Bir soragym bar, yone gayrat edip bu barada bilyan yazsyn!!! pikirlerinizi yazman! Yagny turkmenchilikde "Hudayyoly" diylen sadaka bar. Shol "Hudayyoly" sadakasy "adak/nezir" bilen birmyka?!
Hudayyoly
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ata
14 years ago
- salam hemmelere!
Yagny turkmenchilikde "Hudayyoly" diylen sadaka bar.
Hudaýýoly başga, sadaka başga. Sadaka barada şu ýerde hem pikir bildirilipdir. Aslynda, ýiten zadyň sadaka hökmünde kabul edilip edilmejegi barada bir mowzuk bolmaly şol ýer.
"Hudaýýoluna" diýip, haýsydyr bir bela-beterden goranmak, sag-salamat baryp gelmek we ş.m. ýagdaýlar üçin diýýälermikä diýýän türkmençilikde. A sadaka başgarak, ony aşakda aýratyn ýazaýyn öz pikirim ýa bilşim boýunça. GYsgaça Yslam literaturynda "nezir" bolmaly.
Shol "Hudayyoly" sadakasy "adak/nezir" bilen birmyka?!
..ab.: "adak" bilen "nezir" birzat...
Adak we nesir hem bir däl, ynha, Gurbanyň görnüşleri diýlen ýerde şeýle ýazylan:
"Wajyp gurbanlar
1. Udhyýe gurbany – nisap mukdarda mal baýlygy bolan kişiniň gurban baýramynda kesen gurbany. Gurban kesmek niýeti bilen satyn alan malyny gurbanlyk etmäge mümkinçiligi bolmadyk garybyňam ol janlyny gurban etmegi wajypdyr.
2. Nezir gurbany – bir möhümiň bitmegi üçin nezir edilen, ýagny, Hudaý ýoluna aýdylan gurbandyr.
3. Hedý gurbany – hajy kyran we hajy temettu edeniň kesýän gurbany. Muňa şükür gurbany hem diýilýär. (ser. Haj).
4. Jeza gurbany – hajda hajynyň hatasy sebäpli kesilýän gurban.
Nafile gurbanlar
1. Akika (adak) gurbany – täze doglan çaga üçin şükür niýeti bilen kesilýän gurban.
2. Hajy ifrat edeniň kesýän gurbany. (ser. Haj).
3. Gurban baýramyndan başga gün kesilen gurban."
Ýokarda görşümiz ýaly hem, adak/akika gurbany sünnet, nezir bolsa wajyp gurbanlardan. Akika doglan çagaň üçin niýet edilen bolmaly. Halkymyz ýa türki halklar "adak" gurbanyny başga maksatlar üçinem edýän bolmaklary mümkin.
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ata
14 years ago
...A sadaka başgarak, ony aşakda aýratyn ýazaýyn öz pikirim ýa bilşim boýunça...
Öňki goýan maglumatlarymdan peýdalanaýyn:
Sadaka meselesine gelsek, sadaka - Biribaryn bize beren ryzkyndan yene-de Biribaryn razylygy ucin matac ynsanlara berlen umumy maddy komege aydylyar. Munyn icine "pitre"-de, "zekat" hem giryar. Pitre dine Remezan ayinda berilyar diyip bilyan. Zekat(sadaka) bolsa hemishe islan wagtyn oz ryzkyn mukdaryna we onaylylygyna gora berip bolyar.
Sadaka - maddy goldawa berilýän umumy at we zekatdyr piträni we ş.m. zatlary öz içine alýar!
Zekat - ýyllyk girdeýjiň 1/40-yny (takwalyk ýagdaýa görä mukdary artdyrybam bolýar), altyndyr kümüş şaý-sepleriň we ş.m. möçberi belli bir mukdardan(altyn-85 gr, kümüş-595 gr?) geçensoň, onuňam belli bir bölegini(ýene 1/40) zekat hökmünde Allah razylygy we dini höküm bolany üçin berip biler. Remezan aýynda we Haj möwsüminde berilse, iň amatlysy bolýar diýip bellenilýär, umuman. Ýöne ýylyň islendik wagtynda berseňem bir päsgelçilik ýok. Mätäç ynsanlara, ýakyn garyndaşlaryňa zekat berip bilşiň ýaly, ynamdar guramadyr şahsyýetlere (ymam, häkim we ş.m) berip bilýäň.
Pitre - Remezan aýynda mätäç ynsanlara edilen goldaw. Belli bir nyrhy ýok, esasy maksat, bir ynsanyň 1 gezek doýup biläýjegi mukdarda maddy goldaw hökmünde beýan edilýär. Ülkelere görä üýtgeýär, meselem, TÇ-de 5 YTL bolup biler häzir, UK-da £5 we ş.m. TM-da bilemok.
Pitre diňeje Remezan aýynyň içinde berlip gutaraýmaly zekatdan başga bir tapawut hökmünde. Mätäç ynsanlara, ýakyn garyndaşlaryňa pitre berip bilşiň ýaly, ynamdar guramadyr şahsyýetlere (ymam, häkim we ş.m) berip bilýäň. Ýöne Remezan aýynda berlen pitreleriň mätäç ynsanlara berilmegi şerti bn. Şu ýagdaýa ynanyp berlen pul gijikse bilemok näme bolýanyny, ýöne her ýyl diýen ýaly mätäç bir musulman ülkä goldaw hökmünde gidýän bolmaly ýygnalan pitreleriň aglabasy, meselem, tsunami bolan Indoneziýa(Açe), ýer titreme bolan Pakistan we saýklon bolan Burma (?!) iberilişi ýaly.
