Aqeedah (1): Islamic Creed PDF

# Aqeedah (1) Islamic Creed ## Preface Praise be to Allah, Lord of the worlds, and blessings and peace be upon the noblest of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and Companions. Islamic knowledge is one of the most important necessities that the Muslim needs...

# Aqeedah (1) Islamic Creed ## Preface Praise be to Allah, Lord of the worlds, and blessings and peace be upon the noblest of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and Companions. Islamic knowledge is one of the most important necessities that the Muslim needs in his life, the entire ummah, in its efforts to rebuild Islamic civilization, is in need of it. Hence the religious texts point out the importance of Islamic knowledge and its bearers. Allah says: > Allah witnesses that there is no deity except Him, and so do the angels and those of knowledge - that He is maintaining creation in justice. There is no deity except Him, the Exalted in Might, the Wise} [Aal Imran 3:18]. Ash-Shawkani said: What is meant by those of knowledge here is the scholars of the Quran and Sunnah. And Allah says: and say, "My Lord, increase me in knowledge"} [Ta-Ha 20:114]. In the hadith it says: > Whoever follows a path seeking knowledge thereby, Allah will make easy for him a path to Paradise. This series of textbooks comes to serve the community, with the aim of conveying Islamic knowledge by various methods and making it readily available to those who seek it. We hope that it will be another source of knowledge for academic programs and that it will be a support and help to those who want to acquire more Islamic knowledge and education, in an effort to achieve the main goal, which is to spread and instill sound Islamic knowledge on a sound academic foundation and in accordance with correct beliefs, based on the Book of Allah and the Sunnah of His Prophet in a modern and easily-understood style. We ask Allah to grant us all beneficial knowledge, enable us to do righteous deeds, guide us and help us to be sincere in our efforts. *** ## The Zad Academy Series An integrated series aimed at presenting Islamic knowledge in an accessible style to those who wish to learn about it; bringing to the Muslim's attention religious matters of which he cannot afford to be unaware; and spreading sound and pure Islamic knowledge that is based on the Book of Allah and the Sunnah of His Messenger, in an easy modern style, presented in a professional manner. ## Aqeedah (1) Islamic Creed This book contains a discussion of the meaning of aqeedah (belief), its importance, the sources from which it is taken, and the main guidelines of Ahl as-Sunnah in confirming it. It also explains the concept of Tawhid, its status and importance, its essential parts and categories, and the impact it has on a person's beliefs, as well as evidence for the existence of Allah other than that found in the Islamic texts. This material is discussed in a straightforward modern and interesting style, free of irrelevant material and unsound notions. # Unit 1: Introduction to Sound Aqeedah ## Introduction to Sound Aqeedah: The Meaning and Importance of Sound Aqeedah ### Definition of Sound Aqeedah **In linguistic terms,** the word aqeedah is derived from the word al-aqd, which refers to tying, securing and pulling with strength. Aqd (tying) is the opposite of hall (undoing). From the same root comes the word uqdah which is used in the phrases uqdat al-yamin (binding oath) and uqdat an-nikah (the tie of marriage). Allah says: > Allah will not impose blame upon you for what is unintentional in your oaths, but He will impose blame upon you for [breaking] what you intended [aqqadtum] of oaths} [al-Ma'idah 5:89]. **Synonyms of aqeedah:** * Belief * Doctrine * Creed * Tawhid * Sunnah * Usul ad-deen (principles of religion) * Al-fiqh al-akbar * Sharia * Eeman **In Islamic terminology,** aqeedah refers to "the ruling that is not subject to any doubts for the one who believes in it." Some defined it as: > "The issues that are proven and definitive, that one holds in one's heart as true and does not doubt." **Sound (sahih) means** that it is free from all faults and errors. ### Definition of Sound Aqeedah: It is firm belief in Allah and what one should believe about Him in terms of His divinity, His Lordship and His names and attributes. It also implies belief in His angels, His Books, His Messengers, the Last Day, and His decree, both good and bad; as well as everything that is mentioned in the sound religious texts of principles of religion, matters of the unseen and whatever we are told about the unseen. It is essential to believe in one's heart in a definitive manner, with no doubt or uncertainty, as Allah says: > {The believers are only the ones who have believed in Allah and His Messenger and then doubt not} [al-Hujurat 49:15]. That is, they never doubted their faith. ### The Evidence for That is as Follows: 1. The verse in which Allah says: > {Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah the Last Day, the angels, the Book, and the prophets} [al-Baqarah 2:177]. 