Al-Salafiyoon: Salafis & The Salafi Dawah

Taken from:
The Counterfeit Salafis:
Deviation of the Counterfeit Salafis from the Methodology of Ahlus Sunnah wal-Jama'a

Al-Salafiyoon: Salafis and the Salafi Dawa[1]

By Dr. Tariq Abdelhaleem



Table of Contents
Salafism السلفية

The Salafis السلفيون

Ahlul Sunnah Wal-Jama'a أهل السنة والجماعة

Murji'ah and Khawarij

The Salafi Groups

First Group: The Jami or Madkhali Group الإتجاة الجامي المدخلي
Second Group: The Albani Group إتجاه الألباني
Third Group: The Academic Salafis السلفية العلمية
Fourth Group: The Conventional Shaiks of Salafiyah مشايخ السلفية
Fifth Group: The Salafi “Ikhwan” سلفيو الإخوان المسلمون
Sixth Group: The Salafi Ahlul Sunnah Wal-Jama'a
سلفيو أهل السنة
Seventh Group: the Moderate Ahlul Sunnah Wal- Jama'a الوسط أهل السنة
Eighth Group: the Jihadis of Ahlul Sunnah Wal-Jama'aالجهاديون من أهل السنة
Conclusion

This subject, amongst many others, is poorly represented, if at all represented to the English speaking Muslims. It is rather sad that many of the non-Arabic speaking Muslims in Europe and North America have no, or very little, references to guide them on both the academic level and the practical level. This paper is intended to explain the main principles, terms of references of the main streams of some of the modern Islamic "Schools of thought". It will also explain the stand of these groups in major contemporary subjects (democracy, governments, etc.). These groups might have some common ground, although they are completely different in many details when it comes to the application of the theoretical principles of the Islamic thought.

Salafism السلفية

The term Salaf سلف in the Arabic language means in its general sense "the late", or what is before, and in more specific meaning "the predecessor". However, this term has been used by the Muslim Scholars of Ahlul Sunnah[2], since the time of Ahmad Ibn Hanbal to point to the good predecessors of the first three generations that were mentioned in the Hadith of the Prophet PBUH: "The best generations are those of my generation[3], then those who follow, and then those who follow"[4]. The 'Goodness" الخيرية of the three generations mentioned in the Hadith signifies that these are the best followers of the Sunnah of the Prophet PBUH. The term was widely used by almost all of Ahlul Sunnah scholars over the history of Islam.

However, in recent years, following the decline of the Caliphate, the map of Islamic politics has completely changed. Secularism[5] has taken over in shaping the laws and legal systems of almost all of the Muslim countries. The Governments of Muslims have openly adopted secularism as the alternative to Islam. In almost all of the constitutions of these governments it refers to Islam as "one of the sources of legislation" as opposed to "the one and only source of legislation" in accordance with the basic principles of Tawheed. However, one exception to that is the constitution of the Kingdom of Saudi Arabia, where it states that it follows the Quran and Sunnah and it derives all its laws in accordance with Islam. This has been the stand of the Saudi government and officials, however there are many opponents of the Saudi system opposed to this view on the basis that although the Saudi government claims that stand in the constitution, in reality they legislate many laws that are derived from secular sources[6].

The Salafis السلفيون

During the seventies, the decade that is perceived as "the Decade of the Islamic Revival", and with the emergence of the contemporary Islamic movement in Egypt and the Arab peninsula, the term "Salafi" and 'Al-Salafiyoon"[7] emerged to signify a specific group of people with a specific mandate. It was first used by the group of Egyptian "shaiks" such as Mohamed Ibn Ismail محمد اسماعيل of Alexandria, and later by Muqbel Al-Wadieمقبل الوادعى of Yemen[8]. They were students of Hadith whose legitimacy in the Islamic movement[9] was their claim to be followers of the group that was known in the history of Islamic thought as "People of Hadith" أهل الحديث as opposed to those of "People of Opinion"[10] أهل الرأي. However, the term "Salafis" rather than "Ahlul Hadith" (People of Hadith), was used to label them and their followers. At that time, there were other groups who used to follow the same principle – adherence to Hadith and Sunnah in general, but with other interpretations of the mandate of Sunnah when applied to the present situation. These differences have given way to the emergence of other schools of thought. These schools of thought can either being labelled under the "Salafi" term, as they still follow the Salaf, or, as they prefer to call themselves: "Ahlul Sunnah Wal-Jama'a".

Ahlul Sunnah Wal-Jama'a أهل السنة والجماعة

The term Ahlul Sunnah Wal-Jama'a points to those who agree to the principles of Tawheed in its two categories: Al-Ruboobiyah and Al-Uloohiyah. It is essential to mention that each of these terms is not completely exclusive to a certain group. Also, terms were sub-categorized on the basis of the subject in question. For instance, the term Ahlul Sunnah points to those who follow Sunnah rather than Bida'a. Thus, it distinguishes between Sunnis and Shiites or Mu'tazilites.

However, when it comes to the subject of the Names and Attributes of Allah SWT, it points to those who affirmed the attributes without any Taaweel with complete negation of any similarity with humans. This excludes the Ash'aries الأشعرية who partially used Taweel, and the Mu'tazilah المعتزلة who completely distort the Attributes of Allah SWT and went out of the way of the Salaf, Ahlul Hadith and Ahlul Sunnah; no matter which term you use.

In that era of the revival of the Islamic thought (the seventies), other groups adopted this approach, the adherence to Shariah evidence, and denial of the secular laws, not only in relation to the Attributes, but also in understanding and evaluating the present situation in the political arena. In the next few pages we will attempt to map out the spectrum of the Salafi groups, including the groups who are more attached to the term "Ahlul Sunnah". We will first clarify some terms used by each of these groups to prosecute the other, either justifiably or not. Those are the "Murji'ah" and "Khawarij".

Murji'ah and Khawarij

The Murji'ah is a sect that traces its origin to the second century, where some people adopted a school of thought that denies the importance of actions in Islam, and concentrate heavily on the actions of the heart and what is called the "Aqeeda" or belief in the heart. Iman for that group is merely theoretical. It is the set of beliefs that a person holds that makes him Muslim.

