Manhaj of Ikhwaanul-Muslimeen (Muslim Brotherhood)
Ten Points Regarding the Manhaj of Ikhwaanul-Muslimeen,
by the Muftee of Jeezaan, Shaykh Ahmad ibn Yahyaa an-Najmee (rahimahullaah)
From his book: Al-Fataawa al-Jaliyyah ‘anil-manaahij ad-Da’wiyyah (pgs 102-104)
Translated by Aboo Sufyaan ‘Uthmaan Beecher
The noble Shaykh (rahimahullaah) said:
The definition of Ikhwaanul-Muslimeen is: they are those who follow and attach (themselves) to Hasan al-Banaa, and there are some observations upon their manhaj, the most important of which follow:
1) Carelessness and neglect in regards to Tawheed al-’Ibaadah, which is the most important thing in Islaam, and the servant’s Islaam is not correct except by it.
2) Their silence and approval of the people being upon Shirk al-Akbar (major Shirk), from du’aa to other than Allaah, and circumambulation (tawaaf) of the graves, and swearing oaths to their inhabitants, and sacrificing by their names, and what is similar to that.
3) That verily the founder of this manhaj is soofee; he has a connection to the Soofiyyah, taking the bay’ah from ‘Abdul-Wahhaab al-Hasaafee upon his Hasaafiyyah ash-Shaadhiliyyah Tareeqah (soofee order).
4) The presence of innovation amongst them, and their establishing worship by it; rather it is the basis of their manhaj. They attest that the Prophet (sallallahu ‘alayhee wa salaam) attends their sittings of dhikr and forgives them for what has proceeded from their sins, in their saying:
“The Ilaah sent prayers upon the noor [i.e. the Prophet] which appeared
for the ‘aalameen (all that which exists), and outshined the sun and the moon, this is the beloved [i.e. the Prophet] attending with the beloved and has forgiven for all that which has passed and taken place.”
5) Their call to (establishing) the khilaafah, and this is a bid’ah, for verily the Messengers and those who followed them were not commanded except with the call to at-Tawheed. The Most High said:
And verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allaah (Alone), and avoid at-Taaghoot (all false deities and objects of worship).” An-Nahl (16):36
6) The non-existence of al-walaa` wal-baraa` amongst them or its weakness. And they make that clear through their da’wah to closeness between [those upon] the Sunnah and the Shee’ah, and the saying of their founder: “We cooperate [with each other] in that which we agree upon, and we excuse each other in that which we disagree in.”
7) Their hatred for Ahlut-Tawheed, and the people [who traverse] the path of Salafiyyah, and their loathing of them and they make that plain in their statements regarding the country of Saudi Arabia, which was established upon at-Tawheed, and teaches at-Tawheed in its schools and in its institutions and universities; and from the murder of Jameel ar-Rahmaan al-Afghaanee because he was calling to at-Tawheed, and he was one who had schools in which he taught at-Tawheed.
8) Their scrutiny and pursuit of the mistakes of the rulers, and searching for their shortcomings, whether it is true or a lie, and spreading them amongst the inexperienced youth so as to cause them to hate and loathe them [the rulers] and to fill their hearts with hostility towards them.
9) The foul disgusting hizbiyyah (blind partisanship and bigotry) which they ascribe to. So they support and have closeness on account of this hizb (party), and show enmity and oppose on account of it.
10) Taking the bay’ah (oath of allegiance) to work for the Ikhwaanee manhaj with the ten conditions which its founder mentioned, and there are other observations to be made which it is possible that we take them later.
TN: These ten conditions or pillars of the bay’ah of Ikhwaanul-Muslimeen are mentioned in al-Banaa’s Majmoo’atur-Risaa’il (p.268), where he said: “O you brothers who are truthful! The pillars of our bay’ah are ten, so memorize and hold on to them:
(1) Understanding (2) Sincerity (3) Action (4) al-Jihaad (5) self-sacrifice (6) Obedience (7) firmness and strength
(8) Impartiality (9) Brotherhood (10) Trust.”
Shaikh Ahmad An-Najmee (rahimahullaah) made the following observations about Hassan al-Bannah, founder of Ikhwanul Muslimeen(muslim brotherhood),. a deviant group that started decades ago in egypt:
1- al-Bannah diluted these people (by going to these shrines) into believing that du’aa to the grave, or tawaaf around the grave, or sacrifice, or vowing to other than Allaah is from Islam.
2- al-Bannah gave power to the grave-worshippers.
3- al-Bannah accepted the mushrikun, even though their ‘aqidah may have been that of the Rafidah, who believe their imams are mistake-free. [Only Allaah is Perfect!] Never did al-Bannah tell the Shi’a, or Qadariah, or Mu’tazila to leave their ‘aqidah. [Note: Prophets are mistake-free regarding sins and in (conveying) the religion]
4- al-Bannah called the Shi’a his “brothers”, even though they call their imam “perfect”, even though they say that Angel Jibril (‘alaihi salaam) erred in sending the Qur’an to the Prophet, even though they curse Abu Bakr and ‘Umar and ‘Uthman, also calling them “kufar”, even though they call ‘Aisha an adultress (despite Allaah exonerating her in the Qur`an], even though they say the Qur`an is incomplete…
5 – al-Bannah tried to bring the Muslims together regardless of ‘aqidah, instead of trying to bring them together upon correctness, upon the correct ‘aqidah, upon the truth. [al-Bannah] said: “The Shi’a and Sunni are Muslimun. They are united upon the banner of la illaha il Allaah.” [The deviant al-Bannah of Ikhwan al-Muslimeen] also said: “Our problems with the Jews is not religious, because the Qur`an encourages us to be with them, and Allaah has praised the Jews. And every time, the Qur`an deals with them, it deals with them on an economical level.”
6- al-Banna’s erroneous beliefs that tawassul is not from ‘aqidah. His 15th Principal from his book of 20 principals is: if du’aa is attached to tawassul, then this is from the brances of the deen and not from ‘aqidah.” [Nadharat fi Risalit Ta'lim]
[Note: Legislated Tawassul are three:
a- asking righteous people to make du'aa to Allaah for you;
b- asking by Allaah's Names and Attributes; and
c- to ask by virtue of one's good deeds.
If it was legislated to make tawassul through the Prophet (salallaahu 'alaihi wasallam) after his death, 'Umar would not have asked 'Abbaas to make du'aa to Allaah for rain. Ibn Taymiyyaah said: The sahaba used to make tawassul through the du'aa of the Prophet when he was ALIVE, but when he died, they sought tawassul with the du'aa of 'Abbas...Du'aa is an act of 'ibaada, and has to be done according to the Sunnah (and du'aa to other than Allaah is Major Shirk).]
7- al-Bannah attached himself to a Sufi ‘Aqidah, in the Hisafia tariqa. He admitted this and admitted (pg. 28 and pg. 29) to sitting with them [Jamiati Al Hisafia]. He actually started a Sufi order. And he was chosen as their secretary. The leaders of the Ikhwanees had an Ash’aree ‘aqidah, distorting Allaah’s attributes. They make the Attributes like a puzzle and a riddle, but Allaah’s religion is clear (bayinah).
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