18 September, 2016

DHAMBAAL TACSI AH OO UU DIRAYO MUSTASHAR AXMED CARWO, GEERIDA MARXUUM CISMAAN CABDILLAAHI CIGAAL (CISMAAN HINDI)

DHAMBAAL TACSI AH OO UU DIRAYO MUSTASHAR AXMED CARWO, GEERIDA MARXUUM CISMAAN CABDILLAAHI CIGAAL (CISMAAN HINDI)

Waxaan la wadaagayaa Tacsida shacab weynha Somaliland, geerida ku timid siyaasiga iyo ganacsadaha weyn ee Cismaan Cabdillaahi, Illaahay ha u naxariistee. Waxaan si gaar ah u tacsiyeynayaa ehelkii, waalid iyo wiilba, qaraabo, iyo guud ahaan bulshoweynta reer Maroodi Jeex oo uu ka soo jeeday iyo ehelkiisa jooga Maamul Degaanka Soomalida Itoobiya. Waxaan tacsi gaar ah u dirayaa xaaskiisa Marwo Hinda Cabdi Muuse.

Cismaan waxuu ahaa siyaasi hadal cad, meesha uu joogo ka muuqda, isagoo aanu muddo dheer wado ahayn kaadiriinta Kulmiye oo aan ku xusuusto mawqifyo adag iyo kaalintuu iska taagay. Waxuu ahaa ganacsade si weyn u shaqaysta dalkana maalgashi la yimid. Nin karti badan oo dedaal badan.

Allow qabriga u nuur, u waasici, ugana dhig beer ka mid ah beeraha janatul fardawsta sare. Annagana dhammaan na waafaji samir iyo duco.

Axmed Xasan Carwo
samotalis@gmail.com
063 424 2077

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26 July, 2016

DHAMBAAL TACSI AH OO UU DIRAYO MUSTASHAR AXMED CARWO, GEERIDA MARXUUMAD NUURA CARTE QAALIB.

DHAMBAAL TACSI AH OO UU DIRAYO MUSTASHAR AXMED CARWO, GEERIDA MARXUUMAD NUURA CARTE QAALIB.

Waxaan la wadaagayaa ehelkay reer  Carte Qaalib, reer Maxamed Jaamac Badmaax iyo tafiirtooda iyo dhammaan ubad, tafiir, walaal iyo waalidka ay ka baxday Marxuumad Nuura Carte Qaalib oo shalay ku geeriyootay dalka Imaaradka Carabta. Waxaan tacsida si gaar ah ula wadaagayaa anigoo ka wakiil ah dhammaan reer Cabdi Carwo, xaaskeyga ay eedada u ahayd iyo inanteyda ay ayeeyda u ahayd.

Nuura oo hooyo u ah Ilma Maxamed Jaamac Badmaax, waxay ahyd ruux cibaado badan, aan afka ka qaadin tasbiixda iyo ducada Alle hooyo iyo ayeeyo ehel jecel. Alle waxaan uga baryayaa inuu ka abaal mariyo falalkeedii wacnaa, dambigeedna dhaafo uguna naxariisto naxariistii ay u fidin jirtay ehel iyo islaamba.

Allow qabriga u nuur, u waasici, ugana dhig beer ka mid ah beeraha janatul fardawsta sare. Annagana dhammaan na waafaji samir iyo duco.

Axmed Xasan Carwo
063 424 2077



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14 July, 2016

We will make Britain a country that works for every one of us



Dear Ahmed,
I have just been to Buckingham Palace, where Her Majesty the Queen has asked me to form a new Government. And I accepted. In David Cameron, I follow in the footsteps of a great, modern Prime Minister. Under David's leadership, the Government stabilised the economy, reduced the budget deficit, and helped more people into work than ever before. But David's true legacy is not about the economy, but about social justice.

From the introduction of same-sex marriage to taking people on low wages out of income tax altogether, David Cameron has led a One Nation Government, and it is in that spirit that I also plan to lead. Because not everybody knows this, but the full title of my party is the Conservative and Unionist Party. And that word 'Unionist' is very important to me. It means we believe in the Union - the precious, precious bond between England, Scotland, Wales and Northern Ireland.

But it means something else that is just as important. It means we believe in a union, not just between the nations of the United Kingdom, but between all of our citizens. Every one of us, whoever we are, and wherever we're from. That means fighting against the burning injustice that if you're born poor, you will die on average nine years earlier than others.

If you're black, you're treated more harshly by the criminal justice system than if you're white. If you're a white, working-class boy, you are less likely than anybody else in Britain to go to university. If you're at a state school, you're less likely to reach the top professions than if you are educated privately. If you're a woman, you will earn less than a man. If you suffer from mental health problems, there's not enough help to hand. If you're young, you will find it harder than ever before to own your own home.

But the mission to make Britain a country that works for everyone means more than fighting these injustices. If you're from an ordinary, working-class family, life is much harder than many people in Westminster realise. You have a job but you don't always have job security. You have your own home, but you worry about paying the mortgage. You can just about manage, but you worry about the cost of living and getting your kids into a good school.

If you're one of those families, if you're just managing, I want to address you directly. I know you're working around the clock, I know you're doing your best, and I know that sometimes life can be a struggle. The Government I lead will be driven not by the interests of the privileged few, but by yours. We will do everything we can to give you more control over your lives. When we take the big calls, we'll think not of the powerful but you. When we pass new laws, we'll listen not to the mighty but to you. When it comes to taxes, we'll prioritise not the wealthy but you. When it comes to opportunity, we won't entrench the advantages of the fortunate few. We will do everything we can to help anybody, whatever your background, to go as far as your talents will take you.

We are living through an important moment in our country's history. Following the referendum, we face a time of great national change. And I know, because we're Great Britain, that we will rise to the challenge. As we leave the European Union, we will forge a bold, new, positive role for ourselves in the world. And we will make Britain a country that works not for a privileged few but for every one of us.

That will be the mission of the Government I lead, and together we will build a better Britain.

Thank you,

Theresa May
Prime Minister

12 July, 2016

Xog Dheeraada Ah: DP World “Hiigsigayagu Waxa Weeye In Dekedda Berbera Noqoto Xarun Caalami Ah Oo U Adeegta Geeska Africa.”

Xog Dheeraada Ah: DP World “Hiigsigayagu Waxa Weeye In Dekedda Berbera Noqoto Xarun Caalami Ah Oo U Adeegta Geeska Africa.”


Dekeddii hore eee Berbera oo lagu samaynaayo qalabayn degdeg ah oo ku kacaysa 62 milyan oo dollar. Dekedda oo lagu kordhiyo deked 400m ah iyo dayr ah 25ha(25 hiktar), kuna kacaysa lacag dhan 170 milyan oo Dollar;

Dubai (Warsugan) Wargeyska Warsugan ayaa xogo dheeraad ka halay shirkadda DP World  ee dhawaan nasiibka u heshay inay dib u balaadhin ku samayso Dekeda Berbera iyo jidka dheer ee isku xidha Itoobiya iyo Somaliland. Xogaha ayaa daaha ka rogay dhaqaalaha guud ee ku bixi doona dib u habaynta iyo casriyeynta marsadda Berbera.

Qoraalka oo ku qornaa luqda afka Ingiriiska ayaanu u soo rognay Afsoomaali, waxana uu ugu horayn ka hadlayaa qorshaha DP World ee ku aadan balaadhinta dekeda sida "dhismaha cusub ee deked oo noqonaya 800m, dhismaha deyr cusub oo konton hiktar ah (50ha), dhismaha marinka maraakiibta iyo xeebta ay marayaan wiishashka taayirrada leh ee koontiidharadda iyo qalabka qaada iyo horumarinta barxadda marsada iyo xarunta alaabta la dhigo inta aan dekedda laga soo saarin" Sidaas ayaa lagu yidhi Dukmanti uu helay Wargeyska Warsugan.

Sidoo kale Shirkaddu waxay sheegtay in higsigeedu yahay sidii dekeddu ugu adeegi lahayd dalka Itoobiya iyo waddamada kale ee aan badda lahayn, kadib marka kor loo qaado awoodda dekedda iyo heerka adeegyadeeda. Waxay shirkaddu intaasi raacisay in qorshuhu yahay in la furo marinno badan oo maraakiibeed si loo helo khadad cusub oo ganacsi. Sidoo kalena la hir galin doono hawlgal joogto ah si loo xakameeyo tayada waxyaabaha dekedda ka soo dego si dhawna loola socdo maamulka dekedda. Shirkadda ayaa qorshaheeda ku dartay in la samaynayo is dhexgal bilaa xuduud ah oo u dhexeeya dhammaan isticmaaleyaasha iyo daneeyeyaasha iyagoo looga golleeyahay in dekeddu noqoto mid nidaamkeeda ay bulshadu xudun u tahay. Sidoo kalena waxay tilmaantay inay wax weyn ku kordhinayso dadka deggaanka.

