Wednesday, May 13, 2020

TARIHIN PHYSICS


THE BRIEFLY HISTORY OF PHYSICS
Gilbert and the amber force: 1600
The year 1600 is a good one for William Gilbert. He is appointed court physician to Queen Elizabeth, and the summary of his life-long research into magnetism is published as De magnete, magneticisque corporibus, et de magno magnete tellure (Of the magnet, of magnetic bodies, and of the earth as a great magnet).
As the title states, Gilbert's work has led him to the grand conclusion that compasses behave as they do because the earth itself is a vast magnet. He introduces the term 'magnetic pole', and states that the magnetic poles lie near the geographic poles.
Gilbert describes useful practical experiments, revealing how iron can be magnetized for use in compasses without relying on rare and expensive lodestone. Hammering the metal will do the trick, if the iron is correctly aligned with the earth's magnetic field.
Gilbert's researches also involve him in the mysterious property of amber, recognized 2000 years previously by Greek scientists. He identifies this as a force and coins a term for it from elektron, the Greek for amber. He calls it, in an invented Latin phrase, vis electrica - the 'amber force'. Electricity has found its name.
Galileo and the Discorsi: 1634-1638
In December 1633 Galileo is place under house arrest, on the pope's orders, because of his work on astronomy. Finding himself confined to his small estate at Arcetri near Florence, his response is typically positive. He settles down to explain and prove his early and less controversial discoveries in the mechanical sciences.
Two are particularly well known. The first he is said to have observed as a student in Pisa, when he watches a lamp swinging in the cathedral, times it by his own pulse, and discovers that each swing takes the same amount of time regardless of how far the lamp travels. At Arcetri he demonstrates this principle of the pendulum experimentally, and suggests its possible use in relation to clocks.
His other most famous discovery in physics, proved theoretically in about 1604 when he is professor of mathematics in Padua, is that bodies falling in a vacuum do so at the same speed and at a uniform rate of acceleration. (There is as yet no vacuum in which to demonstrate this law, but Boyle is able to do so later in the century.) While at Padua Galileo also works out the laws of ballistics, or the dynamics of objects moving through the air in a curve rather than falling directly to earth.
Written up and proved mathematically during 1634, these theorems are published in Leiden in 1638 as the Discorsi e dimostrazioni matematichè intorno à due nuove scienze attenenti alla mecanica et i movementi locali.
Galileo's title claims to introduce two new sciences, mechanics and 'local movements', and his book stands at the start of mathematical physics. He is the first to use mathematics to understand and explain physical phenomena, and he is the first to make rigorous use of experiment to check results provided by theory. The attractive notion of his dropping weights from the leaning tower of Pisa, to check on the behaviour of falling bodies, is only a legend. But he certainly, if more mundanely, rolls balls down inclined planes for the same purpose.
Galileo provides the foundation on which Newton (born in the year of Galileo's death) soon builds.
Barometer and atmospheric pressure: 1643-1646
Like many significant discoveries, the principle of the barometer is observed by accident. Evangelista Torricelli, assistant to Galileo at the end of his life, is interested in why it is more difficult to pump water from a well in which the water lies far below ground level. He suspects that the reason may be the weight of the extra column of air above the water, and he devises a way of testing this theory.
He fills a glass tube with mercury. Submerging it in a bath of mercury, and raising the sealed end to a vertical position, he finds that the mercury slips a little way down the tube. He reasons that the weight of air on the mercury in the bath is supporting the weight of the column of mercury in the tube.
If this is true, then the space in the glass tube above the mercury column must be a vacuum. This plunges him into instant controversy with traditionalists, wedded to the ancient theory - going as far back as Aristotle - that 'nature abhors a vacuum'. But it also encourages von Guericke, in the next decade, to develop the vacuum pump.
The concept of variable atmospheric pressure occurs to Torricelli when he notices, in 1643, that the height of his column of mercury sometimes varies slightly from its normal level, which is 760 mm above the mercury level in the bath. Observation suggests that these variations relate closely to changes in the weather. The barometer is born.
With the concept thus established that air has weight, Torricelli is able to predict that there must be less atmospheric pressure at higher altitudes. It is not hard to imagine an experiment which would test this, but the fame for proving the point in 1646 attaches to Blaise Pascal - though it is not even he who carries out the research.
Having a weak constitution, Pascal persuades his more robust brother-in-law to carry a barometer to different levels of the 4000-foot Puy de Dôme, near Clermont, and to take readings. The brother-in-law descends from the mountain with the welcome news that the readings were indeed different. Atmospheric pressure varies with altitude.
Von Guericke and the vacuum: 1654-1657
Spectators in the town square of Regensburg, on 8 May 1654, are treated to perhaps the most dramatic demonstration in the history of science. Otto von Guericke, burgomaster of Magdeburg and part-time experimenter in physics, is about to demonstrate the reality of a vacuum.
Aristotle declared that there can be no such thing as empty space, but von Guericke has spent several years perfecting an air pump which can achieve just that. He now produces two hollow metal hemispheres and places them loosely together. There is no locking device. Von Guericke works for a while at his pump, attached by a tube to one of the hemispheres. He then signals that he is ready.
Sixteen horses are harnessed in two teams of eight. Each team is attached to one of the hemispheres. Whipped in opposite directions, the horses fail to pull the sphere apart. Yet when von Guericke undoes a nozzle of some kind, the two halves separate easily.
A mysterious point has been very forcefully made. Von Guericke's experiments are first described in a book of 1657 (Mechanica Hydraulica-Pneumatica by Kaspar Schott). The vacuum thus becomes available to the scientific community as an experimental medium. Von Guericke himself uses it to demonstrate that a bell is muffled in a vacuum and a flame extinguished. Robert Boyle, too, soon borrows the device.
Robert Boyle: 1661-1666
