26 April, 2016

17. Abu Musa Al-Ashari(R.A.)

When he went to Basrah as governor of the city, he called the inhabitants to a meeting and addressed them: "The Amir al-Muminin, Umar, has sent me to you to teach you the Book of your Lord and the Sunnah of His Prophet and to clean your streets for you." People were taken aback when they heard these words. They could easily understand that one of the responsibilities of a Muslim ruler was to instruct people in their religion. However, that one of his duties should be to clean streets was something new and surprising to them. Who was this governor of whom the Prophet's grandson, al-Hasan, may God be pleased with him said: "There was no rider who came to Basrah who was better for its people than he." His real name was Abdullah ibn Qays but he was and continues to be known as Abu Musa al-Ashari. He left his native land, the Yemen, for Makkah immediately after hearing that a Prophet had appeared there who was a man of rare insight, who called people to the worship of One God and who insisted on the highest standards of morality.

At Makkah, he stayed in the company of the Prophet and gained knowledge and guidance. He returned to his country to propagate the word of God and spread the mission of the noble Prophet, peace be on him. We have no further news of him for more than a decade. Then just after the end of the Khaybar expedition he came to the Prophet in Madinah. His arrival there coincided with that of Jaffar ibn Abi Talib and other Muslims from Abyssinia and the Prophet welcomed them all with joy and happiness. This time Abu Musa did not come alone. He came with more than fifty persons from the Yemen all of whom had accepted Islam. Among them were his two brothers, Abu Ruhm and Abu Burdah. The Prophet referred to the whole group as the "Asharis". In fact he sometimes referred to all Yemenis as Asharis after Abu Musa al-Ashari. He often praised the group for their soft and tender-hearted nature and held them up to the rest of his companions as a high example of good behavior. He once said of them: "If the Asharis go on an expedition or if they only have a little food among them, they would gather all they have on one cloth and divide it equally among themselves. They are thus from me and I am from them." Abu Musa soon became highly esteemed in the Muslim community. He had many great qualities. He was a faqih endowed with intelligence and sound judgement and was ranked as one of the leading judges in the early Muslim community. People used to say: "The judges in this ummah are four: Umar, Ali, Abu Musa and Zayd ibn Thabit."

Abu Musa had a natural, uncomplicated disposition. He was by nature a trusting person and expected people to deal with him on the basis of trust and sincerity. In the field of jihad, he was a warrior of great courage and endurance and skill. The Prophet said of him: "The master of horsemen is Abu Musa." "Abu Musa's insight and the soundness of his judgment did not allow him to be deceived by an enemy in battle. In battle conditions he saw situations with complete clarity and executed his actions with a firm resolve. Abu Musa was in command of the Muslim army traversing the lands of the Sasanian Empire. At Isfahan, the people came to him and offered to pay the jizyah (in return for military protection) to make peace and avoid fighting. However. they were not sincere in their offer and merely wanted an opportunity to mount a treacherous attack on the Muslims. Abu Musa however saw through their real intentions and he remained on the alert. Thus when the Isfahanis launched their attack, the Muslim leader was not caught off-guard, He engaged them in battle and before midday of the following day, he had won a decisive victory.

In the major campaigns against the powerful Sasanian Empire Abu Musa's role was outstanding. In the great Battle of Tustar itself, he distinguished himself as a military commander. The Persian commander, Hormuzan, had withdrawn his numerous forces to the strongly fortified city of Tustar. The Caliph Umar did not underestimate the strength of the enemy and he mobilized powerful and numerous force to confront Hormuzan. Among the Muslim forces were dedicated veterans like Ammar ibn Yasir, al-Baraa ibn Malik and his brother Anas, Majra'a al-Bakri and Salamah ibn Rajaa. Umar appointed Abu Musa as commander of the army. So well fortified was Tustar that it was impossible to take it by storm. Several attempts were made to breach the walls but these proved unsuccessful. There followed a long and difficult siege which became even more testing and agonizing for the Muslims when, as we saw in the story of al-Baraa ibn Malik, the Persians began throwing down iron chains from the walls of the fortress at the ends of which were fastened red-hot iron hooks. Muslims were caught by these hooks and were pulled up either dead or in the agony of death. Abu Musa realized that the increasingly unbearable impasse could only be broken by a resort to stratagem. Fortunately, at this time a Persian defected to the Muslim side and Abu Musa induced him to return behind the walls of the fortified city and use whatever artful means he could to open the city's gates from within. With the Persian he sent a special force of hand-picked men. They succeeded well in their task, opened the gates and made way for Abu Musa's army. Within hours the Persians were subdued.

In spite of the fact that Abu Musa was a strong and powerful warrior, he often left the battlefield transformed into a penitent, weeping person. At such times, he would read the Quran in a voice that profoundly stirred the souls of all who listened to him. Concerning his moving and melodious recitation of the Quran the Prophet, peace be on him, had said: "Abu Musa has indeed been given one of the flutes of the people of David." Also, Umar, may god be pleased with him, often summoned Abu Musa and asked him to recite from the Book of God, saying: "Create in us a yearning for our Lord, O Abu Musa." As a mark of his dedication to the Quran, Abu Musa was one of the few companions who had prepared a mushaf a written collection of the revelations. Abu Musa only participated in fighting against the armies of Mushrikin, armies which tried to oppose the religion of God and extinguish the light of faith. When fighting broke out among Muslims, he fled from such conflict anti never look any part in it. Such was his stand in the conflict that arose between Ali and Muawiyah. It is in relation to this conflict and in particular his role as an adjudicator that the name of Abu Musa al-Ashari is most widely known.

Briefly, Abu Musa's position appeared to be that of a 'neutral.' He saw Muslims killing each other and felt that if the situation were to continue the very future of the Muslim ummah would be threatened. To start off with a clean slate. the Khalifah Ali should give up the position and Muawiyah should relinquish any claim to be Khalifah and the Muslims should be given a free choice to elect whoever they wanted as Khalifah. It was of course true that Imam Ali held the position of Khalifah legitimately and that any unlawful revolt could only have as its object the challenging and overturning of the rule of law. However, developments had gone so far, the dispute had become so bloody and there seemed to be no end in sight except further bloodshed, that a new approach to a solution seemed the only hope of avoiding further bloodshed and continuous civil war. When Imam Ali accepted the principle of arbitration, he wanted Abdullah ibn Abbas to represent him. But an influential section of his followers insisted on Abu Musa. Their reason for so doing was that Abu Musa had not taken part in the dispute from its beginning. Instead he had kept aloof from both parties when he despaired of bringing about an understanding and a reconciliation and putting an end to the fighting. Therefore, they felt, he was the most suitable person to be the arbitrator.

Imam Ali had no reason to doubt the devotion of Abu Musa to Islam and his truthfulness and sincerity. But he knew the shrewdness of the other side and their likely resort to ruses and treachery. He also knew that Abu Musa in spite of his understanding and his knowledge despised deceit and conspiracies and always wanted to deal with people on the basis of trust and honesty, not through cunning. Ali therefore feared that Abu Musa would be deceived by others and that arbitration would end up with the victory of guile over honesty and that the situation would end up being more perilous than it was. Adjudication nonetheless began with Abu Musa representing the side of Ali and Amr ibn al-Aas representing the side of Muawiyah. A possible version of their historic conversation has been recorded in the book "Al-Akhbar at-Tiwal" by Abu Hanifah Ad-Daynawawi

23 April, 2016

Mustashar Axmed Carwo :" Marxuum Maxamuud Caydiid Laf-cambe... Nin hal adag, mabda leh oon aqoonin siyaasadda dabeyl raaca ah iyo hadafka dheef raadiska is-geddiska badan. .."

Mustashar Axmed Xasan Carwo, La-taliyaha Madaxweynha JSL ee Dhaqaalaha, Ganacsiga, iyo
Maalgashigu, waxuu dhambaal tacsi ah u dirayaa qoyska, tafiirta, qaraabada, ehelada xigto iyo xigaal Xisbiga Kulmiye yo guud ahaanba shacabka reer Somaliland gaar ahaana Reer Caydiid Laf-cambe iyo tafiirtooda daafaha dunida kala joogta, geerida ku timi Marxuun Maxamuud Caydiid Laf-cambe oo ku geeriyooday dalka Canada maanta oo taariikhdu tahay 23/03/2016.


Waxuu ahaa saxiib ilaa yareentii aanu is naqaanay, iyo nin hawlo siyaasadeed na walaaleeyeen. Nin doorashooyinkii ee dalka ka dhacay aanu dhammaan isku god ka dirireynay, isagu aragti ahayn, oon marna aanan ku kala duwanaan. Nin Kulmiye na walaaleeyey, oonu ficil iyo fikirba isla barbar taagnay xisbigaa min bilow ilaa hadda. Nin hal adag, mabda leh oon aqoonin siyaasadda dabeyl raaca ah iyo hadafka dheef raadiska ah ee is-geddiska badan. Waa sifo aan nafteyda ku mataaneeyo marxuumka.
Marxuum Maxamuud Caydiid Laf-cambe oo ka mid ahaa aqoonyahankii iyo odayaashii caanka ahaa reer Hargeysa kana soo jeeda qoys taariikhda bari iyo galbeedba caan ku ah, iyo aabbe sugaan, ganacsi iyo dhaqanba lagu xuso., waxa uu hadda xubin ka ahaa Golaha Dhexe ee xisbiga KULMIYE.

Mustashar Axmed Carwo waxa uu Alle uga baryayaa inuu Marxuumka ka waraabiyo jannadiisa Fardowsa, qoyska, qaraabada, ehelada iyo guud ahaan xisbiga Kulmiye, Qurbojooga Soomaliland, iyo shacab weynha Somaliland gaar ahaana reer Caydiid Laf-cambe iyo tafiirtooda, inuu waafajiyo samir iyo duco.. Aamiin….Aamiin….Aamiin.


Mustashar Axmed Xasan Carwo

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16. Abu Hurayrah(R.A.)

