Chapter 1
General
34576: Freemasonry and ruling on joining the Masons
Question:
What is Freemasonry, and what is the ruling on it in
Islam? What is the ruling on joining the Masons?.
Answer:
Praise be to Allaah.
Freemasonry is a secret political society whose goal is
to put an end to all religions and good morals, and to
replace them with man-made laws and non-religious systems.
It strives to provoke ongoing revolutions and to replace
one regime with another, on the basis of its call for
freedom of thought and freedom of belief. This is what they
have stated clearly.
This is what was announced by one of them in
the Students' Conference held in 1865 CE in the city of
Liege which is considered to be one of the centers
of Freemasonry. He said:
Man must prevail over God, and declare war on Him.
He should demolish the heavens and tear them like paper.
It says in the Masonic Grand Lodge (1922, p. 98):
We will strengthen the freedom of individual thought
with all the powers at our disposal, and we will declare
war against the real enemy of man, which is religion.
The Masons say that Masonry takes the human soul
as its object of worship.
They say: It is not enough for us to prevail over
the religious people and their places of worship, rather
our basic goal is to wipe them out of existence.
Minutes of the World Masonic Conference, 1903 CE,
p. 102.
They say: Freemasonry will take the place of
religion and its Lodges will take the place of places of
worship… and there are many other statements which clearly
point to the intensity of their enmity towards religion and
their uncompromising war on religion.
The Freemasons are one of the most ancient
secret societies which still exist and its origins are still
unknown to many people and are still unknown to many of
their members, because the plots of their leaders are very
secret and hidden and they are so keen to conceal their
plots and aims. Therefore most of their affairs are
conducted verbally, with no written record.
When they want to write an idea or announce it to
the public, it is first subjected to the scrutiny of
Masonic censors who decide whether it may be released or
not. The foundations of Freemasonry were based on
theories taken from several sources, mostly from Jewish traditions.
This is supported by the fact that Jewish ideas
and teachings were taken as the basis for the founding of
the Grand Lodge in 1717 CE with its principles and
symbols. The Masons still venerate the Jew Hiram and the
temple that he built, from which they take the design of
the Masonic lodges in the world. The greatest
Masonic leaders are Jews and form the backbone of the
Masonic movement, and they are the ones who represent
Jewish organizations in Masonic lodges. It is to them that
the spread of Masonry and global cooperation
between Freemasons is to be attributed. They are the driving
force behind Freemasonry and this Jewish elite are
leading different secret cells, running their affairs and
directing them secretly as they wish. This is supported by a
report in the Masonic Acacia magazine (1908, issue no.
66) which says that there is no Masonic lodge that is free
of Jews and that all the Jews do not follow one way
or another exclusively, rather there are only principles
for them to follow. And this is also the case with the
Masons. Hence the Jewish synagogues are our [Masons']
support and we find many Jews among the Freemasons.
This is also supported by what it says in the
Masonic publications: that the Jews are certain that the best
means of destroying religion is Freemasonry. The history of
the Masons is similar to the history of the Jews in
belief. Their symbol is the six-pointed Star of David. The
Jews and the Freemasons both consider themselves to be
the spiritual sons of the builders of the Temple of
Solomon. The Freemasonry which distorts other religions lends
full support to Judaism and its followers. The Jews
took advantage of people's simple-mindedness and
good intentions, and infiltrated Freemasonry and reached
high positions within it, thus they breathed a Jewish spirit
into the Masonic lodges and subjugated them to their
own aims.
One of the clearest indications of their intense desire
to conceal their plans to destroy religions and
provoke political revolutions is what it says in the Protocols
of the Elders of Zion, where it says: we will
concentrate these cells under a single leadership that is known to
us alone. This leadership will be composed of our
scholars and these cells will have special representatives, so
that the true location of our leadership will be concealed.