The experimental methods of modern science are considerably advanced by the work of Robert Boyle during the 1660s. He is skilful at devising experiments to test theories, though an early success is merely a matter of using von Guericke's air pump to create a vacuum in which he can observe the behaviour of falling bodies. He is able to demonstrate the truth of Galileo's proposition that all objects will fall at the same speed in a vacuum.
But Boyle also uses the air pump to make significant discoveries of his own - most notably that reduction in pressure reduces the boiling temperature of a liquid (water boils at 100° at normal air pressure, but at only 46°C if the pressure is reduced to one tenth).
Boyle's best-known experiment involves a U-shaped glass tube open at one end. Air is trapped in the closed end by a column of mercury. Boyle can show that if the weight of mercury is doubled, the volume of air is halved. The conclusion is the principle known still in Britain and the USA as Boyle's Law - that pressure and volume are inversely proportional for a fixed mass of gas at a constant temperature.
Boyle's most famous work has a title perfectly expressing a correct scientific attitude. The Sceptical Chymist appears in 1661. Boyle is properly sceptical about contemporary theories on the nature of matter, which still derive mainly from the Greek theory of four elements.
His own notions are much closer to the truth. Indeed it is he who introduces the concept of the element in its modern sense, suggesting that such entities are 'primitive and simple, or perfectly unmingled bodies'. Elements, as he imagines them, are 'corpuscles' of different sorts and sizes which arrange themselves into compounds - the chemical substances familiar to our senses. Compounds, he argues, can be broken down into their constituent elements. Boyle's ideas in this field are further developed in his Origin of Forms and Qualities (1666).
Chemistry is Boyle's prime interest, but he also makes intelligent contributions in the field of pure physics.
In an important work of 1663, Experiments and Considerations Touching Colours, Boyle argues that colours have no intrinsic identity but are modifications in light reflected from different surfaces. (This is demonstrated within a few years by Newton in his work on the spectrum.)
As a man of his time, Boyle is as much interested in theology as science. It comes as a shock to read his requirements for the annual Boyle lecture which he founds in his will. Instead of discussing science, the lecturers are to prove the truth of Christianity against 'notorious infidels, viz., atheists, theists, pagans, Jews and Mahommedans'. The rules specifically forbid any mention of disagreement among Christian sects.
Newton in the garden: 1665-1666
The Great Plague of 1665 has one unexpected beneficial effect. It causes Cambridge university to close as a precaution, sending the students home. A not particularly distinguished member of Trinity College, who has recently failed an examination owing to his feeble geometry, travels home to the isolated Woolsthorpe Manor in Lincolnshire.
He spends there the greater part of eighteen months, one of the most productive periods in scientific history. With time for uninterrupted concentration, he works out the binomial theorem, differential and integral calculus, the relationship between light and colour and the concept of gravity. The student is the 22-year-old Isaac Newton.
The famous detail of the falling apple in the garden of Woolsthorpe Manor, as the moment of truth in relation to gravity, provides the perfect seed for a popular legend. But the story is first told in the next century, by Voltaire, who claims to have had it from Newton's step-niece. In reality it is the moon which prompts Newton's researches into gravity.
Meanwhile his discoveries in relation to light and colour bring him his first fame.
Newton and Opticks: 1666-1672
Returning to Cambridge in 1666, and discussing there his new discoveries, Newton wins an immediate reputation. In 1669, when still short of his twenty-seventh birthday, he is elected the Lucasian professor of mathematics. His lectures and researches are mainly at this stage to do with optics. He invents for his purposes a new and more powerful form of telescope using mirrors (the reflecting telescope, which becomes the principle of all the most powerful instruments until the introduction of radio astronomy).
In 1672 he presents a telescope of this kind to the Royal Society and is elected a member. Later in this same year he describes for the Society his experiments with the prism.
In this famous piece of research Newton directs a shaft of sunlight through a prism. He finds that it spreads out and splits into separate colours covering the full range of the spectrum. If he directs these coloured rays through a reverse prism, the light emerging is once again white. However if he isolates any single colour, by sending it to the second prism through a narrow slot, it will emerge as that same colour, unchanged.
It has often previously been observed that light passing through a medium such as a bowl of water can change colour, but it has been assumed that this colour is imparted by the glass or water.
Newton's reversible experiment proves that the phenomenon is an aspect of light itself. Different wavelengths of light have different angles of refraction, with the result that the prism separates them. White light, containing all the wave lengths, can be transformed back and forth. Light of a single wave length and colour can only remain itself.
It follows from this that the perceived colour of different substances derives from the particular wavelengths of light which they reflect to the eye; or, in Newton's words, that 'natural bodies are variously qualified to reflect one sort of light in greater plenty than another'. The sciences of colour and of spectrum analysis begin with this work, which Newton eventually publishes in 1704 as Opticks.
Newton and gravity: 1684-1687
In 1684 Edmund Halley visits Newton in Cambridge. Hearing his ideas on the motion of celestial bodies, he urges him to develop them as a book. The result is the Principia Mathematica (in full Philosophiae Naturalis Principia Mathematica, Mathematical Principles of Natural Philosophy), published in 1687. When lack of funds in the Royal Society seems likely to delay the project, Halley pays the entire cost of printing himself.
The book, one of the most influential in the history of science, derives from the young Newton's speculations about the moon during his time at Woolsthorpe Manor two decades earlier.
The question which stimulated his thoughts was this: what prevents the moon from flying out of its orbit round the earth, just as a ball being whirled on a string will fly away if the string breaks? The ball, in such an event, flies off at a tangent. Newton reasons that the moon can be seen as perpetually falling from such a tangent into its continuing orbit round the earth.
