It is often observed that whenever the issue of unity among Islamic groups is raised, the discussion eventually circles back to questions of ʿAqīdah (Islamic creed). There is no doubt that doctrinal common ground is an essential component of sustainable and lasting unity.
But the question is: **What is the actual standard of ʿAqīdah-related knowledge among the ʿulamāʾ of the various Islamic traditions in our country?**
Observations suggest that, with some exceptions, a considerable proportion of our ʿulamāʾ have evident shortcomings in the depth of their knowledge of ʿAqīdah and their awareness of its contemporary context.
For many, their knowledge remains confined to traditional frameworks of thought. They often have limited familiarity with the philosophical, intellectual, and ideological currents of the modern age that challenge Islamic beliefs. At times, their statements reveal a striking lack of awareness in these areas.
Consequently, even among highly esteemed scholars—such as Shaykh al-Ḥadīth, chief muftis, and renowned Qurʾānic exegetes—one often finds no clear position, fatwā, or effective response to contemporary ideologies and notions that are incompatible with Islamic belief. On the contrary, they sometimes maintain cordial relations with groups that openly promote misleading ideologies. Although they remain committed to preserving traditional ʿAqīdah, their indifference towards confronting modern forms of disbelief and anti-religious thought is noticeable.
On the other hand, there is another category of ʿulamāʾ and Islamic thinkers who demonstrate a comparatively greater awareness of modern thought, philosophy, and ideologies, yet possess a very limited understanding of the foundational and traditional beliefs of Islam.
As a result, serious misconceptions and ambiguities concerning several important Islamic doctrines can be found in the thinking of many individuals known as modern Islamic thinkers or intellectuals. Although they speak out against modern ideologies that conflict with Islam, they do not give adequate attention to preserving Islam’s traditional creed. Their neglect in this regard is regrettably evident.
Overall, this twofold weakness in the ʿAqīdah-related knowledge of our scholarly community constitutes a significant obstacle to Islamic unity and intellectual engagement.
On the one hand, there is confinement within inherited intellectual frameworks; on the other, a superficial grasp of modernity. Together, these shortcomings have created an imbalance in the understanding of ʿAqīdah.
**To establish a sustainable foundation for Islamic thought and movements, a coordinated effort to address these knowledge gaps in ʿAqīdah has become indispensable.**