waan gartay!

Jazakallah khair for replying!

^ and why? whats wrong with SOL?

"the end justifies the means" is contrary to Islam and everything it stands for! the only thing that cames to my mind is that, honestly, the hardest thing of all is staying just in an unjust world! Salimnaa Ya Rabb!

Masha Allah~ amazing thanks for the link Sxb Suldaanka you guys may enjoy this short documentary about Sanaag; Gobolka Sanaag - by Sanaag Youth(1989) ps. Isn't Daallo the second tallest peak in Africa, only second to Kilamanjaro?

So Sanaag beat Burco(togdheer) huh? http://www.somaliaonline.com/ubb/ultimatebb.php?ubb=get_topic;f=1;t=000293#000000 does anyone know about this years fixtures/results?

what shocked me the most was that of a old women sitting on a wheelchair, she was dead. Next to her there was another dead person.

I was just watching CNN, and they were talking to a Cop on top of a building. They were talking about the condition of the city, its without a power, there is a looting going on and fires/explotions have broken out. the Policeman said, "This city is Gone!" + 60% of the police officers have not showed up for duty + people are shooting at helicopters and the police + there are explotions going on everywhere + there are dead people on the streets, no one to pick them up This is a City in the U.S. ps. 70% of the population is African American. does this have antyhing to do with the lack of help from the government? :confused: May Allah help all those in need, and keep our Somali/Muslim brothers and sisters there in safety.

England girl I agree with many on this site, this is not the right place to search for answers to your roots, specialy biological ones. You do have your Mother's Name, Clan, Picture, The Hospital you were Born in, The Time and Date, this is enough if you commit yourself to the task, and you should consider visitinig Muqdishu. Amani

isn't the first picture a wedding?

ok Halxidhaalaha aay Heestu ku socoto waa: xidigahan dusheena middaan uga dan leeyahee doonaayo ii sheeg aan doonaayo ii sheeg? Jawaabteeda ma hubo, armay tahay gabadha uu heesta la qaadaayo ee Dahabo? lol

sxb: waan helay suaasha jawaabteedu Doqonimada tahay waa: cudurkii ku doorshee daduu helana aan dilin dawa aan yeelan ii sheeg? kuwa kale waan ka soo fekeri sxb

ok waxaan u malaynayaa in jawaabuhu ay 'D' ka wada bilaabmaan. dhulka waxaan usoo dagan cirkana daarad ku laheyn ee duula ii sheeg ? Dukaha waxa dugaaga raaco dibadana u hoydo dad la moodo ii sheeg? Daanyeerka qof dibbira la jiifo gaajana la daaco diidaayo ii sheeg? Doqonka xidigahan dusheena middaan uga dan leeyahee doonaayo ii sheeg aan doonaayo ii sheeg? Damaashaadka? :confused:

dhulka waxaan usoo dagan cirkana daarad ku laheyn ee duula ii sheeg ? Galaydhka?

^^ lol Hibo, I strongly agree with you! Gura yare dameerkaygow Gaadiidkaygii dhaqankaygow Gayi kale kamaad iman Gacal ila shaqeeyoo Ii gargaara baad tahay Misna Guulka aan dhalay Gamshoodii baad tahay Heey Jac … Jac… Jac …. Gura yare dameerkaygoow Go,e faras ka roonoow Markaad waajib gudataa Wixii calafku ii galo Wax galkooda ma cafiyee Heey Jac … heey… Jac ….

Asalamu Alaykum, I was reading some of the works of Muhammad Assad(ra), on the subject of Revolution and Islam. What is Islam's view on Revolution(bringing about change in the society)? Is it permissible, or is Islam on the side of Evolutionary change when it comes to the socio-political arena?

^^ maxaad ku qososhay sxb .... ma xalaad(12/23/04) paasto ku cashaysay?

interesting subject indeed! I'm more interested in understanding how this custom came into being in our culture? what is the reason behind this, is it because they believe it is a bad luck for the older one i.e. she won't be able to find a husband, or will it be a bad luck for the younger one? or is from respect? Sidee ku yimi dhaqankani?

