*SHIN AKWAI ZAKKA A CIKIN ALBASHI ?*

*SHIN AKWAI ZAKKA A CIKIN
ALBASHI ?*
*Tambaya*
Assalamu alaikum
Malam yaya zakkar ma’aikaci ya kamata
ta zamo? Domin wasu ma’aikatu sukan bada alawus a dunkule wanda ya isa
zakkah to amma wasu sukanyi gini ko
sayen filaye ko gonaki da kudin kafin
shekara ta zagayo sun kare
*Amsa*
Waalaikumussalam To dan’uwa, hukuncin wannan albashi
zai fara ne daga lokacin da ya shiga
mulkinsa, don haka mutukar ba su
shekara ba, to babu zakka a ciki, domin
ba kawai samun nisabI ne ya ke wajabta
zakka ba, dole sai an samu zagayowar shekara daga lokacin da kudin su ka
shiga mulkinsa, don haka duk albashin
da ya kai nisabin zakka, kuma aka ajjiye
shi ya shekara to ya wajaba a fitar masa
da zakka, amma mutukar shekara ba ta
zagayo masa ba, to zakka ba ta wajaba ba akan wanda ya mallake shi.
saidai yana daga cikin dabarun da sharia
ta haramta, mutum ya yi abin da zai
sarayar masa da wajibi da gangan, don
haka mutukar ya sayi filayan ne da nufin
kaucewa fitar da zakka, to tabbas ya sabawa Allah.
Allah ne ma fi sani
*Dr. Jameel Zarewa*
13/3/2014

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YADDA AKE WARWARE SIHIRI

YADDA AKE WARWARE
SIHIRI Tambaya :Assalamu
alaikum Dan Allah malam a fitar
dani cikin duhu game da abin da yake
damuna Mahaifiya ta ce ta je gurin
malami ai mata naganin ciwon mara dz yake
damunta, tace tana da ciki yakai shekara, amma
likitoci sun yi scanning sunce ba komai to sai
malamin ya ce mata asiri aka yi mata, kuma zai
yi mata magani nan take ta haife abinda yake
cikinta amma za ta kawo tunkiya da dubu bakwai,
sai take min magana in kawo kudi a sayi
tunkiyar kuma akai masa dubu bakwan, to gaskiya
malam zuciyata ba ta aminta da malaman ba ne
shi yasa ! Na keso ka bani fatawa shin irin
wannan hanyar ta magani ta halatta a addini? Idan
bata halatta ba wacce hanya zan bi wajen qin
biyan kudin da kuma sanar da ita, saboda ina
da matsala , ta bangaren aqeeda mun
banbanta? Wassalam na gode malam Allah ya qara
basira. Amsa : To ‘yar’uwa tabbas ba a warware
sihiri ta hanyar sihiri, saidai ana iya warware
sihiri ta hanyar ayoyin Alqur’ani, wasu malaman
sun yi bayani cewa : ana iya warware sihiri ta
hanyar karanta Ayatul-kursiyyu da Kuliya da
Iklas da Falaki da Nasi, da kuma aya ta : 117 zuwa
ta 122, na suratul A’araf, sai kuma aya ta :
79-81 a suratu Yunus, sannan sai a hada da
aya ta : 65-70 a suratu Dhaha, za’a karanta su,
sai a tofa a ruwan da aka zuba magarya
guda bakwai, sannan ayi wanka da shi .
Amma bai halatta ki taimaka mata ba, wajan bada
wadannan kayan da boka ya nema, saboda ba’a
yiwa iyaye biyayya a wajen sabon Allah. Ya
wajaba ki yi mata nasiha cikin hikima, ki
sanar da ita cewa : Annabi tsira da amincin Allah su
tabbata a gare shi yana cewa :” “Duk wanda ya
je wajan boka, ya tambaye shi wani abu, Allah
ba zai amshi sallarsa ba, ta kawana arba’in”
kamar yadda muslim ya rawaito a hadisi mai
lamba ta : 2230. Kin ga in mutum ya mutu a
wadannan kwanaki akwai matsala, musamman ma
tun da akwai hanyar da shari’a ta yarda da ita,
a wani hadisin kuma yana cewa : “Duk wanda
ya je wajan boka ya gaskata abin da ya fada, to
tabbas ya kafurce da abin da annabi Muhammad ya
zo da shi” kamar yadda ya zo a Sunanu-
abi-dawud hadisi mai lamba ta : 3904, kuma Albani
ya inganta shi . INA GANIN DA IRIN
WADANNAN HADISAN ZA KI IYA GANAR DA ITA, TA DAWO
KAN HANYA. Allah ne mafi sani . DR. JAMILU YUSUF ZAREWA

