SHA'ABAAN - FADHILA ZAKE NA UZUSHI WA NISFU SHA'ABAAN

UZUSHI NA MAOVU MUHAMMAD BAAWAZIR

BismiLLaah WalhamduliLLaah Waswalaatu Wassalaamu ‘alaa RasuuliLLaah, wa ba'ad Mwezi wa Sha’abaan ni mwezi wa nane katika kalenda ya Kiislam. Na ni mwezi ambao upo katikati ya miezi miwili mitukufu; Rajab na Ramadhaan. Mambo ya kuzingatia katika mwezi huu ni kuweza kupambanua yaliyo sahihi na yaliyozushwa, kwani ingawa kuna fadhila zake mwezi huu lakini pia mengi yaliyoenea na yanayofanywa na watu, ni ya Upotofu.

Ni mwezi ambao Mtume صلى الله عليه وآله وسلم alikuwa akifunga sana Swawm za Sunnah kama ilivyothibiti katika Hadiyth ifuatayo kutoka kwa Mama wa Waumini ‘Aaishah عنها رضي الله " كان رسول الله صلى الله عليه وآله وسلم يصوم حتى نقول لا يفطر، ويفطر حتى نقول لا يصوم، وما رأيت رسول الله استكمل صيام شهر إلا رمضان وما رأيته أكثر صياماً منه في شعبان" رواه البخاري ومسلم “Mtume صلى الله عليه وآله وسلم alikuwa akifunga hadi tukadhani kuwa hatofungua kamwe, na alikuwa akiacha kufunga hadi tukadhani hatofunga tena. Sijamuona Mtume صلى الله عليه وآله وسلم akifunga mwezi mzima kama alivyokuwa akifunga Ramadhaan, na sijamuona akifunga mara nyingi kama alivyofunga katika Sha’abaan” [Al-Bukhaariy na Muslim]

SWAWM NA FADHILA ZA MWEZI WA SHA'ABAAN

Juu ya kwamba Mtume الله عليه وآله وسلم صلى alikuwa akifunga mara nyingi zaidi katika mwezi wa Sha’abaan kuliko miezi mingine ukiondosha Ramadhaan, kama ambao unafungwa wote, hakuwahi hata mara moja kuufunga mwezi mzima wa Sha’abaan. Na ni jambo ambalo lenye kuchukiza kufanya hivyo kama wanavyotueleza wanachuoni kama kina Ibnul Mubaarak na wengi wengine, pia Swahaba mtukufu Ibn ‘Abbaas anasema ni makruhu kufunga mwezi mzima wa Sha’abaan kwani Mtume wa Allah hakufanya hivyo.

  Imepokewa kuwa Ibn ‘Abbaas عنهما رضي الله amesema: ‘‘Mtume wa Allaah صلى الله عليه وآله وسلم hakuwahi kufunga mwezi wowote kikamilifu isipokuwa Ramadhaan. [Al-Bukhaariy] Kukithirisha kwake Mtume صلى الله عليه وآله وسلم ibada katika mwezi huu wa Sha'abaan, ni kutokana na maelezo yake mwenyewe alipoulizwa na Usaamah bin Zayd رضي الله عنه sababu ya kufunga sana katika mwezi huu alijibu: ((ذاك شهر تغفل الناس فيه عنه، بين رجب ورمضان، وهو شهر ترفع فيه الأعمال إلى رب العالمين، وأحب أن يرفع عملي وأنا صائم)) “[Sha'abaan] ni mwezi ambao watu hawautilii sana maanani, ulio kati (ya miezi miwili mitakatifu) Rajab na Ramadhaan, na ni mwezi ambao matendo yanapandishwa kwa Mola wa ulimwengu.

Nami napenda matendo yangu yapandishwe na hali nikiwa nimefunga” [An Nasaaiy, at-Targhiyb wat-Tarhiyb, uk. 425]. Hadiyth hii na Hadiyth nyengine za Mjumbe wa Allaah صلى الله عليه وآله وسلم zinahimiza kufanya amali njema pale watu wanapoghafilika na kumkumbuka Allaah na ‘Ibaadah, kama kumkumbuka Allaahسبحانه وتعالى katika sehemu za masoko, maduka na biashara zingine, ambapo watu wameshughulishwa na biashara zao na pia katika nyakati za matatizo.

  Mjumbe wa Allaah صلى الله عليه وآله وسلم amesema: “Ibaadah wakati wa matatizo (fitnah) ni kama uhamiaji (hijrah) kwangu” [Muslim] Faida na ubora wa kumuabudu Allaah سبحانه وتعالى wakati watu wameghafilika na kumkumbuka Allaah سبحانه وتعالى zimekuja kwa sababu ‘Ibaadah katika nyakati kama hizo ni ngumu zaidi kuliko kumuabudu Allaah سبحانه وتعالى wakati kila mtu amefungamana na ‘Ibaadah. Kufunga katika mwezi wa Sha'abaan ni mazoezi kabla ya Ramadhaan.

