Hukuncin shan ruwa a tsaye

Anas bin Malik ya rawito Annabi Sallallahu alaihi Wasallama yayi tsawa game da shan abu a tsaye kamar yadda Muslim ya rawaito a hadisi 2024.

Wannan hadisi ne a bayyane da yake nuni kan hanin Mutum yasha abu a tsaye. Sai dai kuma an sake rawaito wani hadisin daga ibn Abbas cewa Annabi Sallallahu alaihi Wasallama yasha ruwan Zam Zam a tsaye. Kamar yadda Muslim ya rawaito a hadisi mai lamba ta 5617.

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Wacce Rana ce azumi yake zama wajibi acikinta a watan Almuharram?

Tambaya: Shin acikin watan Almuharram akwai wata rana da azumi yake zama wajibi acikinta?
Amsa: Babu wata rana ko wata acikin watanni da azumi ke zama wajibi sai watan ramadan, duk wani wata bayan ramadan azumi acikinsa yana zama azumi ne na tadawwu’i, ma’ana ba wajibi ba, mutum ne yake yi don samun lada da son ransa, sai dai in kuma azumin ramako ne, Akwai watanni da ranaku da azumi acikinsu suke da falala, annabi yayi bayaninsu, kaman wannan wata ta Almuharram, musamman ma Ranar goma ga wata wacce itace ranar “Ashura” da rana daya kafinta da rana daya bayanta, wannan azumin nada mahimmanci sosai, domin yana kankare zunuban shekara, sannan azumi acikin watan Almuharram ma yana da falala sosai kaman yanda muslim ya rawaito, Manzon Allah(Sallallahu alaihi wasallam) yace: “Mafi falalar azumi bayan watan ramadan shine azumin watan Allah Almuharram, mafi falalar sallah bayan sallar farilla itace sallar dare”.
Wannan baya nuna wajibci, amma mustahabbi ne mutum yayi, Allah yasa mudace, Ya bamu daman Bauta masa abisa basira.

MUTUMIN DA KE DA MATA 4 SANNAN YA YI WA DAYANSU YANKAKKEN SAKI KO ZAI HALATTA YA AURI WATA MATAR KAFIN IDDAR WANNAN TA CIKA?(Dr. Ibrahim Jalo Jalingo)

1. Babu sabani tsakanin Malamai cewa: ba ya halatta ga namiji ya hada Ya da Kanwa karkashin aurensa a lokaci guda. Haka nan ba ya halatta gare shi ya daura wa mace ta biyar aure koda kuwa akwai wacce ya saka saki na kome matukar dai ba ta gama iddarta ba. Wannan mas’ala babu sabani a cikinta tsakanin Malaman Sunnah; saboda dalilai da yawa daga cikinsu akwai: Fadar Allah cikin surar Nisaa’i aya ta 23 ((Kuma kada ku hada tsakanin Ya da Kanwa saifa abin da ya riga ya wuce)). Da kuma wasu hadithan Annabi mai tsira da amincin Allah, daga cikinsu akwai hadithi na 2243 da Imam Abu Dawud ya ruwaito, da hadithi na 1952 da Imam Ibnu Majah ya rueaito, da hadithi na 4631 da Imam Ahmad ya ruwaito, da hadithi na 4156 da Imam Ibnu Hibban ya ruwaito dukkansu da isnadi sahihi cewa Sahabi Wahb Al-Asadiy ya musulunta alhalin yana da mata 8 sai Annabi mai tsira daRead More…

HUKUNCIN MASU CIKI KO MASU SHAYARWA IDAN SUKA KASA YIN AZUMIN RAMADAN(Dr. Ibrahim Jalo Jalingo)

1. Farko dai: Maluman Musulunci sun yi Ittifaqi a kan cewa mace mai ciki da wacce take shayarwa idan suka ji tsoron cutuwar kansu, ko cutuwar kansu tare da cutuwar ‘yan’yansu, to, suna da daman su bar yin azumin Ramadan, sannan daga baya su biya, babu kuma wata ciyarwa a kansu bayan biyan.
2. Abu na biyu: Su Malaman sun yi sabani game da: Idan ita Mai cikin, da Mai shayarwar suka ajiye azumi saboda tsoron kada ‘yan’yansu su cutu, ba wai kada su su cutu ba. Sun yi sabani cikin wannan Mas’alah har zuwa kauli shida:Read More…

