1. Efforts to spread the religion of Salaf Salih and their method in receiving the belief; One of the most important aspects of this is to hold on to the texts of the Sharia and adhere to its understanding in the way that the Salaf understood it, and for this purpose, one should use all the available facilities, including: meetings, sermons, articles, advertising programs, etc.
2. Explaining the principle of error and deviation of all Morjaeh sects, which is to turn away from the statement of the holy book and the Sunnah because of the names and terms that they have created, and also to leave aside the consensus of the Salaf Salih in these issues. As Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, says: “In this principle, the Morjaeh deviated from the holy book, the Sunnah, and the sayings of the Companions and followers, and relied on their opinion and on what they had obtained through their understanding of the word, and this is method of the heresy.” For this reason, Imam Ahmad, may Allah have mercy on him, said: “Most of what causes people to error is interpretation and analogy.”
For this reason, the heretics of the Mu’tazila, Morjaeh, Rawafez and other similar groups interpret the Qur’an with their interpretation of its words. They do not rely on the hadiths of the Prophet of Islam, companions and imams of Muslims, nor on the Sunnah, the principled consensus of the Salaf and their works; rather, they believe in their personal reason and interpretation and the books of literature and theology compiled by their leaders.
3. Presenting the aspects of moderation of the Sunnis in matters of faith in comparison to the people of exaggeration (Khawarij and Mu’tazila) and the people of dereliction (Morjaeh) and in comparison, to other sects.
4. It is necessary to avoid reprehensible dispute in the principles of belief because of the problems that arise from it; Reprehensible dispute: It is a dispute without Shari’a knowledge or a dispute that does not fulfill the Shari’a expediency and does not cause falsehood to be rejected or the truth to be revealed. Imam Ahmad, may Allah have mercy on him, said in his will: “Hold on to the Sunnah and Hadith, through which Allah will benefit you, and avoid getting deep into arguments and conflicts, because the reality is that someone who is interested in theology will not be saved, because theology does not invite to goodness. I am not interested in theology and arguments, but I am interested in the Sunnah and jurisprudential issues that benefit you. Keep yourself away from debates and arguments with doubters. We saw the people before us and understood that they did not know these conflicts. The end of theology knowledge does not lead to good. May Allah Almighty keep us and you away from these temptations and grant us health from the causes of destruction.”
The forbidding of the Salaf and religious elders from this matter was because of their understanding of the dangers of this issue, including:
A. Arguing in religion brings a person to Talon (turning into a different man every day); in a way that the disputant does not stand on a single vote in his religion. As Omar bin Abdul Aziz, may Allah have mercy on him, said: “Whoever makes his religion the target of hostility and controversy will suffer from instability and change of opinions.”
B. It causes you to go astray; Abu Qalaba, may Allah have mercy on him, said: “Do not sit with the people of whims and desires and do not argue because I am not sure that they will lead you astray, or that they will also make similar a part of your religion to them.”
C. Satan causes scholars to make mistakes and slip during conflicts and hostilities; As Muslim bin Yasar, may Allah have mercy on him, said: “Avoid quarreling because it is the time when the scholar goes astray, and Satan causes him to stumble through quarreling.”
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