HUKUNCIN AUREN HANNU (Masturbation) ? DR. JAMILU YUSUF ZAREWA

HUKUNCIN AUREN HANNU
(Masturbation) ?Tambaya:
Assalmu alaikum, Allah ya kara
ma malam lapiya da imani, malam
dan Allah menene hukumci masturbation
(Istimna’i) a musulunci Amsa: Wa alaikum
assalam,To ‘yar’uwa Babu nassi ingantacce
bayyananne yankakke da yake haramta
wasa da al’aura har maniyyi ya fito, saidai wasu
malaman sun haramta auran hannu saboda
aya ta 6 a Suratul Muminun ta iyakance biyan
bukatar sha’awa ta hanyar matar aure ko bayi
kawai, wannan sai ya nuna abin da ba wadannan ba
ba’a iya biyan bukata ta hanyar su. Yin wasa
da al’aura har maniyyi ya fita yana haddasa
matsaloli a likitance, saidai yana daga cikin
ka’idojin shari’a ; idan cututtuka biyu suka hadu
ya zama babu yadda za’a yi sai an aikata daya
daga ciki sai a zabi karama a aikata, wannan
yasa Imamu Ahmad da Ibnu Hazm suka
halatta auran hannu ga wanda ya ji tsoron zina kuma
ba shi da halin da zai yi aure. Idan mu ka ce
auran hannu haramun ne, saidai barnar dake
cikin zina tafi girma, domin zina akwai keta
alfarma a ciki, sannan tana kaiwa ga
cakuduwar nasaba, ta yadda za’a haifi ‘ya’ya gantalallu,
marasa asali, wannan ya sa magana ta biyu ita
ce mafi inganci, mutukar an samu
sharudan da suka gabata . Don neman Karin
bayani duba : Muhallah 12\407 da Majmu’ul
fataawaa 34\146> Allah ne mafi sani.

MACE ZA TA IYA BAWA MIJINTA ZAKKA ? DR. JAMILU ZAREWA

*MACE ZA TA IYA BAWA
MIJINTA ZAKKA ?*
*Tambaya*
Assalamu alaikum. Malam
Menene sahihi akan mace
tabawa mijnta zakkah ? *Amsa* Wa alaikum assalam,
ya halatta a zancen mafi yawan
malamai saboda hadisin Zainab
matar Abdullahi Dan Mas’ud
wanda Bukhari ya rawaito a
sahihinsa a lamba ta:(1462) da kuma Muslim a hadisi mai lamba
ta: (1000) lokacin da ta nemi
fatwa akan bawa mijinta sadaka
kuma Annabi S A W. ya halatta
mata hakan. Malaman sun kafa hujja da
wannan hadisin saboda kalmar
sadaka ta kunshi farilla da sunna
. Aya ta (60) a suratu Attaubah ta
yi bayanin nau’o’i takwas na
mutanen da ake bawa zakka,
daga ciki akwai talaka, hakan sai
ya nuna mutukar miji talaka ne
matarsa za ta iya ba shi zakka, tun da ba’a samu dalilin da ya
fitar da shi ba.
Saidai Ibnul Munzir ya hakaito
ijma’i cewa: “Bai halatta miji ya
bawa matarsa zakka ba idan
tana fama da talauci, tun da zai iya wadatata ta hanyar ciyarwar
da Allah ya wajabta masa.
Don neman karin bayani duba:
Sharhul Mumti’i (6/168) da kuma
Fataawa Allajnah Adda’imah
(10/62) Allah ne mafi sani.
*Dr, Jamilu Zarewa*
21/11 /2017

