Uzazi wa mpango
Masoud Mahundi
AAWW
Nataraji member wote ni wazima, na wenye kusibiwa na chochote inshaAllah Allah atawafanyia wepesi, Yeye ni Mkarimu, Mpole na Mwenye huruma
Uzazi wa mpango ndani ya uislamu
Kawaida, lau kwa nyakati hizo za utandawazi, harakati nyingi za kimataifa huungwa mkono bila ya kujali haja ya kuowanisha malengo ya harakati na mahitaji ya wanajamii. “One size fits all”, ni baadhi ya wasomi huamini hivyo kuhusu utandawazi.
Katika hayo lipo hili la uzazi wa mpango ambalo nadhan ni vizuri kujua mtazamo wa uislamu katika hili.
Wengi wako kwenye ndoa na wengi wengine wanategemea kuingia kwenye hayo maisha
Ni vizuri kujua kwa hakika mambo haya ambayo wengi wameshayaendea kwa kutumia mtazamo wa kawaida tu (common sense), bahatí mbaya raisi mmoja wa marekani aliwahi kusema “the common sense is not always common”
Kuna mambo mengi ambayo nadhani hayafahamiki vizuri kwa wengi juu ya Uzazi wa mpango. Kwa mfano
- Uhalali wake kwa ujumla
- Hali maalum (exceptional cases)
- Dhana ya kuuwa kiumbe
- Kama ni halali, njia gani ni sahihi kati ya zilizopo
- Condoms, pills, IUCD, withdrawal, implants, tubal ligation/Vasectomy na nyingine (labda daktari anaweza kutusaidia hapa)
- Na mengine mengi
Nadhani wakatoliki wanayo kauli yao juu ya uzazi wa mpango, lengo hapa si kauli, bali kueleweshana katika hili, kwa mafundisho ya uislamu
Nilipata kujadiliana na mlokole mmoja juu ya hili, naamini majibu yangu hayakuwa ya kutosheleza sana, zaidi ya kumpa aya ya motto kunyonya miaka miwili na reported cases za withdrawal za baadhi ya waliotangulia.
Nadhani ni vizuri tukayajadili na haya.
Ila fursa pia iwazi kwa mawazo kama “hapa si mahala pake” au “this is going a bit too far”, yote ni mawazo
Department of Computer Science
University of Dar es Salaam
P.O Box 35062
Tel 255 22 410500 - 8 (or through ext 2466)
Mobile: +255 787 258337
DUP Building - First Floor, Room No 206
skype: masoudmahundi
__________________________________________________
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Tawaqal Juma
THE CONCEPT OF FAMILY PLANNING IN ISLAM
Family planning has been one of the controversial issues in both medieval and contemporary world and many people have been asking a deal of questions concerning family planning in Islam.
THE MEANING OF FAMILY PLANNING
The term family planning is applied to questions connected with offspring particularly as regards their large or small number. Other terms which are connected to this are; birth control, birth regulation, contraception and prevention of child birth.
Perhaps of all the above mentioned terms, the most expressive of the concept and significant term is family planning. The term ‘planning’ involves arrangement of doing or using something in advance with clear intention of getting the best out of the planned agenda. However the planning is not restricted to the family. It is required in every thing.
On the other hand the word ‘family’ has a broad and deep meaning. The family is the first brick in the social structure. The soundness and strength of the social structure depend upon the soundness and strength of the family. To build up this type of family therefore requires planning and providence. A family generally consists of a husband and a wife, children, relatives and kinsmen who all form a small society which in turn forms a larger one.
The word ‘planning’ is added to the word ‘family’ so that the two words together should encompass all that which promotes the existence of well-regulated and well-integrated conditions needed by the family to help it lead a harmonious life in all its aspects. Such as the following aspects;
1. In size of family regarding its number of offspring large or small. 2. In income and expenditure i.e. economically. 3. In relationship between husband and wife, children and parents and various womb-relations and kinsmen. 4. In planning family by building for it a sound structure.
Out of these aspects the question posed by Bro. Mahundi is concerned with family planning in connection with the number of offspring from the Islamic perspective or point of view.
THE DESIRABLE ISLAMIC CONCEPT OF FAMILY PLANNING.
The call for family planning in Islam is not a campaign against marriage or against the family as a social structure or against child birth as such; it is not in favour of any attempt to get rid of children once they are born. It must be admitted that love for children and begetting them is natural and can not be controlled by artificial obstacles placed in its path. As long as human race exists, there must be children.
Besides, the Holy Qur’an enjoins us to pray God that our children be good and righteous. God directs His pious servants to call on Him and ask Him to bestow upon them strong well guided and well guiding offspring that bring joy to hearts of parents. He says; “…and who say; “Oh our Lord give us in our wives and offspring the joy of our eyes as examples to those who fear you” (Qur’an 25:74)
In fact child birth is considered as one of the institutions of marriage in Islam. Among the conditions Islam puts forward upon which man should qualify for marriage is to look after his wife. The prophet made this clear when he said that; “Oh young man, those of you who can support a wife should marry, for marriage keeps you from looking at strange women and preserves you from immorality, but those who can not should take to fasting for it is a means of suppressing sexual desires.
