Amiin to that Rahiima: Kowneyn

OG: Somalia and Somaliland- both consist of Somali clans but that is beside the point. Kowneyn

Che: Sxb we are Somalis, Somalian or Somalilander. For example I am Somalilander from Burco and another could be from Borama...yet we are both from Somaliland. Ayuub thankx for the historical map, I think it cleared much of the confusion... Kowneyn

NGONGE: Since you are new to Somali politics, let me give you a primer. Somaliweyn (which Baashi seems to call unity) has always had only one home--Somaliland, it was our dream and we sacrificed and suffered much for it. This you can verify for yourself if you go beyond the empty rhetoric our Somalian brothers are employing and you dig deeper with an open and impartial mind into Somali society and their political history. Baashi is really no different from the others, he is just more eloquent and diplomatic. He calls Somaliland secessionist and he knows its a lie--two equal states united unequally for a specific purpose. He also discredits Somaliland as a nation, using anti-colonial rhetoric and even tribal meander and that is disingenious since nearly all the modern states are based on colonial borders. Isku soo wada duub oo waxan ahay nin shadhkiisa lagu haysto.. Somalidu waxay tidhahda haddii shadhka aad xidhantahay lagugu qabsado waa laga gar baxa... Hadday garri gasho waanu ku gar bix... Kowneyn

Horn Afrique: Somaliland qayb diid mahe wa qaran ictiraaf doon ah... Somaliland is a Sovereign nation awaiting recognition... Siday ka yar noqotay! Kowneyn

Garaad Cabdulqani Oo Bogaadiyey Doorashada Saleebaan Nuur Ee Guddoomiyenimada Guurtida Somaliland.Org — Hargeisa, Somaliland — 1 September, 2004 -------------------------------------------------------------------------------- Garaad Cabdulqani Garaad Jaamac oo ku sugan magaalada Laascaanood ee xarunta Gobolka Sool ayaa hambalyeeyey Guddoomiyaha cusub ee Golaha Guurtida, Saleebaan Maxamuud Aadan, isaga oo doorashadiisa ku tilmaamay arrin wax ku ool ah oo dan u ah ummadda Somaliland. Sidoo kalena, cuqaal iyo odayaal reer Buuhoodle ah ayaa dhambaal hambalyo u soo diray Saleebaan. Garaad Cabdulqani dhambaalkiisa, wuxuu ku qoray; “Anigoo ku hadlaya magacayga, magaca Isimada iyo magaca dadweynaha deegaanada bariga Somaliland waxaan kuu soo gudbinayaa salaan diirran oo kal iyo laab ah. taas oo ku saabsan jagada Guddoomiyenimada Golaha Guurtida Somaliland ee laguu magacaabay. Waxaana u arkaa magacaabista laguu magacaabay jagadaas inay tahay arrin wax-ku-ool ah oo dan u ah ummadda Somaliland. waxaanan aaminsanahay inaad ku buuxinaysid jagadaa waaya-aragnimada iyo ruugcadaanimo labadaba. Waxaan Illaahay kaaga baryayaa in uu kuu fududeeyo hawshaa culus ee laguu magacaabayâ€. Saleebaan Maxamuud Aadan oo uu goluhu cod buuxa ugu doortay guddoomiye Salaasadii ina dhaaftay, khudbaddiisii u horreysey oo uu jeediyey maalin kadib, waxa uu ku baaqay in maamulka la gaadhsiiyo gobolada Sool iyo Sanaag Bari oo aanu maamulka Somaliland si fiican uga hirgelin tan iyo 1991kii markii lagu dhawaaqay gooni-isu-taagga Somaliland. Waxana uu sheegay in dalku kala hadhay oo gobolada Galbeedkana jaamacadihii laga baxay, barigana ay jiraan degmooyin aan weli dugsiyadii hoose ka furnayn. Cabdirisaaq M. Dubbad, Hargeysa.

Some definitions that might help. Somali- is an ethnic group and a language. Somalia- is former italian Somaliland...its citizens are Somalians Somaliland-- is former british Somaliland-- its citizens are Somalilanders. Djibouti--former french Somaliland-- its citizens are djiboutians. All speak the Somali language and are classified as Somalis. Smithwestern, There is a different political culture in Somaliland...Somaliland was established by mutual consultation and consensus building and not force. Somaliland army is at Yagoori and in the vicinity of Las Caanood. Laas Caanood is our city and its people are our citizens, therefore its to the credit of our people for recognizing that the looming military showdown was ill-advised and based on shady politics. In fact, the entire Boqor Buur Madow saga, the man who brought peace to your neighborhood, was about this war and it nearly put Somaliland in to a political turmoil... However, the political landscape of Somaliland has changed now and its possible to end the conflict peacefully. This whole region and affair was to you nothing more than another political chip to bargain with in nairobi, but to us it proved beyond shadow of a doubt our peoples moral courage and political maturity. Somaliland is here to stay and as always we ask the people of Somalia to come to their senses and to move on build a government and take care of their affairs. Kowneyn

Dhikrullaah and Sallawaat cala rasuul scws are the key. Two salafis talking like sufis, who said miracles can't happen Kowneyn

Mogadisho’s ******** Community Remembers Jazira Victims ISSUE 131Front Page “We Understand Why Somaliland Values its Independence,†Bashir Rage Mogdisho, July 24, 2004 (SL Times) – Hundreds of Mogadisho’s ******* community took part in a memorial service for 47 Somalilanders who were massacred in July 17, 1989 at Jazira, Mogadisho. The victims, most of whom were students, were seized by Siyad Barre’s Red Berets from their homes on the night of July 16, 1989 for the simple reason of being *******. The memorial ceremony was conducted on July 18, 2004 at the former national basketball stadium. Later, mourners went to visit the site of the mass grave at the outskirts of Mogadisho where the victims were buried by their executioners. The well-known ****** businessman Bashir Rage said during the memorial service that the perpetrators of the massacre should be brought to justice. “This heinous crime and many many others of this type were committed against the people of Somaliland. We sympathize and understand why Somaliland values its independence so much,†Mr. Bashir Rage explained . He went on to say that the majority of the people harbor no ill-feelings against the wishes of the people of Somaliland to stay independent. “It’s only some politicians that attack Somaliland for their own self vested interests,†Bashir Rage added. The Mogadisho businessman said it is a pity to see some individuals suspected of committing war crimes like Gen Badma-eeye walking freely in Mogadisho. Bashir Rage warned that people like Badma-eeye want to regain the power they had lost. The memorial service was arranged by Bashir Rage and the ****** council in Mogadisho. Mr. Rage vowed that the Jazira massacre will be observed in Mogadisho every July 17th. [ August 28, 2004, 09:36 PM: Message edited by: Admin ]