Hata hivyo, kufunga mwezi mzima wa Sha'abaan ni Makruhu (hakupendezi) na ni kinyume na Sunnah za Mjumbe wa Allaah صلى الله عليه وآله وسلم. Ibn 'Abbaas رضي الله عنهما amesema: “Msiutangulie Ramadhaan kwa (kufunga) siku moja au mbili, ila kwa wale tu wenye mazoea ya kufunga kila mara, na kwa hali hiyo hao wanaweza kufunga (siku hizo)” Al-Bukhaariy Pia imekatazwa kufunga katika mwisho wa Sha'abaan kwa nia ya kutozikosa siku za mwanzo wa Ramadhaan, isipokuwa kwa wale wenye tabia na mpangilio wa kufunga na ikawa siku za mwisho za Sha'abaan zimetokezea sambamba na siku ambazo mtu yule kawaida huwa anafunga, kama vile za Jumatatu na Alkhamiys au imemkuta akiwa anaendelea kulipa Swawm ya deni.

  Imeripotiwa katika Swahiyh Al-Bukhaariy kutoka kwa Abu Hurayrah رضي الله عنه kuwa Mtume صلى الله عليه وآله وسلم amesema: “Kufunga katika mwisho wa Sha'abban kumekatazwa ili kuweka tofauti kati ya Swawm za Sunnah na Swawm za faradhi.” Vile vile ni kinga ya kuwakinga watu na kuanguka katika mtego wa Shetani, ambaye amewashawishi watu wa Kitabu kuongeza Swawm zaidi ya zile Allaahسبحانه وتعالى Alizowafaradhishia.

 Kwa sababu hiyo hiyo, imekatazwa pia kufunga siku ya ‘Yawmu Shakk”. Siku ya shaka ni ile siku ambayo watu hawana uhakika juu ya kuanza kwa Ramadhaan, kwa sababu ya hali ya mawingu kufunga na mwezi kutoonekana au sababu nyinginezo. Na Imaam Ibn Rajab رحمه الله amesema: ''Funga katika Sha'abaan ni bora kuliko funga katika masiku matakatifu (ambayo ni Dhul Qa'adah, Dhul Hijjah, Muharram na Rajab zilizotajwa katika Suratut Tawbah Aayah ya 36), na Swawm zilizo bora ni zile (zitambulikazo) ambazo ziko karibu na Ramadhaan, kabla au baada.

Hadhi na daraja ya Swawm hizi ni kama ya zile za Swalah za Sunnah za Rawaatib, ambazo huswaliwa kabla na baada ya Swalah za fardhi na ambazo huwa ni vijazilio vya upungufu wa zile Swalah za fardhi. Na hali kama hiyo ndiyo ile ile ya Swawm zitambulikazo ambazo huwa kabla na baada ya Ramadhaan, Kama ambavyo Swalah za Sunnah za Rawaatib zilivyo bora kuliko Swalah zingine za kujitolea (za Sunnah), na hivyo ndivyo Swawm zitambulikazo (zilizo katika miezi) ya kabla na baada ya Ramadhaan zilivyo bora kuliko Swawm nyinginezo.'' Taz. Latwaaif al Ma'arif fiyma li Mawaasim al'aam minal Wadhaaif, cha Ibn Rajab al Hanbaliy.

NISFU SHA'ABAAN: KUNA UKWELI WOWOTE?

Pamoja na ubora huo na daraja hiyo ya mwezi wa Sha'abaan, Mtume صلى الله عليه وآله وسلم hakuihusisha siku maalum katika mwezi wa Sha'abaan kufunga. Alikuwa akifunga kwa wingi iwezekanavyo lakini hakutueleza na wala hakuichagua siku ya tarehe 15 ya Sha'abaan kufunga kutokana na sifa zake alizozitaja hapo nyuma, ila tu ametaja Fadhila za usiku huu kutokana na hadiyth hii ambayo hata hivyo haikutaja kuwa kuna ibada maalum inapaswa ifanyike siku hii au usiku wake.