BA’A YI DUNIYA DON MANZON ALLAH S.A.W. BA !!! DR. JAMILU ZAREWA

*_BA’A YI DUNIYA DON
MANZON ALLAH S.A.W. BA !!!
_*
*_Tambaya_*
Assalamu alaykum Don Allah
Dr, shin ya Halatta ace anyi duniya don manxon Allah?
*_Amsa_* Wa alaikum assalam,
Ba’a yi mutanan duniya don
Manzon Allah ba, an yi mutanan
duniya ne don su bautawa Allah. Allah madaukakin sarki yana
cewa a cikin suratu Azzariyat
aya ta (56) “Ban halicci mutum
da Aljan ba sai dan su bauta
min, bana bukatar wani arziki a
wajansu kuma bana bukatar su azurta ni” Ayar da ta gabata ta bayyana
dalilin da yasa Allah ya halicci
mutane da Aljanu, wato bautawa
Allah da kuma tsayar da tauhidi.
Babu wani nassi ingantacce
yankakke wanda ya nuna an yi duniya saboda Manzon Allah
S.A.W. hakan kuma ba ya nuna
an tauye manzon tsira.
Annabi S.A.W. bawa ne daga
cikin bayin Allah kamar yadda
tarin ayoyin Al’qur’ani suka tabbatar da hakan, sannan
shugaban ‘ya’yan Annabi Adam
kamar yadda ya tabbata a
hadisai ingantattu a kundayan
musulunci. Ajjiye shi a matsayinsa da Allah
ya ajjiye shi, shi ne daidai kamar
yadda yake cewa “Kada ku
wuce gona-da-iri wajan yabona
kamar yadda nasara suka wuce
a lamarin Isa dan Maryam” Allah ne mafi sani
*_Dr, Jamilu Zarewa_*
02/12/2017

What is the reward for qiyaam al-layl? (night prayer)

What is the reward for qiyaam al-layl?
(night prayer)
=================
Praise be to Allaah.
Qiyaam al-layl is Sunnah mu’akkadah (a
confirmed Sunnah). Many texts of the Qur’aan and Sunnah encourage it and
speak of its high status and great reward.
Qiyaam al-layl plays a great role in
strengthening one’s faith and helping
one to do good deeds. Allaah says
(interpretation of the meaning): “O you wrapped in garments (i.e. Prophet
Muhammad)!
2. Stand (to pray) all night, except a little