2. The verse in which Allah says: > (The Messenger has believed in what was revealed to him from his Lord, and so have the believers. All of them have believed in Allah and His angels and His books and His messengers} [al-Baqarah 2:285]. 3. The hadith of Umar ibn al-Khattab according to which Jibreel asked the Prophet about faith (eeman), and he said to him: > «It is to believe in Allah, His angels, His Books, His Messengers, and the Last Day, and to believe in the divine decree, both good and bad>>. ### The Importance of Aqeedah It is the condition of righteous deeds being acceptable to Allah. It is a means - after the mercy of Allah - of attaining salvation in the hereafter and admittance to Paradise, as He says: > (So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone} [al-Kahf 18:110] and {Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which is the great attainment} [at-Tawbah 9:72]. In contrast to that, **deeds will not be accepted by Allah if the doer has corrupt aqeedah**, and therefore that will be his loss in the Hereafter, as Allah says: > And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers] [al-Ma'idah 5:5] and [And it was already revealed to you and to those before you that if you should associate anything with Allah, your work would surely become worthless, and you would surely be among the losers] [az-Zumar 39:65]. What is meant by **(his work has become worthless)** in the first verse and **(your work would surely become worthless)** in the second verse is that the deeds are rendered null and void, and the reward for them is lost. Therefore, they will carry no weight before Allah and the doer will become a loser and will not gain anything in the Hereafter. **It is the core of the message of all of the messengers**. There is no messenger whom Allah sent to his people but this sound belief was the first thing to which he called them, the messengers paid a great deal of attention to that, as Allah says: > {And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut"}] [an-Nahl 16:36]. **Benefit:** * Taghut refers to anything and anyone that is worshipped besides Allah and approves of that. Allah says: > And We sent not before you any messenger except that We revealed to him that, "There is no deity expect Me, so worship Me"} [al-Anbiya 21:25]. **Aqeedah is essential to the human being.** It is more essential to him than air and water, for without he cannot know the correct and sound answers to the greatest questions posed by humanity: * Where did I come from? * Why was I created? * Where will I go after death? **What is the outcome of not having an answer to these questions?** It is what we see today of misery, suffering, widespread mental illness, and rising suicide rates, even in wealthy countries which claim to be advanced and civilized, as is happening in countries such as Sweden, Denmark and others. Only sound aqeedah answers these important questions and other questions that people wonder about and sincerely try to find answers to, so that their hearts will be filled with certainty, tranquility, ease, assurance and faith. **It is the means of attaining a sense of security and guidance in this world and the Hereafter,** as Allah says: > {They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided] [al-An'am 6:82]. What is meant by the words {and do not mix their belief with injustice) is: they do not mix their faith with shirk. Hence what we see today of the lack of any sense of security, and the spread of evil, corruption, turmoil and killing in the Muslim world in general, and in the Arab world in particular, is the result of people not adhering to sound aqeedah, or of the prevalence of belief in that which contradicts it or differs from it in words and deeds, as we shall explain below. **It is a means of abundant blessings coming from heaven and earth,** as Allah says: > {And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth} [al-A'raf 7:96]. ### The Distinguishing Features of Sound Aqeedah are: * It is clear. * It is based on proof. * It is moderate. * It is unchanging. * It is in accordance with common sense and sound human nature. ## Sources of Sound Aqeedah We have seen above the definition and importance of sound aqeedah. Here we will learn about something that is of the utmost importance, which is: from where do we learn this aqeedah? This is what is called "the sources from which aqeedah is learned." What are these sources? And what is the evidence for them? Before we speak about the sources and the evidence for them, we will point out a definitive Islamic fact, which is that **sound aqeedah (belief in the oneness of Allah) is a commonsense belief that is in accordance with innate human nature,** meaning the principle that all humans instinctively believe in this aqeedah, and that since Allah created humans and brought them into existence on this earth, they have held this belief in their hearts. What that means is knowing Allah, believing in His oneness, turning to Him at times of hardship, and loving Him; it means that man has an innate inclination to accept and choose the truth. This is supported by a great deal of evidence, including the following: 1. The verse in which Allah says: > So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know} [ar-Rum 30:30]. Haneefiyyah (referred to in the translation above as "inclining to truth") is Islam and its pillars, as was explained by the leading scholars of the early generations. The fitrah is sound human nature which is created in people and which has the ability to accept the true religion. 