1 - The sources for the creed ('aqeedah) are: The Book of Allaah, the authentic Sunnah of His Messenger sallallaahu ‘alayhi wa sallam and the consensus (ijmaa') of the Pious Predecessors.
2 - Everything that has been authentically reported from Allaah's Messenger sallallaahu ‘alayhi wa sallam must be accepted, even if it has been reported by way of a single solitary transmitted narration (aahaad).
3 - In order to understand the Book and the Sunnah we refer to those texts, which explain others, the understanding of the Pious Predecessors and those scholars who followed their methodology, and then what is correct from the language point of view. However, we do not reject something established due to a possible (alternate) language meaning.
4 - All the fundamental principles of the Religion were explained by the Prophet sallallaahu ‘alayhi wa sallam. It is not for anyone to later innovate something and then claim it is part of the Religion.
5 - Submission to Allaah and His Messenger sallallaahu ‘alayhi wa sallam both outwardly and inwardly. So neither the Book, nor the authentic Sunnah is to be opposed or contradicted by an analogy (qiyaas), personal spiritual experience (dhawq), spiritual intuition (kashf), nor the saying of any shaykh or scholar, nor by the likes of these.
6 - The sound intellect (al-'aql as-sareeh) agrees with and conforms to the authentic texts (an-naql as-saheeh). Whatever is definite (qat'ee) from either of them cannot contradict the other. If there is an apparent contradiction between the two, then the text is to be given precedence.
7 - It is obligatory to adhere to the textual and Sharee'ah wordings in matters pertaining to the creed and to avoid innovated terms and wordings that have been introduced by the people. As regards wordings, which contain more than one possible meaning and may either be correct or incorrect, then the meaning should first be ascertained. If the meaning is correct, then it is affirmed, but [replaced] with a Sharee'ah wording. However, if the meaning is incorrect, then it is to be rejected.
8 - Infallibility is established for Allaah's Messenger sallallaahu ‘alayhi wa sallam. The ummah as a collective body is also protected from uniting upon error. However, as for the individuals of this ummah, then they are not infallible.
Whenever there is a difference of opinion amongst the scholars, it is referred back to the Book and the Sunnah and whatever is proven by evidence, is to be accepted. This is done along with advancing an excuse to those who erred from the scholars of this ummah.
9 - In this ummah there are some who are addressed (muhaddath) with spiritual intuition, such as 'Umar ibn al-Khattaab. Good dreams are true and are a part of Prophethood. Likewise, truthful intuition is a true fact and is considered as being one of the miraculous occurrences (karamaat), providing it conforms with the Revelation. However, such dreams and intuitions are not in themselves a source for (establishing) beliefs or legislative rulings (tashree').
10 - Argumentation about the Religion is censured, whilst debating in a good manner is prescribed. As for those matters about which it is prohibited to discuss, then it is obligatory to avoid delving into them. It is also obligatory to withhold from speaking about those matters about which one has no knowledge, but to resign knowledge of it back to Allaah.
11 - It is obligatory to adhere to the methodology of the Revelation when refuting, just as it is obligatory in matters pertaining to the creed. An innovation is not refuted with another innovation, nor is negligence refuted with extremity, nor visa-versa.
12 - Every newly-invented matter pertaining to the Religion is an innovation (bid'ah); every innovation is misguidance, and every misguidance is in the Hell-Fire.