یعنی دا هغه افکار دي چې د یوه عمل یا د انسان د صفاتو په اړه دي، چې د هغه د عملونو برخه ګرځي۔ همدارنګه، اجاره، پلورل، سود سره معامله، حضانت، وکالت، لمونځ (صلاة)، د خلیفې ټاکل، د الله د حدودو تطبیق، دا چې خلیفه باید مسلمان وي، شاهد باید عادل وي او واکمن باید سړی وي، ... دا ټول د شریعت احکامو څخه ګڼل کیږي۔ د الله وحدانیت (توحید)، رسالت، قیامت (بعث)، د رسول ﷺ صداقت، د انبیاوو معصومیت، دا چې قرآن د الله کلام دی، حساب (حساب) او عذاب (عذاب) او نور ټول د عقیدې (عقیده) برخه ګڼل کیږي۔ له همدې امله عقاید هغه افکار دي چې باور ترې کیږي، او شرعي احکام هغه خطاب دي چې د انسان د عمل سره تړاو لري۔ نو د فجر دوه رکعته سنتونه د لمانځه په توګه یو شرعي حکم دی۔ او دا باور چې دا د الله له خوا دي، عقیده ده۔ پس د فجر دوه سنتونه لمونځ سنت دی؛ که څوک یې ونه لولي ملامت نه کیږي، او که یې ولولي نو د ماښام د دوو رکعتو سنتونو په شان اجر به ترلاسه کړي، ځکه دا دواړه د شرعي حکم په لحاظ یو شان دي۔ خو د عقیدې په لحاظ، د فجر د دوو رکعتو په منلو باور یو قطعي خبره ده، او د هغې انکار کفر دی، ځکه دا د تواتر له لارې ثابت دي۔ څرنګه چې د ماښام د دوو رکعتو په منلو باور غوښتل شوی دی، خو که څوک یې رد کړي نو کفر نه ګڼل کیږي، ځکه دا د ظني دلیل په واسطه ثابت دي۔
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)
evidence which is a solitary report (خبر الواحد). The solitary report (خبر الواحد) is not a proof in the articles of belief (العقائد). Cutting the hand of the thief is a Sharīʿah rule, but the fact that it is from Allah and believing in it is from the ʿAqīdah. The prohibition of usury is a Sharīʿah rule. But believing that it is a rule from Allah is part of the ʿAqīdah, etc.
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.
لهذا، فإن هناك فرقاً بين العقيدة والحكم الشرعي. العقيدة هي الإيمان، وهو التصديق الجازم المطابق للواقع المبني على الدليل، ويُشترط فيه اليقين والقطع. أما الحكم الشرعي فهو خطاب الشارع المتعلق بأفعال العباد، ويكفي فيه الظن. وعليه، فإن إدراك الفكرة والإيمان بوجود حقيقة لها أو عدم وجودها يُعد من العقيدة، أما إدراك الفكرة واعتبارها أو عدم اعتبارها حلاً لفعل من أفعال الإنسان فهو من الحكم الشرعي. ولاعتبار الفكرة حلاً يكفي الدليل الظني، أما للإيمان بوجود حقيقة الفكرة فلا بد من دليل قطعي.
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).