Time Islam encourages Muslims to care for time, to utilize it and not to waste it. Besides, it holds them responsible for their time. The righteous Salaf were aware of that responsibility, so they acted accordingly. Describing their care for time, Hasan Al-Basree said, "I saw those people and how they were more careful about their time than about their Dirhams and Dinars." (Abdullah Ibn-Al-Mubarak Az-Zuhd p.51.) An important requirement for a Muslim's life is to be careful about time, to invest it wisely and to benefit from it. In this regard, Ibn-ul Qayyim says, "The highest, most worthy and most useful of reflection is what is intended for Allah and the Hereafter. There are various forms of reflection intended for Allah. One of them is reflecting on time, duty and function and focusing entirely on it, for the knowledgeable one is the breed of his time. If he wastes it, all his interests are wasted, for all interests arise from time. If he wastes his time, he can never regain it." Also, Imam Shafi'ee said, "Out of my company with zahidoon, I benefited only two things, one of which is their saying: like a sword, time will cut you if you do not cut it. ..." In other words, if you do not spend time doing something useful, you are the loser by wasting it. "Time is life itself." This reflects Ibn Qayyim Al-Jawziyyah's saying: "One's time is in fact his age. It is the material of his eternal life either in everlasting joy or painful torture. It passes more quickly than clouds do. It is only the time one dedicates to Allah that constitutes one's real life and age. The rest does not count; the life he leads in it is only animal life. Compared to a life of indulgence in appetitive activities, false aspirations and negligence of Allah's remembrance - and at best in sleep and being idle - death is a much better alternative." Time is considered a vehicle for work. According to Ibnul Qayyim, "The year is like a tree, months are its branches, days are the branch sticks, hours are its leaves, and the breaths are its fruits. Therefore, if one's breaths are in obedience (to Allah and His Messenger), the fruits of his tree are good. If they are in disobedience, his fruits are bitter. The harvest is on the Appointed Day, when one's fruits are found out to be either good or bitter." Such is the Islamic view of time, and such were the ways of the Salaf ways with it. How do we compare with them now?! Obviously, there is a big gap between the way they cared for time and the way we are wasting it. The sad and painful thing about us now is that "our nation has been improvising ways of wasting time at the public and the private levels. As a result, the world is already proceeding to the future without us, as if we were the 'orphans of history'. If such improvisation is not directed to investing and utilizing our time properly, the gap between us and the future will widen further, and we will remain importers and consumers of cultural products. Eventually, our survival will be entirely dependent on the producers of those products." (Khuldun Al-Ahdab, "Reflections on the Value of Time") Therefore, Muslims must unite their efforts to identify weaknesses for treatment, and must give time its due attention as demanded by Islam. The following are some of the most important duties demanded of Muslims: 1. Ensuring benefiting from time 2. Utilizing leisure time 3. Racing for good deeds 4. Learning from the passage of time 5. Seeking the superior times 6. Planning and organizing time 7. Fulfillment of time commitments 8. Necessary awareness of time wasters

Salaah with more concentration Most of us get distracted and bring lots of worldly thoughts and problems into our mind when performing salaah. It is said then when a person performs salaah they should imagine the things below. Insha-allah this will make us all more conscious and enable us to perform a salaah with more concentration.Aameen I M A G I N E . . .. That whilst you are praying Imagine that all the prophets are on your right side, all the angels on your left, heaven in front of you, hell below you, the angel of death at your back and Allah (S.W.T.) watching over you. Imagine how revered a prophet is, that an entire chapter of the Holy Qur'an may be dedicated to him, imagine their position in heaven right now. Imagine 124,000 of them all lined up on your right side whilst you are praying. How then can you be distracted? Imagine the sacredness of an angel. Every human being has been allocated two of them for accounting of his deeds. Every cloud moves because Allah (S.W.T) has ordered an angel to that function. Imagine the light from which each one of them was created, and all of them (much more than 6 billion) assembled on your left side listening to you praying. How then can you be distracted? Imagine hell! In a Hadith-al-Qudsi, Allah says that hell will have seven levels with fires, which eat each other! In each level, there are valleys of fire, cities of fire, castles of fire, houses of fire, rooms of fire, wells of fire, serpents of fire, oceans of black poison containing thousands of scorpions of fire, each one in turn having seventy thousand tails of fire. In reality, hellish fire is much hotter than earthly fire, and hell is unimaginably much worse this description. Imagine heaven!! In Hadith-al-Qudsi, Allah says that heaven will have eight gates with thousands of gardens, thousands of cities of pearls, thousands of palaces of Ruby, thousands of rooms of gold, thousands of tables and of plates of jewels, thousands of kinds of food, thousands of thrones of red gold around each of which thousands of rivers will flow with life water and pure honey. On top of each palace, there will be thousands of gifts from the merciful, which have not been seen by any eye, heard by any ear and are beyond our imagination. It has been said that in spite of all this pleasure, if the residents of heaven were shown the punishment of someone who did wrong for just one hour on earth, they would scream out with fear. And in spite of all their discomfort, if the residents of hell were shown the reward of someone who did good for only one hour on earth, they would forget they are in hell! Now imagine this hell beneath you and the open doors of heaven in front of you whilst you are praying. How then can you be distracted? Imagine the angel of death behind you, the angel that appears as a beautiful person at the deathbed of one who is favoured by Allah and as fierce creature that pulls the soul out as if it were a cloth being dragged amongst sharp thorns for one who is disfavoured. Imagine this angel just at your back whilst praying. How then can you be distracted if you are not even sure that this might be your last prayer? And finally imagine the Creator of all that has been mentioned in the previous paragraphs, one who has created an almost infinite universe of which earth is only a very tiny insignificant bit, and more insignificant are we who live in it. How then can you be distracted if the Lord of existence is watching above you whilst you are offering prayers to Him? What is the life of this world but play and amusement? But best is the home in the hereafter, for those who are righteous. Will you not then understand? (Surat al-An'am: 32) "The search of knowledge is an obligation laid on every Muslim" [ibn Majah, Baihaqi]

On occasions you hear from those of old age, men and women, that they say at the time of fear, or fear for the children and whatever resembles that (of times of distress and anxiety) - one of them says (at such a time), "Muhammad" and "`Alee". This is from calling upon other than Allaah, and seeking aid from other than Him. This expression involves Shirk and it is not permissible to say it, or for the tongue to become accustomed to it. And whoever said it, seeking refuge by way of the name of the Prophet (sallAllaahu `alayhi wa sallam), or by way of the name of `Alee (radiyAllaahu `anhu), then he has committed associate partners (with Allaah) with the Major Shirk that expels from the religion. And with Allaah lies success. Shaykh Ahmad bin Yahyaa an-Najmee Fath Rabbil-Wadood Fil-Fataawaa war-Rasaa'il war-Rudood 1/99, no. 45 Translated by Abu `Iyaad Amjad Rafiq

statement of scholars concerning shia’as http://www.troid.org/articles/manhaj/innovation/sheeah/statementsofthescholars.htm

salam i didnt have time to read the thread, but since this is about shia and sunnni i would like to ask a question. i have heard that shia's have a differnt quran and they dont read the same quran as the sunni. is this true?