"An Abi Hurayrata, radiyallahu anhu, qal.' qala rasul Allahi, sallallahu alayhi wa sailam..." Through this phrase millions of Muslims from the early history of Islam to the present have come to be familiar with the name Abu Hurayrah. In speeches and lectures, in Friday khutbahs and seminars, in the books of hadith and sirah, fiqh and ibadah, the n ame Abu Hurayrah is mentioned in this fashion: "On the authority of Abu Hurayrah, may God be pleased with him who said: The Messenger of God, may God bless him and grant him peace, said... ". Through his Prodigious efforts, hundreds of ahadith or sayings of the Prophet were transmitted to later generations. His is the foremost name in the roll of hadith transmitters. Next to him comes the names of such companions as Abdullah the son of Umar, Anas the son of Malik, Umm al-Mumininin Aishah, Jabir ibn Abdullah and Abu Said al-Khudri all of whom transmitted over a thousand sayings of the Prophet. Abu Hurayrah became a Muslim at the hands of at-Tufayl ibn Amr the chieftain of the Daws tribe to which he belonged. The Daws lived in the region of Tihamah which stretches along the coast of the Red Sea in southern Arabia. When at-Tufayl returned to his village after meeting the Prophet and becoming a Muslim in the early years of his mission, Abu Hurayrah was one of the first to respond to his call. He was unlike the majority of the Daws who remained stubborn in their old beliefs for a long time.

When at-Tufayl visited Makkah again, Abu Hurayrah accompanied him. There he had the honor and privilege of meeting the noble Prophet who asked him: "What is your name?" "Abdu Shams - Servant of a Sun," he replied. "Instead, let it be Abdur-Rahman - the Servant of the Beneficent Lord," said the Prophet. "Yes, Abdur-Rahman (it shall be) O Messenger of God," he replied. However, he continued to be known as Abu Hurayrah, "the kitten man", literally "the father of a kitten" because like the Prophet he was fond of cats and since his childhood often had a cat to play with. Abu Hurayrah stayed in Tihamah for several years and it was only at the beginning of the seventh year of the Hijrah that he arrived in Madinah with others of his tribe. The Prophet had gone on a campaign to Khaybar. Being destitute, Abu Hurayrah took up h is place in the Masjid with other of the Ahl as-Suffah. He was single, without wife or child. With him however was his mother who was still a mushrik. He longed, and prayed, for her to become a Muslim but she adamantly refused. One day, he invited her to have faith in God alone and follow His Prophet but she uttered some words about the Prophet which saddened him greatly. With tears in his eyes, he went to the noble Prophet who said to him:

"What makes you cry, O Abu Hurayrah?" "I have not let up in inviting my mother to Islam but she has always rebuffed me. Today, I invited her again and I heard words from her which I do not like. Do make supplication to God Almighty to make the heart of Abu Hurayrah's mother incline to Isl am." The Prophet responded to Abu Hurayrah's request and prayed for his mother. Abu Hurayrah said: "I went home and found the door closed. I heard the splashing of water and when I tried to enter my mother said: "Stay where you are, O Abu Hurayrah." And after putting on her clothes, she said, "Enter!" I entered and she said: "I testify that there is no god but Allah and I testify that Muhammad is His Servant and His Messenger." "I returned to the Prophet, peace be on him, weeping with joy just as an hour before I had gone weeping from sadness and said: "I have good news, O Messenger of Allah. God has responded to your prayer and guided the mother of Abu Hurayrah to Islam." Abu Hurayrah loved the Prophet a great deal and found favor with him. He was never tired of looking at the Prophet whose face appeared to him as having all the radiance of the sun and he was never tired of listening to him. Often he would praise God for h is good fortune and say: "Praise be to God Who has guided Abu Hurayrah to Islam." Praise be to God Who has taught Abu Hurayrah the Quran."

"Praise be to God who has bestowed on Abu Hurayrah the companionship of Muhammad, may God bless him and grant him peace." On reaching Madinah, Abu Hurayrah set his heart on attaining knowledge. Zayd ibn Thabit the notable companion of the Prophet reported : "While Abu Hurayrah and I and another friend of mine were in the Masjid praying to God Almighty and performing dhikr to Him, the Messenger of God appeared. He came towards us and sat among us. We became silent and he said: "Carry on with what you were d oing." "So my friend and I made a supplication to God before Abu Hurayrah did and the Prophet began to say Ameen to our dua. "Then Abu Hurayrah made a supplication saying: "O Lord, I ask You for what my two companions have asked and I ask You for knowledge which will not be forgotten." "The Prophet, peace be on him, said: 'Ameen.' "We then said: 'And we ask Allah for knowledge which will not be forgotten, and the Prophet replied: 'The Dawsi youth has asked for this before you." "With his formidable memory, Abu Hurayrah set out to memorize in the four years that he spent with the Prophet, the gems of wisdom that emanated from his lips. He realized that he had a great gift and he set about to use it to the full in the service of I slam. He had free time at his disposal. Unlike many of the Muhajirin he did not busy himself' in the market-places, with buying and selling. Unlike many of the Ansar, he had no land to cultivate nor crops to tend. He stayed with the Prophet in Madinah and went with him on journeys and expeditions.

Many companions were amazed at the number of hadith he had memorized and often questioned him on when he had heard a certain hadith and under what circumstances. Once Marwan ibn al-Hakam wanted to test Abu Hurayrah's power of memory. He sat with him in one room and behind a curtain he placed a scribe, unknown to Abu Hurayrah, and ordered him to write down whatever Abu Hurayrah said. A year later, Marwan called Ab u Hurayrah again and asked him to recall the same ahadith which the scribe had recorded. It was found that he had forgotten not a single word. Abu Hurayrah was concerned to teach and transmit the ahadith he had memorized and knowledge of Islam in general. It is reported that one day he passed through the suq of Madinah and naturally saw people engrossed in the business of buying and selling. "How feeble are you, O people of Madinah!" he said. "What do you see that is feeble in us, Abu Hurayrah?" they asked. "The inheritance of the Messenger of God, peace be on him, is being distributed and you remain here! Won't you go and take your portion?"

"Where is this, O Abu Hurayrah?" they asked. "In the Masjid," he replied. Quickly they left. Abu Hurayrah waited until they returned. When they saw him, they said: "O Abu Hurayrah, we went to the Masjid and entered and we did not see anything being distributed." "Didn't you see anyone in the Masjid?" he asked. "O yes, we saw some people performing Salat, some people reading the Quran and some people discussing about what is halal and what is haram." "Woe unto you," replied Abu Hurayrah," that is the inheritance of Muhammad, may God bless him and grant him peace." Abu Hurayrah underwent much hardship and difficulties as a result of his dedicated search for knowledge. He was often hungry and destitute. He said about himself: "When I was afflicted with severe hunger, I would go to a companion' of the Prophet and asked him about an ayah of the Quran and (stay with him) learning it so that he would take me with him to his house and give food. "

One day, my hunger became so severe that I placed a stone on my stomach. I then sat down in the path of the companions. Abu Bakr passed by and I asked him about an ayah of the Book of God. I only asked him so that he would invite me but he didn't. "Then Umar ibn al-Khattab passed by me and I asked him about an ayah but he also did not invite me. Then the Messenger of God, peace be on him, passed by and realized that I was hungry and said: "Abu Hurayrah!" "At your command" I replied and followed him until we entered his house. He found a bowl of milk and asked his family: "From where did you get this?" "Someone sent it to you" they replied. He then said to me: "O Abu Hurayrah, go to the Ahl as-Suffah and invite them." Abu Hurayrah did as he was told and they all drank from the milk.

The time came of course when the Muslims were blessed with great wealth and material goodness of every description. Abu Hurayrah eventually got his share of wealth. He had a comfortable home, a wife and child. But this turn of fortune did not change his personality. Neither did he forget his days of destitution. He would "I grew up as an orphan and I emigrated as a poor and indigent person. I used to take food for my stomach from Busrah bint Ghazwan. I served people when they returned from journeys and l ed their camels when they set out. Then God caused me to marry her (Busrah). So praise be to God who has strengthened his religion and made Abu Hurayrah an imam." (This last statement is a reference to the time when he became governor of Madinah.) Much of Abu Hurayrah's time would be spent in spiritual exercises and devotion to God. Qiyam al-Layl staying up for the night in prayer and devotion - was a regular practice of his family including his wife and his daughter. He would stay up for a third o f the night, his wife for another third and his daughter for a third. In this way, in the house of Abu Hurayrah no hour of the night would pass without ibadah, dhikr and Salat.

During the caliphate of Umar, Umar appointed him as governor of Bakrain. Umar was very scrupulous about the type of persons whom he appointed as governors. He was always concerned that his governors should live simply and frugally and not acquire much wea lth even though this was through lawful means. In Bahrain, Abu Hurayrah became quite rich. Umar heard of this and recalled him to Madinah. Umar thought he had acquired his wealth through unlawful means and questioned him about where and how he had acquired such a fortune. Abu Hurayrah replied: "From b reeding horses and gifts which I received." "Hand it over to the treasury of the Muslims," ordered Umar. Abu Hurayrah did as he was told and raised his hands to the heavens and prayed: "O Lord, forgive the Amir al-Muminin." Subsequently, Umar asked him to become governor once again but he declined. Umar asked him why he refused and he said: "So that my honor would not be besmirched, my wealth taken and my back beaten."

And he added: "And I fear to judge without knowledge and speak without wisdom." Throughout his life Abu Hurayrah remained kind and courteous to his mother. Whenever he wanted to leave home, he would stand at the door of her room and say: As-salaamu alaykum, yaa ummataah, wa rahrnatullahi wa barakatuhu, peace be on you, mother, and th e mercy and blessings of God." She would reply: "Wa alayka-s salaam, yaa bunayya, wa rahmatullahi wa barakatuhu - And on you be peace, my son, and the mercy and blessings of God." Often, he would also say: "May God have mercy on you as you cared for me wh en I was small," and she would reply: "May God have mercy on you as you delivered me from error when I was old." Abu Hurayrah always encouraged other people to be kind and good to their parents. One day he saw two men walking together, one older than the other. He asked the younger one: "What is this man to you?" "My father," the person replied. "Don't call him by his name. Don't walk in front of him and don't sit before him," advised Abu Hurayrah. Muslims owe a debt of gratitude to Abu Hurayrah for helping to preserve and transmit the valuable legacy of the Prophet, may God bless him and grant him peace. He died in the year 59 AH when he was seventy-eight years old.

