Originally posted by Naxar Nugaaleed: i usually dont support the death penalty but I think somalis need it. It would be an injustice to let these barbarians live in jail. : :confused:

khalaf, check the new thread inshallah

81. The grave is either one of the meadows of the Garden or one of the pits of the Fire. 82. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance. 83. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for. 84. Good and evil have both been decreed for people. 85. The capability in terms of divine grace and favor which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of the Shari`a. Allah the Exalted says: "Allah does not charge a person except according to his ability." (al-Baqara 2: 286) 86. People's actions are created by Allah but earned by people . 87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so. 88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. "He will not be asked about what He does, but they will be asked." (al-Anbiya' 21: 23) 89. There is benefit for dead people in the supplication and alms-giving of the living. 90. Allah responds to people's supplications and gives them what they ask for. 91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition. 92. Allah is angered and He is pleased but not in the same way as any creature. 93. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them; nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behavior, while hatred of them is unbelief, hypocrisy and rebellion. 94. We confirm that, after the death of Allah's Messenger, peace be upon him, the caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn al-Khattab; then to `Uthman; and then to `Ali ibn Abi Talib; may Allah be well pleased with all of them. These are the Rightly-Guided Caliphs and upright leaders. 95. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, peace be upon him, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talha, Zubayr, Sa`d, Sa`id, `Abd al-Rahman ibn `Awf, and Abu `Ubayda ibn al-Jarrah whose title was the Trustee of this Community, may Allah be pleased with all of them. 96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy. 97. The learned men of the Predecessors, both the first community and those who immediately followed: the people of virtue, the narrators of hadith, the jurists, and the analysts-- they must only be spoken of in the best way, and anyone who says anything bad about them is not on the right path. 98. We do not prefer any of the saintly men among the Community over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together. 99. We believe in what we know of the karamat or marvels of the awliya' and in the authentic stories about them from trustworthy sources. 100. We believe in the signs of the Hour such as the appearance of the Antichrist (dajjal) and the descent of `Isa ibn Maryam, peace be upon him, from heaven, and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth. 101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunna, and the consensus of the Muslim Community (umma). 102. We agree that holding together is the true and right path and that separation is deviation and torment. 103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam ("submission"). Allah says: "Surely religion in the sight of Allah is Islam." (Al `Imran 3: 19) And He also says: "I am pleased with Islam as a religion for you." (al-Ma'ida 5: 3) 104. Islam lies between going to excess and falling short, between the likening of Allah's attributes to creation (tashbih) and divesting Allah of attributes (ta`til), between determinism and freewill, and between sureness and despair. 105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear. We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbiha, the Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like them who go against the Sunna and Jama`a and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction. We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good. http://sunnah.org/aqida/aqida10.htm

61. A person does not step out or belief except by disavowing what brought him into it. 62. Belief consists of affirmation by the tongue and acceptance by the heart. 63. And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari`a and the explanation (of the Qur'an and of Islam) is true. 64. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah. 65. All the believers are Friends of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an. 66. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree -- both the good of it and the evil of it, the sweet of it and the bitter or it -- is all from Allah. 67. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought. 68. Those of the Community of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says: "And He forgives anything less than that (shirk) to whomever He wills" (al-Nisa' 4: 116); if He wants, He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. 69. We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and doing the funeral prayer over any of them when they die. 70. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah. 71. We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari`a to do so. 72. We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and ask for pardon for their wrongs. 73. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions. 74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery. 75. When our knowledge about something is unclear, we say: "Allah knows best." 76. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the hadiths. 77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them. 78. We believe in the the noble angels who write down our actions, for Allah has appointed them over us as two guardians. 79. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds. 80. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

41. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the hadiths. 42. The covenant which Allah made with Adam and his offspring is true. 43. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased. 44. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased towards what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah. 45. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book, "He is not asked about what He does, but they are asked" (al-Anbiya' 21: 23). Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever. 46. This in sum is what those of Allah's Friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and the inaccessible is not sought after. 47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on the former. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement.Whatever a person has missed he would have never got, and whatever he gets he would have never missed. 48. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book: "He created everything and decreed it in a detailed way." (al-Furqan 25: 2) And He also says: "Allah's command is always a decided decree." (al-Ahzab 33: 38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his deluded attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies. 49. Al-`Arsh (the Throne) and al-Kursi (the Chair) are true. 50. He is independent of the Throne and that which is beneath it. 51. He encompasses all things and that which is above it, and what He has created is incapable of encompassing Him. 52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa. 53. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth. 54. We call the people of our qibla Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about. 55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah. 56. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Congregation (jama`a) of the Muslims regarding it. 57. We do not consider any of the people of our qibla to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful. 58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him. 59. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them. 60. Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla lies between the two.