jazakalakhair sis for posting this book

Common Mistakes Made in the Way Men Dress in & out of Salaah By Shaykh Mashhoor bin Hasan Aal Salmaan 1. Praying in tight clothes so that they press over the private parts ('awrah) Praying in tight fitting clothes is deemed makrooh according to the Sharee'ah. It also harms the body and hence it is not good from the point of view of health as well. Perhaps the one praying in such clothes actually leaves parts of his prayer out. It is known that many people who dress in such a way do not attain their prayer at all while others attain only a little, like the prayer of a hypocrite. Those who pray, many amongst them nowadays dress in clothes that drape around one or both of their private parts (their thighs). Imaam Ibn Hajr said that a group of the Hanafee scholars considered such practices as makrooh. [see Fath-ul-Baaree 1/476] If this is the case for normal trousers then what the case when they are very tight? Shaykh al-Albaanee explained that trousers have two problems: a) This is a dress that resembles the disbelievers. Muslims used to dress in wide bottoms (saaraweel) which were loose fitting and baggy like some still do so in Syria and Lebanon. The Muslims adopted this practice of wearing trousers / pants when they were colonised. When the colonisers departed, they left behind this evil influence and changed the Muslims due to the latter's ignorance. b) This type of dress constricts and presses upon the 'awrah. The 'awrah of a man is from his knee up to his navel. The worshipper should be as far away as he can from disobedience of Allaah during his prayer. He is prostrating (in obedience and submission) to Him. How can he be praying and standing before His Lord, when his buttocks are shown up and what is between is visibly magnified? It is surprising to find many young Muslims taking exception to ladies wearing tight clothes since they cling to their bodies, yet these young men are forgetting about themselves. There is no difference between a lady wearing tight clothes which press against her body and a man wearing trousers which also cling to his body. The buttocks of both a man and a woman is part of the 'awrah and both of them are the same. So it is compulsory for the youth to be warned about this predicament about which they are blind, except for he whom Allaah has guided, who are few. [End of Shaykh al-Albaanee's words…] The Messenger (sall-Allaahu 'alayhi wa sallam) forbade a man from praying in his trousers (saaraweel) unless he had a wrapper (rida) on him. [Abu Daawood & al-Haakim, the hadeeth is Hasan] For more details please consult the following: "Saheeh ul-Jaami' us-Sagheer" of Shaykh al-Albaanee "Sharh ma'aani ul-aathaar" of Imaam at-Tahaawee Shaykh Hamood at-Tuwayjiree's discussion about it in his book which talks about how resemblance of the mushrikoon has befallen upon many in "Al- Iidaah wa-tibyaan…" As long as the trousers are wide and not tight the prayer is valid, but it is better to have a shirt or a top on that covers between the navel and the knee, or lower still unto the middle of his shins or down to just above his ankles, because that is the complete covering. Shaykh Ibn Baaz has a fatwa where he says that it is permissible to pray in trousers so long as the 'awrah is not pressed against due to its expansiveness and his backside is not shamelessly visible. If his backside becomes visible then the prayer is invalidated, but if only the clothes press against his 'awrah then it is makrooh. 2. Praying in thin and transparent clothing Just like it is makrooh to pray in tight fitting clothes which cling to the 'awrah and show them up, it is not permissible to pray in thin clothes which are transparent enough to make the (actual) body visible. [Fataawaa Rasheed Ridaa 5/2056] Praying in sleeping suit or pyjamas: Abu Hurayrah (radee Allaahu 'anhu) reports that a man stood up and asked the Prophet (sall-Allaahu 'alayhi wa sallam) about praying in a single garment. So he (sall-Allaahu 'alayhi wa sallam) said, "Unless you find two garments." Then he asked 'Umar (radee Allaahu 'anhu) who said, "When Allaah is generous, be generous yourselves. A man prayed in a lower garment (izaar) and an upper garment (ridaa), a waist wrapper (izaar) and a shirt (qamees), in a lower wrap (izaar) and an outer garment with full length sleeves (qaba'), in trousers (saraaweel) and an upper wrap (ridaa), in trousers and a shirt (qamees), in trousers and upper garment (qaba'), in turban and qaba', and in turban and qamees. [saheeh al-Bukhaaree, Maalik in al-Muwatta', Saheeh Muslim, Abu Daawood, an-Nisaa'ee, Ibn Maajah, al-Humaydee, Ahmad bin Hanbal in al-Musnad, at-Tayaalisee, at-Tahaawee, al-Baghawee, Abu Nu'aym, al- Khateeb] 'Abdullaah ibn 'Umar (radee Allaahu 'anhumaa) saw Naafi' praying by himself in a single garment (thawb). So he said to him, "Can you not wear two garments?" He said, "Of course". He said, "Do you go out to the market in a single garment?" He said, "No". He said, "Allaah has more right that He is dressed up for!" [At-Tahaawee in "Sharh ma'ani ul-aathaar", "Tafseer ul-Qurtubee" and al-Mughnee] Such is the case for one who prays in his night garments. He would feel shy to go to market in it on account of its thinness and transparency. Ibn 'Abdil-Barr said: "The people of knowledge love for one to be enveloped in his garments; that he beautifies himself for his prayer as much as he is able with regards to his clothes, applies perfume and cleanses his teeth (miswaak)." [At-Tamheed] On the topic of conditions for the correctness of the prayer, the jurists (fuqahaa') talk about the condition of covering the 'awrah: They make the condition for the covering to be thick and say it is not permissible to make it fine so that the skin tone is visible. ["al-Majmoo'", al- Mughnee, etc.] This is a requirement whether for a man or a woman, whether praying alone or in congregation. So whoever's clothes reveal his 'awrah in spite of his ability to keep it covered, then his prayer is invalidated. "O Children of Adam! Take your adornment (by wearing your clean clothes), while praying..." [soorat ul-A'raaf, 7:31] According to "Ad-Deenul-Khaalis" 2/101 and "at-Tamheed" 6/379 the aim of zeenah (adornment) is the thawb and the command means to conceal the 'awrah for every prayer. Praying in light tunic: Some people pray in garments that only lightly cover their bodies and its transparency allows one to see the person's skin colour, while not wearing anything underneath. (It is not enough to wear shorts or trunks underneath unless it covers the extent between the belly-button and the knee.) The statement of 'Umar (radee Allaahu 'anhu) previously shows usage of more than one garment to screen oneself and how one garment is added to another. The evidence shows that it is compulsory (waajib) to be properly covered and praying in only one garment is allowed only because of the person's straightened circumstances (poverty). The prayer of someone in two garments is better than doing so in one. This has been clearly elaborated by Qaadi 'Iyaad who has dispelled the differences regarding this matter. [see Fath-ul-Baaree, al-Majmoo' 1/476 and Nayl-ul-Awtaar 2/78, 84] Imaam ash-Shaafi'ee said if a person prays in his shirt and it reveals him, then his prayer is invalidated. [see al-Umm 1/78] Even worse for ladies: The lady doing that is in a more terrible situation than the man. And if she prays in a loose outer garment with sleeves and slit in front then it is better for her to wear her jilbaab on top. She must make sure she does not pray wearing delicate material such as nylon or chiffon. Consider the hadeeth where we are told how in the last part of the nation of Muhammad (sall-Allaahu 'alayhi wa sallam) there will be ladies who are "dressed yet they are naked." Ibn 'Abdil-Barr says such women will dress in light material which will cover them yet not screen them, so they will be dressed in name but naked in reality. [Tanweer-ul-Hawaalik 3/103] A report from Hishaam ibn 'Urwah shows once Mundhir ibn Zubayr sent a beautiful garment from Kohistan to Asmaa' bint Abi Bakr who having felt the material and disapprovingly asked for it to be sent back to the sender. When asked as to why since it did not show the body, she replied it was transparent. [ibn Sa'd in at-Tabaqaat-ul-Kubraa 8/184, Saheeh] As-Safaareenee said it is forbidden to wear clothing that is light and fine so that the 'awrah is not covered whether for a male or a female. This is a matter of the Sharee'ah without any difference. [ad-Deen-ul-Khaalis 6/180] Ash-Shawkaanee said in "Nayl-ul-Awtaar" 2/115 that it is compulsory (waajib) for a lady to cover her body with a garment which is not transparent. This is a condition for covering the 'awrah. 3. Praying in long and overflowing lower garment (practising isbaal or being a musbil) Abu Hurayrah (radee Allaahu 'anhu) said: "While a man was praying with his lower garment hanging down the Messenger (sall-Allaahu 'alayhi wa sallam) said to him, 'Go and do wudoo'.' So he went, performed ablution and came back. He (sall-Allaahu 'alayhi wa sallam) said, 'Go and do wudoo'.' So a man said to him, 'O Messenger of Allaah! Why did you ask him to do wudoo'?' So he remained silent about him. Then he said, 'He was praying while his lower garment was hanging down (i.e. he was a musbil).' [Abu Daawood, Musnad of Ahmad bin Hanbal, an-Nisaa'ee in Sunan al-Kubraa, an-Nawawee] 'Abdullaah ibn 'Umar (radee Allaahu 'anhumaa) reported that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) said, "Allaah does not look at the prayer of a person who lets his lower garment flow out of pride". [ibn Khuzaymah] Ibn Mas'ood (radee Allaahu 'anhu) said he heard the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) say, "Whoever lets his lower garment hang down (over or below the ankles) from vanity then there is neither ease from Allaah nor anything blessed." [Abu Daawood and Shaykh al-Albaanee's Saheeh Jaami'-us-Sagheer] This means there is no forgiveness for him or honour for him with Allaah. He does not preserve himself from the evils of his actions. It is also said that this means he does not (really) believe with regards to what Allaah has made permissible and forbidden. Also, some say it means he has freed himself from Allaah and become separated from His Deen. For further details and discussion on the understanding presented, please consult "Faidh-ul-Qadeer" and "Al-Majmoo'". The Shaafi'ees and Hanbalees reckon the tradition is a proof that it is forbidden to let the lower garment drop below (the top of the ankles) in prayer when done out of pride, and according to the Shaafi'ees it is objectionable when no vanity is intended. [see "Al-Majmoo''" and Nayl-ul-Awtaar] For a detailed discussion on this please consult "Majmoo' al-Fataawaa" of Shaykh-ul-Islaam Ibn Taymiyyah, "Fath-ul-Baaree", and "'Awn-al-Ma'bood" where you will find the explanation that it is indeed forbidden to practice isbaal whether with pride or without it. Shaykh Ahmad Shaakir pursued this matter in his verification of authenticity of prophetic reports (hadeeths) in Ibn Hazm's "al-Muhalla" and showed how the author had left out the first hadeeth which is a strong proof that the prayer of a musbil is invalid. Imaam Ibn al-Qayyim elaborated about the first hadeeth and said letting the lower garment flow is sinful. The man was ordered to perform ablution and pray because ablution puts out the heat of sinfulness. At-Teebee explained the man was asked to do ablution although he was clean so that he would consider the reason why he was ordered so. Allaah blessed the request of the Prophet (sall-Allaahu 'alayhi wa sallam) in that such outward cleanliness will cleanse the stain of arrogance inside, because exterior cleanliness affects the inward cleanliness. Shaykh-ul-Islaam Ibn Taymiyyah in his "Majmoo' al-Fataawaa" emphasised that it is the same whether one practices isbaal of his trousers, or lower wrap or shirt (qamees). It is obligatory for every Muslim to leave isbaal and fear Allaah about it. Shaykh Ibn Baaz's discussion on isbaal Shaykh Ibn Baaz was asked whether it is correct to pray behind an innovator (mubtadi') and one who is a musbil and he said: "The prayer is correct behind the innovator and the one who is a musbil and (one who has some) other sin according to what is more right from what the scholars say, as long as it is not a bid'ah of disbelief (kufr) for the person. If it is a bid'ah of disbelief like that of a Jahmee and similar to that, which takes a person outside the fold of Islaam, then it is not correct to pray behind such people. However, it is obligatory for those responsible (amongst the people) that they choose the Imaam to be of a pleasing character and safe from bid'ah and immorality. (This is) because being an Imaam is a great (and important) trust (amaanah). He stands as an example to the Muslims by it. Thus it is not permissible to render its custodianship to the people of innovation and immorality when others are able to be appointed." Isbaal is totally sinful which is necessary (waajib) to avoid and warn against it because of the statement, "Whatever hangs below both ankles from the lower garment (izaar) is in the Fire." [saheeh al-Bukhaaree & an-Nisaa'ee] Whatever is like the izaar also comes under the same judgement, like the shirt (qamees), trousers, cloak (woollen - basht) and similar to that. It is authentic from the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) that he said, "Allaah will not speak to three (types of people), nor will He look at them on the Day of Judgement, nor will He purify them, and they will have a painful punishment: the person who is a musbil with regard to his garment…" [saheeh Muslim] When the person does so with izaar or something similar due to pride and arrogance then that makes him even more strong in sinning and draws him nearer to the punishment, since the Prophet (sall-Allaahu 'alayhi wa sallam) said, "Whoever lets his garment flow (upon and beneath the ankles) due to vanity Allaah will not look at him on the Day of Judgement." It is compulsory for every Muslim to be on guard against what Allaah has forbidden for him with regards to isbaal and other sins. [Mujallat-ud-Da'wah No. 913] 4. Rolling up the garment in prayer One of the mistakes of some of those who pray is that they tuck up their garments before starting their prayer. It is reported from Ibn 'Abbaas (radee Allaahu 'anhumaa) that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) said, "I have been ordered to prostrate upon seven (bones) and that I neither tuck up the hair nor the garment (thawb)." [saheeh Muslim, an-Nisaa'ee & Ibn Khuzaymah] Ibn Khuzaymah interpreted this narration with a chapter heading "Prevention from tucking up the garments in prayer." An-Nawawee said the scholars are in agreement that it is not permissible to pray while his garment is rolled up or his sleeve or anything similar. [sharh Saheeh Muslim] Imaam Maalik said that if his clothes are already like that since he was doing a job and he rolled it up for that work and he started his prayer as he is, then there is no harm that he prays in that condition. However, if he only does that to tuck up his hair or garment then there is no good in it. [Al-Mudawwanat ul-Kubraa] An-Nawawee continued to say that the prohibition of hemming the garment is that of strong dislike. If he prays like that then he does evil although his prayer is correct. This is supported by at-Tabaree where he speaks of a consensus by the scholars and Ibn-ul-Mundhir who takes recourse to al-Hasan al-Basree. 5. Praying without covering the head It is permissible to pray in bare head for a man. The head is 'awrah for a woman. However, it is recommended (mustahab) that he is completely dressed for prayer. This includes covering the head with a cap, or turban or something similar from what is customary from his clothes. Uncovering the head without excuse is detested (makrooh) especially in the compulsory prayers and even more so in congregation. Shaykh al-Albaanee said: "As for what I see, it is makrooh to pray with the head bare and this is indisputable. It is recommended for Muslims to enter the prayer in full Islamic manner of dressing because of the hadeeth, "Allaah has more right that you beautify for Him." [At-Tahawee, at-tabraanee & al-Bayhaqee. See Silsilt-us-Saheehah] "This is not from the good manners from the customs of the Salaf to have the head uncovered and walk like that on the road, and enter places of worship like that, but it is from the ways of the foreigner which has infiltrated the Islamic lands when the disbelievers set foot in it, and imported their corrupt custom and the Muslims imitated them in it. So repel it and its likes. This is an extraordinary accident and it is not appropriate that it should warrant contradicting the prior Islaamic culture, and be taken as an excuse for permission to pray without head-covering." Then Shaykh al-Albaanee goes on to explain the mistake of some brothers in Egypt who brought the proof of the permissibility to pray without covering the head by analogising with how the head is uncovered for someone in ihraam during the pilgrimage. This is wrong since not covering the head during the pilgrimage is from the law (Sharee'ah) of Allaah. If their analogy was right them they should make it compulsory to pray without any head covering at all since it is obligatory to do so during the pilgrimage! [Tamaam-ul-Minnah fee ta'leeq 'alaa Fiqh-us- Sunnah by Shaykh al-Albaanee] It is not established at all that the Messenger (sall-Allaahu 'alayhi wa sallam) ever prayed outside the pilgrimage with bare head, without a turban / cap. Whoever thinks he did so then he should bring the proof. If he (sall-Allaahu 'alayhi wa sallam) had done so, it would have been recorded. Let it be known that it is just makrooh for a man to pray with bare head. [Al-Majmoo' - al-Baghawee etc.] Note: The narration attributed to Ibn 'Abbaas that the Prophet (sall-Allaahu 'alayhi wa sallam) would sometimes remove his cap and place it as a sutrah in front of him is weak (da'eef). Even if it was authentic then it does not prove praying in bare head since it is compulsory and more important to take a sutrah and it is more evident that he did that to make up for lack of any suitable sutrah. 6. Praying in clothes which has pictures on it Aa'ishah (radee Allaahu 'anhaa) said that (once) the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) prayed in a woollen garment which had markings on it. When he finished his prayer he said, "Go to Abu Jahm ibn Hudhaiyah with this garment and bring me an inbijaaniyyah, because this has distracted me too much in my prayer." [saheeh al-Bukhaaree, Saheeh Muslim, an-Nisaa'ee, Ibn Maajah, Muwatta' of Maalik] The inbijaaniyyah that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) desired is a thick garment which has no markings or pattern on it unlike the khameesah (woollen garment which he was wearing at the time) which he rejected and it had such markings. And patterns are more preferable than pictures. At-Teebee said while commenting on the above narration that pictures and similar things which can be seen affect's the pure hearts and clean souls. [see "'Umdatul-Qaari" and Fath-ul-Baaree] Anas (radee Allaahu 'anhu) said that (once) Aa'ishah (radee Allaahu 'anhaa) had a curtain which she used to screen a side of her house. The Prophet (sall-Allaahu 'alayhi wa sallam) said to her, "Remove it from me, because its pictures keep on turning my attention away from my prayer." [saheeh al-Bukhaaree] The above narration presents a difficulty when viewed against the other hadeeth also from Aa'ishah (radee Allaahu 'anhaa) which says that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) would not enter the house which had a screen / curtain with pictures on it. [saheeh Muslim] This is resolved by knowing that this narration is talking about pictures of living creatures on the material while the first narration is not about such. The above hadeeth of Anas (radee Allaahu 'anhu) is evidence that it is makrooh to pray in a garment which has pictures on it. From the above evidences al-Qatalaanee said in "Irshaad-us-Saari" if the picture distracts a person praying in front of it then it is more so when he is clothed in such garments. Al-'Aynee in "'Umdat-ul-Qaari" noted about the chapter in Saheeh al-Bukhaaree "Dislike of praying where there is a picture" that this means this chapter (by Imaam al-Bukhaaree) explains that it is makrooh to pray in the house which has a garments with pictures on it. Thus if it is makrooh to do so in such case then it is worse when dressed in such material. The jamhoor hold the position that it is makrooh. Their evidence is the narration from Aa'ishah (radee Allaahu 'anhaa) who said: "I had a garment with pictures on it which I had spread out and the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) was praying towards it. So he said, "Take it away from me." So I (cut it into pieces and) made (some) screens (out of it). [saheeh Muslim & Nisa'ee] After mentioning this hadeeth an-Nawawee said, "As for the garment which has a picture or a cross or whatever draws the attention away, then praying in it or towards it or on it is makrooh due to the hadeeth." 7. Praying in saffron dyed clothes (saffron colour is red or bright orange-red) 'Abdullaah ibn 'Umar (radee Allaahu 'anhumaa) said that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) saw him dressed with two saffron coloured garments. So he said, "This is the dress of the disbelievers, so do not clothe yourself with it." [saheeh Muslim & the Musnad of Ahmad bin Hanbal] In one narration he (sall-Allaahu 'alayhi wa sallam) said to him, "Did your mother order you to wear it?" I said, "Shall I wash them both?" He said, "Rather burn them both!" Yet another narration says, "So I did that." In another narration it says how he was seen by the Prophet (sall-Allaahu 'alayhi wa sallam) in a garment stained with saffron dye so he was told, "What is this garment that is upon you?!" So he understood by that its dislike and went home and found them heating up the stove to cook meat and threw the garment into it. Then he went to the Prophet (sall-Allaahu 'alayhi wa sallam) the next day and he said, "What have you done with your garment?" So when he had told him, he said, "Why didn't you clothe some of your family with it? There is no harm in the ladies using it." [Musnad of Ahmad bin Hanbal, Abu Daawood & Ibn Maajah] It is reported from Anas (radee Allaahu 'anhu) that the Prophet (sall-Allaahu 'alayhi wa sallam) forbade the man from wearing saffron (clothes). [saheeh al-Bukhaaree] 'Alee (radee Allaahu 'anhu) said the Prophet (sall-Allaahu 'alayhi wa sallam) forbade from saffron dyed clothes. [saheeh Muslim, an-Nisaa'ee & Abu Daawood] Ibn Qudaamah said, "Concerning praying in red garments, our companions have said it is makrooh for a man to clothe in it and pray in it." [Al-Mughnee] Ibn-ul-Qayyim discusses this in "Zaad-ul-Ma'aad" and says it is indeed very strongly disliked although still permissible. Allaah granted refuge from it to the Prophet (sall-Allaahu 'alayhi wa sallam) when he wore a blood-red garment and now there is doubt as to the true meaning of red cloth. At-Tabaraanee in "Al-Awsat" discusses the red garment of the Prophet (sall-Allaahu 'alayhi wa sallam) and says it is a mistake to think the garment was pure red and not mixed with anything else. This red garment was a Yemeni costume woven with red and yellow thread like all such Yemeni costumes. It is called red due to the red thread in it. As for pure red then this is strongly forbidden. Imaam ash-Shawkaanee says in "As-Sayl-ul-Jarraar" that the forbiddance is with regards to the purely red type of saffron dye, but what is red due to being coloured without saffron dye then such clothes is permissible.

