Maajabu ya kitunguu swaumu katika tiba

KITUNGUU swaumu ni jamii ya vitunguu ambayo kwa kitaalamu huitwa ‘Allium sativum’.

Jamii hiyo ilianza kutumika katika mabara mbalimbali duniani hususan Asia, Afrika na Ulaya takriban miaka 6,000 iliyopita huku matumizi makuu kwa kipindi hicho yakiwa ni viungo katika mboga na tiba.

Kitunguu swaumu kimetajwa kwenye vitabu mbalimbali vya dini vikielezea faida zake katika kutibu maradhi mbalimbali yasababishwayo na bakteria, matatizo katika mapafu, matatizo katika mfumo wa umeng’enyaji chakula, na matatizo ya kuishiwa nguvu.

Historia inaonesha kuwa, kitunguu swaumu kilianza kutumika China mwaka 510 KK pia kilitumiwa na wanajeshi wa Ugiriki na Roma.

Aidha, wasafiri wa vyombo vya baharini na vijijini pamoja na wakulima barani Afrika walivitumia sana kama kinga ya magonjwa mbalimbali.

Mwaka 1858, mtafiti na mwanasayansi, Louis Pasteur, aligundua uwezo wa kitunguu swaumu katika kuua vimelea mbalimbali vinavyosababisha magonjwa, hivyo vikaanza kutumika kama dawa ya kusafishia vidonda na kuzuia kidonda ndugu hasa zama za Vita ya Kwanza na ya Pili ya Dunia.

Pia, mpaka sasa zipo dawa kadhaa zilizotengenezwa kwa kutumia jamii hii ya vitunguu swaumu ikiwamo dawa ya kusafisha mdomo ingawa watumiaji wake wengi huilalamikia dawa hiyo kwa sababu ya harufu mbaya.

Makala hii ina lengo la kukupa ufahamu wa maajabu ya kitunguu swaumu mbali na kutumika kama kiungo cha chakula lakini pia kinatumika kama tiba.

Faida za kitunguu swaumu

DK. Henry Mayala anaeleza kuwa katika tafiti mbalimbali zilizowahi kufanywa kitunguu swaumu kimeonekana kuwa na uwezo wa kutibu maambukizi ya bakteria, fangasi na virusi vya aina mbalimbali.

Aidha, anasema kuwa husaidia kuzuia magonjwa ya moyo ikiwamo kuondoa lijamu katika mishipa ya damu hivyo kusaidia katika kurekebisha shinikizo la damu.

Faida nyingine za vitunguu swaumu ni pamoja na kutibu saratani ikiwamo saratani ya tumbo na utumbo mkubwa.

Tafiti zinaonesha kuna idadi ndogo ya wagonjwa wa saratani katika nchi ambazo wakazi wake wana utamaduni wa kutumia kitunguu swaumu kwa wingi.

Kitunguu swaumu husaidia kudhibiti kiwango cha sukari katika damu, hata hivyo inashauriwa kwamba wagonjwa wa kisukari wanaotumia sindano za insulin wasitumie kitunguu swaumu kwa wingi mpaka watakaposhauriwa na daktari.

Pia huzuia kusanyiko la chembe sahani zinazosababisha kuganda kwa damu (platelet aggregation) Husaidia ufyonzwaji wa thiamin, hivyo kusaidia kuepusha mwili na ugonjwa wa beriberi.

Kitunguu swaumu kina kiasi kikubwa cha vitamini C ambayo husaidia kuzuia ugonjwa wa kiseyeye.

Aidha, hutumika kutibu magonjwa nyemelezi kama toxoplasmosis, hasa kwa watu wenye upungufu wa kinga mwilini.

Kitabu cha Scince of the natural healing kilichoandikwa na Dk. Jethro Kloos ambacho nimekisoma kinaeleza namna kitunguu swaumu kinavyoweza kutibu kifaduro, kikohozi cha kawaida na hata baridi yabisi kwa kula punje tatu kila siku na anaeleza kuwa kwasababu kitunguu hicho kina manufaa ya ziada ndani ya mwili anashauri utumiaji wake uwe wa kudumu.

Matumizi ya kitunguu swaumu yanasaidia katika kupunguza kusanyiko la lijamu (cholesterol) pamoja na mafuta yasiyofaa mwilini katika mishipa ya damu.

Aidha, mwaka 2007 Shirika la Utangazaji la Uingereza (BBC) liliripoti matumizi ya kitunguu swaumu katika kusaidia kumkinga mtumiaji dhidi ya aina fulani ya mafua iliyosababishwa na virusi.

Mwaka 2010, ulifanyika utafiti mwingine ambao ulijumuisha wagonjwa 50 wenye shinikizo la damu sugu ambalo lilikuwa ni vigumu kudhibitiwa hata kwa matibabu yaliyozoeleka ya dawa na njia nyingine.

Kama njia ya kuchunguza ufanisi wa kitunguu swaumu katika kutibu shinikizo la damu, baadhi ya wagonjwa hao walipewa kitunguu swaumu wakati wengine walipewa dawa isiyohusika na matibabu ya shinikizo la damu lakini ilionekana kuwa wale waliopewa kitunguu swaumu kama dawa ya shinikizo la damu walionesha maendeleo mazuri kwa kuweza kushusha kiwango cha shinikizo la damu tofauti na wale ambao hawakutumia.

Siri ya kitunguu swaumu

Sifa kuu zinazokifanya kitunguu swaumu kuwa na uwezo na faida nyingi ni kule kuwa kwake na viasili kadhaa (ingredients) ambavyo vinafanya kazi tofauti tofauti.

Uwezo wake wa kiutendaji unatokana na kuwa na uwezo wa kusababisha kutanuka kwa mishipa ya damu kwa kubadilisha polysulfides zilizopo ndani yake kuwa hydrogen sulfides kwenye seli nyekundu za damu.

Husaidia udhibiti wa kiwango cha sukari mwilini kwa kushusha kiwango cha kemikali ya homocystine na kupunguza madhara ya kisukari.

Kama vitapondwa pondwa vizuri, vitunguu swaumu hutoa kemikali iitwayo Allicin ambayo ni dawa dhidi ya bateria, na phytoncide ambayo huua fangasi wa aina mbalimbali.

Harufu mbaya ya kitunguuu swaumu hutokana na gesi aina ya hydrogen sulfide ambayo inatolewa baada ya kuvila.

Madhara ya vitunguu swaumu

Katika kila jema, baya halikosekani, ukiacha faida zake kitunguu swaumu pia kina hasara na madhara mbalimbali kwa mtumiaji ikiwamo ni harufu mbaya mdomoni, ambayo hutokana na kemikali ya AMS (allyl methyl sulfide), harufu mbaya hii yaweza kupunguzwa kwa kunywa maziwa au kunywa maji mengi.

Kwa baadhi ya watumiaji, kinaweza kuwaletea mzio au mcharuko mwilini, kichefuchefu, kutapika na hata kuharisha.

Huweza pia kusababisha hatari ya kuvuja damu, kwa sababu huzuia kazi ya seli sahani (platelets) zenye kusaidia kuganda kwa damu kushindwa kufanya kazi yake vizuri, hususan kwa mama wajawazito, baada ya upasuaji au mara baada ya kujifungua.

