Principles and Methodology for the ’Aqîdah of
Ahlus-Sunnah wal-Jamâ’ah

By Shaykh Nâsir al-’Aql

Sources for the ’Aqîdah [1]

The ’aqîdah has two fundamental sources, they are:-

[1] The Book of Allâh - the Most High (the Noble Qur‘ân).
[2] What is authentic from Allâh’s Messenger sallallâhu ’alayhi wa sallam. Since the Messenger sallallâhu ’alayhi wa sallam does not speak from desires, rather his words are Revelation sent down.

And the Ijmâ’ (consensus) of the Salafus-Sâlih (Pious Predecessors): A source based upon the Book and the Sunnah. [2]

As regards the uncorrupted fitrah (natural state) and the sound and correct ’aql (intellect) then they will agree with and conform to the Book and the Sunnah and will be able to arrive at the general principles of ’aqîdah, but not its details. So the sound and correct ’aql and fitrah affirm Allâh’s existence and that He is Most Great and that it is essential to obey and to worship Him; and that He has the Attributes of Greatness and Majesty. Likewise, the sound ’aql and the uncorrupted fitrah realise the necessity of there being Prophets and the sending of Messengers; and that there has to be Ressurection and requital of actions; etc. - in general, but without the specifics and details.

However, as for other matters and the rest of the matters of the Ghayb (Unseen), then there is no way to find them out in detail, except by way of the Book and the Sunnah (the Revelation), otherwise it would not be from the Unseen. And contradiction between a clear text of the Book and the Sunnah and sound and correct ’aql cannot be imagined and is infact an impossibility. So if there appears to be a contradiction between the two then the Revelation is given precedence and is decisive [3] since it comes from the one who is infallible sallallâhu ’alayhi wa sallam, whereas the ’aql (intellect) of a person is not infallible. Indeed, the ’aql is the deficient perception of humans; and it is open to misconception, error, forgetfulness, desires, ignorance and inability - thus it is certainly deficient.

Its Principles and Methodology [4]

[1] The source for ’aqîdah is the Book of Allâh, the Sunnah of Allâh’s Messenger sallallâhu ’alayhi wa sallam and the Ijmâ’ (consensus) of the Salaf (Pious Predecessors).

[2] Everything that we have with us authentically reported from Allâh’s Messenger sallallâhu ’alayhi wa sallam, then we have to accept it - whether it has been related in mutawâtir or âhâd form. [5]

[3] That which we refer back to in order to understand the Book and the Sunnah are those texts which explain others; and the understanding of the Salafus-Sâlih (the Pious Predecessors) [6] and those Scholars who followed their manhaj (methodology); and then what is correct from the language point of view. However, we do not reject something established due to a possible language meaning.

[4] All the fundamental principles of the Dîn were explained by the Prophet sallallâhu ’alayhi wa sallam. That which was not considered part of the Dîn at that time cannot be considered to be part of the Dîn later.

[5] Submission to Allâh and His Messenger sallallâhu ’alayhi wa sallam both outwardly and inwardly. So we do not oppose anything from the Book, nor from the authentic Sunnah with qiyâs (analogy), personal views, kashf (intuition), nor the saying of any Shaykh or Imâm, etc.

[6] Correct and sound ’aql (reasoning or intellect) agrees with authentic naql (text) - these two conform - and what is qat’î (definite) from either of them cannot contradict the other. If there is an apparent contradiction, then the text is given precedence.

[7] It is imperative and obligatory to adhere to the textual and Sharî’ah wordings in matters of ’aqîdah; and to avoid innovated terms and wordings. As regards wordings which contain more than one meaning and may be correct or incorrect, then the meaning should be ascertained; so if the meaning is correct then it is affirmed with a Sharî’ah wording. However, if the meaning is incorrect, then it is rejected.

[8] Infallibility (i.e. being ma’sûm) is established for Allâh’s Messenger sallallâhu ’alayhi wa sallam. The Ummah as a whole is also mâ’sûm (infallible) and protected from uniting upon error and misguidance. However, as for the individuals of this Ummah, then they are not ma’sûm (i.e. they err and make mistakes). So whenever there is a difference amongst the Scholars, then we refer it back to the Book and the Sunnah, along with making an excuse for the one who has erred and is mistaken; since he is from the mujtahidûn (those Scholars who are qualified to extract rulings from the Book and the Sunnah) of this Ummah.

[9] In this Ummah there are some who are muhaddath (addressed) with ilhâm (intuition). Good dreams are true and are a part of Prophethood. Likewise, truthful intuition is a true fact and is considered as being one of the karâmât (miraculous occurrences) with the condition that it conforms to and agrees with the Revelation. However, such dreams and intuitions are neither a source for deriving matters of ’aqîdah nor Sharî’ah.

[10] Argumentation about the Dîn is something censured, whilst debating in a good manner is something good and prescribed. However, there are certain matters which it is not permissible to debate and argue about. It is obligatory to withhold from speaking about those matters which one has no knowledge of and to refer knowledge of it back to Allâh.

[11] It is essential and obligatory to adhere to the same methodology of the Revelation when refuting. So an innovation is not refuted with another innovations, negligence and falling short is not refuted with extremity, nor is extremity refuted with negligence.

[12] Every newly-invented matter in the Dîn is a bid’ah (innovation). Every bid’ah is a going astray and misguidance, and every misguidance is in the Fire.

