Category : ARTICLES
منهج شيخ إلاسلام الحاج إبراهيم إنياس: وقاًة ضذ التطرف وإلارهاب (الدكتو رإبراهيم أحمد مقري إمام الجامع الو طنيالنيجير ي بأبو جا
4 أبر يل 2019م)
The approach of Sheikhul Islam Alhaj Ibrahim Niass is a protection against extremism and terrorism.
A paper presentation by Professor Sheikh Ibrahim Ahmad Maqari in Cameroun on 4th April, 2019.
Akalla manyan mutane masu kima da suka hada da tsaffin shugabannin a kasar Faransa 300 ne suka rattaba hannu ga wata manufa ta bukatar yiwa alkur’ani kwaskwarima kamar yadda ake yiwa kudurin Doka a Majalisun jihohi dana tarayya kwaskwarima, a wani mataki na kariya ga Yahudawa.
A ganin manyan mutanen na Faransa dai wannan matakin zai taimaka ga sauya tunanin mabiya Addinin Musulunci su daina kyamar Yahudawa.
Mutanen da suka hada da tsoffin shugabanni da tsaffin ‘Yan Majalisu da tsoffin Alkalai da duk wani da ake cewa shi ne, a kasar ta Faransa su 300, sun gabatar da bukatar ta su ne a Majalisa domin amincewa da ita.
Amincewa da wannan bukatar, da kuma sakata ta kasance doka na nufin a fito da wata sabuwar manakisa ta sauya fasalin ayoyin Alkur’ani domin canja tunanin al’ummar musulmi domin rage kishin Addininsu.
Bukatar wadda aka wallafa ta a Jaridun kasar ta Faransa, ta kuma zargi dabi’ar tsananin kishin addini a matsayin mummunar akidar kyamar Yahudawa da matsuwarsu su fice daga yankin na kasar Faransa.
Bayan gabatar da wannan bukatar da tsoffin kwamayen kasar Faransa suka yi, shugabannin Addinin Musulunci a kasar ta Faransa sun yi kememe akan cewar ba zasu yarda hakan ta faru ba.
Musulmin kasar Faransa kuma sun bayyana wannan matakin da ake shirin dauka a matsayin abinda zai kawo babbar matsala a tsakanin al’ummar kasar da aka sani da zaman lafiya.
Daga cikin dalilan da mawallafan wannan bukatar suka bayana dai, akwai batun yadda ake kai wa Yahudawa hare-hare a cikin kasar.
http://rfi.my/2Z0d.T via @RFI_Hausa
“Zakkatul Fidir” ita ce ake kira a Hausance da “Zakkar Fid da kai”, ko “Zakkar kono”, ma’anarta kuma ita ce: zakkar da ta wajaba kowane Musulmi ya fitar da ita kafin gabatar da sallar Idi karama, kowa gwargwadon sa’i daya na abincin da aka fi amfani da shi a garin da yake, babu babba, babu yaro, ba namiji ba mace, babu da babu bawa; kowa sai ya fitar; Sayyiduna Abdullahi Ibn Umar (Allah ya kara yarda da su) ya ruwaito cewa: “Manzon Allah (SallalLahu alaiHi wa Alihi wa sallam) ya farlanta wa mutane bayar da zakkar fid da kai a watan Ramadhan, sa’i ne na dabino, ko na alkama, da ta wajaba akan kowane Musulmi, d’a ko bawa, namiji ko mace.” [al-Bukhari, 2/130; Muslim, 2/677].. kowa zai fitar wa wanda ciyar da shi ta wajaba akansa..
Amma sharadin bayar da ita shi ne ya zamana mutum yana mallakar sama da abin da yake bukata a ranar idi, saboda haka talakan da ba ya mallakan sama da abin da zai ci, shi da iyalansa a daren idi, wato daren da aka ga watan Shawwal, da kuma ranar idi, to kuwa lallai wannan ibada ta zakkar fid da kai, ba ta hau kansa ba, saboda ba zai iya ba, shi kuwa: ((Allah ba ya daura wa kowane rai wani abu sai abin da zai iya)) [al-Bakra: 286]..
Allah Madaukakin Sarki ya farlanta wannan zakka ne domin ta tsarkake mai Azumi daga kura-kuren da ya aikata a lokacin Azumi, irin su: alfasha a zance, da kuma ayyuka marasa fa’ida.. haka kuma Allah Madaukakin Sarki ya farlanta zakkar fid da kai ne; saboda a wadata mabukata, kada a bari har sai sun roki abin da za su ci a ranar idi, ranar da gaba dayan Musulmai suke cike da farin ciki da zuwansa, a dalilin haka ne ma Sayyiduna RasululLahi (SallalLahu alaiHi wa Alihi wa sallam) yake cewa: ((Ku hutar da su yawon nema a wannan rana)) [Dar Kutniy 2/152; al-Baihakiy, 4/175].