Hukuncin wanda kabbara daga cikin kabbarorin sallan gawa ko sallar idi suka wuceshi

Mutum ne yazo sallan gawa sai ya tarar da liman ya riga yayi kabbara biyu ko fiye da haka meye hukuncinsa? zai yi kabbara ya fara daga karatun fatiha ne ko kuma zai fara daga  inda limamin yake ne sannan daga karshe ya rama kabbarorin ko kuma bazai rama su ba?
Amsa:
idan mutum wasu kabbarori suka wuceshi daga cikin kabbarorin sallan gawa toh in yazo zaiyi kabbara ne sannan ya fara karanta fatiha, zaiyi lura da cewa wannan kabbarar itace farkon kabbararsa, sannan in limami ya kammala sallan shikuma zai tsaya ya kammala kabbarorin da suka wuceshi da sauri, in har ba’a dauke gawar ba, amma in aka dauke gawar to kawai zaiyi kabbarorin da suka wuce masa ne ajere ba tare da bata lokaci ba ko yin
addu’oi bayansu, dalilin da yasa malamai sukace wanda wasu kabbarori suka wuceshi na sallan gawa zai cikesu shine umumin fadin manzon Allah(sallallahu alaihi wasallam),
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Rulings on Swimming for women By Saudi Grand Mufti

Question:
Some Summer centers offer
swimming courses for women, but
the officials in these centers do not
pay any attention to women’s
swimwear, which reveals their
`Awrah (parts of the body that must
be covered in public) in front of
each another. Is swimming lawful
for women? Is it permissible for
them to learn swimming while
wearing immodest clothing?
Answer:
Women violating the limits of the
Shari`ah (Islamic law) bring about
affliction and corruption for them
and others. If a woman is to learn
swimming at her home, no one can
prevent her, but if she is to go out
of her home to the centers that
teach swimming in clothes that do
not cover the `Awrah, this is
considered a violation of the
Shari`ah. The guardians should fear
Allah with regard to their daughters
and should take care of this trust
which Allah will ask them about.
The spread of these swimming
pools indicates that there is too
much spare time; many girls do not
get married because when suitors
ask for them in marriage, they face
many obstacles in most cases. So
girls suffer from too much leisure
and try to kill time by any means,
such as going to the swimming
pools. It is obligatory for every
Muslim to fear Allah, protect the
`Awrah of female Muslims, and take
speedy action to close these
swimming pools to ward off the
evils that may result from them.
This is because women going out,
intermixing with others, uncovering
their `Awrah in front of other
women, and looking at their `Awrah
is Haram (prohibited). It was related
by Imam Muslim that Abu Sa`id Al-
Khudry reported on the authority of
his father (may Allah be pleased
with them both) that the Messenger
of Allah (peace be upon him) said:
A man should not look at another
man’s `Awrah and a woman should
not look at another woman’s
`Awrah. It was also reported that
the Prophet (peace be upon him)
said to `Aly (may Allah be pleased
with him): Do not uncover your
thigh, and do not look at the thigh
of a living or dead person.

الفتاوى: ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﻟﺴﺨﺮﻳﺔ ﺑﺎﻟﻤﺴﻠﻢ ﻭﺍﺣﺘﻘﺎﺭﻩ