Shirkadda ayaa tilmaantay in khibraddaha ay leedahay ee dekeddaha ay horay u maamushay ee Callao, Dakar iyo Djibouti muujinayaan ka go’aananshaha iyo awoodda shirkadda ee ah siday u horumarisay  una yihiin xarumo caalami ah oo dunida u adeegga.
Iskaashiga Dawladdaha Imaraadka iyo Somaliland
Shirkadda Dubai Port waxay sheegtay in dawladda Dubai iyo Somaliland yeelan doonaan xidhiidh iskaashi oo wanaagsan iyadoo xoogga la saari doono horumarinta Waxsoosaarka beeraha, Shaqo abuurka, Tamarta, kaydadka shidaalka, warshadaha, dekeddaha, waddooyinka iyo dalxiiska.
Faa’iidada labada dhinac
Shirkadda DP waxay sheegtay in heshiiskani u qaabaysan yahay mid labada dhinac ee Somaliland iyo Imaaraadku ka helaan faa’iidooyin is dhaaf ah oo labada dhinacba ka helaan waxtar. Qodobada la rumaysan yahay in heshiiskani xoojinayo waxaa ka mid ah:
·         Wuxuu dhisayaa heshiiska xooggan ee hore ugu dhexeeyay Dubay iyo Somaliland kaasi oo ah dhinaca  ganacsi iyo dhaqaalaha, sida Fly Dubai;
·         Waxa uu taageerayaa hiigsiga Somaliland ee ah inay noqoto xarunta Saadka(logistics) iyo kaabeyaasha dhaqaalaha ee Geeska Africa;
·         Xukumadda Somaliland waxaa u kordhaya dakhligeeda, taas oo ay ugu wacan tahay heshiiska dekedda Berbera ee tanaasulaadka la isu sameeyay;
·         Wuxuu taageerayaa xoojinta maamulka dekedda Berbera.
Maalgelinta Dekedda Berbera
DP oo u soo aaraaranaysa waxyaabaha ay dekedda Berbera iyo guud ahaan Somaliland ka qabanayso ayaa sheegtay in dib u eegista taariikhda horumar ee Imaaraadku marag ka yahay dejinta qorshe maalgalineed oo wakhtiyaysan, iyagoo taas laga shiidaal qaadanayana ay samaynayso maalgelin degdeg ah si Somaliland u gaadho higsigeeda horumar, waxyaabaha degdega ah ee la qabanayana waxaa ka mid ah:
·         Dekedda Berbera oo lagu sameeyo qalabayn degdeg ah oo ku kacaysa 62 milyanoo dollar;
·         Dekedda oo si degdeg ah loogu kordhiyo deked 400m ah iyo dayr ah 25ha(25 hiktar), kuna kacaysa lacag dhan 170 milyan oo Dollar;
·         In la maalgaliyo waddada isku xidhaysa Berbera iyo Itoobiya iyo waliba kaabeyaasha kale ee lagama maarmaanka ah;
·         In aad loo xoojiyo xidhiidhka, iyadoo suuqa Dubai loo furayo Somaliland si adeegyada iyo alaabooyinka ay uga hesho, sidoo kalena la dhiiri galiyo sidii hay’addaha Dubai iyo ganacsatadu u maalgashan lahayd Somaliland.

Isku soo wada duuboo warbixintan oo kaabaysa warbiximihii hore uga soo baxay xukuumada ayaa u muuqda kuwo waxtar u ah mandaqada iyo dalka iyo dadkaba, iyadoo ila wareedyo aanu xidhiidh kala samaynay arrintan oo u dhuun daloola arrimaha dhaqaaluhuna ay sheegayaan inay faa’iido ka badan tii hore uga soo bixi jirtay dekeda oo labadii sanno ee u dambeeyey lagu qiyaasay marka laga jaro kharashaadhka kala duwan ee dekeda iyo dalkaba inay toos qasnada Maaliyada ugu xaroon jirtay lacag ku dhaw 2 Milyan, haddase iyadoo dekedii la kireeyey, ayaa dhinacyada kirada, meceeshada iyo dhakhliga guud ee wax soo saarkeedu noqonayaa ku dhawaad 5 Milyan iyo wax ka sii badan iyadoon lagu darin weliba 35% ka heshiiska, waxaanay khubaradaasi sheegeen hadii ay marba marka ka sii dambaysa ay sii korodho isticmaalka dekedu uu keenayo korodh iyo kor u kac dani ugu jirto shacbiga iyo geeska Afrikaca.

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11 July, 2016

LETTER I RECEIVED FROM NEW CONSERVATIVE LEADER AND MP THERESA MAY



Dear Ahmed,

I am honoured and humbled to have been chosen by the Conservative Party to become its leader.
I would like to pay tribute to the other candidates during the election campaign, and I would like to pay tribute to Andrea Leadsom for the dignity that she has shown today.
During this campaign, my case has been based on three things.
First, the need for strong, proven leadership to steer us through what will be difficult and uncertain economic and political times.
The need of course to negotiate the best deal for Britain in leaving the EU and to forge a new role for ourselves in the world.

Brexit means Brexit and we’re going to make a success of it.
Second, we need to unite our country.
And third, we need a strong, new, and positive vision for the future of our country. A vision of a country that works not for the privileged few but works for every one of us.
Because we’re going to give people more control over their lives. That’s how together we will build a better Britain.
Thank you,

Theresa May
Leader of the Conservative Party


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22. Ikrimah Ibn Abi Jahl(R.A.)

He was at the end of the third decade of his life on the day the Prophet made public his call to guidance and truth. He was held in high regard by the Quraysh, being wealthy and of noble lineage. Some others like him, Sa'd ibn abi Waqqas, Mus'ab ibn Umayr and other sons of noble families in Makkah had become Muslims. He too might have followed their example were it not for his father. His father, Abu Jahl, was the foremost proponent of Shirk and one of the greatest tyrants of Makkah. Through torture, he sorely tested the faith of the early believers but they remained steadfast. He used every strategem to make them waver but they continued to affirm the truth. Ikrimah found himself defending the leadership and authority of his father as he pitted himself against the Prophet. His animosity towards the Prophet, his persecution of his followers and his attempts to block the progress of Islam and the Muslims won the admiration of his father. At Badr, Abu Jahl led the Makkan polytheists in the battle against the Muslims. He swore by al-Laat and al- Uzza that he would not return to Makkah unless he crushed Muhammad. At Badr he sacrificed three camels to these goddesses. He drank wine and had the music of smugglng girls to spur the Quraysh on to fight.

Abu Jahl was among the first to fall in the battle. His son Ikrimah saw him as spears pierced his body and heard him let out his last cry of agony. Ikrimah returned to Makkah leavmg behind the corpse of the Quraysh chieftain, his father. He wanted to bury him in Makkah but the crushing defeat they suffered made this impossible. From that day, the fire of hatred burned even more fiercely in the heart of Ikrimah. Others whose fathers were killed at Badr, also became more hostile to Muhammad and his followers. This eventually led to the Battle of Uhud. At Uhud Ikrimah was accompanied by his wife, Umm Hakim. She and other women stood behind the battle lines beating their drums, urging the Quraysh on to battle and upbraiding any horseman who felt inclined to flee.

Leading the right flank of the Quraysh was Khalid ibn Walid. On the left was Ikrimah ibn abi Jahl. The Quraysh inflicted heavy losses on the Muslims and felt that they had avenged themselves for the defeat at Badr. This was not, however, the end of the state of conflict. At the battle of the Ditch, the Quraysh mushrikun besieged Madinah. It was a long siege. The resources and the patience of the mushrikun were wearing out. Ikrimah, feeling the strain of the siege, saw a place where the ditch, dug by the Muslims, was relatively narrow. With a gigantic effort, he managed to cross. A small group of Quraysh followed him. It was a foolhardy undertaking. One of them was immediately killed and it was only by turning on his heels that Ikrimah managed to save himself. Nine years after his hijrah, the Prophet returned with thousands of his companions to Makkah. The Quraysh saw them approaching and decided to leave the way open for them because they knew that the Prophet had given instructions to his commanders not to open hostilities. Ikrimah and some others however went against the consen- sus of the Quraysh and attempted to block the progress of the Muslim forces. Khalid ibn al-Walid, now a Muslim, met and defeated them in a small engagement during which some of Ikrimah's men were killed and others who could, fled. Among those who escaped was Ikrimah himself.