Kitunguu hicho pia huingiliana katika utendaji kazi wake na dawa kadhaa kama vile warfarin, antiplatelets, saquinavir, dawa za shinikizo la damu kwa ujumla hasa calcium channel blockers na antibiotics za jamii ya quinolone kama vile ciproflaxacillin.

Aidha, inaelezwa kitunguu swaumu kina madhara kwa wanyama jamii ya paka na mbwa

FANGASI ZA SEHEMU ZA SIRI

(Vaginal Candidiasis)WANAWAKE
Zaidi ya asilimia 75% ya wanawake wamewahi kupata fangasi za sehemu za siri.
Wanawake wengi wanasumbuliwa na fangasi zaidi ya mara moja katika maisha yao.

Sababu
Fangasi za sehemu za siri (au vaginal candidiasis) husababishwa na fangasi waitwao Candida albicans.
Candida albicans mara nyingi hubebwa katika utumbo, chini ya kucha, na kwenye ngozi.
Katika sehemu za siri, kawaida kuna mazingira ambayo huzuia fangasi na bacteria wengine kukua.
Hii hali ikibadilika huongeza uwezo wa fangasi kushambulia
sehemu za siri.

Sababu hatarishi:
Ujauzito.
Matumizi ya ‘diaphram’ au dawa za majira (oral contraceptives)
kama njia ya kuzuia mimba.
Kisukari.
Uchafu wa mwili na vyoo.
Matumizi ya dawa zinazopunguza kinga ya mwili kama steroids.


Dalili
Muwasho maeneo ya sehemu za siri.
Maumivu yanayoambatana na muwasho.
Majimaji mengi sehemu za siri, yanaweza kuwa na rangi nyeupe au harufu mbaya.
Wekundu sehemu za siri

Dawa
Clotrimazole
Fluconazole
Zinapatikana kama vidonge, au krimu ya kupaka.


Njia za kuzuia
Kuoga vizuri kila siku, sanasana mara mbili kwa siku.
Kujisafisha vizuri kwa maji salama mara baada ya kujisaidia.
Kuhakikisha unakausha vizuri sehemu za siri kila mara
unaponawa kuzuia uwezekano wa unyevu kubaki na kurahisisha fangasi kukua.
Kuwa makini katika usafi wa nguo za ndani na ukavu kabla ya kuzivaa.
Tumia vyoo ambayo ni visafi.

ATHARI ZA KUACHA SALA

Uislamu umejengwa katika nguzo tano za Kiislamu na nguzo ya pili ni Sala, na kuacha kusali ni moja ya dhambi katika madhambi makubwa sabini. Mtume S.A.W. kasema katika Hadithi iliyopokelewa na Ibn Umar R.A.A. na kutolewa na L-Bukhari na Muslim, “ ‘‘بُنِيَ الإسْلامُ عَلَى خَمْسٍ : شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَإِقَامِ الصَّلاةِ وَإِيتَاءِ الزَّكَاةِ وَصَوْمِ رَمَضَانَ وَحَجِّ الْبَيْتِ’’Maana yake, “Umejengwa Uislamu kwa nguzo tano, (nguzo ya kwanza): Hapana mungu mwenye kupasa kuabudiwa ila Allah, na hakika Muhammad S.A.W. ni Mjumbe wa Mwenyezi Mungu, na (nguzo ya pili): Kusimamisha Sala, na (nguzo ya tatu): Kutoa Zaka, na (nguzo ya nne): Kufunga (mwezi wa) Ramadhani na (nguzo ya tano): Kuhiji (nyumba ya Mwenyezi Mungu kwa yule mwenye uwezo).” 

Uislamu umehimiza sana Sala kwa sababu ni funguo ya Pepo, na ni amali ya kheri na pia ni uhusiano kati ya mja na Mola wake. Na zile Sala zinamsaidia Mwislamu kumliwaza na juu ya taabu na shida za maisha ya dunia. Kama alivyosema Mwenyezi Mungu S.W.T. katika Suratil Baqarah aya ya 45, “ وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلاةِ…Maana yake, “Na tafuteni msaada kwa kusubiri na kwa kusali…”

Kwa jinsi Sala zilivyokuwa muhimu ndio maana Mwenyezi Mungu Mtukufu katuhimiza sana ndani ya Qurani Tukufu tuzihifadhi Sala zote kwa kuzisali kila siku mara tano mchana na usiku kwa wakati wake. Kasema katika Suratil Baqarah aya ya 238, “حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلاَةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَMaana yake, “Zilindeni sana Sala (zote kuzisali, khasa jamaa) na khasa Sala ya katikati, na simameni kwa unyenyekevu katika kumwabudu Mwenyezi Mungu.”

Na Mtume S.A.W. ametuelezea katika Hadithi kwamba tofauti kati ya mja Mwislamu na ukafiri na ushirikina ni KUACHA KUSALI. Kasema katika Hadithi iliyopokelewa na Jaabir bin Abdallah R.A.A. na kutolewa na Ttirmidhi na Muslim, “‘‘بَيْنَ الْعَبْدِ وَبَيْنَ الْكُفْرِ تَرْكُ الصَّلاةِ’’Maana yake, “Tofauti kati ya mja (Mwislamu) na ukafiri ni kuacha Sala.” Na katika Hadithi iliyopokelewa na Buraida R.A.A. na iliyotolewa na Ahmad, Ibn Maajah, Abu Daud, Nnasaai na Ttirmidhi, Mtume S.A.W. kasema, “ ‘‘الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمُ الصَّلاةُ فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ’’Maana yake, “Ahadi baina yetu (Waislamu) na baina yao (makafiri) ni Sala; na atakaeiacha basi kakufuru.”

Na kitendo chochote cha mtu yule asiesali hakikubaliwi na Mwenyezi Mungu S.W.T., wala dua yake haipandi mbinguni ikiwa ni pamoja na adhabu KUBWA SANA inayomngoja kesho Akhera. Mwenyezi Mungu S.W.T kawaonya kwa maonyo makali ya adhabu siku ya Kiyama kwa wale ambao wanapuuzia hawasali, kasema katika Surat Maryam aya ya 59 na ya 60, “فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا * إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُوْلَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلا يُظْلَمُونَ شَيْئًاMaana yake, “Lakini wakaandamia baada yao chipukizi mbaya (watoto wabaya). WAKAPUUZIA Sala na wakafuata matamanio mabaya; kwa hivyo watakutana na ADHABU KALI. Isipokuwa wakitubu na kudumu kuamini na kufanya yaliyomema. Hao wataingia Peponi wala hawatadhulumiwa chochote.”

Ibn Abbaas R.A.A. kafasiri, “KUPUUZIA” katika aya hii haimaanishi kwamba wameaacha kusali kabisa, lakini wao wana zichelewesha Sala zao mpaka muda wake wa mwisho kabisa.” Na kuchelewesha Sala ni kama ifuatavyo:a) Kuichelewesha Sala ya Adhuhuri mpaka Sala ya Alasiri.b) Kuichelewesha Sala ya Alasiri mpaka Sala ya Magharibi.c) Kuichelewesha Sala ya Magharibi mpaka Sala ya Isha.d) Kuichelewesha Sala ya Isha mpaka Sala ya Alfajiri.e) Kuichelewesha Sala ya Alfajiri mpaka linapoanza kuchomoza jua.