The Khawarij are those people who denied the right of Ali Ibn Abi Taleb (RA) the right to arbitrate in the crisis with Muawiyah (RA) over the punishment of the killers of Uthman (RA). They split the Jama'a (Ali's group) and started to fight Ali (RA) and kill anyone who stands with him, even if he is a companion. Later, their successors developed a theoretical base and twisted the evidence from Quran and Sunnah to justify their Bida'a. They came up with the opinion that sins are Kufr. It follows that any Muslim who commits a sin becomes a Kafir and he/she can be killed as a punishment. They considered Ali and his camp as sinners and so was Muawiyah. Sins that are considered Kufr by Khawarij are these actions that Ahlul Sunnah Wal-Jama'a consider as sins only and not Kufr; such as adultery, Riba, drinking, killing, lying, back biting and so on. Scholars considered the Hadith of the Prophet PBUH describing a group of people who will come after his time and "… kill the people of Islam and leave in peace the people of idols"[11] as a clear text in Khawarij.

Necessary clarifications:

It is important to point out that in order to qualify as a member of a sect one needs to adopt all the "common principles" of that sect, as pointed out by Imam Al-Shatibi. Unfortunately, opposing factions of the "Salafi" groups, as well as the other Ahlul Sunnah Wal-Jama'a groups used to accuse each other with such Bida'as. Groups who belong to the upper side of the spectrum call the later as Khawarij and visa versa. We are not claming that all these groups are correct, as truth is only but one, but they all do not belong completely to either of the sects. It is better to say that one group has been delusional "by some of the doubts that Murji'ah have" or "by some of the doubts of Khawarij" rather than being Murji'ah or Khawarij, as Ibn Taymiyah mentioned. There can be a group of Salafis or those who belongs to Ahlul Sunnah that have some beliefs in common with either of the mentioned sects, but as mentioned, this does not justify labelling them as either Khawarij or Murji'ah. It is always better to stick to the understanding and behaviour of the Salaf. Allah SWT said: "O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that ye do." (Al-Maidah 8).

It is also important to point out that not every individual or group who claims to follow Quran and Sunnah actually do so. We have seen lately that some Sufis call themselves "Ahlul Sunnah"! This is propaganda aiming at attracting the common simple minded Muslim who does not distinguish between what is right and what is wrong, but have enough sense to know that the term Ahlul Sunnah Wal-Jama'a is what Muslims should belong to. We have to be clear in regards to Bida'a and sects. Sufis, Mu'tazilah, Khawarij and the innovated sects are not among Ahlul Sunnah Wal-Jama'a or the Salafis (in its broader meaning), even if they claim to be so. It is their principles and methodology of understanding the Sunnah that is the judge.

Furthermore, it is imperative to understand that the points which we stated in reference to a group are not necessarily all adopted by each of the individuals that belong to the group. They, however, share most of these points. For instance, Ali Al-Halabi has openly stated in his books what we stated in point (1). Al-Madkhali, on the other hand, has been the leader and activist of points (6) and on. It is however, the analysis of his views in his book “منهج الأنبياء في الدعوة إلى الله” (Methodology of the Prophets in calling to the Way of Allah), that connect his views of Iman to Al-Halabi. Al-Halabi, also, is a student of Al-Madkhali and has published and approved books that carry such views in Iman as in the book of Murad Shokry “إحكام التقرير في أحكام التكفير” (fastening the Rules of Takfeer), which was refuted and prohibited by the committee of Fatwa of Saudi Arabia #20212, due to the Irja'a that it carries. The same applies to group #6, as will come later, Dr Salah Al-Sawi has somethings in common with Gamal Sultan. However, some views of these two blessed Du'aat are completely different. This is the nature of trying to group ideologies. It will always be the case that some vagueness and grey areas will surround the border lines of the grouping where individuals who belong to such groups might partially fall under one or the other. I ask Allah to forgive any mistake or misjudgement that might take place without intention. However, I strongly stand by these views that I expressed here below until a poof of the opposite is provided.


For the purpose of this study, we divided those who belong to the methodology "Manhaj" of Ahlul Sunnah (the Salafis in its broader meaning; following the Salaf rather than those specific groups labelled as Salafis) or in following the evidence of Quran and Sunnah to eight groups. Some of those groups accept the label of "Salafis" and are known as the "Salafis", while the others deny being "Salafis" (in its narrow meaning) and would rather call themselves "Ahlul Sunnah Wal-Jama'a". We will look into the stand of these groups in relation to:

Governments
Democratic process and voting
Takfeer of a specific person
Ijtihad and Taqleed[12] "who is entitled to look into evidence?".
We have to keep in mind the following:

All the following groups claim to follow the evidence of Quran and Sunnah. However, the question is not whether a group reverts to Quran or Hadith for guidance, it is simply whether they interpret the evidence in the same way and use the same methodology of the first three preferred generations to reach a fatwa.

Difference of opinion can be in either the belief itself, as between the Murji'ah and Ahlul Sunnah in the subject of Iman, or in the application of some common beliefs, where a Fatwa is issued based on different perceptions of the situation on hand.

Muslims in the West, and specifically the Islamic groups, are almost exclusively a small insignificant branch of one of the following groups. We did not mention any of them as they are not significant in any way in affecting the spectrum or shaping any new direction that can be addressed separately.

Also, it is important to mention that as new Muslims who revert from other religions, or born Muslim reverts, are approached by Sufis to drag them away from the way of Sunnah, some of the Salafi groups do the same tactics especially those who are active in Saudi Arabia, Yemen and Jordan (the 1st and 2nd groups) by addressing specific audience such as the young, needy and totally ignorant of Islam. They try to promote the idea of Ijtihad and Taqleed and that no one is allowed to make Ijtihad except scholars, which is correct in itself, but often used to affirm a wrong conclusion. But, as they shape up the minds of those who listen to them and attend their contrivances, the “scholars” will be their scholars, period! They also promote the correct concept of Muslims should be careful in applying "Kufr" standards to sway away people from realizing the Shariah ruling in regards to situations that are as clear as the light of the sun, as in the Hadith! They do a lot of brain damage to the minds of such youths.

The Salafi Groups

First Group: The Jami or Madkhali Group
الإتجاة الجامي المدخلي :
The leaders and founders of this group are:


Mohammad Aman Jami محمد أمان الجامي of Ethiopia and
Rabie Al-Madkhali ربيع المدخلي of Yemen [13]: they both got all or part of their education in Saudi Arabia.
Mohammad Albana محمد البنا of Egypt.
Ali Alhalabi على الحلبي of Jordan.
They are also represented in Canada by the so called “Quran and Sunnah Society (QSS)” [14]. The core of their principles is to:

Consider Iman as only the Aqeeda in the heart, and that actions are a complimentary condition to Iman شرط كمال.