This implies that in case he has found a family he is required to limit the offspring to those he is capable of looking after. Bearing in mind what I have discussed above I may choose a more befitting definition of family planning that is in harmony with Islamic concepts. I may say that family planning from Islamic perspective is to organize the reasonable long intervals between pregnancies by adopting lawful methods for this purpose.
REASONS FOR PRACTISING FAMILY PLANNING IN ISLAM.
1. If one of the spouses has a serious disease and there is fear that it may be transmitted to children such as HIV/AIDS, sickle cell etc.
2. The natural disposition of a wife to have pregnancies in quick succession which may make her too weak to sustain, or concern for her health which might put her to risk by such frequent pregnancies.
3. If the husband is not able to meet demands and needs of numerous children.
4. If pregnancy is the result of rape on incest and the termination of pregnancy in this case is due to psychological considerations.
The above stipulations occur in the following prophetic tradition (Hadith) of the prophet which speaks of coitus interruptus or withdrawal (Al’ azl) at the time of sexual intercourse so that no drop of semen could be deposited in the vaginal passage of the wife.
It is reported that a man came to the prophet and said; “O messenger of God! I separate myself away from my wife during sexual intercourse (Al’ azl).The prophet then asked: why do you do so? The man replied that he did so that he might not harm the child…”
The above Hadith speaks of at least about one method of family planning practiced during the days of the Prophet. It can be derived from this Hadith that if there is real danger to the health of the child, this action of Azl, is islamically legally justifiable; one of the reasons of such justification is that it can harm a baby if a lactating mother becomes pregnant again. In such cases, the mother’s milk loses nutritive value and the child is more vulnerable to weakness and diseases.
Some of the modern contraceptive methods are;
1. Surgical sterilization This involves an operation in which certain veins are cut. This method is not permissible in Islam since it involves changing human physiology as created by God and the complete stoppage of ability to child birth.
2. Abortion
Abortion is defined as the deliberate expulsion of a foetus from the mother womb prematurely without the presence of any need for such. Islam forbids abortion as a means of family planning, and it is considered a murderous crime. Supposing that on medical grounds it becomes essential to perform an abortion in order to save the life of mother then the abortion would be allowed. The Islamic law stipulates that when you have to deal with two harmful matters, the less harmful should be adopted. The main life is the life of the living mother as she is alive and has right to live. Hence the life of the living mother must not be sacrificed for sake of the life of embryo.
3. Pills or drugs
These are most frequent methods used since they have proved to be most effective in the prevention of birth. However caution should be taken of their dangerous side effects. In Islam when something is harmful or more precisely when its effects are more destructive than constructive then it automatically becomes illegal. Otherwise one should use them under urgent need and with extreme medical supervision and that should be when other legitimate means have proven ineffective.
The use of condoms is very controversial among Muslim scholars. And because they have been much used in illegal sexual intercourse, Muslim scholars urge Muslims not to use them so as not to resemble and imitate those people indulging in illicit and promiscuous sexual perversions. Besides, it is very ineffective.
Wabillah Tawfiiq |
From: Masoud Mahundi <mmahu...@yahoo.com> |
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mdoe ombeni
From: Masoud Mahundi <mmahu...@yahoo.com>
To: Fundamental Group <the-fund...@googlegroups.com>
Sent: Saturday, October 18, 2008 7:21:36 AM
Subject: [The Fundametals:12] Uzazi wa mpango
mdoe ombeni
From: mdoe ombeni <ombe...@yahoo.com>
To: the-fund...@googlegroups.com
Sent: Monday, October 20, 2008 4:34:40 AM
Subject: [The Fundametals:14] Re: Uzazi wa mpango
Zaharani Kisilwa
ASSALAAM ALAYKUM BROTHERS AND SISTERS; I have followed the arguments posed in the discussion on family planning very well with an extraordinary interest. Being married for a substantial stretch of time now, I need not give a reason for my peculiar interest since the matter, like it appears to do to others, concerns me squarely. After all we are Muslims and thus we are supposed, in any thing we do the subject matter of the present discussion being no exception, not to conduct ourselves beyond the confines of Allah’s and His Apostle’s stipulations. Issues of family planning are undeniably so confusingly controversial. The definition of family planning as introduced to us in Islam differs greatly from the evolving definitions that we encounter in present day socio-economic set up and its literature. During the time of the PROPHET (SAW) not many mechanisms had been known apart from al azli (withdrawal); but in the contemporary world, like it has been pointed out earlier on by some of the contributors to this discussion, there are a number of newly designed methods of birth control or family planning. It is not the size of their numbers or the professionally crafty names they have been assigned to that confuses me but their general recognition in our religion. Brother Tawaqqal has ended his contribution by mentioning these methods that we have to day but has utterly left me hanging somewhere with a number of questions as follows;
i. Are these mechanisms, like is al azli, all acceptable in Islam?
ii. If the answer in i. above is yes where, in Islam, do we find an authority for this acceptability?
iii. What is the status of those who practice the methods that the world has presented to us to day?
iv. Did the prophet extend permission from practicing al azli to all other subsequent paraphernalia of family planning?
As young Muslims who probably have just got married; we would find it hard to live up to al azli alone since it is the age for us to enjoy the sexuality of our partners after having abstained for a very long time regard being had to the prohibitions of our religion on fornication. No one to be frank, among the discussants on this topic will deny the fact that withdrawal, though it saves the purpose, it for a far greater chance curbs our full sexual gratification for fear of probably impregnating our partners while they are supposed to nurse another babies of ours who are still very small, probably at the age of less than a year. What should we do? Those who are relatively well know ledged on the subject, please enlighten us.