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hoshowaz
14 years ago
salam hemmelere!
waleykimsalam ata agam! barmynyzow sizem. gmailde gurlesheli bu meseleleri. garash hazir biraz!
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ata
14 years ago
- bärde bolanokmy?!
paýlaşmaýynmy beýleki agzalar bn?!
bir seni kanagatlandyrsak bolýar-da onda?!
bole onda, men-ä bärde däl-de, gmailde diňe saňa düşündireýin bu zatlary :)
Ýo-laý, senden öwrenmäge barýan-laý :)
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turkmentalyp
14 years ago
- salam agzalar,
yslam dini - oz gozbashyny Kutandan we Sunnetden alyp gaydyar. Bir dini mesele chyksa onda dinimizi owrenmage matachlik bar. Sheytmeklik bilen Hudayyn razylygyny we sogap gazanyas. Tersine oz pikirini ya dushunjani yazsan adam azashar. Shondan hemmamiz dash bolalyn. Bilmeyan bolsak bilemizok diymek ar kishinin ishidir.
Nezir diyip - bir ishin amala ashsa pylan zat ederin ya bererin diyip Hudayyn onunde soz bermege aydylyar.
Meselem pylan ishim bolsa 1 goyun matach adamlara berjek w.sh.m. Ya pylancha nefil namaz okaryn yaly..
Sadaka oyde oturyp iyip oturylyan zat dal-de oz erkin bilen garyplara, matachlere w.sh.m. berilyan zat. Sadaka isle pul bolar isle mal bolar ol adamyn ozune bagly.
Yone hemme ishde-de ryyanyn (il gorsun etmek)tersi bolan yhlas bilen edilse inshallah uly sogaplar oner. Yogsam hich zadam onman gunakar bolarys.
Her bir musulman erkek we ayala ylym almak wajypdyr.
meassalam
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ata
14 years ago
- berekellah, turkmentalyp!
Wagty-ha gelenok welin, Gurban baýramy atly mowzukda has giňişleýin degişliräk maglumatlar bardyr, şol ýere-de göz aýlaýyň isleseňiz!
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muslimah
14 years ago
Nezir diyip - bir ishin amala ashsa pylan zat ederin ya bererin diyip Hudayyn onunde soz bermege aydylyar.
Meselem pylan ishim bolsa 1 goyun matach adamlara berjek w.sh.m. Ya pylancha nefil namaz okaryn yaly..
yene bir zat goshmakchy:eger shu ishim bitse bir mal sadaka/nazar we sh m (name diyip atlandyrsangyzam)diyip niyet etseng we shol ishing bolsa shol aydan malyngdan ozung iymeli dal,baryny sadaka bermeli,sebabi sen ony huday yoluna aydanyng uchin.
gurbanlyk bashga,ondan ozungem iyip bilyang,3/1 bolegini iyseng bolyar,bir bolegini gongshular,bir boleginam garyp pukaralara berilmeli,
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hoshowaz
14 years ago
yene bir zat goshmakchy:eger shu ishim bitse bir mal sadaka/nazar we sh m (name diyip atlandyrsangyzam)diyip niyet etseng we shol ishing bolsa shol aydan malyngdan ozung iymeli dal,baryny sadaka bermeli,sebabi sen ony huday yoluna aydanyng uchin.
gurbanlyk bashga,ondan ozungem iyip bilyang,3/1 bolegini iyseng bolyar,bir bolegini gongshular,bir boleginam garyp pukaralara berilmeli,
muslimah | 2009-06-30 13:27:45
berekella muslimah. meninem bu mowzugy achmagymyn asyl sebabi shol aydylan/berilen sozun shu yeri.
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ata
14 years ago
- halch aga, men takyk bilemok, ýöne ýokarda goýan bir linkimde gurbanlyk üçin şeýle ýazan ekenim:
"TM-da bolsa, bir maşgala bir goýny gurbanlyk edip soýsa, onda nahar bişirýärler şol etiň belli mukdaryny ulanyp. Onsoňam goňşy-golamlary çagyryp, gurban baýramyny belleýäler. Kän bir dini maglumatlar berlenok, toýa meňzeş ýagdaýda bolup geçýär öýdýän?!
Etiň galan mukdarynam, mätäç birnäçe goňşa paýlap bilýäler ýa-da gowrup, öz maşgalalary üçin saklaýalar.Esasanam, ikinjisi bolýan bolmaly bilşime görä?!
Ýa beýle dälmikä?!"
Özümem takyk bilemok welin, hem 1 hem-de 2-däki ýagdaý tm üçin dogry öýdýän. 7 hojalyk ýa has köp/az - onçasyny bilemok, ýöne mätäçlere paýlanýany hakykat belli mukdarda. Olam şol 2/3 bölegi bolaýmasa gurbanlygyň.
Bu barada Pygamberimizden bir mysal bar, ynha:
"Gurbanlykda Hz.Aýşe(r.a.) gurbanlyk goýuny mätäç musulmanlara paýlap gelensoň, ýanýoldaşy bolan Hz.Muhammed(SAW) bilen aralarynda şeýle gürrüň geçýär many taýdan:
(M-Hz.Muhammed(SAW) we A-Hz.Aýşe(r.a.))