ﺍﻟﺴﺆﺍﻝ:
ﻣﺸﻜﻠﺘﻲ ﺻﻐﺮ ﺍﻟﻘﻀﻴﺐ ـ ﺣﻮﺍﻟﻲ 7.5 ﺳﻢ ﻓﻲ
ﺍﻻﺭﺗﺨﺎﺀ، ﻭ 11.5 ﺳﻢ ﻓﻲ ﺍﻻﻧﺘﺼﺎﺏ ـ ﻭﺇﺻﺮﺍﺭﻱ
ﻋﻠﻰ ﻏﺾ ﺍﻟﺒﺼﺮ ﺩﻓﻊ ﺍﻟﻨﺎﺱ ﻟﺘﺘﺒﻊ ﻋﻮﺭﺍﺗﻲ
ﻭﺃﺻﺒﺤﻮﺍ ﻳﺴﺨﺮﻭﻥ ﻣﻨﻲ ﺣﺘﻰ ﻭﺃﻧﺎ ﺃﺳﺘﺮ ﻧﻔﺴﻲ
ﺟﻴﺪﺍ، ﻓﻬﻞ ﻓﻌﻼ ﺃﻧﺎ ﻣﻌﻴﺐ؟ ﻭﻫﻞ ﻟﻬﻢ ﺍﻟﺤﻖ ﻓﻲ
ﺃﻥ ﻳﺴﺨﺮﻭﺍ ﻣﻨﻲ؟ ﻭﻛﻴﻒ ﺃﺗﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺤﺎﻟﻲ
ﻗﻠﺖ ﻟﻦ ﺃﺟﻠﺲ ﻣﻊ ﻣﻦ ﻳﺴﺨﺮ ﻣﻨﻲ، ﻟﻜﻨﻬﻢ ﺯﺍﺩﻭﺍ
ﺇﺻﺮﺍﺭﺍ ﻋﻠﻰ ﺳﺨﺮﻳﺘﻬﻢ ﻣﻨﻲ ﻭﻳﻌﺘﺒﺮﻭﻧﻪ ﺧﺎﺭﺟﺎ ﻋﻦ
ﺇﺭﺍﺩﺗﻬﻢ ﻭﺷﻴﺌﺎ ﻓﻄﺮﻳﺎ ﺃﻥ ﻳﻀﺤﻜﻮﺍ ﻣﻨﻲ، ﻓﻤﺎ ﺍﻟﺤﻖ
ﻓﻲ ﺭﺃﻳﻜﻢ؟ ﻭﻫﻞ ﻣﻦ ﺣﻘﻲ ﺍﻟﺰﻭﺍﺝ؟ ﻭﻫﻞ ﻣﻦ ﺣﻖ
ﺯﻭﺟﺘﻲ ﺃﻥ ﺃﺧﺒﺮﻫﺎ ﺑﻌﺪ ﻛﺘﺐ ﺍﻟﻜﺘﺎﺏ ﺣﺘﻰ ﻻ
ﺃﻭﻗﻌﻬﺎ ﻓﻲ ﻓﺘﻨﻪ ﺑﻌﺪ ﺃﻥ ﺗﺮﻯ ﺍﻟﻨﺎﺱ ﻳﺴﺨﺮﻭﻥ
ﻣﻨﻲ؟
ﺍﻹﺟﺎﺑــﺔ:
ﺍﻟﺤﻤﺪ ﻟﻠﻪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭﻋﻠﻰ
ﺁﻟﻪ ﻭﺻﺤﺒﻪ، ﺃﻣﺎ ﺑﻌﺪ :
ﻓﻘﺪ ﺫﻛﺮﺕَ ﻓﻲ ﺳﺆﺍﻟﻚ ﺍﻵﺧﺮ ﺃﻧﻚ ﺳﺄﻟﺖ
ﺍﻟﻤﺨﺘﺼﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺐ ﻋﻦ ﺫﻟﻚ ﻭﻗﺪ ﺃﺧﺒﺮﻭﻙ
ﺑﺄﻥ ﺍﻷﻣﺮ ﻃﺒﻴﻌﻲ، ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺃﻧﻚ ﻏﻴﺮ ﻣﻌﻴﺐ، ﻭﺃﻥ
ﻣﻦ ﺣﻘﻚ ﺍﻟﺰﻭﺍﺝ ﺩﻭﻥ ﺃﻥ ﺗﺨﺒﺮ ﻣﻦ ﺗﺮﻳﺪ ﺍﻟﺰﻭﺍﺝ
ﻣﻨﻬﺎ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ، ﻓﻨﻨﺼﺤﻚ ﺑﻌﺪﻡ ﺍﻟﺘﻔﻜﻴﺮ
ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻤﺎ ﻗﺪ ﻳﺠﺮﻩ ﻣﻦ ﻭﺳﺎﻭﺱ ﻳﺼﻌﺐ
ﺩﻓﻌﻬﺎ ﺑﻌﺪ ﺫﻟﻚ .
ﻭﺃﻣﺎ ﺳﺨﺮﻳﺔ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻨﻚ : ﻓﻼ ﻳﺠﻮﺯ، ﻓﺈﻥ
