A Summary of The Fundamental Principles of Ahlus-Sunnah wal-Jamaa'ah in 'Aqeedah By Dr. Naasir 'Abdul Kareem al-'Aql   Linguistically, the word 'aqeedah comes from 'aqada (to fasten a knot), and consolidation/strengthening (tawtheeq), and accuracy (ihkaam) and binding with strength (rabat biquwwah). Technically it is firm faith which cannot be led to doubt in any of its tenets. So The Islaamic 'aqeedah means: firm faith in Allaah the Exalted - and whatever he has obligated from His oneness, and obedience, and in His angels, and His books, and His messengers, and the Last Day, and pre-decree, and the remainder of what is confirmed from the matters of the Unseen, and news and decisive facts, whether they be related to knowledge or action. As-Salaf: They are the predecessors of this Ummah from the Companions and the second generation of Muslims, and the Imaams of guidance in the three virtuous generations. Everyone who follows them and travels upon their path in the later ages is called a Salafee - a term of affiliation to them. Ahlus Sunnah wal Jamaa'ah: They are the ones who are upon the likeness of what the Prophet (sallallaahu 'alayhi wa sallam) and his companions were upon. They are named Ahlus Sunnah because they cling to and follow the Sunnah of the Prophet (sallallaahu 'alayhi wa sallam). They are named al-Jamaa'ah because they unite upon the truth, and do not differ in the Religion, and they are united with the Imaams of the truth, and they do not forsake them. They also follow what the Salaf of this Ummah were upon. Since they are the followers of the Sunnah of the Messenger of Allaah (sallallaahu 'alayhi wa sallam), and dependant upon the narrations, they are named Ahlul Hadeeth, [the people of hadeeth] and Ahlul Athar; [The people of the narrations.] and they are named at-Taa'ifatul Mansoorah, [The Aided Group] and al-Firqatun Naajiyah. [The Saved Sect] FOUNDATIONS AND PRINCIPLES IN THE STUDY AND DEDUCTION OF THE METHODOLOGY. 1.   The source of the correct creed is the Book of Allaah, and the authenticated Sunnah of His Messenger (sallallaahu 'alayhi wa sallam), and the agreement of the Salafus Saalih. 2.   It is obligatory to accept everything that is authenticated from the Messenger of Allaah (sallallaahu 'alayhi wa sallam), even if it is aahaad. 3.   We must return the understanding of the Book and the Sunnah to the texts that explain them, and to the understanding of as-Salafus Saalih, and whatever remains upon their methodology from the Imaams. Then comes whatever is correct from the Arabic language, as long as it does not conflict with the apparent linguistic assumptions. 4.   Indeed all of the foundations of the Religion were explained by the Prophet (sallallaahu 'alayhi wa sallam). So no one can invent something, and claim that it is from the Religion. 5.   There must be complete submission to Allaah and His Messenger (sallallaahu 'alayhi wa sallam); openly and secretly. So one cannot oppose anything from the Qur'aan, and the authentic Sunnah, with analogical deduction, or an indication, or a disclosure, or the statement of a shaykh, or imaam, or similar to that. 6.   The pure unadulterated intellect is in conformity with the texts, and it will never contradict the absolute truths from them, ever. 7.   It is obligatory to stick to legislated terminology in creed, and to avoid innovated terminology. As for the words that could be incorrect or correct, their meaning should be explained. Then whatever is correct should be affirmed with legislated terminology, and whatever is false should be rejected. 8.   Infallibility is confirmed for the Messenger (sallallaahu 'alayhi wa sallam), and for the Ummah collectively is safe from misguidance. As for individuals, then none of them are infallible. Whatever the Imaams and others have differed in, then return it to the Book and the Sunnah, with excuses for the mistaken ones from the Mujtahid scholars of this Ummah. 9.   In the Ummah, there are those endowed with intuition. Good dreams are true, and they are part of prophethood. Truthful intuitive knowledge is correct. So these are prophecy-related miracles - with the condition that they are in conformity with the Revelation, and they cannot become a source for creed or legislation. 10.                      Argumentation in the Religion is criticised, but debating in a good manner is allowed. Whatever has been authentically prohibited from being studied, then it is obligatory to comply with that prohibition. 11.                      It is obligatory to adhere to the methodology of Revelation when refuting, just as it is obligatory in creed or matters of daily actions. So an innovation cannot be refuted with an innovation, nor negligence with excess or the reverse. 12.                      Every newly invented matter in the Religion is an innovation, and every innovation is a misguidance, and every misguidance is in the Fire. THE TAWHEED OF KNOWLEDGE AND BELIEF 1.   