19 April, 2016

MUSTASHAR AXMED CARWO" GEERI INA WADA TAABATAY IYO MURUGO GURI WALBA GILGISHAY"

INNAA LILLAA WA INNAA ILLEYHI RAAJACUUN

Ugu horeyn aan la wadaago naxdinta iyo qoomamada waalidka ku wiil iyo gabadh waayey badda cad, aan la ilmeeyo walaalaha is waayey, aan la murugoodo qaranka waaxda weyn go'day. Aan xusuus tiiraanyo leh la qaybsado ubad iyo ooriyo asaagood waayey, aan la xanuunsado asxaab waqtigu kala kaxeeyey.

Waa maalin murugo, waa dharaar uurku taalo, waa habeen gudcur ah oo dabeyl iyo duufaan geeri daafaha Soomaliland dhammeysay. Waa adduunyo oo xaalkeedu waa naxdin joogto ah oo kolba reer dul taagan. Waxa la yidhi balaayo intay kaa maqantay cid kale ayey ku maqantay.

Murugo dabadeed aan u soo dego xaqiiqda, oo aan  tacsi qalbiga ah  u diro qoysaska, ehelka, qaraabada, iyo asxaabta ay ubadkoodii ay dhigoodu ku hoobteen doonida geerida ee ku degtay badda. Waxaan marxuumiinta Alle uga baryayaa inuu u naxariisto, qabriga  u nuuro,  ugana dhigo beer ka mid ah jannooyinkiisa,
Inta ay ka baxayna waxaan Alle uga baryayaa inuu waafajiyo samir iyo duco. Waa geeri ina wada taabatay iyo murugo guri wal oo Soomaliyeedba gilgishay.

Dhalinyaradu waa mustaqbalka ummad kasta, waa iyaga kuwa horumarka lagu gaadhaa, waa iyaga kuwa daafaca nabadda iyo jiritaanka qaranka, waa iyaga kuwa waalidkood ku nastaan, waa iyaga kuwa cadowgu ka naxaa, waa cududa ina ilaalisa iyo muruqa inoo shaqeeya. Qorshaha horumarinta iyaga ayaa mudnaanta leh.

Waa qadar Alle oo tiiraanyo waa inoo joogto. Waxa kale duwan sababta geerida ma se aha mid leys hortaagi karo. Haddana aadmigu ma daayo ciil kaanbi iyo gocosho aan wax tarin.

Alle waxuu inoo sheegay in wax waliba sabab leeyihiin. Kolka sababaha qaar uu inagu ilhaamiyo ayey dhibteedtuna joogsataa. Waa se inaynu inaguna la nimaadnaa fikirkeed iyo qorshaheed Allena talo saaranaa.

Kow waxa ka ah in sharci adag laga yeesho tahriibayaasha, oo la adkeeyo xuduudaha iyo dhoofka. Ciqaab adag waa in la mariyaa kuwa ka ganacsada tahriibta sifo kasta ha ahaatee, ilaa kuwa u hawl yareeya iyo kuwa qariya.

Waxa xigta wacyogelin cilmiyeysan oo iskuulada duruus joogto ah looga dhigo. Waxa xigta waalidka oo sidoo kale loo abaabulo iyo khaasatan qurbo jooga faanka beenta ah iyo dhoolo tuska madhan dhalinta uga sheekeeya.

Tan seddexaad waa manhajka waxbarashada oo lagu daro duruus taariikhda iyo qarannimada ah, dal jecleysi lagu abuuro ardayda, iyo manhajka jaamacadaha oo loo qorsheeyo shaqooyinka banaan, ha u bataan kuwa farsamooyinka gacanta heer dugsi sare iyo jaamacadba. Waa inay wada socdaan suuqa shaqada iyo tacliintu.

Waa ina dib loo eegaa nidaamka shaqo gelinta qaranka iyo tan sharkadaha waaweyn, oo loo dhigaa nidaam cadaalad ah oo dhalintu aamin karto, kana dhex arki karto mustaqbalkooda.
Arrintani waa mid dhinac siyaasi leh oo u baahan inaan xisbinimo mucaarid amba muxaafid ka faa'iideysan ee loo arko waajib qaran.

Waa in hayadaha maxaliga ah iyo kuwa caalamiga ahba lagu anraa inayna debedda ka keenin shaqaale iyaga oo ka heli kara gudaha dalka.

Waa in la hirgeliyaa nudaamka maal gashiga oo lagu abuuro sharkado, iyo warshado shaqo abuur ah, iyada oo dawladdu dheerigelineyso ganacsatada shaqada abuurta oo la siiyo cashuur dhaaf amba taakulin maal gashi oo kale.

Waa aragti shimbireed aan degdeg u soo tuuray mawduucani waa mid baaxad weyn oo loo baahan yahay inaynu dhab u asiibno.

Mustashar Axmed Xasan Carwo
La-taliyaha Madaxweynha ee Dhaqaalaha,
Ganacsiga iyo Maalgashiga.



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18 April, 2016

DHAMBAAL TACSI AH OO UU DIRAAYO MUSTASHAR AXMED CARWO REER JIRDE AW CALI" GEERIDA HABARYARTAY MARXUUMAD FAADUMO XAAJI ABOKOR"

 
Mustashar Axmed |Xasan Carwo La-taliyaha Madaxweynaha ee Dhaqaalaha iyo Maalgashiga,  isaga
oo ku hadlaaya afka reer Xasan Carwo iyo reer Gaaxnuug Cabdillaahi, waxa uu tacsi  u dirayaa qoyska,  tafiirta, qaraabada, ehelka iyo gaar ahaan ilma Salaan Jirde geerida ku timi hooyadood Marxuumad Faadumo Xaaji Muxumed Abokor oo ahyd habaryartay qaali ah oo ilaa yaraanteydii kalgacal waalid noo heysay kuna geeriyootay magaalada Hargeysa maanta 18/04/2016, waxaannu Mustashaarku si gaar ah tacsidaasi ugu dirayaa habarwadaagey Wasiirka Wasaaradda Qorshaynta Qoranka Md. Cali Salaan Jirde, iyo guud ahaan reer Jirde AW Cali iyo reer Abtigay reer Xaaji Muxumad Abokor iyo tafiirtooda.
Mudane Axmed Carwo waxa uu Marxuumadda Alle uga baryayaa inuu jannadiisa Fardowsa ka waraabiyo, qoyska, qaraabada iyo labada reer ee ay ka  baxdayna
 waafajiyo samir iyo duco. Aamiin.
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15. Abu Dharr Al-Ghifari (R.A.)

In the Waddan valley which connects Makkah with the outside world, lived the tribe of Ghifar. The Ghifar existed on the meagre offerings of the trade caravans of the Quraysh which plied between Syria and Makkah. It is likely that they also lived by raiding these caravans when they were not given enough to satisfy their needs. Jundub ibn Junadah, nicknamed Abu Dharr, was a member of this tribe. He was known for his courage, his calmness and his far sightedness and also for the repugnance he felt against the idols which his people worshipped. He rejected the silly religious beliefs and the religious corruption in which the Arabs were engaged. While he was in the Waddan desert, news reached Abu Dharr that a new Prophet had appeared in Makkah. He really hoped that his appearance would help to change the hearts and minds of people and lead them away from the darkness of superstition. Without wasting much time, he called his brother, Anis, and said to him: "Go to Makkah and get whatever news you can of this man who claims that he is a Prophet and that revelation comes to him from the heavens. Listen to some of his sayings and come back and recite them to me." Anis went to Makkah and met the Prophet, peace and blessings of God be on him. He listened to what he had to say and returned to the Waddan desert. Abu Dharr met him and anxiously asked for news of the Prophet.

"I have seen a man," reported Anis, "who calls people to noble qualities and there is no mere poetry in what he says." "What do people say about him?" asked Abu Dharr. "They say he is a magician, a soothsayer and a poet." "My curiosity is not satisfied. I am not finished with this matter. Will you look after my family while I go out and examine this prophet's mission myself?" "Yes. But beware of the Makkans." On his arrival at Makkah, Abu Dharr immediately felt very apprehensive and he decided to exercise great caution. The Quraysh were noticeably angry over the denunciation of their gods. Abu Dharr heard of the terrible violence they were meting out to the followers of the Prophet but this was what he expected. He therefore refrained from asking anyone about Muhammad not knowing whether that person might be a follower or an enemy. At nightfall, he lay down in the Sacred Mosque. Ali ibn abi Talib passed by him and, realising that he was a stranger, asked him to come to his house. Abu Dharr spent the night with him and in the morning took his water pouch and his bag containing provisions and returned to the Mosque. He had asked no questions and no questions were asked of him. Abu Dharr spent the following day without getting to know the Prophet. At evening he went to the Mosque to sleep and Ali again passed by him and said: "Isn't it time that a man knows his house?"

Abu Dharr accompanied him and stayed at his house a second night. Again no one asked the other about anything. On the third night, however, Ali asked him, "Aren't you going to tell me why you came to Makkah?" "Only if you will give me an undertaking that you will guide me to what I seek." Ali agreed and Abu Dharr said: "I came to Makkah from a distant place seeking a meeting with the new Prophet and to listen to some of what he has to say." Ali's face lit up with happiness as he said, "By God, he is really the Messenger of God," and he went on telling Abu Dharr more about the Prophet and his teaching. Finally, he said: "When we get up in the morning, follow me wherever I go. If I see anything which I am afraid of for your sake, I would stop as if to pass water. If I continue, follow me until you enter where I enter." Abu Dharr did not sleep a wink the rest of that night because of his intense longing to see the Prophet and listen to the words of revelation. In the morning, he followed closely in Ali's footsteps until they were in the presence of the Prophet. "As-salaamu alayka yaa Rasulullah, (Peace be on you, O Messenger of God)," greeted Abu Dharr. " Wa alayka salaamullahi wa rahmatuhu wa barakaatuhu (And on you be the peace of God, His mercy and His blessings)," replied the Prophet. Abu Dharr was thus the f1rst person to greet the Prophet with the greeting of Islam. After that, the greeting spread and came into general use. The Prophet, peace be on him, welcomed Abu Dharr and invited him to Islam. He recited some of the Qur'an for him. Before long, Abu Dharr pronounced the Shahadah, thus entering the new religion (without even leaving his place). He was among the first persons to accept Islam.