Lakini Mwislamu anatakiwa afuate nyakati sahihi kama ilivyokuja katika Hadithi iliyopokelewa na Abdallah bim `Umar R.A.A. na iliyotolewa na Muslim kasema, “‘‘إِذَا صَلَّيْتُمُ الْفَجْرَ فَإِنَّهُ وَقْتٌ إِلَى أَنْ يَطْلُعَ قَرْنُ الشَّمْسِ الأَوَّلُ ، ثُمَّ إِذَا صَلَّيْتُمُ الظُّهْرَ فَإِنَّهُ وَقْتٌ إِلَى أَنْ يَحْضُرَ الْعَصْرُ ، فَإِذَا صَلَّيْتُمُ الْعَصْرَ فَإِنَّهُ وَقْتٌ إِلَى أَنْ تَصْفَرَّ الشَّمْسُ ، فَإِذَا صَلَّيْتُمُ الْمَغْرِبَ فَإِنَّهُ وَقْتٌ إِلَى أَنْ يَسْقُطَ الشَّفَقُ ، فَإِذَا صَلَّيْتُمُ الْعِشَاءَ فَإِنَّهُ وَقْتٌ إِلَى نِصْفِ اللَّيْلِ’’Maana yake, “Mtakaposali Sala ya Alfajiri wakati wake (wa mwisho) ni mpaka linapoanza kuchomoza jua. Mtakaposali Sala ya Adhuhuri wakati wake (wa mwisho) ni mpaka inapohudhuria Alasiri. Mtakaposali Sala ya Alasiri wakati wake (wa mwisho) ni mpaka jua linapokuwa manjano. Mtakaposali Sala ya Magharibi wakati wake (wa mwisho) ni mpaka inapopotea wekundu. Mtakaposali Sala ya Ishaa wakati wake (wa mwisho) ni mpaka nusu ya usiku.”

Na mtu yeyote yule atakaekufa bila kutubu, yaani kaendelea na hali hiyo hiyo mpaka kufa kwake, Mwenyezi Mungu S.W.T. amemtayarishia GHAY siku ya Kiyama ili iwe ndiyo adhabu yake inayomgoja, nayo ina maana ya wadi katika Jahannamu iliyoko chini kabisa. Na Mwenyezi Mungu S.W.T. kasema katika Suratil Maa`uun aya ya 4 na ya 5, “ فَوَيْلٌ لِلْمُصَلِّينَ * الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَMaana yake, “Basi adhabu itawathubutikia wanaosali. Ambao wanapuuza (maamrisho ya) Sala zao.” Na Hadithi iliyopokelewa na Sa`ad bin Abi Waqqaas R.A.A. na iliyotolewa na Bazaar, “Alimuuliza Mtume S.A.W. kuhusu maana ya “KUPUUZA” na Mtume S.A.W. akajibu akasema, “ ‘‘هو تأخير الوقت’’Maana yake, “Hiyo ni kuchelewesha wakati (wa Sala).”

Mwenyezi Mungu S.W.T. amewaita watu hao “WANAOSALI” wavivu na wanachelewasha Sala zao yaani hawasali kwa wakati wake. Amewaahidi kwa WAYL kuonesha maana ya ADHABU KUBWA. Wanavyuoni wengine wanasema WAYL maana nyingine ni wadi katika Jahannam, wenye moto mkali kabisa. Na hiyo WAYL ndipo patakapokuwa mahali pa wale watu wanaochelewesha Sala zao au leo wanasali na kesho hawasali, ila wale watu watakaotubia na kujirekebisha tabia zao. Jee! Ikiwa huyu anaechelewesha Sala adhabu yake ni KUBWA KABISA basi nini adhabu ya mtu yule asiesali kabisa? Mwenyezi Mungu S.W.T. kasema katika Suratil Munaafiquun aya ya 9, “يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُلْهِكُمْ أَمْوَالُكُمْ وَلا أَوْلادُكُمْ عَنْ ذِكْرِ اللَّهِ وَمَنْ يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمْ الْخَاسِرُونَMaana yake, “Enyi mlioamini! Yasikusahaulisheni mali yenu wala watoto wenu kumkumbuka Mwenyezi Mungu; na wafanyao hayo, hao ndio wenye kukhasirika.”

Wafasiri wa Qur-ani wamesema, “Kumkumbuka Mwenyezi Mungu” katika aya hiyo iliyopo hapo juu maana yake, “Kusali Sala tano kila siku.” Na yeyote yule anaeshughulika kwa ajili ya kununua na kuuza, au kwa ajili ya kazi ya kujipatia maisha, au kwa ajili ya watoto wake akasahau Sala atakuwa miongoni mwa waliokhasirika. Mtume S.A.W. kasema katika Hadithi iliyopokelewa na Abu Huraira R.A.A. na kutolewa na Ttirmidhi, “‘‘إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ من عمله صَلاتُهُ ، فَإِنْ صلحت فقد أفلح وأنجح ، وإن فسدت فقد خاب وخسر’’Maana yake, “Kitu cha kwanza atakachohisabiwa mja siku ya Kiyama katika amali yake ni Sala yake. Ikiwa imetengemaa, kafaulu (mtihani) na kanusurika, na ikiwa imeharibika, atakuwa hakufaulu (mtihani) na kakhasirika.”

Pia watu wa Motoni wataulizwa nini sababu ya kuuingia Moto? Kama ilivyokuja katika Suratil Muddathir aya ya 42 na ya 43, “مَا سَلَكَكُمْ فِي سَقَرَ * قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ… Maana yake, “Ni kipi kilichokupelekeni Motoni?” Waseme, “Hatukuwa miongoni mwa waliokuwa wakisali…” Vilevile katika Hadithi iliyopokelewa na Ibn Umar R.A.A. na iliyotolewa na L-Bukhari na Muslim, Mtume S.A.W. kasema, “‘‘أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يقولوا: لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ، وَيُقِيمُوا الصَّلاةَ ، وَيُؤْتُوا الزَّكَاةَ ، فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّ الإسْلامِ وَحِسَابُهُمْ عَلَى اللَّهِ’’Maana yake, “Nimeamrishwa (na Mwenyezi Mungu) nipigane na watu vita mpaka washuhudie kwamba hapana mungu anaepaswa kuabudiwa kwa haki ila ALLAH na MUHAMMAD ni Mtume Wake, na wasimamishe Sala, na watoe Zaka. Wakitenda hayo mambo watasalimika kwangu kutokana na uhai wao na mali yao isipokuwa kwa haki ya Uislamu. Na hisabu zao ni kwa Mwenyezi Mungu.”

Na pia katika Hadithi iliyopokelewa na Sayyidna Umar bin Khattaab R.A.A. na kutolewa na Baihaqi kasema, “Mtu mmoja alimuuliza Mtume S.A.W., “"يا رسول الله! أَيُّ الْعَمَلِ أَحَبُّ إِلَى اللَّهِ تعالى في الإسلام ؟ ، قال: الصَّلاةُ لوقتها ، ومن ترك الصَّلاة فلا دين له ، والصلاة عماد الدين"Maana yake, “Ewe Mtume wa Mwenyezi Mungu! Vitendo gani vinavyopendwa na Mwenyezi Mungu S.W.T. katika Uislamu?” (Mtume S.A.W) akamjibu, “Sala katika wakati wake. Yeyote yule asiesali hana dini. Na Sala ni nguzo (ya pili) ya dini.”