In the name of Allah, Most Gracious, Most Merciful. ____________________ _________________________________________ 94.1 Have We not expanded for you your breast, 94.2 And removed from thee thy burden 94.3 Which pressed heavily upon your back, 94.4 And exalted for you your esteem? 94.5 So, verily, with every hardship, there is relief: 94.6 Verily, with every hardship there is relief. 94.7 So when you are free, nominate. 94.8 And to your lord direct your longing.

Masha'Allah~

http://www.bajacamp.com/ Baja safari Swimming with the (sea) lions on a lean, marine adventure By Hugh Dellios Tribune foreign correspondent Published August 14, 2005 ISLA ESPIRITU SANTO, Mexico -- Out beyond our tent flaps, the day's adventures were beckoning with the gentle lapping of the waves in the cove. Already one of our young sons was playing in the sand outside his own tent 50 yards away. The other one was about to launch himself onto the cove in the kayak he mastered the day before. Oh, for a few more minutes of lazy comfort after a late night in lounge chairs on the beach, sipping aged Cuban rum, digesting fresh-caught yellowjack sashimi and swapping silly stories as we stared up at a sky nearly white with stars. Would you believe this helping of solitude is one part Baja California beauty, one part Italian hospitality and one part nostalgia for youthful beach camp adventures in pre-apocalyptic Somalia? That's what you get at Baja Camp, a barefoot island getaway a few hours flight from Los Angeles that offers a taste of the lean but elegant safari adventures of Africa, complete with gourmet food and even a little cavorting with (sea) lions. It's just a lot closer to home. Where else could you spend four days as one of only 10 people on a protected desert island in a sea so rich in marine life that Jacques Cousteau called it "the world's aquarium"? Okay, maybe there are a few Mexican fishermen overnighting on a beach on the other side of the island, but they sleep in shacks and you in a comfortable, full-service tent. The camp is a re-creation of boyhood memories for Andrea Tamagnini, 44, the Italian host and perfectionist chef who grew up spearfishing at beach camps where his family spent summers near their home in Moga-dishu, Somalia. That was before the country dissolved into chaos and civil war in the late 1960s. Tamagnini has had a government concession to run the camp for five years on the 38-square-mile Isla Espiritu Santo at the tip of Baja California in the Sea of Cortez. It is a one- or two-hour boat ride from the city of La Paz. The experience is possible because of a unique effort to preserve the island. In the early 1990s, worried after a few mainlanders from La Paz began building concrete bungalows on it, the Nature Conservancy, World Wildlife Fund and other environmental groups joined with the government to buy out local land rights to the island for $3 million. Today, it is a marvel of conservation, hosting only Tamagnini's camp and a few day visitors. The only creatures worthy of calling it home are sea lions, manta rays, dolphins, turtles, and, in season, gray whales and whale sharks. Many campers come just to sit in the sun, and enjoy the cell- and satellite-free solitude. The more adventurous can swim with the sea lions, kayak, fish, snorkel, scuba dive, hike the desert trails or just sit back in the boat and watch the dolphins leaping in front of the bow. The deeply bronzed Tamagnini said he found himself on this side of the planet 10 years ago after coming to California for romantic reasons. Then he wandered south to Baja in pursuit of his passion for spearfishing. "That's when I discovered Isla Espiritu Santo, and I wanted to spend every waking day here," he said. "I find this a mix between Sardinia and Somalia. It looks a lot like the Mediterranean, and that's why the Italians love it so much." Tamagnini hosts 10 people at a time between May and October, often five couples but sometimes several families. He advertises through the Internet (www.bajacamp.com) and word of mouth. The cost is $200 per adult per night, $135 for each child age 7 to 12 (younger than that not allowed). Minimum is a four-night stay. The camp consists of four family-sized