Fadhila ya FIQ-HI (Maarifa ya sheria za Kiislam) PT 2 (Kiswahili)

Assalaamu alaikum, 

Natumai hamjambo. Tunaendelea na risala kuhusu FIQ-HI

Baada ya kumshukuru Allah na kumtakia Rahma Mtume Muhammad Swallallahu Alaihi wasallam, aya hapo juu ya Sura An Nisaa 4: 59 inayozungumzia uhakika wa fiq-hi au maarifa ya sheria za Kiislamu kwani wengi wa ndugu zetu hawana elimu nayo.

Enyi mlioamini mtiini Allah na mtiini Mtume na wenye madaraka katika nyinyi. Na mkizozana katika jambo basi lirudisheni kwa Allah na Mtume, ikiwa mnamuani Allah na siku ya mwisho. Hayo ndiyo bora zaidi na ndiyo yenye mwisho mwema.

Kuwaamini maimamu wote wanne (Imam Abu Hanifa, Imam Shafi, Imam Malik na Imam Ahmad bin Hambal) na kumfuata mmojawapo ni jambo la lazima. Pia siyo kuwa baadhi ya masuala amfuate imam mmoja na baadhi amfuate imam mwingine. Mfano wa mwenye kufanya hivyo ni kama mgonjwa wa tumbo akatafuta tiba kwa madaktari wanne tofauti, hivyo hali atakayokuwa nayo mgonjwa huyo ndivyo atakuwa mwenye kuwafuata maimamu tofauti.

Ila kama kuna dharura ndipo anaweza kumfuata Imamu mwingine. Mfano: kwa Imam Shafi mtu akimgusa mwanamke basi udhu wake hubatilika, hivyo wakati wa kutufu Al Ka-aba wanamfuata Imam Abu Hanifa.

Masahaba walipokuwa na tatizo lolote basi walimwendea Mtume Swallallahu Alaihi Wasallam, lakini je baada ya yeye kuiaga dunia?

Kwa Sy AbuBakr, ikamfikia kesi moja na suluhisho yake haikupatikana ndani ya Qurani wala Hadithi. Kisha aliwauliza Masahaba: je mnakumbuka kuwa kesi kama hiyo ilimfikia Mtume Swallallahu Alaihi Wasallam na alijibu nini? Masahaba walijibu: ndiyo tunakumbuka na Mtume Swallallahu Alaihi Wasallam alijibu hivi. Sy AbuBakr akatoa hukumu juu ya suala hilo kisha alimtukuza Allah na kumshukuru kwa kusema kuwa wapo waja wako ambao hata na leo pia wanakumbuka kauli ya Mtume Swallallahu Alaihi Wasallam.

Ukisiaji wa mjinga na wa mjuzi.

Swali linakuja, je Mtume Swallallahu Alaihi Wasallam amezungumzia nini kuhusu hilo?

Mtume Swallallahu Alaihi Wasallam alimtuma Muaz bin Jabal kuwa Qadhi wa Yemen, ila kwanza alimuuliza kuwa atahukumu vipi kesi atakazoletewa? Muaz alijibu kuwa kwanza ataangalia ndani ya Quran, kisha Hadithi. Mtume Swallallahu Alaihi Wasallam alimuuliza kuwa je kama hukufanikiwa kupata jibu ndani ya Quran na Hadithi, hapo utafanyaje? Muaz alijibu kuwa katika hali hiyo atakisia akizingatia mafundisho ya Quran na Hadithi. Ndipo Mtume Swallallahu Alaihi Wasallam alimshukuru Allah kuwa watu wa aina hiyo wapo katika umma wake.

Maswali / maoni yanakaribishwa.

JazakAllah,

Muhammad KHATRI

What Don’t We Do For Financial Gain?

Today, almost every person is lost in the materialistic world, seeking out his ‘Dream Fortune’. Our ambition has become finance, and our love for the wealth of this Duniya is destroying us, like it destroyed many nations before us. Today, people even compromise their Imaan (Allah Forbid) for the sake of financial gain and to attain worldly name and fame. Have such people no shame? Do we not fear Allah? Do we have no shame in the Court of Rasoolullah (Sall Allahu alaihi wa Sallam)? We are so lost in trying to make millions that we have forgotten that sustenance comes from Allah! Have we forgotten that Allah is the True Provider! Have we forgotten that you will only get what is due to you?