ﺍﻟﺴﺨﺮﻳﺔ ﺑﺎﻟﻤﺴﻠﻢ ﻛﺒﻴﺮﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ
ﺍﻟﻬﻴﺘﻤﻲ ﻓﻲ ﺍﻟﺰﻭﺍﺟﺮ، ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ : ﻳَﺎ ﺃَﻳُّﻬَﺎ
ﺍﻟَّﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻟَﺎ ﻳَﺴْﺨَﺮْ ﻗَﻮْﻡٌ ﻣِﻦْ ﻗَﻮْﻡٍ ﻋَﺴَﻰ ﺃَﻥْ ﻳَﻜُﻮﻧُﻮﺍ
ﺧَﻴْﺮًﺍ ﻣِﻨْﻬُﻢْ ﻭَﻟَﺎ ﻧِﺴَﺎﺀٌ ﻣِﻦْ ﻧِﺴَﺎﺀٍ ﻋَﺴَﻰ ﺃَﻥْ ﻳَﻜُﻦَّ ﺧَﻴْﺮًﺍ
ﻣِﻨْﻬُﻦَّ ﻭَﻟَﺎ ﺗَﻠْﻤِﺰُﻭﺍ ﺃَﻧْﻔُﺴَﻜُﻢْ ﻭَﻟَﺎ ﺗَﻨَﺎﺑَﺰُﻭﺍ ﺑِﺎﻟْﺄَﻟْﻘَﺎﺏِ ﺑِﺌْﺲَ
ﺍﻟِﺎﺳْﻢُ ﺍﻟْﻔُﺴُﻮﻕُ ﺑَﻌْﺪَ ﺍﻟْﺈِﻳﻤَﺎﻥِ ﻭَﻣَﻦْ ﻟَﻢْ ﻳَﺘُﺐْ ﻓَﺄُﻭﻟَﺌِﻚَ
ﻫُﻢُ ﺍﻟﻈَّﺎﻟِﻤُﻮﻥَ } ﺍﻟﺤﺠﺮﺍﺕ : .{11
ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﻴﺮ ﺭﺣﻤﻪ ﺍﻟﻠﻪ : ﻳﻨﻬﻰ ﺗﻌﺎﻟﻰ ﻋﻦ ﺍﻟﺴﺨﺮﻳﺔ
ﺑﺎﻟﻨﺎﺱ، ﻭﻫﻮ ﺍﺣﺘﻘﺎﺭﻫﻢ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﻬﻢ، ﻛﻤﺎ ﺛﺒﺖ
ﻓﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺃﻧﻪ ﻗﺎﻝ : ﺍﻟﻜِﺒْﺮ ﺑﻄﺮ ﺍﻟﺤﻖ ﻭﻏَﻤْﺺ ﺍﻟﻨﺎﺱ ـ ﻭﻳﺮﻭﻯ :
ﻭﻏﻤﻂ ﺍﻟﻨﺎﺱ ـ ﻭﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺫﻟﻚ : ﺍﺣﺘﻘﺎﺭﻫﻢ
ﻭﺍﺳﺘﺼﻐﺎﺭﻫﻢ، ﻭﻫﺬﺍ ﺣﺮﺍﻡ، ﻓﺈﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻤﺤﺘﻘَﺮ
ﺃﻋﻈﻢ ﻗﺪﺭﺍ ﻋﻨﺪ ﺍﻟﻠﻪ ﻭﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺴﺎﺧﺮ ﻣﻨﻪ
ﺍﻟﻤﺤﺘﻘِﺮ ﻟﻪ . ﺍﻧﺘﻬﻰ .
ﻭﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﻚ ﺷﻲﺀ ﻓﻄﺮﻱ ﻏﻴﺮ
ﺻﺤﻴﺢ، ﻭﻻ ﻳﺮﻓﻊ ﻋﻨﻬﻢ ﺍﻹﺛﻢ، ﺑﻞ ﻓﻴﻪ ﺇﺻﺮﺍﺭ ﻣﻨﻬﻢ