Let us leave Abu Dharr to continue his own story . . . After that I stayed with the Prophet in Makkah and he taught me Islam and taught me to read the Qur'an. Then he said to me, "Don't tell anyone in Makkah about your acceptance of Islam. I fear that they will kill you." "By Him in whose hands is my soul, I shall not leave Makkah until I go to the Sacred Mosque and proclaim the call of Truth in the midst of the Quraysh," vowed Abu Dharr. The Prophet remained silent. I went to the Mosque. The Quraysh were sitting and talking. I went in their midst and called out at the top of my voice, "O people of Quraysh, I testify that there is no God but Allah and that Muhammad is the messenger of Allah." My words had an immediate effect on them. They jumped up and said, "Get this one who has left his religion." They pounced on me and began to beat me mercilessly. They clearly meant to kill me. But Abbas ibn Abdulmuttalib, the uncle of the Prophet, recognised me. He bent over and protected me from them. He told them: "Woe to you! Would you kill a man from the Ghifar tribe and your caravans must pass through their territory?" They then released me. I went back to the Prophet, upon whom be peace, and when he saw my condition, he said, "Didn't I tell you not to announce your acceptance of Islam?" "O Messenger of God," I said, "It was a need I felt in my soul and I fulfilled it."

"Go to your people," he commanded, "and tell them what you have seen and heard. Invite them to God. Maybe God will bring them good through you and reward you through them. And when you hear that I have come out in the open, then come to me." I left and went back to my people. My brother came up to me and asked, "What have you done?" I told him that I had become a Muslim and that I believed in the truth of Muhammad's teachings. "I am not averse to your religion. In fact, I am also now a Muslim and a believer," he said. We both went to our mother then and invited her to Islam. "I do not have any dislike for your religion. I accept Islam also," she said. From that day this family of believers went out tirelessly inviting the Ghifar to God and did not flinch from their purpose. Eventually a large number became Muslims and the congregational Prayer was instituted among them. Abu Dharr remained in his desert abode until after the Prophet had gone to Madinah and the battles of Badr, Uhud and Khandaq had been fought. At Madinah at last, he asked the Prophet to be in his personal service. The Prophet agreed and was pleased with his companionship and service. He sometimes showed preference to Abu Dharr above others and whenever he met him he would pat him and smile and show his happiness.

After the death of the Prophet, Abu Dharr could not bear to stay in Madinah because of grief and the knowledge that there was to be no more of his guiding company. So he left for the Syrian desert and stayed there during the caliphate of Abu Bakr and Umar. During the caliphate of Uthman, he stayed in Damascus and saw the Muslims' concern for the world and their consuming desire for luxury. He was saddened and repelled by this. So Uthman asked him to come to Madinah. At Madinah he was also critical of the people's pursuit of worldly goods and pleasures and they were critical in turn of his reviling them. Uthman therefore ordered that he should go to Rubdhah, a small village near Madinah. There he stayed far away from people, renouncing their preoccupation with worldly goods and holding on to the legacy of the Prophet and his companions in seeking the everlasting abode of the Hereafter in preference to this transitory world. Once a man visited him and began looking at the contents of his house but found it quite bare. He asked Abu Dharr: "Where are your possessions?" "We have a house yonder (meaning the Hereafter)," said Abu Dharr, "to which we send the best of our possessions." The man understood what he meant and said: "But you must have some possessions so long as you are in this abode."

"The owner of this abode will not leave us in it," replied Abu Dharr. Abu Dharr persisted in his simple and frugal life to the end. Once the amir of Syria sent three hundred dinars to Abu Dharr to meet his needs. He returned the money saying, "Does not the amir of Syria find a servant more deserving of it than I?" In the year 32 AH, the self-denying Abu Dharr passed away. The Prophet, peace be upon him, had said of him: "The earth does not carry nor the heavens cover a man more true and faithful than Abu Dharr."

16 April, 2016

14. Abu Ayyub Al-Ansari(R.A.)

Khalid ibn Zayd ibn Kulayb from the Banu Najjar was a great and close companion of the Prophet. He was known as Abu Ayyub (the father of Ayyub) and enjoyed a privilege which many of the Ansar in Madinah hoped they would have. When the Prophet, peace and blessings of God be on him, reached Madinah after his hijrah from Makkah, he was greeted with great enthusiasm by the Ansar of Madinah. Their hearts went out to him and their eyes followed him with devotion and love. They want ed to give him the most generous reception anyone could be given.

The Prophet first stopped at Quba on the outskirts of Madinah and stayed there for some days. The first thing he did was to build a mosque which is described in the Qur'an as the "mosque built on the foundation of piety (taqwa)". (Surah At-Tawbah 9: 108). The Prophet entered Madinah on his camel. The chieftains of the city stood along his path, each one wishing to have the honour of the Prophet alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, O Ra sulullah." "Leave the camel," the Prophet would say. "It is under command."

The camel continued walking, closely followed by the eyes and hearts of the people of Yathrib. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route. The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub al-Ansari. But the Prophet, upon whom be peace, did not get down. After only a short while, the camel set off again, t he Prophet leaving its reins loose. Before long, however, it turned round, retraced its steps and stopped on the same spot as before. Abu Ayyub's heart was filled with happiness. He went out to the Prophet and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and felt as if he was carrying the most precious treasure in the world.

Abu Ayyub's house had two storeys. He emptied the upper floor of his and his family's possessions so that the Prophet could stay there. But the Prophet, peace be on him, preferred to stay on the lower floor. Night came and the Prophet retired. Abu Ayyub went up to the upper floor. But when they had closed the door, Abu Ayyub turned to his wife and said: "Woe to us! What have we done? The messenger of God is below and we are higher than he! Can we walk on top of the messenger of God? Do we come between him and the Revelation (Waky)? If so, we are doomed."

The couple became very worried not knowing what to do. They only got some peace of mind when they moved to the side of the building which did not fall directly above the Prophet. They were careful also only to walk on the outer parts of the floor and avo id the middle. In the morning, Abu Ayyub said to the Prophet: "By God, we did not sleep a wink last night, neither myself nor Umm Ayyub." "Why not, Abu Ayyub?" asked the Prophet. Abu Ayyub explained how terrible they felt being above while the Prophet was below them and how they might have interrupted the Revelation.

"Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because of the many people coming to visit us." "We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."

The Prophet stayed in Abu Ayyub's house for almost seven months until his mosque was completed on the open space where his camel had stopped. He moved to the rooms which were built around the mosque for himself and his family. He thus became a neighbour of Abu Ayyub. What a noble neighbour to have had! Abu Ayyub continued to love the Prophet with all his heart and the Prophet also loved him dearly. There was no formality between them. The Prophet continued to regard Abu Ayyub's house as his own. The following anecdote tells a great deal about the relationship between them.

Abu Bakr, may God be pleased with him, once left his house in the burning heat of the midday sun and went to the mosque. Umar saw him and asked, "Abu Bakr, what has brought you out at this hour? Abu Bakr said he had left his house because he was terribly hungry and Umar said that he had left his house for the same reason. The Prophet came up to them and asked, "What has brought the two of you out at this hour?" They told him and he said, "By Him in Whose hands is my soul, only hunger has caused me to com e out also. But come with me."

They went to the house of Abu Ayyub al-Ansari. His wife opened the door and said, "Welcome to the Prophet and whoever is with him." "Where is Abu Ayyub?" asked the Prophet. Abu Ayyub, who was working in a nearby palm grove, heard the Prophet's voice and came hurriedly. "Welcome to the Prophet and whoever is with him," he said and went on, "O Prophet of God, this is not the time that you usually come." (Abu Ayyub used to keep some food for the Prophet every day. When the Prophet did not come for it by a certain time, Abu Ayyub would give it to his family.) "You are right," the Prophet agreed.

Abu Ayyub went out and cut a cluster of dates in which there were ripe and half-ripe dates. "I did not want you to cut this," said the Prophet. "Could you not have brought only the ripe dates?" "O Rasulullah, please eat from both the ripe dates (rutb) and the half ripe (busr). I shall slaughter an animal for you also." "If you are going to, then do not kill one that gives milk," cautioned the Prophet. Abu Ayyub killed a young goat, cooked half and grilled the other half. He also asked his wife to bake, because she baked better, he said.

When the food was ready, it was placed before the Prophet and his two companions. The Prophet took a piece of meat and placed it in a loaf and said, "Abu Ayyub, take this to Fatimah. She has not tasted the like of this for days." When they had eaten and were satisfied, the Prophet said reflectively: "Bread and meat and busr and rutb!" Tears began to flow from his eyes as he continued:

"This is a bountiful blessing about which you will be asked on the Day of Judgment. If such comes your way, put your hands to it and say, 'Bismillah' (In the name of God) and when you have finished say, 'Al hamdu lillah alladhee huwa ashba'na wa an'ama a layna (Praise be to God Who has given us enough and Who has bestowed his bounty on us). This is best."