This leadership alone will have the right to decide who
will speak, and to draw up the plans of the day. In these
cells we will plan to lay traps for all the socialists and
classes of revolutionary society. Most of the secret political
plans are known to us and we will decide when to
implement them. But the agents of the international secret
police will be members of these cells. When the
conspiracies start throughout the world, that will mean that one of
our most dedicated agents will be at the head of
these conspiracies and of course we will be the only people
to direct the Masonic plans. We are the only people
who know how to direct them and we know the ultimate
goal of each action, whilst the illiterates _ meaning
non-Jews _ are ignorant of most of these things, especially
Masonry, and they can only see the immediate results of what
they are doing.
And there is other evidence which points to the
strong connection between the Jews and the Masons, and
the cooperation between the two parties in
revolutionary conspiracies and stirring up destructive movements.
Even though Freemasonry outwardly appears to be a call
to freedom of belief, tolerance and social reform in
general, in fact it is really a call for permissiveness and
destructive factors which cause social disintegration and
the loosening of bonds between nations and destruction
of religion and morals and the spread of mischief.
Based on this, any Muslim who joins a Masonic
group knowing the true nature of Freemasonry and its
secrets, and carries out its rituals and is keen to do so, is a
kaafir who should be asked to repent. If he repents, all well
and good, otherwise he is to be put to death and if he dies
in that state then his recompense will be that of the
kaafirs. Whoever joins the Freemasons but does not know
what they really are, or know about their plots against
Islam and the Muslims, and their spreading evil and the
evil that they are planning against everyone who tries to
bring people together and reform nations, and he joins them
in their general activities and talk that does not
apparently contradict Islam, is not a kaafir, rather he is excused
in general because of their concealing their true nature
from him, and because he does not share their basic beliefs
or aims. The Prophet (peace and blessings of Allaah be
upon him) said: "Acts are but by intentions, and each man
will have but that which he intended."
But he must disavow himself of them when he finds
out what they really are, and he must tell people about
their real nature and strive to spread their secrets and their
plots against the Muslims, so that this will cause a scandal
for them and will undermine their efforts. The Muslim
should surround himself with good people who will
cooperate with him in his religious and worldly affairs. He
should be far-sighted in choosing close friends so that he will
be safe from being tempted by these apparently
attractive ideas and be safe from the evil consequences of
honeyed words, and so he will not fall into the traps of the
people of shirk which they set up to ensnare those who are
easily deceived, follow their whims and desires and are
weak in reasoning.
From Fataawa al-Lajnah al-Daa'imah, 2/312-315.
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10469: Questions from a confused Christian
Question:
I read in the newspaper that 15% of the Koran is
about Jesus Christ; and I also read in the English version
of Koran that Mohammad believe in Christ, Abraham,
The prophets and their writings which preceded Koran. If
so, why does the Koran accept some doctrines of the
bible, like the miracles of Christ, his sinlessness, being
a prophet, etc. and contradict many of its doctrines like
the deity of Christ as written in Isa.9:6 & John 1:1, 3:16,
and the atonement both in the old and new testaments?
If the Koran is without error, why are there sects in
Islam namely, shuhite& shiite respectively?
Why does the Koran allows polygamy, while the Bible
is against it as written in Gen. 2:24 & Matt. 19:5 ?
My soul needs THE TRUTH.
Answer:
Praise be to Allaah.