  عن أبي موسى الأشعري رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: ((إن الله ليطلع في ليلة النصف من شعبان فيغفر لجميع خلقه إلا لمشرك أو مشاحن)) رواه ابن ماجة وحسنه الألباني في السلسلة الصحيحة Imetoka kwa Abu Muusa Al-Ash'ariy رضي الله عنه kwamba Mtume صلى الله عليه وآله وسلم kasema: “Allaah سبحانه وتعالى Hutokea Katika usiku wa 15 wa Sha'abaan, na Huwasamehe wote isipokuwa Washirikina na wale wenye uadui kwa wengine.” Ibn Maajah na imesemwa kuwa ni Hadiyth Hasan na Shaykh Al-Albaaniy.

Jambo la kushangaza ni kwamba wengi katika Waislam kwa uchache wa elimu na pia kwa kufuata mafundisho yasiyo sahihi ambayo amesingiziwa nayo Mtume صلى الله عليه وآله وسلم, wameitenga siku hiyo ya Nisfu Sha'abaan kufunga na kusimama kisimamo cha usiku na kusoma nyiradi mbalimbali ambazo wamezitunga na pia kusherehekea kwa namna mbalimbali. Sehemu nyingi ulimwenguni hufanya sherehe na Swawm pamoja na kuswali sana usiku kwa kuiadhimisha siku hiyo ambayo huamini ni ya aina yake.

Kuna waliyoipa jina la Shab-E-Baraat au Laylatul Bara-at (usiku wa kuachiwa huru [na moto], au wa kusamehewa) kama huko bara Hindi, Pakistan na Bangladesh. Na kwengine hujulikana zaidi kwa Nisfu Sha'abaan n.k. ambapo katika siku hiyo wanaamini kuwa ni siku ya kusamehewa kwani Allaah Anawaachia huru waja wake walio motoni kutokana na mojawapo ya Hadiyth zisizo sahihi zilizohusishwa na mwezi huu wa Sha'abaan kama hii “Mwenyeezi Mungu Anawaachia huru waja wake walio motoni kulingana na idadi ya nywele zilizo katika ngozi za mbuzi/kondoo wa Banu Kalb.”

Vilevile kuna imani potofu kabisa katika siku hii, ambapo kuna baadhi ya watu wanaamini kuwa kushuka kwa Malaika na Ruuh usiku huo kama ilivyo katika Suratul-Qadr Aayah ya 4, wao wameelewa maana yake ni kuwa Ruuh iliyokusudiwa katika sura hiyo ni roho za wale waliokufa! Na kwamba 'roho' hizo zashushwa na kurejea duniani na kukutana na wake wa wenye hizo roho na jamaa zao wengine. Na kwa sababu hiyo, wale wajane hupika vyakula bora vilivyokuwa vikipendwa na hao waume zao waliokufa kisha huviandaa na kusubiri ziara zao kutoka huko walipo.

  Baadhi ya watu pia huzuru makaburi katika siku hiyo na kuwaombea msamaha wale wote waliokufa mwezi wa Sha'abaan uliopita na huo walio nao. Katika Surah hiyo ya Al-Qadr ambayo watu hao wameifasiri na kuielewa kinyume, Allaah سبحانه وتعالى Anasema: }}تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ{{ {{Huteremka (katika usiku huo wa Qadr) Malaika pamoja na Ruuh kwa idhini ya Mola wao kwa kila jambo}} Al-Qadr: 4.

Kwanza, Aayah hii huelezea Usiku wa Qadr (wa Cheo) ambao ni usiku wa mwezi wa Ramadhaan na sio wa siku au tarehe 15 ya Sha'abaan.

Pili, maana ya neno Ruuh katika Aayah hiyo ni Malaika Jibriyl, yaani watashuka Malaika pamoja na Jibriyl (pamoja na kwamba naye ni Malaika ila kutajwa kwake pekee bila kuingizwa katika kundi zima la Malaika hao, ni hadhi yake kuu) na sivyo kama wanavyodhani watu kuwa hiyo Ruuh ni roho za waliokufa (Taz. Tafsiri ya Ibn Kathiyr).

Vilevile itikadi ya kwamba roho za waliokufa zitarejea tena ulimwenguni si sahihi kutokana na mafundisho sahihi ya Qur-aan na Sunnah. Pia wengine wameuhusisha huo usiku wa katikati ya mwezi wa Sha'abaan na maneno 'Laylati-m-Mubaarakatin' (Usiku uliobarikiwa) yaliyo katika Aayah ya 3 katika Suratud-Dukhaan isemayo: }}إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ{{ {{Kwa yakini tumeteremsha (Qur-aan) katika usiku uliobarikiwa, bila shaka sisi ni waonyaji}} Ad-Dukhaan: 4 Wakifasiri huo usiku uliobarikiwa kuwa ni wa 15 Sha'abaan.