Any standing or influence that Ikrimah may have had was now completely destroyed. The Prophet, peace be upon him, entered Makkah and gave a general pardon and amnesty to all Quraysh who entered the sacred mosque, or who stayed in their houses or who went to the house of Abu Sufyan, the paramount Quraysh leader. However he refused to grant amnesty to a few individuals whom he named. He gave orders that they should be killed even if they were found under the covering of the Ka'bah. At the top of this list was Ikrimah ibn abi Jahl. When Ikrimah learnt of this, he slipped out of Makkah in disguise and headed for the Yemen. Umm Hakim, Ikrimah's wife, then went to the camp of the Prophet. With her was Hind bint Utbah, the wife of Abu Sufyan and the mother of Mu'awiyah, and about ten other women who wanted to pledge allegiance to the Prophet. At the camp, were two of his wives, his daughter Fatimah and some women of the Abdulmuttalib clan. Hind was the one who spoke. She was veiled and ashamed of what she had done to Hamzah, the Prophet's uncle, at the battle of Uhud. "O Messenger of God," she said, "Praise be to God Who has made manifes1 the religion He has chosen for Himself. I beseech you out of the bonds of kinship to treat me well. I am now a believing woman who affirms the Truth of your mission." She then unveiled herself and said:

"I am Hind, the daughter of Utbah, O Messenger of God. " "Welcome to you," replied the Prophet, peace be on him. "By God, O Prophet" continued Hind, "there was not a house on earth that I wanted to destroy more than your house. Now, there is no house on earth that I so dearly wish to honour and raise in glory than yours." Umm Hakim then got up and professed her faith in Islam and said: "O Messenger of God, Ikrimah has fled from you to the Yemen out of fear that you would kill him. Grant him security and God will grant you security." "He is secure," promised the Prophet. Umm Hakim set out immediately in search of Ikrimah. Accompanying her was a Greek slave. When they had gone quite far on the way, he tried to seduce her but she managed to put him off until she came to a settlement of Arabs. She sought their help against him. They tied him up and kept him. Umm Hakim continued on her way until she finally found Ikrimah on the coast of the Red Sea in the region of Tihamah. He was negotiating transport with a Muslim seaman who was saying to him: "Be pure and sincere and I will transport you." "How can I be pure?" asked Ikrimah. "Say, I testify that there is no god but Allah and that Muhammad is the Messenger of Allah." "I have fled from this very thing," said Ikrimah. At this point, Umm Hakim came up to Ikrimah and said:

"O cousin, I have come to you from the most generous of men, the most righteous of men, the best of men . . . from Muhammad ibn Abdullah. I have asked him for an amnesty for you. This he has granted. So do not destroy yourself." "Have you spoken to him?" "Yes, I have spoken to him and he has granted you amnesty," she assured him and he returned with her. She told him about the attempt of their Greek slave to dishonour her and Ikrimah went directly to the Arab settlement where he lay bound and killed him. At one of their resting places on their way back, Ikrimah wanted to sleep with his wife but she vehemently refused and said: "I am a Muslimah and you are a lifushrik." Ikrimah was totally taken aback and said, "Living without you and without your sleeping with me is an impossible situation." As Ikrimah approached Makkah, the Prophet, peace be upon him, told his companions: "Ikrimah ibn abi Jahl shall come to you as a believer and a muhajEr (a refugee). Do not insult his father. Insulting the dead causes grief to the living and does not reach the dead."

Ikrimah and his wife came up to where the Prophet was sitting. The Prophet got up and greeted him enthusiastically. "Muhammad," said Ikrimah, "Umm Hakim has told me that you have granted me an amnesty." "That's right," said the Prophet, "You are safe." "To what do you invite?" asked Ikrimah. "I invite you to testify that there is no god but Allah and that I am the servant of Allah and His messenger, to establish Prayer and pay the Zakat and carry out all the other obligations of Islam." "By God," responded Ikrimah, "You have only called to what is true and you have only commanded that which is good. You lived among us before the start of your mission and then you were the most trustworthy of us in speech and the most righteous of us." Stretching forth his hands he said, "I testify that there is no god but Allah and that Muhammad is His servant and His messenger." The Prophet then instructed him to say, "I call on God and those present here to witness that I am a Muslim who is a Mujahid and a Muhajir". This Ikrimah repeated and then said:

"I ask you to ask God for forgiveness for me for all the hostility I directed against you and for whatever insults I expressed in your presence or absence." The Prophet replied with the prayer: "O Lord, forgive him for all the hostility he directed against me and for all the expeditions he mounted wishing to put out Your light. Forgive him for whatever he has said or done in my presence or absence to dishonour me." Ikrimah's face beamed with happiness. "By God, O messenger of Allah, I promise that whatever I have spent obstructing the way of God, I shall spend twice as much in His path and whatever battles I have fought against God's way I shall fight twice as much in His way." From that day on, Ikrimah was committed to the mission of Islam as a brave horseman in the field of battle and as a steadfast worshipper who would spend much time in mosques reading the book of God. Often he would place the mushaf on his face and say, "The Book of my Lord, the words of my Lord" and he would cry from the fear of God.

Ikrimah remained true to his pledge to the Prophet. Whatever battles the Muslims engaged in thereafter, he participated in them and he was always in the vanguard of the army. At the battle of Yarmuk he plunged into the attack as a thirsty person after cold water on a blistering hot day. In one encounter in which the Muslims were under heavy attack, Ikrimah penetrated deep into the ranks of the Byzantines. Khalid ibn al-Walid rushed up to him and said, "Don't, Ikrimah. Your death will be a severe blow to the Muslims." "Let us carry on, Khalid," said Ikrimah, now at the peak of motivation. "You had the privilege of being with the Messenger of God before this. As for myself and my father, we were among his bitterest enemies. Leave me now to atone for what I have done in the past. I fought the Prophet on many occasions. Shall I now flee from the Byzantines? This shall never be." Then calling out to the Muslims, he shouted, "Who shall pledge to fight until death?" Four hundred Muslims including al-Harith ibn Hisham and Ayyash ibn Abi Rabiah responded to his call. They plunged into the battle and fought heroically without the leadership of Khalid ibn al-Walid. Their daring attack paved the way for a decisive Muslim victory. When the battle was over, the bodies of three wounded mujahideen lay sprawled on the battleground, among them Al-Harith ibn Hisham, Ayyash ibn Abi Rabi'ah and Ikrimah ibn abi Jahl. Al-Harith called for water to drink. As it was brought to him, Ayyash looked at him and Harith said: "Give it to Ayyash." By the time they got to Ayyash, he had just breathed his last. When they returned to al-Harith and Ikrimah, they found that they too had passed away. The companions prayed that God may be pleased with them all and grant them refreshment from the spring of Kawthar in Paradise, a refreshment after which there is thirst no more.

09 July, 2016

TACSI KA TIMID LA-TALIYAHA MADAXWEYNE EE DHAQAALAHA GEERIDA XAAJI ABOKOR MAXAMED X XASAN

TACSI KA TIMID LA-TALIYAHA MADAXWEYNE EE DHAQAALAHA 

IN-NAA LILLAAHI WA IN-NAA ILAYHI RAAJICUUN

 

la-taliyaha Madaxweynaha JDS ee Dhaqaalaha, Ganacsiga iyo Maalgashiga Mustashar Axmed Carwo waxa uu tacsi u dirayaa, waxgaradka, waayeelka, qoyskii, eheladii, qaraabadii, asxaabtii iyo shacbiga somaliland ee uu ka baxay Alle ha u naxariistee Marxuum  Xaaji Abokor Maxamed Xasan oo ku geeriyooday 05/07/2016 dalka Hindia, isagoo in muddo ahba halkaa u jiifay xanuunkaa uu u geeriyooday.

Waxa  marxuumku ku astaysnaa Oday qaran, kana soo shaqeeyey dib u dhiskii dalka iyo nabad kuwada nolanshaha shacbiga Somaliland ku dhaqan, isagoo door muhiima ku lahaa taban taabadii iyo taabbo galkii Xisbi weynaha Kulmiye.

La-taliyahu waxa uu marxuumka ALLE uga baryayaa inuu naxariistii janno ka waraabiyo Qoyskii, Qaraabadii, Eheladii, Asxaabtii iyo Shacbiga Somaliland ee uu ka baxayna uu waafajiyosamir iyo duco.