21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them. 22. He ordered them to obey Him and forbade them to disobey Him. 23. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur. 24. He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice. 25. All of them are subject to His will either through His generosity or His justice. 26. He is Exalted beyond having opposites or equals. 27. No one can ward off His decree or delay His command or overpower His affairs. 28. We believe in all of this and are certain that everything comes from Him. 29. And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased, 30. And that he is the Seal of the Prophets and the Imam of the godfearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds. 31. Every claim to prophethood after Him is falsehood and deceit. 32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination. 33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He: "I will burn him in the Fire." (al-Muddaththir 74:26) When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind. 34. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings. 35. The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama 75:22-3) The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them. 36. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector. 37. Belief of a man in the seeing of Allah by the People of the Garden is not correct if he imagines what it is like or interprets it according to his own understanding, since the interpretation of this seeing or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. This is the religion of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of oneness and absolute singularity and no creation is in any way like Him. 38. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are. 39. Al-Mi`raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him, "and his heart was not mistaken about what it saw" (al-Najm 53:11). Allah blessed him and granted him peace in this world and the next. 40. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his Community on the Day of Judgement, is true.

TAHAWI'S STATEMENT OF ISLAMIC DOCTRINE (AL-`AQIDA AL-TAHAWIYYA) In the Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all the worlds. The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of Ahl al-Sunna wa al-Jama`a, according to the school of the jurists of this religion, Abu Hanifa al-Nu`man ibn Thabit al-Kufi, Abu Yusuf Ya`qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of the worlds. We say about Allah's unity, believing by Allah's help that: 1. Allah is One, without any partners. 2. There is nothing like Him. 3. There is nothing that can overwhelm Him. 4. There is no god other than Him. 5. He is the Eternal without a beginning and enduring without end. 6. He will never perish or come to an end. 7. Nothing happens except what He wills. 8. No imagination can conceive of Him and no understanding can comprehend Him. 9. He is different from any created being. 10. He is living and never dies and is eternally active and never sleeps. 11. He creates without His being in need to do so and provides for His creation without any effort. 12. He causes death with no fear and restores to life without difficulty. 13. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time. 14. It was not only after the act of creation that He could be described as "the Creator" nor was it only by the act of origination that He could he described as "the Originator." 15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation. 16. In the same way that He is the "Bringer to life of the dead," after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of "Creator" before He has created them. 17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. "There is nothing like Him and He is the Hearer, the Seer." (al-Shura 42:11) 18. He created creation with His knowledge. 19. He appointed destinies for those He created. 20. He allotted to them fixed life spans.

