Mambo Ya Kufanya Siku Ya Ijuma

Mambo Ya Kufanya Siku Ya Ijuma

Assalam alaqum,
Tunashukuru mungu kwa kuanza kutumia  group hii siku ya ijumaa leo tuanza kwa kuanza kuelezea Mambo Ya Kufanya Siku Ya Ijumaa ni kama ifuatavyo 
1  Kukoga (Ghuslu)
ni wajibu ( kukoga kwa kujitia tohara) siku ya Ijumaa ni wajibu kwa kila Muislamu aliyebaleghe.

... 2.  Swala ya Ijumaa  -
{Enyi mlio amini! Ikiadhiniwa Sala siku ya Ijumaa, nendeni upesi kwenye dhikri ya Mwenyezi Mungu, na wacheni biashara. Hayo ni bora kwenu, lau kama mnajua}  (Al-Jumua  62:9 )

3  Kufika mapema msikitini
   Kila atakapofika mtu mapema msikitini huwa amepata daraja Fulani na muhimu kabisa

4.  Sura ya  kusoma siku ya Ijumaa
        -Atakayesoma Suratul-Kahf siku ya Ijumaa atakuwa katika mwangaza

5.   Kumswalia Mtume:
Kutoka kwa Aws Ibn Aws رضي الله عنه ambaye alisema:  Kasema Mtume صلى الله عليه وسلم : Siku bora kabisa kwenu ni siku ya Ijumaa, kwa hiyo zidisheni kuniswalia,  kwani Swala (kuniombea kwenu) zenu zinaonyeshwa kwangu (Imehadithiwa na Abu Dawood).

Sourec:Posted by Almudarisu via facebook.com on TANZANIA MUSLIM Group 

 

YEPI YA KUIMARISHA UDUGU WETU WA KIISLAMU ?

Yepi Ya Kuimarisha Udugu Wetu Wa Kiislamu ?

Kwa mujibu wa tovuti moja ya Kiislamu, idadi ya Waislamu duniani inafikia bilioni 1.6. Hili ni ongezeko la zaidi ya asilimia 235 (235%) kwa kipindi cha miaka hamsini iliyopita.
Kwa idadi kubwa namna hii ya wafuasi, tungeweza kabisa kutimiza malengo yetu. Lakini jicho la utafiti katika jamii ya Waislamu hivi leo linaonesha picha tofauti kabisa-ni picha ya jeshi lililoshindwa kupambana na wengine-matokeo yake ardhi yetu, mali zetu na rasilimali nyinginezo zote ziko mikononi mwao.

Kwa kweli Umma wetu uko katika mazingira ya kutisha. Tumefika hapo kwa sababu sisi wenyewe tumeuacha Umma wetu ugawanyike na tumepuuzia umuhimu wa kukuza na kuimarisha mafungamano ya udugu wetu wa imani.

Kwa kupoteza mafungamano haya muhimu mno ya udugu wa Kiislamu ambayo, huko nyuma, ndiyo yaliyowaletea mafanikio Maswahaba, sasa tumekuwa umma mnyonge.

Ni pale tu tutakaporejesha mafungamano haya ndipo tutakapoweza kuondokana na unyonge na kurejesha uhuru na hadhi ambayo Umma wetu ulikuwa nayo huko nyuma.

      “Kwa hakika Waislamu wote ni ndugu...” (49:10).
Katika Aya hii, MwenyeziMungu anatuelezea kama Umma mmoja (ndugu). Mbali ya ukweli kuwa sote ni watoto wa baba mmoja (Adam) na mama mmoja (Hawwa),  pia tunapaswa kuwa ndugu wa imani, na huu ndio udugu hasa wa kweli.

Pale Waislamu walipofanya hijira kutoka Maka kwenda Madina, Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) akamuomba kila mwenyeji mmoja wa Madina (Ansari) ampatie makazi Muhajiri mmoja, na amlishe na kuvisha vile vile kama anavyokula na kuvaa yeye.

Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) alielewa umuhimu wa kujenga udugu imara tangu mwanzo ili kujenga jamii bora na imara ya Kiislamu. Hatuwa yake hii ya hekima ikawezesha kuwepo kwa mapenzi na udugu wa dhati kati ya Ansari na Muhajirina na udugu huu ndio uliounganisha makabila mbalimbali ya Warabu kwa msingi mmoja wa Kalima “hakuna Mola isipokuwa Allah na Muhammad ni Mtume Wake”.

Kama kweli Waislamu wa leo tunataka kufanikiwa basi hatuna budi pia kupendana kwa ajili ya MwenyeziMungu. Ili kuimarisha udugu wetu, lazima tuanze na nafsi zetu.

Endapo tutaweza kuwa na khulka njema mbele ya Waislamu tunaokutana nao, hilo, InshaAllah ndilo litakaloanza kuleta athari ambayo, kidogo kidogo itauathiri Umma mzima. Ili kuleta mabadiliko, tunapaswa kutekeleza haya:

Mara zote tuwatendee ndugu zetu katika imani vile vile ambavyo nafsi zetu zingependa kutendewa. Na tuepuke kuwatendea vile ambavyo nafsi zetu zisingependa kutendewa.

Anas kasimulia kuwa Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema,
“Hawi muumini mmoja wenu mpaka ampendelee nduguye kile inachopenda nafsi yake.” (Bukhari).

Ikiwa ni hatuwa ya kwanza twaweza kuanza kwa jambo ambalo twaweza kuliona dogo tu lakini ni jambo linalowezekana kwa kila mmoja wetu. Jambo hili ni la kujiombea dua sisi wenyewe na kuwaombea dua Waislamu wenzetu.

Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema,
“duwa ya Muislamu kumuombea nduguye Muislamu bila mwenyewe kujuwa ni duwa inayokubalika na atahudhurishwa Malaika. Kila akimuombea dua nduguye (Muislamu), Malaika huyo ataitikia, “Amiin”. (Muslim).

Undani wa jambo hili una umuhimu mkubwa katika kujenga udugu wa dhati. Duwa hiyo ambayo mtu anamuombea Muislamu mwenzie ni ya kheri kwa maana ya kumtakia mema.

Hapa tayari anakuwa amejenga hisia za kumjali na kumpendelea mema nduguye huyo. Hali hii ikishazoeleka nafsini, udugu wa kweli huanza kudhihiri katika matendo.

Kwamba yule yule aliyemtakia kheri katika dua, kimaumbile, atampendelea na mambo mengine mema anayoyapenda yeye. Atampendelea chakula anachokula yeye, atampendelea mavazi anayovaa yeye na kadhalika. Kwa ujumla na kwa kila hali Muislamu huyo atajitahidi kumridhisha nduguye.

Kwa kadri iwezekanavyo, ni muhimu kwa ndugu wa Kiislamu kusali Sala zao za faradhi kwa jamaa. Si tu jambo hili linaileta jamii pamoja, bali pia Allah huziunganisha nyoyo zetu tufanyapo Ibada pamoja.

Aidha ni jambo muhimu kutembeleana na kujuliana hali nyakati za mitihani ya ugonjwa au maradhi na katika shida nyinginezo. Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) ameripotiwa kusema:

“Wale wamsaidiao Muislamu katika shida za dunia hii watakingwa na Allah wasipate shida za Akhera”. (Muslim).

Tunapaswa kuwa mfano bora wa ukarimu na huruma kwa kila mmoja wetu. Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) karipotiwa kusema: “Utawaona Waislamu wakipendana na kuhurumiana mithili ya kiwiliwili kimoja; iwapo kiungo chochote ni kigonjwa basi mwili wote huumwa na kukosa usingizi”. (Bukhari)

Tuwe waadilifu na waaminifu kwa kuchungiana heshima. Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) ameripotiwa kusema,
“mmoja wenu akilinda heshima ya nduguye, MwenyeziMungu Atauweka Moto wa Jahanamu mbali na uso wake Akhera. (Muslim).

Ni jambo lenye faida kubwa katika udugu wa Kiislamu kukirimiana. Kila mmoja amfanyie takrima mwingine kwa kadri ya wasaa wake. Katika kukirimiana, sio mpaka kila mmoja wetu aende nyumbani kwa mwenziwe kwani wakati mwingine majukumu hututinga kiasi kwamba muda hautoshi. Ipo njia nyingine nzuri ya kufanyiana takrima.

Nayo ni “kuonjeshana mapishi ”. Hii ikiwa na maana ya kupelekeana vyakula hata kwa kiasi kidogo. Huyu anapika tambi na yule anakamua juisi. Kila mmoja anapeleka kwa mwingine kile alichoandaa.

