Sheikh Al-Qaradawi has layed to waste and caused to die the creed of loyalty and disownment (al-walaa al-baraa) with respect to the Kuffaar. this quote from Salafi-online who wanted to misguide the people who don't know the Sheikh and to promote his group's (Salafiyah) target to accuse the rest of Muslims to be the 72 sects who will go to hell and only them will go to Jannah. don't be surprise because their rule is: before you call the people to your madhab, first destroy all the other buildings and then build your madhab on the destruction. so, he wanted first to destroy the Top but i resisted and disclosed all his tricks. ALXAMDULILAH that the kufars too told us the reality that he wanted to prevent us.

I thank to ALLAH that i would never be decived (INSHAALLAAH) for your groups tricks, but remeber i will not let you to decieve others either, I will be here scaning all your articles and will disclose all yor tricks and decieves from SALAFIYA website. I will never let you spread your poisons in this website. we're Muslim we don't need other name this is the name that ALLAH pleased us and ordered us to call each other. we don't need new names we're MUSLIM. there is no room here to promote new names other than the ISLAM.

Interestingly the Sheikh has enemies both in some Muslim Madhabs, particullarly part of the so-called Salafiyah who see him as their biggest obstacle of their target to differentiate the Muslims 73 sects all of them in a hell except them (as they claimed) as well as the Jewish who see him as a father of Hamas and all other Palestinian resistants. several days ago Salafi-on-line posted thread accusing the Sheikh for loving and associating Kufar :mad: . someone who don't know the Sheikh may belive him/her since he/she always starts his/her articles Inalhamdalilaah, Koran verses, Ahadith enz. followed by misguiding and creating hatred and differences between Muslims. I wish if he/she clarify us why they hated the Sheikh?

WHERE IN THE SUNNAH & KITAB DOES IT SAY TO CALL YOURSELF SUNNI... I didn't call myself but others (including non Muslims) called SUNNI the Muslims other than Shi'a, but you called yourself as SALAFI and no one calls you and THIS IS THE POINT. if others call you i would never oppose it since you wouldn't be asked what others call you, but what you claimed to be if you didn't fulfill its condition and as i said before it's almost impossible to fulfill the conditions of your claim i.e Salaf way of life particullarly when you live in the West or live in the Muslim countries but have a BAY'A with FAHAD, MUBARAK and their alikes. The rest of your post was just drama... I was expecting this and may be worse from you since they teach you mocking of other Muslims and labeling them different names and insulting the ULUMA'S outside your ring, all these and many more are the main features of your hate group. Forget my DRAMA i just want to ask you some other questions: The first one is one you asked yourself in another thread but as usually you didn't answer it: What is the Stance of your group the corrupted Muslim Rulers espicially FAHAD and MUBARAK? and please without copy and paste and without manouvering please say your stance.

Salafi, as i said b4 you're on a situation that it is difficult for you to turn round, you're on the top of the peak. I ask ALLAH not to reach me such TACASUB and blindness for any MADHAB. I think these two quotes are enough evidence for your TACSUB and BLINDNESS for this hate MADHAB. on one hand you're refusing other Muslims to follow one of the SALAF imams like SHAAFICI, AXMAD, ABI HANIFA AND MALIK in the light of KITAB and SUNNAH, and the other hand you're too proud to follow KHALAF (contemporary) imams without any evidence from KITAB and SUNNAH and yet claiming you're following the path of our SALAF and accusing what you're doing which is blindness following. So should every muslim take a scholar as their madhab...imagine every Muslim taking their own imam as their madhab(much like the sufies)...where in the quran or Sunnah does it say to follow one man... quote: Na'am akhee i never claimed it was JUST a nickname....i was referring to placing it at the end of your name, like this.... "Farax-as Salafi" which is known as a Kunyah, or saying "im a salafi" Its, permissable according to our belove Mashaykh, and for each action a muslim does, either he is rewarded for it or its a sin....there is no in between. And if it is permissable, then inshallah we anticipate a reward. So, it's permissable according to your beloved Mashaykh without any evidence from KITAAB & SUNNAH and yet you're accusing others by following others without evidence from KITAAB & SUNNAH. you asked me repeatedly my MANHAJ as you want me to say I'm not salafi and then to accuse me i'm one of the 73 sects who will go to hell. salafi i told you i'm not on your path accuse me or not i'm not the SALAFI which you're member of it I could easily say my manhaj is SALAF manhaj but my fear is a one of two: 1. First of all what is difference between me and your group who are also claiming to be following our SALA's path despite their clear contradiction of their saying and their practice. 2. Secondly i'm a very weak iimaan slave who live in KUFRI land in 21st century so i'm very shy to say i'm following our salaf's path and live as i live now. ALLAH said in his QURAN MAJID: "YAA AYUHA LADIINA AAMANUU LIMA TAQUULUUNA MAA LAA TAFCALUUN, KABURA MAQTAN CINDALLAAHI AN TAQUULUU MAALAA TAFCALUUN" which roughly means "O YE WHO BELIEVE WHY SAY YE THAT WHICH YE DO NOT, IT IS MOST HATEFUL IN THE SIGHT OF ALLAH THAT YE SAY THAT WHICH YE DO NOT." The only thing i always ask ALLAH is FORGIVENESS through my admittance of my sins and not doing enough for ALLAH"S way not through my arrogance and claiming by following our salaf's path since our SALAF couldn't allow themselves to live as we live now. So, i'm not going to tell you i'm salafi but instead i'm telling you I wish to follow their path and I hope to see one day that ISLAM become master of the world. Finally, I hope I gave you the answer you were expecting, so please answer my question which should you answer first before you ask me any question. and remember give me the evidences from KITAAB & SUNNAH and no more mashaykh's sayings or admit that you failed to find any evindece from the KITAAB and SUNNAH. P.S. Where are the others to judge between us?

