Nilishasema kuanzia aya ya 19-25 inazungumzia ni nani unaweza kuoa na kwa namna ipi na nani huwezi kuoa! Sasa wewe hilo suala la uwezekano wa "kuweza kumla bila ndoa" umetoa wapi?!
Nilishasema kuanzia aya ya 19-25 inazungumzia ni nani unaweza kuoa na kwa namna ipi na nani huwezi kuoa! Sasa wewe hilo suala la uwezekano wa "kuweza kumla bila ndoa" umetoa wapi?!Kwa hiyo mtumwa unajilia tu bila mahari au ndoa?
Na hata hao wapagani sidhani kama wanaruhusu uzinzi na ndio maana wana ndoa za kimila!Kuna kitu kinatafutwa Hapa! Hakuna dini yeyote inaruhusu UZINZI...Sijui labda wapagani.
Sasa kama maoni yangu nimeyaegemezea na dalili kuna kosa gani kisheria kwa dalili ipi?Isome tena comment yangu.
Kwa maoni yako wewe??
HII NI DINI AKHY
Hata mm niliskia hii. Ila hua napata wasiwsi kuliuliza wasije sema nakashifu dini ya Mtume.Nimemsikia sheikh mmoja akisema kuwa Muislamu (mwanaume) anaweza kuingia ndoa ya muda maalumu (nikah mut'ah) na mwanamke halafu baada ya hapo akamtaliki. Kwa mfano mimi naishi Tanga lakini nikapata safari ya kikazi Kigoma ya wiki moja na huko nikakutana na binti basi tukikubaliana namwambia "bi mdogo nitakuoa kwa siku mbili au tatu maana nitarejea Tanga siku ya tano".
Unaliongeleaje hilo? Ni halali?
Kati ya aya na hadithi kipi chenye hadhi ya juu? Hadithi inaweza kutengua aya?Mimi uislamu wangu ni wa aya na hadithi,sikamati aya peke yake niaziwacha hadithi.ama nikamate hadithi peke yake niziwache aya.
Kwa hivyo kigezo cha kutokuwepo aya hakimati sana upande wangu kwa kuwa aliyeteremshiwa hizo aya nayeye ana nafasi ya kufuatwa kama aya zinavyotaka afuatwe.
Weka aya ambayo imeruhusu
Alafu weka aya ambayo imelazimisha.mana usije changanya kati ya uruhusa na ulazima.
Hii hapa;
'So those of them [women] whom you enjoy, give to them their appointed wages' (4:24).
Hadithi inaweza kutengua aya bila matatizo ndugu yangu.Kati ya aya na hadithi kipi chenye hadhi ya juu? Hadithi inaweza kutengua aya?
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Nilishasema kuanzia aya ya 19-25 inazungumzia ni nani unaweza kuoa na kwa namna ipi na nani huwezi kuoa! Sasa wewe hilo suala la uwezekano wa "kuweza kumla bila ndoa" umetoa wapi?!
Mkuu naomba commentary kidogo juu ya hii 4:24 isije kuwa imehalalisha kununua malaya
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Kama kweli nia yake ni hio kesha laaniwa tayari usiwe na shakaHuyo nia yake ni kukashifu tu uislamu hana nia ya dhati kuufahamu uislamu.
Laana ya Mwenyeezi Mungu iwe juu yake
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Nimemwambia aweke aya iliyokamilika badala ya kunyofoa maneno hapa na pale na kuita ni aya! Ninachoona ni kwamba amekimbia jumla! Hiyo anayolazimisha hayo maneno ni Quran 4;24 ambayo inasema:Mkuu naomba commentary kidogo juu ya hii 4:24 isije kuwa imehalalisha kununua malaya
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Na hiyo Sura ya 4, kuanzia aya ya 19-25, inazungumzia ni mwanamke gani unaruhusiwa kuoa na yupi huruhusiwi!!And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise.
Mkuu weka aya kwa kiswahili kwanza.Ungejibu ndio au hapana. Naomba usome hapa halafu unieleweshe
The Quran in Sura 23:5-6 says:
5 [Most certainly true believers] . . . guard their private parts scrupulously, 6 except with regard to their wives and those who are legally in their possession, for in that case they shall not be blameworthy. (Sayyid Abul A’La Maududi, The Meaning of the Quran, vol. 3, p. 237)
The key words are "those who are legally in their possession." Maududi (d. 1979) is a highly respected commentator on the Quran, and he interprets the plain meaning of the clause, saying that sex with slave-girls is lawful.
Maududi writes:
Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in one’s possession, i.e. slave-girls. Thus the verse clearly lays down the law that one is allowed to have sexual relation with one’s slave-girl as with one’s wife, the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. (Ibid. p. 241, note 7)
The
Mfiaukweli,
Utaleta hizo aya, au nisepe zangu?! Si kawaida yangu kulumbana mambo ya dini na hivyo ningependa kufahamu kama hizo aya unazo ili kama hauna, nisepe zangu for good! Au huu ukimya ndo unafanya kazi ya kuzisaka?!
Nimekuambia, weka aya iliyokamilika wewe, acha kusema uongo manake kama kweli wewe ni Mkristo, katu huwezi kusema uongo unless kama nawe ni wale ambao Matayo 21-23 imewaelezea:Ndio nami ilinibidi nipate ufafanuzi kuhusu hilo. Lakini hadi sasa hakuna aliegusia matumizi ya maneno "ujira kulingana na raha ilivyopatikana'
Angalia ndugu, isije siku ya siku Bwana Yesu, ukiwa na wenzako akawaambia "...ONDOKENI, SIWAJUI MTOKAKO!"Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’
...sina nia ya kukashifu dini ya mtu au mtu binafsi ila naomba ufafanuzi. Zinaa inatafsiriwaje katika Uislamu? Kwa Mkristo kufanya ngono nje ya mahusiano ya ndoa ni ama uasherati (in case mmoja wa wahusika wa hicho kitendo hana ndoa) au uzinzi (kwa muhusika aliemo kwenye ndoa).
