从语言学上讲，"ʿaqīdah"（信条、信仰）的字面含义是

Linguistically, ‘aqīdah (creed) means

心所系著的事情（即坚信的事情）。系心的意思是对某事确信无疑，即坚决地相信它。这是一个一般性的说法，包括对一切事物的信仰。然而，对某一事情的信仰，要根据所确信之事的性质来考察。如果它是根本性的事情，或是从根本性事情中衍生出来的事情，那么称其为“\'Aqīdah（信条）”是恰当的，并且可以将其作为衡量其他信仰的根本标准，因此心对它的系念会产生明显的影响。如果所确信的事情既不是根本性的，也不是从根本性事情中衍生出来的，那么它就不属于“\'Aqīdah（信条）”的范畴，因为心对它的系念不会产生明显的影响。信仰它的人不会在其中发现任何实质或任何益处。而当心对任何事物的系念产生了作用时，它会促使人在信与否认两方面确定自己对该事物的立场，那么它就属于“\'Aqīdah（信条）”的一部分。

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).

"ʿAqīdah"(信条)是一个全面的思想体系,涉及宇宙、人类和生命,涵盖此世之前所发生的事情与此世之后将要发生的事情,以及此世与之前、之后之事的关系。这便是每一种"ʿaqīdah"(信条)的定义,也适用于伊斯兰的"ʿaqīdah"(信条)。其中包括对幽玄之事的信仰。因此,信仰安拉、祂的天使、祂的经典、祂的使者、末日、前定与天命(qadā’ wal qadar),以及善与恶皆出自安拉,这些构成了伊斯兰的"ʿaqīdah"(信条)。对乐园(jannah)、火狱(nar)、天使、恶魔(shaytan)等的信仰,以及与之相关的思想和一切事物,也属于伊斯兰的"ʿaqīdah"(信条)。此外,传述以及那些无法被感知的幽玄之事,同样被视为"ʿaqīdah"(信条)的组成部分。

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).

至于伊斯兰教法（Sharī'ah）的律例；

As for the Sharī’ah rules;

换句话说,它们是关于行为的思想,或是把人的属性视为其行为的一部分。因此,租赁、买卖、处理高利贷、监护、代理(wikala)、拜功(salah)、任命哈里发、执行安拉的刑罚(Hudud)、哈里发必须是穆斯林、证人必须公正、统治者必须是男性等等,所有这些都被视为属于沙里亚的律例。 安拉的独一性(Tawheed)、使命(Risalah)、复活(ba'th)、使者的诚实、众先知的无过失性、《古兰经》是安拉的言语(kalam)、清算(hisab)和刑罚('azaab)等等,所有这些都被视为属于信仰(‘aqīdah)的内容。因此,信条(‘aqa’id)是被信以为真的思想,而沙里亚的律例则是与人的行为相关的训谕。 例如,晨礼的两拜在礼拜方面是一条沙里亚律例,而相信它们来自安拉则属于信仰(‘aqīdah)。所以,礼拜晨礼前的两拜圣行(Sunnah)是圣行。若一个人不礼拜,他不会受到责备;若他礼拜,他将获得回报,正如昏礼后的两拜一样,两者在沙里亚律例上是相同的。至于信仰层面,相信晨礼的两拜是确定无疑的事情,否认它们即是不信(kufr),因为它们是通过累积传述(tawatur)被证实的。而关于昏礼的两拜,相信它们是被提倡的,但若有人否认,则不被视为不信,因为它们是通过或然性(zanni)的传述被证实的。

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 (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.

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.