Salafi Online - I gave you my sincere advice but it seems that you don't want to take NASEEHA from poor slave. Secondly, I told you I'm Muslim but you insisted to say what's your manhaj, if you mean the sects i'm not from any of the sects that you mentioned no your sect (Salafiyah Qaddiimah, Jadiidah etc), I am Muslim, Sunni. my believe is the believe of Sunni muslim i.e SIX PILLARS OF IIMAAN and how the Uluma (Salaf & Khalaf) interperted. to go deeply, i'm very poor slave who never claimed (and INSHAALLAH will never claim) that he is more knowldege or IIMAAN than other muslims, on the contrary one who see himself a weakest IIMAAN, Lowest worship and full of sins. unlike you and your group, I'm very lean toward Muslims i love them all and i belong to them, i'm not arrogant i never claimed that i'm better than them although i know some of them are on a wrong way, but i always try to tell them the easiest and the best way not in ARROGANCE way as your group do. unlike your group, my focus is not the differences between the Muslims rather, I would like to see a united Muslim in one State one Amir one Aim one love each other and i'm working to that even though i'm doing very little. as I said before the differences are NEWS and the UNITY is the ORDER that we've to achieve it. therefore i'm not focusing the News but i'm focusing the ORDER and the target. To sum up, my manhaj is different from your Manhaj in many parts the main points are: 1. How to deal with Muslims (kayfa nataacamal macal mulimiin) 2. How to deal with non Muslims (Kayfa natacaamal macal kufaar) 3. The priorities (Tartiibul Awlawiyaat) this is sum if i remember any other point i'll post it later. Finally, I have to tell you that you haven't answer my question. I asked the Evidence of KITAAB and SUNNAH and all what you said is Sheikh Albani said ..., Sheikh Bin Baz said ..., etc. you didn't mention single Ayah or Hadith. Theferfore my question still remains unanswered.

You wrote: your a muslim? Isnt a Qadari a muslim, isnt a shia'ee a muslim, khawarij,Durus,Calawi,Sufee,Mu'tazilah,Murji... etc...Do they not all call themselves Muslims, and are they not proud of it? Yet they all have different beliefs system. So what is the difference between you and them? Brother, I know very much your groups terminology and how they differentiate between the muslims but i want to give you a medicine my ALLAH give you and me and the rest readers it's benefit. ALLAH (S.W.T) and His MESSENGER (S.A.W) ordered us a unity in many places in the KITAAB and SUNNAH and as we know the UNITY is not an option in our religion rather, it is an obligatory same as SALAD, ZAKAT AND FASTENING etc. however our PROPHET (S.A.W) told us in some Hadiths that there will be differencies between the Muslims and all what our prophet (S.A.W) told us is true, authentic and geniune which means this happened and it is happening now and so in the future. But many muslims like yourself and your group are mixed up two different things which are; NEWS and ORDER (KHABAR and AMAR). which one should we follow or concentrate the NEWS or ORDER? I think you'll answer ORDER not the news since we believe that despite the NEWS that our prophet (S.A.W) told us will happen and in fact happened and started early years of ISLAM, despite that we believe that the news is not important the important is to keep the UNITY of UMMAH, weather this news happen or not we're ordered to keep the unity of the MUSLIMs. so brother we've to ignore the NEWS (KHABAR) since we can't do anything about it and concentrate the ORDER which we can do much about it, ignore doesn't mean it will not happen but we have to not concentrate much rather, we have to concentrate what we are ordered and recommended by ALLAH and his MESSENGER, which is UNITY. I will give you an example: If you want to travel in a dessert land and the dessert expert person told you that the sun will be very hot so always keep enough water to drink and to have a shower etc. which of these two different thing you would concentrate The WATER or SUN. any intelligent person would concentrate WATER and not SUN because he/she want to survive, therefore his/her priority would be to have enough water. the result will be if ther's a hot Sun he/she survived, if the sun was not so hot he/she didn't lost anything, and this is the wisdom of ordering UNITY because either we survive or we would be the highest. Similarily, those who concentrate differences between the muslims is like the one who concentrated the SUN and forget the WATER which is the source of survival since he/she will die without it, the hot Sun is one of the desserts nature as the different opinions is one of the Human being's nature. So, do you want us to concentrate the Muslim differences or the UNITY. don't you know that the SAHABA (R.A) were had differencies about many things and the same were valid all our SALAFU SALIH who you're claiming to be on thier path. Were not Four IMAMS (SHAFICI, AXMAD, MALIK, ABU XANIIFA) are example of our SALAFUSALIH. The difference between them and us is: Despite their differences they concentrated the WATER (UNITY) not the SUN (their differences). Finally, my question this time is what do you think this RULE: TO COOPERATE ON WHAT WE AGREE ON IT, AND TO EXCUSE EACH OTHER ON WHAT WE DIFFER.

