Safety last
JF-Expert Member
- Mar 24, 2011
- 4,227
- 1,389
Misaada ya misikitini kwishney waasi wanataka kichwa cha Gadafi
Waislam Dodoma watoa Tamko kumwombea mwislam mwenzao Gaddafi
- Thread starter Quinine
- Start date
Crashwise
JF-Expert Member
- Oct 23, 2007
- 22,227
- 8,735
Waandamane!? si walipinga maanandamano ya CHADEMA wanachochea fujo au yakwao yatakuwa ya style gani....
Utingo
JF-Expert Member
- Dec 15, 2009
- 10,270
- 8,033
Hawa wtu huwa wanachekesha kweli. too low minded and afraid to face the truth. Hivi waliwahi kujiuliza ni kwa nini ghaddafi alipoombwa fedha asaidie kujenga Butiama University yeye alitoa pesa kwa ajili ya kujenga msikiti Butiama na dodoma tu?
Amiliki
JF-Expert Member
- May 6, 2011
- 2,085
- 1,004
Tunamwomba huyu shehe arudi tena Mwananchi akalikane tamko lake. Ndio tatizo la kuongozwa na watu wajinga wajinga kama hawa! Eti kwa sababu amesoma Libya ndio anajua mambo yote ya Libya hata akiwa huko kwenye himaya ya Matonya!
Tunamtaka atoe tamko lingine la kuikana kauli yake ya kipoyoyo na kufikirika, eti kikundi kidogo cha wavuta unga. Sasa ndio watakaongoza Libya na kundi kubwa la watu wa Libya. Tuone kama atajinyonga leo hii akisikia kuwa Libya inaongozwa na Wavuta Unga!
Hivi vimisaada saada vidogovidogo vinavyotokana na kuweka njaa zenu kwenye mifuko ya Nylon, vinawapofusha sana!
Tunamtaka atoe tamko lingine la kuikana kauli yake ya kipoyoyo na kufikirika, eti kikundi kidogo cha wavuta unga. Sasa ndio watakaongoza Libya na kundi kubwa la watu wa Libya. Tuone kama atajinyonga leo hii akisikia kuwa Libya inaongozwa na Wavuta Unga!
Hivi vimisaada saada vidogovidogo vinavyotokana na kuweka njaa zenu kwenye mifuko ya Nylon, vinawapofusha sana!
Crashwise
JF-Expert Member
- Oct 23, 2007
- 22,227
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na Masheikh wote wafiraji/walawiti
Crashwise
JF-Expert Member
- Oct 23, 2007
- 22,227
- 8,735
Yuko kidini zaidi na lengo lake siyo zuri kamaangeendelea kutawala....
Nzowa Godat
JF-Expert Member
- Jun 15, 2011
- 2,783
- 819
Tatizo la gadafi pamoja na watawala wenzake wa kiarabu, ni ufinyu wa future perspective, kubashiri kinachoweza kumpata. Viongozi wengi wa kiarabu wanaangamia kwa kukosa maarifa. If you don't accept changes, the changes will leave you behind.
mysteryman
JF-Expert Member
- Aug 4, 2011
- 977
- 176
jiheshimu wewe ubwabwa nani? mbona likizungumzwa jambo la waislam huwa mnaleta unoko sana ninyi??? acheni kukuza mambo bana
mysteryman
JF-Expert Member
- Aug 4, 2011
- 977
- 176
jaribu kutumia maneno ya busara basi huyo unayemwita mjinga mjinga ni shekhe kiongozi wa mkoa na kuna kundi la watu nyuma yake sidhani kama watajisikia vizuri wakisikia unamwita kiongozi wao mjinga mjinga......we toa hoja tu kama kakosea lakini si kuleta chuki za kidini hapa
the mkerewe
JF-Expert Member
- Nov 16, 2010
- 232
- 14
hao waislam wabebe silaha wakamsaidie kipenzi chao
Lupweko
JF-Expert Member
- Mar 26, 2009
- 20,692
- 20,452
Punguza hasira, Gadafi kwishnei, watoto wake wawili wameshadakwa na waasi, misaada ya misikiti sasa basi!