Tusijali kiasi, hata glasi moja ya juisi inatosha na japo tambi katika kisahani kimoja cha chai zinatosha. Kwani kinachokusudiwa hapa sio kushibisha matumbo bali kulainisha nafsi zetu.
Hii ni kutokana na ukweli kuwa kila mmoja hakuridhika kula tambi zake au kunywa juisi yake bila kumshirikisha nduguye Muislamu. Hapa inatimia ile Hadith ya Mtume kuwa tupendeleane nafsi.

Isipokuwa tujihadhari kuwa Shetani anaweza kuzitekanyara takrima zetu na kuzigeuza kuwa “fahari”. Kwamba kila mmoja anataka ‘kumuonesha mwingine ‘jeuri’ yake ya mapishi au kutaka ajue nini kapika leo nyumbani kwake.

Matokeo ya hili ni kuwa mtu huionea aibu riziki yake aliyoruzukiwa. Siku akipiga ugali na mlenda, hapeleki kwa mwenziwe kwa hofu kuwa ‘atajidhalilisha” wakati falsafa ya kupeana ni tofauti kabisa. Kinacholengwa sio chakula bali kinacholengwa ni nafsi.

Kama mtu atatoa ugali na mlenda kwa mapenzi kuwa ‘na ndugu yake ashiriki kula hicho ambacho yeye anakula kwa siku hiyo, basi ugali huo huo na mlenda utatimiza lengo la Hadith ya Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kuwa kila mmoja wetu ampendelee mwingine kile akipendacho’.

Hata kama yule anayepelekewa hakipendi chakula hicho na pengine akakimwagilia mbali jaani, lakini kwa kuwa kilichokusudiwa sio chakula, bado na yeye atahisi kitu fulani katika nafsi yake.

Atahisi kuwa nduguye Muislamu amempendelea kile alichonacho kwa siku hiyo. Na labda hiyo itakuwa fursa kwake ya kujuwa kuwa kumbe wakati yeye anakula wali na kuku, nduguye anakula chakula hicho.

Kwa kuwa ataguswa na jambo hili, naye atalazimishwa na hisia kupeleka kwa nduguye huyo huo wali na kuku anaokula. Hapa kinatimia kilichokusudiwa nacho ni kujenga hisia za kutendeana wema.

Jambo moja la kuangaliwa sana ni kwamba takrima ya vinono kila siku inaweza kukwama. Kutokana na hali duni za maisha katika familia zetu nyingi, si mara zote yatapatikana mapochopocho ya kupelekeana.

Isipoangaliwa, takrima inaweza kuwa ya upande mmoja tu wenye uwezo wa kupata mapochopocho. Lakini upande mwingine haujibu takrima kwa sababu ya kuona aibu kupeleka kisamvu kwa mwenziwe aliyemletea maini ya ng’ombe.
Ukarimu wa upande mmoja tu hauleti tija kubwa katika ujenzi wa udugu wa imani. Upande mmoja ukijiona mnyonge na hivyo kustahili kupewa tu bila wenyewe kuwapa wengine, hautatimiza Hadith ya kukirimiana.

Hivyo mtu asijipe haki ya kupewa tu kila siku. Kwamba akiletewa sahani ya tambi azile tu na kisha kuosha sahani na kuirudisha tupu kule ilikotoka. Sahani ya takrima lazima irejee na takrima. Mtu akipelekewa sahani ya magimbi naye atiye alichonacho katika sahani hiyo ili kujibu takrima aliyofanyiwa. Hata matunda mawili -matatu yanatosha.

Tukizichunga nafsi zetu na ria, basi jambo hili litasaidia mno kujenga mapenzi miongoni mwetu. Tunapopelekeana vyakula, tuhakikishe tunakificha machoni mwa watu. Sio mtu anapita na sahani ya chakula waziwazi na kufanya watu wote wajuwe kuwa anapeleka chakula kwa fulani!

Kumbukumbu bado ipo kuwa tabia ya kukirimiana kwa kupelekeana vyakula ilikuwepo huko nyuma katika jamii zetu hasahasa nyakati za Ramadhani.

Lakini ukarimu hauishii katika mwezi wa Ramadhani bali kwa mujibu wa ripoti za Maswahaba, Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) alikuwa akizidisha ukarimu katika mwezi huu wa Ramadhani. Siku zote alikuwa mkarimu lakini alikuwa mkarimu zaidi katika mwezi huo.

Aidha ni muhimu kuzishirikisha pamoja familia zetu katika burudani za halali kama kusafiri pamoja kwenda kuona mbuga za wanyama sio tu kwa ajili ya kuosha macho na kufurahisha nafsi bali pia kupata ibra ya jinsi Allah alivyoumba maumbile ya wanyama mbalimbali, tembo aliowazidishia umbo, pundamilia aliowachora mistari, twiga aliyempa shingo ndefu na wengineo.

Katika kujenga na kuimarisha udugu wa Kiislamu, jambo jingine muhimu ni kushirikishana katika miradi ya Kiislamu. Tukishirikishana katika miradi hii kwa malengo ya kiharakati tutaimarisha udugu wetu.

Sumu mbaya sana ya kuuwa udugu wetu ni tabia ya utesi. Lazima tuepuke kabisa kusengenyana kwa sababu shetani hupanda kirahisi mbegu ya kuwafarakanisha Waislamu kupitia uovu huu wa utesi.

Utesi ni uovu mkubwa na adhabu yake ni kali. MwenyeiMungu anatuonya.
“Wala baadhi yenu wasiwasengenye wengine. Je! Mmoja wenu anapenda kula nyama ya nduguye aliyekufa?” (49:12)

Tunaposengenya basi kwa vyovyote tunalengo la kumzungumza vibaya mtu fulani. Iwapo hatuna la maana la kusema basi ni bora tunyamaze kabisa. Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema;
“yule aliyemuamini Allah na Siku ya Mwisho basi aseme mazuri au abaki kimya, na yule aliyemuamini Allah na siku ya Mwisho awe mkarimu kwa jirani yake. (Muslim).

Sote sisi tuwakosefu. Unaweza kufanya vizuri katika jambo moja na ukakosea katika jambo jingine. Hebu tusitiriane upungufu wetu. Ukifahamu kosa la nduguyo, usilisambaze na kulikuza.

Kama ni nduguyo wa dhati kwa nini usimuwaidhi kwa stara, hekima na mawaidha mazuri. Mkumbushe nduguyo kwa upole na mueleze namna wewe unavyoona uchungu yeye kuwa na upungufu huo. Mueleze kwa kutumia Hadith ya Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kuwa wewe na yeye ni kiwiliwili kimoja hivyo anapoumia yeye na wewe pia unaumia.

Kwa kufanya hivyo sio tu utaepuka utesi bali MwenyeziMungu atakupa malipo bora kwani Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema:
“yule anayehifadhi kasoro za mwingine katika dunia hii, naye kasoro zake zitahifadhiwa na Allah Siku ya Hukumu.” (imeafikiwa na wote).

Katika kujenga na kuimarisha udugu wa Kiislamu, ni muhimu pia kuepuka husuda na dhana mbaya. Kamwe tusioneane husuda. Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema:
“msikate ujamaa, msigeuke, msichukiane, na msihusudiane. Ninyi mkiwa ni  waja wa Mwenyezi Mungu, dumisheni udugu. Waislamu wawili wasinuniane kwa zaidi ya siku tatu” (Malik)

Pia si jambo zuri kujengeana dhana kwani MwenyeziMungu anasema:
“Enyi mlioamini Jiepusheni na dhana kwani dhana ni dhambi. (49:12)

Jingine ambalo ni muhimu katika kujenga na kudumisha udugu wa iman ni uungwana na unyenyekevu. Mara zote kuwa wa mwanzo kuomba radhi inapotokea hali ya kutokuelewana.

Hii itapunguza moto wa ugomvi na hatimaye kuuzima kabisa bila kuhitaji mtu mwingine wa kusuluhisha. Ndugu wawili wanapoudhiana na kukorofishana halafu wakatanabahi kuwa wao ni ndugu wanaopaswa kupendana na si kugombana, basi kila mmoja wao ajirejeshe kwa kuwahi kuomba radhi kabla ya mwenziwe. Kila mmoja aukimbilie haraka msamaha kabla ya mwenziwe ili mwenziwe asije kuonekana muungwana zaidi kuliko yeye.

Huu ni wema miongoni mwa mema tunayopaswa kushindana kwayo. Na huu ndio ufumbuzi halisi na wa kudumu wa migogoro. Vile vile kabla ugomvi haujazuka, ni muhimu kila mmoja kuwahi kuuepuka kabla ya mwenziwe, watajikuta wote wawili wakiepuka shari ya shetani kirahisi kabisa.