Kisilwa, Zaharani
Institute of Accountancy Arusha, Njiro Hill.
Deoartment of Business Management.
Nyangumi Building, Office no. 2, Right.
P.O.Box 2798, Arusha
Phone: +255717000622
4. The use of condoms |
ZEYANA HAMID
nimeyaleta hayo kwa sababu ya reason ambayo imenukuliwa hapo chini kua Condom inakua discouraged kutokana na matamuzi yake kwa wazinifu, kwa hio katika kuwakinga waislamu bora kuwaepusha nayo.
The use of condoms is very controversial among Muslim scholars. And because they have been much used in illegal sexual intercourse, Muslim scholars urge Muslims not to use them so as not to resemble and imitate those people indulging in illicit and promiscuous sexual perversions. Besides, it is very ineffective.
matokeo yake nashawishika kuifananisha na Condom na computer au TV ambayo pia hutumika illegally for sexually activities na vimechangia zaidi into spreading the message of fornication kwa vijana wetu kuliko hata hayo matumizi ya Condom, what is the basis of our Islamic Optimal decision? jee tupige mstari wa flat rate kwa vitu vyote vilivobakia vinotumiwa vibaya tusivitumie hata kama sisi waislam matumizi yake kwetu yana nia njema... like family planning? or islamic Education when it comes to TV and Computers?
na naomba ruhusa pia kutofautiana na hii statement hapa saying Besides, it is very ineffective.
I do not think so! utafiti unaendelea kuangalia effectiveness ya Condom to HIV virus, na mtu anaweza kusema it is very ineffective. but not to sperm cell. the only mis happening the make it not 100 is bursting which i do not know the frequency, but ambao wamewahi kutumia wangeweza kutusaidia how many times imesadif kupasuka katika all tthe time iliotumika. so it may not be so ineffective
and lastly, the Idea that condom ina mistreat living cells of sperms and hii "hao mashehe wetu" huiita kuua, na haswa wanapoielezea husema ni haram kwasababu unazuia maisha by throwing the living life cells away and things like that, but hebu nisaidieni, ina tofauti gani na withdrawal? in that context? mimi naona ni sawa na withdrawal only condom makes the enviroment of withdrawing much cleaner... kumradhini tupo darasani... other wise hakuna tofauti. and more safer kwa upande wa uhakika wa kutoku-concieve, kwasababu sidhani kama waume zetu huwa na uhakika mia kwa mia kua hakuna tone lililotangulia kabla hawaja-withdraw as was mentioned by Hadith) of the prophet which speaks of coitus interruptus or withdrawal (Al’ azl) at the time of sexual intercourse so that no drop of semen could be deposited in the vaginal passage of the wife. so if you ask me i wil simply tell you Condom has made Al azl much cleaner, much more reliable and confident, and help the male partner contain his concentration in one thing, the moment! which to me is not a wrong judgement.
Wallahu Aalam.
Mahundi naomba unirushe hewani Ili nipatikane hadi Moro.
Tawaqal Juma
Maashaaallah, Ummu Zar’a na Zaharani, nimefurahishwa sana na comments zenu, ila awali ya yote niseme niliandika kwa haraka kidogo na nilikuwa natarajia kupata comments mbalimbali, na hili linanifurahisha kuona kuwa wadau wako active katika kuuliza ili kutaka kung’amua ukweli wa mambo.
Baada ya hapo naomba sasa nichukue nafasi ya kudadavua jambo hili nikipita katika comments mbili; moja ya Ummu Zar’a na nyingine ya Zaharani au maua mawili.
Nikianza na dada yangu makini kabisa Ummu Zar’a kimsingi nakubaliana naye kuwa Mengine hutatanisha kwasababu hayakuwepo wakati hukumu mbalimbali zikiandikwa, nyakati za mtume na masahaba zake mfano suala hili la matumizi ya Condoms, ni kweli pia kuwa muislamu kwa kiwango fulani huruhusika kutumia Islamic judgemnt and comparison to optimise the best possible decision and Allah will forgive him inshaallah kwa mapungufu ya maamuzi yake. Hukosei sana Ummu Zar’a kwa kufanya hivyo kama unatumia misingi sahihi ya analogical reasoning au Qiyaasi katika uislamu.
Kimsingi Ijitihadi ni jambo linaloruhusika kisheria na lilifanyika hata wakati wa Mtume na Maswahaba na kwa kweli iko mifano ya dhahiri juu ya hili. Mfano mzuri ni kisa cha Muadh Ibn Jabal Mtume alipomtuma Yemeni, alimuuliza; utuhukumu kwa kitu gani ewe Muadh utakapoletewa jambo fulani? Muadh akasema kwa Kitabu cha Allah yaani Qur’ani. Mtume akamuliza tena kama usipokuta katika Qur’ani? Akasema nitahukumu kwa Sunna ya Mtume wake, Mtume akamuuliza tena kama hutokuta katika Sunna? Muadh akasema nitajitahidi Rai yangu wala sitofanya uzembe.
Mtume alifurahishwa na majibu haya kiasi akasema: namshukuru M/Mungu ambaye amemuwafikisha mjumbe wa Mtume wa Allah katika lile analoridhia M/Mungu na Mtume wake.