Imam Abu Ja`far al-Tahawi (239-321) can be said to represent the creed of both Ash`aris and Maturidis, especially the latter, as he was also following the Hanafi madhhab. We have therefore chosen to include the entire translated text of his Statement of Islamic Doctrine commonly known as the `aqida tahawiyya. This text, representative of the viewpoint of Ahl al-Sunna wa al-Jama`a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which the text below is a complete English translation. Imam Abu Ja`far Ahmad ibn Muhammad al-Azdi, known as Imam Tahawi after his birthplace in Egypt, is among the most outstanding authorities of the Islamic world on hadith and jurisprudence (fiqh). He lived at a time when both the direct and indirect disciples of the Four Imams of law were teaching and practicing. This period was the greatest age of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. Al-Badr al-`Ayni said that when Ahmad died, Tahawi was 12; when Bukhari died, he was 27; when Muslim died, he was 32; when Ibn Majah died, he was 44; when Abu Dawud died, he was 46; when Tirmidhi died, he was fifty; when Nisa'i died, he was 74. Kawthari relates this and adds the consensus of scholars that Tahawi allied in himself completion in the two knowledges of hadith and fiqh, a consensus that included, among others, al-`Ayni and al-Dhahabi, with Ibn Taymiyya singling himself out in his opinion that Tahawi was not very knowledgeable in hadith. This is flatly contradicted by Ibn Kathir who says in his notice on Tahawi in al-Bidaya wa al-nihaya: "He is one of the trustworthy narrators of established reliability, and one of the massive memorizers of hadith." Kawthari calls Ibn Taymiyya's verdict "another one of his random speculations" and states: "No-one disregards Tahawi's knowledge of the defective hadith except someone whose own defects have no remedy, and may Allah protect us from such." Tahawi began his studies with his maternal uncle Isma`il ibn Yahya al-Muzani, a leading disciple of Imam Shafi`i. However, Tahawi felt instinctively drawn to the corpus of Imam Abu Hanifa's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of fiqh, drawing heavily on the writings of Abu Hanifa's two leading companions, Muhammad Ibn al-Hasan al-Shaybani and Abu Yusuf, who had codified Hanafi fiqh. This led him to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school. He now stands out not only as a prominent follower of that Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading scholars. His monumental scholarly works, such as Sharh ma`ani al-athar and Mushkil al-athar, are encyclopedic in scope and have long been regarded as indispensable for training students of fiqh. He was in fact a mujtahid across the board and was thoroughly familiar with the fiqh of all four schools, as stated by Ibn `Abd al-Barr and related by Kawthari, and as shown by Tahawi's own work on comparative law entitled Ikhtilaf al-fuqaha'. Tahawi's "Doctrine" (al-`Aqida), though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Companions, the Successors and all the leading Islamic authorities such as the four Imams and their authoritative followers on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Religion, the Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums up the arguments set forth in those two sources to define sound belief, and likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunna. As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi would be quite helpful. More or less veiled references to sects such as the Mu`tazila, the Jahmiyya, the Karramiyya, the Qadariyya, and the Jabariyya are found in the work. It also contains allusions to other views considered unorthodox and deviant from the way of Ahl al-Sunna. There is an explicit reference in the work to the controversy on the creation of the Qu'ran in the times of al-Ma'mun and others. While the permanent relevance of the statements of belief in the `Aqida are obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Since the present book is intended exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that the quotation of the entire text of Tahawi's "Doctrine," which we consider as the doctrine of Ahl al-Sunna wa al-Jama`a, will be of benefit to the reader. And may Allah grant us a true understanding of faith and count us among those described by the Prophet as the Saved Group. TAHAWI'S STATEMENT OF ISLAMIC DOCTRINE (AL-`AQIDA AL-TAHAWIYYA)

http://www.somalism.com/videos/forbidden-journey.html

In Somalia and Europe they call the guy from England. But when I go back to U.K they call me Somali.

Richard Burton was a good spy and he wrote alot of rubbish about Somalis......Have you guys seen the forbidden journey documentary about Harar?

khalad bro, I have Tahawi's book not Sheikh Hamza Yusuf. His(Tahawi's) book is cery short and easy to understand. I suspect you probably know most of the points he makes. But it is a good thing to have around if someone asks a question or you gte confused about something.

Originally posted by roobleh: We may speak the same language but we are different people. You kill each other to dominate one another,but we negotiate to help each other so we can progress together. cajiib, maxa la iska hadla....

Originally posted by Nur: Biixi bro. Could you please tell us where they have violated Islamic Principles? and then tell us your vision of an Islamic State that you will support? Nur I didn't say it justifies it. Rather if some ppl demonize the I.C.U as been far from the principles of Islam. Whilst heralding warlord Zenawi as the ultimate saviour of Somalia, then surely it is a gross contradiction? When brother/sister Bixi prays that "Allah never return them" one gets the impression the he/she believes that the current status quo is better than the I.C.U. Or are we saying that a mujrim(Zenawi) is better than the I.C.U who commited mistakes, because he(Zenawi) didn't commit his mistakes using the name of Islam?