We should try to understand and realise, that it is all about ‘Yaqeen’ (having true conviction). If a Believer keeps faith in Allah and is sincere in his efforts to please Allah and His Rasool (Sall Allahu Alaihi wa Sallam), he will In Sha Allah always receive his sustenance. Allah will provide for him from where he could not imagine. We must learn to have trust in Allah and understand that Allah provides for us. He is Raz’zaaq. A Beautiful Incident with regards to trust in Allah comes to mind. Let me share with you this beautiful incident that teaches us that the sustenance of those who have full trust and Faith in Allah reaches them from where they cannot even imagine.

It is mentioned that once, Shaykh Abu Ya’qub Basri (Rahmatullah alaih) remained without food in the Holy Haram for ten days (consecutively). He started to experience symptoms of debility. In this condition, a thought entered his heart that it would seem advisable to go out towards the wastelands, as there was possibility of finding something there which will be sufficient to eradicate the intense hunger. When he reached the wastelands, he found a turnip which was already rotten. He picked up the turnip, but from within he felt uncomfortable and unclear. His heart said to him, ‘After suffering with hunger for ten days, is a rotten turnip all that is meant for you?’  He threw away the turnip and returned to the Masjid-e-Haraam. After a short while, a person entered the Haram and approached the Shaykh. He sat in front of the Shaykh and began opening a bag. Whilst doing so, the person said, ‘Here are five hundred Ashrafis (gold coins), and they belong to you.’ Astonished, the Shaykh said, ‘Why is it for me?’ The man answered, ‘Ten days ago, I was travelling by sea and it was near that our ship would sink. All those on board took vows, each making an intention which could save his life. I too took a vow, that if we were saved from drowning, I would go to the Holy Kaaba and hand these five hundred Ashrafis to the first attendant whom I see on entering the Haram. Hence, you are the first person whom I saw when I entered the Holy Haram, so please accept this from me.’ The Shaykh requested the man to open the bag. When the man opened the bag, they found it also contained, bread, peeled Egyptian Almonds and sugar candy. The Shaykh took a handful of these items and said, ‘Take whatever else is in this bag and share it with your family. It is a gift from me.’

Shaykh Abu Ya’qub Basri (Rahmatullah Alaih) then says, I addressed myself and said:

“O Nafs! Your Rozi (sustenance) was on its way you for the past ten days, yet you went out into the wastelands in search of it.”

This does not mean that you should sit around lazily, waiting for your sustenance to come to you, but what it really means is that you should fulfil your obligations to Allah and strive for Halaal sustenance to the best of your ability, without compromising your faith, and undoubtedly, your sustenance will come to you.

Walking Six Miles On Blistering Stones With Mother On Shoulders

There are so many rights of parents that we can never fulfil them all. In this regard, one of the companions (Radi Allahu Anhu) said in the blessed court of the Holy Prophet (SallAllahu Alayhi wa Sallam), "The stones were so hot on that path that a piece of uncooked meat would roast if it were to be placed on them! I have carried my mother on my shoulders for six miles. Am I free from the rights of my mother?" The Holy Prophet (SallAllahu Alayhi wa Sallam) said:

"Perhaps, this could be the recompense for one of the shocks she endured during labour while giving birth to you." [#Tabarani, Al-Mu'jam al-Saghir, Vol. 1, Page 92, #Hadith 256]

May Allah have mercy upon them and may he forgive us for their sake!

Fadhila ya FIQ-HI (Maarifa ya sheria za Kiislam) PT 1‏ (Kiswahili)

Assalaamu alaikum,

Natumai hamjambo.

Maarifa au ujuzi katika sharia za Kiislam inaitwa FIQ-HI, na ifuatayo ni risala fupi kuhusiana na fadhila zake.

Baada ya kumshukuru Allah na kumtakia Rahma Mtume Muhammad Swallallahu Alaihi wasallam, aya hapo juu ya Sura An Nisaa 4: 59 inayozungumzia uhakika wa fiq-hi au maarifa ya sheria za Kiislamu kwani wengi wa ndugu zetu hawana elimu nayo.

Uthibitisho wa fiq-hi ndani ya Quran; TAFSIRI: Enyi mlioamini mtiini Allah na mtiini Mtume na wenye madaraka katika nyinyi. Na mkizozana katika jambo basi lirudisheni kwa Allah na Mtume, ikiwa mnamuani Allah na siku ya mwisho. Hayo ndiyo bora zaidi na ndiyo yenye mwisho mwema.

Kwanza kabisa ieleweke kuwa kuna njia 4 za kufuatwa katika kutatua masuala ya dini, nazo ni : Quran, Hadithi, umoja wa Ummah na kukisia.

