Ilaah ha u naxariisto. I heard of his death yesterday. I believe his brother was also killed two months ago.

Originally posted by QUANTUM LEAP: SOMALIA TIMELINE For those of you who have more to add on please do so so we can round up whatever little we know about whats happening. This would be more like asmall diary of happenings in as far as Somalia is concerned. On Ahmed Guray : THE ROMANCE OF THE PORTUGUESE IN ABYSSIA CHARLES F. REY H. F. & G. WITHERBY 326 High Holborn London W.C.I Library Press, Lowestoft 1929 CHAPTER X No sooner had the Portuguese mission left the shores of Abyssinia than the prosperous and comparatively peaceful position of the country, which had so strongly influenced King Lebna Dengel in adopting the unfortunate course of letting them go without achieving any definite result, began to be threatened. The Turks and the Moslem nations bordering on Ethiopia had been alarmed by the possibilities of the alliance between the Portuguese and the byssinians to which da Lima's mission had seemed to point, and had determined on combined action to conquer Abyssinia, and to close to Europeans the entrance to the Red Sea in order to facilitate their attack on India. Egypt and the Yemen had already been conquered; now the Christian pilgrim caravans to Jerusalem too were massacred, Zeila was occupied, arms were distributed to the Adals, the age-long foes of Abyssinia, and to the Emir ofarar. They found a ready ally in the person of a most remarkable Somali, Ahmed Gran~ by name. Born about 1506, he had been an ordinary soldier in the troop of the Emir of Harar, and by his gifts of leadership and fanatical zeal for the Moslem faith, had rapidly carved out a leading position for himself at the early age of twenty, by which time he had already become the recognised leader of the more daring warriors of Harar. He had carried out a series of successful raids and forays intoAbyssinia on an ever-increasing scale, until in 1527, when only twenty-one years old, he won a really substantial victory at Eddir over the emperor's brother-in-law, Degalhan, who was returning from a successful expedition into Adal. Gran~ was so named (Gran~ means "left") from his habit of using his sword with his left hand. He was no mere marauder; he was a skilful general and aborn leader of men; his religious fanaticism led him to endeavour to subjugate Abyssinia, and though cruel and severe he was eminently just, displaying many generous sentiments and being personally entirely disdainful of money. The vast amount of gold and other rich booty obtained from pillaging the churches and monasteries of Abyssinia he divided fairly amongst his followers, not forgetting those whose duties prevented their taking part in the actual pillaging; a share was always laid aside for the "public treasury," and when Gran~ thought all had enough he burnedthe rest. He himself taught the Koran to the children of his followers. His wife, Batya del Wambara, who plays an important part in the story of Abyssinia and who is described later on, was the daughter of the celebrated Arab chief, Mahfuz, who after twenty-five years of successful raiding into Abyssinia, during which time he drove off whole villages of men, women and children to be sold as slaves in Arabia and India, was defeated and killed by Lebna Dengel in 1517. Roused by Gran~'s success, Lebna Dengel determined to crush his new enemy, and to repeat his victory of ten years previously; he collected a large army and marched westwards to the attack. But the fates were now against him, and the good fortune which had smiled on the first nineteen years of his reign had left him to return no more. Firearms had been introduced into Arabia in 1515, Moslem merchants had brought them over to Zeila, and Gran~ was able to obtain some of these for his Somals, besides reinforcements of Turkish matchlockmen from Zebid and Arab mercenaries. Guns had not then reached Abyssinia (two were first brought in by Arabs in 1530), and consequently the relative fighting strength of the Moslems was much greater than that of their Abyssinian adversaries, a disproportion which was further increased by Gran~'s real skill as a general. Lebna Dengel gained a preliminary victory at Samarna, but on March 7th, 1529, the Abyssinians suffered a crushing