Tena imetajwa watu wa aina tatu wasiokubaliwa Sala zao katika Hadithi iliyopokelewa na Abdallah bin L-`Aas R.A.A. na kutolewa na Abu Daud, Mtume S.A.W. kasema, “‘‘ثَلاثَةٌ لا يَقْبَلُ اللَّهُ صلاتهم: من تقدم قَوْمًا وَهُمْ لَهُ كَارِهُونَ ، وَمَنْ استعبد مُحَرَّرا ، وَرَجُلٌ أَتَى الصَّلاةَ دِبَارًا’’Maana yake, “(Aina ya watu) watatu ambao Sala zao hazikubaliwi na Mwenyezi Mungu, “Kiongozi anaechukiwa na raia zake; Mwuungwana ambaye anamtesa mtumwa wake baada ya kufanya mapatano naye kuwa atamwachia huru; na mtu ambaye hasali kwa wakati wake

Unavaa 'NIKE', Je, Unajua Maana Yake?

Imetayarishwa na Abu Bakr Khatwiyb

Sifa zote kamilifu njema anastahiki Allah Aliyetukuka Mola Mlezi wa wa walimwengu wote ambaye hana mshirika katika Ufalme Wake. Swalah na salamu zimshukiye kipenzi chetu Muhamad (Swala Allaahu 'alayhi wa sallam) ahli zake, sahaba zake (Radhiya Allaahu 'anhum) na watangu wema mpaka Siku ya Mwisho.

Ishara ya “NIKE” ikiwa ni kwa alama kama ya kupata kama ilivyo hapo juu au kwa neno lenyewe la “Nike” ambalo hutumiwa mara nyingi kuwekwa kwenye nguo za kuvaa au kwenye viatu vya michezo na mazoezi. Waislamu tunatakiwa kujiepusha kununua bidhaa hii, vile vile tujiepushe na kuivaa kwa wale ambao tayari wameshakuwa nayo majumbani.

Hii yatambulikana kama alama iitwayo “Nike” ambayo ni miongoni kwa alama kubwa zijulikanazo ulimwenguni. Hili jina ni jina la mijiungu (miungu) wa Ugiriki wa ushindi.

Wanavyuoni wa Kiislamu wanaonelea kwamba utumiaji wa bidhaa hii kwa Muislamu “ni Shirk” Kwani utapoinunua au kuivaa, utakuwa umeamini kwamba “Ninashahidilia ya kwamba, nina miungu mingine mbali na Allaah (Subhaanahu wa Ta'ala) hata kama itakuwa hudhihirishi hilo hadharani, ila itakuwa  ina maana  hiyo. Tunamuomba Allah (Subhaanahu wa Ta'ala) Atuepushe na kumshirikisha na chochote au yeyote kwani hiyo ndiyo dhambi kubwa kuliko dhambi zingine zote. Allaah (Subhaanahu wa Ta'ala) Hayuko tayari Kusamehe dhambi hiyo, ila Yuko tayari Kusamehe dhambi zingine zote kama Asemavyo Mwenyewe katika Kitabu Chake.

Hapa chini tutawakilisha Historia fupi ya ishara au alama hii ya “NIKE”

Isitoshe tutawakilisha madhara na hukmu kwa Muislamu yeyote ambaye atapuuzia hili na kuitumia ilihali kishafikishiwa hoja ya wazi.

Waanzilishi wa kampuni hii ya “Nike” ambao walipendeleza jina hili walikuwa ni Philip Knight na Bill Bowerman. Walichagua jina hili kama ishara ya bahati na matumaini ya ushindi kwa wanamichezo ambaye alikuwa akiivaa hii alama kwa propaganda za kueneza ishara ('Iymaan) ya kijiungu hichi ulimwenguni.

Hizi ni habari zinazojulikana vizuri kwenye mitandao mbali mbali. Angalia tovuti ya Wikipedia.org kwenye mtandao. Katika makala juu ya mada hii, ukiangalia kwenye kamusi ya Al-Mawrid inasema hivi:

“Nike” alikuwa ni kijiungu cha ‘victory’ (ushindi) katika zama za kale, mungu ambaye alikuwa akiwakilishwa kwa umbo akiwa na mbawa na ni kijana, akibeba taji kwenye mkono mmoja na mwignine kabeba mitende.

Al-Mawrid Qamuus ‘English/Arabic’ (Ukurasa wa 613)

Hali kadhalika, tunapata habari hizo hizo kwenye kitabu kinachoitwa Al-Mu'taqadaat Al-Diyniyyah 'inda al-Shu'uub. Kutoka kwa Geoffrey Barrinder, kilichochapishwa kwa lugha ya kiarabu kwenye Silsilat 'Aalam al-Ma'rifah, namba 173 (Ukurasa wa 409)

Hili lipo wazi kwamba haifai kwa Muislamu kuvaa (kutumia) ishara hii au kuiga wale wanaoivaa. Waislamu tunaamini Tawhiyd (Kumpwekesha Allaah Mwenyewe bila ya mshirika) na tunaamini ya kwamba ‘victory’ (ushindi), msaada na uwezo unatokana na Allaah (na si vijiungu mbalimbali).

Uvaaji wa alama hii ni kinyume na imani ya Muislamu. Kama Muislamu huyo hana chaguo (hana budi) bali kununua bidhaa za kampuni hii au katenzwa nguvu namna fulani, basi angalau anapaswa kufuta/kutoa alama yao na jina hivyo basi isionekane juu ya kifua, mguu wake n.k. Na kwa hali hiyo basi ‘Aqiydah yake ya dini au itikadi yake itakuwa salama.

Na tusisahau kwamba mafanikio yetu sisi hapa Dunia na huko Akhera ni Tawhiyd.

Shaykh Ibn 'Uthaymiyn (Allaah Amrehemu) kasema:

“Kuhusiana na picha, kama picha ambayo huonekana kwenye nguo za watu wazima na watoto, hali kadhalika. Si halali kwa mtu kuvaa kitu na picha juu yake (ya kiumbe mwenye roho), au kuwavalisha watoto wake wavulana au wasichana, kitu chochote ambacho kiko na picha juu yake”

Kuhusiana na maneno yameandikwa juu ya mavazi, kama vile kuandikwa hivi "Mimi ni Mkristo " juu ya koti, au "Mimi ni Myahudi," au "Mkristo" au "Mtu wa ngono" au kuandikwa alama au maneno ya kijinsia ima ya kike au kiume ambayo ni ishara ya maadili mabaya, na pia kuandikwa "Mungu wa upendo wa Kigiriki wa kale" au "Mpenzi wa pombe" au jina la mwanaume na mwanamke, au "Christmas" - yote haya haikubaliki katika Uislamu na yanakwenda kinyume na maadili yetu ya Kiislamu.

Jambo muhimu la kufanya kwa sisi waislamu, ni sisi kususia hizi nguo zote zenye ishara/alama au maneno kamatulizowakilisha hapo juu kukiwemo ishara ya “Nike”.