Salafi, first of all Thanks for responding my questions and accepting this debate and also creating apart thread. I hope that me, you and others will benefit from this debate. to return the debate: Originally posted by Salafi_Online: Innalhamdulillah Akhi, May Allah reward you, as for your question concerning if we can make Salafiyah as part of our “kunyah” Nickname or call ourselves salafies…, this question was posed to the contemporary scholars such as Albani and others, they say there is nothing wrong with it as long it is the truth. __________________________________________________ Yet, there is no evidence from KITAAB & SUNNAH. in addition as yourself and many others in this group made clear the Salafiyah is more than just Nickname "Kunyah" rather, it's question of JANNAH & NAAR, RESCUE and DESTRUCTION enz. this is what you wrote about the other groups: These groups and sects are among the 73 different sects ...their 'Aqeeda(belief) is not that of the Salaf us Saleh, but rather their beliefs are founded by their founders...all these Sects and groups you mentioned differ in 'Aqeeda(belief), their 'Aqeeda is build on innovation(bid'ah). We all know the saying" All innovation is misguides, and all misguides is in the fire." Thus the one who ascribes himselves to these groups, has ascribed falsehood unto himself. __________________________________________________ therefore you can't claim that Salafiyah is just Nickname. __________________________________________________ Your will find that the Companions did something similar: Abu Ayyub al-Ansari, Al-Baraa ibn Malik al-Ansari Habib ibn Zayd al-Ansari Umayr ibn Sad al-Ansari Muhajiroun & Alansaar (R.A) were different at all since they were named ALLAH (S.W.T) and his MESSENGER (S.A.W). Also The scholars Shaykh Fawzee al-Atharee , al atharee means Salafee __________________________________________________ Others called him not by himself. __________________________________________________ Imaam Ibn Rajab al-Hanbali ( who was the student of Imam Ahmed, who took his mandhab as his kunyah) __________________________________________________ You refused me to follow Shafici madhab (even though i'm not calling myself al-shafici etc and not following if other's evidence are stronger) and you agreed someone to be called HANBALI madhab :confused: __________________________________________________ Albani: Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?" Questioner: "A Muslim". Shaikh al-Albaani: "This is not sufficient!". Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih". Shaikh al- Albaani: "When a person asks you about your madhhab, is this what you will say to him?" Questioner: "Yes" Shaikh al- Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" Allaamah, ‘Abdul-‘Azeez Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘ Salafi’ or ‘Athari’ ? Is this is a tazkiyah (purification) of his own self? So he replied – may Allaah have mercy upon him – "When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’ . This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory." (Cassette: Haqq ul-Muslim 16/1/1413 Ta’if) Shaikh Salih al-Fawzan was asked "Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb(sect)’?". To which he replied, "There is no harm in labelling oneself with Salafiyyah when it is in truth. thus we take our deen from the scholars…Walilhamd...Jazakallahu Khair. __________________________________________________ first of all I respect all uluma not part of them as you do (remeber how you were insulting Shekh Qaradawi), and i respect their views about this matter, but do you think that they meant that muslim should be proud and distinguish from other muslims by saying I AM SALAFI or all what they meant is; nothing wrong to say i'm following the path of our Salafu Salih? Secondly nothing wrong means MUBAAX or PERMISSABLE but it would be better if they add with condition ... etc, as others say or themselves my say but it is not mentioned here i.e nothing wrong to call yourself Salafi etc. as long as this would not lead TACASUB, hatred and differences between muslims. So i tend the later FATWA otherwise everyone would be proud to his/her madhab and we'll lose as ALLAH S.W.T said in the QURAN.

although you didn't give me any evidence from KITAAB and SUNNAH and compared Salman Al-Faris and Salafis which, in my view, are not in a same context since Faris is a country same as bukhari, Naysaaburi, Casqalaani etc. and salafi is a concept not a plce. despite all these faults I will accept in order to go ahead the other questions and in order to ask you questions on the basis of your answer. To answer your question: First of all I am Muslim and Islam is the only thing i'm proud of it, nothing else. in relation to the Manhaj, as i said before it's depend on the person's level of knowldege as i am very simple muslim who has no deep knowldege of Shari'a I follow Kitab and Sunnah and if there is difference between the Uluma on interpretation of Ayah or Hadith I follow the one I see it's near to the right and most cases i follow Shaafi'i madhab or the majority of Uluma with full respect of other interpretations. if i reach the student level which, is unlikely, i would compare and contrast the four madhab and other Salaf's interpretation and present Uluma's interpretation and follow where the evidence is stronger. My question: following your answer; Could other groups call themselves the names that they like such as Tabliigh, Ikhwan, Taxriir, Muhaajiroun, Qaadiriyah etc.? P.s You can discuss my answer before you answer my question. Ilso suggest to make this Q & A seperate thread so that we can move to a new thread to let others to contribute if you agree with me.

Nur Thanks Sxb. i was busy to another stuff, I always miss the sweets, as they said "Inal la'iima fil karami yushqalu".

I Will put the rules of our debate; ifyou disagree tell me. 1. I will ask one question and you'll answer 2. you'll ask one question and i'll answer no one can ask question before answering the question. My First Question: Could you find any prove/evidence from Kitaab or Sunnah showing that someone can call himself/herself as Salafi rather than Muslim?

This declaration inspires bravery in man. There are two things which make a man cowardly: (i) fear of death and love of safety, and (ii) the idea that there is someone else besides God who can take away life and that man, by adopting certain devices, can ward off death. Belief in La ilaha illallah purges the mind of both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to God, and he becomes ready to sacrifice his all for His pleasure. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; God alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time. It is for this reason that no one is braver than the one who has faith in God. Nothing can daunt him: not even the strongest tempest of adversity and the mightiest of armies. Where can the mushriks, the kafirs and the atheists get such great determination, force and power from? They hold life the dearest thing in the world; they believe that death is brought about by the enemy and can be warded off by running away from him! The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in God's hands, and He apportions it out as He likes; that honour, power, reputation and authority - everything - is subjected to His will, and He bestows them as He will; and that man's duty is only to endeavour and to struggle fairly. He knows that success and failure depend on God's grace; if He wills to give, no power in the world can prevent Him from so doing; and if He does not will it, no power can force Him to. On the other hand, the mushriks, the kafirs and the atheists consider success and failure as dependent on their own efforts and the help or opposition of earthly powers. Therefore, they always remain slaves to cupidity and envy. They never hesitate to turn to bribery, flattery, conspiracy and other kinds of base and unfair means to achieve their ends. Jealousy and envy of others success eat them away, and they will stop at nothing to bring about the downfall of a successful rival. The most important effect of La ilaha illallah is that it makes man obey and observe God's Law. One who has belief in it is sure that God knows everything hidden or open and is nearer to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of night, He knows it; He even knows our thoughts and intentions, bad or good. We can hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is impossible to evade God's grip. The firmer a man's belief in this respect, the more observant will he be of God's commands; he will shun what God has forbidden and he will carry out His behests even in solitude and in darkness, because he knows that God's 'police' never leaves him alone, and he dreads the Court whose warrant he can never avoid. It is for this reason that the first and the most important conditions for being a Muslim is to have faith in La ilaha illallah. 'Muslim', as you have already been told, means one 'obedient to God' and obedience to God is impossible unless one firmly believes in La ilaha illallah. In the teachings of Muhammad (blessings of Allah and peace be upon him) faith in One God is the most important and fundamental principle. It is the bedrock of Islam and the mainspring of its power. All other beliefs, commands and laws of Islam stand firm on this foundation. All of them receive strength from this source. Take it away, and there is nothing left of Islam. -------------------------------------------------------------------------------- 2. To have an idea of what a harrowing situation this despair of heart can create, the reader is referred to the thought-provoking study of modern life by Mr. Colin Wilson: The Outsider (11th impression. London 1957). The testimony of Prof. Joad is also very explicit on this point. He writes about the West: "For the first time in history there is coming to maturity a generation or men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high." (C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228). As to the world of Islam. let the views of a non-Muslim historian not in any way sympathetic to Islam, be read with profit: "In this uncompromising monotheism. with its simple, enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds." "Suicide Is Rare in Muslim Lands" (Phillip K. Hitti, History of the Arabs, 1951, p.129).