He calculates mathematically by how much, on such an analogy, the moon is falling every second. He then uses these figures to calculate, on the same principle, the probable speed of a body falling in the usual way in our own surroundings. He finds that theory and reality match, in his own words, 'pretty nearly'.
The word gravity is already in use at this time, to mean the quality of heaviness which causes an object to fall. Newton demonstrates its existence now as a universal law: 'Any two particles of matter attract one another with a force directly proportional to the product of their masses and inversely proportional to the square of the distance between them.'
With this observation he introduces the great unifying principle of classical physics, capable of explaining in one mathematical law the motion of the planets, the movement of the tides and the fall of an apple.
The Leyden jar: 1745-1746
The researches of William Gilbert, at the start of the 17th century, lead eventually to simple machines with which enthusiasts can generate an electric charge by means of friction. The current generated will give a stimulating frisson to a lady's hand, or can be discharged as a spark.
In 1745 an amateur scientist, Ewald Georg von Kleist, dean of the cathedral in Kamien, makes an interesting discovery. After partly filling a glass jar with water, and pushing a metal rod through a cork stopper until it reaches the water, he attaches the end of the nail to his friction machine.
After a suitable amount of whirring, the friction machine is disconnected. When Kleist touches the top of the nail he can feel a slight shock, proving that static electricity has remained in the jar. It is the first time that electricity has been stored in this way, for future discharge, in the type of device known as a capacitor.
In 1746 the same principle is discovered by Pieter van Musschenbroek, a physicist in the university of Leyden. As a professional, he makes much use of the new device in laboratory experiments. Though sometimes called a Kleistian jar, it becomes more commonly known as the Leyden jar.
Within a year or two an improvement is made which gives the capacitor its lasting identity. The water in the vessel is replaced by a lining of metal foil, with which the metal rod projecting from the jar is in contact. Another layer of metal foil is wrapped round the outside of the jar. The two foils are charged with equal amounts of electricity, one charge being positive and the other negative.
The principle of plates bearing opposite charges, and separated only by a narrow layer of insulation, remains constant in the development of capacitors - much used in modern technology.
Watson and Franklin: 1745-1752
In 1745 the Royal Society in London awards its highest honour, the Copley medal, to William Watson for his researches into electricity. It is the fashionable subject of the moment, and is about to become more so with the development of the Leyden jar.
In 1747 Watson sets up an ambitious experiment to discover the speed at which electricity travels. He arranges an electrical circuit more than two miles long, linking the positive and negative metal foils of a Leyden jar. There seems to be no measurable difference between the completion of the circuit and the moment when an observer at the middle of the loop feels the shock. Watson concludes that electricity is 'instantaneous'.
His conclusion is not an accurate description of the flow of electricity, but the experiment is nonetheless impressive. As the leading figure in electrical research, Watson is now in touch with an enthusiastic experimenter on the other side of the Atlantic, Benjamin Franklin.
Watson and Franklin independently arrive at a new and correct concept of electricity - that instead of being created by friction between two surfaces, it is something transferred from one to the other, electrically charging both. They see electricity as the flow of a substance which can be neither created nor destroyed. The total quantity of electricity in an insulated system remains constant.
Franklin, a scientist with a popular touch, coins several of the terms which are now standard - positive and negative, conductor, battery (in the sense of a series of Leyden jars linked for simultaneous charge or discharge). His papers on the subject, gathered and published in 1751 as Experiments and Observations on Electricity, become the first (and perhaps only) electrical best-seller. Widely read in successive English editions, and translated into French, German and Italian, this short book makes Franklin an international celebrity.
His reputation is further enhanced, in the following year, when he devises history's most dramatic, and dangerous, electrical experiment.
The new Leyden jars are powerful enough to generate a spark which is both visible and audible. It occurs to many that this effect may be the same as that generated in nature in the form of lightning. Franklin invents a way of testing this idea.
In Philadelphia, in 1752, he adds a metal tip to a kite and flies it on a wet string into a thunder cloud. The bottom of the string is attached to a Leyden jar. The point is made when the Leyden jar is successfully charged. For the popular audience Franklin makes the effect visible. He attracts sparks from a key attached to the line. His fame soars. (But the next two people attempting the experiment are killed.)
In conducting his experiment, Franklin already has in mind a practical application if the science proves correct. He reasons that if celestial electricity can be attracted to a metal point, then a rod projecting from the top of a church steeple, connected by a metal strip to the earth, could serve as a conductor for any stroke of lightning and thus save the building from harm.
When the British army proposes to construct a magazine at Purfleet for the storage of gunpowder, William Watson recommends that this highly explosive building be protected by one of Benjamin Franklin's lightning conductors. The proposal is accepted. The science of electricity finds the first of its myriad eventual roles in everyday life.
Joseph Black and latent heat: 1761
Joseph Black notices that when ice melts it absorbs a certain amount of heat without any rise in temperature. He reasons that the heat must have combined with the particles of ice and still be present in the water at 0°C. Heat of this kind (as Cavendish later perceives) consists of greater activity among the molecules, in a form of energy which will be transferred again if the water freezes.
Black calls this phenomenon latent heat, and teaches it in his lectures at the university of Glasgow from 1761. An important discovery in itself, it also enables him to be the first to distinguish between heat (energy transferred from a warmer to a colder object) and temperature (the amount of energy present at a given moment).