Tena niseme wazi kuwa mambo mengi yanayotokea sasa hivi duniani katika zama hizi za maendeleo ya sayansi na teknolojia, yanapata hukumu zao za kuwa halali au haramu kutokana na kanuni za Qiyaasi ambazo kwa hakika ukiziangalia zimewekwa katika misingi ambayo zitajibu maswali ya kila zama. Na hili huifanya Fiqhi ya kiislamu kuwa hai katika kila zama na karne, unaweza kusema kuwa ni principles resulting into limitless evolution of the Islamic jurisprudence.
Kwa bahati nzuri siku ilipoteremka ile aya ya kuhitimisha na kukamilisha hukumu mbalimbali za dini (Sura ya tano, aya ya tatu), uislamu ulikuwa tayari umepata misingi ya kupimia mambo mbalimbali yatakayokuja hadi mwisho wa dunia. Ulikuwa umeacha hata misingi ya umuhimu wa kufanya blood tests kabla ya ndoa jambo ambalo umuhimu wake umekuja siku za karibuni. Uko Ummu Zar’a? nataka nikutwange vigezo sahihi leo hadi ufurahi na Inshaallah utafurahi kaa mkao wa kula.
Ndani ya dunia kuna baadhi ya vitu tena muhimu ambavyo kwa sasa tunasema vina ncha mbili; moja inakata na nyingine unaweza kukatia kama nitakuwa sahihi kwa maana ya kuwa uharamu au uhalali wa kitu kama hicho uko katika namna ya matumizi na si katika kitu chenyewe! Mfano mzuri ni internet.
Ni kwa mantiki hii nadiriki kusema kuwa hukumu ya matumizi ya kondomu ndani ya ndoa ni tofauti na hukumu ya matumizi yake nje ya ndoa. Vile vile naweza kusema pia kuwa ikithibitika kitaalamu beyond any doubt kuwa condom inazuia ubebaji wa mimba kwa ajili ya lengo kuu la uzazi wa mpango katika uislamu ambalo nimelitaja katika makala iliyotangulia yaani “organization of the reasonable long intervals between pregnancies by adopting lawful methods for this purpose”. Hapa tunaweza kusema kuwa condom itakuwa ni kama advanced withdrawal method au kumradhi ashakumu si matusi tuko darasani; it makes the enviroment of withdrawing much cleaner..!!!
Nikidadavua kwa mapana yake suala la Al azl ndani ya ndoa ambalo sasa tunaweza kulifananisha na matumizi ya kondomu ndani ya ndoa, zimekuja takribani hadithi tatu au nne juu ya Azl. Tatu za mwanzo Mtume aliulizwa na watu watatu tofauti juu ya uhalali wa Azl, Mtume mara moja alinyamaza, mwingine akamkubalia, na mwingine alikataza. Hayo ni majibu tofauti kwa watu watatu tofauti wakiuliza suala moja. Katika hadithi ya nne Maswahaba wameripotiwa kusema: tulikuwa tunafanya Azl na huku Qur’ani ikishuka wala haikutukataza!
Kwa maelezo hayo kondumu ikisimama pahala pa Azl lazima masharti yafuatayo yatimie;
Otherwise, nimwambie Zaharani kuwa kuna njia kama matumizi ya vidonge ambayo ruksa ya matumizi yake inategemea udharura mkubwa tena hilo liwe chini ya uhakiki wa kitabibu na iidhihirishwe kuwa madhara yatakayopatikana si makubwa kama madhara ya kutokutumia.
Niseme pia kuwa uzazi wa mpango katika uislamu unaitwa “Tandhiimul hamli” au kumpa nafasi ya kutosha (kama miaka miwili hivi) Zar’a na mwenzake. Hivyo Ruksa ni kwa ajili ya kuboresha mapishano haya na si kwa mengineyo kama kuogopa njaa na umasikini na mithili ya hayo. Ama kinachojulikana kama Man’ul hamli au kuzuia kuzaa kwa kuamua kuzaa watoto watatu tu hilo haliruhusiwi katika uislamu na baadhi ya nchi kama Urusi zimeanza kujutia uamuzi ambao unaliweka taifa katika hali ya kukosa wazawa. Zaharani na wenzako mnanipata, tunahitaji watoto!
Naomba niishie hapa nitakuwa na ya kusema kadiri ya uchangiaji,
Ni mimi ndugu yenu Abuu Shamaqmaq Bulbul Asswaddau swautuhu,
Tawakkal Juma Hussein Muslim University of Morogoro Tanzania |
ZEYANA HAMID
wallahi asante i kwa hili nimeridhika.
From: Tawaqal Juma <tawaq...@yahoo.com>
To: the-fund...@googlegroups.com
Sent: Tuesday, October 21, 2008 9:02:48 AM
Subject: [The Fundametals:18] Re: Uzazi wa mpango
Maashaaallah, Ummu Zar’a na Zaharani, nimefurahishwa sana na comments zenu, ila awali ya yote niseme niliandika kwa haraka kidogo na nilikuwa natarajia kupata comments mbalimbali, na hili linanifurahisha kuona kuwa wadau wako active katika kuuliza ili kutaka kung’amua ukweli wa mambo.
