FA'IDAH (002) BAYANI AKAN RUQYAH (TAWAIDAH/TOFI/ADDU'A)

RUQYAH!!! 

Micece Ruqyah? 

Ruqyah na nufin yin wata addu'a ta hanyar furta wasu lafuzza wadanda suka zo, anassin Ayoyin Alkur'ani ko sukazo daga bakin manzon Allah (tsira da amincin Allah su tabbata agaresua), domin karantawa da tofawa, mai fama da wata cuta, cutar ta shafi fatane ko zuciya kokuma gabbai ta hanyar neman waraka daga Allah ta'ala shi kadai. 

Atakaice: ita Ruqyah addu'ah ce da mutum zaiyiwa kansa ko wani dan'uwansa.

 ------------------------------------- 

Allah ta'ala yana fada acikin Suratul baqara cewa: "WALLAHI ZAMU JARABCEKU DA WANI ABU DAGA TSORO DA YUNWA DA NAKASA DAGA DUKIYA DA RAYUKA DA YAYAN ITACE,KUMA KAYI BUSHARA GA MASU HAKURI........" 

Donhaka, ita jarabawa cikin rayuwar mutum mai kyau da mara kyau duk Allah ne yake kaddaroma kowa. Yawanci mutane kanyi kuskure suce ai mutanen kwarai sune ke ba'a jarabawa, toh amma abin ba haka yake ba, hasalima sune sukafi jarabtuwa, domin Annabi SAW yana fada cewa: "wadanda akafi jarabta sune Annabawa sai mutanen kirki,sai kuma kowa gwargwadon imaninsa" ibn majah ya ruwaitoh sa.

Idan Allah yana jarabtaka to alamace ta soyayyar Allah akanka,domin kankarema zunubi akeyi. Hakika akwai jarabawa cikin alkhairi ko sharri.

------------------------- 

Karin bayani: Mu na kara Isar da wasiyyar mu, ga mai karanta wannan kasidar, akan ya kiyaye tare da yawaita Azkar(ambaton Allah). Shi ambaton Allah na samarwa bawa, nutsuwa da samu lafiya dakuma biyan bukatu da yawaitar Arziki.

Sannan akwai wasu lokutta kebantattu da akeson bawa ya himmatu da yin Azkar.

Ya tabbata ahadissai mafi dacewar lokaci shine lokacin da aka ruwaito manzon rahama kan yi azkar dinsa wato da safiya(bayan sallar Asuba) dakuma yamma(bayan sallar Asar) sannan da dare(lokacin kwanciya). 

------------------------------- 

ABUBUWANDA AKE KARANTA WA YAYIN RUQYAH:-

kafin mu jero ayoyi da surori na ruqyah yakamata mudanyi matashiya akan wadannan ababe kamar haka: 

1. Sharuddan addu'o'i: 

- Addu'ar ta kasance da ayoyin alkur'ani akayi kokuma wadanda shari'a tazo dasu ta bakin fiyayyen halitta SAW. 

- Ta zamo da harshen larabci, idan da iko.

 - Kudurce cewa wannan addu'ah bata tasiri sai da izinin ubangiji,kuma waraka daga gareshi take. 

2. Sharuddan mai ruqyah: -  

Mai maganin(ruqyah) yazamo musulmi, kuma yazamo mutumin kwarai mai tsoron Allah,kuma yinta alokacinda yafi tsoron Allah zatafi tasiri. 

-zuciya da harshe su hadu aguri daya tahanyar fuskantar Allah ta'ala da gaskiya lokacin addu'ar. Kuma mutum yayiwa kansa shine yafi inganci saboda mutum shine yafi bukatuwar kansa bisa ga waninsa. Kamar yadda wanda yake cikin kunci da bukatauwa Allah yafi saurin karbar addu'arsa. 

3. Sharuddan wanda ake yiwa ruqyah (addu'ah): -

Yazamo mutum ne mai imani da Allah,kuma na kwarai. Kuma gwargwadon imani gwargwadon tasirin addu'ar. Allah yana fada cewa: "MUNA SAUKAR DA WARAKA DAGA ALKUR'ANI,KUMA RAHAMACE GA MUMINAI,BA ABIN DA ZAI KARAWA AZZALUMAI FACE HASARA".

 -Fuskantar Allah da gaskiya,wurin fatan Allah ya bashi lfy.

 -kada yayi gaggawar neman karbar addu'ar daga Allah. Saboda hadisin da bukhari da muslim suka fitar inda Annabin rahama SAW yakecewa: ANA KARBAR ADDU'AR DAYANKU MATUKAR BAIYI GAGGAWABA,YACE" NA ROKA BA'A KARBA MUN BA".