BANBANCI TSAKANIN MANIYYI, MAZIYYI DA WADIYYI

BANBANCI TSAKANIN...
* MANIYYI
* MAZIYYI
* WADIYYI
Dan Allah kudinga yin like da comment ko kuma kuyi share dinsa domin ku sami ladan wadansu su amfana.
Babu jin kunya a cikin sanin addini!
Nana A'isha tana cewa:
"Allah ya jikan MATAN MADINA kokadan KUNYA bai taba hanasu neman sanin addininsu ba"
Dan haka ga banbancin dake tsakanin su kamar haka:
(1a). MANIYYI
Maniyyin namiji: ruwane mai kauri FARI wanda yake fitowa yayin babbar sha'awa kamar saduwa, ko wasa da zakari.
Sannan yana tunkudo juna lokacin dayake fitowa, kuma warinsa yana kama da warin hudar dabino, ko damammen gari, Idan ya bushe yana kamshin kwai.
(1b). MANIYYIN MACE:
Ruwane TSINKAKKE, MAI FATSI-FATSI,
wani lokacin kuma yana zuwa FARI, wanda yake fitowa yayin babbar sha'awa kamar saduwa, ko wasa da farji.
Sannan yana tunkudo juna lokacin da yake fitowa, zataji tsananin sha'awa da dadi lokacin daya fito.
Kuma warinsa yana kama da warin hudar dabino ko damammen gari, Idan ya bushe shima yana kamshin kwai.
Sannan sha'awarta zata yanke bayan fitowarsa.
HUKUNCIN FITAR MANIYYI shine:
YANA WAJABTA WANKA.
(2). MAZIYYI:
Ruwane tsinkakke da yake fitowa, yayin karamar sha'awa, kamar tunanin aure ko kuma tuna wacce kakeso, ko matarka, ko kallon matar ko namijin da kike sha'awa.
Haka kuma yana fitowa yayin wasa tsakanin miji da mata, saidai shi baya tafiyarda sha'awa, kuma wani lokacin ba'a sanin yafito.
Malamai suna cewa:
Maziyyi yafi fitowa mata, fiye da maza.
HUKUNCINSA SHINE A WANKE FARJI GABA DAYA, DA KUMA INDA YA SHAFA, KUMA A SAKE ALWALA.
(3). WADIYYI
Wani ruwane mai KAURI dayake fitowa a karshen fitsari, ko kuma karshen bahaya ga wanda ya jima bai yiba, yana fitowa ga wadanda ba suda aure, ko wadanda suka yi nisa da abokin rayuwarsu ta aure, ina nufin namiji ko mace.
YANA DAUKAR HUKUNCE-HUKUNCEN FITSARI.
Ya Allah kakaramana Imani da fahimta.
Allah shine mafi sani