Lakini hiyo ni tafsiri potofu kabisa kwani inajulikana wazi bila shaka kuwa 'Laylatim Mubaarakatin' iliyokusudiwa hapo kwenye Surah hiyo ni usiku uliopo katika mwezi wa Ramadhaan. Na kama ilivyo wazi ni kwamba Qur-aan imeteremshwa katika mwezi wa Ramadhaan na si katika mwezi wa Sha'abaan na haswa hiyo tarehe 15.

Allaah سبحانه وتعالى Anathibitisha hilo katika Suratul Baqarah: }}شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ{{ {{Ni mwezi wa Ramadhaan ambao imeteremshwa (ndani ya mwezi huo) Qur-aan ili uwe uongozi kwa watu, na hoja zilizo wazi za uongozi na upambanuzi (wa baina ya haki na batili)...}} Al Baqarah: 185 Basi hayo wayasemayo baadhi ya watu kuwa usiku huo ni usiku wa kuamkia mwezi 15 Sha'abaan ambao pia wanauita 'Qismatur Rizq' (Mgao wa riziki) si maneno ya kweli, bali ni uzushi na upotofu uliozoeleka na ambao umeenezwa katika Dini hii tukufu na kuichafua na kuivuruga hadi imekuwa sasa ni vigumu sana kupambanua la batili na la haki katika Dini hii iliyokamilika na isiyo na haja ya nyongeza za waongezao.

Pia du’aa zisomwazo ndani ya usiku huo zina kila aina ya uzushi upinganao na Qur-aan, kama walivyobainisha Wanachuoni wa kutegemewa. Na hayo ya kujikusanya usiku huo na kusoma du’aa hizo na nyiradi mbalimbali ni jambo ambalo halimo katika mafunzo ya Kitabu chetu kitukufu na wala katika Sunnah Sahihi. Wanachuoni mabingwa wa fani ya Hadiyth wamebaini kuwa hakuna hata Hadiyth moja iliyo sahihi katika Hadiyth zilizozagaa ambazo zinazungumzia fadhila na utukufu wa mwezi wa Sha'abaan au haswa tarehe 15 ya Sha'abaan isipokuwa hiyo iliyotajwa juu ya kwamba

Allaah سبحانه وتعالى Hutokea usiku huo na kuwasamehe waja wake isipokuwa waliomshirikisha na wenye uadui. Na zaidi ni kuwa zote ima dhaifu au mawdhu'u (za uongo/ kutungwa). Wanachuoni mbali mbali kama Maimaam Ash-Shawkaaniy, Ibnul Jawziy, Ibnu Hibbaan, Al Qurtubiy رحمهم الله حميعا wamelaumu mno na kuzikana Hadiyth au mapokezi hayo yasiyo sahihi kuhusiana na Sha'abaan au siku hiyo ya Nisfu Sha'abaan.

 (Rejea vitabu vyao kama Al Fawaaidul Majmu'ah, Maudhu'aatul Kubraa na Tafsiyr al Qurtubiy). Katika baadhi ya Hadiyth za kutungwa ni kama zile zisemazo, “Katika siku hii (ya 15 Sha'abaan) Mwenyeezi Mungu Huwaachia huru watu kutoka katika Moto wa Jahannam idadi inayolingana na nywele zilizomo katika kondoo wa kabila la Banu Kalb.” Na Hadiyth hii Imaam At-Tirmidhiy anasema ni mbovu na dhaifu.

Na nyingine inasema: “Yeyote atakayeswali rakaa kumi na nne za Swalah katika usiku wa tarehe 15 ya Sha'abaan atapata ujira ulio sawa na kufunga Swawm na Hija ya miaka ishirini.”
na pia isemayo: “Kuwa ubora wa siku hii ni kwa sababu jaala ya mwanaadam ndiyo huwa katika siku hii, pia mipango ya mazazi na vifo hupangwa.”