4. hanyoyin addu'ah: 

1. Karanta addu'ar tareda yin tofi(wato tofa miyau inda keda larurar). 

2. Hakama karanta addu'ar batareda tofiba. 

3. Tofa yawu asaman dan yatsa atabo kasa sai ashafi gurin larurar. 

4. Karanta addu'ar tareda shafa gurbin da yake ciwon. 

5. Karanta addu'ar atofa cikin ruwa.

 ------------------------------ 

YAYA RUQYAH ZATA ZAMO? 

Ya halatta ayi ruqyah da ayoyi da surori da kuma azkar dinda suka tabbata ga fiyayyen halitta, hakakuma haramunne ayi da ababenda suke musharaka ga Allah kamar nemawa marar lfy tsari da sunan wasu aljannu da kuma irin abinda ba'a fahimtar lafuzzan, domin kubuta daga wata alama ta shirka acikin hakan,saboda Annabi SAW yace acikin hadisin Muslim 10/167" Ba matsala don anyi magani(ruqyah wurin addu'ah) ga abinda baizamo shirka ba".

 -----

 SURORI MASU AMFANI WURIN RUQYAH DA SUKE WARAKA GA KOWACE CUTA TA JIKI KO TA ISKA:--

@SURATUL FATIHA: ankarbo hadisi daga Kharijah dan sult daga baffansa yace: nazo gun manzon Allah SAW nayi masa sallama sai ya amsamin,sai na riski wasu mutane suna tareda wani mutum mahaukaci,sai dangin wannan mutumin suka cemin munsamu labarin abokinka(ko abokinku) yazo da alkhairi,shin awurinka akwai wani abu da zaka yi wannan ya warke. Sai yayi masa Ruqyah(addu'ah) da Suratul fatiha,sai Allah ya bashi lfy. Sai suka bani akuya,sai nazo gun Annabi SAW na bashi labari sai yace min (awata ruwayar yace min) ka fadi wani abu banda wannan surah? Nace a'a,sai yace min hakika kaci daga ruqyah ta gaskiyah" wato kayi magani da abinda shine mafi dacewa da inganci). Abu-dawud(hadisi mai lamba:3420) da Nisa'i(1032). Albani ya inganta hadisin. 

@SURATUL BAQARAH( annabi SAW yana cewa:KADA KA MAIDA GIDAJENKU MAKABARTA,DOMIN SHAIDANU BASA ZAMA GIDAN DA AKE KARANTA SURATUL-BAQARAH" muslim(6/67) da Tirmizi(5/157) 

@SURATUL IKHLAS DA FALAQ DA NAS: daga Uqbatu dan Aamir(ra) yace: ina rike da linzamin abin hawan Annabi SAW awurin wani yaki,sai yacemin ya Uqbatu fadi! Sai na saurari annabi,sai ya kara cemin fadi ya uqbah!! Sai nayi shiru ina saurare,sai yakara fada har sau 3,sai na ce mezan fada ya rasulullah? Sai yace min kakaranta Qulhuwallahu ahada(har karshen surar ya karantamin) sannan falaq da nas har karshe,damuka karanta su har karshe sai Annabi yacemin: BABU WASU SURORI MASU TSARI KAMAR WADANNAN) nisa'i ya ruwaito sa (8/250) Albani ya inganta hadisin. -

@ALKUR'ANI DUKKANSA WARAKANE: duk wata surah wadda take dauke da ambaton wani alkawari na ubangiji ko cikasa ga bayi,ko ambaton wuta da aljannu da shaidanu kamar suratul Muminun,Yasin,Safat

,Dukhan,Jinn.Hashr,Zalzalah,Qari'ah,Kafiruun,dss duka ana karantasu wurin Ruqyah,musamman ga masu fama da iska,ko sihiri. -----

# AYOYI: - DAGA CIKIN AYOYINDA AKE KARANTAWA YAYIN RUQYAH DON WARAKA DAGA CUTUTTUKA NA SIHIRI,ISKA,DA LARURA WADDA AKA KASA GANE AINIHINTA KO MAGANINTA AKWAI: 

-ayata ta 36 cikin suratul fusilat. 

- ayatul kursiyyu(kamar yadda yazo akissar wannan mutumin maiyiwa Abu-hurairah sata da daddare.(bukhari 4/487) -ayoyi biyu na karshen Suratul baqarah,kamar yadda bukhari yafitar 6/323.