YADDA JIKIN DAN ADAM YAKE KOMAWA BAYAN SHIGARSA KABARI

YADDA JIKIN DAN ADAM YAKE KOMAWA BAYAN SHIGARSA KABARI!!
{1}. A Rana ta FARKO da Gawar Dan-Adam ta Shiga Kabari, Ciki Yake Fara Wari Da Kuma Al'aura (Wadanda Dan-Adam
yafi baiwa muhimmanci kenan a rayuwa, Har ake sabawa Allah (s.w.t) saboda su.
{2}. Rana ta BIYU Jiki zai Fara Kumbura Musamman Fuska Da 'Yan Yatsu, Sai Fata ta Canza launi izuwa koriya.
{3}. Rana ta UKU Kuma Sai Kayan Ciki Sufara Kumbura Musamman.
Hanta.
Qoda.
Huhu.
Suna Fitar Da Wari Mara Dadi Wanda Hakan Zai Janyo Hankalin Kudaje Daga Nisan Kilomita Biyar.
Bayan Wadansu WATANNI Sai Tsutsa Tarufe Jiki Gaba Dayansa Tanacin Naman Jiki Har Yaqare.
Bayan Wata SHIDA Da Za'a Bude Kabari Babu Abinda Za'a gani Sai Qashin Jikin Mutum Kawai.
Bayan SHEKARA DAYA, kuwa Komai Ya Qare Sai Guntun Qashin Da Ake Kira (Ajbu-Zhanab).
Wanda Manzon Allah(S.A.W) Yafada Mana Cewa:
"Akansa Ake Kara Dawo Da Halittar Dan-Adam.
INNA LILLAHI WA INNA ILAIHI RAJI'UN!
Wannan Shine Jikin Da Muka Fifita Akan Komai a Duniya! Muka Yadda Musa6awa Allah Don Gyarashi Dayi Masa Kwalliya!.

Tuesday, May 12, 2020

MATHEMATICAL MIRACLE OF QUR'AN


MATHEMATICAL MIRACLE OF THE HOLY QUR'AN.
Da ace zaka lura, zaka ga acikin Al-qur'ani akwai wata Surah sunan ta "Suratun Nuwh", Surar annabi Nuhu, idan ka lura itace Surah ta 71, sannan zaka ga tana da ayoyi guda 28, bari mu ga wasu abubuwa guda biyar acikin wannan Surar, Suratun Nuhu itace Surah ta 71 kuma tana da ayoyi 28, Saba'in da 'daya a kwashe 28?
71-28 = 43
Zai baka 43, wannan lamba 43, shine adadin yawan sunan annabi Nuhu dake cikin Al-qur'ani gaba daya, an kira sunan "Nuhu" sau 43.
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Abu na biyu, idan ka lura zaka ga cewa daga Suratun Nuhu zuwa 'kasa, zuwa 'karshen Al-qur'ani (Suratun Nass) zaka ga akwai surori 43 ne dai dai.
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Abu na uku, Suratun Nuhu tana da ayoyi 28, acikin Al-qur'ani kuma Surori guda 28 ne dai dai suka ambaci sunan "Nuhu".
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Abu na hudu, idan ka koma suratul Ankabut a ayah ta 14, zaka ga Allah yana cewa "Hakika mun tura annabi Nuhu zuwa ga mutanen sa, sai ya zauna acikin su shekaru dubu daya ba hamsin (shekaru 950) kenan.
Idan ka koma Suratun Nuhu zaka Surar tana da haruffa guda 950 dai dai idan ka cire sunan Nuhu guda daya dake farkon Surar.
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Abu na biyar, idan kaje aya ta farko a Suratun Nuhu, zaka ayar tana da haruffa guda 49 ne:
Da farko mun ga cewa sunan annabi Nuhu yazo sau 43 acikin Al-qur'ani, toh tunda ayah ta farko tana haruffa 49, sai muce 49 a kwashe 43 zai baka saura 7.
Toh aya ta biyu a Suratun Nuhu tana da kalmomi 7.
(Daga Angon Maryama)