Ugomvi na ndugu yako si jambo la kulipania au kuliendea kifua mbele. Bali ugomvi na ndugu yako uwe pigo la kujutia moyoni. Ulete aibu usoni. Ugomvi uwazidishie haya na heshima  ndugu wawili wa imani. Siku zote kila mmoja ajihoji kwa nini kagombana na nduguye wa Kiislamu?

Hebu ndugu wawili wa imani, kabla ya kujibizana vibaya, kusemeshana ovyo au kukunjiana ngumi au hata kupigana, watazamane nyuso zao kisha nyoyo zao zijiulize haraka sana, je huyu ninayetaka kugombana naye si ndugu yangu ambaye Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema, ni Swalla Allaahu ‘alayhi wa aalihi wa sallama na kiwiliwili kimoja.

Kwa mantiki hiyo, je nikimtukana si nimejitukana mwenyewe! Nikimpiga kofi au ngumi si nimejipiga mwenyewe!Nikimuumiza si nimejiumiza mwenyewe! Nikimuumbua si nimejiumbua mwenyewe!

Nyoyo zikishatanabahi, kila mmoja, kwa masikitiko na bashasha ya huzuni, anyooshe mikono ya kukumbatiana na nduguye na akumbatiane naye. Huu ndio udugu wa Kiislamu. Hii ndiyo mantiki ya Mwenyezi Mungu kusema ameziunganisha nyoyo za Waislamu.

Zaidi ya hivyo mtu anayewahi kuomba msamaha ndiye anayelipwa na Allah. Kwa hiyo kuna faida nyingi katika jambo hili. Udugu wa nyoyo uwalize kilio cha machozi kwa nini wamegombana ilihali wao ni ndugu wa kuoneana uchungu, kujuliana hali, kusaidiana na kuzikana na ni ndugu ambao, InshaAllah, watakutana na kuishi pamoja maisha ya milele Peponi.

Katika kuimarisha udugu wa Kiislamu, ndugu wa Kiislamu wasipuuzie kutazamana kwa nyuso za bashasha na kusemeshana kwa upole. Kukunjiana nyuso si jambo jema na ni ishara ya uaduwi au chuki moyoni.

Wakati uso wa bashasha au uso wa furaha ya kukutana na nduguyo Muislamu hudhihirisha athari za mapenzi moyoni,  uso wa makunyanzi hujenga shaka ndani ya moyo wa nduguyo.

Pengine hataweza kukuuliza kwa nini umemkunjia uso au kwa nini umemnunia lakini moyoni atabaki na maswali mengi kwa nini ndugu yangu hakuonesha uso wa furaha nilipokutana naye? Nimemkosea nini? Au anachukizwa na nini katika wasifu na tabia yangu? Au hapendezwi na haiba yangu?

Kwa ujumla kutooneshana nyuso za bashasha kwaweza kusababisha dhana na hatimaye ndugu wawili kukosa mapenzi ya dhati baina yao huku kila mmoja akiwa hajui undani wa mwenziwe.

Mara zote ndugu wawili wasemeshane kwa maneno mema, maneno ya kiungwana, maneno ya kujenga udugu, maneno ya kuimarisha udugu. Katu wasikebehiane kwa chochote kile.

Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) aliikataa kauli ya Swahaba Mwarabu ya kumkebehi Swahaba mweusi. Alimdhihaki mwenziwe kwa sababu eti yeye ni mwarabu au tuseme mtu mweupe na mwenziwe ni mtu mweusi.

Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) ambaye alipewa jukumu la kuwaunganisha wanadamu wote kwa kamba ya Uislamu, hakufurahishwa na kebehi hiyo. Na badala yake alifurahia jibu la yule aliyekebehiwa.

Swahaba mweupe alipojuta kwa kauli yake hiyo na kumtaka nduguye mweusi amlipizie kwa kumkanyagakanyaga kichwani, mwenziwe alikataa kwa kusema,asingeweza kukanyaga kichwa ambacho ndani yake kina Kalima “Laaila-ha illa-llah”.

Kwa maana nyingine Sahaba huyu alikuwa na maana kuwa yeye asingeweza kumkanyaga nduguye ambaye ndani ya moyo wake mna imani juu ya Allah na ambao umemkubali Muhammad (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kama Mtume Wake.

Alihisi kuwa kama angekinyaga kiwiliwili cha nduguye basi ingekuwa kama vile amekikanyaga kiwiliwili chake mwenyewe kwa kuzingatia ile Hadith ya Mtume kuwa waumini ni kama mwili mmoja, kiungo kimoja kikiumia basi mwili mzima huhisi maumivu.

Mtu aliyeshiba imani na aliyemshiba nduguye wa imani angewezaje kuona raha kumkanyaga nduguye huyo. Kwa hiyo nukta yetu ni kuwa kauli ya kebehi iliyotolewa na Sahaba mweupe ilihatarisha udugu na kauli ya Swahaba mweusi ikauweka salama udugu huo.

Kwa hiyo sote tuchunge sana kauli zetu. Haifai kabisa kukebehiana. Kama wewe ni  Mwarabu, mwafrika, mchina, Mzungu, Mjapan, Muhindi, hiyo ni sifa tu ya kukutambulisha kwa wengine lakini katika mizani ya imani, sifa hii haiongezi hata robo kilo ya amali za mtu.

Daraja la ubora wa mtu mbele ya yule aliyetuumba sisi sote halipatikani kwa uarabu wa mtu, uafrika wa mtu na kadhalika. Bali daraja linapatikana kwa mizani ya uchaMungu.

Ndio maana tunaonywa kuwa waumini wanaume kwa wanawake wasidharauliane kwa vigezo vya mali, kipato, rangi, kabila wala Taifa. Pengine yule anayedharauliwa ndiye mwenye daraja kubwa mbele ya MwenyeziMungu. Na wale wanaodharau wenzao kwa kigezo chochote miongoni mwa hivyo, ndiyo wenye daraja duni au pengine hawana daraja lolote.

Haya yakizingatiwa, kwa kweli, udugu wa kweli na wa dhati kabisa utajengeka miongoni mwa Wailamu wa leo kama ulivyojengeka miongoni mwa Waislamu waliopita.

Ndugu wa Kiislamu furahianeni na salimianeni kwa salamu ya amani, “Asalaam alaikum”. Wakati mkisalimiana nyuso zioneshane bashasha na ikiwezekana peaneni mikono au hata kukumbatiana.

Mtume (Swalla Allaahu ‘alayhi wa aalihi wa sallam) kasema
“tabasamu unayoonesha kwa nduguyo ni sadaka” (Tirmith).

Kwa kuhitimisha ifahamike kuwa mambo yote yanayohitajika katika kujenga na kuimarisha udugu wa Kiislamu yamo katika mafundisho ya Uislamu.

Kwa hiyo ni juu yetu kuyatia vitendoni, tukianza na nafsi zetu wenyewe. Kanuni nyepesi ya mahusiano yetu ya kindugu ni hii. “kadri tunavyozidi kuitekeleza dini yetu ndvyo tunavyokuwa na mazingira bora zaidi ya udugu wetu.
                MWENYEZI MUNGU ANAJUA ZAIDI

Sourec:Posted by Mwashabani Mrope via facebook.com on TANZANIA MUSLIM Grou

ALICHOKISEMA MUFTI SHAABAN ISSA SIMBA

NB sorry kama kuna spelling mistake sababu nilikuwa naandika wakati akionge na nilikuwa na-note point muhimu tuu !

NATOA TAMKO HILI RASMI KWA WAISLAMU WOTE WA TANZANIA
1)……………………na pia
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Sasa ni ktk nchi zinazoongoza kwa kusaidia waislamu esp Ghadaf through WORLD ISLAMIC CALL SOCIETY , naye anadhibitiwa kwa vikwazo ! Ghadafu ameisaidia sana jamii ya kiislamu esp tz na dunia nzima amejenga msikiti….. , , , tz na ….  sio kila kitu tunnanyamaza kisa kafanya mmarekani , hii si sawa.sisi waislamu watanzania  tunasema si sawa.

Huu ni msiba na unyama wa hali ya juu , maandamano ya kupinga ni tarehe 25 march 2011 ktk viwanja vya biafra


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Who is Dajjaal? Attributes? Fitnah? How to Protect yourself?

Who is the Dajjaal - 8806
Who is the Dajjaal and what are his attributes?
Praise be to Allaah.

... Meaning of the word Maseeh (Messiah) 
There are over fifty scholarly comments on the meaning of the word Maseeh (Messiah). They said that this word is applied both to the Truthful One [True Messiah, i.e., ‘Eesa (Jesus)] and to the misleading liar [the “antichrist” or Dajjaal]. The Messiah is the Truthful One, ‘Eesa ibn Maryam (Jesus the son of Mary), the Messiah of guidance, who healed those who were born blind and lepers, and brought the dead to life by Allaah’s Leave.