 -ayoyi ukku na cikin suratul A'raf(ayata 54-56) 

-aya cikin suratu ali-imran(ayata 18).

 -ayoyi hudu nacikin suratul muminun(ayata 115-118) 

-ayata ta 3 cikin suratul jinn.

 -ayoyi 10 nacikin suratus safat(ayata 1-10).

 -ayata 21-24 cikin suratul hashr.

 -ayata 31-34 cikin suratul rahman. -ayoyi biyu nakarshen suratul qalmi(51-52) INSHA ALLAHU DUK WATA CUTA DA TA GAGARA MAGANI INDAI ANA KARANTA WADANNAN SURORI DA AYOYI ZA'A SAMU WARAKA,KAMAR IRINSU HIV,CANCER,HAUKA,ISKA, DADAI MAKAMANTANSU. 

IBN QAYYIM(R) YACE: duk wanda Alkur'ani bai warkar dashiba to babu abinda zai warkaddashi,inkuma Alkur'ani bai isar masa ba to babu wata isuwa da zaisamu gun Allah. Yacigaba dacewa: watarana ina a makka sai ciwo ya sameni sai na nemi mai magani na rasa bansamu wani maganiba da zanyi amfani dashi,sai nazamo inayiwa kaina magani(ruqyah) da Suratul fatiha sai naga tasirinta mai ban mamaki,nazamo ina dibar zamzam sai nakaranta fatiha na sha,sai gashi na samu waraka cikakka,har na zamo ina baiwa mutane magani akan hakan,kuma ya amfanesu.

 @# akwai wata tsohuwa da likitocin jamus suka kasa gane larurarta suka ce sai dai iayalan su hakura don bazata warkeba,sai iyalan suka daketa suka kaita asibitin madinah tayi jinya can ta rassu,dama babu mai jiyya,suka dawo gida suna jiran suji ankirasu akan rassuwarta,sukaji shiru sai suka kawo ziyara gareta sai suka sameta cikin koshin lfy takumayi kiba,abinya basu mamaki,sai ake fada musu zamzam ne abin shanta koda yaushe. 

-----------@-----------------

Wasu daga lafuzzan Hadissai da Manzon Allah yake karantawa marassa lafiya(wato yake fada idan zaiyi ruqyah ga marar lfy) gasu kamar haka: 

#---- 

1. AS'ALULLAHAL AZIMA RABBAL ARSHIL AZIMI AN YASH FIYAK(SAU 7). 

2. U'IZUKA BI KALIMATILLAHI TAMMAH,MIN KULLI SHAIDANIN WA HAMMAH,WAMIN KULLI AINIL LAMMAH(SAU 3). 

3. ALLAHUMMA RABBAN NAS AZHIBIL BA'ASA WASHFI ANTAS SHAFI'U LA SHIFA'A ILLA SHIFA'UKA SHIFA'AN LA YUGHADIRU SAQMA (SAU 3) 

4. ALLAHUMMA AZHIB ANHU HARRAHA WA BARDAHA WA WASBAHA(SAU 7). 

5. HASBIYALLAHU LA ILAHA ILLA HUWA ALAIHI TAWAKKALTU WA HUWA RABBUL AZIMI(SAU 7). 

6. BISMILLAHI ARQIYKA MIN KULLI DA'IN YU'ZIKA,WAMIN KULLI NAFSIN AU AININ HASIDIN,ALLAHU YASHFIYKA,BISMILLAHI ARQIYKA(SAU 3). 

7. BISMILLAH(SAU 3) A'UZU BILLAHI WA QUDRATIHI MIN SHARRI MA AJIDU WAHAZIR.

________

Wadannan sune daga cikin Ayoyin Alkur'ani dakuma Addu'o'in da su kazo acikin Hadissan Manzon Allah (  صلى الله عليه وسلم   ) da ake karantarwa, domin Neman TAIMAKON akan wata larura da samu mutum ko neman tsari akan dukkan musibu.

FA'IDAH (001) AKAN KISTUL HINDI

《KISTUL HINDI 》  

Kistul Hindi nau'in Icce ne da labarawa da mutanen Sin da sauran Kasashen yankin Asia da Latin, ke amfani dashi acikin abinci da kuma wurin  maganin cututtuka da dama. 

Shi Kistul Hindi yana zuwa ne akasashenmu na yammacin Africa anau'I na gari dakuma mai (amma asalin icce kamar yadda zamuga hotonsa, a kasan wannan kasidar) amma inda ake sarrafashi zaka same shi anau'uka daban-daban. Shiyasa zanyi bayani akan Garinsa saboda shi muka fi sani tareda sauqin samunsa. 