tents spread out along the 200-yard beach. The wooden beds are comfortable. There is ample head room. The floors are made of reed mats that feel cool to your increasingly suntanned feet. Behind each tent is a shower stall made of a wooden platform and canvas flaps. You fill a bucket from a blue barrel that has been warming in the Baja sun all day, then hoist it up on pulleys over your head. There is no more liberating feeling than standing beneath the warm bucket cascade as the rock bluff above you turns pinkish amber in the pre-dinner sunset. The cleverly designed, island-friendly toilets are surprisingly comfortable, clean and easy to use in their own canvas-walled stalls. The main tent serves as lounge, cantina, dining room and reading room, with comfortable canvas reclining chairs, solar-powered portable stereo and an ice chest full of soft drinks. The beer, wine and liquor is extra, and cheaper if you bring your own. That brings us to the menu, which reminds you of the luxury safaris with its savory, "How did they do that here?" style. Except it's even more unique because the main course usually just came out of the sea and is seasoned with extra-virgin olive oil from the Tamagnini family orchard back in Umbria. And speaking of family, Tamagnini reports that the cuisine got even better after his 66-year-old mother, Anna, came for a stay last year and gave the new head cook a few culinary lessons. During our stay last year, lunch consisted of shrimp carpaccio or heaping salads--again topped with the Tamagnini olive oil. Dinners can begin with ceviche of "chocolate" clams served in their own palm-sized shells, followed by freshly caught grilled snapper. Our ceviche one night came from right off our beach--a small octopus that one of the camp crewmen dug out of a tiny cave. On shore, the children stared spellbound as it gripped their hands and forearms with its suction cups. Then it departed for the kitchen tent. Another night's appetizer was sashimi made from the blood-red meat of a 16-pound yellowjack fish. How fresh? Our children helped reel it into the boat an hour earlier after the camp boatman found the churning water where the jacks and seabirds were preying on a school of sardines. Another day, we by chance passed over a school of darting yellowjacks in the cove on our way back to camp, and Tamagnini leapt into the water after them, facemask on and speargun ready. With the children cheering him on from the bow, he managed to hit one, only to have it shake off the spear and get away. Daily outings include a visit to a cove where barking sea lions sun themselves on the rocks and venture out to swim with you. Other days you can picnic on a prime shell-hunting beach (although collecting is discouraged) or hire a separate outfitter to pick you up for scuba diving or marlin fishing. The water in the cove is so clear that, on a long kayak tour, two dads could spot a plate-sized starfish on the flat-sand bottom 10 feet below. No problem diving down to scoop it up and carting it back to the beach for the kids to admire. Safety concerns? The camp is remote, but not too much, as we found on our second to last day when our son Alexander slipped off his sandals when we weren't looking and badly cut his big toe on a shell. Tamagnini quickly boated us an hour to the mainland, where a friend was waiting with his truck. He then drove us up the coast to a clinic in La Paz, where a doctor did an excellent job of stitching and bandaging the cut. "You can't go back out to the island with this," the doctor ordered. My wife Cindy, a nurse, and I nodded respectfully. Then, with only a day left to our island adventure, we were hustling as fast as we could back out to Baja Camp. - - - IF YOU GO BAJA CAMP DETAILS Baja Camp is near the southern tip of Baja California, on the island of Espiritu Santo. It is an hour's boat ride from the city of La Paz. The camp operator, Andrea Tamagnini, will pick you up at the La Paz airport, drive you to the harbor and motor you across the channel in one of his boats. For reservations, e-mail Tamagnini at andrea@bajacamp.com. For more info, go to www.bajacamp.com (in English and Italian). -- H.D. ---------- hdellios@tribune.com