Islam and Terrorism Call to Islam research Islam and Terrorism One of the unfortunate characteristics of the times we live in is the overwhelming presence of violence in our societies. Whether it is a bomb going off in a market place, or the hijacking of an aircraft where innocent people are held at ransom to achieve political ends, we live in an age, where the loss of innocent lives has become commonplace. Such is the nature of indiscriminate violence, that “terrorism†is considered as one of the greatest threats to peace and security in our societies. The word terrorism came into wide usage only a few decades ago. One of the unfortunate results of this new terminology is that it limits the definition of terrorism to that perpetrated by small groups or individuals. Terrorism, in fact, spans the entire world, and manifests itself in various forms. Its perpetrators do not fit any stereotype. Those who hold human lives cheap, and have the power to expend human lives, appear at different levels in our societies. An individual who blows himself up on a civilian bus has committed an act of terrorism. Likewise, “carpet bombing†of entire cities, and using the weapon of sanctions that starve tens of thousands of children to death, is also an act of terrorism. The narrow definition of terrorism that implicates only individuals and groups, and the mass hysteria in the media, has caused Muslims to be associated with acts of destruction and terror, and as a result, to become victims of hate violence. Sometimes the religion of Islam is held responsible for the acts of a handful of Muslims, and even for the acts of non-Muslims! Could it be possible that Islam, whose light ended the Dark Ages in Europe, now propound the advent of an age of terror? Could a faith that has over 1.2 billion followers the world over, actually advocate the killing and maiming of innocent people? Could Islam, whose name itself stands for “peace†and “submission to Godâ€, encourage its adherents to work for destruction? The sanctity of human life Islam considers all life forms as sacred. However, the sanctity of human life is accorded a special place. The first and the foremost basic right of a human being is the right to live. The Qur’an says about the one who kills an innocent person: “….it would be as if he killed the whole of mankind: and if any one saved a life, it would be as if he saved the life of the whole of mankind.†[Al-Qur’an 5:32] Such is the value of a single human life; the Qur’an equates the taking of even one human life unjustly, with killing all of humanity. Thus, the Qur’an prohibits murder in clear terms. The Ethics of War Even in a state of war, Islam enjoins that one deals with the enemy nobly on the battlefield. Islam has drawn a clear line of distinction between the combatants and the non-combatants of the enemy country. As far as the non-combatant population is concerned such as women, children, the old and the infirm, the instructions of the Prophet are as follows: "Do not kill any old person, any child or any woman" "Do not kill the monks in monasteries" or "Do not kill the people who are sitting in places of worship." Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state. Jihad While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word ‘jihad’. The term ‘jihad’ has been much abused, to conjure up bizarre images of violent Muslims, forcing people to submit at the point of the sword. This myth was perpetuated throughout the centuries of mistrust between Christians and Muslims. Unfortunately, it survives to this day. The word Jihad comes from the root word jahada, which means to struggle. So jihad is literally an act of struggling. The Prophet Muhammad (peace be upon him) said that jihad is to struggle with the insidious suggestions of one’s own soul. Thus jihad primarily refers to the inner struggle of being a person of virtue, and submission to God in all aspects of life. Secondly, jihad refers to struggle against injustice. Islam, like other religions, allows for self-defense. The Qur’an says: “And why should you not fight in the cause of God and of those who, being weak, are ill-treated - Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from You one who will help!" [Al-Qur’an 4: 75]. Suicide Bombings Suicide bombings are contrary to Islam. The famous scholar, Sheikh Uthaymeen was asked: “What is the ruling regarding acts by means of suicide, such as attaching explosives to a car and storming the enemy, whereby he knows without a doubt that he shall die as a result of this action?†Response: Indeed, my opinion is that he is regarded as one who has killed himself, and as a result he shall be punished in Hell, for it is authenticated that the Prophet, peace be upon him, said: “Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell foreverâ€. Thus Islam enjoins upon its believers to strive in purifying themselves, as well as establishing peace & justice in the society. Regardless of how legitimate the cause may be, the Qur’an never condones killing innocent people. Terrorizing defenceless civilians, and the bombing and maiming of innocent men, women, and children are all detestable acts according to Islam and Muslims. Muslims follow a religion of peace, mercy and forgiveness, and the vast majority have nothing to do with the violent acts that have been attributed to Muslims. History of Tolerance Western scholars have refuted the myth of Muslims coercing others to convert. The historian De Lacy O'Leary wrote in Islam at Crossroads: "History makes it clear, that the legend of fanatical Muslims, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated." Muslims ruled Spain for roughly 800 years. During this time, the non-Muslims there were alive and flourishing. Additionally, Christian and Jewish minorities have flourished in the Muslim lands of the Middle East for centuries, often arriving to escape the pogroms in Europe. Countries such as Egypt, Morocco, Palestine, Lebanon, Syria, and Jordan all have significant Christian and/or Jewish populations. This is not surprising to a Muslim, for his faith prohibits him from forcing others to see his point of view, and in fact guarantees them protection. The Qur’an says: “Let there be no compulsion in religion†[Al-Qur’an 2:256] Islam – The Great Unifier Far from being a intolerant dogma, Islam is a way of life that transcends race and ethnicity. The Qur’an repeatedly reminds us of our common origin: “O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes, that you may know each other. Verily the most honoured of you in the sight of God is he who is the most righteous of you. And God has full knowledge and is well acquainted (with all things).†[Al-Qur’an 49:13] Thus, it is the universality of its teachings that makes Islam the fastest growing religion in the world. In a world full of conflicts between human beings, a world that is threatened with terrorism, perpetrated by individuals and states, Islam is a beacon of light that offers hope for the future.