Game da lokacin da ake fitar da zakkar fid da kai kuwa, malamai sun kara wa juna sani, inda bayanansu game da haka ya zo kaman haka:
• Mazhabar Imam Abu Hanifah (Allah ya kara yarda da shi): ta tafi akan cewa za a fitar zakkar fid da kai ne da zaran alfijir din ranar idin karamar sallah ya fito.
• Mazhabar Imam as-Shafi’iy, da Mazhabar Imam Ahmad (Allah ya kara yarda da su): sun tafi akan cewa zakkar fid da kai tana wajaba ne da zaran rana ta fada a ranar karshe na watan Ramadhan..
• Mazhabar Imam Malik (Allah ya kara yarda da shi): su kuwa Malikawa suna ganin cewa ya halatta a fitar da zakkar fid da kai kafin ranar idi da kwana daya ko biyu; domin an ruwaito cewa Sayyiduna Abdullah bn Umar da Al-Hassan (Allah ya kara yarda da su) cewa babu laifi a fitar da wannan zakkar kafin ranar idi da kwana daya ko biyu…
Saboda haka sam babu laifi idan aka gaggauta bayar da zakkar tun kafin ranar idin da kwana daya ko biyu..
Sai dai fa idan lokacin bayar da wannan zakka ya wuce, to zakkar ba ta saraya, dole ne a bayar da ita a matsayin biyan bashi “Qadha’i”.
Ana bayar da wannan zakka ne ga talakawa, haka ma mutane takwas din da ake ba su zakka –kaman yanda ya zo a ayar Suratut Tauba- suna cikin wadanda za a bai wa wannan zakkar ta fid da kai, Allah Madaukakin Sarki yana cewa: ((Ita zakka ana bayar da ita ne ga talakawa fakirai, da talakawa miskinai, da masu aikin tattara ta, da kuma wadanda ake tarairayar zukatansu domin shiga Musulunci, da wurin ‘yanta bayi, da biyan bashin wanda bashi ya yi masu kanta, da mayaka masu daukaka kalmar Allah, da matafiya, wannan kam wajibi ne da ya zo daga Allah, lallai Allah shi ne cikakken masani, mai kuma yawan hikima)) [at-Tauba: 60].
Sai dai duk da haka, za a iya bai wa mutum daya, kaman yanda za a iya rarrabawa mutane sama da daya, abin dai da za a lura da shi kawai shi ne: hutar da mabukata da wahalar nema a wannan rana..
Kaman yanda muka bayyana a baya, ana fitar da zakkar fid da kai ne daga abincin da aka fi amfani da shi a garin da mutum yake, kaman mu ce: shinkafa, da masara, da dawa da sauransu, kowane mutum za a fitar masa da sa’i daya ne irin sa’in Sayyiduna RasululLah (SallalLahu alaiHi wa Alihi wa sallam), wanda ya yi daidai da (kilo giram 2.04); amma wanda ya bayar da abin da yafi haka, ya kyauta zai kuma sami lada akan hakan in Allah ya yarda.
Haka ma za a iya fitar da zakkar fid da kai da kudi, sai a kiyasta kudin abincin da za a fitar din a bai wa mabukata..
Allah ya amshi ibadunmu, ya kuma dawwamar mana da darasin da muka dauka a cikin wannan mata, ta yanda za mu cigaba da gabatar da ayyukan alhairi na ibada da na mu’amala a tsakaninmu, mu cigaba da kyautata wa juna, da kuma hararo kwarjinin Allah Madaukakin Sarki a dukan rayuwarmu, amin.
28 Ramadhan, 1438
23 June, 2017
DARASIN: MAULANA IMAM DR. IBRAHIM AHMAD MAQARY (LIMAMIN BABBAN MASALLACIN KASA NA ABUJA) –HAFIZAHULLAH–
A FADAR: MAI ALFARMA SARKI MUHAMMAD AS-SADIS, SARKIN MAROKO
Tarjama: Saleh Kaura
Gabatarwa: In Allah ya so zan gabatar da tarjamar wannan muhimmin darasi ne kadan-kadan, inda zan raba shi zuwa kashi biyar.. Allah ya dawo mana da Maulana Imam Dr. lafiya.. ga kashi na farkon:
Maulana Dr. I. A. Maqary ya ce:
BismilLahir Rahmanir Rahim.