The false messiah (al-maseeh al-dajjaal) is the liar who leads people astray, the messiah of misguidance who will tempt people by means of the signs that he is given, such as bringing down rain, reviving the earth to bring forth vegetation, and other “miracles.”

So Allaah has created two messiahs, who are opposites of one another.
The scholars said that the reason why the Dajjaal is called maseeh (a “messiah”) is because one of his eyes is mamsooh (lit. “wiped”; smooth or abraded, i.e., he will be blind or defective in one eye). Or it was said that it is because he will survey or travel throughout the earth (yamsah) in forty days… The former view is more correct, because of what was said in the hadeeth narrated by Muslim (no. 5221) from Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will be blind (mamsooh) in one eye, and between his eyes will be written ‘kaafir’…’”.

Meaning of the word Dajjaal 
The word Dajjaal is taken from the expression “Dajjala al-ba’eer (he smeared the camel)”, referring to when they covered it with tar.

The root dajala means to mix. The word dajala is used to mean deliberately confusing matters and being vague and ambiguous, The Dajjaal is the one who speaks in vagaries, who tells many lies and deceives many people.

The word “Dajjaal” became a title given to the lying, one-eyed, false messiah. The Dajjaal is so called because he will conceal his kufr from the people by lying to them, deceiving them and confusing them.

Description of the Dajjaal, and the ahaadeeth narrated concerning him 
The Dajjaal will be a man from among the sons of Adam. He will have many attributes which were described in the ahaadeeth to acquaint people with him and to warn them of his evil. So when he comes, the believers will know him and will not be misled by him; they will know his features which the Truthful One (the Prophet) (peace and blessings of Allaah be upon him) has told us about. These features will distinguish him from other people, so that no one will be deceived by him except those who are ignorant and whose doom has already been decreed. We ask Allaah to keep us safe and sound.

Among these attributes are: 
He will be a young man with a ruddy complexion, short, with thick curly hair, a wide forehead, and broad upper chest, blind or defective (mamsooh) in the right eye. This eye will be neither prominent nor sunken, and will look like a floating grape.

His left eye will be covered with a thick piece of flesh growing at the edge of his eye. Written between his eyes will be “Kaaf faa’ raa’ (K-F-R)”, in separate (Arabic) letters, or “kaafir”, with the letters joined. This will be read by every Muslim, literate or illiterate.

Another of his characteristics will be that he will be sterile, with no children born to him.


There follow some of the saheeh ahaadeeth in which the above attributes are mentioned. These ahaadeeth form part of the evidence (daleel) concerning the emergence of the Dajjaal: 

From ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whilst I was sleeping, I saw myself performing Tawaaf around the Ka’bah, when I saw a dark man with straight hair, standing between two other men, with water dripping from his head. I asked, “Who is this?” They said, “The son of Maryam.” Then I turned and saw a ruddy-complexioned man, well built, with curly hair, blind in his right eye, with his eye looking like a floating grape. I asked, “Who is this?” They said, “This is the Dajjaal.” The person who looks most like him is Ibnu Qatan.’” (Narrated by al-Bukhaari, no. 6508; Ibn Qatan was a man from Banu Mustalaq from Khuzaa’ah).

It was also narrated from Ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned the Dajjaal to the people and said: “Allaah is not one-eyed, but the false messiah (al-maseeh al-dajjaal) is one-eyed, blind or defective in his right eye, with his eye looking like a floating grape…” (narrated by al-Bukhaari, no. 3184).

In the lengthy hadeeth narrated by al-Nawwaas ibn Sam’aan (may Allaah be pleased with him) it says: the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned the Dajjaal one morning. Sometimes he described him as insignificant and sometimes he described him as so significant that we thought that he was in the cluster of date-palm trees…” One of the features of the Dajjaal that he described was: “He will be a young man with very curly hair, with his eye floating. It is as if he looks like ‘Abd al-‘Uzza ibn Qatan.” (Narrated by Muslim, no. 5228)

It was narrated from ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have told you so much about the Dajjaal that I fear you will not understand. The Dajjaal will be a short man, pigeon-toed, with curly hair. He will be one-eyed, with his eye neither prominent nor sunken. If you become confused about him, then remember that your Lord is not one-eyed.” (Narrated by Abu Dawood, no. 3763. This hadeeth is saheeh – Saheeh al-Jaami’ al-Sagheer, no. 2455).

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘… as for the false messiah, he will be one-eyed, with a wide forehead and broad upper chest, and he will be hunchbacked…’” (Narrated by Ahmad, no. 7564).
Hudhayfah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will be one-eyed, blind or defective in his left eye, with thick hair. He will have with him a paradise and a hell, but his hell will be a paradise and his paradise will be a hell.’” (Narrated by Muslim, no. 5222).

According to the hadeeth of Anas (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “No Prophet was sent but he warned his people about the one-eyed liar. He is one-eyed, but your Lord is not one-eyed, and between his eyes will be written ‘kaafir.’” (Narrated by al-Bukhaari, no. 6598). According to another report: “Written between his eyes will be ‘kaaf faa’ raa’.’” (Muslim, no. 5219) According to a report narrated by Hudhayfah, “This will be read by every believer, literate or illiterate.” (Muslim, no. 5223).
From the apparent meaning, this writing will be real, and the fact that some will see it whilst others will not, and that illiterate people will read it, is not problematic. “This is because Allaah causes people to understand something when looking at it, as He wills and when He wills. So the believer will see this with his insight, even if he is illiterate, and the kaafir will not be able to see it, even if he is literate. By the same token, the believer will see with his insight evidence that the kaafir will not see. Allaah will enable the believer to understand without him being literate, because at that time, extraordinary things will be happening.” (Fath al-Baari by Ibn Hajar al-‘Asqallaani, 13/100)

Al-Nawawi said: “The correct view according to those who studied this issue is that this writing should be taken literally, as being real writing which Allaah will create as a sign, one of the definitive proofs that (the Dajjaal) is a kaafir and a liar, to expose his falsehood. Allaah will show this sign to every Muslim, literate or illiterate, and will conceal it from everyone whom He decrees is doomed or whom He wants to test. There is no reason why this  should be impossible.” (Sharh al-Nawawi li Saheeh Muslim, 18/60).
Another of his attributes was mentioned in the hadeeth of Faatimah bint Qays (may Allaah be pleased with her), in the story of al-Jassaasah, in which Tameem al-Daari (may Allaah be pleased with him) said; “So we rushed to the monastery, where we saw the most enormous man we had ever seen, fettered with the most chains we had ever seen.” (Narrated by Muslim, no. 5235).

‘Imraan ibn Husayn (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘From the time of the creation of Adam until the Hour begins, there will never be a bigger creation than the Dajjaal.’” (Narrated by Muslim, 5239).

The Dajjaal will not have any children, as stated in the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who described what happened between him and Ibn Sayyaad, who said to him: “Did you not hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say that he will have no children? …” Abu Sa’eed said, ‘I said, ‘Yes…’” (Narrated by Muslim, no. 5209).

From the reports quoted above, we may note that some of them describe his right eye as being blind or defective, and some describe his left eye as being blind or defective. Both accounts are saheeh. Some of the scholars sought to reconcile these reports. Al-Qaadi ‘Iyaad said: “Both eyes of the Dajjaal will be defective, because all the reports are saheeh. His right eye will be the one that is abraded (mamsooh) and dull, unable to see, as stated in the hadeeth of Ibn ‘Umar. And his left eye will be the one that is covered with a thick fold of skin, and will also be defective.” So he will have a defect in both his right eye and his left eye; each of them will be blind, i.e., defective, because the Arabic word used in the hadeeth, a’war, is used to describe anything that is defective and is especially used to describe the eyes of they are impaired. One eye will be non-functional and the other will be defective.”

Al-Nawawi agreed with this reconciliation suggested by al-Qaadi ‘Iyaad, and al-Qurtubi also approved of it.

Where the Dajjaal will emerge 

The Dajjaal will emerge from the direction of the east, from Khurasaan, from among the Jews of Isfahaan. Then he will travel throughout the earth and will leave no city without entering it, apart from Makkah and Madeenah, which he will not be able to enter because the angels are guarding them.

According to the hadeeth of Faatimah bint Qays (may Allaah be pleased with her), the Prophet (peace and blessings of Allaah be upon him) said concerning the Dajjaal:
“He will (emerge) from the direction of the Syrian sea or from the direction of the Yemeni sea… No, rather from the east…” – and he pointed towards the east.
 (Narrated by Muslim, no. 5228).