Shi GARIN KISTUL HINDI Yana magance cututtuka da dama kamar: Ciwon mara yayin al'ada, daidai ta haila, magance dafi na wuka ko na maciji da kunama, maganin kumburi ko rauni, maganin aljani, sihiri, karfin maza, tsutsar ciki, magance matsalolin ciki.dasauransu.    

#YADDA AKE SARRAFASA:        

1. DOMIN MAGANCE MATSALAR HAILA, CIWON MARA, TSUTSAR CIKI, SIHIRI, DA MATSALAR ALJANI (ISKA) SAI ADEBI COKALI 5 NA GARIN KISTUL HINDI SAI GARIN HABBATUSSAUDA COKALI 3 SAI MAN ZAITUN COKALI 7 SAI GARIN ZAITUN COKALI 3 SANNAN AGAURAYESU AZUBA ZUMA KOFI DAYA KARAMI AKARA CAKUDEWA. ANEMI WURI MAI MATSAKAICIN YANAYI A AJE ARIKA SHAN COKALI 3 SAU 3 ARANA. MAFI KARANCIN SHAN MAGANIN KWANA 3 ZUWA 7 GA MASU LARURAR AL'ADA KO MATSALAR ALJANI.   

2. GA MASU SON KARIN KARFIN MAZA KUMA SU SAMU GARIN KISTUL HINDI SU HADA DA NONON RAKUMI KO ZUMA SU MOTSE SU RIKA SHA IDAN ZASU KWANTA. ANA KUMA ZUBA KIMANIN COKALI 1 ABAKI SAI ABI DA RUWA ASHANYE.  

3. MATSALAR DAFI KUWA SHIMA ANA HADIYAR GARINNE DA RUWA KO AHADA DA ZUMA KO NONO NA SHANU ASHA. HAKAKUMA GA MAI RAUNI KO YANKEWA ZAI IYA SHANSA KAMAR YADDA MUKA AMBATA HAKAKUMA ANA TAFASA RUWAN ZAFI DA GARIN AWANKE INDA DAFIN YAKE KO GASAWA KOKUMA ANEMI MAN ZAITUN AKWABA DA GARIN ASHAFE GURIN.     

DA IZININ ALLAH ZA'ASAMU FA'IDAR MAGANCE WADANNAN CUTUTTUKA DA AMFANI DA GARIN KISTUL HINDI.

Allah yasa mu dace.

MUTUM BAKWAI

MUTUM BAKWAI SUNA CIKIN INUWAR ALLAH,
ARANAR DA BABU WATA INUWA SAI TASA:
1. Shugaba mai adalci.
2. Da Matashi wanda ya rayu cikin bautar Allah.
3. Da mutumin da koyaushe zuciyarsa take
ta'allake da Masallaci.
4. Da Mutum biyu wadanda sukayi soyayyar Juna
domin Allah. Suka hadu akan haka, kuma suka
rabu akan haka.
5. Da Mutumin da wata Mace Kyakyawa,
ma'abociyar Matsayi ta kirashi Izuwa Fasikanci,
amma (bai bata hadin kai ba) yace NI INA JIN
TSORON ALLAH.
6. Da Mutumin da zaiyi sadaka ya boyeta, har sai
da hannunsa na haggu bai san abinda hannunsa
na dama ya bayar ba.
7. Da Mutumin da ya tuna Allah, shi kadai a'boye,
Har idanunsa suka zubar da hawaye.
Muslim, hadisi na 1,031).
Allah Yasa Mudace

THE WISDOM OF OUR BELOVED PROPHET P.B.U.H

*The SHORTEST BUT POWERFUL PRAYER**

*Do you know it ???*

Assalamu Alykum Warahmathullahi Wabarakathuhu To All..

Al-Abbas (R.A.), the uncle of the Prophet (ﷺ), came to the Prophet (ﷺ) and said:

“Ya Rasulullah, teach me a du'a.”

The Prophet ( ﷺ) said:
“O my uncle, say:

Allahumma inni asaluka al-afiyah
(O Allah, I ask you for afiyah).”

Now what is Afiyah?
Afiyah means -

“to save me from any afflictions.
To be healthy, you are in afiyah.
To have enough money, you are in afiyah.
To live, you are in afiyah.
To have your children protected,
you are in afiyah.
And if you are forgiven and not punished, you are in afiyah."

So basically Afiyah means:
“O Allah, protect me from any pain and suffering.”
This includes both dunya and akhirah.