and overwhelming defeat at Shembera-Kourey, when thousands of their best men were slain, and an enormous amount of booty fell into the hands of Gran~. The effects of this battle were decisive; for over a decade the Moslems pillaged and ravaged the unhappy kingdom from end to end, defeating the king and his forces whenever they met them, until the wretched monarch, hunted like a wild beast from one refuge to another, had hardly a mountain to in his country where he could call himself safe. One son was captured in 1539; another was killed in battle in the same year; his wife and remaining children were shut up in the impregnable Amba or mountain fortress of Debra Damo; and the crowning blow fell in 1539, when the royal Amba of Geshen, on which were incarcerated all royal princes except his immediate family, and the vast accumulated treasures of genrerations of kings, was captured by treachery, the entire population massacred, and the incalculable wealth stored therein during ceturies was carried off. Beginning in th south, province after province fell before Gran~; Shoa, Fatagar (Arsi), Angot (North Shoa), Begemdir, Lasta (North Wello), Endegibtan (South Wello), Amhara (Gojam),Bahr-Nagast (Eritrea), Sabamaib (Tigre), Damot (East Wellega), Dawarro (Harar), Sigumo (Sidamo), Bizamo (West Wellega), Bali (Bale), Bizume (Gomu-Gofa), Enerraya (Illubabor/Keffa), were all in turn overrun by the Moslems. Time and again the king himself was almost captured; his adventures and hair-breadth escapes as recounted in the Abyssinian and even in the Arab chronicles read like a romance. On one occasion he was being chased round Lake Tana; he and his followers were crossing a narrow defile leading to the passage of the Ghion (Abai), just below where it issues from the lake, when Gran~ himself, leading the pursuit, came up with them and got right in among the King's men. Gran~ was pressed so tightly amongst them that he could not use his drawn sword, and thus just missed killing or capturing the king, who almost alone escaped by the fleetness of his horse. The desolation wrought by this period of pillage is almost impossible to describe. Crops could not be cultivated, whole peoples starved; it was unsafe even to light a fire, lest a marauding party should be attracted thereby, and on this account it is alleged the Abyssinians then began the practice, which obtains today, of eating their meat raw. Their wonderful monasteries and churches were sacked and burned, irreplaceable old manuscripts, as well as vast stores of wealth accumulated in the sacred buildings, were destroyed or stolen. Even the ancient monastery of Debra Libanos in the south, the seat of learning, and the wonderful old church of Axum in the north, the crowning place of the monarchs for centuries, shared the common fate, and the loss to the country and indeed to the world may be measured by the descriptions given by the Moslem chronicler who accompanied Gran~ of the wealth that was scattered abroad. Detailed accounts are given of the sacking and burning of over fifty of the principal churches and monasteries, some of them centuries old, all of them enriched with the accumulated wealth of years which had been placed there for safe-keeping. The pillage of the church of Mekana Selassie may be quoted as a typical example. Regarding this act of vandalism the chronicler says: "He himself (i.e. Ahmed Gran~) arrived at Mekana Selassie, and penetrated into it with admiration. He entered with his companions, and in contemplating it they almost lost the power of vision. It was ornamented with sheets of gold and silver on which had been placed incrustations of pearls: the leaf of a wooden doorway was ten cubits long and four wide: it was covered with sheets of gold and silver, and over the gold had been placed incrustations in various colours. the church was 100 cubits long; its width as much as its height, over 150 cubits; the ceiling and the interior courts were covered with sheets of gold and ornamented with golden statues. The Moslems were amazed at this work.....they crowded in and he [i.e. Gran~] said to them: 'What any man takes shall be for himself excepting the sheets.' They set to work with a thousand axes tearing down the gold and the incrustations which were in the church, from