BAYANAR YAJUDU DA MAJUJU



BAYYANAR YAJUJU DA MAJUJU (Gog And Magog):
BAYYANAR YAJUJU DA MAJUJU (Gog And Magog)
A karshen duniya wasu al’ummu guda biyu zasu bayyana, zamanin Allah ya dawo da Annabi Isah Dan Maryam Alaihis Salam. Wadannan mutane (yajuju da Majuju) zasu bayyana ne bayan zuwa da tafiyar Dujjal. Allah madaukakin Sarki zai halakar da Yajuju da Majuju a cikin dare daya, bayan Annabi Isah (AS) ya roki ubangiji akansu.
Abu-Huraira Allah ya kara yarda a gareshi, ya ruwaito daga Manzon Allah Salallahu Alaihi Wasallam, yana cewa “A kowacce ranar Allah wasu al’umma (Yajuju da Majuju) suna nan suna hake wata Katanga, da zasu shigo cikin wannan duniya tamu, sai sun yi haka har sun gaji, sannan zasu fara hango harsken rana, abinda yake nuna hakarsu ta kusa cimma ruwa, sai kawai shugabansu, ya umarce su da su koma su kwanta gobe zasu dawo su cigaba! Cikin hukuncin Ubangiji washe gari suna zuwa, sai su tarar Allah ya shafe wannan Katanga ta kara karfi da kwari, sama da yadda suka sameta a jiya, haka zasu sake cigaba da tone ko kwarzane wannan Katanga, su sake komawa, washe gari su sake ganinta kamar basu taba haketa ba, hakan nan zasu yi ta yi, har sai lokacin da Allah ya hukunta fitowarsu. Idan sunyi aiki har sun bula katangar sun fara hango hasken rana, anan ne shugabansu zai umarce su da su koma su kwanta, gobe idan sun dawo zasu cigaba, amma zai ce INSHA ALLAH wato yayi togaciya kenan! Bisa fadin Insha Allahu da shugabansu ya yi sai Allah ya amsa, washe gari idan sun komo zasu sami wannan Katanga yadda suka barta jiya!
Bayan dawowarsu ne, washe gari, zasu ci gaba da yin aikinsu na kwakwule wannan Katanga. Kuma cikin nufin Allah, zasu shigo cikin wannan duniyar daga katangesu da Allah yayi da al’umma, idan suka fito zasu shanye dukkan wani ruwa da sukayi ido hudu dashi, sannan zasu cinye dukkan wani abinci da suka gani, kai kusan dukkan wani abu da suka gani sai sun cinye shi, kama daga Bishiya tsirrai da dabbobi, sannan zasu shiga kisan mutane babu ji babu gani! Hasbunallahu wani’imal wakeel.
A wannan lokacin Yajuju da Majuju zasu dinga harba kibau sararin samaniya. Suna harba kibiyoyi da masuna, sannan suna fadowa kasa suna masu digar da jini a jikinsu, anan ne Yajuju da Majuju zasu ce, mun gama da al’ummar da take a ban-kasa sannan kuma wadan da suke sama suma mun gama da su! A lokacin da suka yi wannan ikirari ne kuma, Allah zai yi musu ruwan wasu irin tsutsotsi wadan da zasu dinga makalemusu a wuya suna cizonsu, haka nan, wannan tsutsa zata hakalasu gabaki dayansu a cikin dare daya! Allah buwayi gagara Misali, tsarki ya tabbata a gareka Ya Allah! Bayanin wannan Hadisi na Abu-Huraira yazo cikin Tirmuzi karkashi Tafsirin suratul Kahfi (hadisi 5160), 8/597-99. Haka kuma, kitaab al-fitan, (hadisi 4080), 2/1364, da kuma musnad na Imam Ahmad, 2/510, 511.).
Yajuju da Majuju dai, tsatso ne, na ‘dan Annabi Nuhu Alaihis Salam. A zamanin Annabi Ibrahim akwai wani sarki da ake kira Zulkarnaini, shi wannan sarki, Allah ya bashi iko da kuma Mulki tundaga Bangon Gabas har zuwa yamma, kuma mutumin kirki ne da ya shimfida Adalci, shine ya gina wannan.