warrrior... it will be worth it sis! once you've finished, don't forget the following one! Fawaa'id; Points of Benefit Imaam ibn al-Qayyim al-Jawziyyah [1] Six Etiquettes of Learning [2] Ibn al-Qayyim - rahimahullaah- said: "There are six stages to knowledge: Firstly: Asking questions in a good manner. Secondly: Remaining quiet and listening attentively. Thirdly: Understanding well. Fourthly: Memorising. Fifthly: Teaching. Sixthly - and it is its fruit: Acting upon the knowledge and keeping to its limits." [3] Fruits of Humility Ibn al-Qayyim - rahimahullaah - said: [4] One of the Salaf (Pious Predecessors) said: "Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord - the Most High - due to it. He stands before Allaah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such . So this further increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction." Purifying the Heart Ibn al-Qayyim - rahimahullaah- said: "There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with dhikr (remembrance of Allaah), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and ahafah (neglecting remembrance of Allaah). Likewise, it is cleansed and polished by two things : istighfaar (seeking Allaah's forgiveness) and dhikr." [5] Jihaad Against the Self "Jihaad" (striving) against the soul has four stages: Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it. Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm. Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allaah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allaah. Fourthly: Striving to be patient and persevering against those who oppose this da'wah (call) to Allaah and those who seek to cause harm - patiently bearing all these hardships for the sake of Allaah. When these four stages are completed then such a person is considered to be amongst the Rabbaaniyyoon. The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbaaniyyoon."[6] Trials of the Heart Ibn al-Qayyim said, whilst commenting upon the following hadeeth: "Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires." [7] "The fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are: (i) the trials relating to shahwah (false desire) and (ii) the trials relating to shubhah (doubt) ... so the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted." [8] Speaking about such trials, he - rahimahullaah - said: "Hearts - when exposed to such fitan (trials) - are of two types: [The first type]: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted - which is what is meant by "an over-turned vessel. "So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction: Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid'ah (innovation); and innovations to be the Sunnah. and the truth to be falsehood: and falsehood the truth. Secondly: judging by its whims and desires, over and against what Allaah's Messenger sallallaahu 'alayhi wa sallam came with being enslaved by its whims and desires and being led by them also. [The second type]: a white heart in which the light of eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength." [9] Four Principles of Worship "(The Aayah): "You alone do we worship." [soorah al Faatihah 1:5] is built upon four principles:- Ascertaining what Allaah and His Messenger love and are pleased with, from (i) the sayings of the heart and (ii) of the tongue; and (iii) the actions of the heart and (iv) of the limbs. So al-'uboodiyyah (servitude and slavery to Allaah) is a comprehensive term for all these four Stages. The one who actualises them has indeed actualised: "You alone do we worship." The saying of the heart: It is i'tiqaad (belief) in what Allaah - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger sallallaahu 'alayhi wa sallam. The saying of the tongue: It is to inform and convey (what Allaah has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders. The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit if any benefit at all. The action of the limbs: Such as Prayer and Jihaad, attending the Jumu'ah and being with the Jamaa'ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this." [10] FOOTNOTES: 1. He is Abu 'Abdullaah, Shamsud Deen Muhammad ibn Abu Bakr better known as Ibn al-Qayyim (or ibn Qayyim al-Jawziyyah). He was born in the year 691H in the city of Damascus. From an early age he set about acquiring knowledge and studied under many prominent teachers, the most notable of whom was Shaykhul-lslaam Ibn Taymiyyah. His students include the likes of Ibn Katheer, adh-Dhahabee, Ibn Rajab, Ibn 'Abdul-Haadee and others. He authored over ninety books and booklets - all of them being characterised by their touching address to the soul and the heart, as well, as their accuracy, precision and depth of research. Ibn al-Qayyim died on the night of Thursday 13th Rajab at the time of the 'Ishaa adhaan in the year 751H. Testaments about his comprehensive knowledge, firm adherence to the way of the Salaf; excellent manners, worship and zuhd have been given by Al-Haafidh Ibn Hajar in ad-Dururul-Kaaminah (3/400), Al-Haafidh Ibn Rajab in Dhayl Tabaqaatul-Hanaabilah(2/447), ash-Shawkaanee in al-Badrut-Taali'(2/143-146) and also Al-Haafidh Ibn Katheer who said about him in al-Bidaayah wan-Nihaayah (14/246): "He attained great proficiency in many branches of knowledge, particularly knowledge of Tafseer, Hadeeth and Usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him; along with the knowledge which he had already occupied himself in obtaining. So he became a singular Scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I was one of the most beloved of people to him. I do not know anyone in the world, in this time, who is a greater worshipper than him. His Salaah (Prayer) used to be very lengthy, with prolonged rukoo' (bowing) and sujood (prostration). His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice - may Allaah shower His Mercy upon him." 2. The following are some points of benefit - extracted from the various works of the Shaykh pertaining to purification of the souls and curing the diseases of the hearts. 3. Miftaah Daarus-Sa 'aadah ( p.283). 4. Al-Waabilus-Sayyib minal-Kalimit-Tayyib ( p. 15). 5. Al-Waabilus-Sayyib (p.80). 6. Zaad ul-Ma'aad fi Hadee Khayril-'Ibaad (pp.9- 11). 7. Related by Muslim (no.144), from Hudhaifah radiallaahu 'anhu. 8. Ighaathatul-Luhfaan (p.40). 9. Ighaathatul-Luhfaan (pp. 39-40). 10. Madaarijus-Saalikeen(1/100-101).