Abu Bakr al-Siddeeq (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) told us: “The Dajjaal will emerge from a land in the east called Khurasaan.” (Narrated by al-Tirmidhi, no. 2163. Classed as saheeh by al-Albaani, Saheeh al-Jaami’ al-Sagheer, hadeeth 3398).
Anas (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will emerge from among the Jews of Isfahaan, and with him will be seventy thousand Jews, wearing crowns.’” (Narrated by Ahmad, no. 12865).

Places which the Dajjaal will never enter 
It is forbidden for the Dajjaal to enter Makkah or Madeenah when he emerges at the end of time, because of the saheeh ahaadeeth narrated to that effect. As far as other places are concerned, he will enter them one after another.

In the hadeeth of Faatimah bint Qays (may Allaah be pleased with her), it says: “(He will say:), ‘I almost have permission to emerge. Then I will emerge and will travel throughout the earth for forty days, and I shall not leave any town without entering it, apart from Makkah and Madeenah, which I will be prevented from entering because every time I try to enter,  there will be an angel with an unsheathed sword in his hand, preventing me from entering. On every gate there will be angels defending them.’” (Narrated by Muslim, no. 5228)

It was also reported that the Dajjaal will not enter the mosque of Sinai, or Masjid al-Aqsaa (at Jerusalem). Imaam Ahmad (no. 22572) narrated that Junaadah ibn Umayyah al-Azdi said: “I came to a man from among the Companions of the Prophet (peace and blessings of Allaah be upon him) and said to him, ‘Tell me a hadeeth that you heard from the Messenger of Allaah (peace and blessings of Allaah be upon him) about the Dajjaal.’ He mentioned the hadeeth, and said, ‘He will stay among you for forty days, during which he will go to every place (on the earth) apart from four mosques: Masjid al-Haraam (in Makkah), the mosque of Madeenah, the (mosque of) Sinai and Masjid al-Aqsaa.’”

The followers of the Dajjaal 
Most of the followers of the Dajjaal will be from among the Jews, Persians and Turks, and a mixture of other people, mostly Bedouins and women.

Imaam Muslim narrated in his Saheeh (5237) from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The followers of the Dajjaal from among the Jews of Isfahaan will number seventy thousand, wearing heavy, striped garments.” According to a report narrated by Imaam Ahmad, “Seventy thousand Jews, wearing crowns.” (hadeeth no. 12865).
According to the hadeeth of Abu Bakr referred to above: “He will be followed by people with faces like burnished shields.” (Narrated by al-Tirmidhi, no. 2136).

With regard to the Bedouin being followers of the Dajjaal, this is because many of them are ignorant. With regard to women, this is because they are readily swayed, and because many of them are ignorant. It was reported that Ibn ‘Umar (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said: “The Dajjaal will come to this pond in Marriqanaat – a valley in Madeenah – and most of those who go out to him will be women, until a man will come to his mother in law, his mother, his daughter, his sister and his aunt, and will tie them up strongly for fear that they will go out to him.” (Narrated by Ahmad, no. 5099)

The fitnah of the Dajjaal 
The fitnah of the Dajjaal will be the greatest fitnah from the time Allaah created Adam until the Hour begins. This will be because of the mighty miracles that Allaah will create with him, which will dazzle people’s minds and amaze them.

It was reported that he will have a paradise and a hell with him, but his paradise will be his hell and his hell will be his paradise. He will have rivers of water and mountains of bread. He will command the sky to send down rain, and it will rain, and he will command the earth to bring forth vegetation and it will do so. The treasures of the earth will follow him, and he will travel rapidly, like clouds driven by the wind. And he will do other extraordinary feats. All of that was mentioned in the saheeh ahaadeeth. Imaam Muslim narrated in his Saheeh that Hudhayfah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will be one-eyed, blind in his left eye, and will have thick hair. He will have a paradise and a hell with him, but his paradise will be a hell and his hell will be a paradise.’” (Narrated by Muslim, no. 5222)

Muslim also narrated that Hudhayfah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I know what the Dajjaal will bring with him: he will have two rivers flowing. One will clearly look like water and the other will clearly look like blazing fire. If any one of you sees that, let him choose the river which looks like fire, then let him close his eyes and lower his head and drink from it, for it will be cool water.’” (Narrated by Muslim, no. 5223)

In the hadeeth of al-Nawwaas ibn Sam’aan about the Dajjaal, it is reported that the Sahaabah said: “O Messenger of Allaah, how long will he stay on the earth?” He said, “Forty days: one day like a year, one day like a month, one day like a week, and the rest of the days like your days.” … They said, “How fast will he travel through the earth?” He said, “Like the clouds when they are driven by the wind. He will come to some people and call them, and they will believe in him and respond to him. Then he will command the sky to rain, and the earth to bring forth vegetation, and their cattle will come back to them in the evening, with their humps very high, and their udders full of milk, and their flanks stretched. Then he will come to another people and will call them, but they will reject him. So he will leave them and they will be stricken with famine, with none of their wealth in their hands. He will pass by ruins and will say, ‘Bring forth your treasure!’ – and the treasure will follow him like a swarm of bees. Then he will call a man who is brimming with youth, and will strike him with a sword and cut him in two, then (he will put the pieces apart from one another) the distance of an archer from his target. Then he will call him, and the young man will come forward smiling, with his face shining.” (narrated by Muslim, 5228)

Al-Bukhaari narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that this man whom the Dajjaal will kill will be one of the best people, who will go out to the Dajjaal from the city of the Messenger of Allaah (peace and blessings of Allaah be upon him), and will say to the Dajjaal, “I bear witness that you are the Dajjaal of whom the Messenger of Allaah (peace and blessings of Allaah be upon him) told us.” The Dajjaal will say (to the people): “What do you think – if I kill this man then bring him back to life, will you have any doubts?” They will say, “No.” So he will kill him, then bring him back to life. Then he (the believing man) will say, “By Allaah, I have never been more sure about you than I am today.” The Dajjaal will want to kill him but will not be permitted to. (al-Bukhaari, no. 6599)

According to the hadeeth of Umaamah al-Baahili (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said of the Dajjaal: “Part of his fitnah will be that he will say to a Bedouin, Do you think that if I resurrect your father and mother for you that you will testify that I am your lord?’ He will say, ‘Yes.’ So two devils will appear to him in the image of his father and mother, saying, ‘O my son, follow him for he is your lord.’” (Narrated by Ibn Maajah, no. 4067. Classed as saheeh by al-Albaani, Saheeh al-Jaami’ al-Sagheer, hadeeth 7752).

Protection against the fitnah of the Dajjaal 
The Prophet (peace and blessings of Allaah be upon him) has taught his ummah about that which will protect them against the fitnah of the false messiah (al-maseeh al-dajjaal). He left his ummah on a path that is clear, and no one deviates from it except the one who is doomed. He did not leave any good thing without pointing it out to his ummah, or any evil thing without warning them against it. Among the things which he warned us against  was the fitnah of the Dajjaal, because it is the greatest fitnah which the ummah will face until the Hour comes. Every Prophet warned his ummah against the one-eyed Dajjaal, but Muhammad (peace and blessings of Allaah be upon him) was the only Prophet who warned his ummah more about him. Allaah told him many of the attributes of the Dajjaal so that he could warn his ummah. The Dajjaal will undoubtedly emerge among this ummah, because it is the last ummah, and Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets. There follow some of the Prophetic guidelines which the Chosen Prophet (peace and blessings of Allaah be upon him) set out for his ummah so that it may be protected against this mighty fitnah, from which we ask Allaah to save us and grant us refuge:

Adhering to Islam, having the right faith and learning the Names and Most Beautiful Attributes of Allaah which are not shared by anyone else. One should know that the Dajjaal will be a human being who will eat and drink, and that Allaah is far above that; the Dajjaal will be one-eyed but Allaah is not one-eyed; no one can see his Lord until he dies, but the Dajjaal will be seen by all people, believers and kaafirs alike, when he emerges.

Seeking refuge with Allaah from the fitnah of the Dajjaal, especially in salaah (prayer). This has been narrated in the saheeh ahaadeeth, such as that narrated from Umm al-Mu’mineen ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in his salaah: “Allaahumma inni a’oodhu bika min ‘adhaab al-qabri, wa a’oodhu bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat. Allaahumma inni a’oodhu bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge with You from the torment of the grave, I seek refuge with You from the fitnah of the Dajjaal, and I seek refuge with You from the trials of life and death. O Allaah, I seek refuge with You from sin and debt).” (Narrated by al-Bukhaari, no. 789)

Muslim narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When any one of you says Tashahhud, let him seek refuge with Allaah from four things, and say: “Allaahumma inni a’oodhi bika min ‘adhaab jahannam wa min ‘adhaab al-qabri wa min fitnat il-mahyaa wa’l-mamaat wa min sharri fitnat al-maseeh al-dajjaal (O Allaah, I seek refuge with You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the fitnah of the Dajjaal).”’” (Narrated by Muslim, no. 924)

Memorizing aayaat from Soorat al-Kahf. The Prophet (peace and blessings of Allaah be upon him) commanded us to recite the opening verses of Soorat al-Kahf against the Dajjaal. According to some reports, the final verses of this soorah was mentioned. This means reciting the first ten verses or the last ten. Among the ahaadeeth narrated concerning this was the lengthy hadeeth narrated by Muslim from al-Nawwaas ibn Sam’aan, in which it says: “Whoever among you sees him (the Dajjaal), let him recite against him the opening verses of Soorat al-Kahf.”  (Hadeeth 5228).