GUURTINNIMADA SALEEBAAN: GUNNO XUJEYSAN Maxamed-Bashe X. Xasan — London, UK — 28 August, 2004 -------------------------------------------------------------------------------- Waa arrin kale oo muhiim ah iyo imtixaan ay ku guulaysatey Jamhuuriyadda faca yar ee Somaliland in ay xasarad la’aan kaga tallaabsatay buuxinta jagada guddoomiyenimada Golaha Guurtida oo dhowaan kursigiisa ugu dheer uu salka dhigay oo loo dhaariyey siyaasiga rug-caddaaga ah ee Saleebaan Maxamuud Aadan. Waxa wadnaha farta lagaga hayey oo laga walaacsanaa khilaaf, is-maan dhaaf iyo Is-xag xagasho ka dhex aloosanta Golaha Guurtida, xilligan ay jiraan ceeryaamooyinka iyo duufaannada siyaasadeed ee kacsani, markii uu jagadaas banneeyey Alle ha u naxariistee marxuun Sh. Ibraahim Sh. Yuusuf Sh. Madar, guddoomiyihii Golaha, oo ka mid ahaa aasaasayaashii jamhuuriyaddaas iyo weliba ilaaliyayaasha jiritaankeeda ee bir-labta ah, waxana shakigu sii hana qaadayey markii ay sii tarmeen ragga uu hungurigu ka hayo ee doonaya in ay buuxiyaan jagadaasi bannaanaatay. Jamhuuriyadda Somaliland oo gooni isu taaggeeda lagaga dhawaaqay 18 May 1991 magaalada Burco ee ku dhacda xuddunta jamhuuriyaddaas, ayaa waxa astaan lagu ******to u ah xasillooni, nabad gelyo iyo miyir qab ay kaga duwanaato dal-weynihii ay ka go’day ee Soomaaliya oo ay diloodeen dagaallo iyo colaado sii sokeeya oo riiq dheeraaday. Waxa kale oo Somaliland ka taabba qaadaya, una dhismay hannaan dawladeed oo madax iyo minjo kala leh, hab-dhaqan siyaasadeed oo casri ah oo leh awoodo isu-dheelli tirmi kara: Awooddii sharci dejinta (Golayaasha wakiillada iyo Guurtida), Awooddii fulinta (Golaha Dawladda) iyo Maxkamaddii Sare (Garsoorkii) iyo weliba jiritaanka axsaab siyaasi ah oo u kal tirsata hawadinta hawlaha qarankan da’da yar. Curdinnimada Jamhuuriyaddan aan aqoonsiga weli ka helin beesha caalamka, waxa ka fac weynaan kara imtixaannada iyo xujooyinka ay ka soo tallaabsatay iyo inta lib “doqoni ma-garato ah†oo “gob caadkeed ah†u soo hoyatey. Geeridii Alle ha u naxariistee marxuun Maxamed X. Ibraahim Cigaal (May 2002) waxa dadka qaar bilowgii hore u macnaysanayeen, isna moodsiinayeen ibo-furkii burburka Somaliland! Waxase taariikhda meel weyn ka galay hab maamuuskii gobanimadu ku ladnayd ee jagadaas marxuun Cigaal ka baxay loo buuxiyey. Doorashooyinkii golayaasha degaanka (Sept. 2002) iyo tii madaxweynaha (April 2003), ayaa iyana laga welwelsanaa natiijooyinkoodu waxa ay keeni doonaan, gaar ahaan tartankii jagada madaxweynenimada, markii Daahir Riyaale iyo Axmed Siilaanyo u kala gurmi waayeen si muuqata. Kala quus-qaadkii danbe ee labada tartame iyo taageerayaashooda, iyo kala hagaaggoodii arrinta soo af-jaray, ayaa waxa lagu tiriyaa mid ka mid ah libta ay Somaliland hanatay qarnigan iyo arrin u qalanta sidii ilbaxnimada lahayd ee shacbiga Reer Somaliland u codeeyeen xilligii doorashada madaxweynaha. Maantana waxa lib kale oo Somaliland u soo gacan gashay lagu tilmaami karaa buuxinta jagada guddoomiyaha Golaha Guurtida iyo sida “in-fog-aragga ah†ee la isugu tanaasuley, taas oo muujinaysa ku raad barashada sii bislaanaysa ee hannaanka casriga ah ee dawladnimada Somaliland. Hase yeeshee waxa guddoomiyaha cusub hor yaalla gunno xujeysan! Waa gunno uu rag hore ciin ku daaqay, rag door ahina ay ku khatalmeen oo ku karaamo seegeen, waana gunno maanta ku takhlan oo dhuunta (cunaha) u fadhida hebello badan oo saaxadda siyaasadda Somaliland isu haysta in ay lib ku naalloonayaan, gawdiidase gegi madhan oo gabayoox ah, ka dib marka ay ka sii baydhayaan ujeeddooyinkii loo igmaday, kuna sii gabbood falayaan sharafkii lagu waabay, maroorsanayaan awooddii loo dhiibtey, si harowsi ku jirana u baylahsanayaan amaanadii iyo intii la yidhi dayaca ka hira, ilaaliya oo si hufan u hawadiya. Ibtilada ugu weyni waa iska dhayalsiga hawadinta hawlaha maamul casri ah, horumarinta adeegyada bulsho sabool ah, kobcinta kaabayaasha dhaqaalaha dal burbursan oo ah gudashada xilka dawladnimo, madaxnimo iyo mas’uulnimo. Libtu way gubasho ooydaa; haddii aan garasho loo yeelan, laguna toosin mayalka tummaatideeda halkii ay abbaartu ahayd. Dadka inta badani waxa ay Saleebaan Maxamuud Aadan ku tilmaamaan siyaasi hal-adayg leh oo badheedhihiisu cad yahay, ku-dhacna leh oo wixii uu doono ka jibba keena, maantana waxa intaas u raacaysa guurtinnimadiisa xujeysan iyo dildillaanka ama dheel dheelliga siyaasadda guud ee hoggaaminta Jamhuuriyadda nacabka badan ee Somaliland. Golaha Guurtidu waxa uu galay xilli uu u baahan yahay wax-garad fahmi kara wacaasha casriga iyo hawadinta hawlaha maamul dawli ah oo isna casri ah iyo samaynta isu dheelli tirkii iyo wada shaqayntii looga baahnaa awoodaha isa sudhan ee iska hor jeedi kara, miisaan ahaan, iyo afkaaraha (aragtida) isku murugsan ee is diidi kara ee dal casri ah. Haddaba Saleebaan Maxamuud Aadan waxa lagu eegayaa indho fiiq-fiiqan, waxana laga eegayaa dano badan. Waxa hor yaalla xujooyin badan (imtixaan). Waxa laga quud-darraynayaa is-beddel miyir qab ku yimaadda, oo isugu dhafan kobcinta dhaqan iyo siyaasad isku milan oo fayo qaba, islana jaanqaadi kara oo Golaha Guurtida gudihiisa ka dhaqan gala, una tallaaba degaannada kale, gaar ahaan dhanka Golaha Wakiillada. Waxa loo baahan yahay goleyaal sharci dejineed oo u dhexeeya ummadda, u xaq soora dawladda iyo axsaabteeda mucaaridka ah. Taas oo dhiirri gelinaysa abuuritaanka ha’yado leh miisaan is-ceshada, oo ka dhaqan gala dal doonaya inuu ku dhaqmo “hannaanka axsaabta badan†oo ah kan haddeerba uga hanaqaadaya waddankeenna sida weydda ah (diciifka ah). Guurtinnimada Saleebaan Maxamuud Aadan waxa laga eegayaa, loogana fadhiyaa isku xidhkii iyo wada shaqaynta oday-dhaqameedka geed-joogaha ah (tusaale ahaan X. C/kariim Waraabe iwm) iyo qalinlaha siyaasiga casriga ah ee “hor iyo dabo-diidka†noqon kara, marka uu doono ama uu muraadka iyo qaradka dadban (xeesha) leeyahay (tusaale ahaan Daahir Riyaale ama Axmed Siilaanyo ama Faysal Cali Waraabe iwm). Maaha taasi arrin fudud, hase yeeshee waxa sahli kara wax wada gorfaynta iyo tax-gelinta soo-jireenka dhaqanka, qaayibaadda ama u qunka macaamilka sama-talisnimo, daacadnimo iyo cuskashada qawaaniinta iyo dastuurka lagu heshiiska yahay ee la wada dhigtay. Waxa loo socdaa waa “xeedhada salkeeda†oo ah in la dhiso qaran higsanaya negaansho nabadeed, hore u kac iyo nolol sareedo leh oo dhaami karta “kacaa-kufka†iyo iska daba-wareegga dadka daashadey tobanleyaashii dambe oo dhan. Guurtinnimada Saleebaan runtii waa gunno xujeysan, taariikhda dhow ee soo foolka leh ayaana tiigsanaysa, hamuumaysa, una soo haliilaysa qiimaynta natiijada imtixaankaas uu Saleebaan u fadhiistay oo aan ‘kow’ ahayne laba mid uun noqonaysa: mid duug-reeb wanaagsan iyo xus “magac-milgeed†ka hadho ama mid magac “dhaxal xumaysta†ka tagta. Waxa aan guddoomiyaha cusub u rajaynayaa ta mudan oo ah ta hore, isaga (Saleebaan Maxamuud Aadan) ayeyse u taallaa oo kala doorashada leh. Qalinkii Maxamed Baashe X. Xasan mohamedbashe@yahoo.com

Xisbiga KULMIYE Oo Hambalyeeyey Guddoomiyaha Cusub Ee Golaha Guuritda Loo Doortay Somaliland.Org — Hargeisa, Somaliland — 28 August, 2004 -------------------------------------------------------------------------------- Xisbiga mucaaridka ah ee KULMIYE ayaa hambalyeeyey doorashada Guddoomiyaha Cusub ee Guurtida loo doortay Saleebaan Maxamuud Aadan iyo sida goluhu Guurtidu ku dhammeeyey buuxinta jagada guddoomiyaha golaha. KULMIYE waxa uu ku soo saaray hambalyadiisa warsaxaafadeed uu ku saxeexan yahay Xoghayaha Guud ee KULMIYE, Daa'uud Maxamed Geelle, wuxuuna yidhi: "Xisbiga KULMIYE waxa uu hambalyo iyo bogaadin u dirayaa Golaha Guurtida Somaliland sida xilkasnimada leh ee ay u buuxiyeen jagadii bannaanaatay ee Guddoomiyaha Golaha Guurtida Somaliland. Waxa kale oo uu xisbiga KULMIYE hambalyo u dirayaa Guddoomiyaha cusub ee uu goluhu doortay, Saleebaan Maxamuud Aadan, waxana uu Illaahay uga baryayaa inuu u fududeeyo xilkaa culus ee loo doortay". Cabdirisaaq M. Dubbad, Hargeysa. The Guurti is the highest authority according to Somaliland's constitution. Lets hope Saleebaan Nuur puts a short leash on the executive clowns until a parlaiment that can do this is elected. I hope he can also bring everyone on board all the political parties and all of the regions, including the far east where he has many supporters. Kowneyn