asalaam aleykum<br />
mimi nahisi si wengi kati yetu waislamu wanisoma Kuran na Kuifuatiza kwa kama inavyotakiwa<br />
na aghlabia huwa wanfuata hadithi kwa hasa waliokkua hawajui kairabu..na hata wnaojua (UKIWAAMBIA kweli HUANZA KUNGURUMA aaa...wewe bora kuliko shehe fullani?) ndio hufuata la kila lisemwalo<br />
amabapo kila muislamu na asie imembidi asome KITABU chake.<br />
<br />
hebu someani hio.<br />
<br />
(4:59)<br />
<br />
Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority; and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger *89 if you indeed believe in Allah and the Last Day; that is better and more commendable in the end. *90<br />
<br />
<br />
*89.<br />
<br />
This verse is the cornerstone of the entire religious, social and political structure of Islam, and the very first clause of the constitution of an Islamic state.<br />
<br />
It lays down the following principles as permanent guidelines:<br />
<br />
(1)<br />
<br />
In the Islamic order of life, God alone is the focus of loyalty and obedience.<br />
A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim.<br />
Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God.<br />
All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected.<br />
<br />
This has been expressed by the Prophet (peace be on him) in the following words:<br />
<br />
'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.)<br />
<br />
(2)<br />
<br />
Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. Obedience to Prophets, however, is the only practical way of obeying God, since they are the only authentic means by which He communicates His injunctions and ordinances to men. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God.<br />
<br />
The following tradition from the Prophet (peace be on him) explains this:<br />
<br />
'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.'<br />
<br />
(Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.)<br />
<br />
We shall see this explained in more detail a little further on in the Qur'an.<br />
<br />
(3)<br />
<br />
In the Islamic order of life Muslims are further required to obey fellow Muslims in authority.<br />
<br />
This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him).<br />
<br />
Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern.<br />
<br />
Hence, persons 'invested with authority' include the intellectual and political leaders of the community,<br />
as well as administrative officials,<br />
judges of the courts,<br />
tribal chiefs and regional representatives.<br />
<br />
In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them.<br />
<br />
This obedience is contingent, however, on two conditions:<br />
first, that these men should be believers;<br />
and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith.<br />
<br />
Let us consider, for example, the following traditions:<br />
<br />
A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey.<br />
<br />
There is no obedience in sin; obedience is only in what is good (ma'ruf).<br />
<br />
(For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)<br />
<br />
<br />
There will be rulers over you, some of whose actions you will consider good and others abominable.<br />
<br />
Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts.<br />
<br />
They (i.e. the Companions) asked:<br />
<br />
'Should we not fight against them?'<br />
<br />
The Prophet (peace be on him) said:<br />
'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)<br />
<br />
<br />
This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him).<br />
<br />
Thereafter it becomes proper to fight against them.<br />
<br />
In another tradition the Prophet (peace be on him) says:<br />
<br />
Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you.<br />
<br />
We asked: 'O Messenger of God! Should we not rise against them?'<br />
<br />
The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)<br />
<br />
<br />
In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately.<br />
<br />
But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims.<br />
<br />
This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer.<br />
<br />
This concern with Prayer is a definite indication that a government is essentially an Islamic one.<br />
<br />
But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it.<br />
<br />
The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says:<br />
'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim).<br />
<br />
(4)<br />
<br />
In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results.<br />
<br />
In fact, willingness to take the Book of God and the Sunnah of His Messenger as the common point of reference, and to treat the judgement of the Qur'an and the Sunnah as the last word on all matters, is a central characteristic which distinguishes an Islamic system from un-Islamic ones.<br />
<br />
Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him).<br />
<br />
They wonder how we can possibly do so when there are numerous practical questions involved, for example,<br />