Baada ya hapo naomba sasa nichukue nafasi ya kudadavua jambo hili nikipita katika comments mbili; moja ya Ummu Zar’a na nyingine ya Zaharani au maua mawili.
Nikianza na dada yangu makini kabisa Ummu Zar’a kimsingi nakubaliana naye kuwa Mengine hutatanisha kwasababu hayakuwepo wakati hukumu mbalimbali zikiandikwa, nyakati za mtume na masahaba zake mfano suala hili la matumizi ya Condoms, ni kweli pia kuwa muislamu kwa kiwango fulani huruhusika kutumia Islamic judgemnt and comparison to optimise the best possible decision and Allah will forgive him inshaallah kwa mapungufu ya maamuzi yake. Hukosei sana Ummu Zar’a kwa kufanya hivyo kama unatumia misingi sahihi ya analogical reasoning au Qiyaasi katika uislamu.
Kimsingi Ijitihadi ni jambo linaloruhusika kisheria na lilifanyika hata wakati wa Mtume na Maswahaba na kwa kweli iko mifano ya dhahiri juu ya hili. Mfano mzuri ni kisa cha Muadh Ibn Jabal Mtume alipomtuma Yemeni, alimuuliza; utuhukumu kwa kitu gani ewe Muadh utakapoletewa jambo fulani? Muadh akasema kwa Kitabu cha Allah yaani Qur’ani. Mtume akamuliza tena kama usipokuta katika Qur’ani? Akasema nitahukumu kwa Sunna ya Mtume wake, Mtume akamuuliza tena kama hutokuta katika Sunna? Muadh akasema nitajitahidi Rai yangu wala sitofanya uzembe.
Mtume alifurahishwa na majibu haya kiasi akasema: namshukuru M/Mungu ambaye amemuwafikisha mjumbe wa Mtume wa Allah katika lile analoridhia M/Mungu na Mtume wake.
Tena niseme wazi kuwa mambo mengi yanayotokea sasa hivi duniani katika zama hizi za maendeleo ya sayansi na teknolojia, yanapata hukumu zao za kuwa halali au haramu kutokana na kanuni za Qiyaasi ambazo kwa hakika ukiziangalia zimewekwa katika misingi ambayo zitajibu maswali ya kila zama. Na hili huifanya Fiqhi ya kiislamu kuwa hai katika kila zama na karne, unaweza kusema kuwa ni principles resulting into limitless evolution of the Islamic jurisprudence.
Kwa bahati nzuri siku ilipoteremka ile aya ya kuhitimisha na kukamilisha hukumu mbalimbali za dini (Sura ya tano, aya ya tatu), uislamu ulikuwa tayari umepata misingi ya kupimia mambo mbalimbali yatakayokuja hadi mwisho wa dunia. Ulikuwa umeacha hata misingi ya umuhimu wa kufanya blood tests kabla ya ndoa jambo ambalo umuhimu wake umekuja siku za karibuni. Uko Ummu Zar’a? nataka nikutwange vigezo sahihi leo hadi ufurahi na Inshaallah utafurahi kaa mkao wa kula.
Ndani ya dunia kuna baadhi ya vitu tena muhimu ambavyo kwa sasa tunasema vina ncha mbili; moja inakata na nyingine unaweza kukatia kama nitakuwa sahihi kwa maana ya kuwa uharamu au uhalali wa kitu kama hicho uko katika namna ya matumizi na si katika kitu chenyewe! Mfano mzuri ni internet.
Ni kwa mantiki hii nadiriki kusema kuwa hukumu ya matumizi ya kondomu ndani ya ndoa ni tofauti na hukumu ya matumizi yake nje ya ndoa. Vile vile naweza kusema pia kuwa ikithibitika kitaalamu beyond any doubt kuwa condom inazuia ubebaji wa mimba kwa ajili ya lengo kuu la uzazi wa mpango katika uislamu ambalo nimelitaja katika makala iliyotangulia yaani “organization of the reasonable long intervals between pregnancies by adopting lawful methods for this purpose”. Hapa tunaweza kusema kuwa condom itakuwa ni kama advanced withdrawal method au kumradhi ashakumu si matusi tuko darasani; it makes the enviroment of withdrawing much cleaner..!!!
Nikidadavua kwa mapana yake suala la Al azl ndani ya ndoa ambalo sasa tunaweza kulifananisha na matumizi ya kondomu ndani ya ndoa, zimekuja takribani hadithi tatu au nne juu ya Azl. Tatu za mwanzo Mtume aliulizwa na watu watatu tofauti juu ya uhalali wa Azl, Mtume mara moja alinyamaza, mwingine akamkubalia, na mwingine alikataza. Hayo ni majibu tofauti kwa watu watatu tofauti wakiuliza suala moja. Katika hadithi ya nne Maswahaba wameripotiwa kusema: tulikuwa tunafanya Azl na huku Qur’ani ikishuka wala haikutukataza!
Kwa maelezo hayo kondumu ikisimama pahala pa Azl lazima masharti yafuatayo yatimie;
Otherwise, nimwambie Zaharani kuwa kuna njia kama matumizi ya vidonge ambayo ruksa ya matumizi yake inategemea udharura mkubwa tena hilo liwe chini ya uhakiki wa kitabibu na iidhihirishwe kuwa madhara yatakayopatikana si makubwa kama madhara ya kutokutumia.