Inasikitisha sana kuona kwamba kuna vijana wa Kiislamu wanaume na wanawake wakiwa na nguo au bidhaa mbali mbali zikiandika maneno kama yafuatayo “Mimi ni mkristo” au “Mimi ni myahudi” nk. Kwanini Waislamu tumekuwa wajinga kiasi hichi na kutofakharisha dini yetu ya Kiislamu na kuipatia thamani? Hao hao wanaotupiga vita na kutuuwa usiku na mchana ndiyo tunaowafanya vipenzi wa karibu na kuwaiga kwa machafu yote wanayokuja nayo bila ya kuangalia khatari au nini lengo khaswa ya kuleta uchafu kama ule.

Ni wajibu wa kila mmoja wetu kumfikishia muislamu khatari ya kuigiza ishara kama hizi, na vilevile kumkumbusha yule aliayeghafilika na kumuonesha madhara ya kuiga ishara kama hizi khaswa ya ‘Nike’. Na kwa wewe ambaye umefikiwa na mawaidha haya kwa njia yoyote ile na ukaikaa kimya kwa kupuuzia kutotanabaisha wenziwe, basi jua ya kwamba utaulizwa hilo siku ya Qiyaamah kwa jambo hili zito ambalo ni sawa na kumshirikisha Mwenyezi Mungu.

Jambo ambalo Mwenyeezi Mungu Anaonesha hukmu na uzito wake ndani ya Qur-aan pale Aliposema:

“Hakika Mwenyeezi Mungu Hasamehe kushirikishwa, na Husamehe yaliyo duni ya hilo kwa Amtakaye. Na anayemshirikisha Mwenyeezi Mungu basi hakika amezua dhambi kubwa.”   (An-nisaa 4:48)

Mwenyeezi Mungu Anazidi Kukariri na kuonesha khatari ya Shirki, pale Aliposema:

“Siku ambayo kwamba mali hayatofaa kitu wala watoto. Isipokuwa mwenye kumjia Mwenyezi Mungu na moyosafi (moyo uliyotakasika na shirki na unafiki)” (Surat Ash-Shuura 26:89)

Ole wao wale ambao watafikiwa na darsa hili zito la Tawhiyd, wakawa kama wenye kudharau na kutoona uzito na madhara yake. Na ole wao wale ambao watafikishiwa na wakawa na uzito wa kufuata haki na kupuuzia na kujipatia matumaini ya kufikiria kwamba hii ni dhambi ndogo tu na kuna makubwa ya kuangalia mbali na hili kama wasemavyo wengi.

Sidhani kwamba kuna ushirikina mbaya kushinda huu, wa kujua kwamba ishara/alama hii ya Nike ni kijiungu cha hapo kale kilichokuwa kikiabudiwa. Ila wewe kwa ubishi wako na jeuri ukawa hutolipatia uzito kwa kutolihadhari Waislamu utapoliona, au kutolifikisha kwa wengine kwa kuhofia wasije tumbukia kwenye shirki kama hii.

Sisi waislamu wajibu wetu tunaoweza kufanya ili kujitenga mbali na hili, kwanza ni sisi kususia bidhaa zote zenye alama (Ishara) kama hii ya ‘Nike’, na kutotumia pesa zetu kwa mambo ambayo ni khatari kwetu wenyewe.

Khatari kubwa ni kwa mzazi kumnunulia mtoto wake nguo kama hizi zenye ishara na meneno kama haya ya kishirikina. Na mtoto kutokana na akili zake finyu, akakulia kwenye imani ile ile ya ushirikina mpaka hapo atakapokufa, na chanzo ni wewe mzazi ambaye ulikuwa huliwekei uzito na kulikemea tangu hapo mwanzo.

Allaah Anasema ndani ya Kitabu Chake kuonesha khatari na madhara ya kuwafanya makafiri na mayahudi marafiki na vipenzi.

“Enyi mlioamini! Msiwafanye Mayahudi na Wakristo kuwa ni marafiki. Wao ni marafiki wao kwa wao. Na miongoni mwenu mwenye kufanya urafiki nao, basi huyo ni katika wao. Hakika Mwenyeezi Mungu Hawaongoi watu wenye kudhulumu. Utawaona wale wenye maradhi nyoyoni mwao wanakimbilia kwao wakisema: Tunakhofu yasitusibu mabadiliko. Huenda Mwenyeezi Mungu Akaleta ushindi au jambo jingine litokalo Kwake wakawa wenye kujuta kwa waliyoyaficha katika nafsi zao. (Al-Maaidah 5: 51-52)

Kwa kumalizia tunakariri na kukumbusha Waislamu tena kugomea bidhaa/maneno haya ya kikafiri. Na kwa wale Waislamu ambao wanafanya biashara ya kuuza bidhaa kama hizi, ni wajibu kwetu kuonana nao na kuwakumbusha wamuogope Mwenyeezi Mungu, na kutoa tahadhari ya hilo. Kwa sababu baadhi ya wachuuzaji hawajui Kingereza na hawajui nini kinachoandikwa kwenye maguo kwahiyo wanavamia tu kununua na kuanza kuuza.

Muislamu huwezi kufilisika mali yako au biashara yako ikiwa utamtegemea Mwenyezi Mungu na kususia kuuza bidhaa zote zenye ukafiri na ushirikina kama huu.

Badala yake ukifanya au kuacha kitu kwa ajili ya Mwenyeezi Mungu, basi Mwenyeezi Mungu Anakupatia lililo bora na zuri kuliko lile la mwanzo.

Hata majina ya waimbaji wana muziki na wanasoka (mpira) nyota na wengine ambao si Waislamu, na kuvaa mavazi yenye majina au picha au nembo ya mambo haraam kama pombe, kamari, muziki, na matangazo yoyote ya haramu au ya uharibifu wa maadili, yote hayo Muislamu anatakiwa kujiepusha kuyatumia, kuvaa na kununua au kuuza.

Tunamuomba Mwenyeezi Mungu Atuepushe na Ushirikina na kutumbukia katika Ukafiri kwa kujua au kutokujua. Na tunamuomba Mwenyeezi Mungu Awawekee wepesi katika kupokea yale yatakayokuwa mazuri ndani ya makala hii na kuyafanyia kazi kwa ajili ya kutarajia radhi Zake (Subhaanahu wa Ta'ala).

Chanzo: Al-Hidaya...picha za viatu zimeongezwa ili kutoa taswira husika.

WAWEZA FUATILIA NA KUNUFAIKA ZAIDI KUPITIA LINK ZIFUATAZO:

http://www.goddessnike.com/nike_goddess_of_victory.php  
http://www.theoi.com/Daimon/Nike.html 
http://en.wikipedia.org/wiki/Nike_(mythology) 

TUZIPENDE NAFSI ZETU,TUSIENDEKEZE

Kila siku ya maisha binaadamu ana jambo na nafsi yake. Ndio anayofikiri nayo ndio anayopanga nayo, ndio mshauri wake wa kila jambo- zuri na baya, dhaifu na imara. Ndie mwandani wake mkubwa kuliko kitu chengine chochote. Nafsi hawezi kuikimbia kwa sababu ni sehemu yake. Ni yeye mwenyewe ndie nafsi yake. Ni sehemu iliyokaa ndani ya kiwiliwili chake na kwa kuwa imemganda, basi hana budi nayo kama asivyobudi na vitu vingi vyengine. Na kila nafsi ina chapa ya mtu mmoja na haifanani kabisa na nyengine kama zilivyo alama za vidole au viini tete vya wanaadamu. Kwa hivyo kila nafsi ina mtizamo, fikra na misimamo yake ambayo itakuwa imejengwa kutokana na ilivyoongozwa au ilivyolelewa au inavyodekezwa na mwenye nafsi hiyo. Kila siku ya maisha binaadamu yupo na nafsi yake.