Muslim (no. 1342) narrated from Abu’l-Dardaa’ that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever memorizes ten aayaat from the beginning of Soorat al-Kahf will be protected from the Dajjaal” – i.e., from his fitnah. Muslim said: “Shu’bah said, ‘from the end of al-Kahf.’ Hammaam said, ‘from the beginning of al-Kahf.’”

Al-Nawawi said: “The reason for this is because at the beginning of (this soorah), mention is made of wonders and signs, and whoever ponders them will not be deceived by the fitnah of the Dajjaal. And at the end of this soorah, Allaah says (interpretation of the meaning): ‘Do then those who disbelieve think that they can take My slaves as awliyaa’ (lords etc.) besides Me?’ [al-Kahf 18:102].” (Sharh Saheeh Muslim, 6/93).

This is one of the special features of Soorat al-Kahf. There are ahaadeeth which encourage reading it, especially on Fridays. Al-Haakim narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites Soorat al-Kahf on Friday, it will be a light for him from one Friday to the next.” (al-Mustadrak, 2/368. Classed as saheeh by al-Albaani, Saheeh al-Jaami’ al-Sagheer, hadeeth 6346)

Undoubtedly Soorat al-Kahf is of great significance, containing great aayaat, such as the story of the People of the Cave, the story of Moosa and al-Khidr, the story of Dhu’l-Qarnayn and his building the dam to hold back Ya’jooj and Ma’jooj, proof of the resurrection and the blowing of the Trumpet, and explanation of those whose deeds are most lost, who are those who think that they are guided when in fact they are misguided and blind.

Every Muslim should strive to read this soorah, and to memorize it and read it repeatedly, especially on the best day on which the sun rises, namely Friday.

Fleeing from the Dajjaal and keeping far away from him. The best way is to live in Makkah or Madeenah, and the places which the Dajjaal will not enter. When the Dajjaal emerges, Muslims should keep far away from him, because of the confusion he will cause and the mighty wonders that he will have with him, which Allaah will cause to happen at his hands in order to test mankind. A man will come to him, thinking that he is a strong believer, then he will follow the Dajjaal. We ask Allaah to grant us and all the Muslims refuge from his fitnah.

Imaam Ahmad (19118), Abu Dawood (3762) and al-Haakim (4/31) narrated from ‘Imraan ibn Husayn (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears of the Dajjaal, let him keep far away from him, for a man will come to him and think that he is telling the truth because of the wonders that are sent with him.”

The death of the Dajjaal 
The Dajjaal will die at the hands of the Messiah ‘Eesa ibn Maryam (peace be upon him), as is indicated by the saheeh ahaadeeth. The Dajjaal will appear on earth and will gain many followers, spreading his fitnah far and wide. No one will escape his fitnah except a few of the believers. At that point, ‘Eesa ibn Maryam (peace be upon him) will descend to the eastern minaret in Damascus, and the believing slaves of Allaah will gather around him. He will lead them towards the Dajjaal, who at the time of the descent of ‘Eesa (peace be upon him) will be heading for Bayt al-Maqdis (Jerusalem). ‘Eesa will catch up with him at the gate of Ludd (Lod), a place in Palestine near Bayt al-Maqdis. When the Dajjaal sees him, he will start to melt like salt melting in water, but ‘Eesa (peace be upon him) will say to him, “I have some business with you, you will not get away from me.” Then he will catch up with him and will kill him with his spear. His followers will flee, pursued by the Muslims, who will kill them, and trees and rocks will say, ‘O Muslim, O slave of Allaah, there is Jew behind me – come and kill him!” – apart from the gharqad (box thorn), for it is one of the trees of the Jews.

There follow some of the ahaadeeth narrated about the death of the Dajjaal and his followers: 
Muslim (no. 5233) narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with them both) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will emerge among my ummah and will stay for forty… Then Allaah will send ‘Eesa ibn Maryam, who looks like ‘Urwah ibn Mas’ood, and he will pursue him and kill him.”

Imaam Ahmad (no. 14920) and al-Tirmidhi (no. 2170) narrated that Majma’ ibn Jaariyah al-Ansaari (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘The son of Maryam will kill the Dajjaal at the gate of Ludd.”

Muslim (no. 5228) narrated a lengthy hadeeth from al-Nawwaas ibn Sam’aan (may Allaah be pleased with him) about the Dajjaal, in which the story of the descent of ‘Eesa and his killing the Dajjaal are mentioned. In this hadeeth the Prophet (peace and blessings of Allaah be upon him) said: “… Every kaafir who will smell the fragrance of (‘Eesa) will die, and his fragrance will reach as far as he will be able to see. He will then search for him (the Dajjaal) until he catches up with him at the gate of Ludd, where he will kill him.”
Imaam Ahmad narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Dajjaal will emerge at a time when religious commitment is low and knowledge has decreased… Then ‘Eesa ibn Maryam will descend just before dawn and will call people, saying, ‘O people, what is stopping you from coming out against this evil liar?’ They will say, ‘This man is a jinn’, then they will set out. When they reach ‘Eesa ibn Maryam, the time for prayer will come the iqqamah will be given, and it will be said to him, ‘Go forward (to lead the prayer), O Spirit of Allaah.’ He will say, ‘Let your imaam go forward and lead you in prayer.’ When they have prayed fajr, they will go out to meet him (the Dajjaal) and when they see the liar, he will start to dissolve like salt in water. ‘Eesa will go to him and kill him. Even the trees and rocks will call out, ‘O Spirit of Allaah, here is a Jew!’ And none of those who followed him will be left, they will all be killed.” (Hadeeth no. 14426).

When he (may Allaah curse him) is killed, his great fitnah will come to an end. Allaah will save those who believed from his evil and from the evil of his followers, at the hands of the Spirit and Word of Allaah, ‘Eesa ibn Maryam (peace be upon him) and his believing followers. Praise and blessings be to Allaah.


Posted by Said Juma Suluo via facebook.com on TANZANIA MUSLIM Group
 

MU'TA NDOA YA HARAMU

Sifa njema zote ni za Mwenyezi Mungu,bwana wa viumbe wote,na reh'ma na amani zimfiukie Mtume wetu Muhammad bin Abdillahi mbora wa viumbe wote,na ziwafikie jamaa zake na wake zake,na maswahaba zake wote kwa ujumla.

Ama baada ya utangulizi;

Jambo la familiya ni katika mambo muhimu sana,katika jamii ya kiislamu,na ndiyo maana Qur'ani imelizungumzia jambo hili katika pande zote,na Sunna ikasherehesha,na kufafanua na kuelezea kwa undani zaidi makusudio hayo ya Qur'ani.

na katika mambo muhimu yaliyo fafanuliwa kwa uwazi katika  Qur'ani na Sunna ni nidhamu kamili ya familia,

Qur'an na Sunna zimebainisha nidhamu hiyo kwa mpango ufuatao;

1- Qur'an na Sunna zimebainisha malengo matukufu ya ndoa.

2- mahimizo juu ya ndoa.

3- sifa za mume/mke mwema.

4- taratibu za kufanya iwapo utakosekana uwezo wa kuoa.

5- taratibu zote za kutimiza suala la ndoa.

6- haki za mke na mume,na wajibu wa kila mmoja.

7- namna ya kuyalinda mahusiano ya ndoa kati ya mke na mume.

8-mtazamo juu ya familia kabla ya uislamu na baada ya uislamu.