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Niseme pia kuwa uzazi wa mpango katika uislamu unaitwa “Tandhiimul hamli” au kumpa nafasi ya kutosha ( kama miaka miwili hivi) Zar’a na mwenzake. Hivyo Ruksa ni kwa ajili ya kuboresha mapishano haya na si kwa mengineyo kama kuogopa njaa na umasikini na mithili ya hayo. Ama kinachojulikana kama Man’ul hamli au kuzuia kuzaa kwa kuamua kuzaa watoto watatu tu hilo haliruhusiwi katika uislamu na baadhi ya nchi kama Urusi zimeanza kujutia uamuzi ambao unaliweka taifa katika hali ya kukosa wazawa. Zaharani na wenzako mnanipata, tunahitaji watoto! |
Zaharani Kisilwa
As salaam alaykum. Mail hii brother Tawakkal na maelezo iliyoambatana nayo imeweza kukata kiu yangu na kujibu kabisa tena kwa kina maswali niliyokuwa nimebaki najiuliza. Thanks Allah akuzidishie.
Kisilwa, Zaharani
Institute of Accountancy Arusha, Njiro Hill.
Department of Business Management.
From: the-fund...@googlegroups.com [mailto:the-fund...@googlegroups.com] On Behalf Of Tawaqal Juma
Sent: Tuesday, October 21, 2008
5:03 PM
To: the-fund...@googlegroups.com
Subject: [The Fundametals:18] Re: Uzazi wa mpango
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Maashaaallah, Ummu Zar’a na Zaharani, nimefurahishwa sana na comments zenu, ila awali ya yote niseme niliandika kwa haraka kidogo na nilikuwa natarajia kupata comments mbalimbali, na hili linanifurahisha kuona kuwa wadau wako active katika kuuliza ili kutaka kung’amua ukweli wa mambo. |
Tawaqal Juma
| Aamina Allahumma Taqabbal --- On Tue, 10/21/08, Zaharani Kisilwa <zkis...@iaa.ac.tz> wrote: |
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Masoud Mahundi
AAW
Nakushukuruni wote kwa michango tofauti juu ya jambo hili. Mimi muulizaji wa mwanzo pia nimeridhika sasa. It’s relevant to notice interesting comments from the discussants, though. They are really interesting!!!!
“…..like it appears to do to others, concerns me squarely…..”, says my dear brother kisilwa, Abu Muhammad. Ni kweli kaka, ni concern ya wengi sana. Kila mtu mara nyingi hutumia qiyasi chake tu
And then “…are undeniably so confusingly controversial….” Then I was like ‘God, what a clarity!’ ungeongeza kidogo tu tungemhitaji al ‘aalim shivji, legal methods (statutory interpretations), hahahaaaa…..
Yes. Ni very confusing. Hata brother Mong Sang Shu Shang anatambua hilo, kwani naamini soon tutampa “jiko” naye atakuwa mdau wa FP. Kaka yangu maalim Tawak-kal sikia majina hayo. Nimependa sana pia Abuu Shamaqmaq bulbul, actually my friend and I had quite a belly laughter out of it. Akanambia maana yake nini? Nkamtazama usoni nkamwambia “u don wana have me lie to u, do u?”
Madam, my dear beloved sister, Mamake Zar’a, still as sharp-brained as ever, ingawa nadhani sharpness imeongezeka mno as I could read from the messages. You really made it live!
“……Mahundi naomba unirushe hewani Ili nipatikane hadi Moro…..” nikasema haya, states mpaka moro, hahaa, that’s interesting. Ntakwambia kama kuna kwenda ujue
“…….ila hawajanitwanga bado….” Hii sikuwahi kuisikia kabla yako.
Na nyingine nyingi.
Special thanx to brother Tawak-kal, Kwa mara nyingine umetusaidia saana, hata wadau wakakiri kutosheka na maelezo. Allah akulipe kheri.
Sintorudia waliyosema wasemaji weledi, bali nikubalie ombi langu ninapokuomba usichoke. “Umedadavua” vya kutosha. Nilidhani neno kudadavua ni lugha za wasambaa, wabondei, nk kumbe ni Kiswahili maarufu mahala pengi tu.
Maalim tunakushukuru sana kwa mchano wako.
Uchambuzi umenufaisha
Department of Computer Science
University of Dar es Salaam
P.O Box 35062
Tel 255 22 410500 - 8 (or through ext 2466)
Mobile: +255 787 258337
DUP Building - First Floor, Room No 206
skype: masoudmahundi
Subject: [The Fundametals:20] Re: Uzazi wa mpango
Masoud Mahundi
AAW
Hata hivyo niseme pia kwamba nilipata kusoma hadithi yake S.A.W, inasema
“halali ni kile alichokihalalisha Allah ndani ya kitabu chake na haramu ni kile alichokiharamisha Allah ndani ya kitabu chake, na visivyosemewa ni sehemu ya alichokisamehe” (Ibn Majah 2:1117. Quoted by Ibn Kathiyr kwenye tafsiri ya 2: 172 – 173)
Kwa hiyo si sahihi kusema “haramu” pale mtu anapomaanisha “haipendezi”. Au kusema “halali” wakati anamaanisha “si vibaya”
haramu si haipendezi
halali si si vibaya
Kwa sasa “halali” na “haramu” yamekuwa maneno ya kawaida sana kutumia kuelezea karibu kila jambo. Na pengine tutashawishika kuyatumia mara nyingi sana kwenye mada tunazoendelea kuzijadili.