Na riwaya dhaifu nyinginezo ni kama hizi: •

 “Mwenyeezi Mungu tubarikie katika (mwezi wa) Rajab na Sha'abaan na tufikishie Ramadhaan.” • “Ubora wa mwezi wa Sha'abaan (kulinganisha na miezi mingine) ni sawa na ubora wangu kuliko Mitume wengine.”
• “Ukifika (Ukiwa) usiku wa Sha'abaan basi mswali usiku wake na mfunge mchana wake.” • “Masiku matano huwa du'aa hazirejeshwi; Usiku wa mwanzo wa Rajab, na Usiku wa Nisfu Sha'abaan, na Usiku wa Ijumaa, na Usiku wa ('Iyd) Al-Fitwr, na Usiku wa ('Iyd) ya Kuchinja.”
• “Amenijia Jibriyl ('Alayhis Salaam) na akaniambia kuwa huu Usiku wa Nisfu Sha'abaan Mwenyeezi Mungu Huwatoa kwenye Moto watu kwa idadi ya kila unyoya wa mbuzi/kondoo wa Banu Kalb.”
• “Ee 'Aliy, atakayeswali katika Usiku wa katikati ya Sha'abaan Swalah ya rakaa mia kwa kusoma Qul Huwa Allahu Ahad mara elfu moja, Mwenyeezi Mungu Atamkidhia mahitaji yake yote ya Usiku huo.”
• “Atakayesoma katika Usiku wa Nisfu Sha'abaan Qul Huwa Allahu Ahad mara elfu moja Mwenyeezi Mungu Atamtumia Malaika elfu moja watakaomjia kumpa bishara njema.”
• “Atakayeswali katika Usiku wa Nisfu Sha'abaan rakaa mia tatu akasoma katika kila rakaa Qul Huwa Allahu Ahad mara thelathini, basi atakuwa miongoni mwa kundi litakalopewa shafa’ah ikiwa ni katika watu waliostahiki Moto.”
• “Sha'abaan ni mwezi wangu.”
• “Atakayehuisha Usiku wa 'Iyd na Usiku wa Nisfu Sha'abaan hautokufa moyo wake siku zitakapokufa nyoyo.”
  • “Atakayehuisha Masiku matano, atapata pepo; Usiku wa Tarwiyah (katika Hajj), na Usiku wa 'Arafah, na Usiku wa siku ya kuchinja, na Usiku wa 'Iyd Al-Fitwr, na Usiku wa Nisfu Sha'abaan.” Hadiyth zote hizo hapo juu kwa matamshi hayo, hazina uthibitisho wowote wa usahihi wake kisheria. Kwa hiyo hakuna Hadiyth hata moja sahihi yenye kuthibitisha kuitenga au kuihusisha siku ya tarehe 15 ya Sha'abaan kufanya ‘Ibaadah maalum kama kufunga au kuswali Swalah za usiku (Qiyaamul Layl). Na kufanya hivyo ni uzushi na upotofu ambao unapingana na mafundisho ya kipenzi chetu Muhammad صلى الله عليه وآله وسلم.

Ama kwa yule aliyezoea kuswali Swalah za Usiku kila mara basi haikatazwi kwake kuswali vilevile usiku huo, kisichofaa ni mtu ambaye hana ada ya kuswali Swalah za usiku lakini usiku huo akawa haukosi kwa kuamini kuwa una fadhila kubwa. Pia tunapata mafundisho kuwa kutenga siku maalum kwa ibada maalum ni jambo linalokwenda kinyume na sheria, isipokuwa lile lililotajwa au kufundishwa na Mtume صلى الله عليه وآله وسلم kama kufunga siku ya 'Ashuraa na siku ya ‘Arafah kwa asiye katika Hija ambazo ametubainishia sababu zake.

Lau kama hili la kufunga Nisfu Sha'abaan lingekuwa lina umuhimu na faida kwetu basi angetueleza na angelifanya yeye mwenyewe katika uhai wake. Na kama kuna siku bora katika wiki basi ni Ijumaa na ambayo imependekezwa kwetu kufanya matendo mazuri na pamoja na ubora wake huu Mtume صلى الله عليه وآله وسلم hakutuamrisha tufunge siku hiyo wala kuusimamisha usiku wake kwa Swalah.

 Na kama ingekuwa inaruhusiwa kama wafanyavyo hao wenye kutenga siku maalum kwa ‘Ibaadah na kuacha masiku yote yaliyobaki ya mwaka mzima, basi ingekuwa ni awlaa kwa Mtume wa Mwenyeezi Mungu صلى الله عليه وآله وسلم kutusisitiza tulifanye hilo katika siku ya Ijumaa kutokana na ubora wake. Lakini Mtume صلى الله عليه وآله وسلم hakufanya hivyo.

Mwenyewe Mtume صلى الله عليه وآله وسلم anasema: “Msitenge Usiku (wa kuamkia) Ijumaa kuutenga na usiku mwengine (wowote) kwa kuswali, na msitenge siku ya Ijumaa miongoni mwa masiku kwa kufunga, ila yule aliyezoea kufunga na funga yake ikaangukia siku hii [Ijumaa].” Muslim Na hili latuthibitishia wazi kuwa ‘Ibaadah na matendo yote mazuri hayafanywi katika siku fulani au usiku maalum tu na kuachwa nyingine, maana kufanya hivyo hakutatimiza wajibu wa Mja wa kumuabudu Mola wake.