M- Eý, Aýşe, sen gurbanlygyň näçesini mätäç sahabalara paýladyň?!
A- Hemmesini diýen ýaly paýladym. Bize gurbanlygyň ýekeje aýagy galdy.
M- Diýmek, bize goýnuň bir aýagyndan başga bölegi galan ekeni. Esasy zat, bu dünýädäki paýymyz däl, eýsem-de bolsa, bakyýetde bize galanydyr!"
Garaz, ýokarda görşümiz ýaly, musulman maşgala pygamber maşgalasyny bu babatda görelde aljak bolsa, ortaça gurbanlygyň 1 aýagyny özlerine alyp galsalar amatly ýaly görünýär. Bu babatda has gowy bilýänler ýazarlar-da, enşallah!
PS: Bir wagtlar 1 agza edebi dilde bolan "musulman" diýmegiň ýerine öz öwrenenje görnüşi bn "musurman" diýýän ekeni, ony düzetjek bolan güýçli bir agza bn dagyn urşaýan ekeni :D
Höküwmet heläk edäýmez-le "ýatlatdyň" diýip :)
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muslimah
14 years ago
- salam,tapdygymdan goyyan fatwa boleklerini:
chaga dogulanda eting paylanylmagy(aqeeqah-adak )
Distribution of ‘aqeeqah meat
what is the rule of distributing haqqeqa meat,the meat which is given after the birth of a boy two sheep pls explain
Praise be to Allaah.
The Sunnah is to sacrifice the ‘aqeeqah for the new born child. The Prophet (peace and blessings of Allaah be upon him) said:
“With the boy there should be ‘aqeeqah, so shed blood on his behalf and remove the harm (i.e., circumcision).” (Narrated by al-Bukhaari, no. 5049; al-Tirmidhi, no. 1434 – he said it is a saheeh hasan hadeeth).
It is permissible to eat from this ‘aqeeqah, and also to feed relatives, friends and the poor. It is permissible to cook it and then give it to others, or to give it to them raw. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said concerning the meat of the ‘aqeeqah: “It should be cut into pieces, then eaten and given to others.” (Narrated by Ibn Abi Shaybah in al-Musannaf, 5)
It was narrated that Ibn Seereen and al-Hasan al-Basri said: “Among them the ‘aqeeqah was dealt with like a sacrifice; some would be eaten and some given to others.” (Ibn Abi Shaybah, 5).
Ibn Hazm said: “Some of the ‘aqeeqah should be eaten, and some given as gifts and in charity.” (al-Muhallaa by Ibn Hazm, 6)
It is mustahabb to cook all of the ‘aqeeqah, even the share that is to be given in charity, because it was narrated that some of the Salaf, such as Jaabir (may Allaah be pleased with him), regarded that as mustahabb. ‘Ataa’ ibn Abi Rabaah used to say concerning the ‘aqeeqah: “It should be cut into pieces, cooked with water and salt, and given as gifts to one's neighbours.” (Narrated by al-Bayhaqi in al-Sunan, no. 19827).
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
cheshme
yagny adak,aqiqa,chaga dogulanda gurban berilyan maly boleklere bolup kabirini ozung iyip kabirinam paylamaly diyilyar hadysda
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muslimah
14 years ago
- udhiye gurbanlygyng etining paylashylmagy barada:
Udhiyah – What should be eaten and what should be given away?
What should we do with the udhiyah? Should we divide it into thirds or quarters?.
Praise be to Allaah.
It is prescribed for the person who offers the sacrifice to eat some of the meat, to give some as gifts and to give some in charity, because Allaah says (interpretation of the meaning):
“Then eat thereof and feed therewith the poor having a hard time”
[al-Hajj 22:28]
“eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful”
[al-Hajj 22:36]
It was narrated from Salamah ibn al-Akwa’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Eat some, give some to others and store some.” Narrated by al-Bukhaari. Giving some to others includes both giving gifts to the rich and giving charity to the poor.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Eat some, store some and give some in charity.” Narrated by Muslim.
The scholars (may Allaah have mercy on them) differed concerning the amounts that should be eaten and given as gifts and in charity. The matter is broad in scope but the best way is to eat one-third, give one-third as gifts and give one-third in charity. What one is permitted to eat may also be stored, even for a long time, so long as that will not result in any harm being caused by eating it, except in times of famine, when it is not permitted to store it for more than three days, because of the hadeeth of Salamah ibn al-Akwa’ (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever among you offers a sacrifice should not have anything of it left in his house after three days.” The following year, they said, “O Messenger of Allaah, should we do what we did last year?” He (peace and blessings of Allaah be upon him) said, “Eat some, give some to others and store some, for last year the people were having a hard time and I wanted you to help (the needy).” Agreed upon.
With regard to the permission to eat and give away the meat of the udhiyah it makes no difference whether the sacrifice is voluntary or obligatory, or whether it is offered on behalf of a living person or a deceased one, or in fulfillment of a will, because the executor of the will takes the place of the person who made it, and the person who made the will would eat, give away and give in charity. And because this is the custom among people, and that which is done customarily is like that which is spoken.