Otherwise zipo classifications nyingi ambazo zinaweza kutumika kuelezea matendo mbalimbali.
Kama kuna maelezo ya ziada, nitafurahi kufahamishwa
ZEYANA HAMID
Sent: Sunday, October 26, 2008 9:52:30 AM
Subject: [The Fundametals:22] Re: Uzazi wa mpango
AAW
Nakushukuruni wote kwa michango tofauti juu ya jambo hili. Mimi muulizaji wa mwanzo pia nimeridhika sasa. It’s relevant to notice interesting comments from the discussants, though. They are really interesting!!!!
“…..like it appears to do to others, concerns me squarely…..”, says my dear brother kisilwa, Abu Muhammad. Ni kweli kaka, ni concern ya wengi sana . Kila mtu mara nyingi hutumia qiyasi chake tu
And then “…are undeniably so confusingly controversial….” Then I was like ‘God, what a clarity!’ ungeongeza kidogo tu tungemhitaji al ‘aalim shivji, legal methods (statutory interpretations), hahahaaaa…..
Yes. Ni very confusing. Hata brother Mong Sang Shu Shang anatambua hilo , kwani naamini soon tutampa “jiko” naye atakuwa mdau wa FP. Kaka yangu maalim Tawak-kal sikia majina hayo. Nimependa sana pia Abuu Shamaqmaq bulbul, actually my friend and I had quite a belly laughter out of it. Akanambia maana yake nini? Nkamtazama usoni nkamwambia “u don wana have me lie to u, do u?”
Madam, my dear beloved sister, Mamake Zar’a, still as sharp-brained as ever, ingawa nadhani sharpness imeongezeka mno as I could read from the messages. You really made it live!
“……Mahundi naomba unirushe hewani Ili nipatikane hadi Moro…..” nikasema haya, states mpaka moro, hahaa, that’s interesting. Ntakwambia kama kuna kwenda ujue
“…….ila hawajanitwanga bado….” Hii sikuwahi kuisikia kabla yako.
Na nyingine nyingi.
Special thanx to brother Tawak-kal, Kwa mara nyingine umetusaidia saana, hata wadau wakakiri kutosheka na maelezo. Allah akulipe kheri.
Sintorudia waliyosema wasemaji weledi, bali nikubalie ombi langu ninapokuomba usichoke. “Umedadavua” vya kutosha. Nilidhani neno kudadavua ni lugha za wasambaa, wabondei, nk kumbe ni Kiswahili maarufu mahala pengi tu.
Maalim tunakushukuru sana kwa mchano wako.
Uchambuzi umenufaisha
Masoud Mahundi
Nitashukuru sana madam, nikipata hicho "kijimstari". Huwenda, inshaAllah, ikaongeza kiasi katika ndoo yangu ya ujuzi,
ambayo kwa sasa ni tupu. Ni kweli ni sehemu nzuri ya kupata pieces za kujifunza juu ya maisha yetu.
Ndio mana nikasema "Kama kuna maelezo ya ziada, nitafurahi kufahamishwa"
Department of Computer Science
University of Dar es Salaam
P.O Box 35062
Tel 255 22 410500 - 8 (or through ext 2466)
Mobile: +255 787 258337
DUP Building - First Floor, Room No 206
skype: masoudmahundi
From: ZEYANA HAMID <zeya...@yahoo.com>
To: the-fund...@googlegroups.com
Sent: Sunday, October 26, 2008 10:26:10 PM
Subject: [The Fundametals:24] Re: Uzazi wa mpango
Tawaqal Juma
Assalaamu Alaykum, Wassalaam alaa man ttabaal hudaa,
Ndugu yangu Mahundi na wadau wengine naomba ruksa kwa yeyote anayestahiki kuambiwa maneno haya nimwambie kuwa; “nawapenda kwa ajili ya M/Mungu na namuomba Allah anifufue mimi na nyinyi ktk kivuli cha Arshi yake na Rehema zake za kuendelea siku ya Qiyama. Allahumaa Aamina.
Ilikuwa niulize wadau juu ya suala hili la tamko la maaskofu la juzi juzi juu ya pendekezo la kuanzishwa Mahakama ya Qadhi Tanzania na azma ya serikali ya Tanzania ya kutaka kujiunga na shirika la OIC. Kama mlivyopata habari wadau kuwa maaaskofu kwa sauti moja na kinagaubaga, katakata wao wamesema kuwa hawakubaliani na masuala yote mawili yaani suala la uundwaji wa Mahakama ya Qadhi, na suala la Tanzania kujiunga na OIC. Ningependa nisikie walau kwa kifupi tu wadau wananena nini juu ya hili la Tanzania kujiunga na OIC ukizingatia kuwa muheshimiwa Membe waziri wa mambo ya nje aliweka wazi kuwa kutakuwa na Mchakato wa kupata maoni ya watanzania wote ndipo uamuzi ufikiwe.
Sasa nashangazwa sana wakati hata huo Mchakato wa maoni bado haujaanza wenzetu wametoa tamko rasmi tena kali na lenye vitisho ndani yake hadi kufikia kumwambia Membe ajiuzulu kama bado ataendelea kuzungumzia suala hili.