 

 

IN-NAA LILLAAHI WA IN-NAA ILAYHI RAAJICUUN

Mustashar Axmed Carwo

05 July, 2016

1437 Eid Festivity 2016 eid mubarak...Ahmed Arwo

1437  Eid Festivity 2016 eid mubarak

-Playing, recreation, and eating on the day of Eid:


These are permissible as long as they stay within the acceptable bounds of Islam. Anas said: When the Prophet, sallaallahu `alayhe wa sallam, came to Madinah, they had two days for amusement. The Prophet, sallaallahu `alayhe wa sallam, has exchanged these days for two better days: the day of breaking the fast and the day of sacrifice. (Related by An-Nasa'i and Ibn Hibban)
- Taking women and children to the prayer area:
The Prophet sallaallahu `alayhe wa sallam, used to take his wives and daughters to the two Eids. Umm Atiyah said: "We were ordered to go out with the single and menstruating women to the two Eids in order to witness the good and the supplications of the Muslims. The menstruating women though would stay away from the prayer area." (Related by al-Bukhari and Muslim)

- Going to the prayer area:
The Prophet, sallaallahu `alayhe wa sallam, used to go to the prayer area by walking. Jaber narrated: "On the days of Eid, the Prophet, sallaallahu `alayhe wa sallam, would go to the prayer area by one route and come back by another route." (Related by al-Bukhari)
- Eating before going to the prayer area:
Since Eid al-Fitr is the day on which Muslims break their Ramadhan fast, it is preferable to eat before going to the Eid prayer. It is a Sunnah of the Prophet, sallaallahu `alayhe wa sallam, to eat an odd number of dates before going to pray Salat al-Eid. Anas reported: "The Prophet, sallaallahu `alayhe wa sallam, would not go out on the day of Eid al-Fitr without eating an odd number of dates."(Related by al-Bukhari.)

- Preparation for Eid prayer:
It is preferred to make Ghusl (take a bath), wear one's best clothes and, for men, to put perfume before going to Salat al-Eid. Ibn Al-Qayyim said: "The Prophet, sallaallahu `alayhe wa sallam, used to wear his best clothes for the Eid prayers and he had clothes that he reserved for the two Eids and Jumu'ah."
- Making Takbeer:
Takbeer starts from the night of Eid's eve until the Imam comes out to start the prayer. Allah says (S2 A185): "You should complete the prescribed period and then you should glorify Allah (i.e., say Takbeer) for having guided you so that you may be grateful to Him." The form of takbeer is related by `Umar and Ibn Mas`ud: "Allahu Akbar, Allahu Akbar, La illaha illallah. Allahu Akbar. Allahu Akbar wa lillahil-hamd."
- Congratulating each other:
It has been narrated that when the Prophet's companions met each other on the Eid day, they would say to each other: "May Allah accept from us and from you." (Related by Ahmad.)

Eid Mubarik and Many Happy returns of the day.

Ahmed Arwo



http://samotalis.blogspot.com/

http://samotalis.blogspot.com/

1437 Eid Festivity 2016 eid mubarak...Ahmed Arwo

1437  Eid Festivity 2016 eid mubarak

-Playing, recreation, and eating on the day of Eid:


These are permissible as long as they stay within the acceptable bounds of Islam. Anas said: When the Prophet, sallaallahu `alayhe wa sallam, came to Madinah, they had two days for amusement. The Prophet, sallaallahu `alayhe wa sallam, has exchanged these days for two better days: the day of breaking the fast and the day of sacrifice. (Related by An-Nasa'i and Ibn Hibban)
- Taking women and children to the prayer area:
The Prophet sallaallahu `alayhe wa sallam, used to take his wives and daughters to the two Eids. Umm Atiyah said: "We were ordered to go out with the single and menstruating women to the two Eids in order to witness the good and the supplications of the Muslims. The menstruating women though would stay away from the prayer area." (Related by al-Bukhari and Muslim)

- Going to the prayer area:
The Prophet, sallaallahu `alayhe wa sallam, used to go to the prayer area by walking. Jaber narrated: "On the days of Eid, the Prophet, sallaallahu `alayhe wa sallam, would go to the prayer area by one route and come back by another route." (Related by al-Bukhari)
- Eating before going to the prayer area:
Since Eid al-Fitr is the day on which Muslims break their Ramadhan fast, it is preferable to eat before going to the Eid prayer. It is a Sunnah of the Prophet, sallaallahu `alayhe wa sallam, to eat an odd number of dates before going to pray Salat al-Eid. Anas reported: "The Prophet, sallaallahu `alayhe wa sallam, would not go out on the day of Eid al-Fitr without eating an odd number of dates."(Related by al-Bukhari.)

- Preparation for Eid prayer:
It is preferred to make Ghusl (take a bath), wear one's best clothes and, for men, to put perfume before going to Salat al-Eid. Ibn Al-Qayyim said: "The Prophet, sallaallahu `alayhe wa sallam, used to wear his best clothes for the Eid prayers and he had clothes that he reserved for the two Eids and Jumu'ah."
- Making Takbeer:
Takbeer starts from the night of Eid's eve until the Imam comes out to start the prayer. Allah says (S2 A185): "You should complete the prescribed period and then you should glorify Allah (i.e., say Takbeer) for having guided you so that you may be grateful to Him." The form of takbeer is related by `Umar and Ibn Mas`ud: "Allahu Akbar, Allahu Akbar, La illaha illallah. Allahu Akbar. Allahu Akbar wa lillahil-hamd."
- Congratulating each other:
It has been narrated that when the Prophet's companions met each other on the Eid day, they would say to each other: "May Allah accept from us and from you." (Related by Ahmad.)

Eid Mubarik and Many Happy returns of the day.

Ahmed Arwo



http://samotalis.blogspot.com/

http://samotalis.blogspot.com/

LA-TALIYAHA MADAXWEYNHA EE DHAQAALAHA AXMED CARWO OO HANBALYADA CIIDA FIDRIGA 1437 U DIRAAYA SHACBIGA SOMALILAND IYO DUNIDA ISLAAMKA

LA-TALIYAHA MADAXWEYNHA EE DHAQAALAHA OO HANBALYADA CIIDA U DIRAAYA SHACBIGA SOMALILAND IYO DUNIDA ISLAAMKA


Ciid Mubarak. Ciid wanaagsan oo wacan. Alle heyna siiyo barakada ciida, henaga yeelo kuwa cibaadada Ramadaanka aan ku eekeyn. Alle heyna garansiiyo inaynu adduunkana uga shaqaysano sidee aynaan dhimanayn, aakhirna sidaynu hadda dhimanayno. Alle heynoo adkeeyo nabadda iyo wadajirka. Alle waxaan ka baryayaa in barteena nabad iyo horumar inagu siiyo, dunida Islaamkana sidoo kale ayaan ugu ducaynayaa.

Ciid mubarak dhammaan reer Somaliland, yar iyo weyn, wiil iyo gabadh, xaakim iyo shacbi. Alle henagu sugo sanado badan iyo soo noqoshada Ciida inagoo nabad ah oo ku nool barxad kheyr iyo badhaadhe ceegaago. Amiin.

Ciida is cafiya oo is-booqda oo issa salaama. Wanaaga is fara, xumaantana iska reeba. Isu dul qaata, tilmaanta wacan iyo toosinta soo dhoweeya. Xukuumadda iyo shacbigu wadajir how galaan hawlaha qaranka. Arrinteenu ha noqoto ciid iyo camal wadajira.

Axmed Xasan Carwo
La-taliyaha Madaxweynaha ee
Dhaqaalaha, Ganacsiga iyo Maalgashiga

SAMOTALIS@GMAIL.COM


http://samotalis.blogspot.com/

03 July, 2016

21. Habib Ibn Zayd Al-Ansari(R.A.)

He grew up in a home filled with the fragrance of iman, and in a family where everyone was imbued with the spirit of sacrifice. Habib's father, Zayd ibn Asim, was one of the first persons in Yathrib to accept Islam and his mother, the celebrated Nusaybah bint Kab known as Umm Ammarah, was the first woman to bear arms in defence of Islam and in support of the blessed Prophet. Habib, still at a tender age, was privileged to go with his mother, father, maternal aunt and brother to Makkah with the pioneering group of seventy five who pledged fealty to the Prophet at Aqabah and played a decisive role in shaping the early history o f Islam. At Aqabah, in the darkness of the night, the young Habib stretched out his small hand and pledged loyalty to the Prophet. From that day, the Prophet, peace and blessings of God on him, became dearer to Habib than his own mother or father and Islam became more important to him than any care for his personal safety. Habib did not participate in the Battle of Badr because he was too young. Neither did he have the opportunity to take part in the battle of Uhud because he was still considered too young to bear arms. Thereafter, however, he took part in all the engagemen ts which the Prophet fought and in all he distinguished himself by his bravery and willingness to sacrifice. Although each of these battles had its own importance and was demanding in its own way, they served to prepare Habib for what was to prove the mos t terrible encounter of his life, the violence of which is profoundly soul-shaking. Let us follow this awesome story from the beginning. By the ninth year after the Hijrah, Islam had spread widely and had become the dominant force in the Arabian peninsula. Delegations of tribes from all over the land converged on Makkah to meet the Messe nger of God, peace be upon him, and announce before him, their acceptance of Islam.