Anakwenda nayo na anarudi nayo. Ina muongoza au inampotosha kutegemea vipi ana uhusiano nayo au uhusianao wake nayo. Inategemea ameitia mbolea gani na ameinyunyuzia maji kiasi gani ili impe matunda mazuri. Kama ameikhini mbolea na maji, hawezi kutarajia matunda mazuri, maana kila kilichokhiniwa hakiwezi kuwa na imani na ikikosekana imani njia njema haielekezwi kabisa, bali ni njia potofu. Hili inapaswa tulizingatie kwa kiasi kikubwa. Nafsi ina nguvu na udhaifu wake. Unaweza kusema kwa kiasi sawa. Ina busara na ujinga wake nayo pia kwa nguvu sawa lakini pia ina kila kitu ambacho mwanadamu anacho lakini si kwa maana ya kuonekana ila kwa njia ya kivuli. Nafsi haikamatwi lakini unaihisi, nafsi huioni lakini inakupa mwanga na nafsi huisikii lakini inakusikia vyema wewe.

Ingawa nafsi ina sifa ya kuwa ni kivuli lakini ina ushawishi wa juu na wa pekee kwa binaadamu. Inaweza kumpenya kila sehemu ya mwili wake, inaweza kumzunguka ndani ya mwili wake na inaweza kujaa na hata kustakimu ndani ya viungo vyake. Kwa mfano nafsi iliyoelekeza na kukubaliwa na mwili wa binaadamu inaweza ikawa inampa amri mwenye nafsi kuwa kila akiona mfuko wa suruali ya binaadamu umetuna basi ajisogeze karibu na mkono wake unyooke na vidole vyake vichomowe kipochi kilichomo ndani ya mfuko huo. Au nafsi iliyo elekeza kuwa macho ya binaadamu yanyanyuke kumtizama mwanamke aliyepita mbele yake basi macho hayo hayawezi kabisa kujizuia mpaka yamtizame mwanamke huyo kutoka utosi mpaka kwenye unyayo hata iwapo kitendo hicho kitamhatarisha pengine kwa kukosewa na gari au hata kuadhirika tu kwa mkodoleo huo wake.

Au nitoe mfano mwengine ambao utasaidia kuleta ufahamu wa jinsi tunavyoishi na fasi zetu tukijifanya hatuna maamuzi ilhali ukweli ni kuwa nafsi ni nyenyekevu ikiwa mwenye nafsi atakubali kuwa mnyekekevu maana nafsi penye uimara haiwezi kukinza amri.

Mfano wenyewe ni wa binaadamu kutaka kujua yasemwayo na wengine au tuseme kwa uwazi sikio la umbea. Mara nyingi tunajidai kusema kuwa jicho halina pazia na kuwa pia masikio hayana chujio, lakini hiyo si kweli kabisa. Basi mimi naamini kama nafsi yako itakuwa imara na wawepo watu chini yako wana mazungumzo yao, na kama wewe hutaki kuyasikia basi hutayasikia.

Utakuwa na uwezo kuihamisha akili yako sehemu nyengine na wale walio mbele yako watakuwa ni kivuli tu na wasemacho ni upepo tu ndani ya masikio yako hata kama wako chini ya ubavu wako.

Hebu jiulize hivi mara ngapii ulikuwa ushakaribia kufanya kitendo kiovu, ushakaribia kabisa lakini ukaamua kutokifanya? Uamuzi kama ndio kuiweza nafsi, kuipinda ikatae kutenda vitendo viovu.

Mara ngapi umewahi kujiuliza unatoka na nia kabisa ya kwenda kutoa msaada kwa mtu lakini unafika njiani unabadilisha mawazo kwa kutokwenda au kupunguza msaada ambao ulikusudia kuutoa?

Huko pia ni kuikubalia nafsi yako ikupeleke kusiko maana nia yako kwa sababu ya kuikubalia nafsi yako ikutoe kwenye barabara ya wema na ihsani ambayo ulikuwa umeshaielekeza.

Kwa hivyo wanaadamu kila siku ya Mungu tunapata mitihani na nafsi zetu. Nafsi zetu zinatupa majaribu makubwa na madogo, ya kutujenga duniani na ya kutuangamiza akhera, Nafasi haina kizuizi katika majaribu hayo.

Wakati tunatakiwa tuzipende nafsi zetu na tuzisikilize kwa mambo ya maana na ya msingi basi pia tuzikatalie kwa mambo yasio na maana na ambayo si ya msingi ingawa tutakuwa tunaiudhi nafsi yetu.

Lakini nafsi haiudhiki kwa kuwa haina hisia iwapo imeelekezwa tokea mwanzo, sawa na nafsi inavyokosa kujua baya au ovu iwapo tokea mwanzo haikuelekezwa kutambua jambo hilo.

Tunatakiwa tuzipende sana nafsi zetu. Nafsi zetu tuzipe kinachotaka, tuzipeleke zinakopenda na tusisikilizishe kinachopenda kukisikia. Tusizikhini hata kidogo kwa kuwa kukhini ni kudhulumu na dhuluma ni kafara ambayo itakuja kukurudi japo siku moja.

Tule kwa mujibu wa nafsi zetu ila vya halali; tucheze kadri ya nafsi zetu zinavyopenda ila michezo mizuri. Tuende kadri nafsi zetu zinavyotaka tuende lakini safari za halali. Mfumo uwe ni huo.

Ila nafsi zina mtindo mbaya. Mtindo wa mazoea, mtindo wa kutaka zaidi na zaidi kufikia hata kudai na kulazimisha. Ni vyema tukajenga tabia ya kuweka mipaka kwa nafsi zetu. Nafsi zikajua mpaka ni huu na ziada ya hapa sitapewa hata nitoke machozi ya damu.

Nafsi haitochoka kudai na kulazimisha, lakini wakati mwengine inakuwa ni laghai inaomba na kubembeleza. Tusihadaike maana mwisho wa maneno mambo yakiharibika nafsi inaturuka na inasema ilikuwa ni uamuzi wako wewe peke yako na wewe ndio mwenye maamuzi.

Kwa hiyo kwa kiasi leo tumezindua kuwa nafsi ina mengi na haijui kiasi kama haijafunzwa na kuelekezwa. Kila mara inatupasa tuseme na nafsi yetu na kuiambia mitizamo na misimamo yetu maana tusipofanya hivyo kila siku itafanya tena majaribio kwa kujua kuwa binaadamu ni dhaifu kimaumbile.

Katu tusije tukafanya kosa la kuipenda nafsi hadi kufikia kiwango cha kuiendekeza. Tukifikia hapo tujue maharibiko yanaweza kuwa ni makubwa nayo ni ya hapa duniani na hata akhera kama ambavyo tumeshasema.