These are glimpses of Abu Ayyub's life during peace time. He also had a distinguished military career. Much of his time was spent as a warrior until it was said of him, "He did not stay away from any battle the Muslims fought from the time of the Prophet to the time of Mu'awiyah unless he;: was engaged at the same time in another." The last campaign he took part in was the one prepared by Mu'awiyah and led by his son Yazid against Constantinople. Abu Ayyub at that time was a very old man, almost eighty years old. But that did not prevent him from joining the army and crossing the seas as a graze in the path of God. After only a short time engaged in the battle, Abu Ayyub fell ill and had to withdraw from fighting. Yazid came to him and asked:

"Do you need anything, Abu Ayyub?" "Convey my salaams to the Muslim armies and say to them: 'Abu Ayyub urges you to penetrate deeply into the territory of the enemy as far as you can go, that you should carry him with you and that you should bury him under your feet at the walls of Constantinople."' Then he breathed his last.

The Muslim army fulfilled the desire of the companion of the Messenger of God. They pushed back the enemy's forces in attack after attack until they reached the walls of Constantinople. There they buried him. (The Muslims beseiged the city for four years but eventually had to withdraw after suffering heavy losses.)

15 April, 2016

Mustashar Axmed Carwo:"Marxuum Xildhibaan Sheekh Khaliif Sheekh Xasan, waxuu ka mid ahaa inta yar ee ka nool aasaasayaashii Golaha Guurtida"

La-taliayaha Madaxweynaha JSL, Mustashar, Axmed Xasan Carwo. waxa uu tacsi u dirayaa labada gole qaran ee baarlamaanka iyo guurtida, , qoyskii, eheladii, asxaabtii, qaraabadii xigto iyo xigaal iyo shacbiga Somaliland ee uu ka baxay Marxuum Sheekh Khaliif Sheekh Xasan Gudaal oo 15/04/2016 ku geeriyooday Magaalada Hargeysa, kana mid ahaa xildhibaanada yar ee ka sii nool aasaasayaashii Golaha Guurtida.

Marxuumku waxuu miisaan weyn ku dhexlahaa bulshada reer Somaliland oo uu ka mid ahaa, odayaashii, waxgaradkii salka u dhigay nabadda iyo dawladnimada dalka ka jirta, isagoo ka mid ahaa ururkii SNM.  waxaanu ahaa sheekh caalima oo ku xeel dheer diinta islaamka, dadkna ugu adeega samaha iyo wada jirka.

Mustashar Axmed Carwo, waxa uu Marxuumka Alle uga baryayaa inuu janooyinkiisa balaadhan dejiyo, guurtida, qoyskii, eheladii, qaraabadii iyo shacbiga Somaliland uu waafajiyo samir iyo duco.



IN-NAA LILLAAHI WA IN-NAA ILAYHI RAAJICUUN
http://samotalis.blogspot.com/

11 April, 2016

Dhambaal Tacsi ah oo uu diraayo La-taliyaha Madaxweynaha ee dhaqaalaha iyo Ganacsiga Mustashar Axmed Carwo GEERIDA .Maxamed Ibraahim Macaash

 Dhambaal Tacsi ah oo uu diraayo La-taliyaha Madaxweynaha ee dhaqaalaha iyo Ganacsiga Mustashar Axmed Carwo 
GEERIDA .Maxamed Ibraahim Macaash


Waxaan tacsi u dirayaa ehelka, ubadka, tafiirta kale, gacalka, qaraabada, xigaalka, xito iyo asxaabta uu marxuum Maxamed Ibraahim Macaash ka baxay gaar ahaan reer Macaash iyo tafiirtooda.. Maxamed oo ahaa nin caan ku ahaa bulshoweynta London, waxuu ku geeriyooday shalay 10/04/2016 magaalada London. 

Waxa uu  Mustashar Axmed Carwo, Alle uga baryayaa dambi dhaaf, naxariis iyo inuu qabriga u waasiciyo una nuuro. 
 
Inaa lilaa wa inaa illeyhi raajacuun.

Mustashar Axmed Carwo
07535447230

http://samotalis.blogspot.com/

10 April, 2016

14. Abu Ayyub Al-Ansari(R.A.)

Khalid ibn Zayd ibn Kulayb from the Banu Najjar was a great and close companion of the Prophet. He was known as Abu Ayyub (the father of Ayyub) and enjoyed a privilege which many of the Ansar in Madinah hoped they would have. When the Prophet, peace and blessings of God be on him, reached Madinah after his hijrah from Makkah, he was greeted with great enthusiasm by the Ansar of Madinah. Their hearts went out to him and their eyes followed him with devotion and love. They want ed to give him the most generous reception anyone could be given.

The Prophet first stopped at Quba on the outskirts of Madinah and stayed there for some days. The first thing he did was to build a mosque which is described in the Qur'an as the "mosque built on the foundation of piety (taqwa)". (Surah At-Tawbah 9: 108). The Prophet entered Madinah on his camel. The chieftains of the city stood along his path, each one wishing to have the honour of the Prophet alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, O Ra sulullah." "Leave the camel," the Prophet would say. "It is under command."

The camel continued walking, closely followed by the eyes and hearts of the people of Yathrib. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route. The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub al-Ansari. But the Prophet, upon whom be peace, did not get down. After only a short while, the camel set off again, t he Prophet leaving its reins loose. Before long, however, it turned round, retraced its steps and stopped on the same spot as before. Abu Ayyub's heart was filled with happiness. He went out to the Prophet and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and felt as if he was carrying the most precious treasure in the world.

Abu Ayyub's house had two storeys. He emptied the upper floor of his and his family's possessions so that the Prophet could stay there. But the Prophet, peace be on him, preferred to stay on the lower floor. Night came and the Prophet retired. Abu Ayyub went up to the upper floor. But when they had closed the door, Abu Ayyub turned to his wife and said: "Woe to us! What have we done? The messenger of God is below and we are higher than he! Can we walk on top of the messenger of God? Do we come between him and the Revelation (Waky)? If so, we are doomed."

The couple became very worried not knowing what to do. They only got some peace of mind when they moved to the side of the building which did not fall directly above the Prophet. They were careful also only to walk on the outer parts of the floor and avo id the middle. In the morning, Abu Ayyub said to the Prophet: "By God, we did not sleep a wink last night, neither myself nor Umm Ayyub." "Why not, Abu Ayyub?" asked the Prophet. Abu Ayyub explained how terrible they felt being above while the Prophet was below them and how they might have interrupted the Revelation.

"Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because of the many people coming to visit us." "We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."

The Prophet stayed in Abu Ayyub's house for almost seven months until his mosque was completed on the open space where his camel had stopped. He moved to the rooms which were built around the mosque for himself and his family. He thus became a neighbour of Abu Ayyub. What a noble neighbour to have had! Abu Ayyub continued to love the Prophet with all his heart and the Prophet also loved him dearly. There was no formality between them. The Prophet continued to regard Abu Ayyub's house as his own. The following anecdote tells a great deal about the relationship between them.

Abu Bakr, may God be pleased with him, once left his house in the burning heat of the midday sun and went to the mosque. Umar saw him and asked, "Abu Bakr, what has brought you out at this hour? Abu Bakr said he had left his house because he was terribly hungry and Umar said that he had left his house for the same reason. The Prophet came up to them and asked, "What has brought the two of you out at this hour?" They told him and he said, "By Him in Whose hands is my soul, only hunger has caused me to com e out also. But come with me."

They went to the house of Abu Ayyub al-Ansari. His wife opened the door and said, "Welcome to the Prophet and whoever is with him." "Where is Abu Ayyub?" asked the Prophet. Abu Ayyub, who was working in a nearby palm grove, heard the Prophet's voice and came hurriedly. "Welcome to the Prophet and whoever is with him," he said and went on, "O Prophet of God, this is not the time that you usually come." (Abu Ayyub used to keep some food for the Prophet every day. When the Prophet did not come for it by a certain time, Abu Ayyub would give it to his family.) "You are right," the Prophet agreed.

Abu Ayyub went out and cut a cluster of dates in which there were ripe and half-ripe dates. "I did not want you to cut this," said the Prophet. "Could you not have brought only the ripe dates?" "O Rasulullah, please eat from both the ripe dates (rutb) and the half ripe (busr). I shall slaughter an animal for you also." "If you are going to, then do not kill one that gives milk," cautioned the Prophet. Abu Ayyub killed a young goat, cooked half and grilled the other half. He also asked his wife to bake, because she baked better, he said.

When the food was ready, it was placed before the Prophet and his two companions. The Prophet took a piece of meat and placed it in a loaf and said, "Abu Ayyub, take this to Fatimah. She has not tasted the like of this for days." When they had eaten and were satisfied, the Prophet said reflectively: "Bread and meat and busr and rutb!" Tears began to flow from his eyes as he continued:

"This is a bountiful blessing about which you will be asked on the Day of Judgment. If such comes your way, put your hands to it and say, 'Bismillah' (In the name of God) and when you have finished say, 'Al hamdu lillah alladhee huwa ashba'na wa an'ama a layna (Praise be to God Who has given us enough and Who has bestowed his bounty on us). This is best."

These are glimpses of Abu Ayyub's life during peace time. He also had a distinguished military career. Much of his time was spent as a warrior until it was said of him, "He did not stay away from any battle the Muslims fought from the time of the Prophet to the time of Mu'awiyah unless he;: was engaged at the same time in another." The last campaign he took part in was the one prepared by Mu'awiyah and led by his son Yazid against Constantinople. Abu Ayyub at that time was a very old man, almost eighty years old. But that did not prevent him from joining the army and crossing the seas as a graze in the path of God. After only a short time engaged in the battle, Abu Ayyub fell ill and had to withdraw from fighting. Yazid came to him and asked:

"Do you need anything, Abu Ayyub?" "Convey my salaams to the Muslim armies and say to them: 'Abu Ayyub urges you to penetrate deeply into the territory of the enemy as far as you can go, that you should carry him with you and that you should bury him under your feet at the walls of Constantinople."' Then he breathed his last.

The Muslim army fulfilled the desire of the companion of the Messenger of God. They pushed back the enemy's forces in attack after attack until they reached the walls of Constantinople. There they buried him. (The Muslims beseiged the city for four years but eventually had to withdraw after suffering heavy losses.)