Firstly:
Allaah often mentions the Messiah `Eesa ibn
Maryam (Jesus son of Mary) in His Book the Qur'aan for a
number of reasons, including the following:
1. He is one of His Prophets, indeed he is one of
the Messengers of strong will whom He sent to His
creation and His slaves. It is obligatory to believe in him as in
all the other Prophets, as enjoined by Allaah in the
verse (interpretation of the meaning):
"Say (O Muslims): We believe in Allaah and that
which has been sent down to us and that which has been
sent down to Ibraaheem (Abraham), Ismaa'eel
(Ishmael), Ishaaq (Isaac), Ya'qoob (Jacob), and to Al-Asbaat
[the offspring of the twelve sons of Ya'qoob (Jacob)], and
that which has been given to Moosa (Moses) and
`Eesa (Jesus), and that which has been given to the
Prophets from their Lord. We make no distinction between any
of them, and to Him we have submitted (in Islam)"
[al-Baqarah 2:36]
2. The first people whom we should be concerned
about when calling others to Islam are the People of the
Book, i.e., the Jews and the Christians, because they are
the closest of later nations to whom the later Messengers
were sent. Both the Jews and the Christians knew of the
coming of Muhammad (peace and blessings of Allaah be
upon him) and his attributes were written in their books,
the Tawraat (Torah) and Injeel (Gospel). So they should
not deny what they find in their books and they should
hasten to believe in him, because they already believe in
the Messengers who came before him, unlike other
nations who worshipped idols. Because they did not believe
in the Last Messenger (peace and blessings of Allaah
be upon him) as they were enjoined to do, they had to
be refuted and shown how they had distorted the
message of divine Oneness (Tawheed). This is why they
are frequently mentioned in the verses of the Qur'aan.
3. Tawheed (the Oneness of God) is the basic
principle upon which everything else, both religious and
worldly affairs, is to be built; through Tawheed people will
be saved from Hell and admitted to Paradise. This
means affirming that Allaah is One. We see that the Jews
and Christians differed concerning `Eesa ibn Maryam.
The Jews said that he was a charlatan who told lies about
God, so he had to be killed. The Christians differed from
them greatly; some of them said that he was God, and some
of them said that he was the son of God, but was one
with Him in the Trinity, so that outwardly he appeared to
be the son of God but he was in fact God. And some of
them said that he was the third person of the Trinity which is
a rejection of Tawheed. Others said that he was a
Messenger from God and was human like the rest of mankind,
but that Allaah singled him out to perform miracles in
order to establish proof against people. The last group are
the ones who were right. So it was essential to explain
the matter and describe `Eesa in befitting terms. As with
all the other Prophets and Messengers, it is not
inappropriate to say that he was a human being, created from clay,
whom Allaah chose from among all of mankind to be
created without a father, as a manifestation of the power of
Allaah to create a man outside the usual means. The likeness
of `Eesa before Allaah is like Adam, as Allaah
says (interpretation of the meaning):
"Verily, the likeness of `Eesa (Jesus) before Allaah is
the likeness of Adam. He created him from dust, then
(He) said to him: `Be!' — and he was"
[Aal `Imraan 3:59]
This is the correct belief concerning the creation of
the Prophet of Allaah `Eesa, which was a miracle for all
the people to see.
But the miracle of Adam's creation is greater. For
`Eesa (peace be upon him) was created without a father,
but Adam was created without a father or a mother, and
this is more expressive of the power of Allaah to create; it
is more miraculous than the creation of `Eesa (peace be
upon him). For all these reasons and others, it was essential
to explain the issue of `Eesa (peace be upon him) and
put matters straight.
In conclusion, the miracles which Allaah gave to
`Eesa (peace be upon him) were just like the miracles of all
the other Prophets, to prove that he was speaking the
truth and that he was truly a Messenger from Allaah. But
those who distorted the religion confused the matter for
the simple-minded people and used his miracles as
a justification to say that he was the son of God or that
he was God. All of that is a distortion of the teachings
and message of the Messiah (peace be upon him).
If everyone who follows a Prophet were to take
the miracles which Allaah bestowed upon him as a sign
that he was a god, then all the Prophets would be gods
and each Prophet would be different from the others. For
the mountains glorified Allaah along with Dawood (David
_ peace be upon him), but they did not do so with
`Eesa. The sea was parted for Moosa (Moses _ peace be
upon him) and he spoke with his Lord and his Lord spoke
with him, so he was known as Kaleem-Allaah (the one
who spoke with Allaah), but this did not happen to `Eesa
(peace be upon him). Allaah flooded the earth in response to
the supplication of Nooh (Noah _ peace be upon him)
and that did not happen to `Eesa (peace be upon him).