OG: I was back home last summer and I can tell you its an exciting time to be in Somaliland. I am sure you will enjoy your visit. Among the many unique things Somaliland happens to offer is a rich spiritual heritage and if you are religious tourist you certainly will not be disappointed. The region which encompasses Harar of ethiopia, Somaliland and Yemen's xadramawt region is unique in the high density of saints buried in its bosom, in fact its hard to travel few hundred meters without seeing the flagpost or a tomb of a wali. This region extending accross the red sea was often referred to as the land of sainthood. Important sites of note in Somaliland include aw barkhadle--the tomb of the great saint sheikh yusuf al-Kowneyn, berbera which has a large density of mosque most of them old, between berbera and burco is the town of sheikh with its hilltop tomb of sheikh aw qutub a descendant of sayyidina abu bakr siddique and the coastal town of Maydh on the eastern coast of Somaliland where lies the beach-front tomb of the Shaykh of shuyuukh, Al-Muhajir ila Allaah al-Sayid Isxaaq bin Axmed bin Muxammad, Al-Askari, Al-Xussayni, Al-Hashimi. Other interesting sites include the mosque with two qiblas in Zaylac which suggests that Islam had a foot-hold in this region very early. Just a different perpective on tourism for those on a spiritual quests. Kowneyn

Assallaamucaleykum Sakina: The Wilayah of Ali cs and his progeny (the imams) and their excellence is clear as day-light, as it was declared by Rasulullaah ( saws) and is affirmed daily in our prayer. However, our prophet (saws) also knew that the Ummah and the khilafa would come full circle to the ahlul bayt by way of the last Imam (cs). The Prophet (PBUH&HF) said: "We (I and my family) are members of a household that Allah (SWT) has chosen for them the life of the Hereafter over the life of this world; and the members of my household (Ahlul-Bayt) shall suffer a great affliction and they shall be forcefully expelled from their homes after my death; then there will come people from the East carrying black flags, and they will ask for some good to be given to them, but they shall be refused service; as such, they will wage war and emerge victorious, and will be offered that which they desired in the first place, but they will refuse to accept it till they pass it to a man from my family (Ahlul-Bayt) appears to fill the Earth with justice as it has been filled with corruption. So whoever reaches that (time) ought to come to them even if crawling on the ice/snow since among them is the Vice-regent of Allah (Khalifatullah) al-Mahdi. Our prophet (saws) declared the wilayah of Cali cs and his progeny but declared only the rejection of the al-Mahdi cs as kuffur. Moreover, we are in no position to find faults with the best of man-kind, the khulafa uraashidin, sayiddina Abu Bakr rac, Cumar rac and Cusman rac - wether we are shia or sunni we must all confirm their excellence and the righteousness of their position. I will leave nur and mutakallim to sought the rest out. Kowneyn

"Yes. The two beliefs, Shiism and Ahlu Sunnah, are mutually exclusive. There is no compromise in the territory of 'aqaid. I think my implication is rather clear." Says who? I think Imam Jacfar al-Saadiq cs and his students imam abu hanifa and malik (rac) would disagree and so would imam Musa Al-kadhim cs and Imam shaafici (rac). If you see no compromise why don’t you spare us and busy your self with looking scholarly in the debate room. Kowneyn

Preface Islam is a comprehensive religion as it covers all aspects of human life. It is a religion of balance and moderation; it avoids extremes. Other religions overplay one aspect of human life and underplay the other, and are, therefore, lopsided. For example, in some religions the spiritual component of life is overstressed and man is raised to the level of a mere abstraction; in other religions, the physical and the palpable aspect is overemphasized and man is reduced to the level of an animal or a machine. Their extremistic attitude not only creates imbalance but also encourages a variety of splits and contradictions, which not only disillusion their more sensitive followers but also give rise to a sense of general apathy, even revulsion, towards their high-sounding claims. Islam acknowledges the relevance of both aspects of human life, the physical and the spiritual. But it does not dissociate them from each other; rather it weaves them into a higher form of unity. Islam acknowledges the pressure of physical compulsions but it does not give them a free ride. On the other hand, it frames a set of definite rules to channelize them into more positive outlets; similarly, it acknowledges man’s spiritual yearnings and tries to cast them into a mould that is compatible with practical realities. Thus, by blending man’s basic aspirations and needs into a practicable framework of action and contemplation, it caters most comprehensively to the undeniable reality of human existence. The springboard of Islamic faith is the concept of divine unity, belief in the oneness of Allah. All other values flow from this basic belief. Allah is the Supreme Creator. He has engendered no one nor has He been engendered by anyone. Anyone who denies divine unity commits the most heinous sin and this sin is unpardonable. All other sins may be condoned by Him but the sin of associating partners with Him cannot be redeemed. Thus, in our present chaotic world, Islam is a message of hope and salvation as it gives a shape and a binding to the sprawling diversity of natural and human phenomena. People without faith are overawed by this apparent lack of focus and connection but the people of faith are convinced that man’s drifting condition is propelled by a sense of direction, and the first step in that direction is to acknowledge the oneness of the Supreme Creator. Those who deny the reality of this ultimate source spend their lives floundering in the dark of confusion and uncertainty. But those who embrace it as the blood jet of their lives find it a source of continuous physical and spiritual nourishment. The need for belief in divine unity is far more urgent in the present time. With all technological progress, modern man is still a moral cipher. He is a slave to his greed and lust for material objects. This has induced in him a sense of rampant selfishness, which in fact is a denigration of the very purpose of his creation. In this murky scenario, Islam is the only religion that provides them a glimmer of salvation; it practically demonstrates to them that there is a light at the end of the tunnel, and that every cloud has a silver lining. Belief in divine unity gives human life a sense of purpose and direction, and this sense of purpose inculcates in man a sense of responsibility and accountability. His actions spring from the belief that he will be ultimately judged by the Supreme Creator on the day fixed by Him. This is the day when his evil acts will be punished and his virtuous acts will be rewarded. And, in the light of this basic belief, Islam has framed a set of rules and laws to help human beings steer themselves towards the right direction and eschew the path of evil. Those who perform good deeds will earn great dividends and those who do evil on this earth will be appropriately penalized. And the beauty of Islamic faith is that it has not clamped these prescriptions on its followers in a rigid conceptual frame. While devising rules, Islam has generously provided with a set of exemptions and relief. For example, the holy Qur’Än has prepared a limited inventory of forbidden acts and declared all other acts as categorically lawful or observed discreet silence about them. This reflects the deepest divine wisdom and His sharp insight into human psychology. By not mechanically restricting lawful acts, it has provided man with an almost unrestricted range of valid options and, instead of curtailing his freedom; it has blessed him with unprecedented latitude of expression and mobility of action. This is in express contrast with other religions where human freedom is drastically slashed and human beings are reduced to mere puppets without any possibility of choice. Allah, being the Supreme Creator, has tailored divine laws to human expectations and aspirations. It is this aspect of Islam, which brings it closest to human nature. Allah knows that man is genetically weak; his willpower and resistance break down in trying circumstances. Therefore, to make things easier for man, He has, in His infinite mercy and magnanimity, consciously narrowed down the list of prescriptions and has showered countless concessions and choices on man. So Islam is not a straitjacket religion; it does not enjoin upon its followers to lead a pressure cooker existence; rather it expects its adherents to live creatively to explore the universe and to make maximum contribution to the welfare of humanity. Allah also knows that, in the absence of strong faith, man feels insecure. Therefore, He has allowed him means to fortify his faith in different ways. One of these ways is to rely on the support and mediation of His own favourites, people who live for His pleasure alone and who have resolved the dichotomy between intentions and deeds and are on the right track. Their close proximity to Allah is a consequence of their love for Allah and His Messenger (صلى الله عليه وآله وسلم), which they have persistently strengthened and steeled by their noble acts. Knowing that man is not only impatient but is also unable to sustain the requisite level of concentration which is a prerequisite for the acceptance of his supplications, Allah has allowed him to rely on the means of His pious people for the fulfilment of his needs and the alleviation of his troubles. This act is called the act of intermediation. It means that a needy person or the petitioner can process his supplication or prayer through these favourites of Allah. The rationale behind this mediation is that Allah holds His favourites so dear that, while He can turn down the petition of an ordinary creature, He will never turn down the request of His favourite. And since His most favourite and beloved friend is the holy Prophet (صلى الله عليه وآله وسلم), any supplication processed through him carries the divine guarantee of its acceptance. The sanity and propriety of this mode of dependence is corroborated by evidence exuding from every pore and joint of the phenomenal world in which we live. The reality of intermediation as a valid and permissible act has been established by the holy Qur’Än and the practice of the Prophet (صلى الله عليه وآله وسلم), the Companions, the Successors and the righteous people. In the presence of the evidence of such an overwhelming and authentic nature, there is hardly any scope left for doubting its validity and sanctity. But there are people among the Muslims who do not hesitate to condemn it as an invalid act. To buttress their negative interpretation, they rely on Qur’Änic evidence and traditions. But their interpretation is motivated by misunderstanding and perversity. They tend to decontextualize the Qur’Änic verses and clamp on interpretation on them that suits their own preconceptions and prejudices. For example, the verses that are intended to be applied to the non-believers, they apply to the believers and therefore, misunderstand their genesis and rationale. And they parade their misunderstanding as enlightened inference or deduction which in itself amounts to perversion. Then they twist the meaning of the Qur’Änic verses out of shape maliciously or out of sheer ignorance and try to generate confusion among the common run of Muslims. For example, no Muslim denies that Allah is Supreme and that it is His will that prevails in all conditions and circumstances. No human being, no matter has elevated or superior he is, has the power to dictate to Allah. Thus they conclude that since no one except Allah has the power to grant our wishes or fulfill our needs, therefore, to rely on non-Allah or any other human being for the realization of our wishes and needs is an unlawful act and therefore, must be condemned in the strongest terms. They start from the right premises but draw a wrong inference from it. They confuse the perception of reality with the reality, the sizzle with the steak and the flame with the fire. While Allah has absolute power, the power of His creatures is derivative; they derive their power from Allah; therefore, no creature, no matter has hallowed, can claim to be as powerful as Allah. Any Muslim who thinks so is committing disbelief and is therefore, not a believer. What the act of intermediation seems to indicate and prove is not a denial of the absolute power of Allah, it only affirms the derivative or reflective power of His creatures and again this power is conferred on them by Allah Himself. A true believer knows that this world of material interaction is a watered-down reflection of the world of spiritual interaction, and relations in both worlds are governed by a system of graded hierarchies. In this world, man has to rely on other men not only for day-to-day functioning, but also for his security and survival. There are men who are more influential, more powerful, more qualified and knowledgeable. He needs their help on many occasions. Suppose a man applied for a fancy car permit, which is sanctioned by the government of the day in very special cases. The chances are that his application will be shelved or pigeonholed. But if he knows someone powerful or influential in the ministry that sanctions these permits, his application through him is most likely to be processed immediately and it is quite possible that he will get the permit within a few days of applying for it. On the other hand, a man without clout and contacts stands an extremely remote chance of realizing his dream. From the peon to the president and from the clerk to the chief secretary, this system of favours and concessions operates, sometimes in a subtle manner and sometimes in a flagrant manner. If the application had not been mediated through the powerful man, it would have remained on the back burner for a long long time and might eventually have been turned down altogether. The same applies to the world of spiritual values though here the network of relations does not operate on a material basis; it is geared by one’s deep attachment with the person whose mediation is being sought. When a believer mediates his request or petition through a prophet or a righteous person, he is doing so out of his love for that holy person and so his petition is granted through the mediation of that person. But it should be kept in mind that it is Allah Alone Who grants the petition. The prophet or the righteous person only expedites it and serves as the means of its acceptance because Allah does not like to turn down the supplications and prayers of His favourites. Thus the book Islamic Concept of Intermediation through exhaustive research and extensive marshalling of details, arguments and proofs, drawn from the Qur’Än, the hadiths, and the practice of the Companions, has conclusively proved the reality and validity of intermediation. Those who deny its legitimacy and legality are only driven by their ignorance, lack of understanding or sheer perversity. Dr Tahir-ul-Qadri deserves a lot of praise for his keen insight into the subtleties and nuances of the religion of Islam, as this is the only book of its kind available in English language, both in terms of the quantity and the quality of its contents. In the end, I highly acknowledge the matchless efforts of M. Farooq Rana who assisted me in the editing of the book with enthusiastic spirit. Prof Iftikhar A. Sheikh Rabī‘-ul-Awwal, 1421 AH. Go on to this link to continue to read the book. http://www.research.com.pk/home/fmri/books/eng/intermediation/index.minhaj?id=0 Kowneyn