The basic principle regarding the Names of Allaah and His Attributes is to affirm what Allaah has affirmed for Himself, or what was affirmed for Him by His Messenger (sallallaahu 'alayhi wa sallam), without tamtheel,[2] or takyeef.[3] Whatever Allaah has negated from Himself must be negated from Him, with out tahreef,[4] or ta'ateel.[5] As Allaah the Exalted says: "There is nothing like Him, and He is the all-Hearing, all-Seeing." [Sooratush Shooraa: 11] - with faith in the meanings of the textual words, and what they prove. 2.   Tamtheel, and ta'ateel in the Names and Attributes of Allaah is disbelief. As for tahreef - which the people of innovation call ta'weel [figurative interpretation]- then from it is that which is disbelief, such as the ta'weel of the Baatiniyyah. [6] Also from it is that which is innovation, such as the ta'weel of negating the Attributes. Also from it is that which is indeed wrong. 3.   Wahdatul Wujood [the oneness of existence] and the belief that Allaah the Exalted exists inside any of His creation, or that He is mixed with them, all of that is disbelief which takes one out of the Religion. 4.   We must believe in the noble angels in general. As for belief in detail, then whatever is authenticated with proofs regarding their names, and attributes, and actions is part of necessary knowledge. 5.   There must be faith in all of the Revealed Books, and faith in the fact that the Noble Qur`aan is the most virtuous of them, and it abrogates them, and faith that whatever was before it told of it's arrival. Because of that, it is obligatory to follow it regardless of what was before it. 6.   There must be faith in the prophets of Allaah, and His messengers - may the prayers and blessings of Allaah be upon them. They were the best of mankind, and whoever alleges other than that, then he has indeed disbelieved. It is obligatory to have a fixed faith in anything about them that is authenticated with a proof. It is obligatory to have general faith in them collectively, and to believe that Muhammad (sallallaahu 'alayhi wa sallam) was the best of them, and the last of them, and that Allaah has sent him for all mankind. 7.   We believe that the Revelation was cut off after Muhammad (sallallaahu 'alayhi wa sallam), and that he was the last of the prophets and messengers. Whoever has a belief in opposition to this, has disbelieved. 8.   We believe in the Last Day, and everything that has been authenticated about it from the narrations, and in everything which will precede it from signs and indications. 9.   We believe in pre-decree. The good of it and the evil of it, is from Allaah the Exalted. That is to believe that Allaah the Exalted knew what was going to happen before it happened, and He wrote it in the Preserved Tablet. [al-Lawhul Mahfoodh] Whatever Allaah wishes, happens and whatever He does not wish, does not happen. So nothing takes place except that He has willed it. Allaah is upon everything capable, and the creator of everything doing whatever He wishes. 10.                      We must believe in whatever has been authentically reported about the Unseen, such as the Throne [al Arsh] and the Stool [al-Kursee] and Paradise and the Fire and the blessings of the Grave and its Punishment and the Bridge [as-Siraat] and the Scale [al-Meezaan] and other than those; without figuratively explaining anything from them. 11.                      We must believe in the Intercession of the Prophet (sallallaahu 'alayhi wa sallam), and the intercession of the prophets, and the angels, and the righteous people, and other than them on the Day of Judgement; as has come in detail in the authentic proofs. 12.                      It is true that the Believers will see their Lord on the Day of Judgement; at Paradise and at the Gathering Place [al-Mahshar]. Whoever denies this or figuratively explains it, then he is a misguided deviant. This [seeing Allaah] is not possible in any place in this world. 13.                      The miracles of the Close Allies of Allaah [Waliyyullaah pl: Awliyaa'], and the righteous people are true, but all supernatural phenomena are not miracles, rather they occur in various forms. Indeed some of them can be from the influence of satans and liars. They should be measured by their conformity to the Book and the Sunnah, or lack thereof. 14.                      All Believers are Close Allies of ar-Rahmaan [The Most Merciful of those who show mercy], and every Believer is in this alliance according to the strength of his faith. THE TAWHEED OF INTENTION AND VOLITION 1.   Allaah the Exalted is alone in His Oneness. He has no associate in His Lordship, or His Divinity, or His Names, or His Attributes. He is the Lord of all the worlds. He is the only one deserving of all the various types of worship. 