh of Sunna, Abū al-Ḥasan al-Ashʿarī, which no one opposes except an innovator.”
P. 60:
وهؤلاء الحنفية والشافعية والمالكية وفضلاء الحنابلة – ولله الحمد – في العقائد يد واحدة كلهم على رأي أهل السنة والجماعة، يدينون الله تعالى بطريق شيخ السنّة أبي الحسن الأشعري رحمه الله، لا يحيد عنها إلا رعاع من الحنفية والشافعية، لحقوا بأهل الإعتزال، ورعاع من الحنابلة لحقوا بأهل التجسيم، وبرأ الله المالكية فلم نر مالكيا إلَّا أشعريا عقيدة. وبالجملة عقيدة الأشعري هي ما تضمنته عقيدة أبي جعفر الطحاوي التي تلقاها علماء المذاهب بالقبول، ورضوها عقيدة. وقد ختمنا كتابنا جمع الجوامع بعقيدة ذكرنا أن سلف الأمة عليها. وهي وعقيدة الطحاوي. وعقيدة أبي القاسم القشيري والعقيدة المسماة بالمرشدة مشتركات في أصول أهل السنة والجماعة. فقل لهؤلاء المتعصبين في الفروع: ويحكم ذروا التعصب،
English translation:
“These Hanafis, Shafi’is, Malikis, and the virtuous among the Hanbalis – praise be to Allah – are united in matters of creed, all following the opinion of Ahl as-Sunnah wal-Jama’ah. They worship Allah the Exalted according to the method of the Shaykh of Sunna, Abū al-Ḥasan al-Ashʿarī, may Allah have mercy on him. None deviate from this except for some rabble among the Hanafis and Shafi’is who have joined the people of Mu’tazila, and some rabble among the Hanbalis who have joined the anthropomorphists. Allah has absolved the Malikis, for we have not seen a Maliki except that he follows the Ash’ari creed.”
References
Abū Ḥāmid al-Ghazālī, Iḥyā’ ‘Ulūm al-Dīn, Kitāb al-‘Ilm.
Abū Ḥāmid al-Ghazālī, Al-Iqtiṣād fī al-Iʿtiqād.
Abū al-Ḥasan al-Ashʿarī, Al-Lumaʿ fī al-Radd ʿalā Ahl al-Zaygh.
Abū Bakr al-Bayhaqī, Al-Iʿtiqād wa’l-Hidāyah ilā Sabīl ar-Rashād.
Abū Jaʿfar aṭ-Ṭaḥāwī, Al-ʿAqīdah al-Ṭaḥāwiyyah.
Abul-Qasim al-Qushayri, The Qushayri Epistle (Ar-Risala al-Qushayri).
ʿAbdullāh ibn ʿAlawī al-Ḥaddād, Al-Naṣā’iḥ al-Dīniyyah.
Ibrāhīm al-Bājūrī, Tuḥfat al-Murīd ʿalā Jawharat al-Tawḥīd.
Muḥammad ibn Yūsuf al-Sanūsī, Al-ʿAqīdah al-Sanūsiyyah (Umm al-Barāhīn).
Tāj al-Dīn al-Subkī, Muʿīd an-niʿam wa mubīd an-niqam.
Ṣaḥīḥ al-Bukhārī (Various Books).
Ṣaḥīḥ Muslim (Various Books).
Sunan Abī Dāwūd.
Sunan al-Tirmidhī.
Sunan al-Nasāʾī.
Sunan Ibn Mājah.
Musnad Aḥmad ibn Ḥanbal.
Qur’an 47:19
Qur’an 39:9
Qur’an 58:11
Qur’an 59:22–24
Qur’an 19:7, 19:12
References
- Abū Ḥāmid al-Ghazālī, Iḥyā’ ‘Ulūm al-Dīn, Kitāb al-‘Ilm.
- Abū Ḥāmid al-Ghazālī, Al-Iqtiṣād fī al-Iʿtiqād.
- Abū al-Ḥasan al-Ashʿarī, Al-Lumaʿ fī al-Radd ʿalā Ahl al-Zaygh.
- Abū Bakr al-Bayhaqī, Al-Iʿtiqād wa’l-Hidāyah ilā Sabīl ar-Rashād.
- Abū Jaʿfar aṭ-Ṭaḥāwī, Al-ʿAqīdah al-Ṭaḥāwiyyah.
- Abul-Qasim al-Qushayri, The Qushayri Epistle (Ar-Risala al-Qushayri).
- ʿAbdullāh ibn ʿAlawī al-Ḥaddād, Al-Naṣā’iḥ al-Dīniyyah.
- Ibrāhīm al-Bājūrī, Tuḥfat al-Murīd ʿalā Jawharat al-Tawḥīd.
- Muḥammad ibn Yūsuf al-Sanūsī, Al-ʿAqīdah al-Sanūsiyyah (Umm al-Barāhīn).
- Tāj al-Dīn al-Subkī, Muʿīd an-niʿam wa mubīd an-niqam.
- Ṣaḥīḥ al-Bukhārī (Various Books).
- Ṣaḥīḥ Muslim (Various Books).
- Sunan Abī Dāwūd.
- Sunan al-Tirmidhī.
- Sunan al-Nasāʾī.
- Sunan Ibn Mājah.
- Musnad Aḥmad ibn Ḥanbal.
- Qur’an 47:19
- Qur’an 39:9
- Qur’an 58:11
- Qur’an 59:22–24
- Qur’an 19:7, 19:12