Effects of Tawhid on Human Life Abul A'La Mawdudi, Towards Understanding Islam -------------------------------------------------------------------------------- Now let us study the effects which the belief in La ilaha illallah has on the life of a man and see why he should always make a success of life and why one who denies it becomes a failure in life, both here and in the hereafter. A believer in this Kalimah can never be narrow in outlook. He believes in a God Who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man? This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, and independent and fearless of, all powers other than those of God. He never bows his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief. For it is necessary that those who associate other beings with God, or who deny God, should bow in homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes in them. Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by God, and that God can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way pride and self-conceit are a necessary outcome and concomitant of shirk (association of others with God in His divinity), because a mushrik believes that he has a particular relation with the deities which does not exist between them and other people. This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behaviour. He has perfect faith in God Who is above all need, is related to none and is absolutely just. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin. As against this, the kafirs and the mushriks always live on false hopes. Some of them believe that God's son has atoned for their sins; some think that they are God's favourites, and will not be punished; others believe that their saints will intercede with God on their behalf; while others make offerings to their deities and believe that by so bribing the deities they acquire a licence to do whatever they like. Such false beliefs keep them enmeshed in sin and evil deeds; depending on their deities, they do not bother about their souls and living pure and good lives. As to atheists, they do not believe that there is any Being having power over them, to Whom they should be responsible for their good or bad actions; therefore they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires. The believer never becomes despondent. He has a firm faith in God Who is Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may meet with rejection from all sides in this world, faith in and dependence on God never leave him, and on their strength he goes on struggling. Such profound confidence can result from no other belief than belief in one God. Mushriks, kafirs and atheists have small hearts; they depend on limited powers; therefore in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.2 This belief produces in man a very strong degree of determination, patient perseverance and trust in God. When he makes up his mind and devotes his resources to fulfilling the Divine Commands in order to secure God's pleasure, he is sure that he has the support and backing of the Lord of the universe. This certainty makes him firm and strong like a mountain, and no amount of difficulties, impediments and opposition can make him give up his resolution. Shirk, kufr and atheism have no such effect. To becontinued .....

Let us see what significant realities the concept of Tawhid - this little phrase: la ilaha illallah - embraces: what truth it conveys and what beliefs it fosters. First, we are faced with the question of the universe. We are face to face with a grand, limitless universe. Man's mind cannot discern its beginning or visualise its end. It has been moving along its chartered course from time immemorial and is continuing its journey in the vast vista of the future. Creatures beyond number have appeared in it - and go on appearing every day. It is so bewildering that a thinking mind finds itself wonderstruck. Man is unable to understand and grasp its reality by his unaided vision. He cannot believe that all this has appeared just by chance or accident. The universe is not a fortuitous mass of matter. It is not a jumble of unco-ordinated objects. It is not a conglomeration of chaotic and meaningless things. All this cannot be without a Creator, a Designer, a Controller, a Governor. But who can create and control this majestic universe? Only He can do so Who is Master of all; Who is Infinite and Eternal; Who is All-Powerful, All- Wise, Omnipotent and Omniscient; Who is All-Knowing and All-Seeing. He must have supreme authority over all that exists in the universe. He must possess limitless powers, must be Lord of the universe and all that it contains, must be free from every flaw and weakness and none may have the power to interfere with His work. Only such a Being can be the Creator, the Controller and the Governor of the universe. Second, it is essential that all these divine attributes and powers must be vested in One Being: it is impossible for two or more personalities having equal powers and attributes to co-exist. They are bound to collide. Therefore, there must be one and only one Supreme Being having control over all others. You cannot think of two governors for the same province or two supreme commanders of the army! Similarly, the distribution of these powers among different deities, so that, for instance, one of them is all- knowledge, the other all-providence and still another life-giver - and each having an independent domain - is also unthinkable. The universe is an indivisible whole and each one of such deities will be dependent upon others in the execution of his task. Lack of co-ordination is bound to occur. And if this happened, the world would fall to pieces. These attributes are also untransferable. It is not possible that a certain attribute might be present in a certain deity at one time and at another time be found in another deity. A divine being who is incapable of remaining alive himself cannot give life to others. The one who cannot protect his own divine power cannot be suited to govern the vast limitless universe. The more you reflect on the problem, the firmer must your conviction be that all these divine powers and attributes must exist in one and the same Being alone. Thus, polytheism is a form of ignorance that cannot stand rational scrutiny. It is a practical impossibility. The facts of life and nature do not fit in with it. They automatically bring men to Reality, that is Tawhid, the Unity of God. Now, keeping in mind this concept of God, look closely at this vast universe. Exert yourself to the utmost and say if you find among all the objects that you see, among all the things that you perceive, among all that you can think, feel or imagine - all that your knowledge can comprehend - anyone possessing these attributes. The sun, the moon, the stars, animals, birds or fishes, matter, money, any man or a group of men - does any of them possess these attributes? Most certainly not! For everything in the universe is created, controlled and regulated, is dependent on others, is mortal and transitory; its slightest movements are controlled by an inexorable law from which there can be no deviation. Their helpless condition proves that the attire of divinity cannot fit their body. They do not possess the slightest trace of divinity and have absolutely nothing to do with it. It is a travesty of truth and a folly of the highest magnitude to attribute divine status to them. This is the meaning of La ilaha, (i.e. there is no god) no human and material object possesses the divine power and authority deserving worship and obedience. But this is not the end of our quest. We have found that divinity is not vested in any material or human element of the universe, and that none of them possesses even the slightest trace of it. This leads us to the conclusion that there is a Supreme Being, over and above all that our eyes see in the universe, Who possesses Divine attributes, Who is the Will behind all phenomena, the Creator of this grand universe, the Controller of its superb Law, the Governor of its serene rhythm, the Administrator of all its workings: He is Allah, the Lord of the Universe and no one and nothing is associated in His Divinity. This is what illallah (but Allah) means. This knowledge is superior to all other kinds of knowledge and the greater you exert yourself, the deeper will be your conviction that this is the starting-point of all knowledge. In every field of inquiry - be it that of physics, chemistry, astronomy, geology, biology, zoology, economics, politics, sociology or the humanities, you will find that the deeper you probe, the clearer become the indications of the truth of La ilaha illallah. It is this concept which opens up the doors of inquiry and investigation and illumines the pathways of knowledge with the light of reality. And if you deny or disregard this reality, you will find that at every step you meet disillusionment, for the denial of this primary truth robs everything in the universe of its meaning and significance.