Pride is one of the blameworthy qualities and it is forbidden to have it. Allah ta`ala said: "I will turn away from My signs those who are arrogant in the earth without right." As far as its reality is concerned, you should know that pride is divided into inward and outward pride. Inward pride is a quality within the self, and outward pride is action which appears through the limbs. The name pride (kibr) is more appropriate for the inward quality. As for action, it is the result of that quality, and you must know that the quality of pride demands action. When it appears on the limbs, it is called arrogance (takabbur), and when it does not manifest itself, it is called pride (kibr). Its root is the quality in the self which is satisfaction and confidence at seeing the self above anyone towards whom he is overbearing. Mere self-exaltation does not make someone arrogant. He might well exalt himself while seeing that another person is greater than him or his equal. In this case, he is not overbearing toward him. It is not enough merely to disdain others. In spite of his disdain, a person might see himself as more despicable and therefore, he would not be considered arrogant. If someone sees the other as his equal, he is not considered arrogant. He must see that he has a rank and someone else has a rank, and then see his rank as above the other's rank. When he exalts his own value in relationship to someone else, he despises the one below him and puts himself above the other's company and confidence. If it is very extreme, he may spurn the other's service and not consider him worthy to stand in his presence. If it is less extreme, he may reject his basic equality, and put himself above this other in assemblies, wait for him to begin the greeting, think that it is unlikely that he will be able to fulfill his demands and be amazed at him. If he objects, the proud man scorns to answer him. If he warns him, he refuses to accept it. If he answers him back, he is angry. When the proud man teaches, he is not courteous to his students. He looks down upon them and rebuffs them. He is very condescending toward them and exploits them. He looks at the common people as if he were looking at asses. He thinks that they are ignorant and despicable. There are many actions which come from the quality of pride. They are too many to be numbered. This is the reality of pride. The harm it does is immense. The 'ulama' can help you but little against it, let alone the common people. How could its harm be other than great when it comes between a man and all the qualities of the mu'minun? Those qualities are the doors to the Garden. Pride locks all those doors because it is impossible for him to want for the mu'minun what he wants for himself while there is anything of self-importance in him. It is impossible for him to have humility - and humility is beginning of the qualities of those who guard themselves out of fear of Allah - while there is any self-importance in him. It is impossible for him to remain truthful while there is self-importance in him. It is impossible for him to abandon anger while there is self-importance in him. It is impossible for him to offer friendly good counsel while there is self importance in him. It is impossible for him to accept good counsel while there is self-importance in him. He is not safe from the contempt and slander of others while there is self-importance. There is no praiseworthy quality but he is incapable of it from the fear that his self-importance will slip away from him. As far as its cure is concerned, there are two parts: the knowledge-cure and the action-cure. The remedy can only be effected by joining the two of them. The knowledge-cure is to know and recognise yourself and to know and recognise your Lord. That will be enough to remove your pride. Whoever knows and recognises his own self as it should be known and recognised, knows that it is not worthy of greatness, and that true greatness and pride are only for Allah. As for gnosis of his Lord and His glory, it is too lengthy a subject for us to discuss here [...]. Self-recognition is also a lengthy subject. However, we will mention what will help you towards humility and submisiveness. It is enough for you to recognise one ayat of the Book of Allah. The knowledge of the first and the last is in the Qur'an for whoever has his inner eye open. Allah ta`ala said: "Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made him the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him." This ayat points to the beginning of man's creation, his end, and his middle. Let a man look at that if he desires to understand its meaning. As for the beginning of man, he was "a thing unremembered". He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, then a blood-clot, then a lump of flesh. Then He made the flesh bones, and then clothes the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was a thing unremembered by reason of having he lowest of qualities and attributes since at his beginning, he was not created perfect. he was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived, or knew. He began by his death before his life, by weakness before his strength, by ignorance before knowledge, by blindness before sight, by deafness before hearing, by dumbness before speech, by misguidance before guidance, by poverty before wealth, and by incapacity before capacity. This is the meaning of His word, "From what did He create him? And determined him," and the meaning of His word, "Has there come upon a man a period of time when he was a thing unremembered? We created him of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him upon the way, whether he is thankful or unthankful." He created him like that at the beginning. Then He was gracious to him and said, "We made the way easy for him." This indicates what He wills for him during the period from life to death. Similarly, He said, "of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him on the way." The meaning here is that He gave him life after he was inanimate and dead - first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strenght after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched them after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed him and formed him. Look at how He made the way easy for him. Look at man's overstepping and at how thankless he is. Look at man's ignorance and how he shows it. Allah ta`ala said, "Part of His sign is that He created you from earth." He created man from humble earth and unclean sperm after pure non-existence so that he would recognise the baseness of his essence and thereby recognise himself. He perfected the sperm-drop for him so that he would recognise his Lord by it and know His immensity and majesty by it, and that He is the only one worthy of true greatness and pride. For that reason, He described him and said, "Have We not given him two eyes and a tongue and two lips, and guided him on the two roads?" He first acquainted him with his baseness and said, "Was he not a sperm-drop extracted? Then he was a blood-clot. Then He mentioned His favour and said, "He created and fashioned and made a pair from it, male and female," in order to perpetuate his existence by reproduction as his existence was acquired in the beginning by original formation. When you begin in this manner and your states are like this, how can you have arrogance, pride, glory, and conceit? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfecteed him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during your existence, He has given illnesses power over you, whether you like it or not, and whether you are content or enraged. You become hungry and thirsty without being able to do anything about it. You do not possess any power to bring either harm or benefit. You want to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to not forget something and yet you do forget it. You want to direct your heart to what concerns it and yet you are caught up in the valleys of whispersings and thoughts. You own neither your heart nor your self. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you. You are not safe for a moment, day or night. Your sight, knowledge, and power may be stripped away, your limbs may become semi-paralysed, your intellect may be stolen away, your ruh may be snatched away, and all that you love in this world may be taken from you. You are hard-pressed, abased. If you are left alone, you go on. If you are snatched away, you are annihilated. A mere slave. A chattel. You have no power over yourself or anyone else. What can be more abased? If you recognise yourself, how can you think yourself worthy of pride? If it were not for your ignorance - and this is your immediate state - you would reflect on it. Your end is death. It is indicated by His word, "Then He makes him die and buries him. Then, when He wills, He raises him." The meaning here is that your ruh, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not, as you were at first for a long period of time. Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to a severe trial. He comes out of his grave after his spearated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His word, "Then when He wishes, He raises him." How can anyone whose state this is be arrogant? A moment of freedom from grief is better than arrogance. He has shown the beginning and the middle of his condition. If his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire). When he is in the presence of Allah then even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the Rising can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure. As far as the action-cure is concerned, it is to humble yourself to people in a constrained unnatural manner until it becomes natural for you.