Mimi sioni kwa nini tushindwe kuzuia kuzipenda nafsi zetu kupita mpaka na kuziendekeza. Kwani ni wazi kila mmoja wetu kwa wakati mmoja au mwengine amewahi kuikatalia nafsi yake kufanya, kusikiliza au kwenda pahala na bila ya mgogoro. Mgogoro utakujaje wakati madhumuni yako ni kutafuta mizania?

Nafsi inataka ipewe sababu na maelezo, hoja na vipimo ili iridhike.Basi mimi na wewe tunaweza kukosa sababu na maelezo au hoja na vipimo ikiwa hatutaki jambo au tunataka kufanya jambo?

Najua tunaweza na tutasimama kuiambia nafsi yetu kuwa hili la sitakuendekeza. Maana kukuendekeza ni kuharibikiwa na kuharibikiwa wewe si jambo ambalo utalikubali hata kidogo

Bado hujachelewa kujifunza kusema na nafsi yako. Hakuna kuchelewa katika kujizuia kufanya mabaya au kwenda njia mbovu. Kama ulikuwa ukiipenda nafsi yako na hata kufikia kuiendekeza basi fanya dhamira na tengeneza azimio kuwa hapo ulipofika basi na sasa unataka kuongoza njia nyengine. Tafuta muda wa faragha, kaa peke yako na nafsi yako na sema nayo. Ikamate sikio mpaka ikusikie kuwa sasa unataka kuwa mtu mpya na nafsi yako ibadilike pamoja na wewe. Inawezekana kabisa ukiweka nia, na Wapemba wamesema zamani kuwa Jambo Nia...

HARUFU MBAYA YA KINYWA

Kuna  idadi  kubwa  sana  ya  watu  wanao  sumbuliwa  na  tatizo  la  kutokwa  na  harufu  mbaya  ya  kinywa.  Hakuna  ugonjwa  unao  aibisha  na  kutweza  kama  kutokwa  na  harufu  mbaya  ya  kinywa.

NINI  CHANZO  CHA  HARUFU  MBAYA  YA  KINYWA?

 1. Harufu  mbaya  ya  kinywa  husababishwa  na  aina  ya  bacteria  anayeishi  kwenye  tishu  ndogo kwenye sehemu  ya  mgongo  wa  kinywa ( Hususani  kwenye  sehemu  ya  nyuma  ya  ulimi ). Bacteria  huyu  ndiye  husababisha   harufu  mbaya  ya  kinywa. Bacteria  huyu  anapozaliana  na  kukomaa  hutoa  gesi  inayoitwa "Putrid  sulfur  gas" ambayo  ndio husababisha    harufu  mbaya  ya  kinywa. Kama  mtu  anayesumbuliwa  na  tatizo  hili  hatopata  tiba  sahihi  anaweza  kuendelea  kuteswa  na  tatizo  hili  kwa  sababu  hakuna  aina namna  yoyote  ya  upigaji   mswaki  ama  uoshaji  kinywa  inayoweza  kumfikia  bakteria  huyu  hata  kama  uoshaji  huo  utafanyika  kila  siku  na  utachukua  muda  mrefu  kiasi  gani.

2. Chanzo  kingine  kikuu  cha  harufu  mbaya  ya  kinywa  utumiaji  wa  kiasi  kikubwa  cha  chakula   ambacho  hubaki  tumboni  hasahasa  nyama. Chakula  chocote  kitakachokaa  ndani  ya  mfumo  wa  usagaji  wa  chakula  kwa  muda  mrefu   kitaanza  kuoza, na   siku zote  nyama  inapooza   huanza  kutoa  harufu  mbaya  ( kunuka ). Kwa  hiyo  hiki  nacho  ni  chanzo  kikubwa  cha  harufu  mbaya  ya  kinywa.

NINI  TIBA  YA  TATIZO.

 Tiba   ya  tatizo  hili  itategemeana  na  chanzo  cha  tatizo   kwa  muhusika. Kama  tatizo  linaanzia  mdomoni   kuna  tiba  yake  na  kama  tatizo  linaanzia  tumboni  basi  kuna  tiba  yake  pia.

KAMA  TATIZO  LINAANZIA  MDOMONI :  Mgonjwa  anatakiwa  kutumia  dawa  maalumu  ya  kusukutua  kinywa  kwa  muda  maalumu  ambayo  itasaidia  kuwaua  bakteria  wanao  sababisha  harufu  mbaya   ya  kinywa  pamoja  na  kufuata   diet  maalumu  ambayo  itaepusha  kuzaliana  kwa  bacteria  wapya  ndani  ya  kinywa  cha  muhusika. Neema  Herbalist   tunayo  dawa  maalumu  ya  asili  ambayo  itamsaidia  mgonjwa  anayesumbuliwa  na  tatizo  hili  kuondokana  na  tatizo  hilo.. Ni  dawa  isiyo  kuwa  na  side  effect  yoyote  kwa  mtumiaji  kwa  sababu  ni  dawa  ya  kienyeji.

KAMA  TATIZO  LINAANZIA  TUMBONI.

Kama  tatizo  linaanzia  tumboni  mgonjwa  atatakiwa  kutumia  dawa  maalumu  ambayo  itaenda  kuondoa  uchafu  wote uliooza  na  uliogandamana  tumboni  ambao  ndio  chanzo  cha   kutokwa  na  harufu  mbaya  . ya  kinywa .. Baada  ya  kutumia  dozi  hii, mgonjwa  ataweza  kuondoa  uchafu  wote  uliogandamana  tumboni  kwa  njia  ya  haja  kubwa. Pamoja  na  dozi  hii  mgonjwa  atapewa  maelekezo  ya  vyakula  na  juisi  maalumu  za  kutumia  pamoja  na  dawa  maalumu  ya  kutumia  kinywani  wakati  wa  kupiga  mswaki..

MAMBO  YA  KUZINGATIA.

Kwa  wewe  ambaye  hauna  tatizo  hili, zingatia  mambo  yafuatayo:
1.   KUWA  MAKINI  SANA  NA  AINA  YA  VYAKULA  UNAVYO  TUMIA
... Vyakula  unavyo  paswa  kuepuka  kuvitumia  ni  pamoja  na  vitunguu, vitunguu  swaumu, unywaji  wa  pombe,  vyakula  vyenye  protini  nyingi  kama  vile   samaki, Epuka  matumizi  ya  sukari, kahawa  na  baadhi  ya  aina  za  dawa  za  mswaki.

2.KUNYWA  MAJI  MENGI :

Hakikisha  unakunywa  maji  mengi  kila  siku (  Angalau  Lita  Tano  Kwa  Siku ). Kufanya  hivyo  kutakusaidia  kuosha   chembechembe  za  vyakula  ambazo  zimebaki  mdomoni  mwako.  Vilevile  kutasaidia  kuepusha  mdomo mkavu.

3. EPUKA  MATUMIZI  YA  POMBE.  Pombe  hukausha  kinywa. Kinywa  kikavu huchochea mazalio  ya  bakteria  wanao  sababisha  harufu  mbaya  ya  kinywa. 

4. USIVUTE  . SIGARA:  Kama  kweli  una  nia  kumaliza  tatizo  la  kutokwa  na  harufu  mbaya  ya  kinywa  unapaswa  kuachana  na  uvutaji  wa  sigara. Uvutaji  wa  sigara  sio  tu  kwamba  uta kusababishia  harufu  mbaya  ya  kinywa  bali  pia  utakausha  kinywa  chako  na  hivyo  kusababisha  mazaliano  ya  bakteria  wasababishao  harufu  mbaya  ya  kinywa.