FADILAGA SAXAABADA: taken from www.waano.net Qaybta Labaad Aayado Tilmaamaya Fadliga Saxaabada: 1- قال اللّه عز وجل: وَالسَّابÙÙ‚Ùونَ الأَوَّلÙونَ Ù…Ùنْ الْمÙهَاجÙرÙينَ وَالأَنصَار٠وَالَّذÙينَ اتَّبَعÙوهÙمْ بÙØ¥Ùحْسَان٠رَضÙÙŠÙŽ اللَّه٠عَنْهÙمْ وَرَضÙوا عَنْه٠وَأَعَدَّ Ù„ÙŽÙ‡Ùمْ جَنَّات٠تَجْرÙÙŠ تَحْتَهَا الأَنْهَار٠خَالÙدÙينَ ÙÙيهَا أَبَدًا Ø°ÙŽÙ„ÙÙƒÙŽ الْÙَوْز٠الْعَظÙيم٠[التوبة:100]. {Kuwii hore ee u dheereeyay khayrka ee Muhaajiriinta iyo Ansaarta iyo kuwii iyaga ku raacay wanaaga Allaah ayaa ka raarli noqday iyaguna way ka raali noqdeen, wuxuuna u diyaariyay janooyin ay wabiyo hoos durdurayaan, waligoodna way ku dhex waari doonaan, taasina ayaa ah liibaanta wayn}. قال ابن كثير رحمه الله: (Ùقد أخبر الله العظيم أنه رضي عن السابقين الأولين من المهاجرين والأنصار، والذين اتبعوهم بإحسان، Ùيا ويل من أبغضهم أو سبهم أو أبغض بعضهم أو سب بعضه). وقال ابن تيمية رحمه اللّه: ( Ùرضي عن السابقين من غير اشتراط إحسان. ولم يرض عن التابعين إلا أن يتبعوهم بإحسان) [الصارم المسلول: 572]. Ibnu kasiir ayaa isagoo fasiraya aayadan yidhi: ((Allaha wayni wuxuu sheegay inuu raali ka noqday Muhaajiriintii iyo Ansaartii hore ee u dheereeyayay khayrka, iyo kuwii ku raacay wnaaga; waxaa hoogay kuwa nacay ama caayay dhammaantood ama kuwa iyaga ka mida)). Ibnu Taymiye ayaa isagoo tacliiqinaya aayadan yidhi : [ Allaah raali ayuu ka noqday Muhaajiriinta iyo Ansaartii isagoon u shardiyin wanaag ay cid kale ku raaceen, hayaeeshee kuwa iyaga ka dambeeyay gaadhi maayaan raalidiisa hddayna iyaga wanaag ku raacin]. الَّذÙينَ اسْتَجَابÙوا Ù„Ùلَّه٠وَالرَّسÙول٠مÙنْ بَعْد٠مَا أَصَابَهÙمْ الْقَرْح٠لÙلَّذÙينَ أَحْسَنÙوا Ù…ÙنْهÙمْ وَاتَّقَوْا أَجْرٌ عَظÙيمٌ الَّذÙينَ قَالَ Ù„ÙŽÙ‡Ùمْ النَّاس٠إÙنَّ النَّاسَ قَدْ جَمَعÙوا Ù„ÙŽÙƒÙمْ ÙَاخْشَوْهÙمْ ÙَزَادَهÙمْ Ø¥Ùيمَانًا وَقَالÙوا حَسْبÙنَا اللَّه٠وَنÙعْمَ الْوَكÙيل٠[آل عمران:172ØŒ 173]. {Kuwii ajiibay Allaah iyo Rasuulka ka dib markuu dhaawucu gaadhay, kuwooga iyaga ka mida ee wanaaga sameeyay Allana ka cabsaday waxa ay leeyihiin abaal-marin wayn}. قال عز وجل: Ù…Ùحَمَّدٌ رَسÙول٠اللَّه٠وَالَّذÙينَ مَعَه٠أَشÙدَّاء٠عَلَى الْكÙÙَّار٠رÙحَمَاء٠بَيْنَهÙمْ تَرَاهÙمْ رÙكَّعًا سÙجَّدًا يَبْتَغÙونَ Ùَضْلاً Ù…Ùنْ اللَّه٠وَرÙضْوَانًا سÙيمَاهÙمْ ÙÙÙŠ ÙˆÙجÙوهÙÙ‡Ùمْ Ù…Ùنْ أَثَر٠السّÙجÙود٠ذَلÙÙƒÙŽ Ù…ÙŽØ«ÙŽÙ„ÙÙ‡Ùمْ ÙÙÙŠ التَّوْرَاة٠وَمَثَلÙÙ‡Ùمْ ÙÙÙŠ الإÙنْجÙيل٠كَزَرْع٠أَخْرَجَ شَطْأَه٠Ùَآزَرَه٠Ùَاسْتَغْلَظَ Ùَاسْتَوَى عَلَى سÙوقÙÙ‡Ù ÙŠÙعْجÙب٠الزّÙرَّاعَ Ù„ÙيَغÙيظَ بÙÙ‡Ùمْ الْكÙÙَّارَ وَعَدَ اللَّه٠الَّذÙينَ آمَنÙوا وَعَمÙÙ„Ùوا الصَّالÙحَات٠مÙنْهÙمْ مَغْÙÙرَةً وَأَجْرًا عَظÙيمًا [الÙتح:29]. {Muxammad waa Rasuulkii Allaah, kuwa isaga la jiraana waa ku adagadag yihiin gaalada,dhexdoodana way isku naxariistaan,waxaad aragtaa iyagoo rukuucsan oo sujuudsan, oo dalbaya deeqda Allaah iyo raalidiisa, calaamadadooduna waxay ka muuqataa wajiyadooda raadka sujuudda awgeed}. قال ابن الجوزي: ((وهذا الوص٠لجميع الصحابة عند الجمهور)) Ibnu Jawzi ayaa yidhi isagoo wax ka sheehgaya tilmaamaha ayaadan lagu Sheegay: (( Sida culimada badnkoogu sheegay waxa tilmaamtan ku sifoo- Bay dhammaan saxaabadii}. وقال اللّه عز وجل: لَقَدْ رَضÙÙŠÙŽ اللَّه٠عَنْ الْمÙؤْمÙÙ†Ùينَ Ø¥Ùذْ ÙŠÙبَايÙعÙونَكَ تَحْتَ الشَّجَرَة٠ÙَعَلÙÙ…ÙŽ مَا ÙÙÙŠ Ù‚ÙÙ„ÙوبÙÙ‡Ùمْ Ùَأَنْزَلَ السَّكÙينَةَ عَلَيْهÙمْ ا [الÙتح:8]. Ùˆ عن عمرو عن جابر قال : كنا يوم الحديبية ألÙاً وأربعمائة Ùقال لنا النبي صلى الله عليه وسلم : (( انتم اليوم خير أهل الأرض )). }Ilaahay wuu ka raali noqday mu’miniinta marka ay kugula ballamayeen Nabiyow geedka hoostiisa, Wuu ogaaday waxa ku sugan quluubtooda, wuxuuna ku soo dejiyay xasilooni{. (( Jaabir ibnu Cabdullaahi ayaa yidhi: Tiradayadu waxay ahayd maalintii Xudaybiya kun iyo afar boqol, markaasuu Nabigu صلى الله عليه وسلم nagu yidhi: {Idinkaa maanta ugu kkayr badan dadka waxa dhulka ku dul uuman})). Baycadani waa Baycatul Ridwaan oo`ka dhacday meesha la yidhaahdo al-Xudaybiya. Saxaabada baycadan la gashay Nabiga صلى الله عليه وسلم waxay tiradoodu ahayd kun iyo shan boqol sida uu Jaabir inoo sheegay. Waxa aayadan ku cad inuu Ilaahay ka raali noqday saxaabada, sidaa awgeed suura gal maaha in qof Alle ka raali noqday ku dhinto gaalnimo. Ilaahay ayaan ka baryayaa inaanu gaalnimo inagu dilin. . وقال اللّه عز وجل: Ù„ÙلْÙÙقَرَاء الْمÙهَـٰجÙرÙينَ الَّذÙينَ Ø£ÙخْرÙجÙواْ Ù…ÙÙ† دÙيَـٰرÙÙ‡Ùمْ وَأَمْوٰلÙÙ‡Ùمْ يَبْتَغÙونَ Ùَضْلاً مّÙÙ†ÙŽ اللَّه٠وَرÙضْوٰنًا وَيَنصÙرÙونَ اللَّهَ وَرَسÙولَه٠أÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠ا لصَّـٰدÙÙ‚Ùونَ وَالَّذÙينَ تَبَوَّءوالدَّارَ وَالإيمَـٰنَ Ù…ÙÙ† قَبْلÙÙ‡Ùمْ ÙŠÙØ­ÙبّÙونَ مَنْ هَاجَرَ Ø¥ÙلَيْهÙمْ وَلاَ يَجÙدÙونَ ÙÙÙ‰ صÙدÙورÙÙ‡Ùمْ حَاجَةً مّمَّا Ø£ÙوتÙواْ ÙˆÙŽÙŠÙؤْثÙرÙونَ عَلَىٰ Ø£ÙŽÙ†ÙÙسÙÙ‡Ùمْ وَلَوْ كَانَ بÙÙ‡Ùمْ خَصَاصَةٌ ÙˆÙŽÙ…ÙŽÙ† ÙŠÙوقَ Ø´Ùحَّ Ù†ÙŽÙْسÙÙ‡Ù ÙÙŽØ£ÙوْلَـئÙÙƒÙŽ Ù‡Ùم٠الْمÙÙْلÙØ­Ùونَ والذين جاؤوا من بعدهم يقولون ربنا اغÙر لنا ولإخواننا الذين سبقونا بالإيمان ولا تجعل ÙÙŠ قلوبنا غلا للذين آمنوا ربنا إنك رؤو٠رحيم [الحشر: 10]. {(waxa kale oo qaniimada wax ku leh) Muhaajiriinta fuqarada ah ee laga soo saaray guryahoogii iyoo xoolahoogii,iyagoo dalbaya fadli xagga Alle ah iyo raalidiisa, una hiilinaya Allaah iyo Rasuulkiisa, Kuwaasaana ah kuwa runta sheegay. Kuwii iyaga hortood Madiina deganaa(guryaha ku lahaa) iimaankana aqbalay waxay jecelyihiin kuwa u soo hijrooda, laabahoogana uguma hayaan masayar wixii la siiyay muhaajiriinta, kuwaasi ayay ka horem- ariyaan( ay ka doorbidaan) naftooda inkastoo ay iyagaba baahi hayso. Qofkii laga dhowra bakhaylnimada(lexojclada) naftiisaa, kuwaasi ayaa ah Kuwa liibaanay}. وقال اللّه عز وجل: ÙƒÙنْتÙمْ خَيْرَ Ø£Ùمَّة٠أÙخْرÙجَتْ Ù„Ùلنَّاس٠تَأْمÙرÙونَ بÙالْمَعْرÙÙˆÙ٠وَتَنْهَوْنَ عَنْ الْمÙنكَر٠وَتÙؤْمÙÙ†Ùونَ بÙاللَّه٠[آل عمران:110] ((Waxaad tihiin ummad tii ugu khayr badan ee loo soo saaray dadka, waxaad fartaan wanaaga, waxaadna iska reebtaan xumaanta, Ilaahayna waydun aamintaan)) Ilaahay wuxuu sheegay inay asxaabtu ka khayr badanyihiin ummadaha kale oo dhan, markhaatiga ilaahayna mid kale oo u dhigmaya la heli maayo. Aayaddu iyagay ku soo degtay , ummadda intii ku dayata asxaabuna nasiib iyo qayb ayeey ku leeyihiin khayrka iyo fadliga. Waana Arin sugan inay ummadda Nabi Maxamad ka fadli badantahay ummadaha kale. Hasa yeeshee, waxay runtu tahay ina khayrnimada ummaddu ku xidhantahay in la xaqiijiyo oo lagu sifoobo seddexda shardi ee Ilaahay ku sheegay aayada, oo ah kuwo ay asxaabtii qayb libaax ka heleen. Sifooyinkana waxay yihiin: macruufka oo lays faro, xumaanta oo layska reebo iyo in Ilaahay la aamino. وقال عز وجل: وكذلك جعلناكم أمة وسطاً لتكونوا شهداء على الناس ويكون الرسول عليكم شهيداً [البقرة:143]. ((Sidaasi ayaanu idinka dhignay ummad caadila, si aad markhaati ugu noqotaan dadka Rasuulkuna idiinku noqdo markhaati)).