Allaah singled out Muhammad (peace and blessings of
Allaah be upon him) to speak to him and to protect his
miracle from being lost or distorted; he alone was sent to all
of mankind, and he was given miracles that were not
given to `Eesa. So how could that be taken to mean that
they were all gods?
Secondly:
With regard to the view that if the Qur'aan were
not distorted there would not be all these many sects such
as the Shi'ah and other groups.
The answer to that is that the Qur'aan cannot force
people to choose the right path, because the Qur'aan is
simply guidance (and it is up to people to choose). Allaah
has warned us about these sects and groups, and He
has forbidden us to imitate the nations who became
divided in religious matters. Allaah says (interpretation of
the meaning):
"and be not of AlMushrikoon (the polytheists,
idolaters, disbelievers in the Oneness of Allaah).
Of those who split up their religion (i.e. who left the
true Islamic Monotheism), and became sects, [i.e.
they invented new things in the religion (Bid`ah), and
followed their vain desires], each sect rejoicing in that which
is with it"
[al-Room 30:31-32]
"And be not as those who divided and differed
among themselves after the clear proofs had come to them. It
is they for whom there is an awful torment"
[Aal `Imraan 3:105]
Allaah has commanded them to adhere to His Book
and to follow the Sunnah (way, path) of His Prophet
(peace and blessings of Allaah be upon him), as He
says (interpretation of the meanings):
"And hold fast, all of you together, to the Rope of
Allaah (i.e. this Qur'aan), and be not divided among
yourselves, and remember Allaah's Favour on you, for you
were enemies one to another but He joined your hearts
together, so that, by His Grace, you became brethren (in
Islamic Faith), and you were on the brink of a pit of Fire, and
He saved you from it. Thus Allaah makes His Ayaat
(proofs, evidences, verses, lessons, signs, revelations, etc.,)
clear to you, that you may be guided"
[Aal `Imraan 3:103]
"O you who believe! Make not (a decision) in
advance before Allaah and His Messenger, and fear Allaah.
Verily, Allaah is AllHearing, AllKnowing"
[al-Hujuraat 49:1]
i.e., do not say or do anything that goes against the
Book of Allaah and the Sunnah of His Messenger (peace
and blessings of Allaah be upon him).
What is meant here is that Allaah forbade the people
to split into various groups, and He commanded them to
be united, but they followed their own whims and
desires, and they cast the Book of Allaah behind their backs,
and if they were confused about a verse from the Book
of Allaah, they did not refer to the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him)
in order to understand it, rather they let their own
opinion and corrupt reasoning be the judge. All of that is not
from the Qur'aan and not from the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him).
Thirdly:
With regard to the question about plural marriage in
Islam and its being forbidden in the New Testament, it
should be noted that Allaah gave each Messenger his own
laws and path. Allaah enjoined Tawheed (belief in the
Oneness of Allaah) upon every single Prophet whom He sent,
but the laws varied and some of them abrogated others.
Some things that were permissible at the time of Adam
(peace be upon him) were abrogated at the time of Nooh
(peace be upon him).
The laws that existed at the time of Moosa (Moses _
peace be upon him) were partially abrogated at the time of
`Eesa (Jesus _ peace be upon him), as Allaah tells
us (interpretation of the meaning):
"To each among you, We have prescribed a law and
a clear way"
[al-Maa'idah 5:48]
So once this is understood, we will realize that
plural marriage did not exist only in the law of
Muhammad (peace and blessings of Allaah be upon him), rather
it existed in the laws of all the previous Prophets.
For example, Ya'qoob (Jabob _ peace be upon him) had
two wives and was married to two sisters at the same
time, according to the Old Testament, as it says in the Book
of Genesis 29:15-35.