9- na suala la kuoa zaidi ya mke mmoja.

hukumu hizi zote zimefafanuliwa vizuri katika Qur'ani na Sunna kwa ufafanuzi wa wazi kabisa,tena ulio kamilika.

hivyo basi hakuna suala lolote katika hukumu za ndoa linalo hitajika halafu likawa halina ufafanuzi wa kisheria,

kwa mantiki hiyo basi,itakuwa haingii akilini kabisa,kuwa eti Qur'an na Sunna zimeruhusu Mut'a,halafu hakuna ufafanuzi wowote ule juu ya suala hili,kuanzia suala la kuwepo walii katika kufungisha ndoa,mashahidi hadi kufikia suala la kurithiana au kutokuwepo,

tena ndoa yenyewe iwe imehalalishwa kwa ishara ya mbali kiasi ambacho mpaka hao maulamaa wa tafsiri wenyewe hawaja wafikiana juu ya maana ya Aya hiyo,kama tutakavyo elezea hili mahala pake.

na wala hakuna tafsiri yoyote kutoka kwa Mtume (s.a.w.) inayoelezea kwamba Aya hiyo maana yake ni ndoa ya Mut'a, wala hakuna hadithi yoyote sahihi inayo bainisha hukumu,na taratibu za ndoa hiyo,si kwa ujumla wala kwa taf'sili !!

matokeo yake ndiyo wakajitokeza baadhi ya watu kwasababu ya tamaa,na matamanio ya nafsi zao wakaamua kutunga sheria zao kutoka akilini mwao.

na hilio ni baada ya kukosa katika kitabu cha Allah na Sunna za Mtume wake (s.a.w.) upambanuzi yakinifu juu ya suala zima juu ya ndoa ya Mut'a !

ndiyo ukawa unawasikia wale wenye kuihalalisha ndoa hiyo haramu (kama Omar Mayunga na Abdillahi Nassir)

wakisema kuwa;

-Ndoa ya Mut'a haihitaji kusimamiwa na walii !

swali; je,ni kwa aya gani au kwa hadithi ipi ya Mtume Muhammad (s.a.w.) iliyojuzisha hilo?

au ni maoni binafsi?

je,hao walio jiwekea sheria hiyo wana nafasi gani katika dini hii ya kutunga sheria wazitakazo wao?

Allah anasema;

فانكحوهن بإذن أهلهن ....

(waoeni hao wanawake kwa idhini ya mawalii zao....) al maida aya 25.

na Bwana Mtume (s.a.w.) anasema;

Mwanamke yoyote atakaye jiozesha mwenyewe,bila idhini ya walii wake,basi mwanamke huyo ni mzinifu).

na katika riwaya nyingine inasema;(basi ndoa hiyo ni batili..).

huwenda watetezi wa ndoa hii ya haramu wakasema;

hiyo ni hukumu ya ndoa za kudumu,lakini Mut'a ina hukumu tofauti na ndoa hizo...

swali hukumu kaziweka nani? kwa ushahidi gani?

na ama kauli ya mwanawachuoni yoyote iliyo kinyume na kauli ya Allah na Mtume wake (s.a.w.) haitokubalika,na hukumu hiyo itakuwa ni batili kwa kuhalifu kauli ya Allah na Mtume (s.a.w.).

pia mtawasikia wakisema;

Ndoa ya Mut'a haihitaji kuwepo mashahidi !!

na hali ya kuwa Mtume (s.a.w.) anasema;

hakuna ndoa -itakayo sihi- bila ya walii na mashahidi wawili.

ameipokea hadithi hii Imam Ahmad katika musnadi yake,tazama Ir'waul ghalil juz 6/258-261.

pia mtawasikia wakisema;

Hakuna kurithiana -baina ya mke na mume katika ndoa ya Mut'a- anapokufa mmoja wao!

tazama kitabu Mut'a ndoa sahihi cha Mayunga uk 2.

na bila shaka hukumu ya Allah na Mtume wake ni tofauti na hukumu hii ya kina Mayunga,amesema Allah (s.w.t.);

(N a nyinyi mtapata nusu ya walichoacha wake zenu....)

na amesema kuhusu wanawake;

(nao -wake zenu- watapata robo ya mlicho kiacha...).

na hukumu hii ndiyo asili katika ndoa,kuwa wanandoa wanarithiana,na ila kitakapo patikana kizuwizi chochote cha kisheria kitakacho zuia kurithiana,kama vile;

mke kumuua mumewe au mume kumuua mke,muuaji hatomrithi mwenziwe.

au mmoja wao kuwa ni mtumwa,aliye mtumwa hatorithi.

au tofauti za dini,

na ama Mut'a ni kinyume kabisa na ubainifu huu wa Mtume (s.a.w.) hakuna katika ndoa hiyo ya haramu kurithiana kabisa, ni mamoja kuna sababu au hakuna ! na hukumu hiyo si Allah wala Mtume (s.a.w.) bali ni hukumu ya kina Mayunga na kundi lake,ndiyo pale wanapo hojiwa; ni ndoa gani basi hiyo isiyo na walii,mashahidi,wala kurithiana? badala ya kutoa ushahidi wa Qur'ani au Sunna sahihi za Mtume (s.a.w.) utawaona wanakwenda mbio huku wakitweta huku wakisema;

mbona Abu Hanifa kasema kwamba ndoa bila ya walii yafaa?!

Ibin Mundhir kasema haikuthibiti habari yoyote (sahihi)katika kushuhudia ndoa... !!

لاmwanamke wa ah'lulkitabi aliyeolewa na mwislamu,hawezi kumrithi mumewe...!!

hayo ndiyo majibu yao,badala ya kutoa hoja na dalili,wao hutumia ujanja ujanja katika dini.

sisi tunasema kwamba;lau kama Mut'a ni ndoa halali basi sheria ingebainisha hukumu zake,a-z,na wala isengehitajia ujanja ujanja wakina Mayunga na kaumu yake.

kama Abu Hanifa amesema kwamba ndoa bila ya walii inafaa,swali je Mtume (s.a.w.) anasemaje -ukiwa unamuamini-?

hoja zao za kuhalalisha ndoa hii haramu(Mut'a)

Hoja kubwa inayotolewa na wale wenye kuhalalisha ndoa hii ya haramu (Shia Ith'naasharia) ni aya ya 24 ya surat al nisaa isemayo;

فما استمتعتم به منهنّ فآتوهنّ أجورهنّ فريضة...) (

(Na ambao mmestarehe nao katika wao,basi wapeni mahari yao yaliyo lazimu...)

kisha husema kwamba wameafikiana wanawachuoni wote kwamba aya hii imeshuka kuhalalisha Mut'a,kisha wanakutajia mirundo ya vitabu vya tafsiri kama kawaida yao ili kuwababaisha wasio jua.

jawabu yetu ni kama ifuatavyo;

a) Aya hii haikuteremka kwa ajili ya kuhalalisha ndoa ya Mut'a,bali aya hii imekuja kuelezea hukumu ya ndoa ya kudumu kwamba iwapo mtawaoa wanawake kisha mkastarehe nao kwa kuwaingilia basi wapeni mahari yao kamili,kwasababu kiislamu ni kwamba mtu akimuoa mwanamke kisha ikatokea kwamba hakuwahi kumuingilia,basi anatakikana mwanamke huyo apewe nusu ya mahari na si mahari kamili,na kama mume atawahi kumuingilia mkewe basi atalazimika kutoa mahari kamili kama inavyoelezea ya hii.

b)kudai kwamba wanawachuoni wameafikiana juu ya tafsiri hiyo,huo ni miongoni mwa urongo wa kishia,na hakuna mwanawachuoni yoyote aliyeelezea maafikiano hayo,si mwanawachuoni wa kishia wala wa Ah'lusunn,bali mambo ni kinyume cha hivyo,bali wanawachuoni wa Ah'lu Sunna wameafikiana kwamba aya hii haizungumzii ndoa ya Mut'a kwa hoja na dalili,tutazija katika sehemu yake.

amesema Imamu Ibin Jarir Twabari baada ya kutaja kauli mbili za wanawachuoni juu ya tafsiri ya aya hii;

(Na tafsiri iliyo bora katika tafsiri mbili hizi,na iliyo sawasawa,ni tafsiri ya mwenye kutafsiri hivi;

Na wale ambao mmewaona katika hao -wanawake- na mkawaingilia,basi wapeni mahari zao.

kwasababu ya kusimama hoja ya  kuharamisha Mwenyezi Mungu kustarehe na wanawake bila ya kutumia njia zilizo sahihi za ndoa,au bila umiliki sahihi,-ameliharamisha hilo- kupitia ulimi wa Mtume wake (s.a.w.)

tazama tafsir Twabari juz 5 uk 19.

ELIMU YA HADITHI.

UCHAMBUZI YAKINIFU JUU YA ELIMU YA HADITHI.