taken from www.waano.net FADLIGA SAXAABADA (رضي الله عنهم)Ùضائل الصحابة Qaybta Koowaad: HORDHAC: Umad waliba waxa ay leedahay madax iyo imaamyo ay xurmayso, qadariso, kuna dayato. Ummadda islaamkuna waxa ay ku dayataa oo u ah imaam Nabi Maxamad , oo ah khalqiga Alle uumay ka ugu fadliga badan. Rumayntiisa, ku dayashadiisa, adeecistiisa iyo jacylkiisuna waa asalka diinta iyo asaaska caqiidada. قال سبحانه: Ùَلاَ وَرَبّكَ لاَ ÙŠÙؤْمÙÙ†Ùونَ حَتَّىٰ ÙŠÙحَكّمÙوكَ ÙÙيمَا شَجَرَ بَيْنَهÙمْ Ø«Ùمَّ لاَ يَجÙدÙواْ ÙÙÙ‰ Ø£ÙŽÙ†ÙÙسÙÙ‡Ùمْ حَرَجاً مّمَّا قَضَيْتَ ÙˆÙŽÙŠÙسَلّمÙواْ تَسْلÙيماً [النساء:65]. {Rabigaa ayaan ku dhaartee iimaan yeelan maayaan illaa ay adiga ka yeeshaan ka kala xukuma waxa dhex mara, ooyna wax dhiba u arag waxaad xukuntay( goysay), ooy waliba si dhamaystirana ugu hogaansamaan}. Ø¥Ùنَّا أَنزَلْنَا Ø¥Ùلَيْكَ ٱلْكÙتَـٰبَ بÙٱلْحَقّ Ù„ÙتَحْكÙÙ…ÙŽ بَيْنَ ٱلنَّاس٠بÙمَا أَرَاكَ ٱللَّه٠وَلاَ تَكÙنْ لّلْخَائÙÙ†Ùينَ خَصÙيماً [النساء:105]. { Anagaa si xaq ah kuugu soo dejinay Kitaabka, si aad dadka dhexdooda ugu kala xukunto waxuu Alle ku tusay, hana noqon mid khaa’iniinta u dooda}. وقال عز وجل: وَمَا كَانَ Ù„ÙÙ…ÙؤْمÙن٠وَلاَ Ù…ÙؤْمÙنَة٠إÙذَا قَضَى ٱللَّه٠وَرَسÙولÙه٠أَمْراً Ø£ÙŽÙ† ÙŠÙŽÙƒÙونَ Ù„ÙŽÙ‡Ùم٠ٱلْخÙيَرَة٠مÙنْ أَمْرÙÙ‡Ùمْ ÙˆÙŽÙ…ÙŽÙ† يَعْص٠ٱللَّهَ وَرَسÙولَه٠Ùَقَدْ ضَلَّ ضَلَـٰلاً مّÙبÙيناً [الأحزاب:36]. { Uma haboona ( uma banaana) nin mu’mina iyo haweenay mu’minada midna inay ikhtiyaar u yeeshaan arinkooda marka ay Ilaahay iyo Rasuulkiisu wax xukumaan, qofkii caasiya Ilaahay iyo Rasuulkiisuna waxa uu lumay lumid cad}. وقال عز وجل: وَأَن٠ٱحْكÙÙ… بَيْنَهÙمْ بÙمَا أَنزَلَ ٱللَّه٠وَلاَ تَتَّبÙعْ أَهْوَاءهÙمْ وَٱحْذَرْهÙمْ Ø£ÙŽÙ† ÙŠÙŽÙْتÙÙ†Ùوكَ عَن بَعْض٠مَا أَنزَلَ ٱللَّه٠إÙلَيْكَ ÙÙŽØ¥ÙÙ† تَوَلَّوْاْ Ùَٱعْلَمْ أَنَّمَا ÙŠÙرÙيد٠ٱللَّه٠أَن ÙŠÙصÙيبَهÙÙ… بÙبَعْض٠ذÙÙ†ÙوبÙÙ‡Ùمْ ÙˆÙŽØ¥Ùنَّ ÙƒÙŽØ«Ùيراً مّنَ ٱلنَّاس٠لَÙَـٰسÙÙ‚Ùونَ [المائدة:49]. { Ku Kala xukun dhexdooda waxa uu Alle soo dejiyay, hana raacin hawadooda, kana digtoonow inay kaa fidmeeyaan waxa Ilaahay kugu soo dejiyay qaarkii, hadday jeedsadaana ogow in Ilaahay doonayo inuu ku ciqaabo dunuubtooda qaarkiis, runtiina dadka badankoogu waa faasiqiin}. قال تعالى: ÙˆÙŽØ¥ÙÙ† تÙØ·ÙيعÙوه٠تَهْتَدÙواْ وَمَا عَلَى ٱلرَّسÙول٠إÙلاَّ ٱلْبَلَـٰغ٠ٱلْمÙبÙين٠[النور:54]. { Haddaad addeecdaan (Nabiga) waydun hanuunaysaan, Rasuulkana ma saarna waxaan gaadhsiin cad ahayni}. وقال سبحانه: مَّنْ ÙŠÙØ·Ùع٠ٱلرَّسÙولَ Ùَقَدْ أَطَاعَ ٱللَّهَ [النساء:80]. { Ruuxii adeeca Rasuulku waxa uu adeecay Ilaahay}. وقال جل ذكره: وَمَا ءاتَـٰكÙم٠ٱلرَّسÙول٠ÙÙŽØ®ÙØ°Ùوه٠وَمَا نَهَـٰكÙمْ عَنْه٠ÙَٱنتَهÙواْ وَٱتَّقÙواْ ٱللَّهَ Ø¥Ùنَّ ٱللَّهَ شَدÙيد٠ٱلْعÙقَاب٠[الحشر:7]. { Waxa uu Rasuulku idin siiyo (faro) qaata, waxa uu idinka reebana ka dhawrsada ( reebma), Allana ka cabsada, maxaa yeelay Ilaahay ciqaabtiisu way darantahay}. وقال تبارك اسمه: Ùَلْيَحْذَر٠ٱلَّذÙينَ ÙŠÙخَـٰلÙÙÙونَ عَنْ أَمْرÙه٠أَن تÙصÙيبَهÙمْ ÙÙتْنَةٌ أَوْ ÙŠÙصÙيبَهÙمْ عَذَابٌ Ø£ÙŽÙ„Ùيمٌ [النور:63]. {Ha ka digtoonaadaan kuwa khilaafi amarka Nabigu in ay ku dhacdo fidmo ama uu ku dhaco cadaab darani}. Nabiga ka dib waxa diinta madax ka ah asxaabadiisa, iyaga weeyi imaamyadeenu, iyaga weeyi culimadeeno, iyaga weeyi kuwa waxay isku waafaqeen yahay mid gaf iyo qalad ka ilaashan, iyaga weeyi kuwa caqiidadooda iyo manhajkoogu tusaale inoo yahay. Siday diinta u fahmeen ayaa inooga khayr badan sidaynu inagu u fahamno, hadaladooda ayaa inooga khayr badan kuweena, way inaga ra’yi toosnaayeen, way inaga diin wanaagsanaayeen, way inaga Alla ka cabsi badanyihiin, wayna inaga daacadsanyihiin. Hadaba, in la xafido lana ilaaliyo sharafta iyo karaamada saxaabada, iyo in loo qiro qiimaha iyo qaayaha ay leeyihiini waa mid waafaqsan taxanaha caqiidada Ehlu Sunna wal-Jamaaca. Sidaa awgeed ayeey culimadii salfku ku nuux nuuxsadeen caddaynta arinkan muhiimka ah, waxana adag inaad hesho buug Ehlu Sunnuhu ka qoreen caqiidada oo ka madhan tibaaxida fadliga iyo wanaaga saxaabada. In la jeclaado, la maamuuso, Allena looga baryo raali-noqod iyo danbi-dhaafidi waa astaanta iyo sifada ehlusunaha. In ceeb laga sheego ama la quudhsado iyo in la naco saxaabdu iyana waa astaanta iyo calaamadda bidcoraaca iyo kuwa halaagsamay. يقول الإمام أحمد رحمه اللّه: )(إذا رأيت أحدا يذكر أصحاب رسول الله بسوء Ùاتهمه على إسلامه)(. Imaam Axmed ayaa yidhi: (( Haddaad aragto qof xumaam ka sheegaya saxaabada Rasuulka , tuhun islaamnimadiisa)). قال الإمام أبو زرعة رحمه الله : )( إذا رأيت الرجل ينتقص أحداً من أصحاب رسول الله – صلى الله عليه وسلم – Ùاعلم أنه زنديق ØŒ وذلك أن الرسول – صلى الله عليه وسلم – عندنا حق والقرآن حق ØŒ وإنما أدى إلينا هذا القرآن والسنن أصحاب رسول الله – صلى الله عليه وسلم - وإنما يريدون أن يجرحوا شهودنا ليبطلوا الكتاب والسنة والجرح بهم أولى وهم زنـادقـة ).([ رواه الخطيب ÙÙŠ الكÙاية ص97 ]. Abuu Zurca ayaa yidhi: (( haddaad aragto qof xaqiraya ruux ka mida saxaabadii Rasuulka Alle , ogow inuu yahay zindiiq, sababtuna waxay tahay inuu Rasuulku xaq yahay, Qur’aankuna xaq yahay, Qur’aanka iyo sunahana waxaa ina soo gaadhsiiyay saxaabadii Rasuulka Alle , kuwanina waxa ay doonayaan inay dhaleeceeyaan markhaatiyaasheena si ay u buriyaan kitaabka iyo sunnaha, iyagaana mudan in la dhaleeceeyo, waana zanaadiqo)). Odhaahdan Abu Zurca waa mid cuskan cilmi iyo xikmad badan, oo loo baahan yahay in loo fiirsado, lagana baaraan dego. Sababtu waxay tahay; kuwa bidcoraaca ah ee banaystay inay hujuumaan saxaabadu, waxa ay u danleeyihiin inay wareemaan ragii iyo dumarkii Nabiga ka wariyay kana xambaaray cilmiga Qur’aanka iyo sunnaha. Saxaabada oo laga aamin baxaa waxa ay la mid tahay in lagu dhawaaqo duminta shareecada Islaamka. Daacadnimadooda oo shaki la galiyaana waxay albaabada u furaysaa shar iyo fasahaad aan xad lahayn. يقول الإمام الطحاوي رحمه الله ÙÙŠ عقيدته: (( ونحب أصحاب رسول الله . ولا Ù†Ùرط ÙÙŠ حب أحد منهم ولا نتبرأ من أحد منهم ونبغض من يبغضهم ولا نذكرهم إلا بخير. وحبهم دين وإيمان وإحسان وبغضهم ÙƒÙر ونÙاق وطغيان)) . Daxaawi ayaa yidhi: { Waanu jecelnahay saxaabada Rasuulkii Alle , ku gabood-falimayno jacaylka mid iyaga ka mida, iskana bari yeeli maynu mid iyaga ka mida. Waanu necebnahay qofkii iyaga neceb, waxaan khayr ahayna ka sheegi mayno. Jacaylkoogu waa diin, iimaan iyo ixsaan. Nacaybkooguna waa gaalnimo, nifaaq iyo xadgudub.} Hadaba anigoo dareemaya baahida aakhristaha af soomaaliga ku hadlaa u qabo inuu aqoon u yeesho mawduucan muhiimka ah, waxna ka ogaado fadliga ay saxaabada Rasuulkii Alle lahaayeen, ayaa waxaan go’aansaday inaan qalinka u qaado qoraalkan aan Ilaahay ka baryayo inuu noqdo mid laga dheegan karo lagana baran karo fadliga iyo wanaaga ay saxaabidii lahahaayeen, waxaan isla markaa Ilaahay ka baryayaa inuu ajar iyo abaal iga siiyo maalinta qiyaamaha hawshan aan uga danleeyahay inaan ku difaaco saxaabada Rasuulkiisa . Qoraalkan waxaa looga jeedaa inuu xaqiijiyo dhowr arimood oo kala ah: 1- Shaac bixinta fadliga wayn eey saxaabadii lahaayeen. 2- In laga difaaco aflagaadada ay Shiicada iyo kuwa la jaanqaadaa u gaystaan saxaabada Nabiga . 3- In la muujiyo inay ahaayeen madaxdii iyo imaamyadii diinta. 4- In la cadeeyo in jacaylkoogu yahay waajib diiniya. 5- In wax laga sheego caqiidada Ehlu Sunnuhu ka qabaan saxaabada Nabiga . Hadaba qoraalkan oo ahaan doona-hadduu Ilaahay idmo- mid taxane ahi, waxa uu ka koobnaan doonaa qaybaha kala ah: 1- Fadliga saxaabada. 2- Waxay culimadii salafku ka yidhaahdeen saxaabada. 3- Caqiidada Ehlu Sunnuhu ka rumaysanyihiin Saxaabada. 4- Sifooyinka saxaabada. FADLIGA SAXAABADA: Ilaahay ayaa kala fadilay khalqigiisa, rusushiisa ayuu ka doortay shanta ulul cazmiga ah, shantaana waxa uu ka sii doortay Nabi Maxamad , oo ah ka ugu fadliga badan khalqiga Ilaahay uumay. Habeenka layla-tul Qadriga ayuu ka fadilay habeenada kale oo dhan, habeenkaasi waxa uu ka khayr badan yahay kun bilood. Tobanka maalmood ee ugu horeeya bisha Dulxijah ayuu ka fadli yeelay maalmaha kale. Masjid al-Xaramka ayaa laga fadilay arlada inteeda kale. Ummadda Nabi Maxamad ayaa iyana laga fadilay ummaddaha kale oo dhan, ummadana waxa ugu fadli badan saxaabadii Nabiga . Saxaabadu رضي الله عنه waa qowmkii la saaxiibay Nabiga , waxa ay ahaayeen kuwii rumeeyay markay dadku beeneeyeen, waxa ay u gargaareen markii laga soo horjeedsaday, naf iyo xoolana waxa ay u hureen diinta, waxa ay sutida u qabteen cadowga doonayay in ay mijaxaabiyaan dacwada islaamka, waxa ayna heegan u ahaayeen in ay u jeedsadaan xag walba oo nabigu u jeediyo , waxa ay diyaar u ahaayeen inay badwaynta jibaaxaan haddii Nabigu sidaa ku amro. Waxay nasiib u yeesheen inay Nabigii arkeen , noloshana isaga la wadaageen, cilmigana ka barteen. Waxa ay ahaayeen qoom Ilaahay ku mannaystay khayr iyo barako badan. Bal adba qiyaas, oo sheeg khayrka ka wayn inuu Ilaahay u doortay in ay xer iyo asxaab u noqdaan Nabigii , in ay ka qayb qaataan hirgalinta risaaladda Islaamka, iyo inay garab iyo gashaan u noqdaan Nabiga . Yaa ku gaadhaya khayrkaa faraha badan ee ay cantoobsadeen? Yaa helaya barakada ag jooga Nabi Alle ? Yaase hawaysanaya inuu sheegto inuu ka khayr badanyahay saxaabadii رضي الله عنهم ? Saacad kaliya oo qof ka mid ahi ag joogay Nabiga ayaa ka khayr badan afartan sanadood oo qof inaga mid ahi cibaadaystay, sida ibnu Cabbaas laga soo wariyay. Allaahu akbar! Waa barakada ag-jooga Nabiga een lagu heli karayn zuhdi iyo cibaabdo badan, waxase ay tahay doorasho Rabi. Walaal, haddaad liibaan doonayso ha ka shakiyin fadliga saxaabada , una qir wanaag iyo daacadnimo, una ogolow inay yihiin imaamyadii diinta, una ictiraaf inay inooga dheereeyeen khayr oo dhan. Waa qoom Ilaahay doortaye, iska jir, kana digtoonow inaad xistido, aflagaadayso ama dayacdo xaqooga. روىالإمام أحمد رحمه اللّه عن عبد الله بن مسعود رضي الله عنه قال: (إنّ الله نظر ÙÙŠ قلوب العباد Ùوجد قلبَ محمّد خيرَ قلوب العباد، ÙاصطÙاه لنÙسه Ùابتعثه برسالته، ثمّ نظر ÙÙŠ قلوب العباد بعدَ قلب محمّد Ùوجد قلوبَ أصحابه خيرَ قلوب العباد، Ùجعلهم وزراءَ نبيّه). Imaam Axmed ayaa soo wariyay inuu Cabdullaahi ibnu Masuud yidhi: ((Ilaahay ayaa eegay qalbiyada adoomaha, wuxuuna helay in qalbigaMaxamed ugu khayr badan yahay qalbiyada adoomaha, dabeetana naftiisa ayuu u doortay, risaaladiisana wuu ku soo diray, hadana wuxuu eegay qalbiyada adoomaha intoodada kale, wuxuuna helay in quluubta saxaabadiisu ugu khayr badanthay qalbiyada dadka, dabeeto wasiiro ayuu uga dhigay Rasuulkiisa)) قال عبدالله بن مسعود رضي الله عنه: (من كان مستناً Ùليستن بمن قد مات Ùإن الحي لا تؤمن عليه الÙتنة، أولئك أصحاب محمد كانوا Ø£Ùضل هذه الأمة: أبرها قلوباً، وأعمقها علماً، وأقلها تكلÙاً. اختارهم الله لصحبة نبيه ولإقامة دينه، ÙاعرÙوا لهم Ùضلهم واتبعوهم على أثرهم وسيرتهم Ùإنهم كانوا على الهدى المستقيم). Cabdullahi ibnu Mascuud ayaa yidhi: ((Qofkii ku dayasho doonayaa ha ku daydo kuwa dhintay, waayo kuwa nool waxaan looga aamin qabin fitno, kuwaasi –dhintay- waa saxaabadii Maxamad, iyagaa ugu fadli badnaa ummaddan, iyagaa ugu quluub wanaagsanaa, ugu cilmi badnaa, uguna iskalifaad yaraa. Ilaahay ayaa u doortay inay saxaabo u noqdaan Nabigiisa, iyo oogidda diintiisa, ee u ictiraafa fadligooga, kuna dayda raadkooga iyo hanaankooda, waxay ku sugnaayeen jid toosane)). قال شيخ الإسلام ابن تيمية رحمه الله : ( وقول عبدالله بن مسعود : كانوا أبر هذه الأمة قلوباً وأعمقها علماً وأقلها تكلÙاً Ø› كلام جامع بيّنَ Ùيه حسن قصدهم ونياتهم ببر القلوب وبين Ùيه كمال المعرÙØ© ودقتها بعمق العلم ØŒ وبين Ùيه تيسر ذلك عليهم وامتناعهم من القول بلا علم بقلة التكل٠) .[منهاج السنة: 2/79]. Ibnu Taymiye ayaa yidhi: (( Hadalka ibnu Mascuud ee ah: iyagaa ummadda ugu qalbi wanaagsanaa, ugu cilmi badnaa uguna iskalifaad yaraa; waa hadal ballaadhan oo tilmaamaya in niyadooda iyo ujeedadooda toosane ka dhalatay quluubtoota oo wanaagsanayd, mug-waynida iyo hufnaanta aqoontooduna ay ka dhalatay cilmigooga oo qoto-dheeraa, iskalifaad la’aan awageedna ay taasi ugu fududaatay, isla markaan ay ka waabteen inay ku hadlaan wax aanay cilmi u lahayn)).