In defense of Tawhid and Ahl at-Tawhid Part 3 by al-faqir Zubeir Ashari-Maturidi First and foremost, congratulations to Shaykh Abdul Hadi on the birth of his son Omar. I am glad being informed about the the delivery. May Allah bless you and your family. Amin. You and your family are in my prayers. This is part 3, dealing with TAWASSUL. Please read it in your spare time and tell me what you think. I literally spent more than 15 hours on it! Al-hamdu Lillah. Please pray for me. Brother Jamaal, please save all of these refutations in a separate file. I have copies of these refutations, but it’s better if we save them incase anything goes wrong. Barak-Allahu fik wa-s-salamu ‘alaykum. I am glad that someone from the so-called Ahlu Sunnah Foundation of America has finally responded to me. I am going to ask him “specific†questions about Nazim’s books. I’m curious to hear what he says. I’ll send “CC†to all of you. As-salamu ‘alaykum wa-Rahmatullah. -------------------------------------------------------------------------------- A Refutation of Wrong Opinions about Tawassul as Expressed in the So-called "Fundamentals of Tawheed" Bilal Philips, in his “Evolution of Fiqh,†page 130, says: “Furthermore, in opposing tawassul...the twentieth century descendants and followers of Ibn ‘Abdul-Wahhaab were attacking unislamic practices.†(emphasis added). The above statement from Bilal Philips tells the readers two things about him. First, he acknowledges to be a supporter of wahhabees and hence becomes a wahhabee himself. Second, he claims that tawassul is an unIslamic practice. The false claims of Bilal Philips opposes the perspectives of Ahl al-Sunna wa’al Jama’ah, whom make up the majority of the best of Ummahs. To read a refutation of the wahhabee movement, one can read plenty of books by Ahl al-Sunna scholars. “Al-Fitnatul- Wahhabiyya,†by the Mufti of Mecca, Ahmad ibn Zayni Dahlan ash-Shafi’i and “The Beacon of Humanity and the Clarification of Ignorance,†by the great Shaykh Ibn Alawi Al-Haddad. There are hundreds of other books written by other ulema although the aforementioned refutations are sufficient to expose wahhabee deviance. For your reference, here are a few more sources of refutation against the wahhabees: Shaykh Muhammad Sa‘id Ramadan Al-Buti’s “Al-salafiyyatu marhalatun zamaniyyatun mubarakatun la madhhabun islami†[â€The Salafiyya is a blessed historical period not an Islamic school of lawâ€], Al-muhaddith Muhammad al-Hasan ibn ‘Alawi Al-Maliki al-Husayni’s “Mafahimu yajibu an tusahhah†[â€Notions that should be correctedâ€], and al-Sayyid Mustafa ibn Ahmad ibn Hasan Al-Shatti al-Athari al-Hanbali’s “al-Nuqul al-shar’iyyah fi al-radd ‘ala al-Wahhabiyya†[â€The Legal Proofs in Answering the Wahhabisâ€]. One will have ample evidence from these sources to prove that Bilal Philips’ defense of wahhabees is tantamount to defending ignorance and reprehensible innovations. Claims that seeking an intermediary between Allah and man is unIslamic are also made by other wahhabee “scholars.†For example: Muhammad bin Suleiman At-Tamimi, in his article, “What Negates One’s Islam,†says: “Whoever sets up an intermediary between himself and Allah, whom he prays to, seeks intercession from and puts his reliance in, has blasphemed according to the consensus of the scholars.†(emphasis added). Al-Tamimi is lying in behalf of the majority of scholars because you will read below that the majority of scholars have considered setting up an intermediary between oneself and Allah and seeking intercession a permissible and meritorious act. Al-Tamimi only speaks in behalf of the wahhabees who are in opposition to the Sunni majority. A similar statement is made by the so-called Mufti of Saudi Arabia, Abdl-Aziz bin Abdullah Bin Baaz. Bin Baaz, in his article “Ten Things Which Nullify One’s Islam,†says: “Setting up intermediaries between oneself and Allah, making supplication to them, asking their intercession with Allah, and placing ones trust in them is unbelief (kufr).†(emphasis added). What Bin Baaz and al-Tamimi call “kufr,†i.e. setting up intermediaries when asking Allah, is in fact a practice of the noble Sahaba and their pious followers. This will be explained in more detail below. Bilal Philips’ claim that tawassul is an “unIslamic practice†opposes the Qur’an, Sunnah, and consensus of our beloved orthodox Sunni ulema. You will see very clearly how wahhabees mix truth with falsehood, by equating pagan practices with practices of the noble and pious Sahaba, Tabi’een, Tabi al-Tabi’een, and the khalaf whom adhered to their footsteps. This will be explained in more detail below. The defintion of Tawassul is: Supplicating Allahu Ta’ala by means of anintermediary, whether it be a living person, dead person, a good deed, or a name or attribute of Allahu Ta’ala. Tawassul is a “means†Muslims seek, using an intermediary, when asking Allahu Ta’ala for something. One of the many verses in the noble Qur’an which permit Tawassul is: “Allah the Blessed and the Exalted said: “O ye who believe, fear Allah and seek ye the means to Him†(al-Ma’ida, 34) Shaykh ul-Islam Yusuf ibn al-Sayyid Hashim al-Rifa’i, a Shafi’i scholar, former minister of state, educator, Sufi, and author explains the issue of tawassul very clearly in his “Adilla Ahl al-Sunna wa al-Jama’ah.†The following is a translation of part of this book by Shaykh Nuh Ha Mim Keller, a Shafi’i scholar, who added this as a section in his translation of “Al-‘Umdat al- salik†(The Reliance of the Traveller) by Shaykh Ahmad ibn Naqib al-Misri, a student of the famous Shafi’i mujtahid Taqi al- Din al-Subki. Shaykh Yusuf al-Rifa’i says: “I here want to convey the position, attested to by compelling legal evidence, of the orthodox majority of Sunni Muslims on the subject of supplicating Allah through an intermediary (tawassul), and so I say (and Allah alone gives success) that since there is no disagreement among scholars that supplicating Allah through an intermediary is in principle legally valid, the discussion of its details merely concerns derived rulings that involve interschool differences, unrelated to questions of belief or unbelief, monotheism or associating partners with Allah (shirk); the sphere of the question being limited to permissibility or impermissibility, and its ruling being that it is either lawful or unlawful. There is no difference among groups of Muslims in their consensus on the permissibility of three types of supplicating Allah through an intermediary (tawassul): (1) TAWASSUL through a living righteous person to Allah Most High, as in the hadith of the blind man with the Prophet (Allah bless him and grant him peace) as we shall explain; (2) The TAWASSUL of a living person to Allah Most High through his own good deeds, as in the hadith of the three people trapped in a cave by a great stone, a hadith related by Imam Bukhari in his “Sahih;†(3) And the TAWASSUL of a person to Allah Most High through His entity (dhat), names, attributes, and so forth. Since the legality of these types is agreed upon, there is no reason to set forth the evidence for them. The only area of disagreement is supplicating Allah (tawassul) through a righteous dead person. The majority of the orthodox Sunni Community hold that it is lawful, and have supporting hadith evidence...†Shaykh Yusuf al-Rifa’i goes on to present the dalail (proof) of the hadeeth of the blind man, who asked the Prophet (Salla- Allahu-‘alayhi-wasallam) to ask Allah to restore his eyesight afterwhich the Prophet (‘alayhi salatu wassalam) taught him a du’a and instructed him to say it after completing ablution (wudu) and two rak’as of prayer: “Oh Allah, I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: “for my need, that it may be fulfilled. O Allah, grant him intercession for meâ€].†The Prophet (Allah bless him and give him peace) added, “And if there is some need, do the same.†(Related by Tirmidhi and 15 other ahadeeth masters and classified as rigorously authentic (sahih) . Shaykh Yusuf al-Rifa’i continues: “Scholars of Sacred Law infer from this hadith the recommended character of the “prayer of need,†in which someone in need of something from Allah Most High performs such a prayer and then turns to Allah with this supplication together with other suitable supplications, traditional or otherwise, according to the need and how the person feels. The express content of the hadith proves the legal validity of “tawassul†through a living person (as the Prophet - peace be upon him - was alive at that time). It implicitly proves the validity of tawassul through a deceased one as well, since tawassul through a living or dead person is not through a physical body or through a life or death, but rather through the positive meaning (ma’na tayyib) attached to the person in both life and death. The body is but the vehicle that carries that significance, which requires that the person be respected whether dead or alive; for the words “O Muhammad†are an address to someone physically absent - in which state the living and dead are alike - an address to the meaning, dear to Allah, that is connected with his spirit, a meaning that is the ground of “tawassul,†be it through a living or dead person.