The father of the Prophets, Ibraaheem (Abraham _
peace be upon him) was also married to two women,
Haajar (Hagar) and Saara (Sarah). The Old Testament
mentions that the Prophet of Allaah Dawood (David) had
seventy or ninety-nine wives, and Sulaymaan (Solomon) had
one hundred wives. These and other examples
demonstrate that each of the Prophets implemented the laws that
Allaah had prescribed. Plural marriage is not only for this
ummah (nation _ i.e., the Muslims). The fact that the
Christians do not allow it may be for two reasons:
1 _ This is one of the laws of Allaah which was
binding before the time of Muhammad (peace and blessings
of Allaah be upon him)
2 _ They introduced their own innovation and went
to extremes in this matter, as in the case of
monasticism which they invented and which was not prescribed
for them, but they sought to earn the pleasure of
Allaah thereby.
We ask Allaah to guide you and to help you find the
true religion, which is Islam, and the path of the Prophet
of Mercy (peace and blessings of Allaah be upon
him) according to the understanding of his noble Companions.
And Allaah is the Guide to the Straight Path.
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30905: To whom is the book Nahj al-Balaaghah attributed?
Question:
I would like to ask how authentic the book Nahj
al-Balaagha is and what your opinion of it is?
Answer:
Praise be to Allaah.
The book Nahj al-Balaaghah is one of the books that
are attributed to Ameer al-Mu'mineen `Ali ibn Abi
Taalib (may Allah be pleased with him), but it contains
many things concerning which those who claim to be
Muslims have disputed. Following the great scientific
principle which was followed by the imams of Islam in
obedience to the shar'i command to verify reports, we have no
choice but to refer to the scholars and specialists to check on
the veracity of the things that are attributed to `Ali
(may Allaah be pleased with him), because what is
narrated from the Sahaabah (may Allaah be pleased with
them) has an effect on sharee'ah, especially in the case
of someone like Ameer al-Mu'mineen `Ali (may Allaah
be pleased with him), concerning whom some people
have exaggerated or fallen short, but Allaah guided the Ahl
al-Sunnah to follow a middle course.
By referring to the words of the scholars concerning
this book and comparing its contents with what has
been proven with saheeh isnaads from `Ali (may Allaah
be pleased with him), it becomes clear that there is
material in this book that contradicts what was proven from
him (may Allaah be pleased with him). So we should look
at what some of these great scholars have said:
Imaam al-Dhahabi (may Allaah be pleased with him)
said in his biography of al-Murtada `Ali ibn Husayn ibn
Moosa al-Moosawi (d. 436 AH): I said, he was the compiler
of the book Nahj al-Balaaghah which is attributed to
Imam `Ali (may Allaah be pleased with him), but the
reports contained therein have are no isnaads. Some of it is
false and some of it is true, but it contains some
frabricated reports of things that the Imam would never have
said. But who is the fair-minded man who would look at it
in an objective manner?! It was said that it was
compiled by his brother Shareef al-Radiy. It includes slander
against the companions of the Messenger of Allaah (peace
and blessings of Allaah be upon him); we seek refuge
with Allaah from knowledge that is of no benefit.