The falling of this is to consider that ruling with secular laws by a government is permissible as they consider it an action rather than Aqeeda.

They perceive the existing ruling systems in the Muslim lands as legitimate and must be obeyed.
They went out of their way to legitimize the existing ruling systems and make the rulers of the secular governments legitimate Walis[15] (rulers) and show that they are as good as the Salaf rulers, especially the Saudi system.

They say that being in power is the source of legitimacy by itself. They also consider that those who oppose these governments are "Khawarij".

They gave a Fatwa that it is Wajib "obligatory" to report to the authorities the people of Dawa that do not follow their principles as they are Khawarij!

They have categorized almost all the Du'aat (people of Dawa or calling for the path of Allah SWT) and bashed them as ignorant or people of Bida'a or Kuffar! They have many websites that are dedicated to bashing Du'aat! They legitimize their spying actions as performing what they see as the "Science of Criticism" or what is known in the Islamic sciences as "Elm Aljarh and Ta'deel"!
Of course, this group has no reservations on accepting democracy as a framework; as they do not interfere in the political process whatsoever in accordance with their principles.

In terms of Ijtihad and Taqleed, they adopt the same approach as Ahlul Sunnah where only scholars are allowed to give Fatwas. However, scholars are only those who agree with their point of view!

It is ironic and of great sorrow as well, that although this group of the Salafi spectrum attacks and refutes the Aqeeda and methodology of Sufism, as all other Salafi groups, they have an important feature in common with the Sufis; that is the way they raise their followers: “the blind-minded follower scheme”. Sufis, as well as Salafis of this group, teach their followers to completely lock up their minds and follow the directions, opinions and sayings of their specific ‘Shaikhs” religiously as if they are unannounced prophets. Sufis, teach their followers that to follow a shaikh is to follow Allah SWT and His Messenger PBUH in whatever the Shaikh says. They provide evidences that are completely false and misused. This group of Salafis teaches the same attitude through different evidence. Although their evidence is true in general, it is, again, taken out its context and used in an overly subordinating fashion. The place of mind and self thinking and intellect has completely diminished from the followers of these two groups: the Sufis and group one of the Salafis. They both failed to recognize that although, contrary to the Mu’tazilah, Ahlul Sunnah Wal-Jama'a emphasise the need for the common person to ask those who have the knowledge, they did not completely destroy the capacity of the common person to respond to the simplest events of life that surround him/her. The reason for such tactic by G1 Salafis is obvious: the evidence and the interpretation of Quran and Sunnah as well as the outcome of such interpretation can not stand the scrutiny of the youth if they are allowed to think and question the Shaiks. This is contrary to Ahlul Sunnah who teach their followers to always ask for the proof of what they claim as Sunnah and not to be scared of hearing the opposing opinions and to always come back with questions if not convinced. The result of such tactics is devastating; a generation that are although have the outside of good humble and obedient Muslims, that is crippled almost totally and completely dependent on few names scattered over some Middle Eastern countries to tell them what to think of Bush or how to perceive a tyrant that kills Muslim Du’aat and force his society to rule with a parallel Shariah of his own! This is what is most dangerous about such groups of Sufis and G1 Salafis. This point will be further explained in Part 2 of this research.

They made a goal of their life to throw the accusation of Kufr on a particular great Da'iyah (singular of Du'aat): Sayed Qutb. They all wrote volumes in his Kufr! And they completely discarded his Tafseer "In the Shade of the Quran" as a book of misguidance!
This stand against Sayed Qutb is actually against their official view of not making Takfeer (applying Kufr) to anyone!

Of course they have no place for Jihad in their version of Islam.

This group is perceived by all other groups as pure Murji'ah[16]. They hold the worst ideas and they do not hesitate on snitching on fellow Muslims to the authorities, under a claim that such people (who call for following the Quran and Sunnah as the constitution and as basis for public life) are hazards to the general public and must be eliminated! The followers of this group are spread in the Muslim motherland and in the West as well. They fool the common Muslim by claiming to be Ahlul Sunnah and act as if their stand is the pure truth! However, although they were able to fool many common Muslims and some reverts to Islam from the West, they are almost rejected everywhere else.

They can be perceived as the "flip flop group"! Aside from being wrong in interpretation of the evidence, they hold no consistency in their methodology (Manhaj). They are "Murji'ah" when it come to rulers and governments, and they are "Khawarij" when it comes to other Du'aat! In the final analysis of their stand, they fit the criteria of the Hadith of Khawarij. They call for Takfeer of Du'aat (which are the people of Islam in the Hadith) and they call for peace and obedience to the rulers who embrace the secular systems![17]

Second Group: The Albani Group إتجاه الألباني :
Although Shaikh Nasir Al-Deen Al-Albani ناصر الدين الألباني (may Allah have mercy on his soul) is not the only scholar that is under this group, but we labelled the group after him as he was the most well known amongst those who belong to it. This group has been delusional by some of the doubts that Murji'ah have[18']. The essence of this group is as follows:

They adopt the same point of view as the first group in Iman[18]. It is important here to mention that this view of Iman was adopted in the history of Islamic beliefs by Abu Hanifah and some of his followers. They were perceived by the rest of Ahlul Sunnah as "Murji'ah of the Sunnah!". However, the Hanafi Mathhab is one of the most restricted Mathhabs in perceiving many actions as Kufr, to make up for the exclusion of actions from Iman.

They perceive the existing governments as legitimate and the rulers as sinning Muslims. However, unlike the first group, they see such systems as wrong and the rulers as sinners. They however, do not call for any uprising against them following the Hadiths that direct Muslims to follow their rulers as long as they are still Muslims. They call for improvements in the laws and constitution to follow more Islamic rulings.

They state that the ruler does not become a Kafir unless he pronounces Kufr explicitly, in accordance with their belief of Iman and that Kufr can only happen if the heart denies Allah SWT.

They do not object to following democracy and joining the democratic process and voting. However, some of their Fatwas show that they agree to the process from the point of view of bringing about interests of Muslims, not because they agree to the process from Aqeeda perspective.