Mja hupaswa kumuabudu Mola wake siku zote za umri wa maisha yake yote hadi atakapoiaga dunia, kwani ‘Ibaadah ni kusudio la msingi la kuumbwa kwake. Anasema Allaah سبحانه وتعالى: }}وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ{{ {{Na umuabudu Mola wako hadi ikufikie hiyo yakini (Nayo ni mauti)}} Al-Hijr: 99. Na ndivyo ilivyokuwa ada ya Mtume صلى الله عليه وآله وسلم kumuabudu Mwenyeezi Mungu muda wote wa mwaka mzima, masiku yote, usiku na mchana alitumia katika kumtumikia Allaah وتعالى سبحانه.


UKUMBUSHO KATIKA SHA'ABAAN

Iwapo bado unahitajika kulipa Swawm za faradhi za Ramadhaan iliyopita, fanya haraka kulipa kabla ya Ramadhaan nyingine haijafika. Hairuhusiwi kuchelewesha Swawm zilizokosekana mpaka kufikia Ramadhaan inayofuata, isipokuwa katika hali ya ulazima (mfano udhuru unaokubalika ambao umeendelea baina ya Ramadhaan mbili). Mama wa Waumini 'Aaishah عنها رضي الله amesema,

“Ilikuwa nnazo siku za kulipa za Ramadhaan na sikuweza kuzilipa isipokuwa (katika mwezi wa) Sha'abaan.” Al-Bukhaariy Yeyote aliyekuwa na uwezo wa kulipa Swawm zilizompita/ zilizomfutu kabla ya Ramadhaan (ya pili) na asifanye hivyo, basi atalazimika kuzilipa baada ya Ramadhaan (ya pili), na zaidi analazimika kutubia na kumlisha maskini mmoja kwa kila siku iliyompita/ iliyomfutu. [Huu ni msimamo wa Maimam Maalik, Ash-Shafi’iy na Ahmad] na unaoonekana kuwa sahihi zaidi. Wa Allaahu A’alam

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Assalam alaykum warahmatul lahi wabarakatu. Amma baada ya kumshukuru Mwenyezimungu na kumtakia Rehma na Amani Mtume wake napenda kuchukua nafasi hii kwa kuwaarifu kuwa kuna page mpya nimeifungua baada ya kusikiliza ushauri wa wadau mbalimbali juu ya uwekaji wa vitabu vya dini na kisekyula katika blog yetu. Jina la hiyo page imeandikwa BOOKSTORE iko shortcut yake upande wa kulia mwa Blog yetu na pia kwa mafunzo ya swala bonyeza kitufe kilichoandikwa HOW TO PRAY, na pia kwa masuala ya kusoma kwa wasomi kuna kitufe na picha isomekayo STUDY GUIDE AND STRATERGY kuna nakala mbalimbali ndani yake namna bora ya kusoma na kufanikiwa vizuri katika masomo yetu pia. Tunajitahidi kuweka vitu ambavyo vinahitajika kwa wakati uliopo na kama unaushauri wowote juu ya uboreshaji wa Blog yetu tunaomba mchango wako wa mawazo tuu kwa sasa na sio gharama yoyote.Kama ni mwalimu tunapokea vitabu au Notsi zozote za kufundishia katika softcopy ili wadau wengine wa mashuleni wafaidike nazo pia na kama wewe ni blogger mzuri zaidi basi pia tupe ushauri wako kuboresha blog yetu kwa ujumla. Tunapokea ushauri kwa njia ya email yetu assmohamm@gmail.com au kwa jnia ya kucomment katika habari yoyote nasi tutaiona pia. Maas salam

WHAT DOES IT MEAN TO BE A MUSLIM TODAY?

Assalam Alaykum brothers and sisters in Imaan.