After these considerations man's mind turns to the possibility of some great mysterious power of divine nature which controls the objects he sees and which may be the repository of all authority. These reflections give rise to belief in mysterious powers behind natural phenomena, with innumerable gods governing various parts and aspects of nature such as air, light and water. Material forms or symbols are constructed to represent them and man begins to worship these forms and symbols. This, too, is a form of ignorance, and reality remains hidden to the human eye even at this stage of man's intellectual and cultural pilgrimage. As man progresses still further in knowledge and learning, and as he reflects more and more deeply on the fundamental problems of existence, he finds an all-powerful law and all-encompassing control in the universe. What a complete regularity is observed in sunrise and sunset, in winds and rains, in the motions of stars and the changes of seasons! With what a wonderful harmony countless different forces are working jointly. And what a highly effective and supremely wise law it is according to which all the various causes in the universe are made to work together at an appointed time to produce an appointed event! Observing this uniformity, regularity and complete obedience to one great law in all fields of Nature, even a polytheist finds himself obliged to believe that there must be a deity greater than all the others, exercising supreme authority. For, if there were separate, independent deities, the whole machinery of the universe would be upset. He calls this greatest deity by different names, such as Allah, Permeshwar, God, Khuda-i-Khuda'igan. But as the darkness of ignorance still persists, he continues worshipping minor deities along with the Supreme One. He imagines that the Divine Kingdom of God may not be different from earthly kingdoms. Just as a ruler has many ministers, trusted associates, governors and other responsible officers, so the minor deities are like so many responsible officers under the Great God Who cannot be approached without winning the favour of the officers under Him. So they must also be worshipped and appealed to for help, and should in no case be offended. They are taken as agents through whom an approach can be made to the Great God. The more a man increases his knowledge, the greater becomes his dissatisfaction with the multiplicity of deities. So the number of minor deities begins to decrease. More enlightened men bring each one of them under the searchlight of scrutiny and ultimately find that none of these man-made deities has any divine character; they themselves are creatures like man, though rather more helpless. They are thus eliminated one by one until only one God remains. But the concept of one God still contains some remnants of the elements of ignorance. Some people imagine that He has a body as men have, and is in a particular place. Some believe that God came down to earth in human form; others think that God, after settling the affairs of the universe, retired and is now resting. Some believe that it is necessary to approach God through the media of saints and spirits, and that nothing can be achieved without their intercession. Some imagine God to have a certain form or image, and they believe it necessary to keep that image before them for the purposes of worship. Such distorted notions of godhead have persisted and lingered, and many of them are prevalent among different people even today. Tawhid is the highest conception of godhead, the knowledge of which God has sent mankind in all ages through His Prophets. It was this knowledge with which, in the beginning, Adam was sent down to earth; it was the same knowledge that was revealed to Noah, Abraham, Moses and Jesus (God's blessings be upon them all). It was this knowledge which Muhammad (blessings of Allah and peace be upon him) brought to mankind. It is Knowledge, pure and absolute, without the least shade of ignorance. Man became guilty of shirk, idol-worship and kufr only because he turned away from the teachings of the Prophets and depended on his own faulty reasoning, false perceptions or biased interpretations. Tawhid dispels all the clouds of ignorance and illuminates the horizon with the light of reality. to be continued .....