3. Half of it or a little less than that,
4. Or a little more. And recite the Qur’aan (aloud) in a slow, (pleasant tone and)
style.
5. Verily, We shall send down to you a
weighty Word (i.e. obligations, laws).
6. Verily, the rising by night (for Tahajjud
prayer) is very hard and most potent and good for governing oneself, and most
suitable for (understanding) the Word (of
Allaah)”
[al-Muzzamil 73:1-6]
Allaah praises those who have faith and
are pious for their noble characteristics and good deeds, one of the most special
of which is qiyaam al-layl. Allaah says
(interpretation of the meaning):
“Only those believe in Our Ayaat (proofs,
evidences, verses, lessons, signs,
revelations, etc.), who, when they are reminded of them, fall down prostrate,
and glorify the Praises of their Lord, and
they are not proud.
16. Their sides forsake their beds, to
invoke their Lord in fear and hope, and
they spend (in charity in Allaah’s Cause) out of what We have bestowed on them.
17. No person knows what is kept hidden
for them of joy as a reward for what they
used to do”
[al-Sajdah 32:15-17]
Allaah describes them elsewhere in the following terms (interpretation of the
meaning):
“And those who spend the night in
worship of their Lord, prostrate and
standing.
65. And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its
torment is ever an inseparable,
permanent punishment.”
66. Evil indeed it (Hell) is as an abode
and as a place to rest in.
67. And those who, when they spend, are neither extravagant nor niggardly, but
hold a medium (way) between those
(extremes).
68. And those who invoke not any other
ilaah (god) along with Allaah, nor kill such
person as Allaah has forbidden, except for just cause, nor commit illegal sexual
intercourse and whoever does this shall
receive the punishment.
69. The torment will be doubled to him on
the Day of Resurrection, and he will abide
therein in disgrace; 70. Except those who repent and believe
(in Islamic Monotheism), and do
righteous deeds; for those, Allaah will
change their sins into good deeds, and
Allaah is Oft‑Forgiving, Most Merciful.
71. And whosoever repents and does righteous good deeds; then verily, he
repents towards Allaah with true
repentance.
72. And those who do not bear witness to
falsehood, and if they pass by some evil
play or evil talk, they pass by it with dignity.
73. And those who, when they are
reminded of the Ayaat (proofs,
evidences, verses, lessons, signs,
revelations, etc.) of their Lord, fall not
deaf and blind thereat. 74. And those who say: “Our Lord! Bestow
on us from our wives and our offspring
the comfort of our eyes, and make us
leaders of the Muttaqoon (the pious).”
75. Those will be rewarded with the
highest place (in Paradise) because of their patience. Therein they shall be met
with greetings and the word of peace and
respect.
76. Abiding therein excellent it is as an
abode, and as a place to rest in”
[al-Furqaan 25:64-76] From this we may note the virtue of
qiyaam al-layl and its good
consequences that cannot be ignored; it
is one of the means of avoiding the
punishment of Hell and attaining
Paradise, and we may note the great blessing it brings of conversing with the
Lord. May Allaah make us among those
who attain success thereby.
Allaah has described the pious in Soorat
al-Dhaariyaat as having a number of
characteristics – including praying qiyaam al-layl – by means of which they attain
Paradise. Allaah says (interpretation of
the meaning):
“Verily, the Muttaqoon (the pious) will be
in the midst of Gardens and Springs (in
the Paradise), 16. Taking joy in the things which their
Lord has given them. Verily, they were
before this Muhsinoon (good‑doers).
17. They used to sleep but little by night
[invoking their Lord (Allaah) and praying,
with fear and hope]” [al-Dhaariyaat 51:15-17]
The Prophet (peace and blessings of
Allaah be upon him) encouraged us to
pray qiyaam al-layl in many ahaadeeth,
such as the following:
The Prophet (peace and blessings of Allaah be upon him) said: “The best
prayer after the obligatory prayer is
prayer at night.” Narrated by Muslim,
1163.
And he said: “You should pray qiyaam al-
layl, for it is the custom of the righteous who came before you and it brings you
closer to your Lord, and expiates sins and
prevents misdeeds.”
Narrated by al-Tirmidhi, 3549; classed as
hasan by al-Albaani in Irwa’ al-Ghaleel,
452. “The custom of the righteous” means it
was their usual practise.
“It brings you closer to your Lord” means,
it is an act of worship by means of which
one may draw closer to Allaah.
“and prevents misdeeds” means, it prevents one from committing sin. Allaah
says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) prevents
from Al‑Fahsha’ (i.e. great sins of every
kind, unlawful sexual intercourse) and
Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”
[al-‘Ankaboot 29:45]
It was narrated that ‘Amr ibn Murrah al-
Juhani said: A man came to the
Messenger of Allaah (peace and
blessings of Allaah be upon him) from Qadaa’ah and said to him: “O Messenger
of Allaah, what do you think if I bear
witness that there is no god except
Allaah and that you are His Messenger,
and I pray the five daily prayers, and fast
the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?”
The Prophet (peace and blessings of
Allaah be upon him) said: “Whoever dies
doing that will be one of the siddeeqs
and martyrs.”
Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani in Saheeh Ibn
Khuzaymah, 2212.
Al-Tirmidhi (1984) narrated that ‘Ali said:
The Prophet (peace and blessings of
Allaah be upon him) said: “In Paradise
there are apartments the outside of which can be seen from the inside and
the inside of which can be seen from the
outside.” A Bedouin stood up and said:
“Who are they for, O Messenger of
Allaah?” He said: “They are for those who
speak good words, feed others, fast regularly and pray to Allaah at night
when people are sleeping.” Classed as
hasan by al-Albaani in Saheeh al-
Tirmidhi.
Al-Haakim narrated that the Prophet
(peace and blessings of Allaah be upon him) said: “Jibreel came to me and said:
‘O Muhammad, live as long as you want,
for you will die. Love whomever you want,
for you will leave him. Do whatever you
want for you will be requited for it.
Remember that the believer’s honour is his praying at night, and his pride is his
being independent of people.” Classed
as hasan by al-Albaani in Saheeh al-
Jaami’, 73.
The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten
verses will not be recorded as one of the
negligent. Whoever prays qiyaam reciting
one hundred verses will be recorded as
one of the devout. Whoever prays
qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”
Narrated by Abu Dawood, 1398; classed
as saheeh by al-Albaani in Saheeh Abi
Dawood.
The muqantireen are those who will be
given a qintaar of reward. A qintaar is a large amount of gold, and most of the
scholars of Arabic language are of the
view that it is four thousand dinars.
And it was said that a qintaar is a bull’s
hide full of gold, or eighty thousand, or a
large but unspecified amount of wealth. See al-Nihaayah fi Ghareeb il-Hadeeth
by Ibn al-Atheer.
What is meant by this hadeeth is to
emphasize the greatness of the reward
earned by the one who recites a
thousand verses. Al-Tabaraani narrated that the Prophet (peace and blessings of
Allaah be upon him) said: “A qintaar is
better than this world and everything in
it.” Classed as hasan by al-Albaani in
Saheeh al-Targheeb, 638.
Note: Al-Haafiz Ibn Hajar said: From Soorat
Tabaarak [al-Mulk] to the end of the
Qur’aan is one thousand verses.
Whoever prays qiyaam reciting from
Soorat Tabaarak to the end of Qur’aan
has prayed qiyaam with one thousand verses.
And Allaah knows best.
Islam Q&A