Among these delegations was one from the highlands of Najd, from the Banu Hanilab. At the outskirts of Makkah, the members of the delegation tethered their mounts and appointed Musaylamah ibn Habib as their spokesman and representative. Musaylamah went to the Prophet, peace be upon him. and announced his people's acceptance of Islam. The Prophet welcomed them and treated them most generously. Each, including Musaylamah, was presented with a gift. On his return to Najd the ambitious and self-seeking Musaylamah recanted and gave up his allegiance to the Prophet. He stood among the people and proclaimed that a prophet had been sent by God to the Banu Hanifah just as God had sent Muhammad ibn Abdullah to the Quraysh. For various reasons and under a variety of pressures, the Banu Hanilab began to rally around him. Most followed him out of tribal loyalty or asabiyyah. Indeed one member of the tribe declared: "I testify that Muhammad is indeed truthful and that Musaylama h is indeed an imposter. But the imposter of Rabiah (the tribal confederation to which the Banu Hanilab belonged) is dearer to me that the genuine and truthful person from Mudar (the tribal confederation to which the Quraysh belonged)." Before long, the number of Musaylamah's followers increased and he felt powerful, powerful enough to write the following letter to the Prophet, peace be upon him: "From Musaylamah, the messenger of God to Muhammad, the messenger of God. Peace be on you. I am prepared to share this mission with you. I shall have (control over) half the land and you shall have the other half. But the Quraysh are an aggressive people."

Musaylamah despatched two of his men with the letter to the Prophet. When the letter was read to the Prophet, he asked the two men: "And what do you yourselves say about this matter?" "We affirm what the letter says," they replied. "By God," said the Prop het, "were it not for the fact that emissaries are not killed I would have smitten both your necks." He then wrote to Musaylamah: "In the name of God, the Beneficent, the Compassionate. From Muhammad the Messenger of God, to Musaylamah the imposter. Peace be upon whoever follows the guidance. God will bequeath the earth to whosoever of His servants He wishes and the final triumph will be for those who are careful of their duty to God." He sent the letter with the two men. Musaylamah's evil and corrupting influence continued to spread and the Prophet considered it necessary to send another letter to him inviting him to abandon his misguided ways. The Prophet chose Habib ibn Zayd to take this letter to Musaylamah. Habib was by this time in the prime of his youth and a firm believer in the truth of Islam with every fibre of his being. Habib undertook his mission eagerly and proceeded as quickly as he could to the highlands of the Najd, the territory of the Banu Hanilab. He presented the letter to Musaylamah. Musaylamah was convulsed with bitter rage. His face was terrible to behold. He ordered Habib to be put in chains and to be brought back before him the following day.

On the following day, Musaylamah presided over his assembly. On his right and on his left were his senior advisers, there to further his evil cause. The common people were allowed to enter. He then ordered Habib, shackled in his chains, to be brought befo re him. Habib stood in the midst of this crowded, hate-filled gathering. He remained upright, dignified and proud like a sturdy spear firmly implanted in the ground, unyielding. Musaylamah turned to him and asked: "Do you testify that Muhammad is the Messenger of God?" "Yes," Habib replied. "I testify that Muhammad is the Messenger of God." Musaylamah was visibly angry. "And do you testify that I am the Messenger of God?" He was almost insisting, rather than questioning. "My ears have been blocked against hearing what you claim," replied Habib. Musaylamah's face changed color, his lips trembled in anger and he shouted to his executioner, "Cut off a piece of his body."

With sword in hand, the menacing executioner advanced towards Habib and severed one of his limbs. Musaylamah then put the same question to him once more and Habib's answers were the same. He affirmed his belief in Muhammad as the Messenger of God and at the expense of his own life he refused to acknowledge the messengership of any other. Musaylamah th ereupon ordered his henchman to cut off another part of Habib's body. This fell to the ground beside the other severed limb. The people looked on in amazement at Habib's composure and steadfastness.

Faced with Musaylamah's persistent questioning and the terrible blows of his henchman, Habib kept on repeating: "I testify that Muhammad is the Messenger of God." Habib could not survive this torture and these inhuman atrocities much longer and he soon passed away. On his pure lips, as his life-blood ebbed away, was the name of the blessed Prophet to whom he had pl edged loyalty on the night of Aqabah, the name of Muhammad, the Messenger of God. News of Habib's fate reached his mother and her reaction was simply to say: "It was for such a situation that I prepared him... He pledged allegiance to the Prophet on the night of Aqabah as a small child and today as an adult he has given his life for th e Prophet. If God were to allow me to get near to Musaylamah, I would certainly make his daughters smite their cheeks and lament over him."

The day that she wished for was not long in coming. After the death of the Prophet, peace be on him, Abu Bakr declared war on the imposter. With the Muslim army that went out to confront the forces of Musaylamah were Habib's mother, Nusaybah, and another of her courageous sons, Abdullah ibn Zayd. At the Battle of Yamamah which ensued, Nusaybah was seen cutting through the ranks of fighting men like a lioness and calling out: "Where is the enemy of God? Show me the enemy of God ?" When she eventually reached Musaylamah, he had already perished. She looked at the body of the vain imposter and cruel tyrant and felt serene. A grave threat to the Muslims had been removed and the death of her beloved son, Habib, had been avenged. At Habib's death, the noble Prophet had commended him and his entire family and had prayed: "May God bless this household. May God have mercy on this household."

20. Asmaa Bint Abu Bakr(R.A.)

Asmaa bint Abu Bakr belonged to a distinguished Muslim family. Her father, Abu Bakr, was a close friend of the Prophet and the first Khalifah after his death. Her half- sister, A'ishah, was a wife of the Prophet and one of the Ummahat al-Mu 'm ineen. Her husband, Zubayr ibn al- Awwam, was one of the special personal aides of the Prophet. Her son, Abdullah ibn az-Zubayr, became well- known for his incorruptibility and his unswerving devotion to Truth. Asmaa herself was one of the first persons to accept Islam. Only about seventeen persons including both men and women became Muslims before her. She was later given the nickname Dhat an-Nitaqayn (the One with the Two Waistbands) because of an incident connected with the departure of the Prophet and her father from Makkah on the historic hijrah to Madinah. Asmaa was one of the few persons who knew of the Prophet's plan to leave for Madinah. The utmost secrecy had to be maintained because of the Quraysh plans to murder the Prophet. On the night of their departure, Asmaa was the one who prepared a bag of food and a water container for their journey. She did not find anything though with which to tie the containers and decided to use her waistband or nitaq. Abu Bakr suggested that she tear it into two. This she did and the Prophet commended her action. From then on she became known as "the One with the Two Waistbands". When the final emigration from Makkah to Madinah took place soon after the departure of the Prophet, Asmaa was pregnant. She did not let her pregnancy or the prospect of a long and arduous journey deter her from leaving. As soon as she reached Quba on the outskirts of Madinah, she gave birth to a son, Abdullah. The Muslims shouted Allahu Akbar (God is the Greatest) and Laa ilaaha illa Allah (There is no God but Allah) in happiness and thanksgiving because this was the first child to be born to the muhajireen in Madinah.

Asmaa became known for her fine and noble qualities and for the keenness of her intelligence. She was an extremely generous person. Her son Abdullah once said of her, "I have not seen two women more generous than my aunt A'ishah and my mother Asmaa. But their generosity was expressed in different ways. My aunt would accumulate one thing after another until she had gathered what she felt was sufficient and then distributed it all to those in need. My mother, on the other hand, would not keep anything even for the morrow." Asmaa's presence of mind in difficult circumstances was remarkable. When her father left Makkah, he took all his wealth, amounting to some six thousand dirhams, with him and did not leave any for his family. When Abu Bakr's father, Abu Quhafah (he was still a mushrik) heard of his departure he went to his house and said to Asmaa: "I understand that he has left you bereft of money after he himself has abandoned you." "No, grandfather," replied Asmaa, "in fact he has left us much money." She took some pebbles and put them in a small recess in the wall where they used to put money. She threw a cloth over the heap and took the hand of her grandfather --he was blind--and said, "See how much money he has left us". Through this strategem, Asmaa wanted to allay the fears of the old man and to forestall him from giving them anything of his own wealth. This was because she disliked receiving any assistance from a mushrik even if it was her own grandfather.