mid-afternoon until night; each man took as much gold as he wanted and was rich forever; more than a third of the gold was burned with the church." The church of Atronsa Maryam was pillaged from midday until the following morning. The Moslems tore out rich brocaded velvets and silks, gold and silver in heaps, gold cups, dishes and censers, a "tabot" (ark of the covenant) of gold on four feet, weighing more than a thousand ounces, an illuminated Bible bound in sheets of gold, and countless other riches, until they were tired of carrying their loot and loading it up. Much still remained, so they set fire to the church and the store-houses and burned everything. So stricken with grief were some monks at the destruction of their church and its accumulated treasures that they threw themselves into the flames and perished there, an event quoted by the Moslem chronicler with grim satisfaction, and the pleasant addendum, "May God fight them." Such examples could be multiplied indefinitely. The fiendish delight in destruction, as well as the thirst for loot, is evident from the foregoing extracts. And the fanaticism of the invading hordes is no less apparent from the writer's description of the battles. The Christian Abyssinians are always described as "infidels" or "polytheists"; when one of them is killed in battle "god hurled his sould into hell," and the kindly epithet, "May God's curse be on him," is generally appended to any reference to a prominent leader. Thousands of Abyssinians are always killed in every battle, though the Moslem losses are either nil or almost negligible; when a Moslem of note does happen to be slain "God hastened his soul to Paradise - what a happy ending," is the description. The effects of all these years of ruthless massacre and pillage can hardly be over-rated - indeed it is probable that they have lasted until today, forthe country was permanently impoverished, the population decimated, and its whole development and progress thrown back for centuries. But in spite of all these crushing and overwhelming disasters the Abyssinian king refused to yeild or to make terms with Gran~, and maintained a sort of guerilla warfare among the mountains. By 1538, when he was almost at the zenith of his misfortunes, Gran~, according to the old Ethiopian chronicler, sent messengers to Lebna Dengel saying: "Give me your daughter to wife, and let us make peace; if you do not as I bid you, there is nowhere where you may lay your head." But the sturdy king, battered as he was by fortune, would listen to no overtures, and his uncompromising answer was full of dignity: "I will not give her to you, for you are an infidel: it is better to fall into the Lord's hands than into yours, for his power is as great as his pity. It is he who makes the weak strong and the strong weak." He still hoped for help from Portugal, whither he had despatched Bermudez in 1535, and in 1540 he heard the news that an expedition was on its way. But he was not destined to see it, for worn out by the ten years of hardship, disaster and tribulation, national and personal, he died a fugitive among his mountains in September 1540, a few months before the arrival of his allies. END OF CHAPTER * http://www.searchspaniel.com/index.php/Adal ** http://unicorn.ncat.edu/~michael/vses/bkreview/tesfa.html This is a painting of a Muslim warrior, Ahmed Gran, who was probably the fiercest Muslim warrior to battle the Christians in Ethiopia. He was a 16th Century warrior whose valor was undisputed and whose powers were said to be miraculous. He was impervious to bullets, and his huge sword could severe a tree. He was killed by a combined Portuguese-Ethiopian army. Portrayed in this painting, in the upper left-hand corner, are Portuguese soldiers with rifles, in modern uniforms, and Ethiopian soldiers with white headbands, sword fighting the Muslims who are in green. Also pictured is a tree which Ahmed Gran has sliced with his sword. He claimed bullets would not kill him. As you can see, there are bullet wounds and blood streaming from him. He was killed by the combined Portuguese-Ethiopian soldiers after he devastated much of the highlands of Ethiopia. He invaded several Ethiopian churches and subjected many of the Christian Ethiopians to indignities of all kind.