2. The report narrated by al-Bukhari and Muslim from Abu Hurayrah according to which the Prophet said: > «Every newborn is born in a state of fitrah, then his parents make him a Jew or a Christian or a Zoroastrian, just as animals bring forth animals; do you see any deformed one among them?». According to another version: > <<There is no child who is not born in a state of fitrah, then his parents make him a Jew or a Christian or a Zoroastrian, just as animals bring forth, animals with their limbs intact; do you see any deformed one among them?». The word translated here as **intact** refers to one that is complete and has all its limbs. The word translated here as **deformed** refers to one that is missing limbs. Then Abu Hurayrah recited the words: > {[Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion} [ar-Rum 30:30]. Agreed upon. 3. The report narrated by Muslim from Abu Hurayrah in two different versions, in which it clearly states that the fitrah is the religion of Islam. They are: * «There is no newborn who is born except he is a believer in this Religion». * «There is no newborn who is born except he is a believer in this Religion, until he begins to speak». 4. It was narrated from Iyad ibn Himar al-Mujashii that the Messenger of Allah said in his khutbah one day: > <<[Allah said:] 'And I have created My slaves with an inclination towards the truth (hunafa), all of them, but the devils come to them and drive them away from their religion, forbidding them that which I have permitted to them and instructing them to associate with Me that for which I have not sent down any authority'». The word **hunafa** (sing. hanif), translated here as "with an inclination towards the truth", refers to one who inclines away from all other religions and inclines towards the sound religion of Islam. ## The First Source: The Noble Quran The Noble Quran is a name for the miraculous words of Allah that were revealed to His slave and Messenger Muhammad of whom Allah says: > {The Trustworthy Spirit has brought it down Upon your heart, [O Muhammad] - that you may be of the warn ers In a clear Arabic language] [ash-Shu'ara 26:193-195]. ### Evidence A great deal of evidence indicates that the Quran constitutes proof from which we must take our aqeedah. That evidence includes the following: 1. The Quran instructs to follow its commands and forbids to follow anything else, as Allah says: > {Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember} [al-A'raf 7:3]. 2. Everything in it is sound and true, as Allah says: > That is [deserved by them[ because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension} [al-Baqarah 2:176]; {Say, "Allah has told the truth"} [Aal Imran 3:95]; {And who is more truthful than Allah in statement} [an-Nisa 4:87]; {and who is more truthful than Allah in statement} [an-Nisa 4:122]. 3. It is protected from tampering and distortion, as Allah says: > {Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian] [al-Hijr 15:9]. ### Evidence - Continued 4. It is the judge in which there is an explanation and clarification, as Allah says: > [Say, "Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters} [al-An'am 6:114]. 5. It is the criterion that distinguishes between truth and falsehood, as Allah says: > Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner} [al-Furqan 25:1]. The Criterion (al-Furqan) is the Quran, because by means of it Allah differentiated (farraqa) between truth and falsehood. 6. Allah has instructed to refer to it in the event of dispute or conflict, as He says: > And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result} [an-Nisa 4:59] and {And in anything over which you disagree - its ruling is [to be referred to Allah} [ash-Shura 42:10]. 7. It is the definitive word which draws the line between what is in earnest and what is in jest, and it is the farthest removed from falsehood and tampering, as Allah says: > {Indeed, the Qur'an is a decisive statement And it is not amusement} [at-Tariq 86:13-14]. ## The Second Source: The Sound Prophetic Sunnah The sound (sahih) Prophetic Sunnah is that which is proven to be narrated from the Prophet via a sound chain of narrators (isnad), including what is narrated from him of words, deeds, or what he approved of. ### The Evidence for That: 1. The verse in which Allah says: > {And whatever the Messenger has given you - take; and what he has forbidden you - refrain from} [al-Hashr 59:7]. 2. The verse in which He says: > and obey Allah and His Messenger, if you should be believers} [al-Anfal 8:1]. 3. The verse in which Allah says: > {And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought} [an-Nahl 16:44]. 4. It was narrated that Abu Rafi said: > The Messenger of Allah said: «I do not want to hear about a man to whom something of what I said is conveyed, either something that I enjoined or that I forbade, but he says, 'We do not know what this is; we have the Book of Allah and this is not in it'». 