Tawhid: Faith in the Unity of God Abul A'La Mawdudi, Towards Understanding Islam -------------------------------------------------------------------------------- The most fundamental and the most important teaching of Prophet Muhammad (blessings of Allah and peace be upon him) is faith in the unity of God. This is expressed in the primary Kalimah of Islam as "There is no deity but Allah" (La ilaha illallah). This beautiful phrase is the bedrock of Islam, its foundation and its essence. It is the expression of this belief which differentiates a true Muslim from a kafir (unbeliever), mushrik (one who associates others with God in His Divinity) or dahriyah (an atheist). The acceptance or denial of this phrase produces a world of difference between man and man. The believers in it become one single community and those who do not believe in it form an opposing group. For the believers there is unhampered progress and success in this world and in the hereafter, while failure and ignominy are the ultimate lot of those who refuse to believe in it. But the difference between the believers and the unbelievers does not result from the mere chanting of a few words. Obviously, the mere utterance of a phrase or two is not in itself important. The real difference lies in the conscious acceptance of this doctrine and complete adherence to it in practical life. Mere repetition of the word 'food' cannot dull hunger; mere chanting of a medical prescription cannot heal the disease. In the same way, if the Kalimah is repeated without any understanding, it cannot work the revolution which it is meant to bring about. This can occur only if a person grasps the full meaning of the doctrine and accepts and follows it in letter and spirit. We avoid fire because we know that it burns; we keep away from poison because we know that it can kill. Similarly, if the real meanings of Tawhid are fully grasped, we avoid, in belief as well as in action, every form of disbelief, atheism and polytheism. This is the natural consequence of belief in the Unity of God. The Meaning of the Kalimah In Arabic the word ilah means 'one who is worshipped', that is, a being which on account of its greatness and power is considered worthy to be worshipped: to be bowed to in humility and submission. Anything or any being possessing power too great to be comprehended by man is also called ilah. The concept ilah also includes the possession of infinite powers and conveys the sense that others are dependent on ilah and that he is not dependent on anyone else. The word ilah carries, too, a sense of concealment and mystery. The word Khuda in Persian, Deva in Hindi and God in English have similar connotations. Other languages also contain words with a similar meaning.1 The word Allah, on the other hand, is the essential personal name of God. La ilaha illallah literally means "There is no ilah other than the One Great Being known by the name Allah." It means that in the whole of the universe, there is absolutely no being worthy to be worshipped other than Allah, that it is only to Him that heads should bow in submission and adoration, that He is the only Being possessing all powers, that we are all in need of His favour, and that we are all obliged to seek His help. He is concealed from our senses, and our intellect cannot perceive what He is. Now we know the meaning of these words, let us look more closely at their real significance. From the earliest known history of man as well as from the oldest relics of antiquity that we have been able to obtain, it appears that in every age man recognised some deity or deities and worshipped them. Even today every nation, from the most primitive to the most advanced, believes in and worships some deity. Having a deity and worshipping him is ingrained in human nature. There is something within man's soul which forces him to do so. But the question is: what is that thing and why does man feel impelled to do so? The answer to this question can be discovered if we look at the position of man in this huge universe. Neither man nor his nature is omnipotent. He is neither self-sufficient nor self-existing; nor are his powers limitless. In fact, he is weak, frail, needy and destitute. He is dependent on a multitude of forces to maintain his existence, but all of them are not essentially and totally within his powers. Sometimes they come into his possession in a simple and natural way, and at times he finds himself deprived of them. There are many important and valuable things which he endeavours to get, but sometimes he succeeds in getting them, while sometimes he does not, for it is not completely in his own power to obtain them. There are many things injurious to him; accidents destroy his life's work in a single moment; chance brings his hopes to a sudden end; illness, worries and calamities are always threatening him and marring his way to happiness. He attempts to get rid of them, and meets with both success and failure. There are many things whose greatness and grandeur overawe him: mountains and rivers, gigantic animals and ferocious beasts. He experiences earthquakes, storms and other natural disasters. He observes clouds over his head and sees them becoming thick and dark, with peals of thunder, flashes of lightning and heavy rain. He sees the sun, the moon and the stars in their constant motions. He reflects how great, powerful and grand these bodies are, and, in contrast to them, how frail and insignificant he himself is! These vast phenomena, on the one hand, and the consciousness of his own frailty, on the other, impress him with a deep sense of his own weakness, humbleness and helplessness. And it is quite natural that a primitive idea of divinity should coincide with this sense. He thinks of the hands which are wielding these great forces. The sense of their greatness makes him bow in humility. The sense of their powerfulness makes him seek their help. He tries to please them so that they may be beneficial to him, and he fears them and tries to escape their wrath so that he may not be destroyed by them. In the most primitive stage of ignorance, man thinks that the great objects of nature whose grandeur and glory are visible, and which appear to be injurious or beneficial to him, hold in themselves the real power and authority, and, therefore, are divine. Thus he worships trees, animals, rivers, mountains, fire, rain, air, heavenly bodies and numerous other objects. This is the worst form of ignorance. When his ignorance dissipates to some extent and some glimmers of light and knowledge appear on his intellectual horizon, he comes to know that these great and powerful objects are in themselves as helpless and dependent, or rather, they are still more dependent and helpless. The biggest and the strongest animal dies like a tiny germ, and loses all his power; great rivers rise and fall and become dry; the highest mountains are blasted and shattered by man himself; the productiveness of the earth is not under the earth's control - water makes it prosperous and lack of water makes it barren. Even water is not independent. It depends on air which brings the clouds. Air, too, is powerless and its usefulness depends on other causes. The moon, the sun, and the stars are also bound by a powerful law outside whose dictates they cannot make the slightest movement. to be continued ......

Tawhid: Faith in the Unity of God Abul A'La Mawdudi, Towards Understanding Islam -------------------------------------------------------------------------------- double post please see the same article

Tawhid: Faith in the Unity of God Abul A'La Mawdudi, Towards Understanding Islam -------------------------------------------------------------------------------- double post please see the same article

