Question:Is it permissible to say that the Ikhwanul Muslimoon are from Ahlul Sunnah?
Answer: As I have previously said,The General Principle we use to Judge the Sects and groups is the scale of the companions of the messenger of Allah and those that followed them with Ihsan(1),so whoever is in agreement with them the ruling on them is that they are from Ahlul sunnah and he is from the saved sect whoever opposes them we do not include them to be from Ahlul sunnah.
When we look at the foundations of the Ikhwanul muslimoon we will see that their methodology is not based on having walaa(2) and Baraa(3) upon the correct aqeedah.
Their walaa and Baraa is not based upon the correct creed.
It is based upon their organisation and upon their ideology and because of this they are expelled from Ahlul sunnah wal jamma’h
If you look into the ranks at the Ikhwan you find that they varying contradictory creeds you will find amongst them those that have the belief of Tafweed(4) and you will find those that are in agreement with the salaf with regards to the attributes of Allaah. You will find them with varying creeds, even their leaders you will not find them united upon one creed and despite that you will find them loving those that are with them even if they have the incorrect creed.
And from their foundations is that every time they differ (with someone upon the correct aqeedah)they will become more distant from him even if he has the correct aqeedah, If their walaa and Baraa was based upon the correct aqeedah you would only find those amongst their ranks those with the correct creed.
Translated by Jafar Ibn Ruel Jeffrey
1.followed them exactly in faith
2.Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting,
3.Al-Bara’ in Arabic language means Severance: severance is to leave off something; it is to walk away from something or to distance oneself from it. “Barii” means to heed a warning and so excuse oneself from something; to be free of obligation.
4. The incorrect meaning of Tafweed, is affirming the wording without understanding what it means. So they affirm the words only,
A correct meaning, which is affirming the wording and the meaning to which is points, then leaving knowledge of how it is to Allah. So we affirm the beautiful names and sublime attributes of Allah, and we acknowledge and believe in their meanings, but we do not know how they are.
So we believe that Allah, may He be exalted, rose over the Throne in a real sense as befits His Majesty, in a manner that is not like this action on the part of human beings, but how that occurred is unknown to us. Hence we leave knowledge of how it occurred to Allah, as Imam Maalik and others said when asked about this rising over (istiwa’): The rising over is known but how is unknown.
See: Majmoo‘ al-Fataawa by Shaykh al-Islam [Ibn Taymiyah], 3/25
This is the view of Ahl as-Sunnah wa’l-Jamaa‘ah: We affirm the attributes of Allah, may He be exalted, without likening Him to His creation or discussing how. Allah, may He be exalted, says (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11].
Ibn ‘Abd al-Barr (may Allah have mercy on him) said: Ahl as-Sunnah are unanimously agreed on affirming the attributes that are mentioned in the Qur’an and Sunnah, and interpreting them as they appear to mean, not metaphorically. But they do not discuss how any of them are.
Al-‘Uluw li’l-‘Aliy al-Ghaffaar, p.250