†It must be noted that plenty of other ahadeeth exist to prove the validity of Tawassul through an alive or dead person. Shaykh Muhammad al-Hamid, a Hanafi scholar says: “Those who call on them [the intermediaries] cannot be blamed. As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolator who has left Islam—Allah be our refuge!†By the Shaykh’s words, it is understood that Allah fulfills the du’as whether Allahu Ta’ala is asked directly or asked using an intermediary—dead or alive. The wahhabees claim that it is only permissible to do tawassul while the intermediary is present and alive, but not when the intermediary is in his grave. Ibn Taymiya said that doing tawassul using an intermediary who is dead is haraam, while Muhammad ibn Abdl- Wahhab said that it is “Shirk ul-Akbarâ€â€”the “major shirk†which makes one a “mushrik†or polytheist. Both of them oppose the consensus of the Ahl al-Sunna majority, and Muhammad ibn Abdl-Wahhab accuses the majority of the Sunni ulema to be mushrikeen. This is one of many examples of how the Wahhabees revive the creed of the Kharijites who lived at the time of the noble Sahaba. The Kharijites believed they were the only Muslims while everyone else, including Ali and Mu’awiya (Allah bless them), were Kuffar. The Wahhabees believe that for more than a thousand years Muslims were attributing partners to Allah and were kuffar because they did tawassul. By such satanic thinking, Ibn ‘Abdl-Wahhab made the blood of countless Muslims halal, and commanded his followers to butcher them in the name of Islam. Imam Muhammad Amin Ibn Abidin, a Hanafi scholar who passed away in 1836 CE, said in his “Hashiyya radd al-Mukhtar,†volume 3, page 309: “In our time Ibn Abdl-Wahhab (Najdi) appeared, and attacked the two noble sanctuaries (Makkah and Madinah). He claimed to be a Hanbali, but his thinking was such that only he alone was a Muslim, and everyone else was a polytheist! Under this guise, he said that killing the Ahl al-Sunna was permissible...†Another hadeeth to prove the legitimacy of tawassul, even after the intermediary is dead is the hadeeth of the man in need. Shaykh Yusuf al-Rifa’i states: “Moreover, Tabarani, in his “al-Mu’jam al saghir,†reports a hadith from ‘Uthman ibn Hunayf that a man repeatedly visited Uthman ibn Affan (Allah be pleased with him) concerning something he needed, but Uthman paid no attention to him or his need. The man met Ibn Hunayf and complained to him about the matter - this being after the death (wisal) of the Prophet (Allah bless him and give him peace) and after the caliphates of Abu Bakr and Umar - so Uthman ibn Hunayf, who was one of the Companions who collected hadiths and was learned in the religion of Allah, said: “Go to the place of ablution and perform ablution (wudu), then come to the mosque, perform two rak’as of prayer therein, and say: ‘O Allah, I ask You and turn to You through our Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I turn through you to my Lord, that He may fulfill my need,’ and mention your need. Then come so that I can go with you [to the caliph Uthman].†So the man left and did as he had been told, then went to the door of Uthman ibn Affan (Allah be pleased with him), and the doorman came, took him by the hand, brought him to Uthman ibn Affan, and seated him next to him on a cushion. ‘Uthman asked, “What do you need?†and the man mentioned what he wanted, and Uthman accomplished it for him, then he said, “I hadn’t remembered your need until just now,†adding, “Whenever you need something, just mention it.†Then, the man departed, met Uthman ibn Hunayf, and said to him, “May Allah reward you! He didn’t see to my need or pay any attention to me until you spoke with him.†Uthman ibn Hunayf replied, “By Allah, I didn’t speak to him, but I have seen a blind man come to the Messenger of Allah (Allah bless him and give him peace) and complain to him of the loss of his eyesight. The Prophet (Allah bless him and give him peace) said, “Can you not bear it?’ and the man replied, ‘O Messenger of Allah, I do not have anyone to lead me around, and it is a great hardship for me.’ The Prophet (Allah bless him and grant him peace) told him, ‘Go to the place of ablution and perform ablution (wudu), then pray two rak’as of prayer and make the supplications.’†Ibn Hunayf went on, “By Allah, we didn’t part company or speak long before the man returned to us as if nothing had ever been wrong with him.†This is an explicit, unequivocal text from an eminent Salaf proving the legal validity of tawassul through the dead. The account has been classified as rigously authenticated (SAHIH) by the famous Huffaz Baihaqi, Mundhiri, and Haythami. It is sufficient to accept the hadeeth of the blind man and the hadeeth of the man in need to justify that tawassul by the dead or alive is permissible. This is agreed upon by the majority of the Sunni ulema. It must be noted that Muhammad Nasirudin Al-Albani, a wahhabi and so-called muhaddith, wrote a book titled “Tawassul†trying to disprove this practice after the intermediary is in his grave. His interpretations are of no significance since he opposes the interpretations of the majority of huffaz of Ahl al Sunna wa’al Jama’ah. The hadeeth of Ibn Mas’ud, related by Imam Ahmad in his “Musnad,†states: “Whatever the majority of Muslims see as right, then that is good to Allah, and whatever the majority of Muslims see as wrong, it is wrong to Allah.†By this dalil, Al-Albani becomes among the stray and lost sheep because his opinions oppose that of the scholarly Sunni majority. Al-Albani’s and Bilal Philips’ opinions only represent the wahhabee minority. It is also a fact that Al-Albani is “self-taught†and that he never had a Shaykh to teach him the knowledge of hadeeth. He does not possess a continuous chain of knowledge that goes back to the Prophet (Salla Allahu ‘alayhi wasallam) as the other true Sunni huffaz, like Imams Nawawi, Baihaqi, Bukhari, Muslim, Ibn Majah, Tirmidhi, Nisa’i, and Ibn Hajar do. Hence, Al-Albani’s interpretations and understanding that “tawassul done by an intermediary who is in his grave is Islamically unlawful†is false and meaningless. In “The Fundamentals of Tawheed,†Bilal Philips says: “If someone prays to the Prophet (saws), to so-called saints, Jinns or angels asking for help or asking them to request help from Allaah for them, they have also committed Shirk.†This statement has both truth and falsehood in it. The truth is that whoever prays to other than Allah is undoubtedly a polytheist. Therefore, praying to the Prophet, saints, jinns, and angels is indeed shirk because such people are mushrikeen who attribute partners to Allahu Ta’ala in worship. Only Allah is to be worshipped. Only Allah Azza Wajal creates the fulfillment of a supplication, as those who do tawassul by the alive or dead are very well aware of. However, the last part of Bilal Philips’ statement, “Or asking them to request help from Allaah for them, they have also commited shirk†is an accusation against the Sahaba and Tabi'un that they committed shirk! May Allah protect us from falling into the abyss of ignorance as Bilal Philips has. It is well known that a companion of the Prophet (Salla Allahu ‘alayhi wasallam), Bilal ibn al-Harith, went to the grave of the Prophet (Salla Allahu ‘alayhi wasallam) when there was a drought, and said: “O Messenger of Allah, ask Allah to give rain to your Ummah; they are close to perish...†It is correct to call what he did tawassul and istighathah (seeking or asking for help), because he went to the grave of the Messenger (Salla Allahu ‘alayhi wasallam) asking him to save them from the calamity that hit them by him asking Allahu Ta’ala to give them rain. The Huffaz Al-Baihaqi, and Ibn Kathir (in his “Tarikh,†and “al- Bidaayaâ€) said that this hadeeth is SAHIH. This occurring from Ibn Kathir is evidence that he did not follow Ibn Taymiya in the issue of tawassul, because he did not find the evidence for his fallacious claims that tawassul is haram after one’s death. In the issue of tawassul, Ibn Kathir adhered to the majority of Sunni ulema. However, he agreed with Ibn Taymiya on the issue of divorce, which opposed ‘ijma, and was punished for it. Al-Albani said that the hadeeth is unreliable, but his words are meaningless because the real and qualified huffaz of Ahl al-Sunna have classified it has SAHIH. Furthermore, Hafiz Ibn Abi Shayba ranks the hadeeth as SAHIH in his “Musannaf,†and Ibn Hajar al-Asqalani in his “Fath al-Bari†said its chain of transmission is sound (isnaaduhu Sahih). One can clearly see that Bilal Philips has actually accused Bilal ibn al-Harith (may Allah bless him), a companion of the Prophet (Salla Allahu ‘alayhi wasallam), of being a mushrik. We seek refuge with Allah from such innovators and shun them as much as possible. These are the people who stab the heart of the Ummah of Prophet Muhammad (Salla Allahu ‘alayhi wasallam). They stab the heart of the Ummah repeatedly because they don’t refrain from such false accusations even after they are given the dalail (proof) by the pious followers of Ahl al-Sunna wa’al Jama’ah. Ahl al-Sunna scholars have been doing tawassul after the death of the Prophet (Salla Allahu ‘alayhi wasallam). For example, Hafiz Ibn Hajar al-Asqalani performed tawassul by the Prophet (Salla Allahu ‘alayhi wasallam) in his poems known as “an- Nayyirat-us-Sab,†as did his shaykh Zayn-ud-Din al-‘Iraqi at the end of his poem in “Tafsiru Mufradat-il-Qur’an.