ﻋﻠﻰ ﺍﺭﺗﻜﺎﺏ ﻫﺬﻩ ﺍﻟﻜﺒﻴﺮﺓ، ﻭﻧﻮﺻﻴﻚ ﺑﺎﻟﺼﺒﺮ ﻋﻠﻰ
ﺃﺫﺍﻫﻢ، ﻭﻧﺼﺤﻬﻢ ﺇﻥ ﺍﺳﺘﻄﻌﺖ، ﻓﺈﻥ ﻟﻢ ﺗﺴﺘﻄﻊ ﺃﻭ
ﻟﻢ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻚ ﻓﺎﺑﺘﻌﺪ ﻋﻦ ﻣﺠﺎﻟﺴﺘﻬﻢ ﻭﺍﻫﺠﺮﻫﻢ
ﻫﺠﺮﺍ ﺟﻤﻴﻼ، ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺠﺎﻟﺴﺔ ﻭﻣﺼﺎﺣﺒﺔ
ﺍﻷﺧﻴﺎﺭ، ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺮ ـ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ـ ﻓﻲ
ﺍﻻﺳﺘﺬﻛﺎﺭ : ﻣَﻦْ ﺧُﺸِﻲَ ﻣِﻦْ ﻣُﺠَﺎﻟَﺴَﺘِﻪِ ﻭَﻣُﻜَﺎﻟَﻤَﺘِﻪِ ﺍﻟﻀَّﺮَﺭُ
ﻓِﻲ ﺍﻟﺪِّﻳﻦِ ﺃَﻭْ ﻓِﻲ ﺍﻟﺪُّﻧْﻴَﺎ، ﻭَﺍﻟﺰِّﻳَﺎﺩَﺓُ ﻓِﻲ ﺍﻟْﻌَﺪَﺍﻭَﺓِ
ﻭَﺍﻟْﺒَﻐْﻀَﺎﺀِ ﻓَﻬِﺠْﺮَﺍﻧُﻪُ ﻭَﺍﻟْﺒُﻌْﺪُ ﻋَﻨْﻪُ ﺧَﻴْﺮٌ ﻣِﻦْ ﻗُﺮْﺑِﻪِ، ﻟِﺄَﻧَّﻪُ
ﻳَﺤْﻔَﻆُ ﻋَﻠَﻴْﻚَ ﺯَﻟَّﺎﺗِﻚَ، ﻭَﻳُﻤَﺎﺭِﻳﻚَ ﻓِﻲ ﺻَﻮَﺍﺑِﻚَ، ﻭَﻟَﺎ
ﺗَﺴْﻠَﻢُ ﻣِﻦْ ﺳُﻮﺀِ ﻋَﺎﻗِﺒَﺔِ ﺧُﻠْﻄَﺘِﻪِ، ﻭَﺭُﺏَّ ﺻَﺮْﻡٍ ﺟَﻤِﻴﻞٍ
ﺧَﻴْﺮٌ ﻣﻦ ﻣﺨﺎﻟﻄﺔ ﻣﺆﺫﻳﺔ . ﺍﻧﺘﻬﻰ .
ﻭﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻬﺠﺮ ﺍﻟﺠﻤﻴﻞ ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ـ ﺭﺣﻤﻪ
ﺍﻟﻠﻪ ـ ﻓﻲ ﺗﻔﺴﻴﺮﻩ : ﻓﺎﻟﻬﺠﺮ ﺍﻟﺠﻤﻴﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺘﺼﺮ
ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﻬﺠﺮ، ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻤﺨﺎﻟﻄﺔ، ﻓﻼ
ﻳﻘﺮﻧﻬﺎ ﺑﺠﻔﺎﺀ ﺁﺧﺮ ﺃﻭ ﺃﺫﻯ . ﺍﻧﺘﻬﻰ .
مصدر:موقع الإسلام