The ‘Aqeedah (Belief) Sources of the People of the Sunnah & the Sources of the People of Innovation and Discord – By Shaikh Al-Fawzaan

الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين،  أما بعد


Shaikh Saalih Al-Fawzaan (hafidhahullaah) said after discussing how the Prophet (sallallaahu ‘alaihi wa sallam) called to Tawheed and the correct beliefs as did his companions:

“Thus his rightly guided Caliphs continued upon that – as did the Imaams after him, all of them giving attention to the ‘Aqeedah and would correct it for the people. They would call to Allaah, The Mighty and Majestic in light of it, and so every call which is not established upon the rectification of the beliefs – firstly – and before everything else; then it is a failed call. It will not bring about a result and will not bear any fruit, and so the varying beliefs – each has its set of beliefs by way of which it professes religiousness. These beliefs are built upon principles; some of them may be corrupt and some may be sound.

The polytheists and the grave-worshippers today have built their beliefs upon blind following:


{إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِم مُّهْتَدُونَ}

((Indeed, we found our fathers upon a religion, and we are following in their footsteps.)) (Az-Zukhruf: 23)


{وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ}

((And when it is said to them, “Come to what Allaah has revealed and to the Messenger,” they say; “Sufficient for us is that upon which we found our fathers.” Even though their fathers knew nothing, nor were they guided?)) (Al-Maa-idah: 104)


Hence; the foundation of their belief is based upon blind following, as well as upon tales and stories and dreams and visions whilst asleep and the like of this, so the principles of the ‘Aqeedah of the grave-worshippers and those that preceded them from the polytheists are based upon blind following.

The ‘Aqeedah of the Jahmiyyah is taken from the Jews – and that was mentioned by Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) in the introduction to Al-Hamawiyyah and other than it.[1]

The ‘Aqeedah of the Mu’tazilees and the Ash’arees and the Maaturidees is taken from the scholars of kalaam (people of philosophical logic and speculative theology)  and the scholars of theological rhetoric and dispute, by way of Jawhar (substance) and Jism (body) and ‘Arad (incidental aspect/attribute),[2] along with other than that from the premises and the consequences of controversial disputation.

The ‘Aqeedah of Ahlus Sunnah wal Jamaa’ah is built upon the Book and the Sunnah, its source is: the Book of Allaah, then the Sunnah of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam), then the consensus of the Muslims. Along with that which the earlier part of this Ummah and the pious predecessors were upon – this is the ‘Aqeedah of Ahlus Sunnah wal Jamaa’ah. It is built upon correct sources, defect/disorder cannot enter into it; and they are the Book of Allaah, and the Sunnah of His Messenger (sallallaahu ‘alaihi wa sallam) and that which the Salaf of the Ummah and their Imaams were upon.

So the Qur’aan is filled with clarification of the ‘Aqeedah, along with the command to worship Allaah – singling Him out (in that) and not associating anything along with Him, along with the abandonment of worshipping anything other than Him. It is filled with the mention of The Names of Allaah and His Attributes, it is filled with affirming the attributes of perfection for Allaah. As well as negating any deficiencies and imperfections from Allaah; all of this is in the Noble Qur’aan and likewise the Prophetic Sunnah is filled with that which is in the Noble Qur’aan.

So our ‘Aqeedah (belief) is based upon the Book of Allaah, and the Sunnah of His Messenger (sallallaahu ‘alaihi wa sallam), and so that which Allaah has affirmed for Himself – or has been affirmed for Him by way of His Messenger (sallallaahu ‘alaihi wa sallam) from the Names and Attributes; then we affirm that for Allaah. Likewise that which Allaah has freed from Himself and has been negated from Himself or has been negated from him by His Messenger (sallallaahu ‘alaihi wa sallam); then we indeed negate that from Allaah, The Mighty and Majestic. In opposition in that regard to the Mu’attilah who deny the Names and Attributes, likewise in opposition in that regard to the Mummathilah who make a resemblance to Allaah The Mighty and Majestic with His creation, according to His saying, The Most High:


{لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ}

((There is nothing like Him, and He is The All-Hearing, The All-Seeing.)) (Ash-Shooraa: 11)”



(Taken from: Masaadirunaa fee Tallaqil ‘Aqeedah p.11-13)


[1] Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “and it has been said; that Al-Ja’d took his statements from Abaan bin Sam’aan, and Abaan took them from Taaloot the son of the sister of Labeed bin Al-A’sam and Taaloot took them from Labeed bin Al-A’sam – the Jewish magician who put magic upon the Prophet (sallallaahu ‘alaihi wa sallam).” (See: Majmu’ Fatawaa vol 5 p.20)

[2] These are terms often cited and used by the people of innovation and theological rhetoric and are words not utilized by the Salaf of this Ummah as pointed out by Shaikh ‘Uthaimeen (rahimahullaah) as is found in Mu’jam fil Musannafaat Al-I’tiqaadiyyah p.170. Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said regarding such terms:

“…Even though they asserted/stated that by means of innovated terms with regards to that in: generalization and ambiguity and delusion – such as their saying that He (Allaah) is not mutahayyiz (partial) nor having jism (a body) nor jawhar (substance) nor has He jihha (direction/location) nor is He in a makkaan (a place) – and the like of these terms by way of which the masses understand that The Lord, Most High is being eliminated of any deficiencies/imperfections, whilst their actual purpose by way of them is that: there is no Lord above the heavens. Nor is there a deity above the Throne to be worshipped nor was the Messenger ascended up to his Lord.” (See: Majmu’ Fatawaa vol 5 p.176)  (Translators note)

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