Bismillaah,wal-xamdulillaah..............As salaamu calaykum. Ikhwaanii marka aan baranayno Diinteena waa inaan Caqiidada iyo Towxiidka ka bilownaa,maadaama aan la soo koobi karin kutubta ka hadla caqiidad iyo towxiidka waxaan halkaan inoogu soo gudbin qaar ka mida kutubtaas bi-idnilaah. Magaca Kitaabka Sheekha qoray Kitaabka 1-Al Usuulu-thalaatha by Sh.Muxamad ibn Cabdul-wahaab " raximahullaah" 2-Caqiidat Al-waasidiyah by Sheykhul Islam ibn-Taymiyah' raximahullaah' 3-Caqiidat Adaxaawiyah by Abii Jacfar Ad-daxaawi" raximahullaah" 4-Kashfu-Shubuhaat by Sh.Muxamad ibn Cabdul-wahab" raximahullaah" 5-Caqiidatu-Salaf by Abuu-Cuthmaan As-saabuuni" 6-Ictiqaad A'imat Ahlul-xadith by Abi-Bakr Al-ismaciili "raximahulaah" 7-lumcatul Ictiqaad by Muwafaqudiin Ibnu-Qudaamah Al maqdisi " 8-Al qowlul-mufiid calaa kitaabu-towxid by Sh.Ibn-Cuthaymin " 9-Al qowlul-mufiid fii Adilatu-towxiid by Muhamad ibn Cabdul-wahaab Al-wasaabi "xafidahulaah"Yemen ku nool" 10-Al-ibaanah can Shariicat Al-fiqah Al-naajiyah by Sh.Ibn Badah Al Cukbari " 11-Aclaam Asunah Al-manshuurah li-ictiqaad Ad'daa'fat Al-naajiyah Al-mansuurah by Sheekh Xaafid ibn-Axmad Al Xakami "raximahulaah" 12-Kitaab Ashariicah by Imam Al-Aajuuriy'raximahulaah' 13-Risaalah Al-Madaniyah by Ibn Taymiyah " 14-Risaalah At-tadmuriyah by Ibn Taymiyah " 15-Al-iqtisad fil-ictiqad by Cabdul-Qani Al Maqdisi " 16-Aduraru-Nadiir fii ikhlaas attowxiid by Imaam Ashowkaani " 17-Iqtidaa Siraadul Mustaqiim by Ibn Taymiyah " 18-Icaanatul-Mustafiid bisharx Kitabu Towxiid by Sh.Saalix Al Fowzaan xafidahulah 19-Taysiir Al-Caziizul Xamiid by sh.Suleyman ibn Cabdulaah "raximahulaah" 20-Tad-hiir Al-ictiqad can Adraan Al-ilxad by Maxamad bin ismacil Sancaani. Kutubtaan ayaa wanaagsan inuu ka bilaabo qofka baranaya Caqiidada iyo Towxiidka,Allena waxaan ka baryaynaa inuu Caqiido Saxiix ah inagu sugo....aaamiin.

Bismillaah.............As salaamu calaykum wa raxmatulaah. Bacda-salaam waxan halkaan inoogu soo gudbin Faa'iidooyin yar-yar inshaAllaah. Waxan u qoray hab su'aal iyo jawaab ah, marka hore isku day inaad ka jawaabto su'aasha ka dib eeg jawaabta si aad u aragto intii aad asiibtay baarakalaahu fiik. 1-Hadii madaxu ku xanuuno oo qandho"xumad" ku qabato maxad sameyn? 1-Waxad soo qaadan maro yar ood biyo qabow dhex galin.......ka dib ka maroojin biyihii ka dib madaxa saaran si uu kuugu qaboobo.........waana inaad nasataa. 2-Hadii maro dhiig ku daato maxaad ku maydhi ama ku dhaqi? biyo noocee ah?........biyo kulul?.......kuwo qabow?........mise biyo qandac ah ama diiran? 2-Dhiig oo dhan haduu maro ku daato waxaa lagu mayraa ama lagu dhaqaa biyo aad iyo aad u qabow.......si uu kalarkii u zuulo.........hadaad biyo kulul ku maydho ama ku dhaqdo wax ka fujin kara kalarkii ma lahan ilaa bleach" ama jafekis "warankiilo" ma ahane. 3-Hadii ay xanjo ama luubaan kaaga dhagto maradaada ama shay kale sideed uga fujin ood uga goyn? 3-hadii ay maro kaaga dhagto luubaan .........maradiii waxaad galisaa firintijeerka ama talaagada meesha sare oo aadka u qabow.......markay adkaato xanjadii ama luubaantii baad ka ja-jabin. ka dib way ka fuqi.......hadii ay xanjadii"luubantii" wax kale kaaga dhagtona waxaad isticmaali "saliid"......ama oil...........ood uga fujin. 4-Barkinta aad ku seexato hadii ay wasaqowdo maxaad sameyn? 4- Waad mayri ood dhaqi kuligeed ood qalajin ka dib .....ayada iyo sajaadada ama saliga lagu tukado waa la mayraa labadoodaba markay wasaqooban. 5-Sida ugu wanaagsan ee dadka wax loo baro waa sidee? 5-Waa in marka hore su'aal ahaan loo waydiiyaa waxii aad baraysay si ay qofkii maskaxdiisii usoo jeesato ........ka dib arintii ka fikirto jawaabteedii.........marka ka dib qofkii la siiyo jawaabtii saxda ahayd si fiican bay maskaxdiisu u qabsan jawaabtii markaa. 6-Maxaa kaa caawinaya inaad subaxii nashaad ku soo toosto? 6-Waxaa kaa cawin inaad nashaad kusoo toosto.....inaad cadayato intaadan seexan..ood weeso qaadato......Aayatul kursi iyo adkaartii kale aqrisato....hadaad awoodo inaad dhulka seexato aad seexato. 7-Maxaa ugu muhiimsan labada is qaba inay ka dhaxayso? 7-Diin inay iskula dhaqmaan ka dibna Saaxiibtinimo iyo Naxariis.....hadii ay saaxiib noqdaan wax walba way ka wada hadli karan ooy heshiin karaan .....isku sheegan karaan waxa qof walba jecel yahay iyo waxa dhiba oo uu rabo inuu qofka kale ka daayo ama ka joojiyo .......buuq la'aan iyo niyad fiyoobi ayagoo ku dhamaysta wax walba ......haday isku naxariistaana .........qofba qofka kale buu u turi oo ma dhibayo..........waxii qofka kale farax galinayana wuu ku dadaaali. 8-Maxaa ugu wanaagsan ee lagu maydhaa ama lagu qubaystaa? ma gacanta kaliya baa lagu"qubaystaa" iyo saabuun? 8-Waxaa fiican inaad isbuunyo isticmaasho.....ood isku xoqdo si maqaarkaagii dhintay kaaga soo go'o.....markaa wax wasaq ah kuguma harayso iyo madow ziyaado ah oo awalba ka yimid maqaar dhintay oo ku dul saarnaa :_) 9-Sidee ugu wanaagsan ee wax loo bartaa? 9-Waa inaad qortaa waxii aad barato iyo waxii faa'iido ah oo kugu soo dhaca si aadan u hilmaamin "qayidul cilma bil-kitaaba" ku gunta cilmiga qoraal. Wasalaaam