Nchi hii ni yetu sote na kila mtu ana haki ya kutoa maoni yake kama katiba inavyosema; naona tayari tunaanza kushinikizana mapema; je tutafika? (Ni jina pia la kipindi maarufu cha Channel ten chini ya Makwaiya wa Kuhenga, mimi nakipenda sana kipindi hiki!)
Wakati mwingine umekwishatajwa waraka unaoitwa “Memorandum of Understanding” Mahundi tusaidie kuujua waraka huu kama umeshawahi kuusikia, Mbona waislamu hawasemi kitu juu ya waraka huu na mengine.
Kwa hiyo wadau mnasemaje juu ya azma hii ya Tanzania kutaka kujiunga na OIC, ni suala la kuogopa kama hivi, kwa kivuli cha umoja wa kitaifa na visingizio vingine vinavyotajwa?. Ni nini uhalali wa suala hili kisheria? OIC ni nini hasa na ina malengo gani hasa? Je kuna nchi zisizokuwa za kiisalamu ambazo zimejiunga na OIC, na mengineyo kama nitakuwa nimeyasahau.
Ndugu yangu Mahundi kuhusiana na halali na haramu ni kweli ulivyosema kuwa halali ni Kile alichokihalalisha Allah ndani ya kitabu chake, na haramu ni kile alichokiharamisha Allah ndani ya kitabu chake. Pia ni sahihi kusema halali ni Kile alichokihalalisha Allah au Mtume wake na haramu ni kile alichokiharamisha Allah au Mtume wake.
Aidha kwa Rehema za Allah, halali ni nyingi sana ukilinganisha na haramu.
Ziko kanuni mbili ambazo zinazungumzia asli katika halali na haramu na nahisi ndio kimstari anachokusudia dada yetu Ummu Zar’a. Labda niseme kuwa hizo ni kanuni kuu mbili juu ya haramu na halali katika vitu na ibada. Kanuni ya kwanza inasema hivi; “Asli ya vitu vyote ambavyo mwanadamu anaweza kunufaika navyo kama vyakula, vinywaji, mavazi n.k ni halali isipokuwa pale penye dalili inayoonyesha kuwa kitu hicho ni haramu”.
Kanuni ya pili inazungumzia ibada na ni kinyume na hiyo hapo juu yaani; “Asili ya ibada zote ni haramu na haifai kufanya ibada yeyote hadi kuwe na ushahidi tena sahihi kuwa hiyo ni ibada”.
Nikinukuu maneno yako ndugu Mahundi; “Kwa hiyo si sahihi kusema “haramu” pale mtu anapomaanisha “haipendezi”. Au kusema “halali” wakati anamaanisha “si vibaya” haramu; haipendezi na halali; si vibaya .Kwa sasa “halali” na “haramu” yamekuwa maneno ya kawaida sana kutumia kuelezea karibu kila jambo. Na pengine tutashawishika kuyatumia mara nyingi sana kwenye mada tunazoendelea kuzijadili”.
Uko sawa kabisa ndugu hapo yangu Mahundi .
Kwa hakika kuna hatari inayonyetunyemelea nayo ni upotoshaji wa maksudi na matumizi ya istlahi kimakosa katika muktadha wa kutaka kuharibu makusudio sahihi ya jambo au kupunguza makali ya kisheria. Ni katika hali hi Mtume alisema kuwa Umma huu watakuja kuihalalisha pombe na watainywa kwa kuiita jina jingine. Hivi ni vita vya fikra na waanzilishi wa vita hivi wanajua kuwa there is an undisputed fact that the meanings people give towards terms and concepts have a dominant influence in molding their attitudes and shaping their views. For instance the term “Muslim Fundamentalists” which was invented by the Western Media to give a negative picture of committed movement-oriented Islamic workers who believe in and practice Islamic injunctions firmly, gradually and shrewdly, the term is being used now synonymously and interchangeably with Terrorists i.e. all devoted Muslims who refuse the new Western world order. After modernity won the battle of secularization and changed the conception of man about himself and after its sexual revolution implemented its new morality, it was necessary to change terms and language of sex in order to completely pave the way for sex without any remnants of catholic guilt or archaic morality. This is noted in the gradual shift in the terminology of sexual relations which coincides with changes in attitudes and sexual practices. To adulterate now is to reduce the good quality of a material by adding something which is less valuable. This shifted from the original meaning to describe the untruthfulness of a husband or wife. Promiscuity was later adopted to describe adultery and fornication because the latter two carry strong religious tones. After few years with the weakening of matrimonial ties and the popularization of open marriages, a new less discouraging term was coined;-extra marital relation; i.e. a person has marriage relation plus extra; as in extra curricula activities. ‘The with more than one sex partner’ is soon emerging a new term. Other terms include; sodomy which has a number of names; homosexuality, sexual deviations, sexual orientation or variation in the sexual behaviors. Prostitutes; - call girls, sex therapists, partner surrogates. We even have what we call today sex therapy clinics. AIDS patients-people with AIDS (PWA) Drug addicts-Injection Drug Users (IDU).
Unaona ndugu yangu Mahundi istilahi zinapotupeleka? Wakati tunayatafakari haya na pengine tutachangia zaidi baadaye, naomba nisimamie hapa kwa leo nikitaraji kumeguliwa walau kiduchu juu ya OIC.
Ndugu yenu Abuu Shamaqmaq. |