The Station of Firasah Imam Ibn ul Qayyim al Jawziyyah From "Madarij As-Salikeen" Aljumuah 10/8&9 Firasah is a sense of visual acumen, perception and insight. Allah says, "Surely! In this are the signs for the mutawassimeen." [15:75] And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur'an said about it: Mujahid said it is "those who have visual acuity". Ibn Abbas said that it means "those who watch closely". Qatadah said that it means "those who learn the lessons". And Muqatel said that it means "those who reflect". There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah's Messengers would receive insight, admonition and reflection. Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, "Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!" [47:30] The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong. The proper lahn may mean eloquence as stated in the hadeeth: "And perhaps some of you are more eloquent in their claim than others." (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended. The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhe wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. Firasah can be either visual or auditory. The Prophet, sallallahu `alayhe wa sallam, is reported to have said, "Beware of the firasah of the believer, for he sees with the light of Allah," then he recited the verse, "Surely,?¢â‚¬A¦.mutawassimeen." (Tirmidhi) The firasah of the believer is always truthful. The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong. The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership). The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid said that Shah al-Kermani had sharp firasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong. Ibn Masoud said, "There are three people with the sharpest firasah. The Egyptian who bought Yusuf and then said to his wife, 'Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son.' [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, 'Hire him!' [28:26] And Abu Bakr, for he appointed Omar as his successor." Another narration includes the wife of Pharaoh who said about Musa, "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.' [28:9] Abu Bakr As-Siddeeq is considered to be the one with the greatest firasah in the ummah and Umar was the second. The incidents that prove Umar's firasah are numerous, familiar and well-known. He never said with regards to anything, "I think this is so," but it was what he thought. The fact that the Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr. Once a man named Sawad Bin Qarib passed by and Umar dind't know him. Umar said, "This is either a soothsayer or he was so in the days of jahiliyyah." Upon sitting before Umar, Sawad said, "O commander of the faithful! You never received any of your guests the way you did me." Umar said, "What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you." Sawad said, "You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story." The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firasah will almost never be wrong. Allah says, "Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?" [6:122] The verse describes the person as "dead" because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through emaan or faith of knowledge. Upon his acceptance of these gifts, the Qur'an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path. Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth. There are two factors in firasah. One is the quality of one's mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one's firasah may not be wrong. Iyaas bin Mu`awiyah had great firasah and he was well-known because of it , as was Imam Shafiee who was also reported to have written about it.