wa'iyaakum, idinkaa mudaan

Bismillaah wa salaatu wa salaamu calaa Nabiyinaa Muxamad wa calaa Aalihi wa saxbihi wa salam intaa ka dib. Alle Xaqa uu inagu leeyahay waa inaan Caabudno oo aynaan cidna la wadaajin Cibaadadiisa, kan Alle ugu cabsi badan baa ugu karaamo badan Adoomada Alle. Inshaa allah waax yar ayan ii noga sheagi Xaqa Xaasku ku leedahay ninkeada, Xaqa Xaasku ku leedahay ninkeada waa 1.meherkeeda wuu ino siyo 2. waa inuu ogaado inuu isagu musuulkayahay waaxay kunoolaan lahayd oo dhan. 3.inuu siwanaagsan ula dhaqmo inuu ka ilaaliyo hadalka xun. Ilaahay wuxu yidhi sw ‘wacaa sharuuna bilmacruuf’ kulana noolaada si fiican (surata al nisaa 19) Waaxa kalaa allah yidhi sw ‘wallahunna mislu ladii calayhinna bilmacruuf’ haweenkuna waxay leeyihiin wax la mid ah waxa korkooda ah si fiican ( baqraa 228) Ibnu cabbas wuxu yidhi marku ayadan akriyay waxaan jecalyahay inaan aniguna iskuu qurxiyo xaaskayga, iyagu baa xaq bay naqu leeyihin lamida kaan ku leenahay. Ibnuu katiirna marku ayaadan inoo fasilay wuxu yidhi, hadal kaan kula hadalano dumarkeena waa inu fiicnaado, waan inaad kula dhaqanta akhlaaq wanaagsan in aad ixtriraamto inti karaan kaagaah sidaa adiguba jeclaan lahayd rasuul keani scw wuxuu yidhi qofka iduunka ficani waa qofka reerkiisa u uwanaagsan anna reer kayga ayaan u wanaagsanyahay (tirmidhi 3897) 4.waa inuu ninku inaan nu ku nicin gabadisa waax kalaad haadi uu ku arko hadaanu ahayn wax diina ku saabsan. Rasoolkeani SCW wuxu yidhi nin allah rumaysani inuu naco ma’aha gabadh allah rumaysan, haduu wax ku naco kolay wax kalea ayu ku jeclaan. (muslim 1469) Maar asaxaabtii aya way diiyeen rasoolka SCW waa maxay xaqay xaaskayagu nagu leedahay wuxuu yidhi SCW ‘ markaad wax cunaysid iyadana cuntaysii, markaad dhar ibsanaysid iyadana ci’ibi’ (abu daauud 2142) Inkastoo ninkuu reerkisa mas’uul kayahay masruuf kooda ilaahay wuxuu yidhi sw nafna laguma dhibo waxaanay awoodi karayn (baqra 233) 4. waxaa ka loo saran ninkaa waa inuu baro diinta oo uu xasuusiyo marka ay iilowdo. Waxaa ugu mihiimsan inuu usheago alla kali nimadiisa iyo sidii ay asaxaabtii ilaahay u caabudi jireen una dhaqmi jireen. Allah wuxuu yidhi SW ninka allah rumeeyoy naftaada iyo ehelkagaa ka ilaali naarta ay dadku iyo dhaqaxaan xaabo uyihiin (suratul taxriim:6) Allah haa inaga ilaaliyo naarta. Waxaa waanag san iin xaqa lays faro raguna ay gartaan xuuquugda ay dumarkoodu kuleeyihiin iyo caruurtooda mas uul kooda. Sidaynu ognahay wakh tigan xaadirka ah ragii way is ga dhaga mariyaan oo xil masaaran wixii ku waajib ahaa inyaar oo allah u naxariistay mooyaane Waxaa jiraa rag badan oon dankalahayn caruurtoodii iyo xaaskood toona oo mafrash yada iskaga barjeeya, oon waxba kaa ogayn wuxuu dadkii allah masuul ka ga digay ku sugaan yihiin, iyo niman badan oo shaqaysta laakin sapaarayde sheeganayaa oon kala ogayn amma dhankalahayn xalaal iyo xaaran.

Bismillaah wa salaatu wa salaamu calaa Nabiyinaa Muxamad wa calaa Aalihi wa saxbihi wa salam intaa ka dib. Alle Xaqa uu inagu leeyahay waa inaan Caabudno oo aynaan cidna la wadaajin Cibaadadiisa, kan Alle ugu cabsi badan baa ugu karaamo badan Adoomada Alle. Inshaa allah waax yar ayan ii noga sheagi Xaqa Xaasku ku leedahay ninkeada, Xaqa Xaasku ku leedahay ninkeada waa 1.meherkeeda wuu ino siyo 2. waa inuu ogaado inuu isagu musuulkayahay waaxay kunoolaan lahayd oo dhan. 3.inuu siwanaagsan ula dhaqmo inuu ka ilaaliyo hadalka xun. Ilaahay wuxu yidhi sw ‘wacaa sharuuna bilmacruuf’ kulana noolaada si fiican (surata al nisaa 19) Waaxa kalaa allah yidhi sw ‘wallahunna mislu ladii calayhinna bilmacruuf’ haweenkuna waxay leeyihiin wax la mid ah waxa korkooda ah si fiican ( baqraa 228) Ibnu cabbas wuxu yidhi marku ayadan akriyay waxaan jecalyahay inaan aniguna iskuu qurxiyo xaaskayga, iyagu baa xaq bay naqu leeyihin lamida kaan ku leenahay. Ibnuu katiirna marku ayaadan inoo fasilay wuxu yidhi, hadal kaan kula hadalano dumarkeena waa inu fiicnaado, waan inaad kula dhaqanta akhlaaq wanaagsan in aad ixtriraamto inti karaan kaagaah sidaa adiguba jeclaan lahayd rasuul keani scw wuxuu yidhi qofka iduunka ficani waa qofka reerkiisa u uwanaagsan anna reer kayga ayaan u wanaagsanyahay (tirmidhi 3897) 4.waa inuu ninku inaan nu ku nicin gabadisa waax kalaad haadi uu ku arko hadaanu ahayn wax diina ku saabsan. Rasoolkeani SCW wuxu yidhi nin allah rumaysani inuu naco ma’aha gabadh allah rumaysan, haduu wax ku naco kolay wax kalea ayu ku jeclaan. (muslim 1469) Maar asaxaabtii aya way diiyeen rasoolka SCW waa maxay xaqay xaaskayagu nagu leedahay wuxuu yidhi SCW ‘ markaad wax cunaysid iyadana cuntaysii, markaad dhar ibsanaysid iyadana ci’ibi’ (abu daauud 2142) Inkastoo ninkuu reerkisa mas’uul kayahay masruuf kooda ilaahay wuxuu yidhi sw nafna laguma dhibo waxaanay awoodi karayn (baqra 233) 4. waxaa ka loo saran ninkaa waa inuu baro diinta oo uu xasuusiyo marka ay iilowdo. Waxaa ugu mihiimsan inuu usheago alla kali nimadiisa iyo sidii ay asaxaabtii ilaahay u caabudi jireen una dhaqmi jireen. Allah wuxuu yidhi SW ninka allah rumeeyoy naftaada iyo ehelkagaa ka ilaali naarta ay dadku iyo dhaqaxaan xaabo uyihiin (suratul taxriim:6) Allah haa inaga ilaaliyo naarta. Waxaa waanag san iin xaqa lays faro raguna ay gartaan xuuquugda ay dumarkoodu kuleeyihiin iyo caruurtooda mas uul kooda. Sidaynu ognahay wakh tigan xaadirka ah ragii way is ga dhaga mariyaan oo xil masaaran wixii ku waajib ahaa inyaar oo allah u naxariistay mooyaane Waxaa jiraa rag badan oon dankalahayn caruurtoodii iyo xaaskood toona oo mafrash yada iskaga barjeeya, oon waxba kaa ogayn wuxuu dadkii allah masuul ka ga digay ku sugaan yihiin, iyo niman badan oo shaqaysta laakin sapaarayde sheeganayaa oon kala ogayn amma dhankalahayn xalaal iyo xaaran.

AL-QARADAWI’S POSITION TOWARDS THE INFIDELS Al-Qaradawi has layed to waste and caused to die the creed of loyalty and disownment (al-walaa al-baraa) with respect to the Kuffaar. He said about the Christians, "Then all of the affairs are shared between us since we are the sons of a single land, our destination is the same and our Ummah is one. I say about them, ‘Our Christian brothers’ and some people reject this from me and say how can I say that they are our Christian brothers? [Allaah says] "Verily the Believers are but a single brotherhood". Yes, we are believers and they are believers from another angle". (Programme for Sharee’ah and Life, in the lecture Non-Muslims in Light of the Sharee’ah, dated 12/10/97 in Qunaat.) And the lectures and books of this man are replete with this theme, such as what occurs in his book ‘Fataawaa al-Mu’aasarah’, ‘al-Khasaa’is al-Aammah lil-Islaam’ and Malaamih al-Mujta’ma’ al-Muslim’. Likewise, he also fills many of his da’wah programmes with this theme as is well known. He also said in the same gathering, "the Copts (Christians) have offered thousands of "martyrs" (shuhadaa)…". He also said, "There is no harm in a Muslim having love and intimacy (muwaddah) with non-Muslim". (Non-Muslims in an Islamic Society, p.68). He has also said this in the aforementioned programme and also in some of his other books. Compare this with the saying of Allaah, the Most High, "You will not find anyone who believes in Allaah and the Last day showing friendship for those who resist and oppose Allaah and His Messenger, even if they be their fathers or their sons or their brothers or their kindred…" (Al-Mujadilah 58:22) He said, "The enmity that is between us and the Jews is for the sake of land only, not for the sake of the religion…". (al-Ummah al-Islaamiyyah Haqeeqah, Laa Wahm, p.70). He also corroborated this in his programme, ‘as-Siraa’ Bain al-Muslimeen wal-Yahood’. He also said concerning the saying of Allaah the Most High, "You will indeed find the most severe in their enmity towards those who believe to be the Jews and the Pagans…" that this is in relation to the circumstances during the era of the Prophet (sallallaahu alaihi wasallam) and is not in relation to the current times. (In the programme, Ash-Sharee’ah wal-Hayaat). He also used the last part of the verse to justify closeness to the Christians in the current times. (In the lesson entitled, Non-Muslims in the Shade of the Islamic Sharee’ah, which was in the programme, Ash-Sharee’ah wal-Hayaat). He also affirmed in many places that Islaam – as he claims – reveres the revealed religions. (In the lesson entitled, Deen ul-Bashaa’ir wal-Mubashshiraat, which was in the programme, Ash-Sharee’ah wal-Hayaat, dated 24/1/1999). And he stated that the adherents of other religions are like the Muslims, due to them is what is due to the Muslims, and upon them is what is upon the Muslims. (Islaam and Secularism, p. 101). He has mentioned this in many of his other lectures and programmes. And he claims that Jihaad is for the purpose of defending all of the religions not just for Islaam alone. (In the lesson entitled, State Relations, which was in the programme, Ash-Sharee’ah wal-Hayaat). He also made it permissible to give congratulations to the Infidels on their days of celebration. (In the lesson entitled, Non-Muslims in the Shade of the Islamic Sharee’ah, which was in the programme, Ash-Sharee’ah wal-Hayaat).

i heard a similar one, but it wasnt with music, the daughter was wathching tv while she had quran on her lab, and her mother told her to turn the tv off and read the quran. After being told a few times the dauther got angry and threw the quran on the floor and she tured into a monkey.

waalal waa ruun raga somalyea , kuwa deenta racsan muyanea kuwa kalea oo dhan ma aqanan haaq qa ay gabadodu kuu leadahay. waxay gara nayan uun inay the head of the the house yihin marakana they starts to abuse that possition. walal inshalah laakin when i get the time i will post the rights of the wife.

True. it is sunnah to have the beard and put the trousers up. but the problem is some people have this ignorent understanding that if something is sunnah then is not a must. what is have noticed latley is there is more somali sisters practicing the deen then somali brothers. the other day i went to a somali maxadiro. the maxadiro was in big hall mashallah with a curten between the brothers and sisters. but the weird thing is there was soo many women mashallah that they occupied almost all the hall and brothere had a small corner of the masjid. even the shikh was suprised the soo much more sisters turned up then brothers.