†According to Bilal Philips’ statements, these scholars would be “unIslamic.†There has never been a scholar who has called Hafiz Ibn Hajar or Hafiz al-‘Iraqi “unIslamic.†Bilal Philips should correct his false accusations and make tawba to Allah. As for Al-Albani, he quotes Hafiz Ibn Hajar as a reliable source of information in his book, “Tawassul.†For instance, on page 5 of this book, Al-Albani says: “Al-Haafidh Ibn Hajr, rahimahullaah...†However, Al-Albani’s deception and hypocrisy is now evident because we know that Hafiz Ibn Hajar did tawassul after the death of the Prophet (Salla Allahu ‘alayhi wasallam) in his poem, “an-Nayyirat-us-Sab†What does Al-Albani have to say about this? Does he want Muslims to accept his claims “blindly?†Moreover, Al-Albani, in his “Tawassul,†page 16 says: “...such a call for aid (istighaatha) is nothing but major shirk.†(emphasis added). By saying that istighaatha is major shirk, he now joins Bilal Philips in accusing the Companion Bilal ibn al-Harith of “Shirk ul- Akbar†because it has been proven by sahih dalil that he did istighaatha. In addition, to Al-Albani’s surprise (?), Hafiz Ibn Hajar states the following hadeeth as HASSAN in his “al-‘Amali:†“Ibn Abbas related that the Prophet (Salla Allahu ‘alayhi wasallam), said: ‘...If any of you feel in a calamity in a desert, let him call: Oh slaves of Allah, help me. This because Allah has servants you do not see.†(emphasis added). This is without a doubt “istighaatha†(seeking help) so it is now evident that Al-Albani is also accusing the Prophet (Salla Allahu ‘alayhi wasallam) of committing “major shirk†since the Prophet (Salla Allahu ‘alayhi wasallam) taught “istighaatha†to the to the Sahaba. Ibn Hajar is in compliance with the Prophet’s (Salla Allahu ‘alayhi wasallam) words because he accepts “istighaatha†to be valid. What does Al-Albani have to say about this? May Allah protect us from the ignorance of Al- Albani and his blind followers. Ameen. Bilal Philips, in his “Fundamentals of Tawheed,†says: “According to the Qur’aan, when the Makkans were questioned about directing their prayers to their idols, they answered, “We only worship them so that they may bring us closer to Allaah.†The idols were only used as intermediaries yet Allaah called them pagans for their practice. Those among Muslims who insist on praying to other than Allaah would do well to reflect on this fact.†This is an explicit example of how the Wahhabees revive a practice of the Kharijites who lived at the time of the noble Sahaba. Imam Bukhari has recorded Ibn ‘Umar as saying in his Sahih [vol.9,page 50; English edition]: “These people (the Khawarij and heretics) took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.†The Ahl al-Sunna wa’al Jama’ah have warned Muslims from this Kharijite practice which the Wahhabees uphold today in the name of “Tawheed.†By their lack of adherence and knowledge to the path of Ahl al-Sunna, they misinterpret verses from the noble Qur’an and make idol-worshippers equal in belief to the pious Muslims who are of the Ahl al-Sunna, and commit “takfeer.†The above verse, stated by Bilal Philips in an attempt to invalidate the permissibility of Tawassul, is in fact refering to the idol-worshippers—not Muslims. The Iraqi scholar, Jamil Effendi al-Zahawi, says in his “al-Fajr al-sadiq fi al-radd ‘ala munkiri al-tawassul wa al-khawariq†[The True Dawn: A Refutation of Those Who Deny The Validity of Using Means to God and the Miracles of Saintsâ€]: “The Wahhabis say: the defense of those who practice tawassul is the same apology the idolaters of the Arabs offered as the Qur’an says describing the way the idolaters defended their worship of idols: “We only worship them in order that they may bring us nearer†(39:3). Hence, the idolaters do not believe that the idols create anything. Rather, they believe that the Creator is God, the Exalted, by evidence of the following verse: “If thou ask them, Who created them, they will certainly say, God†(43:87) and: “If indeed thou ask them who is that created the heavens and the earth, they would be sure to say, God†(39:38). God has only judged against them for their disbelief because they say “We only worship them in order that they may bring us nearer.†The Wahhabis say: Thus, do people who implore God by prophets and the pious use the phrase of the idolaters: “In order to bring us nearer†in the same sense.†Shaykh Jamil al-Zahawi, in the section of his book “Refutation of That False Comparison,†continues to say: “The answer [to the false claims of the wahhabees] contains several points: (1) The idolaters of the Arabs make idols gods; while the Muslims only believe in one God. In their view, prophets are prophets: awliya are awliya only. They do not adopt them as gods like the idolaters. (2) The idolaters believe these gods deserve worship contrary to what Muslims believe. Muslims do not believe that anyone by whom they implore God deserves the least amount of worship. The only one entitled to worship in their view is God alone, May He be Exalted. (3) The idolaters actually worship these gods as God relates: “We only worship them...†Muslims do not worship prophets and pious persons by the act of imploring God by means of them. (4) The idolaters intend by their worship of their idols to draw near God just as He relates concerning them. As for the Muslims, they do not intend by imploring God by means of prophets and saints to draw close to God, which is only by worship. For that reason, God said in relating about the idolaters: “... in order that they bring us nearer.†However, Muslims only intend blessings (tabarruk) and intercession (shafa‘a) by them. Being blessed by a thing is obviously different from drawing near to God by it. (5) Since the idolaters believe that God is a body in the sky, they mean by “to bring us near†a literal bringing near. What indicates this is its being stressed by their use of the word zulfa—nearness to power— inasmuch as emphasizing something by its own same meaning indicates for the most part that what is intended by it is the literal meaning and not the metaphorical. For when we say: “He slew him murderously†(qatalahu qatlan) a literal killing rushes to the understanding, not that of “a hard blow†in counterdistinction to what we mean when we just say: “He slew himâ€; for that might mean only a hard blow. The Muslims do not believe that God is a body in the sky remote enough from them to see a literal proximity to Him by imploring God through a prophet. The ruling of Shari‘a contained in the verse does not apply to them, whereas since the Wahhabis believe that God is a body who sits on his throne, they do not discover a meaning of blessing which the Muslims intend by their imploring God by prophets and awliya, but only that of drawing near which belongs to bodies. For that reason, these verses are applicable to them, not to Ahl al-Sunna.†Last but not least, Shaykh Abdul Hadi Palazzi, an Ahl al-Sunna scholar with ijazah from Al-Azhar, says: “The central feature to identify the Khawarij of out time is always “they apply to Muslims the ayat that were revealed for the kuffar,†and “their frequently read the Qur’an, but the Qur’an does not exceed their throats.†The Glorious Qur’an is a bayan between Iman and kufr, but the ignoramuses within the sect from Najd dare to equate Muslims who search Anbiyas’ and Awliyas’ intercession as a wasila ila Allah to mushrikun that worship idols.†“When one is sick, one usually calls for a doctor, and none will tell him, “You are a mushrik, since Allah only has the power to heal.†Muslims believe that healing or death are in Allah’s hands, and make the doctor an indirect means (wasila) toward His healing, if He wishes so. Praising an-Nabiyyu-r-Rahmah is the noblest of wasa'il, but they dare to call “eccessive†what actually increases the hasanat of a Believer. Because of this heresy of theirs, new fatawa which they add are frequently an increase in misguidance, and most of their conjectures are firther darkness added to darkness. Those who do not receive Nur from Allah will have no Nur whatsoever.†From the aforementioned evidence from Sahih ahadeeth and the interpretations and understandings of the Ahl al-Sunna wa al-Jama‘ah, it is understood that Tawassul (and seeking or asking help—istighaathata) are meritorious practices approved by the majority of Sunni ulema. Tawassul can be done using an intermediary who is living in this life, or living the life of the grave (barzakh). Seeking the wasila by pious individuals is not the same as worshipping the intermediaries as the Wahhabees claim it is. The ignorance of Bilal Philips, Al-Albani, Bin Baaz, and al-Tamimi has caused them to accuse the Prophet (sall-Allahu ‘alayhi wa sallam), the Companions, and the majority of the Sunni ulema of blasphemy (kufr). We seek refuge with Allah from such Ahl al-Bida’ who curse the “best Ummahâ€, The Ummah of Prophet Muhammad (sall-Allahu ‘alayhi wa sallam). Wa-l-‘aqibatu li-l-muttaqin. Kowneyn