She had a similar attitude to her mother and was not inclined to compromise her honour and her faith. Her mother, Qutaylah, once came to visit her in Madinah. She was not a Muslim and was divorced from her father in preIslamic times. Her mother brought her gifts of raisins, clarified butter and qaraz (pods of a species of sant tree). Asmaa at first refused to admit her into her house or accept the gifts. She sent someone to A'ishah to ask the Prophet, peace be upon him, about her attitude to her mother and he replied that she should certainly admit her to her house and accept the gifts. On this occasion, the following revelation came to the Prophet: "God forbids you not, with regard to those who do not fight you because of your faith nor drive you out of your homes, from dealing kindly and justly with them. God loves those who are just. God only forbids you with regard to those who fight you for your Faith, and drive you from your homes, and support others in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances) that do wrong." (Surah al-Mumtahanah 60: 8-9).

For Asmaa and indeed for many other Muslims, life in Madinah was rather difficult at first. Her husband was quite poor and his only major possession to begin with was a horse he had bought. Asmaa herself described these early days: "I used to provide fodder for the horse, give it water and groom it. I would grind grain and make dough but I could not bake well. The women of the Ansar used to bake for me. They were truly good women. I used to carry the grain on my head from az-Zubayr's plot which the Prophet had allocated to him to cultivate. It was about three farsakh (about eight kilometres) from the town's centre. One day I was on the road carrying the grain on my head when I met the Prophet and a group of Sahabah. He called out to me and stopped his camel so that I could ride behind him. I felt embarrassed to travel with the Prophet and also remembered az-Zubayr's jealousy--he was the most jealous of men. The Prophet realised that I was embarrassed and rode on." Later, Asmaa related to az-Zubayr exactly what had happened and he said, "By God, that you should have to carry grain is far more distressing to me than your riding with (the Prophet)". Asmaa obviously then was a person of great sensitivity and devotion. She and her husband worked extremely hard together until their situation of poverty gradually changed. At times, however, az-Zubayr treated her harshly. Once she went to her father and complained to him about this. His reply to her was: "My daughter, have sabr for if a woman has a righteous husband and he dies and she does not marry after him, they will be brought together again in Paradise." Az-Zubayr eventually became one of the richest men among the Sahabah but Asmaa did not allow this to corrupt her principles. Her son, al-Mundhir once sent her an elegant dress from Iraq made of fine and costly material. Asmaa by this time was blind. She felt the material and said, "It's awful. Take it back to him". Al-Mundhir was upset and said, "Mother, it was not transparent."

"It may not be transparent," she retorted, "but it is too tight-fitting and shows the contours of the body." Al-Mundhir bought another dress that met with her approval and she accepted it. If the above incidents and aspects of Asmaa's life may easily be forgotten, then her final meeting with her son, Abdullah, must remain one of the most unforgettable moments in early Muslim history. At that meeting she demonstrated the keenness of her intelligence, her resoluteness and the strength of her faith. Abdullah was in the running for the Caliphate after the death of Yazid ibn Mu'awiyah. The Hijaz, Egypt, Iraq, Khurasan and much of Syria were favourable to him and acknowledged him as the Caliph. The Ummayyads however continued to contest the Caliphate and to field a massive army under the command of Al-Hajjaj ibn Yusuf ath-Thaqafi. Relentless battles were fought between the two sides during which Abdullah ibn az-Zubayr displayed great acts of courage and heroism. Many of his supporters however could not withstand the continuous strain of battle and gradually began to desert him. Finally he sought refuge in the Sacred Mosque at Makkah. It was then that he went to his mother, now an old blind woman, and said: "Peace be on you, Mother, and the mercy and blessings of God." "Unto you be peace, Abdullah," she replied. "What is it that brings you here at this hour while boulders from Hajjaj's catapults are raining down on your soldiers in the Haram and shaking the houses of Makkah?" "I came to seek your advice," he said. "To seek my advice?" she asked in astonishment. "About what?"

"The people have deserted me out of fear of Hajjaj or being tempted by what he has to offer. Even my children and my family have left me. There is only a small group of men with me now and however strong and steadfast they are they can only resist for an hour or two more. Messengers of the Banu Umayyah (the Umayyads) are now negotiating with me, offering to give me whatever wordly possessions I want, should I lay down my arms and swear allegiance to Abdul Malik ibn Marwan. What do you think?" Raising her voice, she replied: "It's your affair, Abdullah, and you know yourself better. If however you think that you are right and that you are standing up for the Truth, then persevere and fight on as your companions who were killed under your flag had shown perseverance. If however you desire the world, what a miserable wretch you are. You would have destroyed yourself and you would have destroyed your men." "But I will be killed today, there is no doubt about it." "That is better for you than that you should surrender yourself to Hajjaj voluntarily and that some minions of Banu Umayyah should play with your head." "I do not fear death. I am only afraid that they will mutilate me." "There is nothing after death that man should be afraid of. Skinning does not cause any pain to the slaughtered sheep." Abdullah's face beamed as he said: "What a blessed mother! Blessed be your noble qualities! I have come to you at this hour to hear what I have heard. God knows that I have not weakened or despaired. He is witness over me that I have not stood up for what I have out of love for this world and its attractions but only out of anger for the sake of God. His limits have been transgressed. Here am I, going to what is pleasing to you. So if I am killed, do not grieve for me and commend me to God."

"I shall grieve for you," said the ageing but resolute Asmaa, "only if you are killed in a vain and unjust cause." "Be assured that your son has not supported an unjust cause, nor committed any detestable deed, nor done any injustice to a Muslim or a Dhimmi and that there is nothing better in his sight than the pleasure of God, the Mighty, the Great. I do not say this to exonerate myself. God knows that I have only said it to make your heart firm and steadfast. " "Praise be to God who has made you act according to what He likes and according fo what I like. Come close to me, my son, that I may smell and feel your body for this might be the last meeting with you." Abdullah knelt before her. She hugged him and smothered his head, his face and his neck with kisses. Her hands began to squeeze his body when suddenly she withdrew them and asked: "What is this you are wearing, Abdullah?" "This is my armour plate." "This, my son, ls not the dress of one who desires martyrdom. Take it off. That will make your movements lighter and quicker. Wear instead the sirwal (a long under garment) so that if you are killed your 'awrah will not be exposed.

Abdullah took off his armour plate and put on the sirwal. As he left for the Haram to join the fighting he said: "My mother, don't deprive me of your dada (prayer)." Raising her hands to heaven, she prayed: "O Lord, have mercy on his staying up for long hours and his loud crying in the darkness of the night while people slept . . . "O Lord, have mercy on his hunger and his thirst on his journeys from Madinah and Makkah while he fasted . . . "O Lord, bless his righteousness to his mother and his father . . . "O Lord, I commend him to Your cause and I am pleased with whatever You decree for him. And grant me for his sake the reward of those who are patient and who persevere." By sunset, Abdullah was dead. Just over ten days later, his mother joined him. She was a hundred years old. Age had not made her infirm nor blunted the keenness of her mind.