Siyar A'laam al-Nubala', 17/589
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said: "Most of the khutab (sermons) that
the author of Nahj al-Balaaghah includes in his book are
lies against `Ali. `Ali (may Allaah be pleased with him)
is too noble and too worthy to have uttered such
words. But these people fabricated lies and thought that they
were praise, but they are neither truth nor praise. Whoever
says that the words of `Ali or any other human being are
above the words of any other created being is mistaken, for
the words of the Prophet (peace and blessings of Allaah
be upon him) are above his words, and both of them
are created beings. Moreover the correct meanings that
are to be found in the words of `Ali are to be found in
the words of others, but the author of Nahj
al-Balaaghah and his ilk took many of the things that people say and
made them the words of `Ali. There are some words
narrated from `Ali that he did say, and some of them are true
words that would have been befitting for him to say, but in
fact they are the words of others. Hence in Kalaam
al-Bayaan wa'l-Tabyeen by al-Haafiz and in other books there
are words narrated from people other than `Ali and the
author of Nahj al-Balaaghah attributed them to `Ali. If
these sermons which were transmitted in Nahj
al-Balaaghah were really spoken by `Ali, they would have been
found in other books that existed before this book was
written, and they would have been narrated from `Ali with
isnaads and otherwise. It is known from those who are well
versed in the study of narrations that many of them
(these sermons) _ indeed most of them _ were unknown
before this, therefore it may be concluded that they
are fabrications. So the narrator should state in which
book they are mentioned, who narrated it from `Ali, and
what its isnaad is. Otherwise, anybody could say
something and claim that it was said by `Ali. Those who are
well-versed in the knowledge of the hadeeth scholars and
of reports and isnaads and are able to tell what is sound
and what is not sound would know that these people
who transmitted reports from `Ali are the least likely
people to know about reports and be able to distinguish the
sound from the unsound.
Manhaaj al-Sunnah al-Nabawiyyah, 8/55.
Other scholars who pointed out the lies in this book
was al-Khateeb al-Baghdaadi, in al-Jaami' li Akhlaaq
al-Raawi wa Adaab al-Saami', 2.161; al-Qaadi
Ibn Khalkaan; al-Safadi, and others. The things that have
been said against it may be summarized in the following points:
1. There are seven generations of narrators between
`Ali (may Allaah be pleased with him) and the author of
this book, and he did not mention any name
whatsoever. Hence we cannot accept his words without an isnaad.
2. If these narrators are mentioned, it is essential
to research about them and find out whether they
are trustworthy.
3. The fact that most of these sermons did not exist
before this book was written indicates that they were fabricated.
4. Al-Murtada _ the author of the book _ was not one
of the scholars of reports, rather he was one of those
whose religious commitment and competence were debatable.
5. The slander that it contains against the
leading Sahaabah is sufficient to count it as false.
6. The insults and slander that it contains are not
the characteristics of the believers, let alone their leaders
such as `Ali (may Allaah be pleased with him).
7. It contains contradictions and clumsy expressions
from which it may be known for certain that it was not
produced by one who was prominent in eloquence and fluency.
8. The fact that the Raafidah accept it and are certain
that it is as true as the Qur'aan, despite all these
objections, indicates that they do not pay attention to
verifying sources and ensuring that they are sound with regard
to the matters of their religion.
Based on the above, it is clear that this book cannot
be attributed to `Ali (may Allaah be pleased with
him), therefore nothing in it can be used as evidence in
matters of sharee'ah, no matter what the issue is. But
whoever reads it in order to find out what it contains of
eloquence, the ruling is the same as that on all other books on
Arabic language, without attributing its contents to Ameer
al-Mu'mineen `Ali (may Allaah be pleased with him).
See Kutub hadhdhara minha al-`Ulama', 2/250
Islam Q&A
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27328: The book Ihya' `Uloom al-Deen
Question:
Do you advise us to read the book Ihya' `Uloom
al-Deen by Shaykh Abu Haamid al-Ghazzaali?
Answer:
Praise be to Allaah.
Shaykh al-Islam [Ibn Taymiyah] was asked about
this book, and he replied as follows:
"With regard to the books Qoot
al-Quloob and the similar book al-Ihya', which speak of the actions of the
heart such as patience, gratitude, love, trust in Allaah,
Tawheed (belief in Allah alone) and so on, Abu Taalib [the
author of Qoot al-Quloob] has more knowledge of
hadeeth, reports and the views of scholars who spoke of
spiritual matters among the Sufis and others than Abu Haamid
al-Ghazzaali, and his words are more correct, more
precise and further removed from bid'ah (innovation).