They also follow the same point of view of Ahlul Sunnah in regards to Ijtihad and Taqleed. However, they are much more respectful to scholars who do not agree with their views. They rejected the ideas of Sayed Qutb (May Allah have mercy on his soul) but they did not accuse him of Kufr. They are more consistent than the first group. This is understandable as Al-Albani is far more respectful than the two small students of Elm: Al-Madhkali and Al-Jami.

Jihad for this group is theoretical rather than practical, and that it causes more harm than good. They actually label those who adopt Jihad (even against the invaders) as ‘Khawarij”

Third Group: The Academic Salafis السلفية العلمية :
Starting from this group onward, the Salafis are different than Ahlul Sunnah, as the view of Iman is different. The coming groups perceive Iman as known to Ahlul Sunnah over history; Intentions of the heart and explicit actions of the Muslim. The first of those are the so-called "Academic Salafis". This label might be attributed to the fact that they are more into writing and theorizing their beliefs than the other groups that have the same – or close – beliefs and applications.

Among the Leaders of this group:

Shaik Abdul Rahman Abdul Khaliq عبد الرحمن عبد الخالق
Abdul Razik Al-Shaygi عبد الرازق الشايجي
Hamed Al-Ali حامد العلي of Kuwait, and
Ansar Al-Sunnah movement of Egypt[19].

They are more organized and have a clearer vision of the political situation.
They still have a common view with the above groups about the rulers and governments. They perceive the rulers as Muslim sinners.

Their view of the problem of ruling with other than the Laws of Allah is that it is a sin not Kufr. They perceive ruling with other than Shariah is a minor Kufr.

They agree to the democratic process and to participation in the secular government based on the “public Interest” مصلحة.

They also stick to the point of Ijtihad and Taqleed where Fatwas are only permissible to those who are qualified.

They hold a lot of respect to Sayed Qutb although they might have differences with him in many points such as what was claimed to be his views on the Attributes of Allah SWT and the categorization of the society as Jahili مجتمع جاهلي.

Also they see Jihad as part of Islam, but they stand on the side of Jihad being theoretical and unnecessary


Fourth Group: The Conventional Shaiks of Salafiyah مشايخ السلفية :
This group are mostly shaiks of the official Saudi Arabia Islamic establishments, such as Shaik Bin Baz عبد العزيز بن باز and Shaik Al-Uthaymeen محمد بن العثيمين (May Allah have mercy on their souls) and those who adopt the same stand in other Muslims countries.

This group of Salafis hass clear understanding of Tawheed of Ibadah, and also in perceiving that ruling with other than Shariah or using secular laws is Kufr. There are many text of Bin Baz that reflects this opinion. Although many followers of the first, second or third group try to use some Mutashabih (not specific or clear) text of his Fatwas to attach him to their group. It is important to mention some criteria that has to be considered when reading the Fatwas of Bin Baz or Al-Uthaymeen:

They completely understood Tawheed Al-Ibadah as presented by Ibn Abdel Wahab and Ibn Taymiyah.

They consider those who rule with other than Shariah as Kuffar; the major Kufr that takes one out of Islam.

They sometimes used "statements" about the rulers that are typical statements used by ancient scholars like Al-Tahawi of the fifth century, or others. Those scholars used to talk about the Khalifas who committed injustices, but the constitution of the state was still adherent to Islam as the only source of laws.

They mostly had the Saudi model of government in mind when stating such quotes from old time scholars – without mentioning it of course – as they were always under the impression that the Saudi government is a sincere follower of the Quran and Sunnah, with a twist of sins here and there. Of course, the opponents of the Saudi system claim that this is not the truth, and that Bin Baz and Al-Uthaymeen were misled by the officials of the Saudi regime. They claim that although the Saudi constitution adheres to the Quran and Sunnah, the detailed laws of the kingdom follow the secular law model in many aspects of life. It is not the scope of this study to judge in such point as the author of this study is not a Saudi national or a Saudi Law expert. It is rather left to the Saudis themselves to rule on such points as said in the Arab saying: “People of Mecca know the way around it better”, which means that everyone knows his people better. We only state the different opinions that might affect the perception of Bin Baz and Uthaymeen.
They were clear in their opinions when it comes to other governments and they stated that just ruling with other than Shariah is a major Kufr. We have to put their statements together to understand their views correctly rather than pick and choose what substantiates a specific group’s views.

However, they never named any of the rulers as Kafir.

They still hold the same opinion of Ijtihad and Taqleed.

They do not agree with democracy as a system as it is not Islamic in principle. However, they did not oppose openly the participation of Muslims in any democratic process.
Also they see Jihad as part of Islam, but they stand on the side of Jihad being theoretical and unnecessary.


Fifth Group: The Salafi “Ikhwan” سلفيو الإخوان المسلمون :
Leaders of this group are some well known leaders of the “Ikhwan Al-Muslimoon” Muslim Brotherhood movement such as:

Isam Al-Basheer عصام البشير of Sudan,
Omar Al-Ashqar عمر الأشقر of Jordon,
Al-Shaik Abdel Majid Al-Zindani عبد المجيد الزنداني of Yemen.
They hold almost identical views of the previous group, but they are more open to the democratic process as being part of the Ikhwan movement. Ikhwan are sincere advocates of the participation in the democratic process although they could not show any merits to that dedication over the seventy five years of their existence in the Islamic arena!

Also they see Jihad as part of Islam, but they stand on the side of Jihad being theoretical and unnecessary.


Sixth Group: The Salafi Ahlul Sunnah Wal-Jama'a
سلفيو أهل السنة :
We labeled this group between Ahlul Sunnah and the Salafis as they have common features between the Salafis (in its contemporary capacity as a movement not as followers of Salaf) and Ahlul Sunnah, as pure adherents to the strict views of Ahlul Sunnah. Leaders of such groups vary widely and can have many disagreements on many subjects. However, we will categorize them here under one group for the purpose of this study as they appear to be closer together in the presented spectrum of the ‘Salafis” and “Ahlul Sunnah”. Amongst the leaders of this group:

Mohammad Sorour محمد سرور,
Salah As-Sawi صلاح الصاوي of Egypt,
Safar Al-Hawali and Salman Al-Uodah سفر الحوالي و سلمان العودة of Saudi Arabia and
Gamal Sultan of Egypt[20].

This group is the most active, for many reasons, in the Islamic arena. They mostly hold pure understanding of Tawheed.
They tend to theorize their views extensively and are good readers of the present situation.
Their concern is always international; Muslims' problems over the whole world not only in the Middle East.