In the case of one who has been delegated to offer the sacrifice, if the person who appointed him has given him permission to eat of it and give some as gifts and in charity, or if that is indicated by analogy or by custom, then he may do that, otherwise he should give it to the person who appointed him, who is then in charge of the distribution of the meat.
It is haraam to sell any part of the udhiyah, whether that is the meat or any other part, including the skin. And the butcher should not be given any part of it in return for his work or part of it, because that is like selling.
But if a person gives the butcher some of it as a gift or as an act of charity, then he may dispose of it however he wishes, by selling it or otherwise, but he should not sell it to the one who gave it to him.
Islam Q&A
cheshme
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muslimah
14 years ago
- How should the Udhiya (sacrificial meat) be divided between what is to be eaten and what is to be given in charity?
How the meat of Udhiyah (sacrifice) should be shared out ?
Praise be to Allaah.
The command to give the meat of the sacrifice in charity is reported in a number of ahaadeeth, as was the permission to eat some and preserve some.
Al-Bukhaari and Muslim reported that ‘Aa’ishah (may Allaah be pleased with her) said: “Some poor families among the people of the desert came to al-Madeenah on the occasion of ‘Eid al-Adhaa at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Keep with you meat sufficient for three days, and whatever is left, give in charity.’ After that, they said, ‘O Messenger of Allaah, the people made water-skins with [the hides of] their sacrificial animals, and they rendered the fat from them. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘What about it?’ They said, ‘You forbade us to eat the meat of our sacrificial animals after three days.’ He said, ‘I forbade you to do that because of the people who came, but now eat some and preserve some and give some in charity.’” (Reported by Muslim, 3643).
Al-Nawawi said, commenting on this hadeeth: “ The phrase ‘I forbade you to do that because of the people who came’ refers to the poor Bedouin who came to Madeenah, and this was so that they could be helped. ‘Rendered’ means that they melted down the fat from the animals (to be stored and used).
The phrase ‘I forbade you to do that because of the people who came, but now eat some and preserve some and give some in charity’ is a clear statement that this prohibition of keeping more than three days’ worth of meat no longer applies; it is also a commandment to eat some and to give some in charity. With regard to the portion to be given in charity, if it is a voluntary sacrifice, then giving some of it in charity is obligatory, according to the view regarded by our companions as correct. It is preferable [mustahabb] for most of it to be given in charity. They said: at the very least, a third should be eaten, a third should be given as gifts and a third should be given in charity. There is another opinion that suggests half may be eaten and half given in charity. This difference of opinion has to do with the amount that is mustahabb. With regard to the other parts of the animal, it is OK to give them in charity . As for eating from it, it is mustahabb but is not waajib (obligatory)… The majority of scholars interpreted this command (i.e., the aayah (interpretation of the meaning): ‘… eat thereof…’ [al-Hajj 22:28 and 36]) as implying encouragement or permission, especially since it came after it had been prohibited.”
Maalik said: “There is no limit to what may be eaten or given in charity or used to feed the poor or the rich, whether one wants to give it uncooked or cooked.” (al-Kaafi, 1/424). The Shaafa’is said that it is mustahabb to give most of it in charity, and said: “At least one third of it may be eaten, and one third given in charity, and one third given away as gifts.” They said that one half may be eaten, but it is more correct to give some of it away in charity.” (Nayl al-Awtaar, 5/145; al-Siraaj al-Wahhaaj, 563). Ahmad said: “We go along with the hadeeth of ‘Abd-Allaah (ibn ‘Abbaas – may Allaah be pleased with them both): ‘He should eat one third himself, feed one third to whomever he wants, and give one third in charity.” (Reported by Abu Moosa al-Isfahaani in al-Wazaa’if; he said it is a hasan hadeeth. This is also the opinion of Ibn Mas’ood and Ibn ‘Umar. No conflicting opinion is known among the Sahaabah. Al-Mughni, 8/632).
The reason why there is a difference of opinion as to how much of the sacrifice may be given in charity is that there are conflicting reports, and some reports were narrated without specifying a particular amount, such as the report of Buraydah (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I had forbidden you to eat from the sacrificial meat for more than three days so that those who could afford it could give to those who are poor, but now you can eat as you wish, feed others from it, and preserve some.’” (Reported by al-Tirmidhi, 1430; he said it is a saheeh hasan hadeeth). The scholars among the Companions of the Prophet and others followed this. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
cheshme
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muslimah
14 years ago
- Distribution of ‘aqeeqah meat
i want to know what is a'aqqeqa ( the qurbani which has to be done after the birht of a son ) two goats or sheep. and the meat--how is it distributed ? does it have three(3) shares as for eid-qurbani or is it all for the family ?
Praise be to Allaah.
Some of the scholars said that the ‘aqeeqah is like the udhiyah (qurbaani) and is subject to the same rulings.
They said that it should be shared out in the same manner as the udhiyah, and that the conditions for the sheep to be sacrificed for the ‘aqeeqah are the same as those in the case of udhiyah. They said that it should not be blemished, lame, obviously sick or extremely weak.
Ibn Qudaamah said:
The way it is to be eaten (by the owner), given as gifts and given in charity is the same, i.e., the way in which the ‘aqeeqah is to be (shared out) is the same as the way in which the udhiyah is (shared out). This is the view of al-Shaafa'i.