The Heaven of this World From al-Wâbil as-Sayyib min al-Kalim at-Tayyib Translated by Micheal Abdur-Rahmân Fitzgerald and Moulay Youssef Slitine I heard the Shaykh of Islâm, Ibn Taymiyyah - may Allâh sanctify his soul - say, 'Truly, there is a Heaven in this world, [and] whoever does not enter it, will not enter the Heaven of the next world.' And once he said to me, 'What can my enemies do to me? I have in my breast both my Heaven and my garden. If I travel they are with me, and they never leave me. Imprisonment for me is a religious retreat [khalwa]. To be slain for me is martyrdom [shahâda] and to be exiled from my land is a spiritual journey [siyaha].' During his imprisonment in the fortress, he would say, 'I could not be more grateful for this blessing were I to have this entire fortress in gold'; or, 'I could never repay them for the good that has come to me in [this prison].' [ibn al-Qayyim accompanied Ibn Taymiyyah to prison (cf. Introduction).] And in prostration he would say, whilst in a state of imprisonment 'O Allâh, help me in my gratitude to You, remembrance of You and the most comely worship of You' as much as Allâh willed. [A prayer recommended by the Prophet to Mu'adh. Nasâ'î, Sahw, 1286; Abû Dâwûd, Salât, 1301] Once he said to me, 'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.' And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse, 'And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment.' [Qur'ân LVII:13] Allâh knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' on his face. ['Nadratun al-na'im'. Qur'ân LXXXIII:24] When we were seized with fear and our thoughts [about Allâh's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquillity. So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength. A gnostic once said, 'If kings and the sons of kings knew what we had , they would try to take it from us by the sword!' Another said: 'How pitiful, the worldly people! They leave this life without ever having tasted the sweetest thing in it.' When asked what that was, he replied, 'The love of Allâh, the knowledge of Allâh and the remembrance of Allâh,' or words to that effect. [Possibly referring to the saying by 'Abdullâh ibn al-Mubârak: 'Worldly people leave the world before having feasted on the sweetest thing in it.' They asked him what that was and he answered, 'The knowledge of Almighty Alâh.' Isfahânî, Hilyâ, VIII:167] Another said: 'There are times when the heart dances in joy.' And another said, 'There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!' To love Allâh, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare. It is by this that the hearts of those who love Allâh are gladdened and that the gnostics find life. As their hearts are gladdened by Allâh, so others are gladdened by them. For whoever finds his source of gladness in Allâh, gladdens all hearts; whoever does not, finds nothing in this world but restlessness. Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allâh; and so seek intimacy [with Allâh] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allâh, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allâh, and acknowledge Him as much as you are able. Draw near to Allâh by whatever of it pleases Him. Make your association [with worldly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless. Protect your heart and be careful of how you spend your day and your night. Let not the sun set on you before you reach camp, 'lest you be carried off'. Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them. [There are some omissions in the arabic editions here. The sense of the last sentence is not at all together clear.]