Al-Abbas (R.A.) thought about this for a while, and then he came back after a few days and said (paraphrased):

“Ya Rasulullah, this du'a seems a little short. I want something big.”

The Prophet (ﷺ) said:
“My dear uncle, ask Allah for Afiyah for Wallahi, you cannot be given anything better than afiyah.”

It is a simple du'a.
Sincerely mean what you say while praying.

“O Allah, I ask You to be saved from any distress,
grief,
hardship,
harm, &
Don't test me, etc.”

All of this is included in
“Allahumma inni asaluka al-afiyah”
(Riyadh As Saliheen, Sunan At-Tirmidhi)

Make sure to share this to others and tell your friends:

Prophet Muhammed (ﷺ) said :
“Convey from me, even if it is one verse.”

Prophet Muhammed ( ﷺ) also said :

"Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way.

Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.'"'
(Reported by al-Tirmidhi, no. 2675.
He said, This is a saheeh hasan hadeeth)

So Do Share This Knowledge To Your Family And Friends...

May Allah Bless And Forgive All Of Us...

Allah humma Aameen...

HIKIMOMI DA MAGANGANUN FIYAYYEN HALITTA S.A.W

MATA 10 WAINDA ALLAH YA
TSINE MUSU: -
ﺍﻟﻮﺍﺷﻤﺎﺕ
ﻭﺍﻟﻤﺴﺘﻮﺷﻤﺎﺕ
1. Mata masu
tsaga
fuskokinsu. -
ﺍﻟﻨﺎﻣﺼﺎﺕ
ﻭﺍﻟﻤﺘﻨﺼﻤﺎﺕ
2. Mata masu
aske gashin
gira. -
ﺍﻟﻤﺘﻔﻠﺠﺎﺕ
3. Mata masu
kankare hakori
(wushirya). -
ﺍﻟﻮﺍﺻﻠﺔ
ﻭﺍﻟﻤﺴﺘﻮﺻﻠﺔ
4. Mai 'karin
gashi da wadda
ake karamata
gashin. -
ﺍﻟﺘﻲ ﺳﺨﻂ ﻋﻠﻴﻬﺎ
ﺯﻭﺟﻬﺎ
5.Matar da
mijinta yayi
fushi da ita. -
ﺍﻟﻤﺘﺸﺒﻬﺎﺕ ﺑﺎﻟﺮﺟﺎﻝ
6. Mata masu
shigar maza. -
ﺯﻭﺍﺭﺍﺕ ﺍﻟﻘﺒﻮﺭ
7. Mata masu
yawan
ziyartar
kabur-bura
(makabarta).
- ﺍﻟﻨﺎﺋﺤﺎﺕ
8. Mata masu
kururuwa akan
mamaci. -
ﺍﻟﻤﺤﻠﻞ ﻟﻪ
9. Mata masu
auren kashe
wuta. -
ﻛﺎﺳﻴﺎﺕ ﻋﺎﺭﻳﺎﺕ
ﻣﺘﺒﺮﺟﺎﺕ
10. Mata masu
bayyana
tsiraicinsu.
Kada ku manta TSINUWA itace
nisanta daga
rahamar Allah!
ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : " ﻳﺎ
ﻣﻌﺸﺮ ﺍﻟﻨﺴﺎﺀ
ﺗﺼﺪﻗﻦﻭﺃﻛﺜﺮﻥ ﻣﻦ
ﺍﻹﺳﺘﻐﻔﺎﺭﻓﺈﻧﻲ
ﺭﺃﻳﺘﻜﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ " ﺭﻭﺍﻩ ﻣﺴﻠﻢ
Manzon Allah (SAW)
ya ce: 'Yaku
taron mata! ku
yi sadaqa,
kuma ku yawaita neman
gafara.
(Istigfari)
domin lallai
ninagan ku
mafiya yawanku
'yanwuta
ne."Allah yakaremu. Send it to ur family n frndx

Assalamu alaikum. Manzon Allah (S.A.W) yace:kuyi kokarin danne abubuwa uku:

(1) fushi (2) Sha'awa (3) Maganganunku.

Ku himmatu danyin abubuwa 2:
(1) Ayyukan Alkhairi (2) Abokai nagari.

Kuci moriyar abubuwa 2:
(1) Lokaci (2) Karfi.

Ku nemi abubuwa 3:
(1) Gafaran Allah (2) ilmi (3) Hikima.

YA ALLAH KABAMU IKON KIYAYEWA.