Ruling on removing hair from the ear with fire

What is the ruling on removing hair from the body by burning it with fire when it
is connected to the body? I saw my husband burning the hair in his ears with fire, and after that the skin of one of his ears bled, and I was afraid that this might be a punishment from Allah. Published Date: 2018-01-07 Praise be to Allah Firstly: The texts of the Revelation describe in detail what it is prescribed to remove of body hair, and what is forbidden, and they remained silent about some types of hair, such as hair in the ears. The basic principle with regard to this type is that removing it is permissible, as is the basic principle of sharia. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, when discussing the ruling on removing hair from the arms and legs: If there is a lot of hair, there is nothing wrong with removing it, because it is unsightly. But if it is of an ordinary amount, then some of the scholars said that it should not be removed, because removing it comes under the heading of changing the creation of Allah, may He be glorified and exalted. Other scholars said that it is permissible to remove it, because it is something concerning which Allah did not say anything. The Prophet (blessings and peace of Allah be upon him) said: “Whatever Allah said nothing about, is overlooked.” In other words, it is not obligatory for you and it is not forbidden to you.
These scholars said: Hair may be divided into three categories: i. That which the religious texts stated it is forbidden to remove. ii. That which the religious texts stated it is required to remove. iii. That concerning which the religious texts did not say anything. Whatever the religious texts stated it is prohibited to remove, should not be removed, such as the beard of a man, or plucking the eyebrows of women and men. Whatever the religious texts stated it is required to remove, should be removed, such as armpit hair, pubic hair, and the moustache for men. As for that concerning which the religious texts did not say anything, it is overlooked, because if it was among that which Allah, may He be exalted, does not want us to leave, He would have commanded us to remove it; if it was among that which Allah wanted us to leave, He would have commanded us to leave it. But because He did not say anything about it, then it is down to personal choice: if a person wishes, he may remove it, and if he wishes, he may leave it. And Allah is the source of help. End quote. Majmoo‘ Fataawa Ibn ‘Uthaymeen (11/134). Secondly: With regard to that which it is prescribed to remove of body hair, there is no specific way prescribed to remove it, especially if it is the kind of hair concerning which the religious texts did not say anything. So if a person removes it by any means, that is permissible, so long as the way of removing it does not cause any harm, in which case it would be disallowed for that reason. What appears to be the case is that in skilled hands, removing hair from the ears and the like with light fire does not cause any harm, so in that case it is permissible and is not disliked. But if someone fears that he may be harmed by removing any of the hair from his body using fire, or he is not skilled
in doing that, then this method is not permissible for him, and he should remove it by some other means that he does not fear will cause harm. It was narrated from Abu Sa‘eed al-Khudri (may Allah have mercy on him) that the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harming no reciprocating harm.” Narrated by al-Haakim (2/57-58), who said: Its isnad
is saheeh according to the conditions of Muslim. It was also classed as saheeh by al-Albaani in Silsilat al- Ahaadeeth as-Saheehah (1/498). And Allah knows best.