Nini maana ya FIQ-HI? Fiq-hi ni falsafa ya sharia za Kiislamu na inaelezea sharia za dini kupitia Quran na Sunnah (Hadithi).  Mfano wake ni kama khalifa au mfalme atoe hukumu kwa kuzingatia sheria ya dini, na khalifa au mfalme huyo akitenda kinyume na sheria, basi huyo hatafuatwa. Mfano: Sy AbuBakr alipokuwa khalifa, aliwauliza Masahaba: enyi watu, mimi ninapofuata amri ya Allah na Mtume wake ni sawa, je ikiwa nikienda kinyuma mtafanyaje? Sahaba mmoja masikini alisema: tunaapa kwa Mola aliyetuumba, tutakunyoosha kama mkuki. Ndipo Sy AbuBakr aliwaambia : nyinyi ni waelewa.

Pia tuna maimamu wanne au madhehebu nne za kufuata sharia za Kiislamu nazo ni Imam Abu Hanifa, Imam Shafi’I, Imam Ahmad bin Hambal na Imam Malik Rahimahumullah.

Nini maana ya umoja wa ummah? Mfano Qadhi atatoa hukumu kutokana na kauli za Masahaba.

Nini maana ya kukisia? Ni kauli au hukumu za Masahaba, Tabii na Maimamu wanne. Yule asiyewakubali hao basi mfano wake ni kama mwenye kuumwa na tumbo kisha akadai kuwa akienda kwa daktari basi ataingia gharama maabara na mengineyo. Ni bora tu anunue dawa ya tumbo dukani na atapona!! Na ndiyo maana watu kama hao ni wapotovu.

Maswali / maoni yanakaribishwa.

JazakAllah,

Muhammad KHATRI 

Follow the Sunnah and Increase your Beauty

I. Hadrat Sayyiduna Ibn ‘Umar (Radi Allahu Ta'ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said,

“Do the opposite of what the polytheists do; let the beard grow long and clip the mustache.” A version has, “Trim the mustache down and leave the beard.” [Sahih Bukhari, Vol. 2, Page 875, Hadith 781]

II. Hadrat Zayd ibn Arqam (Radi Allahu Ta'ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said,

“Whoever does not take something off his mustache is not one of us (not on our path).” [Sunan Nisa'i, Vol. 2, Page 274]

III. Sayyiduna Abu Hurayra (Radi Allahu Ta'ala Anhu) reported that the Holy Prophet (Peace and Blessings be Upon Him) said:

“He who does not shave off the hair from the abdomen and does not cut his nails and does not trim his mustaches, is not of us”.

IV. Sayyiduna Anas (Radi Allahu Ta'ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) said:

“The maximum exemption for shaving off the hair from the abdomen and armpit and for cutting nails and for trimming the mustaches is forty days.” [Sahih Muslim, Vol. 2, Page 128, Hadith 497]

V. Hadrat Abu Huraira (Radi Allahu Ta'ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said,

“Cut the mustaches and let the beards grow long; (by doing this) do the opposite of the fire worshipers.” [Sahih Muslim, Vol. 2, Page 129, Hadith 501]

VI. Sayyiduna Abu Hurayra (Radi Allahu Ta'ala Anhu) reported that the Glorious Prophet of Islam (Peace and Blessings be Upon Him) said:

“Five things are from the traditions of the Prophets of the old: circumcision, removing the hair below the navel, trimming the mustaches, cutting the nails and removing the hair from armpit”. [Sahih Muslim, Vol. 2, Page 127 Hadith 495]

VII. AlaHadrat Imam Ahmad Rida Khan (Alayhir Rahmah) has quoted a saying of Sayyiduna Ka'ab Ahbar (Radi Allahu Anhu) in his booklet Lum'at al-Duha:

“Near to the end of the world, there would be some people who would trim their beards. They are extremely unfortunate. That is, they will have no blessing in religion and in the Hereafter”. [Ihya al-Uloom, Vol. 1, Page 145 | Fatawa Radawiyyah, Vol. 22, Page 651]

VIII. The Beloved and Blessed Prophet (SallAllahu Alayhi wa Sallam) once sent a letter with the message of ‘call to righteousness’ to Sag-e-Iran Khisraw (Parwayz) via Sayyiduna Abdullah Bin Huzafah. Seeing the blessed letter, Khisraw (Parwayz), a cruel and insolent person, turned furious and tore the blessed letter into pieces. Then, Khisraw (Parwayz) issued an order to Bazan, the then governor of Yemen, who had influence over the entire Arab Empire. Bazan called for a troop whose commander’s name was Kharkhasrah. Moreover, another officer named Baniwiyah was also sent along with them to keep an eye on the advances and actions of the Holy Prophet (SallAllahu Alayhi wa Sallam).