References

1. From Mubâhith fî ’Aqîdah Ahlus-Sunnah wal-Jamâ’ah (p.28).
2. Refer to Al-I’tisâm (2/252) of ash-Shâdbî.
3. Refer to Sharhul-’Aqîdatut-Tabâwiyyah (pp.140-141) of Ibn Abil-’Izz al-Hanafî. And refer also to Dar Ta’ârudil-’Aql ma’an-Naql (1/88-280) of Ibn Taymiyyah - and indeed, refer to the whole book as it is very beneficial in this matter.
4. Mujmal Usûl Ahlus-Sunnah wal-Jamâ’ah fil-’Aqîdah (pp.7-9).
5. See page 38; footnote numbers 3 & 4 for the definition of the terms mutawâtir and âhâd. Refer also to page 34 for a very brief discussion about this issue.
6. From the clearest sign and greatest testimony of a person’s truly following the path of the Salafus-Sâlih is clinging firmly to their sayings and their judgements with regards to ’aqîdah, which have been preserved in the earliest books of ’aqîdah and manhaj; and from these twelve principles have been derived. So from the earliest of these books are:-

  1. Kitâbul-Îmân by the Imâm and mujtahid, Abû ’Ubayd al-Qâsim ibn Salâm (d.224H).
  2. Kitâbul-Îmân by Imâm Ibn Abî Shaybah (d.235H).
  3. Usûlus-Sunnah and Ar-Radd ’alal-Jahmiyyah waz-Zanâdaqah by the Imâm of Ahlus-Sunnah wal-Jamâ’ah Ahmad bin Hanbal (d.241H).
  4. Khalq Af’âlul-’Ibâd, Kitâbul-Îmân and Kitâbut-Tawhîd (the last two being part of al-Jâmi’tis-Sahîh) by Imâm al-Bukhârî (d.256H).
  5. As-Sunnah by the student of Imâm Ahmad, Abû Bakr al-Athram (d.273H).
  6. Kitâbus-Sunnah (being part of the Sunan) by the faqîh and Imâm, Abû Dâwûd as-Sijistânî (d.275H).
  7. Al-Ikhtilâf fî Lafdh war-Radd ’alal-Jahmiyyah by Imâm Imâm Ibn Qutaybah (d.276H).
  8. Ar-Radd ’alal-Jahmiyyah by Imâm ad-Dârimî (d.280H).
  9. As-Sunnah by the qâdî and hâfidh, Ibn Abî ’Âsim (d.287H).
  10. As-Sunnah by the hâfidh, ’Abdullâh ibn Imâm Ahmad (d.290H).
  11. As-Sunnah by the qâdî and muhaddith Abû Bakr al-Marûzî (d.292H).
  12. As-Sunnah by the student of Imâm Ahmad, al-Marwazî (d.294H).
  13. Sarîhus-Sunnah by the mujtahid, mufassir and Imâm, Ibn Jarîr at-Tabarî (d.310H).
  14. Kitâbut-Tawhîd wa Ithbât Sifâtur-Rabb by the faqîh and Imâm, Ibn Khuzaymah (d.311H).
  15. ’Aqîdatut-Tahâwiyyah by the Imâm Abû Ja’far at-Tahâwî (d.321H).
  16 . Al-Maqâlâtul-Islâmiyyîn, Ar-Risâlah ilâ Ahlith-Thaghr and Al-Ibânah ’an Usûlid-Diyânah by Imâm Abûl-Hasan al-Ash’arî (d.324H).
  17. Ahlus-Sunnah by the hâfidh and Imâm, Abû Hâtim ar-Râzî (d.327H).
  18. Sharhus-Sunnah by the Imâm of Ahlus-Sunnah wal-Jamâ’ah in his time, Imâm al-Barbahârî (d.329H).
  19. Kitâbus-Sunnah by the qâdî, Abû Ahmad al-’Asâi (d.349H).
  20. Ash-Sharî’ah by the faqîh and Imâm, Abû Bakr al-Âjurrî (d.360H).
  21. I’tiqâd A‘immatul-Hadîth by the faqîh and Imâm, Abû Bakr al-Ismâ’îlî (d.371H).
  22. Kitâbus-Sifât and Kitâbun-Nufûz by the hâfidh, the Imâm, ad-Dâraqumî (d.385H).
  23. Al-Ibânbah ’an Sharî’atil-Firqatin-Nâjiyah and Sharhul-Ibânah ’an Usûlis-Sunnah wad-Diyânah by the hâfidh, the faqîh, the Imâm, Ibn Battah al-Akbarî (d.387H).
  24. Kitâbut-Tawhîd and ar-Radd ’alal- Jahmiyyah both by the hâfidh and Imâm, Ibn Mandah (d.395H).
  25. Sharh Usûl I’tiqâd Ahlns-Sunnah wal-Jamâ’ah by the hâfidh and faqîh, Imâm al-Lâlikâ‘î (d.418H).
  26. Al-Wusûl ilâ Ma’rifatil-Usûl by Imâm Abû ’Amr at-Talamankî al-Andalusî (d.429H).
  27. Al-I’tiqâd by Abû Nu’aym al-Asbahânî (d.430H).
  28. Risâlah fî Ithbâtil-Istiwâ by Imâm Abû Muhammad al-Juwaynî (d.438H).
  29. ’Aqîdatus-Salaf Ashâbul-Hadîth by the hâfidh and Imâm, Abû ’Uthmân as-Sâbûnî (d.449H).
  30. Al-I’tiqâd ’alâ Madhhabis-Salaf Ahlus-Sunnah wal-Jamâ’ah by Imâm al-Bayhaqî (d.457H).
  31. Dhammal-Kalâm by the hâfidh and faqîh, Shaykhul-Islâm Abû Ismâ’îl al-Harawî (d.481H).

So - O noble reader - beware of those who speak about this vital matter without reference to the above-mentioned sources and without following the understanding of the Salaf of this Ummah - since such people have innovated, deviated and have left the safe and well-trodden path - and only Allâh guides to the Path that is straight.