Ibn Seereen said:
Do whatever you want with the meat. Ibn Jurayj said: It should be cooked in salt and water, and given to neighbours and friends, but nothing of it should be given in charity. Ahmad was asked about this, and he quoted the view of Ibn Seereen, which indicates that this was also his view. He was asked whether one could eat it, and he said, I did not say that he should eat all of it and not give any of it in charity.
The more correct view is to liken it by analogy (qiyaas) to udhiyah because it is a sacrifice which is prescribed in sharee’ah, but it is not obligatory, so it is like udhiyah, and because it is like it in terms of the attributes, age, value and conditions [of the animal] , so it is like it in terms of the manner in which it is disposed of.
(al-Mughni, 9/366)
Al-Shawkaani said:
Do the same conditions apply (to ‘aqeeqah) as to udhiyah? Al-Shaafa'i has two views, and he quoted evidence to show that this is not the case, and that is the correct view.
(Nayl al-Awtaar, 5/231).
And he mentioned differences between ‘aqeeqah and udhiyah which indicate that they are not alike in all regards. So there is no mention in the Sunnah of a specific way of dividing (the meat of the ‘aqeeqah). The purpose is to draw closer to Allaah by means of the shedding of this blood, in thanksgiving for the blessing of the newborn child, and to loosen the bonds of the Shaytaan over the child and to remove him from him, as is indicated in the hadeeth, “Every child is ransomed by his ‘aqeeqah.”
With regard to the ruling on the meat, you may do whatever you like with it. If you wish, you and your family can eat it, or you can give it in charity, or you can eat some and give some. This is the view of Ibn Seereen and of Imaam Ahmad, may Allaah have mercy on him.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
cheshme
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muslimah
14 years ago
- buda gurbanlyk bermeging shertleri:
Conditions of udhiyah
I intend to offer a sacrifice on behalf of myself and my children. Are there any specific characteristics that the animal should have, or is it correct to sacrifice any sheep?.
Praise be to Allaah.
There are six conditions for the udhiyah:
-1-
It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning):
“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food”
[al-Hajj 22:34]
Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others.
-2-
It should have reached the age stipulated in sharee’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim.
A mature animal means one that is considered to be an adult.
In the case of camels it means one that is five years old.
For cattle, it means one that is two years old.
For sheep it means one that is a year old.
The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old.
-3-
It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:
1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective.
2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on.
3 – Obvious lameness, which prevents the animal from walking normally.
4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148.
These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice:
1- One that is blind in both eyes.
2- One that has eaten more than it can stand, until the danger has passed.
3- One that has encountered difficulty in giving birth, until all danger has passed.
4- One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.
5- One that is unable to walk because of a defect.
6- One that has had one of its forelegs or hind legs cut off.
If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above.
-4-
The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.
A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission.
-5-
No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid.
-6-
It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim.
But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.
It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.
Islam Q&A
cheshme
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muslimah
14 years ago
- gysgacha beyany:ing gowysy gurbanlygy we adgy uche bolup iyseng gowy diyilyar,sebabi hadysda hem aydylan:eti boleklere bolup,kabir mochberini ozung iyip,kabirinide paylamaly diyilyar
ol hudayoly barada hich zat tapmadym,yagny eger bir ishim bitse mal sadaka berern diyen niyeti barada,yone yadyma dushyar bir yerlerde okanym eger sheyle niyet bolsa etinden ozung iymeli dal diylen pikiri,yone delil tapman song ol dogry diyip biljek dal,yalngyshyan bolsam Allah bagyshlasyn,birden dush gelsem delile goyayjak shu taya insha Allah,yokardakylaryng baryny terjime edip otyrmayyn,terjime etjek bolsam iki ay gerek :D okap ozungiz dushunersingiz diyen umyt bilen goydum
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turkmentalyp
14 years ago
- salam halch dost,
Gurbanlygyn asyl manysy yakynlashmak diymek. Yagny gurbanlyk etmek bilen Allaha yakynlashmak. Onun beren malyndan yene-de Onun razylygy uchin bir durs maly gurban etmek.
Muslimah agzanyn diyshi yaly in gowysy gurbanlyk etini 3 bolmek:
1)Oz mashgalan uchin
2)Gonshylar, garyndashlar, tanyshlar bilen iyyanimiz
3)Matach musulmanlar uchin
Yone hemmesini butunley bir mataje bereyin diysenem edip bilersin. Yokardaky in gowysy yone ozun nahili edesin gelse oz edishin yalam edip bilersin.
Esasy senin gurbanlyk edip biljek yagdayda bolan mahalyn Allahyn razylygyny gazanmak uchin bir durs maly gurban etmek, damagyny chalmak. Ine senin gurbanlyk wajibin bitdi. Et paylayysh meselesi ozune gora. Yokardaky paylayysh duzgunem in gowysy yone parz dal.
Yene bir zat mal uly bolsun kichi bolsun mohum dal onun etem ganam Hudaya baranok. Baryan zat adamyn takwalygy yagny dine Onun razylygy uchin gorkup eden niyetin. Muna degishli ayatam bar.
Ine gysgarak sheyle. Yone gowysy elbetde Huday tagalanyn Ozi gowy bilyar. Bilip we bilman eden yalnyshlyklarymyzy Allahy Ozi gechewersin.