This just shows the desperate situation facing Meles Zenawi. In time he will be the man that stoked the flames of Somali nationalism. I am sure his army can't broke the resolve and courage of those people. May Allah grant them Sabr and victory.

Originally posted by Biixi: Islamic Courts supported, participated so many things that were against Islamic teachings May Allah NEVER bring them back. Does/Did Meles Zenawi conform to the teachings of Islam?

These groups work for the authorities. They attract young men, whilst brainwashing them and then the young boys are arrested. Meanwhile the "hate preachers" are not touched....

quote:If you can recall, the Ethiopian army wanted to pull out in two weeks after dislodging the insurgents. You however asked them to stay until you fully deploy. Had they not listened to you, their going would have been catastrophic to this mission. The African Union asked the Ethiopians to stay until they deploy. Then they say we can't send anyone. A bit of catch 22 really.......

He has some valid points, but it is the sun, murdoch and co that set the agena or what a large part of the population thinks(fears).

Originally posted by Gordon Gekko: So what is the option? Good ol' Wild Wild West rule? That is what is happening now. Just ask Muqdisho residents how many of their houses have been looted by Ethiopian and Somali warlord forces.

The only reason you use the term "yet another" is because this is a high profile case. The handful of Somali teenagers convicted of murders is far far less than any other ethnic group. Furthermore, the amount of Somalis killed by other ethnicities, in particular Afro carribeans again outweighs the number of Somali youths that have killed......

quote:in all of PUNTLAND and now Mogadishu. # Has he ever visited Lasanod?

Let Abdullahi Yusuf do a speech in a packed Muqdisho stadium. Then let the Shariff do one, then you will see who has more support.........