However, their “announced” views of the governments and rulers are close to the views of the previous group of Salafi Ikhwan. They condemn the governments, but stop short of “declaring” the rulers as Kuffar openly. They clearly perceive that ruling with secular laws is major Kufr, but their “public” statements do not reflect any Takfeer statements to any ruler as a political stand, not as Aqeeda.

They all agree on participating in the political democratic process. However they vary in the degree of participation from Mohamad Sorour, who opposes it in reality where he sees no benefit in participating as it is completely in the hands of the tyrants, to Gamal Sultan who openly advocates it to the extent that he is – unsuccessfully- trying to establish a political party in Egypt.

They also adhere to the rules of Ijtihad and Taqleed.
They hold great respect and appreciation to Sayed Qutb and his work although they have some differences in few points of his work.
Also they see Jihad as part of Islam, but they stand on the side of Jihad being theoretical and unnecessary. They stop short of calling the Jihad advocates as Khawarij or condemn them openly.

Seventh Group: the Moderate Ahlul Sunnah Wal-Jama'a الوسط أهل السنة :
This group is named Ahlul Sunnah as there is no common ground between them and the “Salafis” as is known in the contemporary term. They still follow sincerely the Salaf methodology and understanding and totally adhere to it. Among the surviving leaders of such group:

Mohammad Qutb and Abdel Majid Al-Shazlie of Egypt
محمد قطب و عبد المجيد الشاذلي,

Shaikh Gazi Al-Tuwbah of Kuwait غازي التوبة.

We can categorize other late scholars who have their opinions documented in their books and

Fatwas, and who are being pushed aside form the Islamic arena by the official Islamic figures to cover up the clear stand of those scholars that is in line with the views of this group. Amongst those:

Abu Al-’ala Al-Mawdudi of Pakistan أبو الأعلى المودوي,
Sayed Qutbسيد قطب [21] ,
the great Muhadith Ahmad Shaker المحدث الجليل أحمد شاكر of Egypt
Mahmoud Shaker العلامة محمود شاكر of Egypt,
The great Mufti of Saudi Arabia Imam Mohamad Ibrahim مفتي السعودية الجليل الشيخ محمد بن إبراهيم,
the great Scholar of Tafseer Shaikh Abdel Rahman Al-Dousary الشيخ العلامة المفسر عبد الرحمن الدوسري of Saudi Arabia.

Although some of these scholars did not openly state their opinions about the existing governments they were very clear and straightforward in condemning the governments who adopt any other laws and their stand against the early attempts to do that in Saudi Arabia was very loud; as in Shaikh Al-Dousary’s stand and lectures in Riyadh back in the 60’s and early 70’s.

This group acknowledges that the present governments are secular and therefore are out of Islam as systems.

They do not hesitate to call the heads and the major participants in the legislating process of the anti-Islamic secular laws as Kuffar. They show the evidence from Quran and Sunnah, Usool Al-Fiqh and Tafseer to that effect. They believe that such systems have to be removed and leave the way to Islamic governments. Democracy and democratic process that is controlled by the same systems will never do the job; they believe.

They perceive that ruling with secular laws as major Kufr and as violation of the first right of Allah SWT.

They call upon other groups to refute their evidence with Quran and Sunnah, but this refutation never happened yet! Other groups just call them names such as ‘khawarij”, “extremists”, and “Takferioon”! but with no Islamic intellectual reply to the presented evidence. It is always easy to name names, but the question persists: where is the response to the evidence?

They tend to write a lot in theorizing their views, with more in depth proofs even than the previous group, who tend to theorize with less hard core Islamic proofs and more on-the-surface analysis.

They are adamant about the Ijtihad and Taqleed, but they perceive scholars as those who hold and acquire the required knowledge and have established Islamic intellectual work rather than just a certificate from an official institute, where it is mostly controlled by those who favor characters that agree with their views.

They are not scared of calling a person who commits major Shirk with the label that Allah SWT gave to such person (give that it was proven that it is Kufr through crystal clear evidence of Shariah). They believe that the fear of using a legitimate description that was used in Quran and Sunnah, with all the necessary conditions applied, is a tactic that was promoted by some of the government advocate groups and government officials. This tactic was used to deter common Muslims العوام from realizing the real situation that the Muslim Ummah. The situation that the Ummah sank into by being ruled by secular non-Islamic laws, which are contrary to every single principle of being obedient to Allah SWT.

They strongly oppose participation in the democratic process, on both theoretical and practical basis. Not only is democracy un-Islamic in its nature, the whole participation in secular parliaments experiment has not proven any benefit to Muslims. It only casts legitimacy on the existing governments and misleads more and more common Muslims العوام. They recognize the damage in making common Muslims judge people as Kuffar, but they also know that this case is not a case of minor Kufr that is mentioned in Sunnah - such as the “Kufr “ of a women to her husband when she denies his bounty over her, or when two Muslims fight as in Hadith. This is a case of major Kufr and fundamental disobedience to Allah SWT and claiming part of the right of Allah SWT as an Illah إله; to legislate and to establish a parallel Shariah to control the lives of Muslims.

This group perceives Jihad as a true and viable alternative to the existing situation. However, Jihad has its conditions as any other Ibadah in Islam. It has to have all the circumstances in favor of it, and all the ways and means are taken for its advantage as this was the way that Sunnah has taught us when the Prophet PBUH was in Mecca. However, this does not call for other Mecca rules to apply, as each rule applies where and when and to whoever meets the criteria of such ruling. It also means to be ready and have Jihad in mind when planning for any future setup. This group calls for what can be known as the “Revival of the Ummah[22]” through spreading the correct understanding of Tawheed and the correct application of its rules.
Eighth Group: the Jihadis of Ahlul Sunnah Wal-Jama'aالجهاديون من أهل السنة :
This group is the last of the spectrum of those who claim to follow the evidence of Quran and Sunnah as guidance to their rulings and fatwas. This group is represented by many known figures in the present time.

They agree with the understanding of the previous group on the theoretical level.
However, they believe that Jihad can not wait, and that the ruling of Jihad in this time is applicable. Removal of these systems must happen by force now, and not later through reviving the Ummah by methods of peaceful Dawa.