Just to make clear the word salaf and salafee are not alike, Salaf means the pious predecessors while salafee are those muslims who follow their foot steps and tries hard to imitate the blessed Prophet in every aspect of his or her life. The salaf are the first three generation, they are the save sect as the prophet Saw explain that the save sect ‘is that which I and my companions are upon today’ Allah the most high also said in an aayah Indeed this is my straight path so follow it, and do not follow other paths that will separate you his path. (soorah al an’aam 6:152) So the wisdom of allah mentioning the path of the believers in the perivious aayah and the underlying point of allah messenger SAW mentioning his companions after mentioning him self in the pervious hadeeth is that the noble companions are the very people who received the two revelation (quran and sunnah) from allah messenger saw who explain to them directly, without an intemediatry. There is no doubt that the affair is as allah messenger SAW said ‘Indeed the one present sees that which the absent one does not’ for this reason the eemaan of the salafs was greater. And it is clearly stated in the hadeeth of the prophet Saw ‘the best of mankiend are my generation then those who follow them, then those who follow them, then those who follow them.’ (Bukhaari and muslim). thus we cannot call our selfs salafs neither can we compare our self to them as our emaan can not be as great theirs. However we should say am a salafee which means attaching to the understanding and the practice of the salaf saaleh, acting upon the previous hadeeth which orders clinging to the path of the believers, which is explained to be the path upon which the phrophit SAW, his companions and those who followed them where upon. As it is not possible for any muslim to independently understand the quran and the sunnah rather they must seek aid in understanding by returning to the understanding of the of the salafs.

Bismillaah wa salaatu wa salaamu calaa Nabiyinaa Muxamad wa calaa Aalihi wa saxbihi wa salam intaa ka dib. Alle Xaqa uu inagu leeyahay waa inaan Caabudno oo aynaan cidna la wadaajin Cibaadadiisa, kan Alle ugu cabsi badan baa ugu karaamo badan Adoomada Alle. Intaa ka dib adoomada xuquuq bay isku leeyihiin, Alle xaq buu nagu leeyahay,Zawjka xaq buu kugu leeyahay,ilmaha xaq bay kugu leeyihiin,dariska xaq buu kugu leeyahay,naftaada xaq bay kugu leedahay "fa'acdii kula dii xaqin xaqouh",mid walba oo xaq kugu leh sii xaqiisa. Hadaan ka bilowno Xaqa uu ninka ku leeyahay Xaaskiisa waa: 1-Adeecid ay ku adeecdo wax walba oo macruuf ah 100%"daacatu zawj bil macruuf". 2-Inaysan gurigiisa soo galin qof uusan raali ka ahayn, firaashkiisa inuusan ku fariisan cid uusan raali ka ahayn. 3-Inaysan dhibin,oysan aff iyo addin dhib ugu gaysan "an laa tusii'a ilayh walaa tu'diih",xumaan oo dhan inaysan u gaysan. 4-Inay ku shukriso zawjkeeda oo aysan ku kufrin "an tashkura zawjahaa walaa takfuruh". 5-Inaysan ka bixin guriga ilaa uu fasaxo ninkeeda ma ahane xataa masaajidka haday aadayso waa inay ka fasax qaadato. 6-Inay isku qurxiso oo ay isku ziinayso dhan labis iyo dhan nadaafad intaba, oo ay u qososho mar walba oo ay waji fur-furan kula kulanto iyo farxad 7-Inay u khidmeyso oo ay uga adeegto gurigiisa iyo caruurtiisa. 8-Inay Maalkiisa u ilaaliso aysan bixin maalkiisa ayadoon ka amar qaadan,oo aysan ka dayicin israaf ku samayn. 9-Inay ku raali noqoto inta yar oo uu Ilaahay zawjkeeda siiyay, inta la hayona ku qanacdo oo aysan ku kalifin ninkeeda waxii nafaqo ahaa oo uusan awoodin. 10-Inay caruurtiisa tarbiyeyso,oo ay si fiican u koriso jir ahaan iyo maskaxiyan intaba,kheyrka iyo wanaaga kula dadaasho"wa hiya mas'uulatun canhum". 11-Sirtiisa inay xifdiso ooy qariso oo aysan sirtiisa bixin, waxa ugu wayn sirtiisa waa arimaha sariirta ku saabsan iyo waxa dhex mara labadooda waa Xaraam inay bixiso sirtaas. 12-Waa inaysan soomin soon sunno ah ayadoo uu ninkeedii joogo ilaa uu u idmo ma ahane. 13-Waa inay wanaajisaa la dhaqanka labadiisa waalid iyo qaraabadiisa dhan, si wanaagsan waa inay ula dhaqantaa. 14-Waa inay gabadha noqotaa mid la dadaasha ninkeeda oo ku dadaasha noloshaa wanaagsan oo uu Alle dhex dhigay inay noqoto mid daa'inta oo jirta,marnaba "furiin" ku fakarin ooysan waligeed waydiisan furiin,marnaba khuluc waydiisan ilaa ay diinteeda u baqdo mooyaane. 15-In hadii ninkeda Alle oofsado oo uu geeriyoodo waa inay 4 bilood iyo 10 habeen u samayso"asay", waxaa laga rabaa mudadaas xumaantii uu u diidi jiray markuu noolaa inay sideedii hore uga fogaato, dadkii uu jeclaa ay u sammo fasho oo ay siduu u xariirin jiray ay u xariiriso Intaa waa xaqa uu ninka ku leeyahay xaaskiisa. Waxaan jeclaystay inaan ku ziyaadiyo waano aan ku waaninayo gabadhaha. Walaalahayga aan jeclahayow Xaqqa zawja"ninka ku qaba" waa Cadiim"mid wayn"ma ahan in la sahlado,dariiqa aad janno ku galayso walaashayay waa raali galinta zawjkaaga,maxaa yeelay marka aad zawjkaaga u baari fasho ood adeecdo Allaah ayuu ku xamdin oo waxuu ku dadaali siduu kuu wanaajin lahaa adiga. Waa inaad ka farxiso zawjkaaga mar walba,guri nadiif ah iyo adigoo qurux iyo nadaafad leh uu ku arkaa mar walba,ee aysan noqon gabadhii sidii carabta ku maah-maahi jirtay"qirdun fil-bayt......wa ghazaalun fi-shaaric",markay guriga joogtana ay daayeer u ekaato,markay dariiqa socotana ay deero u ekaato,waa inay markay gurigeeda joogto sida ugu qurux badan u labisataa. Waa inay gabadha kula dhaqantaa ninkeeda jeclaan iyo naxariis oo ay dhowrto shucuurtiisa oo ay mar walba ka war hayso siduu dareemayo zawjkeeda,oo ay mar walba waraysato hadii dhib ka soo gaaray shaqada ama banaanka, oysan marnaba hadal uu ka naxo ku dhihin ,hadii khilaaf dhex marona waa inaysan banaanka u saarin arintooda oo ay ayaga dhamaystaan. Maadaama Rabigeen wax aynaan awoodin uusan dusha naga saarin, ma ahan in dadka dusha iska saaraan wax uusan qofka kale awoodin, sidaa darteed zawjkaaga wax uusan awoodin ha ku dhibin dhan walba. Ugu danbeyntii waa inay gabadha ku dadaasho xuquuqdaas oo idil oo aysan ka gaabin ayna ka soo baxdo xuquuqdaas hadii ay doonayso Janno lagu waarayo iyo barwaaqo aan dhamaanayn, sida ay u gudan karto xuquuqdaas na waa inay la timaado marka ugu horeysa inay Allaah adeecdo ooy raali galiso Rabigeed ka dibna zawjkeeda raali galiso ayadoo raali-galinta zawjkeeda ku raadinaysa raali-ahaanshaha Ilaahay. Alle ayaan ka baryaynaa inuu gabdhaha Islaamka ka dhigo saalixaat........aamiin.

Ukhti Muslimah you quoted what the four Imams (Abu Hanafee, Malik, Shafiee and Ibn Hanbal) said whether we should blindly follow them or not. Could you please quote what the Salaf leader said about this issue and could you also name him as you did with the other four madhabs imams? Why the Salafs hardly name their imam's name and only use general reference of him? Sakina, first of all our madhab is not the four imams rather our madhab is the quran and suunah what the prophet SAW has left us with. Theses four imam are upon the haq they follow the quran and sunnah according to way of the salaf, so does Shaikh Naasir ud-Din al-Albaani, Shaikh `Abdul-`Aziz Bin Baz, Shaikh Ibn Uthaimeen and others. Therefore we should follow all of these ulamas collectively with daleel (evidence) and not attach our self to a particular imam or sheikh, we shouldn’t call our selfs shaficii ar hanafii in the same way we shouldn’t say I am a wahabi or uthaimeeni ect. Rather we should be a muslim who is upon the quran and sunnah according to the salaf as salih those generations who where clear from confusion misguidance.

Our problems emanate from our failure to address these issues from the point of our rich heritage which we have ignored to classify as a body of knowledge to govern the lives, wealth and the managment of Muslim's lives at these difficult times. The best way to change the evil is for Muslims to repent to their Lord, correct their beliefs, and nurture themselves and their families according to the correct Islam, as Allaah says " Verily, Allaah does not change :people's condition unless they change what is in themselves." (Soorah ar-Ra'd 13:11). And the way to salvation is not, as some people imagine, to rise up with arms against the rulers. . In addition to being among the contemporary innovations, such actions disregard the texts of Islam, among which is the command to change ourselves. Furthermore, it is imperative to establish the foundation upon which the building will stand: " Verily, Allaah will Most certainly support him who supports His cause; verily, Allaah is Most Powerful and Almighty." (surah al-Hajj 22:40). This is the methodical and orderly approach, and the correct practice based upon the Qur'aan and Sunnah. I meant that as a contrast to the Salafi approach of caution, some neo Muslim thinkers have made a sizable mistake while trying to find solutions to Muslim problems of politics and government, Against the clear directives of the Sharia, they have participated secular legislative organizations for the sake of bettering the conditions Muslims live in while paying a heavy price of agreeing that Tashreec ( The right to make laws) belongs to the people as the sovereigns of their destiny, which is the secular interpretation of government. Brother who ever these neo Muslims are they are not following the revelation, but by any chance if you mean the salaf scholors then brother do have any evidence that they participate in secular legislatuve, and a that they agree with the right to make law belongs to the people. Indeed this is erroneous; as we should constantly obey the law of our creator. As With the rulers we should only obey them as long it does not interfere with our believes, overpowering the rulers especially when we do not have the ability will result in more mischief and calamity to the ummah. Wassalaamu Alaykum

after they have forgetten to account for fundmental basics of our faith what do you mean by this Nur.

You are the one who is objecting. Saying those upon the quran and Sunnah and the way of the sahabas are missing a movement in politics, so what is your evidence on this. What is your definition of politics back to the quran and Sunnah and according to the way of the salafs? Salafi method accuse this , movement of turning a deaf ear or even collaborating with the terrible demise befallen the ummah and its deplorable resultant socio-econo- Judicial situation of Muslims worldwide. Allah subhanalah said No calamity will befall anyone except what his own hands has brought. When they turn away from allah, allah takes the goodness away from them Allah also says in surah ar rad; 11 he never changes the condition of someone until they change what is within themselves. So the salaf method does not turn a deaf ear in fact they look for the cure for the trouble that has befallen the ummah. If somebody you love was ill what do you do? You take them to doctor and find a cure for them wouldnt you? Well this is exactly what those who are upon the manhaj of the salaf are doing… The matter of importance is not that they cry because the dunya is filled with tears and it’s filled with screaming and shouting and yelling saying don’t you see what is happening in Palestine and such and such land. There is no benefit with all this shouting and yelling from street to street, Islam is not a religion of noise, it is a religion that brings about tranquility and sanctity. The humiliation to the ummah is caused be leaving the tawheed, by taking interest and mortgage by taking part in sinful transaction and becoming occupied with the dunya. So we have to take them back to tawheed which the prophet SAW has left us with, that is the cure as Allah will not remove this humiliation until you turn back to your deen The ullamas are human they can make mistakes. But we are not worshiping them neither do we attach our self to one ullamas such as those who call themselves shafici or hanafii do, we are obtaining knowledge from them collectively including the four imams, their knowledge on the quran and Sunnah, since they are those who are correctly upon it. If you oppose this then where will advise to acquire knowledge from.