Ina gode wa Allah, wanda shi ne ake gode wa da dukan harsuna, shi ne kuma aka sani da yawan baiwa gami da kyautatawa.. Shi ne ya halicci dan Adam, ya kuma sanar da shi hanyoyin bayyana abin da yake so..
Tsira da aminci su tabbata ga shugabanmu Muhammadu, wanda Allah ya zabe cikin daga cikin ‘ya’yan Adnan, tsira da amincin su hada da danginsa tsarkaka, da sahabbansa masu karamci a kowane lokaci dare da rana..
Ya shugabana mai girma, Amirul Muminina:
Darasin yau –idan kun bayar da izini- zai kasance ne akan “Dangantaka ta ruhi da ta al’adu cikin alakar da hada kasar Maroko da Najeriya, karkashin maganar Allah Madaukakin Sarki da take cewa: ((Ya ku Mutane, lallai mun halicce ku ne daga namiji da mace, sannan muka sanya kuka zamo al’ummomi da kabilu; saboda ku yi taimakekeniya da juna, ku sani cewa: wanda ya fi daraja a wurin Allah shi ne wanda ya fi tsoron Allah, lallai Allah mai cikakkiyar masaniya ne, kuma kwararre akan komai)) [al-Hujrat: 13].
Lallai akwai dangantaka ta imani da ta mutuntaka masu zurfi, kuma masu tarihi da suka hada tsakanin kasar Maroko da Najeriya.. dangantakar da take bukatar masu bincike kuma kwararru daga fagagen ilmomi mabambanta su yi mata taron dangi, wajen ba ta hakkinta kaman yanda ya kamata, sai dai duk da haka –kaman yanda ka’idar ilimin Fiqhu take cewa- abu mai sauki ba zai taba saraya ba saboda mai wahala- zan nemi taimako da dabarar Allah da karfinsa na ce:
Lallai siyaqin wannan ayar, da kuma halin da dangantakar ta kasance za su lizimta a tattaro wannan maulu’in da fuskoki hudu:
Tarjama: 7 ga watan Ramadhan, 1438 = 2 ga watan Jun, 2017
Domin kallon video: https://www.youtube.com/watch?v=UX6WVh-oxDU&t=25s
What is the essence of love? Are there any other forms of love existing besides physical love? Can love be eternal?
To begin with, Love is an abstract noun which means for some it is a word unattached to anything real or sensible, that is all; for others, it is a means by which our being – our self and its world – are irrevocably affected once we are ‘touched by love’; some have sought to analyze it, others have preferred to leave it in the realm of the ineffable. Yet it is undeniable that love plays an enormous and unavoidable role in our several cultures; it is discussed in song, film, and novels – humorously or seriously; it is a constant theme of maturing life and a vibrant theme for youth.
Historically, in the Western tradition, Plato’s Symposium presents the initiating text, for it provides an enormously influential and attractive notion that love is characterized by a series of elevations, in which base lust is superseded by a more intellectual conception of love which also is surpassed by what may be construed by a theological vision of love that transcends sensual attraction and mutuality. Since then there have been detractors and supporters of Platonic love as well as a host of alternative theories – including that of Plato’s student, Aristotle and his more secular theory of true love reflecting what he described as ‘two bodies and one soul.’
The philosophy of love is the field of social philosophy and ethics that attempts to explain the nature of love. The nature of love includes Agape (highest form of love; humanity), Philia (friendship) and Eros (sexual love). But there exists a word that is irreplaceable, of an idiosyncratic meaning extensively used by Persian poets, Sufis called Ishq.
Our hearts go out to the victims hurt by Abdul Razak Ali Artan, the Somali OSU criminal. And to the victims, their famlies, to all non-Muslim Americans, and to all Muslims in the US and over the world who are suffering on account of this criminal’s action: we who are following the Sufi way of Islam are with you in your grief; and we are with you in your rage.
We urge you to use whatever resources you have in your cultures (such as counseling and psychotherapy) and in your religions (such as the contemplative, meditative, or devotional dimensions of religions) to heal the wounds now aching, wounds that for some are even seething inside you.
If you do not know how to access such resources, find out before it is too late. To the degree that you are successful at healing such wounds in your heart, you will decrease the likelihood that you too (like the criminal Artan) will one day become deluded into thinking that in order to acheive your goal, it is necessary for you to hurt or even kill innocent people.