They also differ from the previous group in being less active in theorizing their own views.
Also they differ from the seventh group, and the other groups for that matter in some details such as the ruling of Islam in killing innocent civilians who are not combatants. This might be the impact of their stand and perception of the present situation.
The stand of this group also differs from the stand of group seven in Takfeer of individuals of the police and security forces, and army personnel of secular states on the land of Muslims. This group clearly applies Kufr of Wala'a to all individuals who belong to any security, police or army forces of these governments. Group seven, on the other hand does not go that far. They do not consider average individuals, who work for the police or the security or as soldiers in the army as Kuffar. They consider these individuals are ignorant of the situation, rather than of Tawheed. Ignorance of Manat (مناط) is different from ignorance of Tawheed. Group seven claims that such individuals are largely misled. They follow the system and have faith in the leaders. It would be a mistake, according to group seven, to consider the soldier or the officer, a kafir, even if they fight Muslims. It is evident from Quran and Sunnah that just fighting between Muslims does not constitute major Kufr of either party. However, the two groups agree on the ruling of those who actually legislate and enforce secular rules on both the public and the servants of the government.

The first and second groups, as well as some individuals belonging to other groups in general, call this group “Khawarij”, although this group has never made takfeer of any Muslim sinner, except what we mentioned above, which is to a large extent a Manat mistake on their part as well, but they do not make takfeer for those who drink, commit adultery or any other clear and obvious consented upon sin. They have wrong Ijtihad when it comes to Jihad tactics, but the description of Khawarij does not fit their Aqeeda profile.

Conclusion

It is essential to understand that:

Although some of the above described groups call for abandoning Taqleed specially in Fiqh area, they promote Taqleed in Usool Al-Deen or Tawheed! This is a reverse to the Salaf or Ahlul Sunnah stand. It is basic knowledge that there is no Taqleed when it comes to Tawheed. One should not say: "I believe that this is what Tawheed means as shaik "whoever" has told me so, and I am not capable of understanding it on my own! This is an absurd statement in that context. It is true when it comes to Fiqh where knowledge of principles of Hadith and Tafseer, areas of Ijma'a, previous Fatwas of scholars, Usool Al-Fiqh and many other sciences are required to pass a Fatwa. But, Tawheed, the origin of Deen, it is unacceptable to make Taqleed to any one. Allah SWT said in Quran:
وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ ،
أَوْ تَقُولُواْ إِنَّمَا أَشْرَكَ آبَاؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّن بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ

"When thy Lord drew forth from the Children of Adam from their loins, their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (Who cherishes and sustains you)?" They said: "Yea! we do testify!" (this), lest ye should say on the Day of Judgment: "Of this we were never mindful., Or lest ye should say: "Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?" (Al-A'araf 172).

In these verses, Allah SWT has decreed that Taqleed of the parents, teachers, environment or any other external factors, or Jahl (ignorance[23]) is not acceptable in the matters of Islam and Kufr; i.e. Tawheed.

Sharpen your minds, and jump start it to see for yourselves what Tawheed is and what limitations it might have. Maybe you can not study for yourself, but you better listen to all the proofs you can get from others as you might be missing an important component of your Tawheed. Never turn away from anyone who explains Tawheed for you except if he/she belongs to an innovative sect like Sufism.

Be encouraged to seek knowledge especially in the area of Tawheed and principles of Deen. It is the only way to know that you will stand before Allah SWT on the Day of Judgement with the right word "La Illah Illa Allah" with all what it means and not to miss any part of it.
May Allah SWT help all of us to gain the necessary knowledge to save ourselves in that day when nothing will help but our deeds, and His mercy.


Footnotes
[1] I intended to write this article sometime ago. However, it was partially assisted in some of its aspects by an article, which I came across recently, that was published in Arabic from a lecture in Oxford University of the UK.

[2] We use the term "Ahlul Sunnah" here to distinguish between them and the Shiites and the other theorists of the 72 innovation sects. However the term will be closely explained later in a different capacity.

[3] The word "Qarni" in Arabic, which literally means "my century" is translated here as "generation" as this is the meaning in which the word is used in that context. This meaning is within the capacity of the word.

[4] The Hadith is reported by Al-Bukhari, Muslim, Al-Termizie, Ibn Majah and Ahmad.

[5] Secularism is the "worldly" vision of the universe. It is defined in the English dictionaries as "indifference to or rejection or exclusion of religion and religious considerations". However, it was translated at the end of the 19th century to the Arabic language to "Scientific" علمانية! Just to make it more acceptable to the common ignorant Muslims.

[6] It is beyond the scope of this study to cover this point or to reach a verdict in such matter.

[7] Those who follow the Salaf.

[8] They were students of Al-Albani.

[9] I use "movement" here to point out a group rather than a "movement" which requires more organization and disciplined followers, and that normally has a political agenda attached to its academic approach.

[10] Ahlul Raie أهل الرأي in the Islamic thought are those who used Qiyas "logical deduction" widely as opposed to Ahlul Hadith أهل الحديث who relied more on Hadith, and accepted Hadith as a higher evidence than Qiyas even if it is categorized as Weak ضعيف. However, Ahlul Raie term in the contemporary schools of thought, are those who do not follow the evidence of Shariah in general, but they just lay down their own opinions based on either ignorance or secular perspectives.

[11] Reported by Al-Bukhari, Muslim, Al-Nesaie, Al-Termizie, Abu Dawoud and Ahmad

[12] Ijtihad: is making the necessary effort combined with acquiring the proper knowledge to arrive at a Fatwa. Taqleed is following a Mufti blindly without questioning as a result of lack of the proper knowledge.

[13] A message was posted by a person with a name in the format of {Abu-xxx Al-xxxx). This is a typical name format that's been fashionable since mid-80's, when the young generation who followed those leaders of group 1 & 2 started to adopt such name formats to feel like they belong to the “Salaf”. Unfortunately, the name format was the end of it! They acquired nothing more of the Salaf. It is why we are now dealing with a generation that's completely superficial in dealing with Aqeeda issues, and in following those who claim to follow the “Salaf”. Poor Salaf! How many deviances are now being committed under their name!

The content of the message is expectedly insulting and bashing! Typical of what to be expected from a follower/admirer of Al-Madkhali. The message in itself is proof of the strength and truthfulness of my analysis.

