The Definition of ‘Aqidah

According to Hans Wehr’s dictionary:

Article of faith, Tenet, doctrine;
Dogma;
Creed, faith, belief;
Conviction (Wehr, 1986: 628).
According to al-Fayyumi (p. 160) in his Misbah al-
munir:
mÉ yadÊnu al-insÉn bi-h (+++‫ب‬
+‫النسان ه‬++‫دين ا‬++‫)ما ي‬
“A doctrine which one is firmly settled or determined and to
which one holds and adheres” (Lane, 1984:2107).
 ‘Aqidah is a firm and unwavering belief which is
not open to any doubt with its beholder.
 ‘Aqidah linguistically is derived from the
term ‘aqada-
-to tie the cord, or rope, to knit it;
-to complicate it so as to form a knot or knots;
-to tie it in a knot or knots;
-to tie it firmly, fast, or strongly.
-The sayings: ‘aqada al-bay‘ or ‘aqada al-‘ahd or
‘aqada al-yamīn mean “he concluded, settled,
confirmed or ratified the sale, or bargain, and the
contract, compact, covenant, agreement or league”.
Root Word: ‘aqada qalba-hu fī
kadhÉ”
• Here means a firm determination of the heart and
mind upon something.
 In a specific sense, ‘aqidah is a doctrine of faith.
Its plural is ‘aqaid which imply things that need
to be believed in within the scopes of Islamic
principles.
 ‘Aqidah Islamiyyah (Islamic ‘aqidah) refers to the
belief in the articles of faith.
 Islamic ‘aqidah is a very strong tie
• Two literal meanings of ‘aqidah:
• 1. External (hissi) : “a strong knot, contract and the like (a compact,
a covenant, an agreement, a league, a treaty or an engagement).”
• 2. Internal (ma‘nawi):
• (1) A firm contract, covenant and first principle that will never
change;
• (2) Principle, value and emotional tie, which become a mover for a
personal feeling towards others, tying and binding them together;
• (3) Natural disposition, sound nature, method and a strong bond
which unite the hearts; and
• (4) Firm ties and commitment made on the basis of reason and
heart (Darwish, 1992:7-8).
TECHNICAL MEANINGS OF ‘AQIDAH

 Shaykh Abd al-Rahman HabannÉkah (1983:33):

“The arrival of consciousness at the thing to the extent
that it moves our sentiments, and controls our
attitudes.”
 Sa‘id Ramadan al-Buti (1402H:70-71):
“A perfect conviction and recognition of [the article of]
faith without any change and omission as well as a
complete submission to all pillars of Islam.”
 Dr. ‘AbdullÉh ‘AzzÉm (n.d:20):
“A firm agreement and strong handhold which are
established in the heart, and deeply rooted in the
bottoms [of the heart].”
 Dr. SulaymÉn al-Ashqar (1995:11):
“Matters in which individual believed and accepted as
truth, and the heart also repose in them. Its beholders
are fully certain with them without any mixture of
doubt and suspicion.”
 Dr. Mahmud al-Khalidī (1985:18):

“Aqīdah as “conviction” (al-īmÉn). For him,

Islamic ‘aqīdah is synonymous with al-īmÉn,
and he defines it as “a firm conviction which is
in agreement with the reality arising out of
evidence.”
-Evidence is derived from two sources, namely
traditional (naqlī) and rational (‘aqlī)
• Many definitions of Islamic ‘aqīdah, but the
intended meaning is always the same:  
• (1) Doctrine which Allah has made it as the
foundation of religion, and Allah also has made
it obligatory for his servant to believe in it. If not
they become unbeliever.
• (2) A conviction (al-Êmān): “ a firm,
unwavering belief which is not open to any
doubt with its beholders”. “It is absolutely free
of doubt of probability, of guessing and
uncertainty.” (Faruqi, 1992: 40).
 The Difference between ‘Aqidah and
Shari’ah
• ‘Aqidah is equivalent • Shari’ah is equivalent
to iman (belief). to ‘ibadah (deeds).
• ‘aqidah will never • Shari’ah differs in
change. teaching of each
prophet.
‘Aqidah comprises of three major important
elements:

 Metaphysical teachings in Islam

 Doctrinal teaching in Islam
 Philosophical teachings in Islam.
All these elements become part and parcel of
Islamic ‘aqidah
Other Terms for Islamic ‘aqidah

• al-Iman • Ilm al-kalam

• al-Urwat al-wuthqa • al-Tasawwur al-
• al-Tawhid Islami or Islamic
worldview
• Usul al-din
al-iman (Belief or Conviction)
• The term iman refers to the hadith of Jibril
whereby Jibril comes to the Prophet (SAW),
and asks him about Islam, iman and ihsan.
• The Prophet answered that iman is “that you
believe in Allah and His angels and His Books
and His messengers and in the Last Day, and
in predestination (qadr), both in its good and
in its evil.” (Nawawi, 1996:4).
 al-Urwat al-wuthqa (The strong and
Trustworthy Handhold):
• It is the testimony (shahadah) there is no god but
Allah (Yasin, n.d: 232).
• Referred to as al-urwat al-wuthqa to show the value of
firmness and surety the word has substantiated.
• “There is no compulsion in religion. Verily, the Right
Path has become distinct from the wrong path.
Whoever disbelieves in taghut and believes in Allah
then he has grasped the most trustworthy handhold
that will never break” (Q 2:256).
 al-Tawhid
• Oneness or the Conviction and Witnessing that is no
god but Allah.
• It is the main part and the key to the study of Islamic
‘aqidah.
• “Say: He is Allah, (the) One. Allah – the Self-
Sufficient Master, Whom all creatures need, (He
neither eats nor drinks). He begets not nor was He
begotten. And there is none co-equal or comparable
unto Him.” (Q 114: 1-4).
• Al-Taw^id is the basis for believing in angels, books,
prophets, the Last Day and predestination.
 Usul al-din
• Roots or foundation of Religion
• The term describes that Islamic ‘aqidah is the basis
and foundation of the religion of Islam.
• Three main roots: Divinity, prophethood and unseen
matters.
• To be a Muslim, he must believe and accept Islamic
‘aqidah
‘Ilm al-kalam (Speculative theology):
• It is a rational elaboration of Islamic ‘aqidah
and a mechanism of defending it from the
doubters.
al-Tasawwur al-Islami (Islamic worldview)
• It signifies the vision of reality and truth based
on Islam that reveals what existence ( wujud) is
all about.
• This includes the nature of God, creation, life,
and man.
 The Objectives of Islamic ‘Aqidah
• To guide man to the truth.
– It appears that throughout history man has
recognized wrongly some deities and has
worshipped them. Islamic ‘aqidah then explained
the comprehensive teachings of Islam based on
tawhid.
• To provide a single coherent value system.
-this system embraces our emotional attachment to
the truth and moral ideals. By implication, its
believer will stand for its implementation and fight
for its realization in his life as well as the life
of society.
• To guide human action to the highest moral ground.
-It becomes the basis for action. The well being
of man, therefore, depends upon ‘aqidah that is
accompanied by good action. It is not just a
dogmatic assertion of salvational justification of
Christianity.
• To lead man to life of obedience and submission to the
will of Allah. One who lives this life of submission is
called Muslim.
• To make man understand the central position that man
occupies in the universe and the ultimate purpose of his
existence. This knowledge in turn defines the role of man
in the universe and the parameters of his activities and his
relation to his Creator.
• To define the Muslim’s way of life and the kind of system
established by this way of life, that is to say Islam as the
way of life.
• To initiate a special kind of ummah (community) that
came to lead mankind, to establish the way of Allah on
earth, and to save people from the misery brought by
misguided leadership, erroneous ways, and false concepts.
 Sources of Islamic ‘Aqidah
 Qur’an and Sunnah
 Ijma’ al ‘ulama’
 Human nature (fitrah)
 Reason (‘aql)