it is very sad how such an important subject, turned into a fist-fight that quickly. The admins need to look carefuly where each new thread is posted, and make sure if its not posted on the right forum, it be redirected or deleted. I think that played a major role in this incident. Personaly I do not think it was appropiate to post this thread in the "Politics" section. It is a social debate, not a political one, and by looking at the poster and his tone, I doubt that he wasn't aware of this. It felt to be me like an aportunity to shame a competitor than a sincere social activism. By al-Shafi'i Let not your tongue mention the shame of another, For you yourself are covered in shame and all men have tongues. If your eye falls upon the sins of your brother, Shield them and say: "O my eye! All men have eyes!" Amani

Nabadoon, Kusoo Dhowoow SOL. looking forward to your words of peace here @ SOL!

Wiilo, mahayo iyagoo qoraal ah, laakiin waxaad ka dhegaysankartaa iyagoo Maqal ah: ::: Hamarey.com - Wadani Nabad

A peot long ago observed: ::: A glance, a smile, a friendly hello, Some chatting, a date, then off they go! :::

Gabaygii Xiin-Finiin: This is for Baashi Nimanka taariikhda weriyaa say sheegeen sayid maxamed baa doonay Faadumo Islaan Aadan oo la dhalatay islaan Faarax Aadan oo madaxda degmada Mudug . ka mid ahaa.Sayidku xoolo badan oo geel iyo fardaba leh ayuu yarad uga bixiyey,xurmo iyo xididtinimo wanaagsanna waa muujiyey.Hase yeeshee,dhugi geel dhaantay,dhex socotana dhul dhaantaye,hadallaa Sayidkii iyo Islaan Faarax loo kala geeyey Xididtinnimadaas Sayid Maxamed wuxuu uga jeeday inuu garab iyo gaashaanba Islaan farax iyo dadkiisa uga helo si uu jahaadku u xoogooba.Sida xeerka Soomaalidu u badan yahay ninkii gabar laga guursadaa wuxuuna buu cubtamaa, Sayidkuna wuxuu gabay ku Yidhi Wax walba wow hurayaa ninkii ii walaal noqone dabadeed,Islaan faarx wuxuu Sayidkii weydiistey faraskii Xiin Finiin sayidkuna aad buu u jeclaa,hase ahatee, sidii loo yiri,dhegtaa kaa war dheer ishaaduna waa kula fil, xaashidii Islaanku soo diray hadday bixiyo si aan loo xaman. Dabadeedna,isagoo xil iska reebaya faraskana xarragadiisa u dhammeeyey ayuu ninkii loo soo diray gacanta ka saaray kadibna markii gabaygaan soo socda qaybsiiyey waxuu yidhi:- Xayow Faaraxow hadal rag waa, loo xutubiyaaye Nin xishood leh baan ahay haddaan, lay xistiyihayne Xabiib baan ahaa jeer kufriga, laygu xaasidaye Adna xaashi baad iila timid, xaakin soo diraye Xaddigii adduunyada haddaad, xoolo iga dooni Marna anigu kaama xistiyeen, xaalaad leedahaye Inaan kuu xaf gooyaan jeclaa, geel xawaar badane Kumanyaal xawaadaan lahaa, xawd u sii mariye Markaad Xiin Finiin damacday baa,n kaa xanuunsadaye Walaalow xirgiga qaarkii waa, lagu xujoobaaye Waxaan kugu xutubiyaaba waa, xuuradaan nahaye Nin kalaan xafiilaba adaan, xaaydda kaa rogaye Xigto iyo qaraabiyo hadduu, xidid i weydiisto Xayow iyo qayuumeey haddii, la igu xoodaansho Xubigayga kuma hayn inaan, xiisow bixiyaaye Xamar weeye oo midab fardood, kala xariir roone Xawaariyo kabti iyo raaxo iyo, xawli iyo jeefag Xaggii loo eryaba waa Gammaan, xulashadiisiye Xubna-toosanlow neefku waa, xaalad gooniya e Goortaan xusuus ula noqdaa, xiisa ii qabanne Waxaan xarafka diimeed ahayn igaga xeel dheere Xarbaddiyo jihaadkaan lahaa, xoogsi ugu fuule Usagaan xatooyada lahaa, xuurta ugu looge Xiniinyaha ku goo baan lahaa, gaalka xaylka lehe Xayskaa da'aayaan lahaa, Xallin ka dooyeeye Xaqaygii maqnaa baan lahaa, xag ugu raacdeeye Meesha iyo xeebtaan lahaa xiito ka eryoode Xujey-reebta reer Hagar anaan, xabashyadii ruubin Xinjoortoda dhiigga leh haddaan, lagu xaraaraysan Xaaqaamaquuqiyo haddaan, xaaluf laga yeelin Xiddaysane ma dhiibeen anaan, xaaladday bogane Xaaraami uun baa arlada, xula abiidkiise Wuxuun bay xushleeyan sidii,xabashi ******e Aniguna xogtaydaan ka baqi inay xumeeyaane Xashaa-liillahiye nin goba xamasho waw ceebe Goorteer anoo xaajiyaan,xinif awoodaaye Intii aniga lay xaman lahaa xil iga soo meerye Aduu galabta kuu xoolo yahay xamarkii dheeraaye Waa Xiin Finiin neefka aad xadhigga haysaaye Xayawaanka oo idil naftey kala xaroodaane Mar hadduu suldaan igu xil lihi igaga xayddaantay Xariggiisa qabo aadmi kale kuma xurmeeyeene. By: Ahmed H Aden (Shaxda.com) ---------- Isagoo Maqal Ah: Xiin Finiin - Sayid Maxamed