TAWASSUL Q: With regards to asking the dead or the absent to supplicate to Allah on our behalf, what is the understanding of the Ulama about this issue? A: Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance. There are various forms of Tawassul and Waseela: 1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done. 2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180). Example: If someone says, 'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.' 3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says, 'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [sallallaahu Alayhi Wasallam] in Your eyes.' This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise. 4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted. The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam) There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations: 1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.' (Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145) 2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled. Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.' The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168) Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131 3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.' (al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121) 'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…) 4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…) In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part. This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih). These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability. The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well. 5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said, 'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, 'O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari. 6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56) 7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance. (al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82) The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie). These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well. Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive: 1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (refer Taarikh Baghdaad) 2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381) 3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted. 4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'. 5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318) 6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said, 'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan "And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.(Al-Nisaa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.' (Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia). This incident has been related by many Ulama in their respective compilations. Some of them are: Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeervol.3 pg.495, etc.) 7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137) 8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj 9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen) 10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50) These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul. More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397) Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'. Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path. and Allah Ta'ala Knows Best Kowneyn

Nur, The verse u employed is obviously in appropriate and clearly addresses the ahlul kitab. Need I remind you the hadith sharif narrated by ‘Uqbah Ibn Amir and collected in the Sahihayn [bukhari and Muslim]: ‘Rasul-Ullah (sall-Allahu 'alayhi wa sallam) ascended the minbar, and it was the last time I saw him on the minbar. He said: ‘I do not fear that you will become mushrikun after me, but I fear that, because of worldly interests, you will fight each others, and thus be destroyed like the peoples of old.’ Kowneyn