In contrast, this criminal and those who influenced him, one of whom is reported to have been the criminal Anwar al-Awlaki, only knew Islam as a set religious doctrines, behaviors, and prohibitions. They were not aware of how to practice Islam in such a way as to heal the wounds of the heart.
We pray that this tragedy will not be a cause of hatred but rather that it will be a cause of healing, a wake-up call for everyone to regain and actualize the healing wisdom that the human race has often lost sight of but which it fortunately possesses.
Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam.
After nearly 30 years of the study of Sufism, I would say that in spite of its many variations and voluminous expressions, the essence of Sufi practice is quite simple. It is that the Sufi surrenders to God, in love, over and over; which involves embracing with love at each moment the content of one’s consciousness (one’s perceptions, thoughts, and feelings, as well as one’s sense of self) as gifts of God or, more precisely, as manifestations of God.
Islamic mysticism, often referred to as the internalization and intensification of Islamic faith and practice. Sufis strive to constantly be aware of God’s presence, stressing contemplation over action, spiritual development over legalism, and cultivation of the soul over social interaction. In contrast to the academic exercises of theology and jurisprudence, which depend on reason, Sufism depends on emotion and imagination in the divine-human relationship. Sufism is unrelated to the Sunni/Shii split, schools of jurisprudence, social class, gender, geography, or family connections. It is closely associated with both popular religion and orthodox expressions of Islamic teachings. It has been both opposed and supported by the state.
Sufi rituals typically consist of the recitation of prayers, poems, and selections from the Quran, and methodical repetitions of divine names (dhikr) or Quranic formulas, such as the shahadah. In communal gatherings, Sufis perform dhikr aloud, often with musical accompaniment. The specific structure and format of the daily devotional exercises and activities were set by each order’s founder as a special spiritual path. The founder was the spiritual guide for all followers, who swore a special oath of obedience to him as their shaykh (teacher). The record of the transmission of the ritual was preserved in a formal chain of spiritual descent (silsilah) extending back to the founder and then usually to Muhammad . Leadership was passed down either within a family line or on the basis of spiritual seniority within the tariqah (order). The typical initiation rite transmits a blessing (barakah) to the disciple, transforming his or her soul.
Tariqahs had become major social organizations by the twelfth century and enjoyed mass popularity by the fifteenth or sixteenth century. Orders range in form from simple preservation of the tariqah as a set of devotional exercises to vast interregional organizations with carefully defined structures. Historically, Sufi orders have facilitated interregional interaction, education, and travel, and have supported reform, spiritual revival, and missionary activities. They have also provided organization and support for movements resisting foreign rule throughout the Islamic world.
Written expressions of Sufism include hagiographies, poetry, and literature describing the stations (maqamat) of spiritual ascent on the path to God and their accompanying psychological transformations. Sufis use terms such as sukr (intoxication) and sahu (sobriety) to describe their experiences. “Intoxicated” expressions of Sufism predominate in Sufi poetry, expressing joy and ecstacy. “Sober” Sufism offers methodical, specialized discussions of ritual, behavior, morality, Quranic exegesis, and the nature of God and the world. Intoxicated Sufism is popular among Muslims of all classes and persuasions. Sober Sufism tends to appeal to intellectuals.
Some modern observers have proclaimed the effective end of the Sufi orders, claiming that mystical religious experience and modernity are incompatible. Politically minded Muslims have made Sufism the scapegoat for Islam’s alleged backwardness in comparison with the West, claiming that Sufism, as the religion of the common people, embodied superstition and un-Islamic elements adopted from local cultures. Eradication of Sufism was believed necessary in order for Islam to reclaim its birthright, including modern science and technology. However, by the end of the twentieth century, it was clear that Sufi orders remained a dynamic part of the religious life of the Islamic world and were active in the expansion of Islam in both rural areas and modern societies in the West and among the modernized intellectual elites within the Muslim world. Sufi organizations provide social cohesion in an increasingly mobile society, emphasizing communal activities such as dhikr. They have helped to shape responses to the challenges to Muslim faith in the modern era by providing organizational bases for activist reformist programs and modern-style political parties. They have assisted in developing modernization programs and providing a framework for Islamic communal identity in the face of official efforts to suppress religion. Popular participation in Sufi gatherings and support for various types of tariqahs remain high throughout the Muslim world. Estimates of membership in Sufi orders in Egypt alone are in the millions, in contrast to the hundreds or thousands in the more militant Islamic revivalist organizations.