Strangeness and the Strangers Imam Ibn ul Qayyim al Jawziyyah Adoptted by Ammar ibn Abdullah al-Hindi Based on a booklet by ibn Qayyim entitled al-Ghurbathu wa al-Ghuraba Some modifications and additions have been made, © 1994 Basheer Publications "Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers." The Meaning of "Strangeness" Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, and, in other words, of being strange. This feeling could occur in a gathering of non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is with his fellow Muslims. A person sees his brothers and sisters doing acts that are contrary to Islam, or taking part in innovations that sometimes even border on kufr (apostasy), yet he feels that he does not have enough power or courage to stop them in these acts. Some brothers and sisters, especially if they do not have enough taqwa or Islamic knowledge, sometimes buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do. However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures. These brothers and sisters, may Allah have mercy on them, should take consolation in the verses of the Qur’an and the many statements of the Prophet (peace be upon him) describing this very situation of strangeness that they feel. Why Have They Been Called "Strangers"? Allah says in the Qur’an, "If only there had been, in the generations preceding you, people having wisdom, prohibiting others from evil in the earth; except a few of those whom we have saved from among them." (Hud 116). This verse speaks of the few people on earth, the "strangers", who prohibit mankind from evil. These are the same people the Prophet (peace be upon him) spoke about when he said, "Islam began as something strange, and it shall return to being something strange, so give glad tidings [ar. Tooba. This is a tree in Paradise. So the Prophet (peace be upon him) is giving the good news of Paradise to these strangers.] to the strangers." It was asked, "Who are those strangers, O Messenger of Allah?" He replied, "Those that correct the people when they become corrupt." [Reported by Abu Amr al-Dani, from the hadith of ibn Masoud. It is authentic according to al-Albani. Another narration says, Those that correct my sunnah which has been corrupted by the people after me.] In another narration he said in response to the same question, "They are a small group of people among a large evil population. Those who oppose them are more than those who follow them." [Reported by ibn Asaakir. It is authentic according to al-Albani.] These praiseworthy people are called strangers since they are a small minority among mankind. Thus, Muslims are strangers among mankind; the true believers are strangers among Muslims; and the scholars are strangers among the true believers. And the followers of the Sunnah, those that clear themselves from all peoples of innovation, are likewise strangers. In reality, however, their strangeness is only because they are the minority and it is not because their actions and beliefs are strange. This is what Allah says in surah al-Anaam, "And if you obey most of the people on Earth, they will lead you astray" (al-Anaam 116). Allah also says, "And most of mankind will not believe, even if you (O Muhammad) desire it eagerly" (Yusuf 103); "And truly, most of mankind are rebellious and disobedient (to Allah)." (al-Maidah 49); "But nay, most of mankind are ungrateful" (Yusuf 38). Therefore, Allah, the all-Knowing Creator, knows the most of mankind will not follow the truth. Instead, only a small group of people will be set apart that truly and correctly believe in Him, the strangers from among mankind. The strangers in belief, however, and the strangers in character and actions are in reality the majority of mankind, for they are strange to Islam and to the laws that Allah has revealed. Thus we see that there are various types of strangeness, of which some are praiseworthy, some are blameworthy and some are neither praiseworthy or blameworthy. We will discuss these various categories separately below. The Various Types of Strangeness You should know, may Allah have mercy upon you, that strangeness is of three types: The first type of strangeness is the strangeness of the "People of Allah and the People of His Messenger" (peace be upon him), which we mentioned previously. This strangeness is a praiseworthy strangeness, as it has been praised by Allah and His Messenger (peace be upon him). Therefore, this kind of strangeness should be sought and its people must be supported. This strangeness occurs in different times, in different places, and among different peoples. These strangers, then, are the true "People of Allah" for they do not worship ought save Him, and they do not take support from any path except the path of the Prophet (peace be upon him), and they do not call to anything except that which has been brought by the Prophet (peace be upon him). These are the people who left mankind when they (the strangers) were in need of them the most. For, on the Day of Judgment, when all other groups will go with that which they used to worship, they will stay in their places. It will be said to them, "Will you not go as the other people have gone?" They will answer, "We had abandoned the people (in this life), and we were more in need of them then we are today, and we will wait for our Lord whom we used to worship." [Recorded by al-Bukhari and Muslim] Thus it is apparent that this strangeness does not cause its bearer any discontent. Rather it is a comforting strangeness, a solace to the believers. This is because he knows that his helpers are Allah, His Messenger and those who believe [This is a reference to verse 55 of surah al-Maidah], even if all of mankind left and abandoned him. These strangers are again described in a hadith narrated by Anas ibn Malik, in which the Prophet (peace be upon him) said, "It is possible that a disheveled, dusty person, with not many belongings [Literally, with two headdresses], who is not noticed among the people, if he asks of Allah, Allah will fulfill his prayer." [Reported by at-Tirmidhi and al-Hakim. Al-Albani said it is authentic.] Al-Hasan al-Basri [a very famous Follower – tabi` - known for his piety, asceticism and knowledge] said, "A believer is a stranger in this world, he is never afraid of its humiliation, and he never competes for its glory. The people are in one situation and he is in a different situation. The people are content with him, yet he is in turmoil [Literally, tired] with himself." From the characteristics of these strangers that the Prophet (peace be upon him) described is the holding on to the sunnah of the Messenger (peace be upon him), even if the people abandon it. They, the strangers, leave