Masu Hikima: KNOWLEDGE (ILMI DA HIKIMA )

KNOWLEDGE
1. "Read in the name of thy Lord Who
created; He created man from a clot. Read
and thy Lord is most Honourable, Who
taught to write with the pen. taught man
what he knew not" (96:1-5).
2. "Allâh will exalt those of you who believe
and those who are given knowledge to high
degrees" (58:11).
3. "And say, O my Lord! increase me in
knowledge" (20:114).
4. "And whoever is given knowledge is
given indeed abundant wealth" (2:269).
While faith brings about the spiritual and moral
development of man, knowledge brings about his
intellectual development, and therefore stands next
in importance to faith. In Bukhârî's arrangement
therefore "knowledge follows faith." The first
revelation that came to the Holy Prophet is
admittedly the first quotation given above. These
verses not only lay stress on both reading and
writing but also speak of the Lord of Honour in this
connection, showing that man can attain to honour
only through knowledge. This is expressly stated
in v. 2. The Holy Qur'ân even directs the Holy
Prophet to seek more and more knowledge (v. 3).
It is in fact full of praise for knowledge: the words
ya'lamûn (they ponder), yatafakkarûn (they reflect),
yatadhakkarûn (they meditate) and other similar
expressions occur on almost every page of the
Holy Qur'ân. V. 4 speaks of knowledge as great
wealth. Such is also the import of the very first
hadîth quoted in this chapter, which speaks of both
wealth and knowledge as things which man
desires naturally to seek and in which all men
should try to emulate each other (h. 1). The Holy
Prophet made it incumbent on those who came to
him to seek knowledge to impart the same to
others (hh. 2. 3), and desired even those who were
considered to be in the lowest strata of society to
be uplifted to the highest level through education
(h. 4). Islâm, in fact, lays the basis of mass
education, education of men as well as women, of
children as well as adults. The Holy Prophet
himself made arrangements for the education of
women (h. 5). Writing was encouraged (hh. 5-9),
and acquisition of knowledge was made the
standard of excellence (h. 10). It is spoken of in
the highest terms of praise (hh, 11-14), and this
explains the unsatiable thirst for knowledge of the
Muslims of earlier days. H. 15 makes it incumbent
upon every Muslim, man or woman, old or young.
that he should acquire knowledge, and thus
introduces the principle of compulsory education.
A warning is given that when a nation gives up the
acquisition of knowledge, its downfall is sure (h.
16).
{p. 32}
1 'Abd Allâh ibn Mas'ûd said,
The Prophet, peace and blessings of Allâh be on
him , said:
"There shall be no envy but (emulate) two[1]: the
person whom Allâh has given wealth and the
power to spend it in the service of Truth, and the
person whom Allâh has granted knowledge[2] of
things and he judges by it and teaches it (to
others)."[2]
(B. 3:15.)
[1. The words in Arabic are lâ hasada illâ fi-
thnataini , which may be rendered as meaning
"there shall be no hasad but in two cases." But as
hasad or the desire that another person shall be
deprived of the advantages which he has, is totally
prohibited by the moral code of Islâm; the word
illâ is here used as an istithnâ' munqatî' . Hasad
(envy) and ghibtah (emulation) have one thing in
common, viz. , a desire regarding advantages or
excellence which another man possesses; but in
hasad the desire is that he shall be deprived of
them, while in ghibtah it is that the desirer may be
favoured with similar advantages. By using the
word ghibtah in the heading of this chapter,
Bukhârî shows that while hasad is prohibited here,
ghibtah is recommended in two cases.
2. The word in the original is hikmah which may
be rendered wisdom or knowledge. According to
R. it means "the knowledge of things and the
doing of good."
3. The desire to have knowledge is here made akin
to the desire to possess wealth which is a natural
desire in every human heart, and thus it is made
clear that the acquisition of knowledge is as
important as that of wealth, and every human
being should acquire both. The desire to possess
either, however, is made subject to a further
condition: the possessor of wealth spends it in the
cause of Truth, and the possessor of knowledge
teaches it to others, so that the benefit of humanity
is the real end in view. In the Holy Qur'ân,
knowledge is spoken of as the greatest wealth:
"And whoever is given knowledge (hikmah), he
indeed is given abundant wealth" (2:269).]
{p. 33}
2 Mâlik ibn al-Huwairith said, The Prophet, peace
and blessings of Allâh be on him , said to us:
"Go back to your people and teach them."[4]
(B. 3:25.)
3 Ibn 'Abbâs reported on the authority of the
Prophet, peace and blessings of Allâh be on him:
"Let him who is present impart knowledge to him
who is absent."
(B. 3:37.)
4 Abû Mûsâ said, The Messenger of Allâh, peace
and blessings of Allâh be on him , said:
"There are three persons for whom there is a
double reward: . . . the person who has a slave-
girl, and he brings her up and trains her in the
best manner and he educates her
[4. It was the case of a deputation of the Rabî'ah
tribe that came to the Holy Prophet from Bahrain
on (the Persian Gulf). They were told to remember
all that they had learned in their residence at
Madînah and to teach it to their people. The duty
to teach others is laid on all Muslims in h. 3.]
{p. 34}
and gives her the best education, then sets her
free and marries her, he has a double reward."[5]
(B. 3:31.)
5 Abû Sa'îd Khudrî said,
The women said to the Prophet, peace and
blessings of Allâh be on him, The men have got an
advantage over us in approaching thee therefore
appoint for us a day from thyself; so he promised
them a day in which he met them and he exhorted
them and gave them commandments.[6]
(B. 3:35)
6 Abû Hurairah reported that The Khuzâ'ah
murdered
[5. Here we are told that, so far as education was
concerned, even slave-girls were not to be
neglected. They had to be trained well and
educated in the best manner. This was what Islâm
aimed at, and this was to be the Muslims' highest
ideal; not only were free citizens to be trained and
educated but even slaves, who were considered by