06 April, 2016

Mustashaar Axmed Carwo : "Dr. Cabdi Aw Daahir waxaan ku aqaanay nin hadal adag oo run sheeg ah iyo halgamaa Qaran......




IN-NAA LILLAAHI WA IN-NAA ILAYHI RAAJICUUN

La-taliyaha Madaxweynaha Jamhuuriyadda Somaliland, ee Dhaqaalaha iyo Maalgashiga, Mustashar Axmed Carwo, , waxa uu tacsi u dirayaa qoyskii, eheladii, qaraabadii, asxaabtii, golayaasha Qaranka, iyo guud ahaan shacbiga Somaliland, ee uu ka baxay Marxuum Dr. Cabdi Aw Daahir Cali oo maanta (06/04/2016) ku geeriyooday magaalada Burco. Waxa Mustashar Axmed Carwo si gaar ah u tacsadiyeynayaa dhakhaatirta iyo gobalka Togdheer ee uu ka soo jeeday marxuumku.

Mustashar Axmed Carwo waxa uu Marxuumka ku tilmaamay siyaasi ruug caddaaya oo qaranka Somaliland kaga suntanaa baal dahab ah, kana soo qaybqaatay dib u dhiskii dalka iyo nabad kuwada noolaashaha beelaha Somaliland wada dega, isagoo xilal kala duwanna ka soo qabtay xukuumadihii kala danbeeyey ee dalka iyo axsaabta qaranka. Waxa Axmed Carwo raaciyey:" Cabdi Aw Daahir waxaan lagu gaadheen nafti hurinimadii uu qayb ka ahaa halkankii SNM, isagoo la dabotaagnaa daaweynta dhaawaca SNM oon haysan daawo iyo gabad bal se dhex jooga goob colaadeed oo duqayn joogta ahi dul joogto."

Waa amar Alle inuu manta oo ah maalintii xuska aasaaska SNM ay tiisi timaado. Waa xus aan la iloobi Karin .

Mustashaar Axmed Carwo waxuu raaciyey: "Dr. Cabdi Aw Daahir waxaan ku aqaanay nin hadal adag oo run sheeg ah iyo halgamaa qaran. Waxuu ahaa Golaha Fulinta raga aanu aad isu ixtiraamno, oo xataa kolka aan siyaasadda ku kala aragti duwanay is qadariya oon kala waji dedbin. Waxaan ogahay inaanu fikir kala duwaanaan tayadu qalbiga gelin. Taas oo jirta haddana lama waayo qalad iyo tuutuur siyaasadeed. Waxaan halkan si qalbi ah oo niyad ah u saamaxayaa marxuumka hadday jirto wax yar haba yaraatee oonan ogayn. Saamax taam ah yaan u fidiyey. Allow waan saamaxay waxaan ogahay iyo waxaanan ogaynba. Siyaasiinta waxaan leeyahay ha la saamaxo marxuumka oo inaga mid ah waliba ahaa haldoorkeena iyo inta mudnaanta leh."

Marxuumku wuxu ka mid ahaa haldoorka dhakhatiirta dalka ee wakhtigooda iyo maskaxdooda u hibeeyey dawaynta iyo horumarinta caafimaadka shacbigooda.

Mustashar Axmed Carwo waxa uu marxuumka ALLE uga baryayaa inuu naxariistii janno ka waraabiyo, qoyskii, eheladii, qaraabadii, asxaabtii, iyo guud ahaan shacbiga Somaliland ee uu ka baxayna inuu waafajiyo Samir iyo duco.

IN-NAA LILLAAHI WA IN-NAA ILAYHI RAAJICUUN

Mustashar Ahmed Arwo

samotalis@gmail.com

http://samotalis.blogspot.com/

XUSKA APRIL 6: MAALINTA SNM IYO XUSUUS TAARIIKHEED

XUSKA APRIL 6: MAALINTA SNM IYO XUSUUS TAARIIKHEED
By: Ahmed Hassan Arwo

Waxay ahayd 6/6/1981, maalintii aasaaska SNM, goob joogbaan u ahaa. Waxaan ku jiray
jaamacadda London oon ka samaynaayey MSc London School of Economics.Waxa gurigayga ku soo degay Alle ha u naxariistee Guddoomiyihii u horeeyey ee SNM, Muj. Axmed Jimcaale.Waxay ahayd maalin dareenka dadku isku jir yahay. Maalin farxad iyo werwer isagu jirtay. Waxa rag badan oo u badan odayaashii ku raagay dalkan oo dacaayad xoog leh laga dhaadhiciyey ay aad uga baqayeen waxa loogu yeedhay u shaqaynta cadowga iyo nabad la'aanta ka dhalan karta halganka.

Dadka warka dalka u dhow, iyo dhallintu waxay u ahayd maalin guul iyo xorriyad saadinaysa.
Socodku waa taalaabooyin isku biiray. Waxay arkayeen, in talaabada maanta la qaaday noqon doonto tii dalka ka badbaadin lahayd dulmiga iyo boobka gaamuray. Tii iftiimin lahayd dariiqa rajada iyo ididiilada.Waxay ahayd maalin wufuudda ka timid qurbojooga reer Somaliland aan lagu soo xulin jib iyo qaybin qabiil. Waxay ahyd dulmi gaar loo calaamadsaday iyo intii ka gadooday. Waxa isku keenay badbaado iyo naf la carar. Waxa loogu soo galay godkii ugu dambeeyey iyo gurigoodii. Ma ahayn dad dagaal jecel ee wey ka maarmi waayeen, kolkii xukunkii jiray go'aansaday dil, dhac iyo burbur iyo barakac cid gaar ah la birtilmaansaday.

Qiimaha iyo qiirada dhismaha SNM waxa si cad u muujiyey habka wacan ee wufuudda loo soo xulay. Waxa ka yimid Jeddah, Riyaad, Abu-Dhabay,Kuwait, Qadar iyo magaalooyinka Ingiriiska, rag aan loo qaybsan beelo, rag loo eegay kaalinta ay kaga jireen halganka. Ma jirin wafdiga imisaynu ku leenahay. May jirin golaha, ayaa inoogu jiraa, ma ay jirin wax ka badan magacaabid aan cidini ku tartamin. Waxay ahayd garasho sare, oo ka dhalatay damqasho taabatay dhammaantood. Reeraha maanta Internetka isu galay waxay ahaayeen rag isku duuban, runta isu sheega oon qabiil u xagliyin. Waxa loo dhaqmaayey sida qoys keliya oo walaal,aabe iyo hooyo ka kooban.Ixtiraam ka weyne leeyahay, ka wax yaqaan laga dambeeyo, ka jilicsan loo naxo, ka yar la taakuliyo, ka jiran loo jarmaado. Wa xusuus damqaysa xididada maskaxda oo kicinaysa garaaca wadnaha.

Waxa aan xusuustaa maalin aanu fadhinay gurigayga oo nin golaha fulinta ee SNM loo doortay oonu qoys hoose isku nahay si xun ula hadlay guddoomihii SNM, kolkaas waxa si la yab leh u booday Xasan Ciise Jaamac oo isna ka tirsanaa golaha fulinta, isagoo hadal birta ka adag ninkii ku yidhi, kuna kalifay inuu xaal bixiyo. Waxa la ahaa walaalo, aan abtirsiin silsiladaysan lahayn. Ab keliya iyo hadaf keliya leh. Xasan Ciise odhaah dahab ah ayuu yidhi" Hebalow haddaad kuwan iga kaa xiga aad ku haysato dil casri jaahiligii dhac iyo boqolaal sano, anaga ood madax noo tahay hadh ma noo jiideysaa..." Wuu khajilay oo uu madaxa ka dhunkaday Axmed Jimcaale. Ma ahayn sida maanta muran muran ka hor gee, ma ahyn dafiraad, ma ahyn gar diid, ma ahyn is giijin iyo been la subko. Qaladka dhaca si hawl yar ayaa looga bogsanaayey, waayo himmilo sare ayaa la tiigsanaayey.

Waxa soo dhacaayey telefoono afarta jihaba ka imanaayay. Wa bushaare iyo bogaadin, waa farxad iyo reynreyn loo dhan yahay. Waxa toosay dareen wax badan hurday.Waxa is taagay geesiyadii naftooda nacay. Waxa bilaabmay dariiqii xoriyadda, waxaana isla markaas bilaabmay burburkii faqashta.Waxa laga ladi waayey, guryahii lagu dhistay booli qaran. Waxa bilaabmay gaaf-wareeg iyo hurda la'aan ku habsatay kuwii xaaraanta xalaashaday.

Laba cisho ka dib, waxa aan arkay gabadh uu dhalay Xuseen Kulmiye oo ahaa Madaxweyne ku xigeenkii faqashta oo ahayd 2nd Secretary Safaaradda London.Waxay ahayd qof aad u fiican oo waxtar wadani leh.Waxaa dhacday in loo diido ragii bad maax aha (seamen) in loo jadiidiyo basaboorada. Iyada ayaan u gayn jiray oo si hoose noogu jadiidin jirtay. Hadaba maalintaas, waxay ii sheegtay in safaaraddii fadhi la'day oo canaan iyo cay uga imanayso Xamar, la leeyahay waa inaad wax kasta samaysaan ood ku joojisaan dhaqdhaqaaq SNM, waxa loo soo diray lacag siyaade ah oo arrintan lagu fuliyo. Waxa la adkeeyey basabooradii. Waxay se taasi dhalisay arrin la yaab leh. Badmaaxa oo ku faani jiaray Somalinimada diidaynay inay jinsiyadda dalkan qaataan, ayaa markiiba tan dalbaday. Waxay helayn dhalashada Ingiriiska si dhekhso ah. Waxaan bilaabantay in laga maarmo hanjabaadii iyo dulaysigii guriga jahliga iyo dulmiga.Waxayna dhaxantii ka duulisay intii arrinta baasaboorku ku kaliftay inay SNM ka maagaan.