all the innovations that their people invent, even if such practices should be common among them. They also stick to tawheed, even if the people corrupt it with shirk. They do not ascribe themselves to anything besides Allah and His Prophet (peace be upon him); they do not, that is, ascribe themselves to a shaikh, tariqah, particular madhhab or a group of people. They are dedicated only to Allah, with their sincere worship of Him and Him alone, and to His Prophet (peace be upon him), by following the path that he followed. These are the people who grasp the glowing hot embers [A reference to the hadith that is to follow], even though most of mankind - nay, all of them - blame them for this. This is the meaning of the statements of the Prophet (peace be upon him) alluding to the fact that they stick to his sunnah, even if the people corrupt it. Allah, all praise be to Him, sent His Prophet (peace be upon him) when mankind followed different religions, for there were those who worshipped rivers and trees, and there were those who worshipped idols, and there were Christians, Jews and Zoroastrians. Islam, when it first appeared among these people, was strange to them. If a person from among them accepted Islam and followed the call of Allah and His Prophet (peace be upon him), he would be shunned by his family and his tribe. He would live the life of a stranger among his people. Eventually, however, Islam spread far and wide. The Muslims became stronger and stronger, so much so that the strangers were those that did not accept the teachings of the Prophet Muhammad (peace be upon him). But, alas, Satan deceived mankind again. People took to the ways that their forefathers, who had accepted Islam, had abandoned until, finally, Islam became strange again, just like it had started and just like the Prophet (peace be upon him) had foretold. Nay, indeed, rather the true Islam - that which the Prophet (peace be upon him) and his Companions were following [this is a reference to the reply that the Prophet (peace be upon him) gave when asked what the characteristics of the Saved Group were] has become even stranger to the people then when it initially appeared, even though its outward signs and external relics are well known and widespread. [This is what ibn al-Qayyim, wrote in the 8th Century of the Hijrah, wrote. Imagine our situations six centuries after him. May Allah protect us.] How can it not be so, when these strangers are only one group among seventy-two others [the Prophet (peace be upon him) said in an authentic hadith that this Ummah would divide into seventy-three groups, all of which would go to Hell except the one Saved Group.], each of which follows its own desires and takes its passions as gods? Those are the groups that base their teachings on doubts and innovations and whose sole purpose is the gratification of their own desires. Thus, the group whose goal is to achieve the pleasure of Allah by following the path of His Messenger (peace be upon him) will be the strange one among all of the other groups. This is why the true Muslims - those that adamantly cling to the Sunnah - will have the reward of fifty Companions. When the Prophet (peace be upon him) was asked about the verse, "O you who believe! Take care of your own selves. If you follow right guidance, no harm can come to you from those who err" (al-Maidah 105), he said, "Nay indeed, order good and forbid evil until you see stinginess being obeyed, and desires being followed, and this world preferred [over the next], and each person being deluded by his own opinions. Then take care of yourself and leave the common people. For indeed, after you there will be days of patience, where patience will be like holding on to glowing embers. Whoever is able to do this will have the reward of fifty people that do like him." They asked, "O Messenger of Allah, the reward of fifty of them?" He replied, "The reward of fifty of you" [Recorded by al-Tirmidhi and Abu Dawud with a weak chain but it has supporting evidence. Al-Albani calls it sahih. See al-Sahiha, #957]. This reward is due to his strangeness among the people. So, if the believer whom Allah has blessed with wisdom and knowledge wants to tread upon this path, the path of Allah, then let him be prepared to resign himself to the life of a stranger among his people, just like his predecessors who accepted Islam were treated by the people. For indeed, he will be a stranger in his beliefs, because his people have corrupted their beliefs. He will be a stranger in his religion, due to what the people have done to it. He will be a stranger in his manner of praying, because the people are ignorant of the prayer of the Prophet (peace be upon him). He will be a stranger in his ordering of good and prohibiting evil, for the people have taken what is evil as good and they have abandoned what is good as evil. In short, then, he will be a stranger in all his matters of this world and the Hereafter, calling to the path of Allah and withstanding the harm of all those that go against him. As for the second type of strangeness, then know, O reader, that this strangeness is the blameworthy strangeness, for its people are the evil sinners, the ignorant and the arrogant of mankind. Their strangeness is due to their refusal to follow the correct and straight path of Allah. This strangeness is the strangeness of not conforming to the religion of Islam and, as such, it will remain strange even if its followers are numerous, its power is strong and its existence is widespread. These are the strangers to Allah. May Allah keep us from becoming one of them. The third category of strangeness is, in essence, neither praiseworthy or blameworthy. It is the strangeness that a traveler experiences when he travels to a different country, like a person who lives in a place for a short period of time, knowing that he has to move on. One aspect of this strangeness is that all of us, whether we realize it or not, are strangers in this world, for we will all go one day to our permanent abode in the Hereafter. This is the meaning of the hadith of the Prophet (peace be upon him) when he told Abdullah ibn Umar, "Live in this world as though you are a stranger or a wayfarer." Thus, this category of strangeness has the potential to become a praiseworthy strangeness if we realize the meaning of this statement of Allah's Messenger (peace be upon him). We pray that Allah bless us to be Muslims, knowledgeable and pious, and that He forgive us our sins and bless us with His Mercy. Glorified be your Lord, the Lord of Honor and Power! (He is free) from what they attribute to Him And Peace be on the Messengers. And all Praise and thanks be to the Allah, the Lord of the Worlds.