Quoted from 'Umar (radhiAllaahu 'anhu): "By Allaah, whenever I endure any adversity I gain four blessings of Allaah in exchange. The first of them is, when the adversity is not caused by my sin (virtue is earned). The second, when the adversity is not greater than my sin (virtue is earned). The third, when I am not deprived of contentment (virtue is earned). And the fourth, I hope for virtues thereby". Quoted from Uthman (radhiAllaahu 'anhu): "I have got the taste of worship ('ibadat) in four things - firstly in the discharge of the compulsory duties (faraid) prescribed by Allaah; secondly in abstaining from the things forbidden (haram) by Allaah; thirdly in enjoining performance of good deeds in the hope of earning virtues; and fourthly in prohibiting evil deeds in fear of the curse of Allaah". Quoted from 'Ali (radhiAllaahu 'anhu): "Whoever desires Paradise, proceeds towards goodness; whoever fears Hell, refrains from the impulses of passions; whoever believes firmly in death, detests wordly life; and whoever recognises the worldly life, the trials and tribulations (of life) become slight for him". Quoted from 'Ali (radhiAllaahu 'anhu): "Both religion and the world will exist so long as four things continue to exist – so long as the rich will not be miserly in spending in the path of Allaah; so long as the learned will perform deeds in accordance with the knowledge acquired; so long as the ignorant will not display obstinancy and pride in what they do not know; and so long as the poor will not sell their Hereafter in exchange for the worldly life". Quoted from 'Ali (radhiAllaahu 'anhu): "Four things are exceedingly difficult - to forgive while angry, to give alms during want, to abstain from sins in solitude, and to speak the truth before the person from whom may come fear or favour". Quoted from Ibn Mas'ood (radhiAllaahu 'anhu): "Four things produce darkness in the heart - to take excess meals recklessly, to bear company with the oppressors, to forget past sins, and to keep lofty desire. And four things produce light in the heart – to keep the stomach hungry for fear of sins, to keep company with the righteous (salihoon), to remember the past sins, and to curtail desires". Quoted from 'Abdullaah ibn al-Mubaarak (rahimahullaah) - "amongst the four essential advices derived from ahadeeth: DO NOT ACQUIRE KNOWLEDGE THAT DOES NOT BENEFIT YOU". Quoted from 'Umar (radhiAllaahu 'anhu): "I looked at all the friends and did not find a better friend than safeguarding the tongue. I thought about all the dresses but did not find a better dress than piety. I thought about all sorts of wealth but did not find a better wealth than contentment in a little. I thought of all sorts of good deeds but did not find a better deed than offering good advice. I looked at all types of sustenance but did not find a better sustenance than patience". Quoted from Uthman (radhiAllaahu 'anhu): "Five are the marks of Allaah-fearing people. They do not associate with people other than those with whom they can maintain terms on a religious basis; they restrain their private parts and their tongues; when they make any large temporal gain, they take it as a curse, and when they gain even a little piety, they consider it precious; they do not eat to their full even of what is permitted for fear that anything forbidden might be mixed with it, they consider all people pious and pardoned, but consider themselves as sinners". Quoted from 'Ali (radhiAllaahu 'anhu): "Had there not been five bad qualities, all the people would have been righteous. Contentment with ignorance; love for worldly life; miserliness inspite of much wealth; ostentation in (good) deeds; and pride in their own intelligence". Quoted from 'Abdullaah ibn 'Amr ibn Al-Aas (radhiAllaahu 'anhu): "Whoever does five things is fortunate in this world and in the Hereafter. Reciting Laa ilaaha illallaah Muhammadur-Rasoolullaah; Inna lillaahi wa inaa ihaihi raaji'oon when any mishap befalls them; saying laa hawla wa laa quwwata illa billaahil 'azeem - alhumdulillaah i rabbil alameen when any gift is bestowed upon them; saying bismillaahir-rahmaanir-raheem when beginning any work; and saying astaghfirullaahil 'azeem wa atoobu ilaihi when any sin is noticed". Quoted from Sufyaan ath-Thawree (rahimahullaah): "None in this age will amass wealth except those having five traits ofcharacter. High hopes; abnormal greediness; excessive miserliness, lack of fearing Allaah; and forgetfulness of the coming world".

To clarify who were our pious predecessors (SALAUNA SALIH) and to recognise their charactrestics I hope this contribution will highlight in this respect. Quoted from Abu Bakr (radhiAllaahu 'anhu): "He who enters the grave without provision (good deeds), has, as if, started swimming across the ocean without a vessel". Quoted from 'Umar (radhiAllaahu 'anhu): "Worldy honour is derived from riches and the honour of the Hereafter is derived from the performance of good deeds". Quoted from Uthmaan (radhiAllaahu 'anhu): "Absorption in worldly affairs breeds darkness in the heart, and absorption in the affairs of the next world enkindles light in the heart". Quoted from 'Ali (radhiAllaahu 'anhu): "He who seeks knowledge of religion (Islaam), Paradise seeks him, and he who seeks deeds of vice, Hell seeks him". Quoted from Abu Bakr (radhiAllaahu 'anhu): "There are three things that cannot be acquired by means of three other things: riches by means of desire, youth by means of khejab (dye of beard) and health by means of medicine". Quoted from 'Umar (radhiAllaahu 'anhu): "To maintain nice relation with the people is half of intelligence, nice questioning is half of knowledge, and nice domestic arrangements is half of the management of livelihood". Quoted from Uthmaan (radhiAllaahu 'anhu): "Allaah the Exalted loves him who forgoes worldly life, the Angels love him who rejects the vices, and the Muslims love him who gives up greediness in respect of the Muslims". Quoted from 'Ali (radhiAllaahu 'anhu): "Be a good man to Allaah and a bad man to yourself (desires); and be one of the commoners among the people". Quoted from 'Ali (radhiAllaahu 'anhu): "Give alms to anybody you like and become his master, beg from anybody you wish and become his captive, and you may remain self-dependent if you like so that you may be an equal to others". Quoted from Ibn Mas'ood (radhiAllaahu 'anhu): "A great many people proceed towards evils on account of receipt of blessings, many people are ruined by praise, and many a man is deceived by Allah's protection (in concealing vices)". Quoted from Ibn Mas'ood (radhiAllaahu 'anhu): "Perform well those (things) that have been made compulsory for you, you will then be amongst the distinguished devotees. Refrain from those (things) that have been prohibited, you will then be amongst the distinguished pious men. Be content with those things that are allotted to you by Allaah, you will then be amongst the richest". Quoted from Ibn 'Abbaas (radhiAllaahu 'anhu): He was asked, "Which of the days is the best?" He replied, "The day of congregation (Jumu'ah)." He was again asked, "Which of the months is the best?" He replied, "The month of Ramadaan." He was again asked, "Which of the deeds is the best?" He replied, "To punctually establish the five daily prayers." Quoted from Al-Hasan Al-Basri : "He who has no manners has no knowledge; he who has no patience has no Deen, and he who has no piety has no nearness to Allaah for him". Quoted from Ibraheem An-Nakha'ee: "Those who were destroyed in the past, were surely destroyed because of three bad habits: Wasting time in useless talks, excessive eating, and excessive sleeping". Quoted from Maalik ibn Dinar: "Rectify three things by three other things till you become amongst the faithful (mu`min): Pride by modesty, greed by contentment in a little, and envy by listening to advice". Quoted from 'Umar (radhiAllaahu 'anhu): "There are four types of oceans. Passions are the ocean of sins, the self (nafs) is the ocean of lust, death is the ocean of life, and the grave is the ocean of distress". Quoted from 'Umar (radhiAllaahu 'anhu): "There are four things with which Allaah is pleased - the external side of them is blessing and the inner side of them is compulsion. It is a blessing to associate with the pious servants (salihoon) of Allaah, but it is a compulsion to follow them (in deeds). It is a blessing to recite the Qur`aan, but it is compulsory to act according to it. It is a blessing to visit a grave, but it is a compulsion to make provisions for it. It is a blessing to take care of the sick, but it is a compulsion to take a lesson from it".

