Lingvistik jihatdan, ʿaqīdah (e'tiqod) so'zi

Linguistically, ‘aqīdah (creed) means

Qalb bog'lagan masala (ishonch bilan mustahkam ishonilgan narsa). Qalb bog'lash degani biror narsaga shubhasiz ishonish, ya'ni uni qat'iy e'tiqod qilish demakdir. Bu umumiy ma'no bo'lib, u har qanday narsaga bo'lgan ishonchni o'z ichiga oladi. Biroq ma'lum bir masaladagi ishonch, ishonch hosil bo'lgan narsa nuqtai nazaridan tekshiriladi. Agar bu asosiy masala yoki asosiy masaladan kelib chiqqan masala bo'lsa, uni 'aqīdah (e'tiqod) deb atash to'g'ri bo'ladi va uni boshqa e'tiqodlar uchun asosiy mezon sifatida qabul qilish mumkin, shuning uchun qalbning unga bog'lanishi aniq ta'sir ko'rsatadi. Agar ishonch hosil qilingan masala asosiy masala yoki asosiy masaladan kelib chiqqan masala bo'lmasa, u 'aqīdah (e'tiqod) tarkibiga kirmaydi, chunki qalbning unga bog'lanishi aniq ta'sir ko'rsatmaydi. Unga ishonishda inson unda hech qanday haqiqat yoki foyda topa olmaydi. Qalbning biror mavzuga bog'lanishi ta'sir ko'rsatganda esa, u insonni unga nisbatan ijobiy yoki salbiy munosabat bildirishga, ya'ni ishonish yoki inkor etishga undaydi va shundan keyin u 'aqīdah (e'tiqod) tarkibiga kiradi.

The matter on which the heart has tied a knot (belived in firmly). The meaning of tying a knot is to be sure of, that is, believe in it decisively, this is general, which includes belief in everything. However, the belief in a certain matter is examined in terms of the thing in which the conviction has taken place. If it was a fundamental matter or one that is branching out from a fundamental matter then it is correct to call it an ‘aqīdah (creed) and it is correct for one to take it as a fundamental criterion for other beliefs, so the heart tying a knot on it will have a manifest impact. If the matter in which one has conviction is not a fundamental matter or is branching out from a fundamental matter then it will not be part of the ‘aqīdah (creed), this is because the heart tying a knot on it will not have a manifest impact. In believing in it one will not find in it any reality or any benefit. And when the heart's tying a knot on any subject matter has an effect, it will push him to determine his stance towards it in terms of belief and denial, and then it will be part of the ‘aqīdah (creed).

‘Aqida (aqida) — bu koinot, inson va hayot haqidagi keng qamrovli tasavvur bo'lib, dunyoviy hayotdan oldin nima bo'lgani va undan keyin nima bo'lishi, shuningdek, bu hayotning o'tmish va kelajak bilan munosabati haqidagi tushunchadir. Har bir 'aqida (aqida) ta'rifi shunday bo'lib, u Islom 'aqidasiga ham tegishlidir. Unga g'aybiy masalalar ham kiradi. Shuning uchun Allohga, Uning farishtalariga, kitoblariga, elchilariga, Qiyamat kuniga, qazo va qadarga (qadar), yaxshilik va yomonlikning Allohdan ekanligiga iymon keltirish — Islom 'aqidasidir. Jannatga, do'zaxga, farishtalarga, shayton va boshqalarga iymon keltirish ham Islom 'aqidasi, tafakkuri va unga bog'liq barcha narsalarga taalluqlidir. Shuningdek, rivoyatlar va sezib bo'lmaydigan g'aybiy narsalar ham 'aqidadan hisoblanadi.

The ‘aqīdah (creed) is a comprehensive thought concerning the universe, man and life, what preceded this wordly life and what is to follow it, and the relationship of this life with what preceded it and what is to follow it. This is the definition of every ‘aqīdah (creed) and it applies to the Islamic ‘aqīdah (creed). Included in it are the unseen matters. So the belief in Allah , His angels, His books, His Messengers, the Last Day, divine fate and destiny (qadā’ wal qadā’r), that good and bad is from Allah  is the Islamic ‘aqīdah (creed). The belief in Paradise (jannah), Hellfire (nar), angels, shaytan’s etc is from the Islamic ‘aqīdah (creed), thoughts and whatever relates to it. Also narrations and the unseen things that cannot be percieved are considered from ‘aqīdah (creed).

Shariat qoidalariga kelsak;

As for the Sharī’ah rules;

Ya'ni, bular amal bilan bog'liq fikrlardir yoki insonning amallari bilan bog'liq sifatlarning bir qismidir. Shunday ekan, ijara, sotuv, ribo bilan muomala, hizonat (bolani tarbiyalash huquqi), vakolat (vikala), namoz (solat), xalifa tayinlash, Allohning hadlarini (hudud) joriy etish, xalifaning musulmon bo'lishi, guvohning odil bo'lishi, hokimning erkak bo'lishi va boshqalarning barchasi shariat hukmlaridan hisoblanadi. Allohning yagonaligi (tavhid), risolat, qayta tirilish (ba'as), Payg'ambarning rostgo'yligi, payg'ambarlarning gunohdan xoliligi, Qur'oni karimning Allohning kalomi ekanligi, hisob-kitob (hisob) va azob ('azob) va boshqalarning barchasi aqidaga kiradi. Demak, e'tiqod qilinadigan narsalar aqoid bo'lib, insonning amaliga oid xitob esa shariat hukmidir. Masalan, bomdod namozining ikki rakat sunnati namoz o'qish jihatidan shariat hukmidir, va uni Allohdan ekanligiga ishonish aqidadir. Shunga ko'ra, bomdodning ikki rakat sunnatini o'qish sunnatdir. Uni o'qimagan kishi aybdor bo'lmaydi, o'qigan kishi esa shom namozining ikki rakat sunnati kabi savob oladi, chunki shariat hukmi jihatidan ikkalasi bir xildir. Aqida jihatidan esa bomdodning ikki rakatiga e'tiqod qilish qat'iy masaladir, uni inkor qilish kufrdir, chunki u tavotur yo'li bilan sobit bo'lgan. Shom namozining ikki rakatiga e'tiqod qilish esa talab qilinadi, lekin uni inkor qilish kufr hisoblanmaydi, chunki u zanniy dalil bilan sobit bo'lgan.

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)