Dengan kata lain, ia adalah pemikiran mengenai suatu perbuatan atau sifat manusia sebagai sebahagian daripada perbuatannya. Oleh itu, sewa-menyewa, jual beli, muamalat riba, hadanah, wakalah, solat, melantik seorang Khalifah, pelaksanaan hukuman-hukuman Hudud Allah, hakikat bahawa Khalifah mestilah seorang Muslim dan saksi mestilah adil, serta pemerintah mestilah seorang lelaki, dan lain-lain, semuanya dianggap daripada hukum-hukum Shari'ah. Keesaan Allah (Tauhid), Risalah, kebangkitan (ba'th), kebenaran Rasulullah ﷺ, kemaksuman para Nabi, hakikat bahawa Al-Qur'an ialah kalam Allah, hisab dan 'azab, dan lain-lain, semuanya dianggap sebahagian daripada 'aqidah (akidah). Maka, 'aqa'id ialah pemikiran yang diimani. Dan hukum-hukum Shari'ah ialah khitab yang berkaitan dengan perbuatan manusia. Oleh itu, dua rakaat subuh ialah hukum Shari'ah dari segi melaksanakannya. Dan kepercayaan bahawa ia daripada Allah merupakan 'aqidah. Maka, solat dua rakaat sunat subuh itu sunat. Jika seseorang tidak mengerjakannya, dia tidak dicela. Jika dia mengerjakannya, dia akan mendapat pahala seperti dua rakaat (sunat) solat Maghrib, kedua-duanya sama dari segi hukum Shari'ah. Adapun dari segi 'aqidah, beriman kepada dua rakaat subuh ialah perkara yang pasti, dan mengingkarinya adalah kufur kerana ia telah thabit melalui tawatur (riwayat berderet-deret). Adapun beriman kepada dua rakaat Maghrib, ia dituntut, tetapi jika seseorang mengingkarinya, ia tidak dianggap kufur kerana ia thabit melalui dalil zanni.
In other words they are thoughts regarding an action or the attributes of the human being as being part of his actions. Thus, leasing, selling, dealing with usury, custody, representation (wikala), prayer (salah), appointing a Khalifah, implementation of the punishments (Hudud) of Allah , the fact that the Khalifah should be a Muslim and the witness be just and the ruler be a man etc All of these are considered to be from the Sharī’ah rules. Oneness of Allah (Tawheed), The Message (Risalah), resurrection (ba'th), truthfulness of the Messenger, infallibility of the Prophets, that fact that the Qur’ān is Allah's speech (kalam), reckoning (hisab) and torment ('azaab) etc, all of these are considered part of the ‘aqīdah (creed). Thus, the articles of belief (‘aqa’id) are thoughts that are believed. And the Sharī’ah rules are the address which relates to the action of the human being. Thus, the two rakats of fajr is a Sharī’ah rule in terms of praying them. And the belief that they are from Allah constitutes ‘aqīdah (creed). So praying the two rakats Sunnah of fajr is Sunnah. If one does not pray it he is not blamed. If he prays it he will get the reward like the two rakats (Sunnah) of Maghrib prayer, both of which are the same in terms of the Sharī’ah rule. As for in terms of the ‘aqīdah (creed), belief in the two rakats of fajr is a definite matter, rejecting them is disbelief (kufr) because they have been proven by way of tawatur (recurrent lines of transmission). As for belief in the two rakats of Maghrib, it is requested but if one rejects them it is not considered kufr because they have been proven by speculative (zanni)
bukti yang berupa khabar al-ahad. Khabar al-ahad tidak menjadi hujah dalam perkara-perkara akidah ('aqa'id). Memotong tangan pencuri adalah hukum Syariah, tetapi hakikat bahawa ia datang daripada Allah dan beriman dengannya adalah sebahagian daripada 'Aqidah. Larangan riba ialah hukum Syariah. Namun, beriman bahawa ia adalah hukum daripada Allah adalah sebahagian daripada 'Aqidah, dan seterusnya.
evidence which is a solitary report (khabar al-ahad). The solitary report (khabar al-ahad) is not a proof in the articles of belief ('aqaid). Cutting the hand of the thief is a Sharī’ah rule but the fact that it is from Allah and believing in it is from the 'Aqeeda. The prohibition of usury is a Sharī’ah rule. But, believing that it is rule from Allah is part of the 'Aqeeda etc.
Oleh itu, terdapat perbezaan antara ‘aqīdah (akidah) dan hukum Sharī’ah. ‘Aqīdah (akidah) ialah Imān, iaitu kepercayaan yang pasti dan selaras dengan realiti berdasarkan dalil. Dalam hal ini, ketegasan dan keyakinan diperlukan. Hukum Sharī’ah pula ialah khitab Pembuat Hukum (Ash-Shaari') yang berkaitan dengan perbuatan hamba-hamba-Nya. Dalam hal ini, pengetahuan spekulatif (zann) sudah memadai. Maka, memahami sesuatu pemikiran serta mempercayai sama ada ia mempunyai realiti atau tidak adalah sebahagian daripada ‘aqīdah (akidah), manakala memahami sesuatu pemikiran dan menganggapnya atau tidak menganggapnya sebagai penyelesaian bagi suatu perbuatan manusia adalah hukum Sharī’ah. Untuk menganggap pemikiran itu sebagai penyelesaian, dalil zanni sudah memadai. Namun, untuk mempercayai kewujudan realiti sesuatu pemikiran, seseorang mesti mempunyai dalil qat'i (yang pasti).
Therefore, there is a difference between the ‘aqīdah (creed) and the Sharī’ah rule. ‘aqīdah (creed) is Imān, which is the definite belief which is in agreement with the reality based on evidence. In this decisiveness and certainty is required. The Sharī’ah rule is the address of the Legislator pertaining to the actions of the servants. In this speculative knowledge (zann) is sufficient. Thus, comprehension of the thought and the belief in whether it has a reality or not is part of the ‘aqīdah (creed) and the comprehension of a thought and considering it or not considering it as a solution for an action of a human being is a Sharī’ah rule. In order to consider the thought as a solution the speculative (zanni) evidence is sufficient. However, in order to believe in the presence of a reality of a thought, one must have definite evidence (dalīl qat'i).