When both of these officers were brought in the blessed court of the Beloved Prophet (SallAllahu Alayhi wa Sallam), their neck-veins were trembling out of the Prophetic-awe of Beloved Mustafa (SallAllahu Alayhi wa Sallam). Since they were fire-worshippers, they did not have beards, and their moustaches were so big that their lips were covered. They used to call their king Parwayz as their ‘lord’. Disturbed upon seeing their beardless faces, the Beloved Prophet (SallAllahu Alayhi wa Sallam) said in disgust, ‘May you be ruined! Who asked you to keep such a face?’ They replied, ‘Our lord ‘Parwayz’ has asked us to do so.’ The Beloved and Blessed Prophet (SallAllahu Alayhi wa Sallam) said,

“But my Rabb (Lord) has ordered me to grow the beard and trim the mustache.” [Madarij al-Nubuwwah, Vol. 2, Pages 224-225 | Fatawa Radawiyyah, Vol. 22, Page 647]

..:: IMPORTANT NOTES ::..

1. Many of our Muslim brothers have opted to make their beards into a fashion and have a ‘stylish’ effect to it. Many completely shave it off and some leave a bit on the chin. Some keep their beards only 2 fingers long, and believe that they’re following the Shari’ah, despite the fact that those who shave all of their beards and those who shave it to less than one fist are all the same in sin in the eyes of Shari’ah. It has been stated in Bahar-e-Shari’at:

“To grow the beard is the Sunnah of the prophets. To shave it all or less than a fist is Haraam.” [Bahar-e-Shari'at, Vol. 16, Page 585]

2. Hadrat Shaykh Abd al-Haq Muhaddith-e-Dehlwi (Alayhir Rahmah) has stated:

“To shave the beard is Haram, and the way of the English, the hindus and monkey-dancers. It is wajib to leave the beard to grow to one fist. Those fuqaha (scholars) who have stated that to keep the beard one fist is sunnat, then this is not because according to them to keep the beard to one fist is not wajib, but in fact “sunnah” in this context means the Islamic way, or because the wujub (necessity) of keeping a beard one fist has been proven from the Sunnah (the ahadeeth – prophetic traditions of the Beloved Prophet), just as the Eid prayers have been called sunnat, despite the fact that they are wajib.”

3. It has been stated in al-Durr al-Mukhtar (Vol. 2, Page 116), Radd al-Muhtar (Vol. 2, Page 117), al-Bahr al-Ra’iq (Vol. 2, Page 280), Fath al-Qadir (Vol. 2 Page 270), Tahtawi (Page 411) that: [and the words quoted here are of Tahtawi’s]

“According to the unanimous opinion, to shave the beard less than a fist as is the way of some westerners and effeminate persons who are fond of make-up like women, is not permissible. As regards shaving whole of the beard, then this is the way of the Jews of India and the fire-worshippers of Iran.” [Hashiyat al-Tahtawi Ala Maraqi al-Falah, Page 411]

4. AlaHadrat, Imam Ahmad Rida Khan (Alayhir Rahmah) have recorded it in Fatawa Radawiyyah, Vol. 22, Page 652:

“As long as the beard is shorter than a fist length, it is not Halal to trim it. It is a practice of the eunuch to shorten the beard. And fully shaving it is a tradition of the non-Muslims.” [Ghunyah Zawil Ahkam, Vol. 1, Page 208 | Al Bahr ar-Ra'iq, Vol. 2, Page 490 | Fath al-Qadeer, Vol. 2, Page 270]

5. It is permissible to grow the beard more than the Shari’i limit of one fist. However - according to our Imams and scholars - to let the beard grow such that it becomes extremely out of proportion, and which shall be a incite people to point fingers and make humor out of that person, is offensive and disapproved of. [Lum’ah al-duha fi I’fa al-Luha (Imam Ahmad Rida Khan), Fatawa Radawiyyah, Vol. 22, Pages 571/573]

6. To shave off completely or trim the beard very short once is a minor sin and to habitually do so is a major sin. This continuous act will make you a Faasiq-e-Mu’lin (certified transgressor) and the Court of Shari’ah will reject you as a valid witness. To perform Salaah with Jama’at behind such a person is forbidden and if Salaah performed, it will be incumbent to repeat that Salaah. If one does not do so, then one will be a great sinner. [Malfoozat-e-AlaHazrat, Vol. 1, Page 141]

7. It is Haram to shave the beard, either one acts on his own or gets it shaved from someone else and the earning from it is also Haram. [Waqar-ul-Fatawa, Vol. 1, Page 259]

— — —
Excerpted from
Anwaar al-Hadith by Mufti Jalal al-Din al-Amjadi
Fatawa Radawiyyah by Imam Ahmad Rida Khan al-Baraylawi