the Arabs to have a very low status--not so low,
however, as the unfortunate untouchables in
India--were to he brought up to the level of the
free citizen by proper education and training, and
not only boys but girl, as well. The questions of
mass education, female education and
emancipation of slaves were thus forestalled by
the Holy Prophet thirteen hundred years before
modern civilization.
6. Bukhârî mentions this hadîth under the heading,
"Should a separate day be fixed for the education
of woman?" It shows that from the Islamic point of
view it is desirable that there should be separate
arrangements for the education of men and
women.]
{p. 35}
a man of the Banû Laith in the year of the
conquest of Makkah, as a retaliation for the murder
of one of them whom they had murdered. The
Prophet, peace and blessings of Allâh be on him,
was informed of this, so he mounted his riding
camel and delivered an address . . . Arid there
came a man from among the people of Yaman and
said, Write it down for me, O Messenger of Allâh!
So he said: "Write down for such and such a
one."[7]
(B. 3:39.)
7 Abû Hurairah said, There was no one from
among the companions of the Prophet, peace and
blessings of Allâh be on him, who reported more
hadîth from him than myself, but
[7. Although the Holy Prophet himself did not
know reading or writing, be encouraged both.
There is a misunderstanding as to the prohibition
of writing down hadîth. As this hadîth shows, the
Holy Prophet himself ordered the writing down of
hadîth when it was needed. Generally, however,
writing of hadîth was not considered desirable as it
was feared that persons who were not cautions
enough might confuse the verses of the Holy
Qur'ân with hadîth. As the next hadîth, however,
shows there were some people who regularly
resorted to writing hadîth.]
{p. 36}
'Abd Allâh ibn 'Amr used to write while I did not
write.
(B. 3:39)
8 Zaid ibn Thâbit reported that,
The Prophet, peace and blessings of Allâh be on
him , commanded him to learn the writing of the
Jews (in Syriac[8]) so that I wrote for the Prophet,
peace and blessings of Allâh be on him , his letters
and read out to him their letters when they wrote
to him.
(B. 93:40.)
9 Abû Hurairah reported,
A man from among the Ansâr said . . ., O
Messenger of Allâh! I hear from thee a hadîth
which pleases me very much but I cannot retain it
in memory. The Messenger of Allâh, peace and
blessings of Allâh be on him, said
[8. The words "in Syriac" are not in Bukhârî but
they are added here on the authority of AD. and
Tr. This hadîth shows that the Holy Prophet
ordered the learning of other languages as well.]
{p. 37}
"Seek the help of thy right hand."[9]
And he made a sign with his hand for writing.
(Tr. 39:12.)
10 Abû Hurairah said, The Messenger of Allâh,
peace and blessings of Allâh be on him, said:
People are mines, like mines of gold and silver;
the more excellent of them in the days of
Ignorance are the more excellent of them in Islâm
when they attain knowledge."[10]
(M-Msh. 2:l.)
11 Abû Hurairah said, The Messenger of Allâh,
peace and blessings of Allâh be on him, said:
"The word of wisdom is the lost property of the
believer, so wherever he finds it he has a better
[9. He was told to learn the art of writing and then
write down hadîth.
10. The superiority of race over race and family
over family is recognised--people are mines like
mines of gold and silver--among Muslims as well
as non-Muslims, but it is added that this
superiority is maintained through attainment of
knowledge. If persons belonging to a superior race
discard knowledge, they lose their superiority.
Racial or family superiority is thus subject to the
acquisition of knowledge.]
{p. 38}
right to it."[11]
(Tr. 39:19.)
12 Anas said,
The Messenger of Allâh, peace and blessings of
Allâh be on him, said:
"He who goes forth in search of knowledge is in
the way of Allâh till he returns."
(Tr. 39:2.)
13 The Prophet, peace and blessings of Allâh be
on him , said:
Whomsoever Allâh intends to do good, He gives
right understanding of religion." And
"Knowledge is maintained only through
teaching."[12]
(B. 3:10.)
14 "The learned ones are the heirs of the
[11. This Hadîth lays down upon every Muslim the
obligation of acquiring knowledge. Hikmah means
wisdom or knowledge , and dzâllah means a lost
animal or an object of persevering quest (LL.), so
that the believer should set out in search of
knowledge as perseveringly as the owner of a lost
animal would search for it.
12. These two sayings of the Holy Prophet are
related by Bukhârî in the heading of the tenth
chapter of his "Book of Knowledge." The latter part
shows that stress was laid not only on the
acquisition of knowledge but also on conveying it
to others or on teaching it.]
{p. 39}
prophets--they leave knowledge as their
inheritance; he who inherits it inherits a great
fortune."[13]
(B. 3:10.)
15 Anas said,
The Messenger of Allâh, peace and blessings of
Allâh be on him, said:
"The seeking of knowledge is obligatory upon
every Muslim."[14]
(Bhq-Msh. 2.)
16 Anas said, The Messenger of Allâh, peace and
blessings of Allâh be on him, said "Of the signs of
the Hour is that knowledge shall be taken away
and ignorance shall reign supreme."[15]
(B. 3:21.)
[13. This is also a saying of the Holy Prophet and
forms part of the heading of B. 3:10. It is related
as a separate hadîth in Tr. Knowledge is here
described as the inheritance of the prophets and is
called a great fortune.
14. The words every Muslim include both men and
women, while another version adds and every
Muslim woman . Its authorities are said to be
weak. It should, however, be noted that the more
authentic hadîth quoted above also make
obligatory upon all Muslims, men as well as
women, to acquire knowledge.
15. "The Hour" in the language of Islâm indicates
as regards an individual, his death; as regards a
nation, the hour of its doom; and as regards the
whole of humanity, the destruction of all. Evidently,
what is meant here is the doom of a particular
nation, just as knowledge brings life to a nation,
ignorance seals its doom. Thus have Muslims
fallen on evil days; instead of that thirst for
knowledge which characterized their ancestors,
ignorance is now rampant.]