To be a Muslim today--or any day--is to live in accordance with the will and pleasure of Allah. Muslims often say, with joy and pride, that it is easy to be a Muslim since Islam is "the straight path" leading to paradise. What this means, in other words, is that the principles of Islam are simple and straightforward, free of ambiguities, confusions, inconsistencies or mysteries, and that comprehending them or living in accordance with them is not difficult. The assumption here is that if one somehow comes to "the straight path" by accepting Islam, which is Allah's last and final revelation to humanity, one will fairly effortlessly arrive at the destination which is a state of eternal blessedness in the presence of Allah. I must confess that I am totally amazed, and overwhelmed, by this assumption. To me, being a Muslim today--or any day--seems to be exceedingly hard, for to be a Muslim one has constantly to face the challenge, first of knowing what Allah wills or desires not only for humanity in general but also for oneself in particular, and then of doing what one believes to be Allah's will and pleasure each moment of one's life.
Probably you may be asking yourself why this article. Well, I thought I should raise this issue as per our culture of reminding each other, raising awareness and bring positive vision about Islam. This presentation is of personal perception and understanding of Islam and should not be taken as of Muslims in general or the other way round.
Okay, let’s go straight to the topic. I think to be a Muslim first and foremost, to believe in Allah, who is "Rabb al-'alamin": creator and sustainer of all peoples and universes. Integrated vision of the Qur’an does not separate belief in Allah and Allah's revelation ("iman") from righteous action ("'amal"), or regular remembrance of Allah ("salat") from regular discharge of one's financial and moral obligations to Allah's creatures ("zakat"). Thus, to be a Muslim means--in a fundamental way--to be both Allah-conscious and creature-conscious, and to understand the interconnectedness of all aspects of one's life, of the life of all creation and of our life in this transient world to life eternal.
In one hadith, prophets wife, Aisha (r.a) was asked about the prophet’s behaviour, she replied it was a Qur’an. The Prophet of Islam attained the highest degree of "'ubudiyat" (service of Allah) and became a model of righteous living not only as the spiritual and political leader of the Muslim "ummah", but also as a businessman, citizen, husband, father, friend, and a human being in general, and this is to say that that being a Muslim means more than seeking or worshiping Allah.
Being a Muslim is dependent essentially only upon one belief: belief in Allah, universal creator and sustainer who sends revelation for the guidance of humanity. Believing in Allah and Allah's revelation to and through the Prophet Muhammad, preserved in the Qur'an, is, however, not identical with accepting the "Shari'ah" as binding upon oneself.

IT IS A PERSONAL COMMITMENT.
To me being a Muslim today means taking a stand against those who insist that being a Muslim means following the trodden path and sanctifying tradition without subjecting it to serious reflection or critical observation. According to the holy Qur'an, Adam was elevated even above the celestial creatures on account of his capability to "name" things, i.e., to form concepts or to exercise the rational faculty (Surah 2: Al-Baqarah: 30-34) in one of the most significant passages of the Qur'an( Surah 33: Al-Ahzab: 72) we are told that Allah offered the "trust" of freedom of will to all creation but only humanity accepted it. What this says to me is that it is not only a right of Muslims, but also their duty--and indeed their glory--to think and to choose.
Being a Muslim today means not turning away in hatred or anger from those who regard Muslims as adversaries but engaging in dialogue with them in a spirit of amity and goodwill.31 Being a Muslim today means paying serious heed to the Qur'anic teaching that Allah, universal creator and sustainer, who cares for all and sends guidance to all, has decreed diversity for a reason, as the following passage tells us: "O men! Behold! We have created you out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware."1 What this passage says to me is that we should be mindful both of our unity and our diversity, that one of the basic purposes of diversity is to encourage diverse groups and persons to know one another, that a person's ultimate worth is determined not by what group he or she belongs to but how Allah-conscious he or she is.

Being a Muslim today means taking serious note of the Qur’an imperative, "Let there be no compulsion in religion, (Surah 2: AI-Baqarah: 256), knowing that the right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an, which says: "The Truth is/From your Lord:/ Let him who will/Believe, and let him/Who will, reject it." (Surah18:AI-Kahf: 29). Being a Muslim today also means realizing that by merely professing Islam we do not attain to Paradise, and that Muslims have no special claim upon Allah's grace, for the Qur'an tells us:

Those who believe (in the Qur'an)
And those who follow the Jewish (scriptures),
And the Christians and the Sabians,
Any who believe in God
And the Last Day,
And work righteousness,
Shall have their reward
With the Lord; on them
Shall be no fear, nor shall they grieve2

Finally, to me being a Muslim today--and always--means being on a journey, both external and internal, toward attaining a state of peace which is the goal of Islam. However, peace is not merely the absence of conflict, even as health is not merely the absence of sickness. YES, that’s it. According to the perspective of the Qur'an, peace is a positive state of safety or security in which one is free from anxiety and fear. It comes into being when human beings honoring the divine imperative to live justly, learn to be just to themselves and to others. Constant striving is required to overcome the fragmentation to which most human beings are subjected in the technological age and also to eliminate sexism, racism, classism, and all forms of totalitarianism which lead to the injustices and inequities which characterize the world in which we live. To engage in such striving (which the Qur'an calls 'jihad fi sabil Allah": striving in the cause of Allah) is the purpose of a Muslim's life.
                 
1 This passage (Surah 49: AI-Hujurat: 13) is taken from The Meaning of the Qur'an, translated by Muhammad Asad (Dar AI-Andalus, Gibraltar, 1980) p.793.
2 The Holy Qur'an, pp.33-34 (Surah 2: AI-Baqarah: 62) and The Holy Quran p.265 (Surah 5: AI-Ma'idah: 69).
              source used: MUHIMBILI UNIVERSITY sunshine articles

https://docs.google.com/file/d/0Bwpc3PQup5CLQTgyeDg1SzRtNDA/edit

AL-MAKTOUM COLLEGE OF ENGIREERING AND TECHNOLOGY.