Kabla ya kuanza kuzitaja hoja na dalili wanazozitegemea Ahli sunna

wal- Jamaa juu ya kuonekana Allah kwa macho huko akhera,

kwanza napenda kuzungumzia suala linalofungamana na elimu ya

istilahi ya upokezi wa riwaya za hadithi za bwana Mtume -swalla

llaahu alayhi wasallam- na suala hili litakuwa katika nukta

zifuatazo:

i) Kwanza, tufahamu kuwa mafundisho yote ya bwana Mtume -

swalla llaahu alayhi wasallam- ni wah’yi (ufunuo) utokao kwa

Allah, na Mtume -swalla llaahu alayhi wasallam- hazungumzi kwa

matashi wala matamanio ya nafsi yake.

ii) Pili, mafundisho yote ya Mtume wetu Muhammad -swalla llaahu

alayhi wasallam- yamehifadhiwa katika vitabu vya maulamaa wa Ahlu

Sunna wal-Jamaa kwa ufanisi mkubwa mno kiasi ambacho hakuna

jambo lolote linalohitajika kubainisha itikadi au hukumu ya mambo ya

dini ya kiislamu isipokuwa jambo hilo limedhibitiwa kwa ufanisi wa

hali ya juu.

iii) Tatu, katika kuhakikisha kuwa mafundisho hayo sahihi ya dini ya

kiislamu yanahifadhiwa na hayachanganyiki na upotofu wowote,

maulamaa wa Ahli Sunna wal Jamaa wameweka misingi madhubuti

juu ya usahihi wa mapokezi hayo ya riwaya za hadithi za bwana

Mtume -swalla llaahu alayhi wasallam- na ukweli wa wapokezi hao

kama tulivyofundishwa na Qur’an tukufu pale aliposema Allah:

 ياأيها الذين آمنوا إن جاءآم فاسق بنبإ فتبينوا

“Enyi mlioamini ! akikujilieni mwovu (fasiki) na habari yoyote basi ichunguzeni”

al Hujraat (49) aya 6.

22

Kwa mujibu wa aya hii ni kwamba, si kila asemaye; amesema

Mtume -swalla llaahu alayhi wasallam- atakuwa msemaji huyo ni

mkweli, na atakayo yanukuu yatakuwa ni kweli maneno ya Mtume,

bali ni lazima uchunguzi wa kina ufanyike ili kujua usahihi wa habari

hiyo aliyoileta na udhaifu wake.

Kwa sababu hiyo, maulamaa wa hadithi baada ya kufanya utafiti wa

kina pamoja na kutumia uzoefu wao wa muda mrefu, wakaweka

misingi madhubuti inayowahusu wapokezi wa hadithi.

Pia wakaweka kanuni maalumu kwa ajili ya udhibiti wa njia sahihi

za kukubaliwa hadithi na kurudishwa.

Na pia yakatumika maneno ya kiistalahi ambayo yanaleta maana

maalumu na hayo yamejaa kwa wingi katika vitabu vyao.

Kwa mantiki hiyo, yeyote anayetaka kuzungumzia masuala

yanayofungamana na elimu ya hadithi; usahihi wake na udhaifu

wake, hana budi kuzijua kanuni hizo na maneno hayo ya kiistilahi.

Na kama hatafanya hivyo, basi lililobora kwake ni kunyamaza kuliko

kusema, kwa sababu hatima yake ni kupotosha watu kwa

kuzisahihisha hadithi zisizo sahihi au kuzidhoofisha hadithi zilizo sahihi

na yote mawili ni balaa, hasa ukizingatia kwamba maneno ya Mtume

Muhammad -swalla llaahu alayhi wasallam- ni sheria.

MASHAR’TI

YA USAHIHI WA HADITHI

العدالة ( 1 Uadilifu, ni lazima kila mpokezi wa hadithi za Mtume -

swalla llaahu alayhi wasallam- awe ni mtu mwenye akili

timamu,mwenye uwezo wa kupambanua mambo hata kama ni mtoto

mdogo, awe mkweli, mcha mungu na wala asiwe mwongo, zenye

kuvunja heshima.

23

تمام الضبط ( 2 Hifdhi nzuri wala asiwe mwenye kufanya maasia kwa

dhahiri wala asiwe na tabia mbaya

, mpokezi awe na uwezo wa kudhibiti maneno aliyo yapokea, bila

ya kubadilisha chochote katika maana yake,au kukosea sana,au

kubabaika kulikopetuka mipaka wakati wa kusimulia mapokezi hayo.

اتصال السند ( 3 Kuungana kwa sanadi (msururu wa wapokezi) kwa

kuwa kila mpokezi awe amepokea kutoka kwa aliye juu yake mpaka

mwisho wake (kwa huyo ambaye habari hiyo imenasibishwa kwake,

ima bwana -Mtume swalla llaahu alayhi wasallam-, au swahaba,

n.k.

عدم الشذوذ ( 4 Isiwe habari aliyoileta mpokezi huyo ni “SHAADHUN”

(ni yenye kupingana na habari ya mpokezi mwingine aliye madhubuti

au wengi zaidi kuliko yeye).

عدم العلة الخفية القادحة ( 5 Wala isiwe na ila (kasoro iliyojificha) kama

vile Idh’tiraabu (mgongano baina ya wapokezi n.k) au kuwa ni

habari Maq’luub (yenye kugeuzwa)

Katika masharti haya tuliyoyataja, yako ambayo likikosekana moja tu

basi hadithi haitakubaliwa,kama vile:

1-Kuwa mpokezi si muadilifu,kwa kuwa ni mwongo au asherati n.k.

2-Kupatikana kasoro kama vile mgongano katika sanadi (njia) au

mgongano wa maneno katika habari hiyo, kisha ikawa imeshindikana

kuziunganisha au kuipa nguvu njia moja juu ya nyingine.

Tanbihi:

Habari inaweza kuwa na njia nyingi, na katika njia hizo wakawepo

wapokezi wasio madhubuti kwa kuwa wanakosea kiasi, au silsila

(mtiririko) wa wapokezi haukuungana, kutokana na wingi wa njia

hizo habari hiyo itapata uzito na kuhesabiwa kuwa ni sahihi, na kwa

lugha ya kitaalamu huwa wanaiita “HASANUN-LIGHAIRIHI”.

24

Amesema Imamu An-Nawawiy:

"بل ما آان ضعفه لضعف حفظ راويه الصدوق الأمين من وجه آخر وصار حسناً وآذا إذا آان ضعفها

لإرسال زال بمجيئه من وجه آخر...".

“Bali ile hadithi ambayo imekuwa ni dhaifu kwa sababu ya udhaifu

wa mpokezi wake ambaye ni mkweli mwaminifu utaondoka (udhaifu

huo) kwa kuja kwake kupitia njia nyingine na itakuwa ni HASAN

(sahihi)

Na vile vile ukiwa udhaifu wake ni kwa sababu ya Ir’saal

(atakaposema Taabi’I amesema Mtume -swalla llaahu alayhi

wasallam-) pia udhaifu huo utaondoka kwa kuja (kupokewa) kwa

njia nyingine…”.

Hivyo basi, inawezekana ukaifuatilia hadithi kisha ukazikuta takriban

njia zake zote zina udhaifu, hapo hutakiwi kuwa na pupa na kuanza

kuihukumu hadithi yote kuwa ni dhaifu, bali unatakiwa kuihukumu

sanad husika tu, na useme kwamba sanad ya hadithi hii ni dhaifu.

Kwa sababu udhaifu wa sanad moja tu, si ushahidi wa udhaifu wa

hadithi yote yenye njia nyingi.

Na kama ukitaka kuihukumu hadithi yote kwa njia zake zote

unatakiwa ufanye kazi ya kuzikusanya sanad (njia) zote kisha ndiyo

uichambue sanad moja baada ya nyingine kwa kufuata kanuni na

taratibu za elimu ya hadithi (mustalahul-hadithi).

Na kama itakubainikia kuwa njia zote zina udhaifu, basi pia

unatakiwa kuangalia sababu za udhaifu wake.

Je udhaifu wake ni mwepesi au mzito?

Kama ni mwepesi basi hadithi hiyo kwa kuzijumuisha njia zote hizo

itakuwa ni “Hasanun-Lighayrihi” (sahihi) na itafaa kuifanya kuwa ni

hoja ya kisheria, na wala haitohesabiwa kuwa ni dhaifu.

Hili ni jambo muhimu sana katika elimu ya hadithi kulifahamu na

kulizingatia, lakini ndugu Juma kwa makusudi hakuuzingatia utaratibu

huu kwenye kitabu chake “Hoja zenye Nguvu” kwa sababu

anazozijua mwenyewe, kwani yeye ndiye aliyesema hivi:

25

“kitaalamu ikiwa hadithi imepokewa na wapokezi wengine kabisa,

lakini hadithi ni ile ile, basi huambiwa kuwa hadithi hiyo ina

shahidi.”

Mwisho wa kunukuu.

Tazama “Hoja zenye Nguvu” ukurasa 70.

Lakini huko mbele -Inshaallah- utazigumdua sababu zilizomfanya

ndugu Juma aupuuze utaratibu huu.

Source: hoja zenye nguvu katika kuthibitisha kuonekana allah(S.W) kwa macho huko akhera_Ukurasa 20-25)