2.   To make something from the various types of worship, such as supplication, or aid [al-Istighaathah], or help [al-Isti'aanah], or oaths, or sacrifice, or trust, or fear, or hope, or love, or similar to those towards other than Allaah, then this is Shirk [Associating partners with Allaah]. It does not matter who this worship is directed to, whether it was towards wealth, family, or a sent messenger, or a righteous slave, or other than them. 3.   From the fundamental principles is that Allaah is to be worshipped with love, and fear, and hope together. Worshipping Allaah with some of these traits to the exclusion of others is misguidance. Some of the scholars have said: 'Whoever worships Allaah with love only, then he is a heretic. Whoever worships Allaah with fear only, then he is a Harooree. [7] Whoever worships Allaah with hope only, then he is a Murji'ee.' 4.   Submission, acceptance, and unrestricted obedience is for Allaah and His Messenger (sallallaahu 'alayhi wa sallam). Faith in Allaah as the Arbitrator is from the belief that He is the Lord and the Divine, so there can be no partner with Him in His Rule or Command. Legislation by whatever Allaah has not given permission for, and ruling by the Taaghoot, and following other than the Law of Muhammad (sallallaahu 'alayhi wa sallam), or changing something from it, all of that is disbelief. Whoever alleges that something has allowed the abandonment of it, then he has indeed disbelieved. 5.   Ruling by other than what Allaah revealed is greater disbelief, but it can be disbelief that is less than disbelief. So the first case is to obligate ruling by other than the Law of Allaah, or the endorsement of ruling by it. The second is to abandon the Law of Allaah in certain incidents, but desiring to use the Law of Allaah.[8] 6.   Dividing the Religion into an outward reality in order to honour the upper class, and using the Sharee'ah to distinguish common folk as being below the upper class, and separating politics, or other than it from the Religion is false, rather everything that opposes the Sharee'ah; whether it is an outward reality or politics or other than them, then it is either disbelief or misguidance according to its level. 7.   None knows about the Unseen except Allaah alone, and the belief that someone other than Allaah has knowledge of the Unseen is disbelief. However, we believe that Allaah discloses certain things about the Unseen to His messengers. 8.   Believing that the astrologers and fortune-tellers are truthful is disbelief, and agreeing with them or even going to them is a major sin. 9.   The Waseelah [a means of nearness to Allaah] which is commanded in the Qur`aan is what brings one closer to Allaah the Exalted from the legislated acts of obedience. Tawassul [Seeking a means of nearness to Allaah] is of three types. A. Legislated tawassul which is seeking a means of nearness to Allaah by His Names and Attributes, or by righteous actions performed by the one who is seeking the means of nearness, or by the supplication of a living righteous person. B. Innovated tawassul which is seeking a means of nearness to Allaah the Exalted by something which is not mentioned in the Revelation, such as tawassul by the souls of the prophets and the righteous, or by their rank, or by their right, or by their sanctity, and similar to that. C. Paganistic tawassul which is taking the dead as intermediaries in worship and supplicating to them, and petitioning ones need to them, and seeking aid from them, and similar to that. 10.                      Allaah specifies some of His creation for His Blessing with whatever He wishes, so one cannot affirm it in something, except by a proof. It means abundant goodness, and an increase in it, or a steadiness in it, or durability in it. It is found in certain times such as the night of Decree (Laylatul Qadar), and in places such as the three sacred mosques, and in things such as the water of zamzam, and in actions, for every righteous action in blessed. It is also found in personalities, such as those of the prophets. It is not permissible to seek benefit (tabarruk), nor through their souls, and neither through their possessions, except through the soul of the Prophet (sallallaahu 'alayhi wa sallam), and his possessions, since there is no proof except for them. Indeed this was discontinued by his death, and the disappearance of his possessions. 11.                      Tabarruk (seeking benefit) is from those matters that are restricted to what the authentic texts dictate. So no form of tabarruk is permissible except what is mentioned in a proof. 12.                      