Benefit 2: What is the difference between ’Aqīdah and Manhaj
From the definition of manhaj (https://t.me/almanhajussalafi/28), we realise that 'manhaj' is synonymous to true Islām, which includes ’Aqīdah and all other aspects of Islām.
• Sheikh Ṣāliḥ Al-Fawzān ḥafidhahullāh was asked: “Is there a difference between ’Aqīdah and manhaj?”
He responded: “Manhaj is broader than ’Aqīdah, manhaj (methodology) occurs in ’Aqīdah, and in sulūk (behaviour) and in akhlāq (manners) and in mu’āmalāt (dealings), and in all the life of a Muslim. As for ’Aqīdah, then the foundation of Ēmān (faith) is intended by it, and the meaning of the two testimonials and whatever is required by them both, this is ’Aqīdah.
📜 Source: Al-Ajwibah Al-Mufīdah, P. 123 (3rd edition)
• Similarly, Sheikh Albāni raḥimahullāh was asked, “Some of the youth differentiate between the ’Aqīdah 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 ’Aqīdah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?“
The Sheikh responded: “That which I believe and worship Allāh with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and ’Aqīdah. ’Aqīdah is more specific than manhaj as all of you know. ’Aqīdah 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 Islām. However, manhaj is more vast than ’Aqīdah or Tawḥīd. As for those who claim that the differentiation that has come in this question (between ’Aqīdah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islām which the Salaf Aṣ-Ṣāliḥ were not upon...So we say that what has come in the Book and the Sunnah and what the Salaf Aṣ-Ṣāliḥ were upon with respect to objectives, goals and ways and means are sufficient for the Ummah...We say, our Lord, the Mighty and Majestic has removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between ’Aqīdah 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 ’Aqīdah and Tawḥīd, hence it is necessary to adhere to what the Salaf Aṣ-Ṣāliḥ 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 ’Aqīdah.”
📜 Source:
Al-Aṣālah Magazine, Vol 22.
• Likewise, Sheikh Rabī’ ḥafidhahullāh said:
“The issue of differentiating between ’Aqīdah and manhaj came about in this era. People never used to differentiate between ’Aqīdah and manhaj, but due to the Fitnah, some of Ahlus-Sunnah were forced to differentiate between ’Aqīdah and manhaj, but Sheikh Ibn Baz does not differentiate between ’Aqīdah and manhaj, so he says they are all one.
And I am forced to say: ’Aqīdah is broader than manhaj because the ’Aqīdah is included in manhaj. The manhaj of Ahlus-Sunnah with relation to belief in the Names and Attributes as stated in the Qurʿān and Sunnah. The manhaj of Ahlus-Sunnah is such. The manhaj of Ahlus-Sunnah in evidencing is such. The manhaj of Ahlus-Sunnah in verifying reports is such. This is their manhaj as it relates to how they evidence. How do they accept/verify reports? This is from the manhaj.
📜 Source:
https://rabee.net/alfatawi/%D9%85%D8%A7-%D8%A7%D9%84%D9%81%D8%B1%D9%82-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D8%A7%D9%84%D9%85%D9%86%D9%87%D8%AC%D8%9F/
From the definition of manhaj (https://t.me/almanhajussalafi/28), we realise that 'manhaj' is synonymous to true Islām, which includes ’Aqīdah and all other aspects of Islām.
• Sheikh Ṣāliḥ Al-Fawzān ḥafidhahullāh was asked: “Is there a difference between ’Aqīdah and manhaj?”
He responded: “Manhaj is broader than ’Aqīdah, manhaj (methodology) occurs in ’Aqīdah, and in sulūk (behaviour) and in akhlāq (manners) and in mu’āmalāt (dealings), and in all the life of a Muslim. As for ’Aqīdah, then the foundation of Ēmān (faith) is intended by it, and the meaning of the two testimonials and whatever is required by them both, this is ’Aqīdah.
📜 Source: Al-Ajwibah Al-Mufīdah, P. 123 (3rd edition)
• Similarly, Sheikh Albāni raḥimahullāh was asked, “Some of the youth differentiate between the ’Aqīdah 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 ’Aqīdah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?“
The Sheikh responded: “That which I believe and worship Allāh with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and ’Aqīdah. ’Aqīdah is more specific than manhaj as all of you know. ’Aqīdah 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 Islām. However, manhaj is more vast than ’Aqīdah or Tawḥīd. As for those who claim that the differentiation that has come in this question (between ’Aqīdah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islām which the Salaf Aṣ-Ṣāliḥ were not upon...So we say that what has come in the Book and the Sunnah and what the Salaf Aṣ-Ṣāliḥ were upon with respect to objectives, goals and ways and means are sufficient for the Ummah...We say, our Lord, the Mighty and Majestic has removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between ’Aqīdah 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 ’Aqīdah and Tawḥīd, hence it is necessary to adhere to what the Salaf Aṣ-Ṣāliḥ 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 ’Aqīdah.”
📜 Source:
Al-Aṣālah Magazine, Vol 22.
• Likewise, Sheikh Rabī’ ḥafidhahullāh said:
“The issue of differentiating between ’Aqīdah and manhaj came about in this era. People never used to differentiate between ’Aqīdah and manhaj, but due to the Fitnah, some of Ahlus-Sunnah were forced to differentiate between ’Aqīdah and manhaj, but Sheikh Ibn Baz does not differentiate between ’Aqīdah and manhaj, so he says they are all one.
And I am forced to say: ’Aqīdah is broader than manhaj because the ’Aqīdah is included in manhaj. The manhaj of Ahlus-Sunnah with relation to belief in the Names and Attributes as stated in the Qurʿān and Sunnah. The manhaj of Ahlus-Sunnah is such. The manhaj of Ahlus-Sunnah in evidencing is such. The manhaj of Ahlus-Sunnah in verifying reports is such. This is their manhaj as it relates to how they evidence. How do they accept/verify reports? This is from the manhaj.
📜 Source:
https://rabee.net/alfatawi/%D9%85%D8%A7-%D8%A7%D9%84%D9%81%D8%B1%D9%82-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D8%A7%D9%84%D9%85%D9%86%D9%87%D8%AC%D8%9F/