Katanga da ta raba wannan duniya tamu da Yajuju da Majuju. Haka kuma, wannan Katanga an gina tane da narkakken karfe da duwatsu da kwalta da ruwan dalma. A zamanin Zulkarnain wadannan al’umma (Yajuju da Majuju) sun addabi mutane, shine al’ummar da Zulkarnaini yake mulka suka rokeshi da ya gina musu katangar da zata rabasu da Yajuju da Majuju.
Yajuju da Majuju sunyi ta kokarin fasa ko bula wannan Katanga su fito amma kuma sun kasa. Sunyi dukkan irin dabarunsu su yi tsalle su fito amma Allah bai basu iko ba, shine tun daga wancan lokaci har kawo yau suna nan suna kwakwule wannan Katanga domin su samu su fito, amma Allah ba zai basu iko ba, sai a karshen duniya.
Haka kuma, idan muka kalli Hadisin da Ibni Mas’ud Allah ya kara yarda a gareshi ya ruwaito daga Manzon Allah Salallahu Alaihi Wasallam yana cewa. A daren da Manzon Allah yayi Isra’I ya hadu da Babansa Annabi Ibrahim da Annabi Musa da kuma Annabi Isah, dukkansu sun tattauna akan shin yaushe ne Alkiyama zata tsaya, sun fara tambayar Annabi Ibrahim yace bai sani ba, daga nan Annabi Musa yace shima bai sani ba, daga nan sai Annabi Isah yace babu wanda ya san wannan ranar sai Ubangiji mamallakin ranar sakamako, Tsarki ya kara tabbata a gareshi! Annabi Isa ya cigaba da cewa, abinda Ubangijina ya gayamin shine a karshen duniya, Dajjal zai bayyana, haka kuma, idan ya hadu da ni zai dinga narkewa yana zagwanyewa, Haka nan Allah zai halakar da shi (Dajjal), sannan Musulmi zasu yaki kafurai, har sai takai matsayin da Idan kafiri ya buya a bayan wani dutse ko bishiya, zasu yi Magana su kirawo musulmi suce masa zo ga kafiri ka kashi shi. Allah buwayi gagara misali!
Daga nan kuma, adalci zai yadu a ban kasa tsakanin Musulmi, can kuma sai Allah ya fito da Yajuju da Majuju. Zasu barko cikin wannan duniya ta gabas da yamma kudu da Arewa, suna shanye ruwa, suna cinye dukkan wani abu da suka yi arba das hi. Lahaula Walakuwwata Illabillah! A lokacin ne al’umma zasu je ga Annabi Isah suna mai rokonsa da ya roki Ubangiji Allah ya kade musu wannan Masifa da Bala’I na Yajuju da Majuju. Sai Annabi Isah ya daga hannu ya roki Ubangiji, Allah mai girma da daukaka ya amsa, sannan ya dinga saukar musu da tsutsotsi daga sama, suna halakar da su, bayan sun mutu duniya gabaki daya zata cika da warin gawarwakinsu da jinanansu, daga nan kuma Sai Allah ya saukar da Ruwan Sama wanda zai wanke duniya gabaki daya ya wanke dukkan dattin gawarwakin Yajuju da Majuju. Annabin Allah Isah dan Maryan Alaihis Salam, ya cigaba da cewa, daga zarar Allah ya saukar da wannan ruwa, to babu wani abu da yake gab da zuwa face Alkiyama, misalin haka shine, kamar matar da ta ked a juna biyu kuma ta shiga watan haihuwarta, daga lokacin da watan ya kama a kowanne lokaci zata iya haihuwa, to irin haka ne misalin yadda Alkiyama zata tsaya a wannan lokaci. Ya Allah ka sa mu mutu muna masu Imani kuma mu tashi cikin masu Imani, Ya Allah ka karemu daga fitinar Dujjal. Wannan hadisi yana nan a cikin ( musnad na Imam Ahmad 1/375da ibn majah, cikin littafin kitaab al-fitan (hadisi 4081), 2/1365, 1366)

Tuesday, April 28, 2020

ABUBUWA GUDA (10) WADANDA ZA SU TAIMAKA WAJEN ZAMA DA MACE LAFIYA.