Bal sawirkaas ag dhig maanta.Waxaad arkaysaa inaan weli la gaaadhin hadafkii, in dad badani daalay, in ay jiraan dar ku hawlan jid goyn.Waxa jira cadow debed iyo gudaba u heelan burburka intan la gaaadhay.Waxaad arkaysaa sida loo kala jabinaayo raggii dhufayska ku walaaloobay.

Geedigu wuu socdaa, waxaana horseed u ah isla kuwii hore u dhaqaajiyey dalka. Ninkii daalaa dalka kama dhalan. Bohol kasta,booraan kasta iyo buur kastaba waa la jiidhi oo la fuuli.Habka loo diriraa ma aha qorigoo keliya. Kaas weynu ka gudubnay. Waxa maanta loo bahan yahay inaan qalinka, iyo fikirka isu gayno. Inaan codka shacbiga uruurino. In foodka lagu muujiyo habkii lagu gaadhi lahaa hanashada himilada dadweynaha. Waa inaan iska jirnaa hebel hebal ka hor keen, reerna reer ka hor keen, qoysna qoys ka hor keen.Marka wax laguu sheego ha la boodin, baadh, ka baaran deg, oo miyir u qiimee. Is weydii waayo? Maxay? Halkee?Sidee?.Hubsiimo halbaa la siistaa.Talada aan la ruugin waa lagu rafaadaa. Rog rog deedna u dooro ninka hiigsigaas ku gaadhsiin kara.

Maanta waxa inala gudboon inaynu wacyiga siyaasiga kor u qaadno. Inaan furfurnaanta shacbiga ka dheeraano. Inaynu qabsano tiirka distoorka iyo sharciga. Inaan cisayno ciddii halganka inoo horseeday, inaynu u mahadnaqno geesiyadii SNM ee guusha inta la gaadhay u dhimatay, u dhaawacantay una maal beeshay.Waa inaan baranaa sida aynu ugu mahadnaqno shaqaalaha dawladda inta hawshooda bogata, macalimiinta ubadka inoo korisa, .Waa inaan kala garanaa ka u damqada dadkiisa shalay iyo maanta. 

Weli meynu gaadhin guushii, waxaan hiigsiga ummadda gaadhsiin kara kuwii u jeexay marinka guusha. Iyagaa dhaliyey wanaaga aynu ku naaloonaynu. Waxay qotomiyeen tiirka doorashada madaxdeena iyo habka dimuquraadiga ah. Waxay SNM noqotay jabhadda keliya ee madaxdeeda doorasho iyo tartan furan ku soo saarta. Waa taas tan inoo fududeysay inaynu Afrika kaga horeynu nidaamka xisbiyada iyo doorshooyinka xorta ah. Dadweynow ku aamin masiirkaaga nin nolashaada kula wadaaga, nin garanaaya geed kasta inta hood joogta iyo inta hareero joogta, iyo dalka taako taako u yaqaan, iyo dhaqan miyi iyo magaalo leh, nin khibrad siyaasadeed leh, nin heer kasta ood maraysay kula joogay ahaana nin u darbaanaa xil gudasho kolba kaalinta ay joogtay. 

Geediga inta ha furaayo ku aamin ninkii sahanka u ahaa.   
Ku qiimee kaalinta uu siyaasiga maantu ka qaatay halgankii. Maalinta ay qadhaadheed, maalintii madfaca iyo hoobiyahu madaxa shacbiga lagu guraayey. 

Ugu dambayn, waxaan tahniyad u diriyaa halyeeyadii SNM ee dhaliyey dalka Somaliland.La'aantood ma jirteen Somalilaand. Kumaankunkii dhintay Illaahay ha u naxariisto, kuwa dhaawacmay Illah ha daweeyo, agoonta Allah ha abaalmariyo. Ha la qiimeeyo agoonta, ha ixtiraamo qof kasta oo halganka qayb ka ahaa. Waxa iman maalin loo hiiliyo taariikhda oo qalin dahab ah lagu qoro masiirka ummadda. Taariikhdeena ma aha SNM keliya ee halgankii gumeysiga kii xisbiyada SNL, NUF iyo USP dhammaan waa inaynu xusnaa oon manhajka iskuulada galinaa. Dadka taariikhda ayaa mideysa oo abuurta dareen qarannimo.


Guusha aynu gaadhay xus cidda unuktay ee u hawl gashay, Allena ha kaashatay. Allow waa mahaddaa.


http://samotalis.blogspot.com/

02 April, 2016

TACSI UU DIRAAYO MUSTASHAR AXMED CARWO, LA-TALIAYAHA MADAXWEYNHA JSL EE DHAQAALAHA, GEERIDA MARXUUM DR. CUMAR DIXOOD

 

La-taliayaha Madaxweynaha JSL ee Dhaqaalha Mudane Mustashar Axmed Carwo , wuxu tacsi u dirayaa qoyskii, qaraabadii, ehelkii, asxaabtii iyo shacbiga Somaliland, geerida ku timid Dr. Cumar Cilmi Dixood oo ku geeriyooday maanta Magaalada Hargaysa, madaxwaynuhu wuxuu si gaara  uga tacsiyadaynayaa qoyska iyo qaraabada uu ka baxay Dr. Dixood, iyo dhammaan shacbiga Somalilandba gaar ahaan Gobalada Maroodijeex iyo Hawd ee xudubtiisu ka soo jeeday.

 

" Dr.Cumar Cilmi Dixood waxuu ahaa nin Waddaniyadda iyo qadyadda Somaliland ku dheertahay oo aad ugu hawl galay, kana mid ahaa aas-aasayaashii iyo halgamaagii horseeday xornimada dalka ee SNM, wakhti xaadirkana ka mid ahaa La-taliyayaasha Gaarka ah Madaxwaynaha.
Dr. Cumar waxaan aqaanay tan iyo xiligii 1981 oon ku bartay aasaaaskii SNM ee London. Waxuu ahaa hormood aan ka daalin abaabulka bulshada iyo dhismaha SNM." ayuu yidhi Mustashar Axmed Carwo



28 March, 2016

Shir lagaga tashaday abaaraha iyo diiwaangelinta



Taariikh: 28/03/2016

WAR-SAXAAFADEED

 Shir lagaga tashaday abaaraha iyo diiwaangelinta 

Shir aan loo kala hadhin, kuna baaqay madaxweynaha Jamhuuridda Somaliland, Mudane, Axmed Maxamed Siilaanyo ayaa maanta ku qabsoomay qasriga madaxtooyada.

 

Baaqa waxa ka soo jawaabay oo goobta yimid Shir Guddoonka Labada Gole Baarlamaan, hoggaanka saddexda xisbi qaran  iyo Xubnaha guddida doorashooyinka qaranka.

 

Dulucda ugu weyn ee baaqa madaxweynuhu waxa uu ahaa, inay caddaatay inaan laysasii dhex wadi Karin diiwaangelintii codbixiyeyaasha iyo gurmadka abaarta gaamurtay ee dad iyo duunyaba laysay ee dalka ka taagan, iyadoo aan la luminayn in qorshaha doorashooyinka horraanta 2017dasidiisii ahaado.

 

Hogaamiyaha dalka mudane Axmed Maxamed Siilaanyo ayaa hadal uu ku furay shirka, wuxuu nuxur uga dhigay in masuuliyiinta qaranka ee isugu timid shirka, uu ka dalbanayo inay ka talo dhiibtaan iswaafajinta diiwaangelinta codbixiyeyaasha ee gobolada hadhay iyo xaaladda abaarta ee ka sii daraysa iyo gurmadka qaran ee lagu jiro, isagoo intaa ku daray inay ka go'an tahay inuu dalka ka suurtogeliyo doorasho xor iyo xalaal ah, oo ku qabsoonta xiligii loogu talogalay, kana soo horjeedo sabab kasta oo dib u dhigi karta, isla markaana ay soo gaadhayaan cabashooyin badanoo ku saabsan in aanay sii wada socon Karin diiwaangelinta codbixiyeyaasha iyo gurmadka qaran ee abaaruhu, loona baahan yahay in la hakiyo diiwaangelinta codbixiyeyaasha.

madaxweynaha oo halkaa ka hadlay ayaa yidhi:-

 

"Shirkan waxaan idinku yeedhay in aynu ka wada tashanno sidii aan isu waafajin lahayn Diiwaangalinta Cod-bixiyayaasha laga qabanayo Gobollada hadhay iyo Gurmadka bini-aadannimo ee inagala gudboon xaaladda abaaraha ka sii daraysa.

Waxaan ku hambalyeynaya Guddida Doorashooyinka iyo Axsaabta Qaranka sida ay isaga xil saareen taabba-galinta Diiwaangalinta Cod-bixiyayaasha, waxaana waajib ah in aynu dhammaystirno mashruucan sidii loogu talo galay innagoo midaysan.

 

Waxaan idiin caddaynaya in ay Madaxweyne ahaan iga go'an tahay in aan dalkan ka suurtogaliyo doorasho xor iyo xalaal ah oo ku qabsoonta xilligii loogu talo galay. Waxaan ka soo horjeeda sabab kasta oo dib u dhig keeni karta.

 

Sidaad la socotaan, xaaladda Abaaraha ee dalku way ka sii daraysa maalinba maalinta ka dambaysa. Sidaa darteed, waxa inaga saaraan masuuliyad Qaran iyo gurmad deg deg ah in aynu ka geysanno.

 

Haddaba, waxa isoo gaadhaya talooyin badan oo farta ku fiiqaya in loo baahan-yahay in wakhti kooban la hakiyo diiwaangalinta si loogu gacan baxo gurmadka abaaraha. Arrintaa darteed, waxaan jecelahay innaga oo aan is tuhmin in aynu talo wadaag ka yeelanno.

 

 Ugu dambayn, maadaama aynu ku jirno marxalad adag, waxaan idinkula dardaarmaya in aynu gees uga soo wada jeedsanno una midawno maslaxadda ummadda, danaha guud ee Qaranka iyo Gurmadka Abaaraha".