Aminaah, Thanks for clarification, my stance of this group as you said and it's obvious from my articles is negative and the main reasons of this that is their Contradiction and hate of Muslims. Some of their contradiction is for example that they're fighting BIDA"S (INNOVATIONS) and they themselves innovated this name Salafiyah and distinguished from other Muslims and also are too proud to be called rather than the Islam while ALLAH (S.W.T) named and pleased us ISLAM. Look one of our friends articles in SOL (Muslim rulers and OUR stance.. ) look the word OUR , rather than the ISLAM stance i.e (AL_mawqiful ISLAM minal...) the other contradiction that you can see this persons articles is that tyhey're claiming that they're following the our Salaf's bath but they're denying our salafis efforts like SHAAFICI, AHAMAD, ABU HANIIFAH and MALIK anf following Khalafis methodology . these are tip of the iceberg from their contradictions and i'm ready to discuss with him about this, but instead of answering my questions to start the debate he started to copy & paste articles from their website. So, judge yourself.

Viking, Bro. you're absouletly right, we did'nt want to create here SUfi/Salafis battelfield rather we were expecting the so called Salafis satance of the Musdlim corrupted rulers. the question itself was originally wrong MUSLIM RULERS AND OUR STANCE , which means their verdict not the ISLAMIC verdict since he said OUR STANCE and not ISLAMIC STANCE, VERDICT ETC, but we waited patiently to see what this person will say we fed up the mosques on graves legends. This Copy & Paste articles from so-called salafiyah website is nothing but confusion. Salafi on Line answer the question that you asked to yourself. YOUR STANCE of Muslim corrupted rulers espicially FAHAD and MUBARAK and no more Copy & Paste.

Aminameemanh, you told me if You hate salaf Manhaj etc. Subxaanalaah sister, you suspected me withouit any evidence, how i can hate our Salaf Manhaj? rather i was calling the salaf Manhaj without claiming that i'm on their path because praising to yourself, as you know, is forbidden in our religion, instead you have to be Humble and not to be proud other than ISLAM , though this person and his like are too proud to be salafi. I'm teliing this person to be proud to be MUSLIM and call the people to it, and not salafi or khalafi since these names are innovations (BID'A) and already created hate between the muslims and you suspected me that i hate the Salf Manhaj ! Amineenah, sister, creating hate between muslims and Insulting Ulumas like Sh. Yusuf Al-qaradawi and paraisaing Al-saud rulers are VOMITING not Da'wa Salafiyah. we all love Our SALAF but should we accept anyone who claim that he/she is following the path of Salaf or we have to look their deeds? I'm sure you'll answer later. if that's the case I asked this person many questions regarding his claims but instead of answering he manouvered around insulting some Ulumas and paraising Al-saud Rulers enz. finally he/she asked one question and I answered, so please ask him/her to answer my questions or at least one of them and stop the insulting Ulumas and praise the rulers.

Sxb. I'm Proud to be MUSLIM , and not Salafi or Khalafi. if you're proud to be Salafi that's up to you, I just want to tell you that ALLAH (S.W.T) did not order us to be Salafi or Khalafi but to be MUSLIM. and you should call other people to ISLAM not to Salafi or khalafi.

Originally posted by Salafi_Online: Innalhamdulillah Truth Seeker (Alla y hadik)May Allah guide you Ive displayed by Case..take it of leave it..its clear that The Hizbu Tahreer are not upon the same 'Aqeeda then the Ahlul Sunnah WalJamCa, there is no need for use to Discuss politics..Ahad Hadith..or any other issues..Muhammad, Rasulullah(saas) was not send to argue and debate with the people of innovation or the kufar, but to only convey the message...Thus we follow him in all ascepts. Assalafi where did you acquired this power that you're kickingthe people out of the Islam. did you forgot Ahlu sunna wal jamaca, assalafiyah, etc are also innovations as well as akhwaan, tabligh, sufiyah etc if we use your short-minded standard. These names are just operational names in which the muslims are working together and helping each other to spread the Da'wa and each group has negatives and many positives except your group who see themselves as ANGELS and see others as DEVILS. and the biggest disease that affects the heart is CUJUB which is the disaese that destroyed your group and splitsed several groups each group claims that they're the best and others are Ahlil bid'a enz. So, as i told you b4 you can't spread your disease in this site as long as i'm here.