Meassalam
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muslimah
14 years ago
ol hudayoly barada hich zat tapmadym,yagny eger bir ishim bitse mal sadaka berern diyen niyeti barada,yone yadyma dushyar bir yerlerde okanym eger sheyle niyet bolsa etinden ozung iymeli dal diylen pikiri,yone delil tapman song ol dogry diyip biljek dal,yalngyshyan bolsam Allah bagyshlasyn,birden dush gelsem delile goyayjak shu taya insha Allah,
muslimah | 2009-07-01 14:42:20
ol nezir barada fatwa tapdym,ishim bitse bir mal sadaka berern diyen yagdayda etini iymelimi ozung ya yok,dogry aydypdyryn,yone yene yonesi bar,eger iyern diyen niyet bilen eden bolsang Maliki we Shafi mezhaba gora iyse bgolyar,yone dinge mal dal,beyleki gornushli sadakadan ozung beren sadakangdan iymek bolanok diyilyar,garaz okap gorung ozungiz dushunersingiz ashakda fatwany goyyan:
If a person vows to offer a sacrifice for the poor, can he eat some of it?
More than a year ago, I vowed to offer a sacrifice to Allaah and to give some of this meat to my family, relatives and the poor. Now I have nearly enough money. Can I fulfil the vow during the days of Eid al-Adha? Is it permissible for me to give some of this meat to my immediate family? What are the conditions for this vow to be valid and acceptable?.
Praise be to Allaah.
Firstly:
This vow comes under the heading of vows to do acts of worship and obedience, so it must be fulfilled, whether it was general or conditional. A general vow is when a person says, for example, “I vow – or I promise to Allaah – that I will sacrifice a sheep, or give it to the poor or to my relatives.”
A conditional vow is one where a person says, for example, “If Allaah heals me, or if I succeed, or I get a salary, or I acquire such and such an amount of money, I will offer a sacrifice etc.”
With regard to the obligation of fulfilling the vow, that is because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to obey Allaah, let him obey Him, but whoever vows to disobey Allaah, let him not disobey Him.” Narrated by al-Bukhaari (6318).
So long as you did not stipulate a specific time for fulfilling your vow, then it is permissible for you to fulfil it at any time, during the days of Eid al-Adha or at any other time.
But if you intended to offer a sacrifice this year, the sacrifice in fulfilment of your vow does not count as the udhiyah sacrifice too, even if it is sacrificed during the days of Eid al-Adha.
Secondly:
If a person vows to offer a sacrifice and give the meat to his family, relatives and the poor, that includes his immediate family such as his wife and children, because they are part of his family, unless he intended to exclude them, in which case it should be done as he intended.
As for the one who made the vow, he is not entitled to eat from the sacrifice he vowed to offer. If he does eat some, he must give the value of that to the poor.
The fuqaha’ (may Allaah have mercy on them) stated that he should not eat any of the meat of the sacrifice that he vowed to offer.
See: Haashiyat Ibn ‘Aabideen (2/616) and al-Mughni (3/288).
One of the reasons that the fuqaha’ gave for the one who made the vow not being allowed to eat any of the meat is that if you vowed to give it to the poor, for example, then it is only for them, and you are not allowed to divert any of it away from them. See al-Muntaqa by al-Baaji (2/318).
In al-Mawsoo’ah al-Fiqhiyyah (6/117) it says: With regard to a vow, it is not permissible for the one who made the vow to eat any of the sacrifice that he vowed to offer, because it is charity and it is not permissible to eat from one's charity. This is in general, because there is a difference of opinion with regard to a sacrifice that one has vowed to offer. Similarly with regard to a general vow that one has not vowed to give specifically to the poor – whether verbally or in one's intention – it is permissible to eat from it according to the Maalikis and some of the Shaafa’is. End quote.
And Allaah knows best.
Islam Q&A
cheshme
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turkmentalyp
14 years ago
- Salam agzalar,
Nezir barada "Jowamygul Kelim" kitabyndan bir hadys.
Pygamberimiz s.a.w. aydypdyrlar:
Bir kishi Allah tagalanyng emirlerine boyun sunmak nezir etse, shony yerine yetirsin we bir kishi Allah tagalaga guna etmage nezir etse, guna etmesin (wepa kylmasyn).
Dushundirish:
"Nezir" uly adamynyng boynuna, hazir ya gelejekde gerek bolmayan bir zady oz ustune yuklemekdir. Meselem:"Huday yoluna pylan", "pylan owulya yoluna pylan" diymek, umuman neziri shu boleklere bolmek mumkin:
1) Ozi maksut bolan ybadat bilen nezir aytmak:"iki rekagat namaz ya bir gun rozany oz ustume nezir etdim" diymek yaly. Ya-da "pylan maksadyma yetse, namaz ya roza yada pylancha sadaka boynuma lazym bolsun" diymek yaly.
2) Wesile (sebap) bolan ybadat bilen nezir aytmak: Taheret kylmak, mesjit salmak ya haja pyyada gitmek yaly zatlar.
3) Ybadat dal zatlar bilen nezir etmek: ulaga munmek yaly.
4) Haram zatlar bilen nezir etmek: "Pylan owulyan yoluna pylan zat" diymek yaly.