 

Waxa isna halkaasi ka hadlay gudoomiyaha xisbiga ucid, Eng Faysal Cali Waraabe oo sheegay in saddexdii gobol ee hore ee diiwaangelintu ka dhacday ay si fiican inoogu dhacday komishanka doorashooyinka qarankuna ay ku mahadsan yihiin,  hase ahaatee ayuu yidhi "waa damiir xumo iyo dhaqan xumo (Immoral) in laysa sii dhex wado, diiwaangelinta codbixiyeyaasha iyadoo dadkii iyo duunyadiiba ay lee'anayaan"

 

Waxanu soo jeediyey in laba bilood la hakiyo diiwaangelinta codbixiyeyaasha, bisha inagu soo fool leh ee April iyo Bisha Ramadaantu wakhtigay ku hagaagto, isagoo intaa raaciyey inaynu wakhti aynu ku dhamaystiri karno diiwaangelinta ka hor doorashada.

 

Dareenka ka qaybgalayaasha shirkan laga bilaabo madaxweynaha ilaa xubnaha kale oo ahaa inay ka damqadeen dadka iyo xoolaha tabaalaysan ee jiilaalka dheeraaday ku habsaday, ayaa waxa ka dareen duwanaa xubnaha xisbiga Waddani, oo ku gacan saydhay habayaraatee in la hakiyaba diiwaangelinta, iyagoo iska indho tiray in abaartu marba marka ka danbaysa sii kululaanayso.

 

Waxa isna halkaasi ka hadlay gudoomiyaha golaha guurtida mudane Saleebaan Maxamuud Aadan oo hadal qiiro leh shirka ka jeediyey, waxaanu yidhi, "waynu ka dhego adaygnay, oo la habsaannay in aynu hakino diiwaangelinta codbixiyeyaasha, waxan soo hambabarnay goor ay dadkii waayeel, caruur iyo xoolaba riiqdeen". Gudoomiyaha guurtidu wuxu sheegay in dadweynuhu la yaabban yihiin waxay masuuliyiinta qaranku go'aan uga gaadhi la'yihiin xaaladahan adag ee isku soo beegmay. isagoo arrintaa ka hadlayana waxa uu yidhi "dandooda ayuunbay eeganayaan ayaa la leeyahay, dadkii halkii ay joogi jireen ma joogaan, way kala yaaceen, war waa inaynu hakinaa, waddani waxan leeyahay waa la hakinayaa. waxaan la qabaa in la hakiyo".

 

 

Gudoomiye ku xigeenka Wakiilada mudane Baashe Maxamed Faarax oo isna hadal ka jeediyey ayaa sheegay inuu adkaynayo in la hakiyo diiwaangelinta codbixiyeyaasha, waxaanu yidhi "innagaa dadka masuuliyiintoodii ah xeerna waynu ka samaysanaynaa intaynu hakinayno, waxaanse qabaa in labadaa bilood la ayido in la hakiyo diiwaangelinta codbixiyeyaasha". Waxa kale oo uu carrabka ku adkeeyey inaan doorosho wakhtigeeda dhaafaysaa jirin, kana gaadhsiindoono diiwaangelinta, iyadoo weliba wakhti innooga hadhsan yahay wakhtigii qabashada doorashooyinka.

 

 

Gudoomiyaha golaha wakiilada mudane Cabdiraxmaan Maxamed Cabdilaahi (cirro) oo isaguna sheegay inay ka soo wada shireen, lana fikir yahay mawqifka xisbigiisa ee ka dhanka ah in la hakiyo diwaangelinta codbixiyeyaasha.

 

Dhinaca kale gudoomiyaha xisbiga talada dalka haya ee Kulmiye Mudane Muuse Biixi Cabdi, ayaa halkaas ka jeediyey hadal isugu jiray mawqifka xisbiga iyo talo bixinta arrinta madaxweynuhu soo jeediyey, waxanu yidhi "waanu raacsanahay, kulmiye ahaan, in xaaladdii abaartu ay cuslaatay meel ba'ana ay marayso, balse ninka yidhi abaartu markii ay diiwaangelintu bilaabantahayba way jirtay, ayaan u sheegi lahaa, in aanay markii hore jirin dad dhintay, balse ay hadda jiraan, xooluhuna si laxaad leh ay u dhimanayaan, suurtogalna aanay ahayn in aynu isku sii dhex wadno inaynu dadka u gurmano oo aynu badbaadino nafahooda iyo inaynu nidhaahno waxaynu u daad guraynaynaa goobaha diiwaangelinta, sidaa awgeedna waynu ku khasbanahay in aynu hakino diiwaangelinta codbixiyeyaasha".

 

Jawiga shirka ayaa ahaa xisbiga waddani oo dhinac ah oo arkayey in aan looba baahnayn in la hakiyo diiwaangelinta codbixiyeyaasha, iyo qaybaha kale oo isku mawqif ka ahaa inaanay suurogal ahayn in qof isaga iyo caruurtiisuba ay biyo la'yihiin, iskabadaa cunto'e, in lagu yidhaahdo kaalay isu kaayo diiwaangeli aad noo codayside, waxa kale oo masuuliyiinta intooda badani ay ku tiraabayeen in goboladii ay hore uga soo qabsoontay diiwaangelinta codbixiyeyaasha ay xaaladoodii abaareed ka sii dartay, dadna ku dhinteen, deegaanada hadhayna ay abaartu ku adkaatay,  sidaa awgeedna muddo kooban dib loo dhigo, arrintaasina ay tahay ta la isku waafaqay.

 

 

 ALLAA MAHAD LEH


Cabdiraxman Sh. Cilmi Fahiye (Shamax)

         Af-hayeenka Madaxtooyada 

26 March, 2016

13. Abdullah ibn Abbas (R.A.)

Abdullah was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullah was thus only thirteen years old.

When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion.

When Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullah thus became like the shadow of the Prophet, constantly in his company.

In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet's words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, Abdullah became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims, the priceless words of the Messenger of God. It is said that he committed to memory about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhari and Muslim.

The Prophet would often draw Abdullah as a child close to him, pat him on the shoulder and pray: "O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."

There were many occasions thereafter when the blessed Prophet would repeat this dua or prayer for his cousin and before long Abdullah ibn Abbas realized that his life was to be devoted to the pursuit of learning and knowledge.

The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. Abdullah related the following incident about himself: "Once the Prophet, peace be upon him, was on the point of performing wudu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin Salat, he indicated that I should stand at his side. However, I stood behind him. When the Salat was finished, he turned to me and said: 'What prevented you from being at my side, O Abdullah?' 'You are too illustrious and too great in my eyes for me to stand side by side with you,' I replied.

Raising his hands to the heavens, the Prophet then prayed: 'O Lord, grant him wisdom." The Prophet's prayer undoubtedly was granted for the young Abdullah was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet's lifetime and after his death.

During the lifetime of the Prophet, Abdullah would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

Abdullah described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him: "I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him."

In this way, the dedicated Abdullah would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind.

It was not only in the collection of hadith that Abdullah specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Quran. When Zayd intended to go on a trip, the young Abdullah would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him: "Don't, O cousin of the Prophet."

"Thus we were commanded to treat the learned ones among us," Abdullah would say. "And Zayd would say to him in turn: "Let me see your hand." Abdullah would stretch out his hand. Zayd, taking it, would kiss it and say: "Thus we were commanded to treat the ahl al-bayt members of the household of the Prophet."

As Abdullah's knowledge grew, he grew in stature. Masruq ibn al Ajda said of him: "Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men."

The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as "the young man of maturity".

Sad ibn abi Waqqas described him with these words: "I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say."

It is these qualities which resulted in Abdullah ibn Abbas being known as "the learned man of this Ummah". Abdullah ibn Abbas was not content to accumulate knowledge. He felt he had a duty to the ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university - yes, a university in the full sense of the word, a university with specialized teaching but with the difference that there was only one teacher Abdullah ibn Abbas.

There was an enthusiastic response to Abdullah's classes. One of his companions described a typical scene in front of his house: "I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.'

He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Quran and its letters (pronunciation) let him enter.'

This I did and people entered until the house was filled. Whatever he was asked, Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.'

Then to me he said: 'Go out and say: Who wants to ask about the Quran and its interpretation, let him enter'. Again the house was filled and Abdullah elucidated and provided more information than what was requested." And so it continued with groups of people coming in to discuss fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.

To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullah decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Quran would be taught while on another day only fiqh (jurisprudence). The maghazi or campaigns of the Prophet, poetry, Arab history before Islam were each allocated a special day.

Abdullah ibn Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts.

One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullah's optimism that nothing untoward would happen.

Abdullah went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing. "Tell me" asked Abdullah, "what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?"

"The men proceeded to relate three main complaints against Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God - meaning that Ali had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Ali was prepared to bring his legitimate position as Amir al-Muminin into disrepute.

In reply, Abdullah asked them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah proceeded: "Regarding your statement that Ali has appointed men to pass judgment in matters pertaining to Allah's religion, Allah Glorified and Exalted is He, says: 'O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among." "I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?"

Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.

"Have we then finished with this point?" asked Abdullah and their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your "mother" Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is "Yes", then you have fallen into kufr (disbelief). And if you say that she is not your "mother", you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: 'The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration).' (The Quran, Surah al-Ahzab, 34:6).

"Choose for yourself what you want," said Abdullah and then he asked: "Have we then finished with this point?" and this time too their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: 'This is what the Messenger of God has agreed...' and they retorted: 'If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: 'Muhammad the son of Abdullah.' The Prophet conceded their demand while saying: 'By God, I am the Messenger of God even if they reject me." At this point Abdullah ibn Abbas asked the dissidents: "Have we then finished with this point? and their reply was once again:

"Allahumma, naam - O Lord, yes!" One of the fruits of this verbal challenge in which Abdullah displayed his intimate knowledge of the Quran and the sirah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Ali. About four thousand however remained obdurate. These latter came to be known as Kharijites.

On this and other occasions, the courageous Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn Abbas."

He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know.

"When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him...

"When I hear of rains which fail on the land of Muslims, that fills me with happiness..."

Abdullah ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Quran. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing. He passed away at the age of seventy one in the mountainous city of Taif.