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)
The scholars mention that this verse indicates the superiority of the knowledge of belief over the knowledge of action, since Allah begins with the command to know before commanding action.
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.”
- *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.
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).”
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
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Al-Asmāʾ (The Names of Allah)
Allah says in the Qur’an:
“And to Allah belong the Most Beautiful Names, so call upon Him by them.”
- *Source: Surah al-Aʿrāf.*
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.
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 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.**
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