Shu suratlaryn dine birinjisine wepa gerek bolup, galanlaryna gerek dal. Shu hadysyn mazmuny sheyle. Nezirin shergy bolmagy uchin buyrulan bir ybadatyn suraty, sypaty bolmagy gerek. Meselem: haja pyyada gitmegi nezir etmek yaly. Hajyn ozi parz emma pyyada gitmek parz dal. Ony ozi ustune alany uchin pyyada gitmek ona parz bolup galar. Nezir aytmagyn ozi hakynda ulamalaryn arasynda yhtylaplar (gap-garshylyklar) bar:
1) "Mustahab" (etmek sogap etmese guna dal). Chunki "nezir aytsalar wepa etsinler" diyip Allah tagala emir etdi. Emrin bari bashy mustahapdyr.
2) Nezir aytmak mekruh (guna). Chunki nezir bendanin shahsy bir peydasy uchin edilyar. Sheyle bolanson ol amal halys Allah uchin bolman, gatyshyk bolar. Halys bolmadyk amalyn in bari bashy (yenil tarapy) bolsa mekruhlykdyr.
3) Allah tagalaga tagat-ybadat bolan zatlar bilen nezir aytmak mubah (hayyry zyyany yok) ondan bashgalary haramdyr.
4) "Mutlak haram" chunki resulullah oran kop hadyslarynda nezir aytmakdan gaytardy (gadagan etdi). Shonun uchin mal bilen nezir aytmak, zadyny israp etmekden bashga netije bermez. Namaz-roza yaly amallarda oz peydasy gatyshanson, Allah uchin halys bolmaz. Onun ustesine-de, nezir aytmak bilen maksat hasyl bolar diyen ygtykat, hadyslara ach-achan garshy chykmakdyr. Shonun uchin bu ish gadagan bolmaga degishlidir. Indi "Nezir"-den maksat namedigi dushunerli bolan bolsa gerek. Sheyle-de bolsa yene bir dushundirish berelin: namaz, roza, hach yaly ybadatlary nezir eden bolsa, ona wepa etmek gerek. Gabyrlara, owluyalere nezir aydyp mal sarp etmek yaly haram ishleri ustune alan bolsa, muna wepa kylmazlyk gerek, hem-de ahdini bozanlygy uchin "kasam" keffaratyny bermek boynuna dusher (emin keffaraty: on adama birlay koynek-balak etmek ya on ajy doyurmak ya-da uch gun roza tutmak). Allah tagalaga duzuw tertip bilen aydylan nezirlerin masryfy (bermeli jayy) hem bashga wajip sadakalar yalydyr.
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muslimah
14 years ago
2) Nezir aytmak mekruh (guna). Chunki nezir bendanin shahsy bir peydasy uchin edilyar. Sheyle bolanson ol amal halys Allah uchin bolman, gatyshyk bolar. Halys bolmadyk amalyn in bari bashy (yenil tarapy) bolsa mekruhlykdyr.
2) Nezir aytmak mekruh (guna). Chunki nezir bendanin shahsy bir peydasy uchin edilyar. Sheyle bolanson ol amal halys Allah uchin bolman, gatyshyk bolar. Halys bolmadyk amalyn in bari bashy (yenil tarapy) bolsa mekruhlykdyr.
sag bol,gowja maglumat,neziring mekruhdygyndan habarym yokdy,onda ol halananokmy dinde?yagny shu ishim bitse pylan zat sadaka berern ya agyz beklarn diymek gowy gorlenokmy,ya men biryerlerinde yalngysh dushundimmikam?
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turkmentalyp
14 years ago
- Salam muslimah,
yokardaky 4 madda alymlaryn arasynda nezir meselesi boyuncha yhtylaplar (durli gorushler). Sen sholary okap haysy ozune layyk bolsa shony ediber.
Ozum bolsa chyndanam bir bahbidimi one tutup nezir etmezdim. Sebabi beyle etmek bilen halys (dine) Allaha boyun sunup bolmayar. Sebabi niyetde oz shahsy bahbidin bar. Ine shu yagdayda niyetin bahbit bilen garyshyar we halys Allaha bolanok.
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muslimah
14 years ago
- waleykum salam,sag bol,maglumatlar uchin,howa songunda Allahyng bize yazan kadry bolar elbetde
-
ata
14 years ago
- Waleýkim Salam, turkmentalyp!
Men öňem goýupdym degişli maglumat. Ýokarda linkem bar bolmaly. Ylmyhaldan nezir barada goýan ýazgymy şu ýere-de goýaýyn ýene-de:
Nezir – bir kişiniň ybadat görnüşindäki bir zady (dini taýdan jogapkär bolmasa-da) özüne wajyp kylmagy diýmekdir. Başgaça aýtsak, kişiniň farz ýa-da wajyp ybadaty amal etjekdigine Allah Tagala söz berip, boýnuna borç almagydyr.
Nezir etmek – ynsanyň arzuw eden zadyna ýetmek ýa-da duýdansyz gelen beladan goranmak üçin Allahyň ýardamyna tama bilen edýän dini amalydyr. Muňa ähli dinlerde we medeniýetlerde duş gelinýär.
Nezir etmegiň dürs bolmagynyň şertleri
Edilen neziriň dürs bolmagy üçin, nezir eden kişi we nezir edilen zat bilen baglanyşykly käbir şertler bardyr. Neziriň dürs bolmagy üçin nezir eden kişiniň musulman, akyly ýerinde, kämillik ýaşyna ýeten bolmalydyr. Çünki nezir etmek üçin hökman bir ybadat ýerine ýetirilmeli. Munuň üçin bolsa, mükelleflik zerur. Hanefi alymlary gahar edip ýa-da degşip aýdylan nezir hem berjaý edilmeli diýip belläpdir.