5. It was narrated that al-Miqdam ibn Ma'di Karib al-Kindi said: > The Messenger of Allah said: «Indeed, I have been given the Book and something like it with it; indeed, I have been given the Quran and something like it with it». «and something like it with it» means the Sunnah. 6. According to what was narrated by al-Irbad ibn Sariyah from him [the Prophet said]: > «I urge you to adhere to my Sunnah and the way of the right-thinking, rightly-guided caliphs who come after me. Hold fast to it, and cling tight to it». 7. Scholarly consensus (ijma) also says that the prophetic Sunnah may be taken as evidence. Ash-Shafi'i said: > "I do not know of anyone among the Sahabah or Tabieen who was told something about the Messenger of Allah but he would accept his report, comply with it and affirm that what he heard was Sunnah". ## The Third Source: the Consensus of the Righteous Early Generations In linguistic terms, the word salaf refers to the early group, and what is past. A person's salaf is his early forefathers. The salaf have a number of names, including the following: ### Ahl as-Sunnah wa'l-Jama'ah They are called Ahl as-Sunnah because of their adherence to the Sunnah of the Prophet . Al-Jama'ah refers to the fact that they are all united (ijtama'u) in following the Sunnah of the Prophet and in adhering to the issues on which there is scholarly consensus (ijma). ### The Saved Sect They are so called because they are saved from the Fire or from tribulations by their adherence to the Sunnah, as it says in the hadith of Muawiyah ibn Abi Sufyan who said: > The Messenger of Allah said: The People of the two Books are divided in terms of religious affiliation into seventy-two sects. This ummah will be divided into seventy-three sects - meaning following whims and desires - all of whom will be in the Fire except one, which is the main body of the Muslims (jama'ah)». ### The Prevailing Group That because they will prevail until the onset of the Hour, as the Prophet said: > «A group of my ummah will continue to prevail and they will not be harmed by those who let them down until the Hour begins». ### Evidence The evidence for the fact that the consensus of the scholars (ijma) is binding proof to which reference should be made with regard to aqeedah includes the following: 1. The verse in which Allah says: > (And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination} [an-Nisa 4:115]. 2. The report narrated from the Prophet by alIrbad ibn Sariyah according to which he said: > «Whoever among you lives to see that, I urge them to adhere to my Sunnah and the way of the right-thinking, rightly-guided caliphs, hold fast to it». Noted above. 3. It was narrated from Ibn Umar that the Messenger of Allah said: > «Indeed Allah will not cause my ummah – or the ummah of Muhammad - to agree on misguidance. The hand of Allah is with the main body of the Muslims (jama'ah)». ### Benefit **Reason (aql):** by means of reason, one may comprehend some facts that are established by ilm al-aqeedah, such as the fact that Allah exists, and that He is one, ever-living, all-knowing of His creation, Almighty, wise, and the only one deserving of worship, to the exclusion of all others, and so on. But it is not possible for reason on its own to find out and learn about the details of this branch of knowledge, because the details cannot be learned except from the texts of the Quran and Sunnah. If there appears to be a contradiction between what may be understood from a proven, sound text and what may be understood on the basis of sound reasoning, then precedence must be given to the religious texts, for two reasons: 1. **Firstly:** because the text is not subject to change, whereas reason is subject to change. 2. **Secondly:** because what is proven from the text is infallible and is not subject to error, whereas reason is not like that. What is meant by the **sound religious texts** is: the Noble Quran and the Sunnah that is proven to be soundly narrated from the Messenger of Allah . What is meant by **sound reason** is: that which is free from deviation and the influence of specious arguments. Ibn Taymiyyah said: > "What is learned through sound reasoning cannot be imagined that it would contradict the religious texts at all. Rather the sound religious texts cannot be contradicted by an argument that reached through sound reasoning. I thought about that with regard to many issues concerning which the people argued, and I found that what contradicts the sound and clear religious texts is no more than specious arguments, which are known on the basis of reasoning to be false." ## The Basic Principles Set Out by Ahl as-Sunnah for Verifying Issues of Aqeedah Ahl as-Sunnah have certain principles for verifying issues of aqeedah that make them stand out from the people of innovation and misguidance. They are as follows: 1. **Believing in, submitting to and venerating the texts of the Quran and Sunnah,** in contrast to the people of innovation and misguidance, who believe in some of the religious texts and reject others, on the basis of ignorance and whims and desires. The evidence for this principle is abundant and includes the following: * **The verse in which Allah says:** > {It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error} [al-Ahzab 33:36]. * **The verse in which Allah says:** > {The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful} [an-Nur 24:51]. * **The verse in which Allah says:** > {O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing} [al-Hujurat 49:1]. * **The verse in which Allah says:** > {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission} [an-Nisa 4:65]. 