Masu Hikima : Masu Hikima : Masu Hikima : Masu Hikima : MANUFAR ...

SURATUL MA'IDAH: SU WANENE ALKAFIRUN, AZ-ZALIMUN, ALFASIQUN?

Acikin Suratul Ma'idah Ayata 44 Da Ta 45 Dakuma Ta 47, Allah S.W.T Yakira Nau'in Wasu Mutane Da Kafirai, Azzalumai Dakuma Fasiqai Dukkansu Akan Kin Aiki Da Abinda Yasaukar Musu Na Hukunci. Sai Dai Malamai Masana Tafsiri Kuma Magabata SunYi Bayani Akan Tayaya Mutum Zai Zamo Kafiri Ko Azzalumi Kokuma Fasiqi Abisa Hukunce-hukuncenda Ya Saukarwa Bayinsa. Ga Bayaninsu Kamar Haka:-
1. ALKAFIRUN: Duk Wanda Yayi Hukunci Da Dokar Da Bata Allah Ba Yana Ganin Yahalatta, Ayi Wannan Hukuncin Bada Abinda Allah Ya Saukarba. To Shine Allah Ke Nufi A Ayata 44
2. AZ-ZALIMUN: Wanda Yayi Aiki Da Dokar Da Bata Allah Ba,amma Yasan Wannan Abinda Yayi Sabone To Shine Azzalumi, Kamar Yadda Ya Bayyana Ayata 45.
3. ALFASIQUN: Kamar Yadda Yazo A Ayata 47 Acikin Suratul Ma'ida Da Fadin Allah Alfasiqun, To Anan Ana Nufin Wanda Yayi Aiki Da Dokarda Bata Allah Ba, Ta Hanyar Amsar Rashawa To Shine Fasiqi.
Allah Ne Mafi Sani!