But nevertheless Qoot al-Quloob includes da'eef (weak)
and mawdoo' (fabricated) ahaadeeth, and many
unacceptable things. With regard to what is said in
al-Ihya' about things that may doom a person to Hell, such as pride,
self-admiration, showing off, malicious envy, etc., most of
it is taken from al-Haarith al-Muhaasibi in
al-Ri'aayah; some of it is acceptable and some of it is to be
rejected, and some of it is controversial. There is a great deal
of good in al-Ihya' but it also contains some
blameworthy material and some corrupt material such as the words
of the philosophers on Tawheed, Prophethood and
the Resurrection. When he deals with Sufi topics it is
like one who has taken an enemy of the Muslims and
dressed him in Muslim garb. The leaders of Islam denounced
Abu Haamid for this feature of his books, and they said
that he was made sick by al-Shifa', meaning
Shifa' Ibn Seena, which is about philosophy.
[Shifa' literally means "healing" in Arabic].
Al-Ihya' contains da'eef (weak) ahaadeeth and
reports, and even many mawdoo' (fabricated) reports.
It contains many of the errors and myths of the Sufis.
Nevertheless it also contains some of the words of
Sufi shaykhs who correctly understand the actions of the
heart in accordance with the Qur'aan and Sunnah, and it
speaks of acts of worship and etiquette in accordance with
the Qur'aan and Sunnah; such material outweighs
the material that is to be rejected. This is why people
differed and disputed concerning it." (Majmoo'
al-Fataawa, vol 10, p. 551).
Hence our advice is that people should not read
it, especially since there other books in the same field
which mean that there is no need for it, such as
Haadi al-Arwaah, al-Fawaa'id, Zaad
al-Ma'aad by Ibn al-Qayyim;
al-`Uboodiyyah and al-Eemaan by Shaykh al-Islam
Ibn Taymiyah; Lataa'if al-Ma'aarif, and Risaalat
al-Khushoo' fi'l-Salaah, by Ibn Rajab. There is also
a summary of Ihya' `Uloom al-Deen from which one
may benefit, such as Mukhtasar Manhaaj
al-Qaasideen by Ibn Qudaamah. In the case of a student
(taalib al-`ilm) who has a strong foundation of knowledge, there is
nothing wrong with him reading it if he is able to
distinguish between what is saheeh (sound) and what is da'eef
(weak), what is true and what is false.
For more information on al-Ghazzaali and his
book, please see Question no. 13473.
And Allaah knows best.
Islam Q&A Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (292 pages)
10714: It is not correct to differentiate between the
Salafis and Ahl al-Sunnah
Question:
What is your view of those who differentiate
between the Salafis and Ahl al-Sunnah, and who regard the
Salafis as a more specific group than Ahl al-Sunnah, and
they say that the principles of this group are based on
the opinions of the group's shaykhs?
Answer:
This is not correct, because the Ahl al-Sunnah are
those who follow the Sahaabah and the path of the Salaf
(the early generations of Islam). These are not two
distinct groups, and the Salafis are not a more specific group!
According to the terminology that is well known, the
Salaf are the Sahaabah and those who follow their path,
and the Ahl al-Sunnah are those who follow the Sunnah
of the Messenger (peace and blessings of Allaah be
upon him). They are the ones concerning whom the
hadeeth was reported: "Whoever follows the same path as me
and my Companions" (The hadeeth about the saved group).
Stirring up disputes and conflict on the grounds of
names alone is not permissible. Allaah has commanded
the believers to be united and has forbidden them to
be divided and warned them against that.
The individual's aim must be to seek the truth, and
when he speaks he should say what is fair and just, and
not hate individuals in such a way that his hatred makes
him reject the truth that the person is saying, or look for
faults in him. He should not come up with things that
are ambiguous or far-fetched for that purpose. This is not
the way of Ahl al-Sunnah, and the Muslim has to like for
his brother what he likes for himself. He must be
sincere towards him, and hold love and sincerity in his heart.
Shaykh `Abd-Allaah al-Ghunaymaan (www.islam-qa.com)
Search Inside This Book At Google Book Search - (292 pages)
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