rules and regulations relating to municipal administration,<br />
the management of railways and postal services and so on which are not treated at all in these sources.<br />
<br />
This doubt arises, however, from a misapprehension about Islam.<br />
<br />
The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it.<br />
<br />
On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision.<br />
<br />
*90.<br />
<br />
Since the Qur'an is not merely a legal code, but also seeks to instruct, educate, admonish and exhort, the earlier sentence which enunciates a legal principle is followed by another which explains its underlying purpose and wisdom.<br />
<br />
Two things are laid down. First, that faithful adherence to the above four principles is a necessary requirement of faith. Anyone who claims to be a Muslim and yet disregards the principles of Islam involves himself in gross self-contradiction. Second, the well-being of Muslims lies in basing their lives on those principles.<br />
<br />
This alone can keep them on the straight path in this life,<br />
and will lead to their salvation in the Next.<br />
<br />
It is significant that this admonition follows immediately after the section which embodies comments about the moral and religious condition of the Jews. Thus the Muslims were subtly directed to draw a lesson from the depths to which the Jews had sunk, as a result of their deviation from the fundamental principles of true faith just mentioned.<br />
<br />
Any community that turns its back upon the Book of God and the guidance of His Prophets, that willingly follows rulers and leaders who are heedless of God and His Prophets, and that obeys its religious and political authorities blindly without seeking authority for their actions either in the Book of God or in the practice of the Prophets, will inevitably fall into the same evil and corruption as the Israelites.<br />
__________________<br />
<br />
'Why do you admonish a people whom Allah is about to destroy or punish severely? They said: 'We admonish them in order to be able to offer an excuse before your Lord, and in the hope that they will guard against disobedience.' (sura7:Verse 164.) <br />
<br />
<br />
<a href="http://sekenke.com/bodi/showthread.php?t=25115&page=4" target="_blank">Towards Understanding The Quran Kareem::surat-an- nisa;; - Page 4 - Sekenke Forums.</a><br />
<br />
jee pana Upuingufu wa Din Al Islaam Bali waislamu wasiwe kuwasema wana wa israel bali na wao wajirekibishe.
mimi nahisi si wengi kati yetu waislamu wanisoma Kuran na Kuifuatiza kwa kama inavyotakiwa<br />
na aghlabia huwa wanfuata hadithi kwa hasa waliokkua hawajui kairabu..na hata wnaojua (UKIWAAMBIA kweli HUANZA KUNGURUMA aaa...wewe bora kuliko shehe fullani?) ndio hufuata la kila lisemwalo<br />
amabapo kila muislamu na asie imembidi asome KITABU chake.<br />
<br />
hebu someani hio.<br />
<br />
(4:59)<br />
<br />
Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority; and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger *89 if you indeed believe in Allah and the Last Day; that is better and more commendable in the end. *90<br />
<br />
<br />
*89.<br />
<br />
This verse is the cornerstone of the entire religious, social and political structure of Islam, and the very first clause of the constitution of an Islamic state.<br />
<br />
It lays down the following principles as permanent guidelines:<br />
<br />
(1)<br />
<br />
In the Islamic order of life, God alone is the focus of loyalty and obedience.<br />
A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim.<br />
Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God.<br />
All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected.<br />
<br />
This has been expressed by the Prophet (peace be on him) in the following words:<br />
<br />
'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.)<br />
<br />
(2)<br />
<br />
Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. Obedience to Prophets, however, is the only practical way of obeying God, since they are the only authentic means by which He communicates His injunctions and ordinances to men. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God.<br />
<br />
The following tradition from the Prophet (peace be on him) explains this:<br />
<br />
'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.'<br />
<br />
(Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.)<br />
<br />
We shall see this explained in more detail a little further on in the Qur'an.<br />
<br />
(3)<br />
<br />
In the Islamic order of life Muslims are further required to obey fellow Muslims in authority.<br />
<br />
This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him).<br />
<br />
Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern.<br />
<br />
Hence, persons 'invested with authority' include the intellectual and political leaders of the community,<br />
as well as administrative officials,<br />
judges of the courts,<br />
tribal chiefs and regional representatives.<br />
<br />
In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them.<br />
<br />