2. **Putting together all the religious texts that speak of a particular issue, and seeking to understand them all together in accordance with sound methodology.** This is in contrast to the people of innovation and misguidance, who follow a methodology other than that, so they rely on one or more texts, to the exclusion of other religious texts that discuss the same issue. Then they take that text to make it look as if it contradicts other principles and texts. Thus they follow the ambiguous texts. The Prophet warned against that. It was narrated from Abdullah ibn Amr ibn al-As that the Messenger of Allah said: > «Take it easy, O people, for in this way the nations before you were doomed, because of their differing from their prophets and their quoting parts of the Books to contradict other parts. The Quran was not revealed so that parts of it could be used to contradict other parts; rather parts of it confirm other parts. Whatever you understand of it, then comply with it, and whatever you do not understand of it, refer it to someone who does understand it». 3. **Holding fast to the Quran and Sunnah, for they are guidance and light.** This is in contrast to the way of the people of innovation and misguidance, who rely on something other than the revelation, as is the case, for example, with the Sufis who regard the statements and dreams of their shaykhs as a source of Islamic teachings, and regard them as evidence to confirm religious issues. There is a great deal of evidence for this principle, including the following: * **The verse in which Allah says:** > By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path} [al-Ma'idah 5:16]. * **The verse in which Allah says:** > {This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion} [al-Ma'idah 5:3]. * **The verse in which Allah says:** > {And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims} [an-Nahl 16:89]. * **It was narrated from Zayd ibn Arqam that the Messenger of Allah said:** > <<To proceed: O people, I am only human. Soon the envoy of my Lord will come to me and I will respond. I am leaving among you two weighty things: the first of them is the Book of Allah, in which is guidance and light. Follow the Book of Allah and hold fast to it». ### Benefit: * This principle implies the following: affirming what Allah and His Messenger affirmed in the Quran and sahih Sunnah; negating what Allah and His Messenger negated in the Quran and sahih Sunnah; and keeping quiet about that concerning which Allah and His Messenger kept quiet, as Allah says: {And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned} [al-Isra 17:36]. * This principle also implies that there should be no contradiction between these texts and what reason may understand from them that is contrary to the truth and is not correct. This is in contrast to the people of innovation and misguidance who place greater emphasis on reason than it deserves, as they give it precedence over the religious texts. This is unacceptable exaggeration, because no matter how great the esteem in which reason is held, it has its limits which should not be transgressed under any circumstances, especially with regard to matters of the unseen that reason cannot see and knows nothing about it, because it is far removed from the tangible realm in which reason operates. * The basic principle according to Ahl as-Sunnah is that it is impossible for there to be a contradiction between a sound religious text and sound reasoning, for the One Who created this reasoning, namely Allah, the All-Aware, is also the One Who sent down this revelation to the heart of His Prophet Muhammad . If there is anything that is thought to be a contradiction, then it is either because the religious text is not sound, or because the reasoning is flawed and is not sound, and has been contaminated with whims and desires and following the path of falsehood and misguidance - Allah forbid. 4. **The texts of the Quran and sahih Sunnah are to be understood in accordance with the understanding of the Sahabah .