19. Abu-d Dardaa(R.A.)

Early in the morning, Abu-d Dardaa awoke and went straight to his idol which he kept in the best part of his house. He greeted it and made obeisance to it. Then he anointed it with the best perfume from his large shop and put on it a new raiment of beauti ful silk which a merchant had brought to him the day before from Yemen. When the sun was high in the sky he left his house for his shop. On that day the streets and alleys of Yathrib were crowded with the followers of Muhammad returning from Badr. With them were several prisoners of war. Abu-d Dardaa surveyed the crowds and t hen went up to a Khazraji youth and asked about the fate of Abdullah ibn Rawahah. "He was put through the most severe tests in the battle," "but he emerged safely..." Abu-d Dardaa was clearly anxious about his close friend, Abdullah ibn Rawahah. Everyone in Yathrib knew the bond of brotherhood which existed between the two men from the days of Jahiliyyah, before the coming of Islam to Yathrib. When Islam came to the city, Ibn Rawahah embraced it but Abu-d Dardaa rejected it. This however did not rupture the relationship between the two. Abdullah kept on visiting Abu-d Dardaa and tried to make him! see the virtues, the benefits and the excellence of Islam. But with e very passing day, while Abu-d Dardaa remained a mushrik, Abdullah felt more sad and concerned. Abu-d Dardaa arrived at his shop and sat cross-legged on a high chair. He began trading-buying and selling and giving instructions to his assistants unaware of what was going on at his house. For at that very time, Abdullah ibn Rawahah had gone to the hou se determined on a course of action. There, he saw that the main gate was open. Umm ad-Dardaa was in the courtyard and he said to her:

"As-salaamu alayki - Peace be unto you, servant of God." "Wa alayka-s salaam - And unto you be peace, O brother of Abu-d Dardaa." "Where is Abu-d Dardaa?" he asked. "He has gone to his shop. It won't be tong before he returns." "Would you allow me to come in?" "Make yourself at home," she said and went about busying herself with her household chores and looking after her children. Abdullah ibn Rawahah went to the room where Abu-d Dardaa kept his idol. He took out an adz which he had brought with him and began destroying the idol while saying: "Isn't everything batil which is worshipped besides Allah?" When the idol was completely smashed, he left the house. Abu-d Dardaa's wife entered the room shortly afterwards and was aghast at what she saw. She smote her cheeks in anguish and said: "You have brought ruin to me, Ibn Rawahah." When Abu-d Dardaa retur ned home, he saw his wife sitting at the door of the room where he kept his idol. She was weeping loudly and she looked absolutely terrified. "What's wrong with you?" he asked.

"Your brother Abdullah ibn Rawahab visited us in your absence and did with your idols what you see." Abu-d Dardaa looked at the broken idol and was horrified. He was consumed with anger and determined to take revenge. Before long however his anger subside d and thoughts of avenging the idol disappeared. Instead he reflected on what had happened and said to himself: "If there was any good in this idol, he would have defended himself against any injury." He then went straight to Abdullah and together they went to the Prophet, peace be on him. There he announced his acceptance of Islam. He was the last person in his district to become a Muslim. From this time onwards, Abu-d Dardaa devoted himself completely to Islam. Belief in God and His Prophet animated every fibre of his being. He deeply regretted every moment he had spent as a mushrik and the opportunities he had lost to do good. He realize d how much his friends had learnt about siam in the preceding two or three years, how much of the Quran they had memorized and the opportunities they had to devote themselves to God and His Prophet. He made up his mind to expend every effort, day and nigh t to try to make up for what he had missed. Ibadah occupied his days and his nights. His search for knowledge was restless. Much time he spent memorizing the words of the Quran and trying to understand the profundity of its message. When he saw that busin ess and trade disturbed the sweetness of his ibadah and kept him away from the circles of knowledge, he reduced his involvement without hesitation or regret. Someone asked him why he did this and he replied: "I was a merchant before my pledge to the Messenger of God, may God bless him and grant him peace. When I became a Muslim, I wanted to combine trade (tijarah) and worship (ibadah) but I did not achieve what I desired. So I abandoned trade and inclined tow ards ibadah.

"By Him in whose hand is the soul of Abu-d Dardaa, what I want to have is a shop near the door of the masjid so that I would not miss any Salat with the congregation. Then I shall sell and buy and make a modest profit every day." "I am not saying," said Abu-d Dardaa to his questioner, "that Allah Great and Majestic is He has prohibited trade, but I want to be among those whom neither trade nor selling distracts form the remembrance of God ." Abu-d Dardaa did not only become less involved in trade but he abandoned his hitherto soft and luxurious life-style. He ate only what was sufficient to keep him upright and he wore clothes that was simple and sufficient to cover his body. Once a group of Muslims came to spend the night with him. The night was bitterly cold. He gave them hot food which they welcomed. He himself then went to sleep but he did not give them any blankets. They became anxious wondering how they were going to s leep on such a cold night. Then one of them said: "I will go and talk to him." "Don't bother him," said another. However, the man went to Abu-d Dardaa and stood at the door of his room. He saw Abu-d Dardaa lying down. His wife was sitting near to him. They were both wearing light clothing which could not protect them from the cold and they had no blankets. Abu-d Dardaa said to his guest: "If there was anything we would have sent it to you." During the caliphate of Umar, Umar wanted to appoint Abu-d Dardaa as a governor in Syria. Abu-d Dardaa refused. Umar persisted and then Abu-d Dardaa said: "If you are content that I should go to them to teach them the Book of their Lord and the Sunnah of their Prophet and pray with them, I shall go."

Umar agreed and Abu-d Dardaa left for Damascus. There he found the people immersed in luxury and soft living. This appalled him. He called the people to the masjid and spoke to them: "O people of Damascus! You are my brethren in religion, neighbors who live together and helpers one to another against enemies. "O people of Damascus! What is it that prevents you from being affectionate towards me and responding to my advice while I do not seek anything from you. Is it right that I see your learned ones departing (from this world) while the ignorant among you are not learning. I see that you incline towards such things which Allah has made you answerable for and you abandon what He has commanded you to do. "Is it reasonable that I see you gathering and hoarding what you do not eat, and erecting buildings in which you do not live, and holding out hopes for things you cannot attain. "Peoples before you have amassed wealth, made great plans and had high hopes. But it was not long before what they had amassed was destroyed, their hopes dashed and their houses turned into graves. Such were the people of Aad, O people of Damascus. They filled the earth with possessions and children. "Who is there who will purchase from me today the entire legacy of Aad for two dirhams?" The people wept and their sobs could be heard from outside the masjid. From that day, Abu-d Dardaa began to frequent the meeting places of the people of Damascus. He moved around in their market-places, teaching, answering questions and trying to arouse a nyone who had become careless and insensitive. He used every opportunity and every occasion to awaken people, to set them on the right path.

Once he passed a group of people crowding around a man. They began insulting and beating the man. He came up to them and said: "What's the matter?" "This is a man who has committed a grave sin," they replied. "What do you think you would do if he had fallen into a well?" asked Abu-d Dardaa. "Wouldn't you try to get him out?" "Certainly," they said. "Don't insult him and don't beat him. Instead admonish him and make him aware of the consequences of what he had done. Then give praise to God Who has preserved you from falling into such a sin." "Don't you hate him?" they asked Abu-d Dardaa. "I only detest what he had done and if he abandons such practice, he is my brother." The man began to cry and publicly announced his repentance. A youth once came up to Abu-d Dardaa and said: "Give me advice, O companion of the Messenger of God," and Abu-d Dardaa said to him: "My son, remember Allah in good times and He will remember you in times of misfortune. "My son, be knowledgeable, seek knowledge, be a good listener and do not be ignorant for you will be ruined. "My son, let the masjid be your house for indeed I heard the Messenger of God say: The masjid is the house of every God-conscious person and God Almighty has guaranteed serenity, comfort, mercy and staying on the path leading to His pleasure, to those for whom masjids are their houses."

On another occasion, there was a group of people sitting in the street, chatting and looking at passers-by. Abu-d Dardaa came up to them and said: "My sons, the monastery of a Muslim man is his house in which he controls himself and lowers his gaze. Beware of sitting in market-places because this fritters away time in vain pursuits." While Abu-d Dardaa was in Damascus, Muawiyah ibn Abi Sufyan, its governor, asked him to give his daughter in marriage to his (Muawiyah's) son, Yazid. Abu-d Dardaa did not agree. Instead he gave his daughter in marriage to a young man from among the poor whose character and attachment to Islam pleased him. People heard about this and began talking and asking: Why did Abu-d Dardaa refuse to let his daughter marry Yazid? The question was put to Abu-d Dardaa himself and he said: "I have only sought to do wh at is good for ad-Dardaa." That was his daughter's name. "How?" enquired the person. "What would you think of ad-Dardaa if servants were to stand in her presence serving her and if she were to find herself in palaces the glamour of which dazzled the eyes? What would become of her religion then?" While Abu-d Dardaa was still in Syria, the Caliph Umar ibn al-Khattab came on an inspection tour of the region. One night he went to visit Abu-d Dardaa at his home. There was no light in the house. Abu-d Dardaa welcomed the Caliph and sat him down. The tw o men conversed in the darkness. As they did so, Umar felt Abu-d Dardaa's "pillow" and realized it was an animal's saddle. He touched the place where Abu-d Dardaa lay and knew it was just small pebbles. He also felt the sheet with which he covered himse lf and was astonished to find it so flimsy that it couldn't possibly protect him from the cold of Damascus. Umar asked him:

"Shouldn't I make things more comfortable for you? Shouldn't I send something for you?" "Do you remember, Umar," said Abu-d Dardaa, "a hadith which the Prophet, may God bless him and grant him peace, told us?" "What is it?" asked Umar. "Did he not say: Let what is sufficient for anyone of you in this world be like the provisions of a rider? " "Yes," said Umar. "And what have we done after this, O Umar?" asked Abu-d Dardaa. Both men wept no doubt thinking about the vast riches that had come the way of Muslims with the expansion of Islam and their preoccupation with amassing wealth and worldly possessions. With deep sorrow and sadness, both men continued to reflect on this si tuation until the break of dawn.