Nyie ndugu zetu Waislamu mnautafsiri vipi uzinzi?
Mfiaukweli,
Utaleta hizo aya, au nisepe zangu?! Si kawaida yangu kulumbana mambo ya dini na hivyo ningependa kufahamu kama hizo aya unazo ili kama hauna, nisepe zangu for good! Au huu ukimya ndo unafanya kazi ya kuzisaka?!
Of Mut'a
The Arabic dictionaries define mut'a as 'enjoyment, pleasure, delight'. The root form, m-t: signifies, 'to carry away, to take away'. A 'marriage of mut'a' is a marriage which the contract stipulates will last for a fixed period of time. This 'marriage of mut'a' is referred to both in the hadith literature and, in much more detail, in the books on jurisprudence (fiqh).
In the hadith and in other sayings related from early Muslims the word 'mut'a' itself is usually employed. The Shi’a hold that this particular term is the preferred name for temporary marriage because the Qur'an itself refers to this kind of marriage employing a term derived from the same root. In the following verse, the word istimta', the tenth verbal form of the root m-t-', is translated as 'enjoy':
'So those of them [women] whom you enjoy, give to them their appointed wages' (4:24).
In general the word mut'a was more commonly used than other terms for temporary marriage both during the lifetime of the Prophet and afterwards during the time of the Shi'i Imams and other Muslim leaders.
Both its proponents and opponents preferred this word and its derivatives. In Wasa'il al-shi'a, the comprehensive and definitive reference work for Shi'i hadith concerning all branches of jurisprudence, the word mut'a is employed in the headings of all sections on temporary marriage.
In books on jurisprudence the terms mut'a, al-nikah al-munqati' ('discontinued marriage'), and al-nikah al-muwaqqat ('temporary marriage') are all employed. Al-Muhaqqiq al-Hilli1 still employs the term 'discontinued marriage' in his writings,2 and hence his commentators use the same expression, although in sections of the statutes relating to this kind of marriage they also employ the terms istimta' and the related word tamattu'. Al-Shahid al Thani3 employs the same term as al-Hilli4 , but others, such as al-Shahid al-Awwal,5 al-'Allama al-Hilli6 and al-Shaykh al-Ansari7 prefer the term mut'a.8
Among Sunni jurisprudents there is a discussion concerning whether or not the marriage of mut'a is the same as 'temporary marriage'. Most of them have agreed that they are synonymous.9
In some works a special term is applied to women who participate in mut'a: musta'jara, or 'rented woman'. Mut'a is considered a kind of 'rental' because in general a man's basic aim in this kind of marriage is the sexual enjoyment of a woman, and in return for his enjoyment the woman receives a certain amount of money or property.
In defining 'rental' the jurisprudents say: 'It is to gain possession of a benefit in exchange for a specified sum.'10 This definition applies equally to temporary marriage. In this connection a number of hadith have been recorded in which the word musta'jara is employed.11
Shi'i jurisprudence discusses temporary marriage with all the care it bestows upon permanent marriage. Like permanent marriage, mut'a has 'pillars' and 'statutes'. To the two pillars of permanent marriage-the formula and the persons-are added the time period and the dower .
Be crazy, Be Weird, Be whatever coz life is too short to be anything but HAPPY.
Hujasoma posts zangu zote; otherwise ungeona kuwa (a) sikuwa na nia ya kukashifu badala yake nilikuwa nahitaji kupata opinion na (b) hoja kama hizi zako zimetokana na majibu ya wachangiaji wa mwanzoni na pia reference ya scholar mmoja (niliweka link lakini dada culture gal akaiweka hapa). Naomba tuliza munkari na usome kuanzia mwanzo halafu uniambie ni wapi nimekashfu mtu
Mkuu kwann ufikirie tu kwamba "those in their possession" ni slave-girls na sio watoto au wake (wakurithi)? Naomba ufafanuzi ili nielewe zaidi maana watoto wa kike sio wake but they are in my possession.Nishakujibu kitambo. Ila kama hujaona narudia
The Quran in Sura 23:5-6 says:
5 [Most certainly true believers] . . . guard their private parts scrupulously, 6 except with regard to their wives and those who are legally in their possession, for in that case they shall not be blameworthy. (Sayyid Abul A’La Maududi, The Meaning of the Quran, vol. 3, p. 237)
The key words are "those who are legally in their possession." Maududi (d. 1979) is a highly respected commentator on the Quran, and he interprets the plain meaning of the clause, saying that sex with slave-girls is lawful.
Maududi writes:
Two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in one’s possession, i.e. slave-girls. Thus the verse clearly lays down the law that one is allowed to have sexual relation with one’s slave-girl as with one’s wife, the basis being possession and not marriage. If marriage had been the condition, the slave-girl also would have been included among the wives, and there was no need to mention them separately. (Ibid. p. 241, note 7)
Na pia gonga hapa
The Four Pillars Of Mut'a
Mkuu kwann ufikirie tu kwamba "those in their possession" ni slave-girls na sio watoto au wake (wakurithi)? Naomba ufafanuzi ili nielewe zaidi maana watoto wa kike sio wake but they are in my possession.
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