The actions of the people towards graves and visiting them are of three types. The first is the legislated type, it is to visit the graves for the remembrance of the Hereafter, and for conveying peace upon their inhabitants, and supplicating for them. The second type is innovated, it negates the completion of tawheed, and it is a means from the means of shirk, if it is intended as worship of Allaah the Exalted, or to draw near to Him by the graves, or if the intention is to seek benefit by them, or to confer a reward by them. They are sometimes built upon, and designated, and lighted, and taken as mosques, and extreme journeys are taken to them. The like of this is what has been confirmed as what we are prohibited from, or from what has no source in the Revelation. The third is a paganistic type which negates tawheed, and directs a thing from the types of worship to the person in the grave; such as supplication to other than Allaah, and seeking aid and deliverance by Him, and circumambulation, and sacrifice, and taking oaths by him, and the like of that. 13.                      When these ways are judged as intentional, then it is obligatory to curb every path towards shirk in the worship of Allaah, or innovation in the Religion. Every newly invented matter in the Religion is an innovation, and every innovation is misguidance. FAITH [AL-EEMAAN] 1.   Faith is statement and action, it increases and decreases. So it is the statement of the heart and the tongue, and the action of the heart and the tongue and the limbs. So the statement of the heart is its faith and trust, and the statement of the tongue is its affirmation. The action of the heart is its submission and sincerity, and its obedience, and its love, and its intention for righteous actions. The action of the limbs is obeying the commandments, and the abandonment of prohibitions. 2.   Whoever leaves actions out of faith, then he is a Murji'ee, and whoever enters into it what is not from it, then he is an innovator. 3.   Whoever does not affirm the two testimonies does not have then name of faith affirmed for him, nor its ruling; not in the world, nor in the Hereafter. 4.   Eemaan and Islaam are two legislated labels, between them are generalities and peculiarities for the purpose of naming the people of the Qiblah as Muslims. 5.   The perpetrator of a major sin does not leave from faith, rather in this world he is to be considered a believer deficient in his faith, and in the Hereafter he is under the Will of Allaah. If He wishes He will forgive him, and if He wishes He will punish him. All of those who profess tawheed, their destination is paradise, even though they may receive a punishment from the punishment of the Fire. None of them will abide therein forever. 6.   It is not permissible to indefinitely designate someone from the people of the Qiblah to paradise of the Fire, except for the one whom the text affirms this for. 7.   Disbelief is of two divisions in the legislated terminology. The first is major disbelief (kufrul akbar) which takes one out of the Religion, then there is lesser disbelief (kufrul asghar) which does not take one out of the Religion, it is sometimes called kufrul 'amalee (disbelief related to actions). 8.   Takfeer (declaring a Muslim to be a disbeliever) is a legislated ruling which must be returned to the Book and the Sunnah, so it is not permissible to declare a Muslim to be a disbeliever by a statement or action which does not prove that. It is not obligatory to pronounce the ruling of disbelief upon the establishment of a statement or action, except if the conditions have been verified, and the obstacles removed. Takfeer is from the most dangerous of rulings so it is obligatory to have confirmation and caution before making takfeer upon a Muslim. THE QUR`AAN AND KALAAM [The word of Allaah] 1.   The Qur`aan is the Word of Allaah, its letters and its meaning are revealed, not created. From Him it began, and to Him it shall return. It is a miracle proving the truthfulness of what he (sallallaahu 'alayhi wa sallam) came with, and it is preserved until the Day of Judgement. 2.   Allaah the Exalted speaks with whatever He wishes, when He wishes, and whenever He wishes. The Words of Allaah the Exalted are real, with letters and a voice. We do not know how this occurs, and we do not delve into it. 3.   The statement that the Words of Allaah have hidden meanings, or that the Qur`aan is a quotation or interpretation, or that they are metaphorical, or that is an emanation, or whatever else causes doubt is an innovation, and it could be disbelief. 4.   Whoever denies anything from the Qur`aan, or claims that it is incomplete, or that it needs additions, or alterations, then he is a disbeliever. It is obligatory to explain the Qur`aan with what is known from the methodology of the salaf, and it is not permissible to explain the Qur`aan with mere opinion, because that is speaking about Allaah without knowledge. Figuratively explaining the Qur`aan with the figurative explanations of the Baatiniyyah, or its like is disbelief.