Khayr: Laftiina jabisay xarrogana kamaad tegin A wise verdict concisely put. You right and much has changed since 2002 , as Sayyiduna –Ali (cs), when asked about the khawarij whom he fought fiercely, famously said, "They are our brothers, who have rebelled against us," You had the last word, I will give the floor back to the two entrenched e-scholars hoping they will come to terms with the verdict and not disappoint us any further. Nur, No hard feelings sxb, btw the proverb u used was not culturally appropriate, I am a Somalilander from Burco what do i know about dhadhan muufo? Kowneyn

Nur, I have noted my last post got you little flustered. First let me clarify, one does not have to write volumes to impart wisdom and meaning, nor is the idea at least in matters of religion to impress with “prowess of persuasionâ€. I think the goal should be to do justice to Islam(religion) and the ummah(person) by being not only knowledgeable and wise, but fair, meaningful, sincere—without hidden agendas. Now, regarding the definition of ahlul sunnah vs salafi, I don’t have to go too far to clarify that. Here is a quote from your fellow salafi online “rainbow “WE†refers to anyone one who follows the manhaj of the Salaf us Salih, the three generation of the Muslims, "We" refers to all the sisters and brother who follow the KitabiLah Wa sunnah of the messenger of Allah(saw) with the understanding of the Salaf Us Salih, we do not baptizes ourselves with the title Shaf’ee, Hanafees, Malike’s or Hanbalies! Our Madhab is that of the Salaf us Salih! The Companions, the tabee’een and the at-tatabee’en,â€. In addition, to the substance of the statement, make note of also the attitude toward the ahlal sunnah and the terminology being employed, namely the inference of baptism. Next is a quote from you essentially saying the same thing albeit with more diplomacy. “I still believe that Salafi or Sunni, or any name that is not simply "Muslim" is an innovation, because neither the Messenger of Allah nor the Khulafaa have sanctioned these names, thus they are bidcah. Howver one can say, "I a Muslim, and I strive to follow the example of Prophet Muhammad SAWS and the GOOD SALAF". Being the responsible e-scholar you are will you atleast concede that in matters of SHARIAH by consensus the ulema of the ahlul sunnah have recognized the four imams and even have restricted the ahlul sunnah wa jamaca within the confines of the four madaa’hib. Moreover, that the madhabs are not bidca but a necessary safeguard of religion and that the limitations were placed to prevent exactly the kind of confusion that salafi online and to a lesser extent you are advocating. Regarding me and the shia, the point I was trying to make was simple one Nur, I am not shia but there is nothing wrong with being one. I am not here to defend their literature or scholars the shia in this forum are more than capable of doing it. My stand is simple again that the difference between sunnah and shia has never reached the level of takfir and tashrik, until the wahhabi/salafi movement. One of the main hang-up of wahhabi/salafis is tawassul, a concept accepted by both the sunnah and shia. I will post something to help those who misunderstand what tawassul entails. Lastly you said: “but the way you are reacting to my effort to save your soul and others bent on staying on false hopes, tells me that the medicines are working, but for a medicine to work on sick hearts it hurts, which explains the verse in the Quraan where Allah SWT says " And when the worship of Allah alone is called for, the hearts of those who do not believe in the heareafter (the proper belief) become annoyed, and when other than Allah is mentioned, you find them rejoicing"â€. Nur, I know I ruffled your feather a little, but com ’on this is an ayat addressing the polytheist, the quran categorizes and addresses even the ahlul kitab differently. Which begs the question can any one in his right mind, save a wahhabi/salafi, use such a verse on a muslim, like me???. Sxb, don’t take it too personal or misunderstand what I am doing, I have my reasons and my peculiar ways and it has nothing to do with that ayat(God forbid). I have called your writing rubbish because the INSINUATION of takfir and tashrik as Allah is my witness makes it rubbish. Mutakalim, You are right that ignorance is part of the shia vs sunni prejudice, but with wahhabi/salafism there is more at play—including 1) arrogance of its chief proponents and 2) a well orchestrated and well financed propaganda that has victimized poor nations the most. Wahhabism is a menace to the Ummah, because they are fundamentally opposed to believes and practices accepted in both shia and sunnah and worse they believe they are the saved sect and are violently intolerant against any other understanding then their own. Although, I am not ready or interested to refute the details of Nur’s argument against the shia, nevertheless if you go back to where I entered this argument and you are perceptive enough to understand why, u will see why I felt it necessary. If the shia in this forum want a meaningful discussion with sunnis then its crucial that all the variables are on the table and the Wahhabi confounding factor is first addressed. That is if we are interested in doing justice to islam and the ummah (shia and sunni) and are not simply engaging in some Darwinian exercise of “persuasion prowessâ€. Finally, I hope the shia feel less intimidated and without the need to defend themselves anonymously and I hope the sunni majority of this forum are not and don’t feel being prostelyzed to. Kowneyn

Nur: You are clearly a Wahhabi/Salafi who is claiming to be from the ahlul sunnah wa jamaaca. Although, I am not shia, I have high regard and great respect for them and I am honored that you have associated me with them. When it comes to defending Islam and the Ummah I trust them far more than the ahlul sunnah whose ranks have been infiltrated and their traditions have become diluted by a clear enemy of the ummah- the Wahhabis. Now can you clearify your relationship to Wahhabism/Salafism? Sheikh Yusuf Al-Kowneyn to you wahhabis was a muslim full stop; because u r a firqa bent on causing mischief and dissension among the ummah. You should also understand my main difference with you is your arrogant and constant insinuation of takfir and tashrik of muslims; otherwise I don't care to read your rubbish. Somalidu waxay tidhahda riyuhu hadday dib leeyihiin dabadooday ku qarsan lahayeen... waxan uga jeeda if you had sound understanding of Islam and the authentic tradition of the ahlul sunnah you would not have become poisioned by wahhabism/salafism. And even salafis I have no problem with because its Allah who is the final judge, only if they will curtail their arrogant and self-righteous attacks on muslims. Kowneyn

The exercise of takfîr and tashrîk are the chief marks by which neo-Kharijis can be recognized in our time. They are those who address the Muslims with the shouts and libels of kâfir! mushrik! kufr! bid`a! shirk! harâm! ("apostate," "polytheist," "unbelief," "innovation," "idolatry," "forbidden") without proof nor justification other than their own vain lusts - and without solution other than exclusionism and violence against anyone that disagrees with them. They satisfy their consciences that such charges may carry capital punishment in Islam and so make light of the sanctity of life and the honor of their brethren. As Shaykh al-Islam said: "Extremists are fanatic zealots who exceed bounds in words and deeds" and "bigots." To perpetrate takfîr of the Muslims today makes one a Khariji, regardless whether one calls oneself Sunni, "Salafi," Ash`ari, Shi`i, Sufi, or Ibadi. I hope the administration takes note of the excesses of the misguided wahhabi/salafi gang in this forum. Kowneyn

It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and sunna, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely, a sect in the Hijaz called "Wahhabis," who "think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19). We ask Allah Most Generous to extirpate them completely (Sawi: Hashiya al-Sawi ‘ala al-Jalalayn, 3.255). This passage is quoted from the ‘Isa al-Babi al-Halabi edition published in Cairo around the 1930s. It was also printed in its entirety in the Maktaba al-Mashhad al-Husayni edition (3.307–8) published in Cairo in 1939, which was reproduced by offset by Dar Ihya’ al-Turath al-‘Arabi (3.307–8) in Beirut in the 1970s. By the early 1980s, the Salafi movement, or oil money, or some combination of the two, had generated enough of a market to tempt Dar al-Fikr in Beirut to offset the same old printing, but with a surreptitious change. In the third volume, part of the bottom line of page 307 and the top line of 308 have been whited out, eliminating the words "namely, a sect in the Hijaz called ‘Wahhabis,’" venally bowdlerizing the whole point of what the author is trying to say about the modern counterparts of the Kharijites in order to sell it to them. The deletion was virtually indistinguishable from an ordinary spacing mistake, coming as it does at the ends of the two pages, though Dar al-Fikr made up for any technical shortcomings in this respect in 1993 with a newly typeset four-volume version of Hashiya al-Sawi ‘ala al-Jalalayn, which its title page declares to be "a new and corrected (munaqqaha) printing." The above passage appears on page 379 of the third volume with the same wording as the previous coverup, but this time in a continuous text, so no one would ever guess that Sawi’s words had been removed. Kowneyn

18. Yawma yabcathuhumu Allahu jamiican fayahlifuuna lahu kama yahlifuuna lakum wayaxsabuuna annahum cala shay-in alaa innahum humu-l-kadibuun 058.018 One day will God raise them all up (for Judgment): then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! they are but liars! Kowneyn

يَا أَيّÙهَا الَّذÙينَ آمَنÙواْ اتَّقÙواْ اللّهَ حَقَّ تÙقَاتÙه٠وَلاَ تَمÙوتÙنَّ Ø¥Ùلاَّ وَأَنتÙÙ… مّÙسْلÙÙ…Ùونَ {102} وَاعْتَصÙÙ…Ùواْ بÙحَبْل٠اللّه٠جَمÙيعًا وَلاَ تَÙَرَّقÙواْ وَاذْكÙرÙواْ Ù†Ùعْمَتَ اللّه٠عَلَيْكÙمْ Ø¥Ùذْ ÙƒÙنتÙمْ أَعْدَاء ÙَأَلَّÙÙŽ بَيْنَ Ù‚ÙÙ„ÙوبÙÙƒÙمْ ÙَأَصْبَحْتÙÙ… بÙÙ†ÙعْمَتÙه٠إÙخْوَانًا ÙˆÙŽÙƒÙنتÙمْ عَلَىَ Ø´ÙŽÙَا Ø­ÙÙْرَة٠مّÙÙ†ÙŽ النَّار٠ÙَأَنقَذَكÙÙ… مّÙنْهَا ÙƒÙŽØ°ÙŽÙ„ÙÙƒÙŽ ÙŠÙبَيّÙن٠اللّه٠لَكÙمْ آيَاتÙه٠لَعَلَّكÙمْ تَهْتَدÙونَ {103} وَلْتَكÙÙ† مّÙنكÙمْ Ø£Ùمَّةٌ يَدْعÙونَ Ø¥ÙÙ„ÙŽÙ‰ الْخَيْر٠وَيَأْمÙرÙونَ بÙالْمَعْرÙÙˆÙ٠وَيَنْهَوْنَ عَن٠الْمÙنكَر٠وَأÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠الْمÙÙْلÙØ­Ùونَ {104} وَلاَ تَكÙونÙواْ كَالَّذÙينَ تَÙَرَّقÙواْ وَاخْتَلَÙÙواْ Ù…ÙÙ† بَعْد٠مَا جَاءهÙم٠الْبَيّÙنَات٠وَأÙوْلَـئÙÙƒÙŽ Ù„ÙŽÙ‡Ùمْ عَذَابٌ عَظÙيمٌ {105} 102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam. 103. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah.s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided. 104. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity. 105. Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,- Kowneyn