Aqeedah and Manhaaj

Question [35] Is there a difference between Aqeedah and Manhaaj?  Answer [35]

The Manhaaj is more general [and or broader] than the Aqeedah; the
Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu’a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaaj. As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.

Ajweebatul Mufeedah Anil As’ilati Al-Manaahij Al-Jadeedah [pg.75]
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]

Sufyaan Ibn Uyainah used to say: Indeed the Deen is only in the Aathaar and not in opinions the Deen is in the Aathaar not in opinions…

Source: Salafitalk

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Shaikh Rabee’ Bin Haadee Al Madkhalee (hafidhahullaah) was asked a question, “What is the difference between ‘Aqeedah and Minhaj?”

The Shaykh replied,

The issue of differentiating between ’Aqeedah and Manhaaj came about in this (modern) time. (Before this time) the people never separated between ’Aqeedah and Minhaj; but this Fitnah came and some of the people of the Sunnah obliged to separate between ‘Aqeedah and Manhaaj. Sheikh Bin Baaz (Rahimahu Allahu Ta’aala) never separated between ‘Aqeedah and Manhaaj, he said, “Aqeedah and Manhaaj are one.

(Furthermore) I’m compelled to say Minhaj is broader than ‘Aqeedah and ‘Aqeedah enters into Manhaaj, (for example) the Minhaj of Ahlus-Sunnah in the belief in the names and attributes of Allah as it came in the Book and the Sunnah is such and such, the Minhaj of Ahlus-Sunnah in utilizing proofs and evidences is such and such, the Manhaaj of Ahlus-Sunnah regarding the narrations is such and such. This is their Manhaaj. The way in which they derive and utilize proofs and evidences is Manhaaj. How do they receive and treat the narrations is Manhaaj.

Source: Thabaat A’laa-Sunnah Pg 4

 

Imaam Naasiruddin al-Albaani (rahimahullah) was asked,

“Some of the youth differentiate between the aqidah of the Salaf and the manhaaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaaj?“

The Shaikh replied in powerful and revealing words: “That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqeedah. Aqidah is more specific than manhaaj as all of you know. Aqidah has a link with what is called, in the view of many of the Jurists the “knowledge of tawhid”, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqeedah and manhaaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawýah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.

For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they, I mean these Muslims, permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.”

Source: Al-Asaalah Magazine, Vol 22.