MSAMU PLAN FOR 2012 - 2013

                                          OPEN DOCUMENT TO MSAMU COMMUNITY.
                                                                      BACKGROUND

MSAMU is a short form for Muslim students association of Muhimbili University.
  It was established in 2007 before which used to exist as a branch of Muslim student’s association of university of Dar es salaam, MSAUD.
As an organization it has members, constitution, and the office.
  Members include all students currently enrolled in Muhimbili University.  Leaders are elected annually from among the members. The patron is Prof. Kareem Manji who is also currently a dean of school of medicine, MUHAS.
Our office is used as library located at the Muhimbili mosque (Masjid Rrahman), where it is open twenty four hours every day for reading and some meeting purposes.

                                                                       OUR VISION:

   MSAMU is a strong, self-dependent association with its own assets and capable of providing health related services to the Islamic society of Tanzania in the light of Qur’an and Sunnah.

                                                                     OUR MISSION:

  To be an association that helps Muslim students of Muhimbili University fulfilling their dual roles at the university, being for both students and a Muslim’s who can attain the good pleasure of Allah (SWT) in order to gain salvation in this life and the Hereafter.

 This is an open document to each and every member of the society that highlights where are we going as MSAMU, objectives and future plans. Aim is to create awareness and inviting opinions and suggestions so that we can work together and efficiently as a team to reach our fundamental goals and objectives.

                                                                     CHALLENGES:

- Development of any society depends on youths and scholars. MSAMU as one of the youth’s association of scholars is responsible for his Islamic society. For many years Muslims have remain behind and unable to full utilize their potentials as scholars which has led us to a poor non promising society. It is a time to wake up and start thinking about our community and serve it, everybody in his/her position is responsible.

  Taking this into account, we plan some ideas that can initiate changes and improvements to successful achieve and bring about developments of Muslims in University and society as the whole.
 We suggest that MSAMU should find an immovable permanent asset of its own so that it becomes a self-dependent and stable association. Our future plan is to have pieces of land that can be used for health related services to the society like building hospitals, research institutes or schools of health related sciences.

  To start with, our aim is having at least piece of land of ten (10) acres by the end of March 2013. To accomplish this, MSAMU has appointed some members making a group of eight people who will volunteer in finding the places where we can buy lands, and so far they have managed to identify four areas, Mlandizi, Chanika, Mkuranga and Bagamoyo. In these areas acres of land costs between three and four hundred thousand shillings.

We believe that, the above plan can be achieved in the following means:
1) By members giving out their ideas, opinions and support through taking active self-involvement and full participation in the program. Each member should take responsibility in accomplishing our own development in Islamic community.
2) Increasing percentage of people paying MSAMU annual fees from the current 38% to about 65% beginning in the next academic year 2012/2013. 30% of these fees may be used for the mentioned developmental strategies, while the rest is being used for running other routine activities of the association.
3) To find means of increasing our income, one of our plan is opening a full equipped stationery that will be working to serve the association.
4) To introduce production of T-shirts with MSAMU logo that will be sold to the members at reasonable price to boost our income generation starting from the coming MSAMU day event.
5) Involving different stakeholders in our society including former members of the association, Muslims of different positions in a Muhimbili University and Hospital Community and other individuals in our society and Islamic Organizations to actively participate in socio-economic development of MSAMU.

We are looking forward to receive your opinions and contributions. Please for any suggestions, contribution or clarification you can contact;
1. YAAQUB ABDALLAH                 +255 717 056 503
2. BAKARI MSONGAMWANJA      +255 717 963 033
3. SHAABAN  B. SEIF                          + 255 778 340 066/ + 255 653 400 662
4. HUSEIN   THABIT                          + 255 777 347 871
5. NASEEB SHEMNDOLWA              + 255 718 520 048/+ 255 754 624 757

Alternatively you can post it through a suggestion box in the MSAMU library, facebook group MSAMU MUHIMBILI HOSPITAL or through email address msamu2012@hotmail.co.uk  or comment in our blog msamu2000.blogspot.com

Prepared by:
1. SHAABAN   BAKAR  SEIF
2. ABDALLA    NASOUR ABDALLA
3. ABBAS         AYOUB    KATAMBI   
4. HUSSEIN     THABIT    RASHID
5. MASUMBUKO MBWANA   KIMICHA
6. AMINI    MBARAQ   LINGONGO
7. MAJID   ADAM    MPANGODI
8. KALANJE ABDUL-RAHMAN MOHAMMED