The difference between the Aqeedah and the Manhaj
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 Manhaj.
- 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}]
Shaikh Rabee’ Bin Haadee Al Madkhalee (HafithahuAllah) Said;
The issue of differentiating between ’Aqeedah and Minhaj 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 Minhaj.
Sheikh Bin Baaz (Rahimahu Allahu Ta’aala) never separated between ‘Aqeedah and Minhaj, he said, “Aqeedah and Minhaaj are one.”
(Furthermore) I’m compelled to say ‘Aqeedah is broader than Minhaj and ‘Aqeedah enters into Minhaj, (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 Minhaj of Ahlus-Sunnah regarding the narrations is such and such. This is their Minhaj. The way in which they derive and utilize proofs and evidences is Minhaj. How do they receive and treat the narrations is Minhaj.
(Thabaat A’laa-Sunnah Pg 47 )
Shaykh `Ubayd al-Jaabiree (hafidhahullaah):said;
`Aqeedah is that which obligatory for a man to believe concerning Allaah the Mighty and Majestic, and that which has come from Him and concerning His Messengers and whatever His Messengers came with. And the pillar and summary of is the six pillars of Imaan which are Imaan in Allaah, His Angels, His Books, His Messengers, the Last Day and Imaan in al-Qadar, its good and its bad. Then whatever follows thereafter from that which is obligatory for a Muslim to believe, and that it is true and correct. Such as the affairs of the unseen like the emergence of fitan (tribulations) as was informed by the Prophet (sallAllaahu `alayhi wa Sallam), and the news concerning those who have passed of the Prophets and Messengers, regardless of whether that is in the Book or the Sunnah. Also the situations in the Barzakh, and the punishement and bliss of the grave, and what will take place on the major Judgement day, such as the placing of the Hawd, the Bridge, the Scales and what is besides that.
As for Manhaj, then it is a corroboration, establishment of the Usool of the Deen and Furoo' (foundations and branches), the Manhaj is the path by which a person corroborates the foundations and branches of the deen. So if this path is in agreement with the Book and the Sunnah and the way of the Salaf us-Saalih, then this is a true manhaj. And if it is in opposition to that then it is a corrupt manhaj.
And Islaam is brought together (composed) of these two, (a) the soundness, correctness in `aqeedah, and (b) the soundness and safety in manhaj. Therefore, one of them cannot be separated from the other.
The person whose manhaj is corrupt, have trust that this follows on from the corruption in his `aqeedah. When the `aqeedah is upright, in the correct way, then the manhaj will also be upright. For the manhaj of the Khawaarij became corrupt because of the corruption in their `aqeedah. They held the belief of the lawfulness of the blood of those who commit major sins, and thus they permitted fighting and killing them and revolting against the sinful disobedient rulers. They made lawful the taking of blood and wealth. It is for this reason that it was said "They are disbelievers" by whoever said it from the people of knowledge (i.e. because of Istihlaal of what Allaah made haraam)."
Source: from the tape, "Questions and Answers on the Ways of al-Ikhwaan", was played on Paltalk recently and also transcribed on Sahab.Net.
Distinguishing Between Aqeedah and Manhaj
Imaam al-Albaani was asked,
“Some of the youth differentiate between the aqidah of the Salaf and the manhaj 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 manhaj 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 manhaj?”
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 aqidah. Aqidah is more specific than manhaj 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 aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawah 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 Shariah, 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 Shariah 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. (Al-Asaalah Magazine, Vol 22).
Shaykh Taraheeb ad-Dosri hafidhahullah was asked,
“How should we respond to one who says, “As long as our Aqeedah is the same(muslims), we should unite and work together without being on the same Manhaj.”
The Shaykh said that this is an incorrect matter. The Aqeedah and the Manhaj are one thing. He whose Manhaj is correct then his Aqeedah is correct. He said for example; There is the position of the people of Sunnah regarding how they affirm the names and qualities of Allaah. There is also the issue that they do not declare someone to be a disbeliever by a sin they commit. So these are issues that are both Aqeedah and Manhaj. They both have a onnection. So it doesnt go for one to say that his Aqeedah is sound and that it is according to the Qur’an and Sunnah. For instance, in his methodology he says that he is a Sufee and worshipping Allah with that which Allaah does not legislate. If he is Sunni then he can not be Sufee. If he is Sufee he can not be Sunni.
Manhaj Determines Entry Into Paradise or Hellfire
Shaikh Salih al-Fawzaan was asked: Is [entry into] Paradise and Hellfire dependent upon the correctness of one's Manhaj (methodology)?