This obedience is contingent, however, on two conditions:<br />
first, that these men should be believers;<br />
and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith.<br />
<br />
Let us consider, for example, the following traditions:<br />
<br />
A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey.<br />
<br />
There is no obedience in sin; obedience is only in what is good (ma'ruf).<br />
<br />
(For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)<br />
<br />
<br />
There will be rulers over you, some of whose actions you will consider good and others abominable.<br />
<br />
Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts.<br />
<br />
They (i.e. the Companions) asked:<br />
<br />
'Should we not fight against them?'<br />
<br />
The Prophet (peace be on him) said:<br />
'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)<br />
<br />
<br />
This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him).<br />
<br />
Thereafter it becomes proper to fight against them.<br />
<br />
In another tradition the Prophet (peace be on him) says:<br />
<br />
Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you.<br />
<br />
We asked: 'O Messenger of God! Should we not rise against them?'<br />
<br />
The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)<br />
<br />
<br />
In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately.<br />
<br />
But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims.<br />
<br />
This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer.<br />
<br />
This concern with Prayer is a definite indication that a government is essentially an Islamic one.<br />
<br />
But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it.<br />
<br />
The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says:<br />
'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim).<br />
<br />
(4)<br />
<br />
In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results.<br />
<br />
In fact, willingness to take the Book of God and the Sunnah of His Messenger as the common point of reference, and to treat the judgement of the Qur'an and the Sunnah as the last word on all matters, is a central characteristic which distinguishes an Islamic system from un-Islamic ones.<br />
<br />
Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him).<br />
<br />
They wonder how we can possibly do so when there are numerous practical questions involved, for example,<br />
rules and regulations relating to municipal administration,<br />
the management of railways and postal services and so on which are not treated at all in these sources.<br />
<br />
This doubt arises, however, from a misapprehension about Islam.<br />
<br />
The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it.<br />
<br />
On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision.<br />
<br />
*90.<br />
<br />
Since the Qur'an is not merely a legal code, but also seeks to instruct, educate, admonish and exhort, the earlier sentence which enunciates a legal principle is followed by another which explains its underlying purpose and wisdom.<br />
<br />
Two things are laid down. First, that faithful adherence to the above four principles is a necessary requirement of faith. Anyone who claims to be a Muslim and yet disregards the principles of Islam involves himself in gross self-contradiction. Second, the well-being of Muslims lies in basing their lives on those principles.<br />
<br />
This alone can keep them on the straight path in this life,<br />
and will lead to their salvation in the Next.<br />
<br />
It is significant that this admonition follows immediately after the section which embodies comments about the moral and religious condition of the Jews. Thus the Muslims were subtly directed to draw a lesson from the depths to which the Jews had sunk, as a result of their deviation from the fundamental principles of true faith just mentioned.<br />
<br />
Any community that turns its back upon the Book of God and the guidance of His Prophets, that willingly follows rulers and leaders who are heedless of God and His Prophets, and that obeys its religious and political authorities blindly without seeking authority for their actions either in the Book of God or in the practice of the Prophets, will inevitably fall into the same evil and corruption as the Israelites.<br />
__________________<br />
<br />
'Why do you admonish a people whom Allah is about to destroy or punish severely? They said: 'We admonish them in order to be able to offer an excuse before your Lord, and in the hope that they will guard against disobedience.' (sura7:Verse 164.) <br />
<br />
<br />
<a href="http://sekenke.com/bodi/showthread.php?t=25115&page=4" target="_blank">Towards Understanding The Quran Kareem::surat-an- nisa;; - Page 4 - Sekenke Forums.</a><br />
<br />
jee pana Upuingufu wa Din Al Islaam Bali waislamu wasiwe kuwasema wana wa israel bali na wao wajirekibishe.
Safety last
JF-Expert Member
- Mar 24, 2011
- 4,227
- 1,389
Ww wacha kuweka aya za ajabu, viongozi wengi wa kiarabu hawajui kuona mbali wapo wapo tu!
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