There is no need to respond to the content of the message as it is naïve and simple. A funny part of that is when this person stated that I published the article with the hope that it will go unnoticed!! I posted the article on the WORLD WIDE WEB, hoping that it will be unnoticed!!!! This is again comic. However, it is important to mention that it is typical of the followers of a person who insulted and used terrible phrases describing Du’aat like Abdul Rahman Abdul Khaliq and Sayed Qutb. Al-Madkhali, as mentioned by the scholar Shaikh Bakr Abu Zaid in his message to him (see the Arabic text at the end of the footnote) has cultivated a generation of “Ruwaibidat” رويبضات as in the Hadith, which means “a trivial person who speaks in the matters of the public”. Shaikh Bakr Abu Zaid, Shaikh Al-Shaigi, Shaikh Abdul Khaliq and Shaikh Al-Qahtani have all replied to Al-Madhkali, the teacher and mentor of the likes of Al-Halabi and Murad Shoukry, and showed how far-off the Sunnah he is. The man, and of course his followers with the name format Abu-xxxx Al-xxxx, are all about making Takfeer of those who do not agree with their stand on the subject of Hukm and its relevance to Tawheed Al-Ibadah. They cherish the existing governments and consider the rulers their “Amir Al-Momineen”! In the same time they attack, bash and snitch on the Du’aat who call for the Laws of Allah to be obeyed and followed! If this is not the Khawarij stand, we don’t really know who Khawarij are.

It is a sorrow that such effort of a whole generation of young Muslims is wasted on cherishing those who disobey Allah SWT, and attack and call the Du’aat Kuffar. They use the word ‘Terrorists’ to describe the Du’aat more than the Americans do!!! What a petty.

These are some of the points that Shiakh Bakr Abu Zaid made to Al-Madkhali:

- نظرت في أول صفحة من فهرس الموضوعات فوجدتها عناوين قد جمعت في سيد قطب رحمه الله، أصول الكفر والإلحاد والزندقة، القول بوحدة الوجود، القول بخلق القرآن، يجوز لغير الله أن يشرع، غلوه في تعظيم صفات الله تعالى، لا يقبل الأحاديث المتواترة، يشكك في أمور العقيدة التي يجب الجزم بها، يكفر المجتمعات ..إلى أخر تلك العناوين التي تقشعر منها جلود المؤمنين.. وأسفت على أحوال علماء المسلمين في الأقطار الذين لم ينبهوا على هذه الموبقات.. وكيف الجمع بين هذا وبين انتشار كتبه في الآفاق انتشار الشمس، وعامتهم يستفيدون منها، حتى أنت في بعض ما كتبت، عند هذا أخذت بالمطابقة بين العنوان والموضوع، فوجدت الخبر يكذبه الخبر، ونهايتها بالجملة عناوين استفزازية تجذب القارئ العادي، إلى الوقيعة في سيد رحمه الله، وإني أكره لي ولكم ولكل مسلم مواطن الإثم والجناح، وإن من الغبن الفاحش إهداء الإنسان حسناته إلى من يعتقد بغضه وعداوته

- نظرت فوجدت هذا الكتاب يـفـتـقـد:
أصـول البحث العلمي، الحيـدة العلمية، منهـج النقد، أمانـة النقل والعلم، عـدم هضم الحق أما أدب الحوار وسمو الأسلوب ورصانة العرض فلا تمت إلى الكتاب بهاجس.. وإليك الدليل…(ساق الدليل بالتفصيل)

- أقول أيها المحب الحبيب، لقد نسفت بلا تثبت جميع ما قرره سيد رحمه الله تعالى من معالم التوحيد ومقتضياته، ولوازمه التي تحتل السمة البارزة في حياته الطويلة فجميع ما ذكرته يلغيه كلمة واحدة، وهي أن توحيد الله في الحكم والتشريع من مقتضيات كلمة التوحيد، وسيد رحمه الله تعالى ركز على هذا كثيرًا لما رأى من هذه الجرأة الفاجرة على إلغاء تحكيم شرع الله من القضاء وغيره وحلال القوانين الوضعية بدلاً عنها ولا شك أن هذه جرأة عظيمة ما عاهدتها الأمة الإسلامية في مشوارها الطويل قبل عام (1342هـ ).

- ومن جهات أخرى أبدي ما يلي:

1 - مسودة هذا الكتاب تقع في 161 صفحة بقلم اليد، وهي خطوط مختلفة، ولا أعرف منه صفحة واحدة بقلمكم حسب المعتاد، إلا أن يكون اختلف خطكم، أو اختلط علي، أم أنه عُهد بكتب سيد قطب رحمه الله لعدد من الطلاب فاستخرج كل طالب ما بدا له تحت إشرافكم، أو بإملائكم. لهذا فلا أتحقق من نسبته إليكم إلا ما كتبته على طرته أنه من تأليفكم، وهذا عندي كاف في التوثيق بالنسبة لشخصكم الكريم.

2 - مع اختلاف الخطوط إلا أن الكتاب من أوله إلى أخره يجري على وتيرة واحدة وهي: أنه بنفس متوترة وتهيج مستمر، ووثبة تضغط على النص حتى يتولد منه الأخطاء الكبار، وتجعل محل الاحتمال ومشتبه الكلام محل قطع لا يقبل الجدال…وهذا نكث لمنهج النقد: الحيدة العلمية .

3 - من حيث الصيغة إذا كان قارنًا بينه وبين أسلوب سيد رحمه الله، فهو في نزول، سيد قد سَمَا، وإن اعتبرناه من جانبكم الكريم فهو أسلوب "إعدادي" لا يناسب إبرازه من طالب علم حاز على العالمية العالية، لا بد من تكافؤ القدرات في الذوق الأدبي، والقدرة على البلاغة والبيان، وحسن العرض، وإلا فليكسر القلم.

4 - لقد طغى أسلوب التهيج والفزع على المنهج العلمي النقدي…. ولهذا افتقد الرد أدب الحوار.

5 - في الكتاب من أوله إلى آخره تهجم وضيق عطن وتشنج في العبارات فلماذا هذا…؟

6 - هذا الكتاب ينشط الحزبية الجديدة التي أنشئت في نفوس الشبيبة جنوح الفكر بالتحريم تارة، والنقض تارة وأن هذا بدعة وذاك مبتدع، وهذا ضلال وذاك ضال.. ولا بينة كافية للإثبات، وولدت غرور التدين والاستعلاء حتى كأنما الواحد عند فعلته هذه يلقي حملاً عن ظهره قد استراح من عناء حمله، وأنه يأخذ بحجز الأمة عن الهاوية، وأنه في اعتبار الآخرين قد حلق في الورع والغيرة على حرمات الشرع المطهر، وهذا من غير تحقيق هو في الحقيقة هدم، وإن اعتبر بناء عالي الشرفات، فهو إلى التساقط، ثم التبرد في أدراج الرياح العاتية .