ABUBUWA GUDA (10) WADANDA ZA SU TAIMAKA WAJEN ZAMA DA MACE LAFIYA.
Imamu Ahmad (RA) ya yi wa dansa wasiyya da wasu abubuwa guda (10) wadanda za su taimaka wajen zama da mace lafiya.
Yace ya kai da Na, hakika ba zaka taba samun jin dadin zamantakewar aure a cikin gidanka ba har sai ka kiyaye dabiu (10) da zaka mu'amalanci matarka dasu don haka ka kiyaye su
NA DAYA DA NA BIYU:
Hakika su mata suna son tausaswa da ja ajiki kuma suna son a dinga cewa ana sonsu ana kaunarsu. Don haka kada ka dinga yi musu rowar fadar haka, idan kuwa ka yi rowar to ka sanya hijabi tsakaninka da ita na samun Karancin soyayya da kauna
NA UKU: Ka sani cewa su mata ba sa son mutum mai tsanani mai mugun takurawa, idan ka fahimce su, suna yiwa mutum rarrauna hidima. Don haka kowacce sifa ka ajiye ta a gurin data dace domin hakan shi zai fi jawo kauna da nutsuwa a tsakaninku
NA HUDU: Hakika su ma mata suna son irin abinda namiji ya ke so daga gurin mace, kamar daddadan kanshi, magana mai dadi, kyak-kyawar Shiga, tashin kanshi da dai sauransu. To don haka ka sifantu da dukkan wadannan halaye a dukkan yanayinka
NA BIYAR: Ka sani cewa Gida wata masarauta ce ta mace wadda take jin cikakken iko a cikinta kuma take jin cewa itace shugaba a cikinsa. To ina Jan kunnenka da Kada ka kuskura ka rusa wannan masarauta, kana mai Nuna mata cewa ita ba kowa bace ko kuma gidanka ne sai yadda ka so sai abinda ka so, idan kayi haka to ka tumbuke ta daga kan sarautarta, kuma mai mulki bashi da wani abokin gaba a Duniya fiye da Wanda ya sauke shi daga kan mulkinsa
NA SHIDA: Dukkan mace tana son ta yiwa mijinta hidima amma kuma bata son ta rabu da 'Yan uwanta, to kada kayi kokarin raba ta da danginta ta hanyar bats zabin ko kai ko danginta, domin idan ta Zabe ka akan danginta to babu shakka zaka dawwama cikin bakin ciki da Bacin rai da za ka dinga samu daga gare su
NA BAKWAI: Hakika ita mace an halicce ta ne daga kashin hakarkarin namiji karkatacce, wannan kuma ba aibu bane a gareta shi ne ma kuma sirrin kyawunta da kuma Jan hankali

BAMBANCI SO DA KAUNA







BAMBANCI TSAKANIN SO
DA KAUNA
Sau dayawa munayin kuskure
muna hada so,da kauna a waje
guda.wanda hakan a wjan
malaman soyayya kuskurene
mai girma.
Ita kalmar ‘SO‘bakaken
hausane guda 2.wato‘S‘da‘O‘
Turawa sukace‘love‘su kuma
haduwar bakake guda 4.
Da yarabanci kuma‘IFE‘
Wannan wata kalmace wadda
ake dafifi akanta,ake iya
mutuwa akanta.
In akace ana sonka to baya
daukar ma'anar cewa ana
kaunarka.dmin shi so ana
furtashi ne akan abinda ya
baka sha'awa.kuma da wanna
abinda ya baka sha'awa zai
zama babu shi,to da aka iya
daina sonshi.
Ma'ana in budurwa tace tana
sonka sboda kudi.to aranar da
baka dashi,wannan kalmar so
din ta kau daga gareka.
amma mutane sun fiya anfani
da ita.
Ita kuma ‘KAUNA‘kalma ce
wadda tafi ‘SO‘wajan yawa da
anfani da juriya.
Domin it kauna duk halin da ya
shiga kaunar nan bazata gushe
ba.
Wato ba yaudara a cikinta.
misali:wanda yake na gaskene.
wanine ana cemar
Abdul~wahab,sun hadu da
wata yarinya a makarantar
scondary,sunanta
maryam.maryam tana bala'in
kaunarsa.duk da cewa halinsa
bamai kyau bane,kuma ba dan
gdan me kudi bane.
sau dayawa akan kamashi da
laifin sata da
makamantansu,amma duk da
haka bata daina kaunarsa
ba.illama kaunar sa ce take
kara shiga jikinta.kaga wannan
kaunace zalla.
Wanda yake kaunar abu baya
ganin bakin abun koda yakai
duhun dare baki.
Don haka mu ringa lura yayin
da muke soyayya,wajan
bam~bam cewa wai kaunarka
ake kokuma sonka ake don
abin hannunka.