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Importance of unity within Muslims Options

Shaukat Yesterday, 07:00 PM Post #1

Unity amongst Muslims (Ummah) is a FARD - according to Holy Qur'an.

In 2004 - King Abdullah II sent the following three questions to 24 of the most senior
religious scholars from all around the world representing all the branches and schools of
Islam:

1.Who is a Muslim?
2.Is it permissible to declare someone an apostate (takfir)?
3.Who has the right to undertake issuing fatwas (legal rulings)?
Group: Members
Posts: 245
Joined: 13-March 06 After receiving ‘fatwas’ from these scholars - in July 2005, King Abdullah II convened an
From: Canada international Islamic conference of 200 of the world's leading Islamic scholars from 50
Member No.: 222
Gender: Brother countries. In Amman, the scholars unanimously issued a ruling on three fundamental issues
Madhhab: Hanafi (which became known as the 'Three Points of the Amman Message'):

1.They specifically recognized the validity of all 8 Mathhabs (legal schools) of Sunni, Shi'a
and Ibadhi Islam; of traditional Islamic Theology (Ash'arism); of Islamic Mysticism (Sufism),
and of true Salafi thought, and came to a precise definition of who is a Muslim.

2. Based upon this definition they forbade takfir (declarations of apostasy) between
Muslims.

3.Based upon the Mathahib they set forth the subjective and objective preconditions for the
issuing of fatwas, thereby exposing ignorant and illegitimate edicts in the name of Islam.

The above ruling was accepted by the Organization of the Islamic Conference (OIC) summit
at Mecca in December 2005.

Dr. Tantawi, Dr. Ali Jumu’a, Shykh Ahmad Kuftaro, Dr. Yusuf Qaradawi, Shykh Abdullah bin
Bayyah represented Sunni school – Iran’s Rehbar Ayatuallh Ali Khameini, Ayatullah Ali
al-Sistani, Ayatullah Muhammad al-Hakim, Sayyid Husayn FadlAllah represented Shi’ite
school of thought – Shykh Ismail al-Mansur and Shykh al-Wazir represented Zaydi school of
thought and Mufti Shykh al-Khalili represented Ibadi school of thought. Read here

A few month ago, Shykh Yusuf Qaradawi issued a statement making it obligatory on every
Muslim to support Iran if attacked by kufr forces, saying – “Because Iran is a Muslim
country”.

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No Borders, No Barriers, No Division - ONE UMMAH

absalih Today, 11:54 PM Post #2

786_

Here is a quotation from the great scholar IMAM Abd al Ghani an-Nablusi.[rah] on the real
meaning of unity
Group: Members
Posts: 6 --------'Abd al-Ghani an-Nabulusi wrote:
Joined: 10-November 07
From:
"Jamaat is rahma, that is, the union of Muslims on truth brings forth
MALABAR.KERALA.INDIA
Member No.: 486 Allahu ta'ala's Compassion. Tafriqa is 'adhab, that is, separation from
Gender: Brother the community of Muslims brings about punishment from Allahu ta'ala.
Madhhab: Shafi`i
Hence, it is necessary for every Muslim to unite with those who are on
the right path. He must join and believe like them even if they are only
a small group. The right path is the path of as-Sahabat al-kiram. Those
who follow this path are called Ahl as-Sunnat wal-Jamaat. It should not
confuse us that many heretical groups appeared after the time of the
as-Sahabat al-kiram. Al-Imam al-Baihaki said, 'When Muslims go astray,
you should follow the right path of those who came before them! You
should not give up that path even if you are left alone on that path!'
Najm ad-din al-Ghazzi wrote: 'Ahl as-Sunnat wal-Jamaat are those 'ulama'
who keep on the right path of Rasulullah and as-Sahabat al-kiram.
As-siwad al-azam, that is, the majority of the Islamic 'ulama', have
followed this right path. The Firqat an-najiyya which was defined to be
the group of salvation among the seventy-three groups is this true
jamaat.' The Qur'an al-karim declares, 'Do not disunite!' This ayat
karima means 'Do not disunite in itiqad, in the teachings of belief!'
Most 'ulama', for example, 'Abdullah ibn Masud, interpreted this ayat
karima as above and said that it meant 'Do not deviate from the right
path by following your nafses and corrupt ideas.' This ayat karima does
not mean that there should be no disagreement in the knowledge of fiqh.
It forbids separation which causes discord and dissension in the
knowledge of itiqad. The disagreement in the knowledge [of fiqh] derived
through ijtihad in the field of practices (a'mal) is not a discord,
because such disagreement has brought to sight the rights, the fards and
the subtle teachings in a'mal and 'ibadat. As-Sahabat al-kiram, too,
differed from one another in those teachings that explained daily life,
but there was no disagreement among them in the knowledge of itiqad. A
hadith ash-Sharif declares, 'Disagreement among my umma is [Allah's]
compassion.' The disagreement in the teachings of a'mal, among the four
madhhabs is of this kind. Their existence [in the present age] is Allahu
ta'ala's guidance and mercy. They have all attained thawab. The same
amount of thawab attained by the followers of each of these four
madhhabs is given to the imam of that madhhab until the Resurrection.
The different specialization of 'ulama' in various branches of knowledge
on a'mal is another example [of what the hadith ash-Sharif refers to];
thus, many 'ulama' have specialized in separate sciences of hadith,
tafsir, fiqh and Arabic. It is compatible with this hadith ash-Sharif,
too, that mutasawwifs have followed different methods in undertaking

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riyada and in training the students, that various Tariqas have formed.
Najm ad-din al-Kubra [He was martyred by the soldiers of Genghis in
Harezm in 618 A.H. (1221).] (rahmat-Allahi 'alaih) said, 'There are as
many ways of approaching Allahu ta'ala as the number of human beings.'
This statement, too, points to the difference between the methods of
training the students, but not to any difference in itiqad. All awliya'
have had the same itiqad. They all have been in the itiqad of Ahl
as-Sunnat wal-Jamaat. The multiplicity of craftsmen practicing different
crafts is rahma, too. But disunion in itiqad is the opposite, for
Rasulullah (sall-Allahu 'alaihi wa sallam) said, 'Jamaat is rahma;
tafriqa is 'adhab.'"[Abd al-Ghani an-Nabulusi, Al-hadiqat an-Nadiyya, v.
II. p. 103.]
http://www.hizmetbooks.org/Advice_for_the_Muslim/wah-35.htm
[Translated by late HUSEYN HILMI ISIK.rah]

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