هذه سمات ست تمتع بها هذا الكتاب فآل غـيـر مـمـتـع، هذا ما بدا إلي حسب رغبتكم، وأعتذر عن تأخر الجواب، لأنني من قبل ليس لي عناية بقراءة كتب هذا الرجل وإن تداولها الناس، لكن هول ما ذكرتم دفعني إلى قراءات متعددة في عامة كتبه، فوجدت في كتبه خيرًا كثيرًا وإيمانًا مشرفًا وحقًا أبلج، وتشريحًا فاضحًا لمخططات العداء للإسلام، على عثرات في سياقاته واسترسال بعبرات ليته لم يفه بها، وكثير منها ينقضها قوله الحق في مكان أخر والكمال عزيز، والرجل كان أديبًا نقادة، ثم اتجه إلى خدمة الإسلام من خلال القرآن العظيم والسنة المشرفة، والسيرة النبوية العطرة، فكان ما كان من مواقف في قضايا عصره، وأصر على موقفه في سبيل الله تعالى، وكشف عن سالفته، وطلب منه أن يسطر بقلمه كلمات اعتذار وقال كلمته الإيمانية المشهورة، إن أصبعًا أرفعه للشهادة لن أكتب به كلمة تضارها... أو كلمة نحو ذلك، فالواجب على الجميع … الدعاء له بالمغفرة … والاستفادة من علمه

This proves to any person who has an ounce of intelligence where Al-Madkhali stands in the hierarchy of scholars, and where his students stand.

[14] It is rather sad that these people hold conferences and attract young common Muslims, with little or no knowledge by inviting the “shaik-like” figures from the Middle East, and present a methodology to them that makes their brains frozen and become completely dependant on this groups' “scholars”. The result is an army of submissive youths who follow blindly their Murji'ah leaders without knowing it.

[15] The sadder is that (they) go even deeper in this stand to call King Fahd of Saudi Arabia “Amir Al-Momeneen”! a title that he himself did not claim!!!

[16] They are actually Murji'ah as they not only delusional by the doubts of Irja'a, but they have gone too far in applying the Irja'a principle of separating Iman from actions ((فصل الإيمان عن العمل.

[17] Among the Canadian groups that belong to this group is Troid of the UK/Ontario. They are a group of mostly coverts with little or no knowledge and are brain washed by the principles of this first group.

[18'] As expected, I received some angry reactions and e-mails when I categorized Shaikh Al-Albani (may Allah have mercy on his soul) in a group that “is infected by the virus of Irja'a", as I put it. It is necessary to clarify the following:

I do not judge Shaikh Al-Albani, as this is now the jurisdiction of Allah SWT, since he is now between the hands of Allah SWT, and Allah SWT is the best judge of all. I hold all respect and love in the cause of Allah to Al-Albani, and know that he served this Ummah a lot with his vast knowledge and accurate research in Hadith.
I am stating facts that appear to me and to those who read the works of Al-Albani, and others as they expressed it. The reason for that is to warn the youth of whatever deviation from the way of Ahlul Sunnah exist, no matter who said it (contrary to what the Madkhali group do). The Truth is beloved to us than any man on earth, as it belongs to Allah SWT.
I translated the Arabic text “دخلت عليهم الشبه التي دخلت على المرجئة” as “infected by the virus of Irja'a”. It might not be the best translation, but it holds the same meaning. I am changing it in this new version to the exact translation as “has been delusional by some of the doubts that Murji'ah has”.
Having said so, and changed the translation, it is not the first time that respected scholars have been referred to as such. As a matter of fact, Imam Abu Hanifah (who's without a doubt of higher rank than Imam Al-Albani) has been referred to, by many of Ahlul Sunnah scholars including Ibn Taymiyah, as “having been delusional by some of the doubts that Murji'ah have”, because of his, and subsequently the Hanafis, opinion of Iman. This did not take away any respect or love of Imam Abu Hanifah. It only proves that no man is higher than the truth, period.
We wish any of the critics of this article to refrain from personal attacks and refute the content rather than sticking to mere insults to some or mere respect to others. It is best for all to show that a person does not carry a wrong view in Aqeeda matters by the merit of what he actually wrote, rather than just raising an eye brow and making a useless comment about how great the scholar is and how bad of a person to criticize him. Such people are raised in an environment where you agree unequivocally and completely with a scholar, or totally drop him, destroy his credentials all together and add his name to an ironic list of “Majrouh people” or people with bad connotations! Such people have to understand that this is not the way of Ahlul Sunnah. Scholars are still humans. They make mistakes. However, their mistakes do not make them less of scholars or deserve less respect. Only, to be cautious about the point of weakness and benefit from the good.
[18] Al-Albani's views in that regard were refuted in many books and are opposed to the general consensus of Ahlul Sunnah in perceiving Iman as saying, believing and acting.

[19] It is important to differentiate between the shaiks who belong to Ansar Al-Sunnah of Egypt. For instance, Hamed Al-Fiqi or Abdul Rahman Afifi can not be categorized with the like of Mohamad Al-Bana.

[20] The writer of this article has known these respected figures personally for the last three decades and have worked with them in many joint Islamic projects and intellectual products such as books and magazines. The view presented here is as close as it can get to the opinions of these respected shaiks.

[21] There might be a question mark on Sayed Qutb in terms of what he was accused of in regards to the Attributes of Allah SWT, so someone can claim that he is not Ahlul Sunnah in that regard. My reply would be that first of all, this study is about the stand of the scholars in regards to specific rulings, and secondly, many studies were conducted to clear Sayed Qutb’s name from such accusations, and Allah SWT knows best.

[22] A term that has always been used by shaik Abdel Majid Al-Shazly of Egypt.

[23] The subject of Jahl (ignorance) in Shariah is a very delicate matter and has a lot of inferences and applications. This article's author published a book on that subject that was published by the committee of Fatawa of Saudi Arabia 1992 under the title of "The Useful Answer to the problem of those who are ignorant of Tawheed".