Subxanallah. Walaahay waa Arin Cajaaib ah. I'll keep up with this case. see how things turn out! It is also nice to note, instead of using AKs they are using a court. kind of nice isn't it?

"Are they then unaware that Allah knoweth that which they conceal and what they reveal?" - [Quran: 2-77]

» Asalamu Alaykum, Al-Ihsaan Shaykh Muhammad ibn Salih al-`Uthaymeen Explanation of the Three Fundamental Principles of Islaam © 1997 al-Hidaayah Al-Ihsaan is the opposite of behaving badly, and it means that a person strives to do what is good and to repel harmful things. So he strives to benefit the servants of Allaah through his wealth, position, knowledge and his person. So as for the case of doing good with ones wealth, then he spends and gives in charity, and pays the zakaat, and the best of the types of doing good through wealth is the zakaat since it is one of the pillars of Islaam, and one of its great foundations. A person's Islaam will not be complete without it. It is the charity most loved by Allaah, the Mighty and Majestic, and that is followed by that which it is obligatory upon a person to spend upon his wife, mother, father, children, brothers, children of his brothers, sisters, paternal uncles, paternal aunts, maternal aunts, and so on. Then by charity given to the poor and to the rest of those deserving of charity - such as students of knowledge for example. As for the case of doing good by means of ones position, then it is that people are found in different levels. Some of them have status with someone in authority and so strive to benefit the people by means of his position. So if a man comes to him and requests that he should intercede for him with the one in authority then he does so, either to repel some harm from him or to attain some good for him, As for doing good by means of his knowledge, then it is that he strives to pass on his knowledge to Allaah's servants, in open and private gatherings and assemblies. Even if people sit socially, to drink coffee, then it pertains to good and fine behaviour that he should teach the people. Even if you are in a public gathering it is from what is good that you teach the people. However wisdom is to be used in this matter. So you should not weary the people making it a habit that every single time you sit in a gathering you admonish and address the people, since the Prophet used to give them admonition now and then, and not too frequently. This is because the souls become weary and bored. When they become bored they become languid and weak and may even come to dislike what is good merely because of the frequency with which the per son stands and addresses them. As for seeking to benefit the people with ones person, then the Prophet sallallaahu `alayhi wa sallam said: "... that you help a man to mount and ride his riding beast, or you lift up his luggage on to it for him, is a charity" [Reported by al-Bukhaaree (Eng. Transl. 4/90-94/no. 161) and Muslim (Eng. transl. 2/483-484/ no. 2204)]. So you help this man to carry his luggage, or you guide him to the correct road to take and so on, all of this pertains to ihsaan. So this is with regard to striving to do good to the servants of Allaah. As for ihsaan in the worship of Allaah, then it is that you worship Allaah as if you were seeing Him, as the Prophet ( said. So worship done in this way, that a person worships his Lord as if he were actually seeing Him is worship that is accompanied by yearning and seeking. So a person will find that his soul encourages him upon worship done in this way, since he is yearning for the one he loves. Therefore he worships Him as if he were seeing Him, and he directs his heart to Him and turns to Him and seeks to draw near to Him, He the One free of all imperfections and the Most High. "Then even though you do not see Him, then He certainly sees you." This part shows worship done whilst fleeing and fearing, and is therefore the second level of ihsaan. So if you do not worship Allaah, the Mighty and Majestic, as if you are seeing Him and seeking Him and your soul is encouraging you towards Him, then worship Him keeping in mind that He sees you. So you will then worship Him as one who fears Him and seeks to flee from His retribution and punishment. This level is held by those having knowledge of these affairs to be lower than the first level. Worship of Allaah, the Perfect and Most High, is, as Ibn al-Qayyim, rahimahullaah, said: 'Worship of the Most Merciful is utmost love of Him, along with the worshippers submission and humility, they are its two pillars.' So worship is built upon these two matters: utmost love, and utmost humility and submission. Love causes one to desire and seek, and humility causes one to fear and flee. This is ihsaan in the worship of Allaah, the Mighty and Majestic. If a person worships Allaah in this manner, then he will become one who is pure and sincere in his worship of Allaah, the Mighty and Majestic. He will not desire with his worship that he is seen by the people, or heard of, nor will he desire their praise. It will be the same to him whether the people notice him or do not notice him. He will worship with ihsaan in every condition. Indeed part of the completion of purity and sincerity of worship (al-ikhlaas) is that a person should seek not to be seen by the people when he worships, and that his worship should be a secret between him and his Lord. That is unless there is some benefit for the Muslims or for Islaam in his performing it openly, for example if he is a person who is followed and taken as an example and he wishes to manifest his worship to the people so that they should take it as an example to follow; or that he manifests his worship so that his companions, friends and associates should follow his example, then this is good. This benefit which he takes account of may be more excellent and greater than the benefit of keeping it hidden. Therefore, Allaah, the Mighty and Majestic, has praised those who spend of their wealth in charity secretly and openly. So whenever performing it secretly is better and more beneficial for the heart, and causes one to be more humble and submissive, and to turn to Allaah more attentively, then they give in secret. But when performing it openly produces benefit for Islaam, due to manifestation of its prescribed practices, and will mean that the people follow this persons example, then they do this openly. The Believer looks to what is most appropriate. So whatever is most appropriate and most beneficial in worship, then it will be what is most complete and most excellent.