30 June, 2016

1437 Zakat Al-Fitr 2016

1437 Zakat Al-Fitr 2016

Ahmed Arwo



Islam is a religion of unity. Believers are united in all acts of worship, regardless of difference in gender, colour, nationality or social status. We fasted together, and we are about to feast together. To realise that communal feast, it is necessary to help the poor and the destitute. Hence the obligatory alms imposed not only on rich and adults, but on relatively poor and minors accomplish this objective. All living Muslims before sunset of last day of Ramadan, are duty bound to pay Zakatul Fitr.

No other religion or any political system prepares its subjects for life long charity at birth. Although it is the parents that pay on behalf of minors, we have to teach and involve our children in exercising this duty. I remember back home, during my childhood that each one of us used to be given a portion of rice (SA'A) to give out. It is practically easy and effective way to prepare children for their spiritual responsibility. I hope this tradition is well maintained at home and abroad. Those of us who pay Zakat Al- Fitr in cash, can adopt this practice easily by handing the prescribed amount of money due, to each child, and instructing them to put into family collection, from which we can send either to Zakat funds collected in Mosques or sent to poor relatives back home.

Prophet (Sallallaho alaihe wassalam) said in a Hadith: "A person who attributes anything to me, which I have not said, is making his abode in the Hill." With that warning, I always leave interpretation and explanation of Islamic concepts and principles to our scholars who are professionally qualified to simplify every complex issue to our benefit. That is evident in the following article which comprehensively elucidates everything we need to know about Zakatul Fitr. The following article is from http://www.islam.com/copied in its entirety without any change in form or shape. May Allah accept our fasting and make us among those he emancipated from Hell. Ameen.

ZAKATUL-FITRE AND EID 

A- Zakat Al Fitr
Zakat al Fitr is an obligatory charity on every Muslim at the end of the month of Ramadan. Ibn `Umar said: "The Prophet, sallaallahu `alayhe wa sallam, enjoined the payment of one Sa'a of dates or one Sa'a of barley as Zakat al-Fitr on every Muslim, young and old, male and female, free and slave." (Related by al-Bukhari and Muslim) The purpose of Zakat al-Fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. It also helps the poor and the needy. Ibn Abbas said: "The Messenger of Allah, sallaallahu `alayhe wa sallam, enjoined Zakat al-Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy." (Related by Abu Dawud and Ibn Majah.)

The Amount of Zakat al-Fitr
As the first hadeeth indicated, the amount of Zakat al-Fitr is one Sa'a. Sa'a is a volume measure corresponding approximately to the volume of 5 lb of good wheat. The material of the Zakat can be either dates, barley, wheat, rice, corn or similar items considered as basic foods. Abu Saeed said: "We used to give for Zakat al-Fitr on behalf of every child, aged person, free man or slave during the lifetime of the Messenger of Allah, sallaallahu `alayhe wa sallam, one Sa'a of food, or one Sa'a of dried yogurt, or one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins." (Related by al-Bukhari and Muslim.) In U.K a cash payment of £4.00 is equivalent in value to Sa'a and is due on each person. And Allah knows the best.


The Time for Zakat al-Fitr
Zakat al-Fitr has to be paid by the end of Ramadhan. There are two times to pay Zakat al-Fitr. Either one or two days before Eid as 'Umar used to do, or the day of Eid before the Eid prayer. Ibn `Umar reported that the Prophet, sallaallahu `alayhe wa sallam, ordered them to pay Zakat al-Fitr before they go out to perform the Eid prayer. If Zakat al-Fitr is paid after the Eid prayer, it will only be considered as regular charity. The Prophet, sallaallahu `alayhe wa sallam, said: "If one pays Zakat al-Fitr before the Salat, it is considered an accepted Zakat, if he pays it after the Salat, it is considered an ordinary charity." (Related by Abu Dawud.)
Zakat al-Fitr is to be given to the same eight categories or people as in the other types of Zakat. Some scholars say that the poor and the needy are the most deserving ones since the Prophet, sallaallahu `alayhe wa sallam, said that it had "...the purpose of providing food for the needy.

Ahmed  Hassan Arwo


https://www.facebook.com/aharwo/

http://samotalis.blogspot.com/

1437 Zakat Al-Fitr 2016

1437 Zakat Al-Fitr 2016

Ahmed Arwo



Islam is a religion of unity. Believers are united in all acts of worship, regardless of difference in gender, colour, nationality or social status. We fasted together, and we are about to feast together. To realise that communal feast, it is necessary to help the poor and the destitute. Hence the obligatory alms imposed not only on rich and adults, but on relatively poor and minors accomplish this objective. All living Muslims before sunset of last day of Ramadan, are duty bound to pay Zakatul Fitr.

No other religion or any political system prepares its subjects for life long charity at birth. Although it is the parents that pay on behalf of minors, we have to teach and involve our children in exercising this duty. I remember back home, during my childhood that each one of us used to be given a portion of rice (SA'A) to give out. It is practically easy and effective way to prepare children for their spiritual responsibility. I hope this tradition is well maintained at home and abroad. Those of us who pay Zakat Al- Fitr in cash, can adopt this practice easily by handing the prescribed amount of money due, to each child, and instructing them to put into family collection, from which we can send either to Zakat funds collected in Mosques or sent to poor relatives back home.

Prophet (Sallallaho alaihe wassalam) said in a Hadith: "A person who attributes anything to me, which I have not said, is making his abode in the Hill." With that warning, I always leave interpretation and explanation of Islamic concepts and principles to our scholars who are professionally qualified to simplify every complex issue to our benefit. That is evident in the following article which comprehensively elucidates everything we need to know about Zakatul Fitr. The following article is from http://www.islam.com/copied in its entirety without any change in form or shape. May Allah accept our fasting and make us among those he emancipated from Hell. Ameen.

ZAKATUL-FITRE AND EID 

A- Zakat Al Fitr
Zakat al Fitr is an obligatory charity on every Muslim at the end of the month of Ramadan. Ibn `Umar said: "The Prophet, sallaallahu `alayhe wa sallam, enjoined the payment of one Sa'a of dates or one Sa'a of barley as Zakat al-Fitr on every Muslim, young and old, male and female, free and slave." (Related by al-Bukhari and Muslim) The purpose of Zakat al-Fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. It also helps the poor and the needy. Ibn Abbas said: "The Messenger of Allah, sallaallahu `alayhe wa sallam, enjoined Zakat al-Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy." (Related by Abu Dawud and Ibn Majah.)

The Amount of Zakat al-Fitr
As the first hadeeth indicated, the amount of Zakat al-Fitr is one Sa'a. Sa'a is a volume measure corresponding approximately to the volume of 5 lb of good wheat. The material of the Zakat can be either dates, barley, wheat, rice, corn or similar items considered as basic foods. Abu Saeed said: "We used to give for Zakat al-Fitr on behalf of every child, aged person, free man or slave during the lifetime of the Messenger of Allah, sallaallahu `alayhe wa sallam, one Sa'a of food, or one Sa'a of dried yogurt, or one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins." (Related by al-Bukhari and Muslim.) In U.K a cash payment of £4.00 is equivalent in value to Sa'a and is due on each person. And Allah knows the best.


The Time for Zakat al-Fitr
Zakat al-Fitr has to be paid by the end of Ramadhan. There are two times to pay Zakat al-Fitr. Either one or two days before Eid as 'Umar used to do, or the day of Eid before the Eid prayer. Ibn `Umar reported that the Prophet, sallaallahu `alayhe wa sallam, ordered them to pay Zakat al-Fitr before they go out to perform the Eid prayer. If Zakat al-Fitr is paid after the Eid prayer, it will only be considered as regular charity. The Prophet, sallaallahu `alayhe wa sallam, said: "If one pays Zakat al-Fitr before the Salat, it is considered an accepted Zakat, if he pays it after the Salat, it is considered an ordinary charity." (Related by Abu Dawud.)
Zakat al-Fitr is to be given to the same eight categories or people as in the other types of Zakat. Some scholars say that the poor and the needy are the most deserving ones since the Prophet, sallaallahu `alayhe wa sallam, said that it had "...the purpose of providing food for the needy.

Ahmed  Hassan Arwo


https://www.facebook.com/aharwo/

http://samotalis.blogspot.com/