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.

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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.*

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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.*

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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

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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.”

*Source: Reported in the tradition of the scholars of ḥadīth and knowledge.*

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 — illustrating the immense rank of knowledge and its people.

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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.

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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.

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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.

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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.

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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

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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 Prophet Muhammad ﷺ said:

“Indeed, Allah has ninety-nine names; whoever memorizes them will enter Paradise.”

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

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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.

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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.

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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.

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The Thirteen 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

To summarize: **Allah is attributed with every perfection and free from every deficiency and imperfection.**

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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)

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 and Māturīdī scholars.

Belief in Angels

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Belief in Scriptures

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Belief in Prophets

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Resurrection and Judgment

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Divine Predestination

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References

• Abū Ḥāmid al-Ghazālī, Iḥyā’ ‘Ulūm al-Dīn, Kitāb al-‘Ilm.
• Ṣaḥīḥ al-Bukhārī, Kitāb al-‘Ilm, ḥadīth no. 71.
• Ṣaḥīḥ Muslim, Kitāb al-Imārah, ḥadīth no. 1037.
• Ṣaḥīḥ Muslim, Kitāb al-Dhikr wa’l-Duʿā’, ḥadīth no. 2699.
• Ṣaḥīḥ al-Bukhārī, Kitāb al-Jihād wa’l-Siyar, ḥadīth no. 2790.
• Ṣaḥīḥ al-Bukhārī, Kitāb al-Anbiyā’, ḥadīth no. 3461.
• Sunan Ibn Mājah, Kitāb al-Muqaddimah, ḥadīth no. 224.
• ʿAbdullāh ibn ʿAlawī al-Ḥaddād, Al-Naṣā’iḥ al-Dīniyyah.
• Qur’an 47:19
• Qur’an 39:9
• Qur’an 58:11