Originally posted by NGONGE: ^^^^ I think Caaqil's opposition is to the above map and the way it shows the spread of one clan within Somalia without showing a similar breakdown for the other clans! I trust that the brother has been a bit hasty with his conclusion. If he waits for a few days, I'm sure others would have furnished us with similar maps with "different" breakdowns. As great as this topic is, I fear that we will have to sift through a lot of rubbish to reach our final destination! So, fasten your seatbelts and have your senses of humour at the ready, people. ok nomads, since I was the one that posted the first image, I've been searching the web since last night to find another map that shows further breakdown. I hope it is helpful. ps. I'm not claiming these pictures are accurate and facts, so don't take everything you see as truth. peace!

Originally posted by The Rendezvous: Muad we need clarification on this matter..some fellows are saying it was edited on photoshop. It will be the last time we believe what you write or else give SOL nomads the enough detailed source... Brother, The picture was taken by DigitalGlobe Quickbird satellite off the Southwestern coast of Sri Lanka. here are more images of the same picture from different angles: http://www.globalsecurity.org/eye/andaman-sri-lanka.htm This image was also published in many websites: 'God Signed in Tsunami' - click here

greetings to all. here two pictures that may help. do you think they are accurate? peace!

very interesting topic! Eid Mubarak to all! I strongly agree with Baashi. It doesn't matter if you are a sophist who is well acquainted with the art of debating. Truth is Truth, and Kufr is Kufr. To claim that "Allah(swt) exists everywhere" and that "Allah(swt) and his creations are one and the same thing", is blasphemy and a statement of kufr that has no support in the Qur'an and Sunnah. This is why Sheik-Ul-Islam declared Ibn Arabi a Kafir, because he attributed to Allah(swt) something that we were never told in the Quran, the Sunnah of the Prophet(saaw) nor in the understanding of the Companions.