** This is in contrast with the people of innovation and misguidance, who have different views concerning this understanding and concerning the Sahabah themselves. Hence you see some of the innovators, such as the Kharijites and Rafidis for example, impugning the Sahabah which is why they do not pay attention to their understanding of the religious texts. The evidence for that is seen in a number of texts, including the following: * **The verse in which Allah says:** > {And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination} [an-Nisa 4:115]. * **The verse in which Allah says:** > {So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing} [al-Baqarah 2:137]. * **The verse in which Allah says:** > {And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not} [al-Baqarah 2:13]. * **The Prophet said** as was narrated from him by al-Irbad ibn Sariyah : > »I urge you to adhere to my Sunnah and the way of the right-thinking, rightly-guided caliphs who come after me. Hold fast to it, and cling tight to it». Narrated above. ### Benefit: * The bidah of reinterpreting the texts: * One of the ideas that are contrary to this principle - that is, understanding the texts of the Quran and Sunnah as the Sahabah understood them - is a dangerous idea that has appeared in modern times, namely that which is called reinterpreting the texts. What this idea means, according to its proponents, is that nowadays we have no need of the understanding of the Sahabah because their understanding was for a particular time that has passed and ended, and we must now understand the religious texts in a different way that is more appropriate to modern life, the life of progress and civilization! * The proponents of this idea are called by different names, such as: progressives, modernists or liberalists. Undoubtedly this idea is contrary to the principles of Ahl as-Sunnah with regard to aqeedah, in many ways: * **It is a reprehensible innovation that was not known to the Muslims of the first three generations,** whom the Prophet testified were the best generations, as he said, according to the report narrated from him by Imran ibn Husayn : > »The best of you are my generation, then those who come after them, then those who come after them». Narrated by al-Bukhari and Muslim. * **It contradicts what is indicated by the Quran and sahih Sunnah,** that it is obligatory to limit ourselves to the Sahabah's understanding of the religious texts, and to beware of anything that is contrary to this understanding, namely reprehensible innovations and misguidance. * **It comes under the heading of distorting the meanings,** because reinterpreting the text means that each reader will have his own understanding of it, according to the meaning he prefers to understand from it, without any guideline or framework to regulate this understanding. Thus a single text may have many meanings that are contrary to the correct meaning. This is a distortion of the meaning itself, and that is precisely what the Children of Israel fell into, as Allah tells us about them: {So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages} [al-Ma'idah 5:13]. * **It opens the door to evil and mischief,** as the religious texts become playthings in the hands of those who tamper with them, and they understand from them whatever coincides with their whims and desires, and their moods. Thus the truth and guidance that Allah intended to convey through these texts will be lost. This is diametrically opposed to what Allah in His great wisdom intended of guiding people and bringing them forth from the depths of darkness to the light, as He says concerning His holy Book: {By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path} [al-Ma'idah 5:16]. **Another principle of Ahl as-Sunnah with regard to verifying issues of aqeedah is to refer to the language of the Arabs in order to understand the intended meanings of the texts of the Quran and sahih Sunnah, if we cannot find one text that explains another,** because the Quran was revealed in a clear Arabic language, as Allah says: > {Indeed, We have sent it down as an Arabic Qur'an that you might understand} [Yusuf 12:2] and {And thus We have sent it down as an Arabic Qur'an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance) [Ta-Ha 20:113]. # Unit 2: Drifting Away from Sound Aqeedah ## The Causes of Drifting Away from Sound Aqeedah and Means of Protecting Oneself Against Drifting Away from Sound Aqeedah ### Firstly: Causes of Drifting Away from Sound Aqeedah 1. **Ignorance of Sound Aqeedah:** Because of turning away from learning and teaching it, or lack of interest in it and care for it, to the extent that a generation has grown up which does not know aqeedah and does not know what is contrary to it. Thus they believe that truth is falsehood and falsehood is truth, as Umar ibn al-Khattab said: > "The knots of Islam will be undone one after another when a new generation grows up in Islam who do not know what Jahiliyyah is". 2. **Following the promoters of evil and leaders of misguidance.** ### The Evidence for That is as Follows: * **The verse in which Allah says:** > {And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped} [al-Qasas 28:41]. * **It was narrated that Hudhayfah ibn al-Yaman said:** > The Messenger of Allah said: «There will be callers at the gates of hell; whoever responds to them, they will throw him into it». I said: O Messenger of Allah, describe them to us. He said: «They will be people from among us who speak as we speak». * **It was narrated that Thawban said:** > The Messenger of Allah said: <<<The only thing I fear for my ummah is leaders who will lead them astray». * **It was narrated that Abdullah ibn Amr ibn al-As said:** > "Allah will not take away knowledge by snatching it away from the people, rather He will take away knowledge by taking away the scholars until, when there is no scholar left, people will turn to ignorant leaders