His reply: Yes. When a person's manhaj is correct he will be in Paradise. So if he is upon the manhaj of the Messenger (sallallaahu alaihi wasallam) and the manhaj of the Salaf us-Saalih, he will become one of the inhabitants of Paradise by Allaah's permission. And when he travels upon the manhaj of the misguided strayers, he is threatened with the Hellfire.(Al-Ajwibah al-Mufidah p.77)
`Aqaa'id refers to the aspects of knowledge and belief that are held, such as what relates to Tawheed, and the Names and Attributes of Allaah, and the affairs of the Unseen, such as Paradise, Hellfire, the Hawd, and the Angels, Jinn and so on. Manaahij, is a very broad term, and refers to the action based matters, and generally speaking it is used in relation to the affairs of da`wah, and rectification, and correction and cultivation and so on. When we say "manhaj" we actually mean what is found in the Sunnah in relation to what describes the precise way that one ought to behave or act, or proceed in a given situation.
To give some limited example of issues of "manhaj":
1. how do you behave in the presence of tyrannical rulers?
2. how do you behave when people attack you in your home, such as the khawaarij or the bughaat? do you fight them, and then continue to chase after them and seek them out, or do you fight them only enough so as to repel them, and if they flee, then you leave them and refer the matter to the walee?
3. when you proceed upon calling people to Allaah, where do you begin?
4. how do you behave with the people of innovation?
5. how do you enjoin the good and forbid the evil?
6. were demonstrations and riots means of changing rulers and are they from the manhaj of the Salaf? No.
And so on. All of these are affairs of manaahij, which are action-based, practical issues. And if you look in the books of the Salaf, you find that these matters are included as the USOOL, i.e. the foundations of the deen. So in these books you find that the Salaf speak about issues of aqeedah and they speak about issues of manhaj, and they do not differentiate between them, and they include all of them from the Usool, and they held that anyone opposing these affairs to be upon opposition and upon innovation. Also certain affairs of fiqh were included and were accepted as distinguishing features that separate between Ahl us-Sunnah and those who oppose them, such as wiping over the khuffayn.
Also manhaj can also refer to the approaches taken in deriving the understanding of the Book and the Sunnah. For example, how do we understand the topic of Allaah's Names and Attributes? How do we extract rulings from the Book and the Sunnah? In each of these topics there are methodologies and courses of action. And again you find that the Salaf have included aspects of this in their books, such as accepting the authentic narrations concerning the Attributes and not rejecting them, and the censure of the use of intellect and opinion concerning the Sunnah (be that in relation to aspects of `aqeedah or fiqh) and so on.
The answer to your question is that even though the Salaf have not explicitly spoken of the link between `aqeedah and manhaj (and the falsehood of distinguishing between them) in the manner that the scholars quoted above have, then when you look at their books you find that this distinction was not present in their understanding. Rather to the Salaf, there were matters of Usool (foundations) and these foundations included` aqaa'id, and manaahij, and at times, limited issues of fiqh.
If you have a quick read through al-Barbahaaree's book, you will see that this is clear inshaa'Allaah.
Shaykh Saalih al-Fawzaan - may Allaah preserve him - said, The reasons for disunity are many. From amongst the main causes are: Firstly, opposing the manhaj (methodology) of the Salaf, the Companions of Allaah's Messenger and those who follow them. So the Salaf had a manhaj that they adhered to; a manhaj in `aqeedah (creed), a manhaj in da`wah (calling to Allaah), a manhaj in enjoining good and forbidding evil, a manhaj in how to judge between people. This manhaj, in all situations, was based upon the Book of Allaah and the Sunnah of our Messenger .
(Wujoob ut-Tathabbut fil-Akhbaaar p.18)
So in reality manhaj covers the course of action in all affairs of the religion, be that in `aqeedah or da`wah or fiqh, or tazkiyah etc. In our times, manhaj is referred more specifically to the issues in which controversy has entered into, like rebellions, takfeer of the rulers, jarh and ta`deel, co-operation with the Innovators, lenience towards them, jam`iyyaat and jamaa`aat, and all of these matters relate to the methodologies of da`wah that certain groups are upon, and in which they oppose the Salaf.
The Difference between Aqeedah and Tawheed
the following was taken from “ Idmanut Turruq lee Ma’rifatil Furuq” this book was written by Abu Ammar Yasir Al-Adenee. Shaykh Yahya Al-Hajooree(may Allah preserve him)said “ Yasir Al-Adenee is a teacher and preacher. He currently resides in Hadramout. He has published a book titled” Hedieya fee Tarteeb Faw’id Beedieyah wa Neehiya”.
Taken from At-Taabaqat on page 65.
Tawheed calls for the belief in Allah, the Books, Messengers, Angels, the Last Day and the Qadr .
‘Aqeedah is more general and has more detail in its subject than Tawheed does.
Tawheed affirms facts by proof only.
While ‘Aqeedah affirms Tawheed, refutes doubtful issues, sheds light on the misguided ideologies’ claims, and disputes with the other religions and sects.
(end of definition from Idmanut Turruq)