» Asalamu Alaykum, Passport - Mahmoud Darwish [ Palestine ] They did not recognize me in the shadows That suck away my color in this Passport And to them my wound was an exhibit For a tourist Who loves to collect photographs They did not recognize me, Ah . . . Don't leave The palm of my hand without the sun Because the trees recognize me All the songs of the rain recognize me Dont' leave me pale like the moon! All the birds that followed my palm To the door of the distant airport All the wheatfields All the prisons All the white tombstones All the barbed boundaries All the waving handkerchiefs All the eyes were with me, But they dropped them from my passport Stripped of my name and identity? On a soil I nourished with my own hands? Today Job cried out Filling the sky: Don't make an example of me again! Oh, gentlemen, Prophets, Don't ask the trees for their names Don't ask the valleys who their mother is From my forehead bursts the sword of light And from my hand springs the water of the river All the hearts of the people are my identity So take away my passport!

Subxanallah check this out: http://www.globalsecurity.org/eye/andaman-sri-lanka_comp03.htm http://www.khantravel.nl/innovation/signs.html

^^^^ well said Diamante

Abu Ghraib Abuse Leader Gets 10-Year Sentence Sat Jan 15, 2005 05:44 PM ET By Adam Tanner FORT HOOD, Texas (Reuters) - A military jury sentenced Spc. Charles Graner to 10 years in prison on Saturday for his leading role in the 2003 Abu Ghraib torture of Iraqi prisoners, five years less than the maximum sentence possible. The sentencing at a central Texas military base came a day after a 10-person jury found Graner guilty on 10 counts related to the abuses, many of which were documented in photographs that included naked prisoners stacked into a pyramid and being forced to masturbate. In his first public remarks on the scandal earlier in the day, Graner admitted he had acted wrongly, but said he complained repeatedly to superiors and was told to continue rough treatment. In 2 1/2 hours of testimony at the sentencing hearing, Graner smiled from time to time and spoke confidently as he detailed his role in the scandal that delivered a powerful blow to the U.S. image abroad. "I didn't enjoy anything I did there. A lot of it was wrong, a lot of it was criminal," said Graner, 36, the first soldier to go on trial in the abuse case. The former Pennsylvania prison guard was convicted on charges including conspiracy, assault and indecent acts. "The enemy needs rallying points," prosecutor Maj. Michael Holley said in arguing for the maximum 15-year penalty. "The accused has provided so much in that regard. "If a maximum was ever appropriate in a case, this is the case." Graner, seen grinning in photos of abuses such as stacking a pyramid of naked Iraqi detainees, said gallows humor was the only way to deal with the harsh environment at Abu Ghraib, once Saddam Hussein's most notorious prison. "There was a lot of things that we did that were so screwed up, if we didn't look at them as funny then there was no way to deal with it," he said. "When I knew someone would take a picture, I'd be smiling; that's the only explanation I have." http://www.reuters.com/newsArticle.jhtml?type=topNews&storyID=7336188

here is the link: AL QAEDA PLANS TO DROP GAY BOMB

I was watching CNN yesterday and they were talking about this. Those are all ideas given to the Defence Department - none of them were developed. they are just some crazy ideas given by some silly people. It is not linked to Iraq - actually most the ideas are from the 1940s and 50s. the reason this is in the news is actually even more funny. there was a rumor that Al-Qaeda was developing a 'Gay Bomb' to turn Americans into gays. then the media found out that actually the U.S. goverment did consider building a 'gay bomb' in the 1940s.

:: :: :: Video: BBC's Adam Mynott Reports from Hafun click on the top-right corner to watch the video.