Neziriň dürs bolmagy üçin nezir edilen zatdan şu şertler talap edilýär:
1. Nezir edilen zadyň farz ýa-da wajyp ybadat bolmagy hökmandyr. Meselem: namaz okamagy, oraza tutmagy, sadaka bermegi, gurban kesmegi öz içine alýan nezir makuldyr. Hassanyň halyny soramak, horaz öldürmek, süýji-köke paýlamak ýaly, il arasyndaky däp-dessurlar nezir bolmaýar.
2. Nezir edilen zat: farz ýa-da wajyp bir ybadata wesile bolmaly däldir. Meselem: taharet kylmagy, azan we kamat aýtmagy nezir etmek dürs däldir. Çünki bu amallar kişini Allaha ýakynlaşdyrsa-da, olar özbaşyna ybadat däldir.
3. Nezir edilen zat kişiniň şol wagt ýa-da geljekde ýerine ýetirmegi farz ýa-da wajyp ybadaty bolmaly däldir. Meselem, witir namazyny okamak, remezan orazasyny tutmak nezir edilmeýär.
4. Nezir edilen zadyň berjaý edilmegi, dini we maddy taýdan mümkin we meşrug bolmalydyr. Meselem, gijesine oraza tutmagy, aýallaryň aýbaşylyka oraza tutmagy nezir etmegi.
Ebu Hureýräniň gürrüň beren bir hadysynda şeýle aýdylýar:
«Bir aýal Beýtullaha pyýada gitmegi nezir etdi. Bu ýagdaý barada Allahyň Resulyndan soralanda şeýle diýdi: «Allahyň onuň ýöremegine mätäçligi ýokdur. Oňa aýdyň, ulaga münsün», (Tirmizi).
5. Nezir edilen mal başganyň maly bolmaly däldir.
6. Nezir edilen amalda Allaha ysýan, bid'at, günä we magsyýet bolmaly däldir. Meselem, «Şu işim başa barsa, ogurlyk etjek, şerap içjek» diýmek bolmaýar. Pygamberimiz bu barada şeýle buýurýar:
«Allaha ysýana eltýän ýagdaýda nezir ýokdur», (Müslim, Ebu Dawud).
Başga bir hadysynda bolsa:
«Kimde-kim Allaha ytagat etmegi nezir eden bolsa, ytagat etsin. Kimde-kim Allaha asy bolmagy nezir etse, Oňa asy bolmakdan saklansyn» diýýär.
-
ata
14 years ago
Nezir etmek – ynsanyň arzuw eden zadyna ýetmek ýa-da duýdansyz gelen beladan goranmak üçin Allahyň ýardamyna tama bilen edýän dini amalydyr. Muňa ähli dinlerde we medeniýetlerde duş gelinýär.
Şu ýerde nezir etmek günä ýa mekruh diýlip bellenenok, umuman. Bu ýagdaý fetwa we takwa ýagdaýyna görä üýtgeýän bolsa gerek. Takwa(muttaki) biri Allaha tagatda yhlasyny we bu babatda niýet päkligini ýitirmezlik üçin nezir etmese-de, adaty musulmanlar/müminler bela-beterden goranmak ýa maksadynyň hasyl bolmagy netijesinde şertlerine laýyklykda bir zady nezir etmegi adaty görünýär.
Meň ünsümi çeken başga bir ýagdaý ýokarda-da ýazylypdyr. Dogrudanam, men-ä pygamberimiziň bir zady nezir edenini okamadym hiç bir ýerde. Atasy Abdulmuttalibiň neziri bar bolmaly. Olam 10 oglundan birini gurban etmek bolmaly, ýöne ýerine 100 düýäni gurban etmegi makullaýarlar maslahatlaşma netijesinde.
Türki halklaryň içinde ýaýbaň ýaly görünýär şu nezir görnüşi, pikirimçe.
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turkmentalyp
14 years ago
- salam ata,
menin hadysda gorkezen 4 sany maddalarym hemmesi ulamalar arasyndaky yhtylaflar. Yhtylaf diyip shol mesele boyuncha yene-de dinden delil getiryarler. Yone sozuni gogertjek bolup, ya pikirini aytjak boljak bolanoklar. Hemmesine-de ozleri delil getiryarler. O kitapda gysgacha yazylypdyr. Shonun uchin her kim ozune haysy layyk gelse edibermeli.
Menin ozum bolsa chyndanam pygamberimiz s.a.w. bir shahsy bahbit uchin nezir eden yeri yok. Ony alymlar aydyar. Shol hakykatdanam dogry gorunyar. Nezir - boyun sunmak halys (shahsy bahbit gatyshman) Allaha bolsa gownume jay boljak. Yone her kim ozune layygyny etsin.
hoshowaz 14 years ago- turkmenlerimizde "Aydylan janly" diyibem birzat barmyka diyyan. aslynda "Hudayyoly" bilen "Aydylan janly" bashga zatlarmyka diyyan. Yone turkmenlerimiz sholaryn ikisine birzatmyka diyyaler oydyan.
"Aydylan janly" yalnyshmasam "Adak" bolyanmyka diyyan. yone "Adak" sozunin manysy uly we gin. Sebabi "Adagyn" namaz okamak we agyz beklemek gornushlerem bar.
ab.: "adak" bilen "nezir" birzat.