Ciid Wanaagsan dhamantiin and to all Muslims around the world! it is going to be a cold day in the twincities. i think i'm gona have 2 put on a jeans under my Khamiiz.

Originally posted by Jilaato_Cambo: ^jazakallah kheyr.....where can one find Birminghams time table? Birmingham Time Table World Wide Time Table

» Asalamu Alaykum Insha'Allah I'll post an article on Tazkiyah in this thread on fridays. I hope it will benefit you and me on the journey of cleansing the soul and improving our lifes. Amani! Today's Article: The Abandonment of Wrongdoing Imam Ibn ul Qayyim al Jawziyyah Al-Fawaa’id, p. 302-303 Glory be to Allah, Lord of the Worlds. There is in the abandonment of misdeeds and wrongdoing save » the establishment of manhood; » the protection of honor; » the preservation of prestige; » the conservation of wealth - [all matters] which Allah has placed as a foundation for the correction of the Dunya and the Hereafter - the love of creation [for him] and a statement of approval amongst them; » a righteous substinence; » a healthy body; » strength of the heart; » tranquillity of the soul; » happiness of the heart; » a state of pleasure and cheerfulness; » safety from the perils of the sinners and wrongdoers, [and] an absence of purpose, grief, and sorrow; » a sense of honor from the possibility of ignominy and disgrace; » protection for the light of the heart from being extinguished by the darkness of transgression; » the acquirement of an escape from [that matter] which has caused the sinners and transgressors to become depressed and dejected; » the availability of sustenance [for him] from [an avenue] where it was not considered [possible]; » the facilitation of [that matter] which has become difficult for the masters of sin and transgression [to obtain]; » the facilitation of righteous deeds [for him]; » the acquisition of knowledge and beautified praise amongst the people; » an abundant amount of supplication [for him]; » a beautified countenance; » the veneration which is cast into the hearts of » the people [for him]; » their help and protection [for him] whenever he is hurt and oppressed; » their act of defending his honor whenever he is defamed and slandered; » a swift response to his supplication; » the removal of estrangement between [the individual] and Allah; » the proximity of the Angels [towards him]; » the distancing of the Shayaateen from amongst the men and Jinn [from him]; » a rivalry amongst the people to serve him and fulfil his needs; » their engagement for his love and companionship; » his absence of fear from death; » rather he rejoices in that [matter], for his arrival before His Lord and his encounter with Him [leads to] his fate amongst Him; » the insignificance of the Dunya in his heart; » the importance of the Hereafter amongst him; » his yearning for the Sublime Kingdom, and the lofty success therein; » the sweet taste of obedience; » the love for the sweetness of Imaan; » the supplication of those who carry the Throne, and whosoever surrounds Him from amongst His Angels; » the delight of the Scribes, and their continuous supplication for him; » an increase in intellect, understanding, faith, and comprehension; » his acquisition of the Love of Allah, and His [act] of Turning towards him; » [the attainment] of His Delight for his act of penitence; this [matter] rewards him with delight and happiness. For there is no connection for [the individual] to His Delight and Happiness by means of wrongdoing, [and] its various types. Accordingly, these are some of these signs [actualized] by the abandonment of wrongdoing in this world. When the individual dies, the Angels receive him, and convey upon him the glad tidings of Paradise from his Lord. In addition to [the good news] that no fear or sorrow shall be upon him. He will alter his residence from the prison of this Dunya and its confinement, to a garden from amongst the Gardens of Paradise. He shall experience its delights therein until the Day of Judgment. When the Day of Judgment [arrives] the people shall be [in a state] of [extreme] heat and perspiration, [however] he shall be in the shade of a Throne. When they depart from before Allah, the Companions of the right-hand shall take him with His God-Fearing allies, and His Victorious Party. Indeed: "That is the bounty of Allah. He confers it to upon whosoever He desires, and Allah is in possession of the Sublime Bounty." [surah al-Jumu`ah, Ayah 4]

"Doqoneey Dabkaa Be'"