5.USINYWE  KAHAWA: Kahawa  ina  acid  ambayo  husababisha  kuzaliwa  kwa  bacteria  wanao  sababisha  harufu  mbaya  ya  kinywa.

6. PIGA  MSWAKI  MARA  KWA  MARA :  Piga  mswaki   walau  mara  mbili  kwa  siku. Kama  una  nafasi  piga  mswaki  kila  baada  ya  chakula.

7. HAKIKISHA  UNACHEKI  AFYA  YA  KINYWA  CHAKO  KWA  DAKTARI  WAKO  WA  MENO  MARA  KWA  MARA

Who are the Ahl as-Sunnah wa'l Jama'ah?

Al-Albani Unveiled
Who are the Ahl as-Sunnah wa'l Jama'ah?
Many people today like to classify themselves as belonging to the Saved Sect (Firqatun-Najiyyah) - Ahl as-Sunnah Wa'l Jama'ah; but do these people really know which is the Saved Sect, from the many sects we have today? The following is an attempt to clarify some misconceptions by way of definitive proofs from the Qur'an and Sunnah, as well as quotes from the profoundly learned Classical Scholars of Islam. Know that there is only one Saved Sect in Islam, and this is the original pristine form of Islam that has been transmitted to us by Allah Subhana Wa Ta'ala in his Qur'an, his Rasul (Peace and blessings be upon him), the blessed Companions (may Allah be pleased with them all) and the great scholars of Islam (Allah's mercy be upon them all) who have been following their Straight Path for more than one thousand years of Islam's history.

The first question that should be raised is: "What differentiates one sect from another sect?" The answer to this is simple and definitive! Know that the chief characteristic that distinguishes one sect from another, lies not in the differences of opinion that its scholars have attained by making ijtihad from the sources of the Shari'ah (this leads to the formation of the Madhhabs), but rather the actual belief (aqid'ah or i'tiqad in Arabic) that the scholars and laity of the sect in question are clinging onto - since the founding of their respective sect.

According to the unknown author of the book Belief and Islam (pp. 78-9), the faith of the People of the Sunnah and Jama'ah was spread as follows:

"Nowadays, some mouths frequently use the name of 'Salafiyya'. Every Muslim should know very well that in Islam there is nothing in the name of the Madhhab of Salafiyya but there is the Madhhab of the Salaf as-salihinwho were the Muslims of the first two Islamic centuries (i.e; the Companions, their successors and the followers of the successors) which were lauded in a Hadith sharif. The ulama of Islam who came in the third and fourth centuries are called Khalaf as-sadiqin. The i'tiqad (belief) of these honourable people is called the Madhhab of Ahl as-Sunnah wa'l Jama'ah. This is the Madhhab of Iman, tenets of faith. The Iman held by the Sahaba al-Kiram (may Allah be pleased with them all) and by the Tabi'un (Allah's mercy be upon them all) was the same. There was no difference between their beliefs. Today most Muslims in the world are in the Madhhab of Ahl as-Sunnah (i.e; most Muslim's claim to be Sunni's). All the seventy-two heretical groups (see later for the actual Hadith and its commentary) of bid'ah appeared (mainly) after the second century of Islam. Founders of some of them lived earlier, but it was after the Tabi'un that their books were written, and that they appeared in groups and defied theAhl as-Sunnah.
Rasulullah (Peace and blessings be upon him) brought the beliefs of Ahl as-Sunnah. The Sahaba al-kiram (may Allah be pleased with them all) derived these teachings of Iman from the source (the Qur'an and Sunnah). And the Tabi'un (successors), in their turn, learned these teachings from the Sahaba al-kiram. And from them their successors learned, thus the teachings of Ahl as-Sunnah reached us by way of transmission and tawatur (through many undeniable chains of transmission). These teachings cannot be explored by way of reasoning. Intellect cannot change them and will only help understand them. That is, intellect is necessary for understanding them, for realizing that they are right and for knowing their value. All the scholars of Hadith held the beliefs of the Ahl as-Sunnah. The Imams of the four Madhhabs in deeds, too, were in this Madhhab. Also, al-Maturidi and al-Ashari (Allah's mercy be upon them), the two Imam's of our Madhhab in beliefs, were in the Madhhab of the Ahl as-Sunnah. Both of these Imams promulgated this Madhhab. They always defended this Madhhab against heretics and materialists, who had been stuck in the bogs of ancient Greek philosophy. Though they were contemporaries, they lived in different places and the ways of thinking and behaving of the offenders they had met were different, so the methods of defence used and the answers given by these two great scholars of Ahl as-Sunnah were different. But this does not mean that they belonged to different Madhhabs (rather they were both from the Ahl as-Sunnah). Hundreds of thousands of profoundly learned ulama and awliya (friends of Allah) coming after these two exalted Imams studied their books and stated in consensus that they both belonged to the Madhhab of the Ahl as-Sunnah. The scholars of the Ahl as-Sunnah took the nass (Qur'an and Sunnah) with their outward meanings. That is, they gave the ayats and Hadiths their outward meanings, and did not explain away (ta'wil) thenass or change these meanings unless there was a darura (necessity) to do so. And they never made any changes with their personal knowledge or opinions. But those who belonged to heretical groups and the la-Madhhabi (those who do not belong to one of the four Madhhabs) did not hesitate to change the teachings of Imanand Ibadat (worship) as they had learned from (the books of) Greek philosophers and from sham scientists, who were Islam's adversaries."

Let us now see what the definition of Ahl as-Sunnah wa'l Jama'ah was according to the classical scholars of this aided, Victorious sect (Tai'fatul-Mansoorah) of Islam.

(1) Shaykh al-Islam Ahmad ibn Hajar al-Haytami (d. 974/1567; R.A.)

Hafiz Ibn Hajar al-Haytami defined the Sunni Muslims as follows in his book Fath al-jawad:

"A mubtadi (innovator) is the person who does not have the faith (aqid'ah) conveyed unanimously by the Ahl as-Sunnah. This unanimity was transmitted by the two great Imam's Abu'l Hasan al-Ashari (d.324/936; Rahimahullah) and Abu Mansur al-Maturidi (d.333/944; Rahimahullah) and the scholars who followed their path." Hafiz Ibn Hajar al-Haytami also said in his book al-Fatawa al-Hadithiyya (pg. 205): "Man of bid'ah means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Abu'l Hasan al-Ashari, Abu Mansur al-Maturidi and those who followed them. One who brings forth something which is not approved by Islam becomes a man of bid'ah."

(2) Imam Ahmad Shihab ad-Din al Qalyubi (d.1069/1659; R.A.)

Imam al-Qalyubi wrote on the fourth volume of his marginalia to the book Kanz ar-raghibin:

"One who departs from what Abu'l Hasan al-Ashari and Abu Mansur al-Maturidi (Allah's mercy be upon them) reported is not a Sunni. These two Imam's followed the footprints of Rasulullah (Peace be upon him) and his Sahaba (may Allah be pleased with them all)."

(3) Imam Abdullah ibn Alawi al-Haddad (d. 1132 AH; Rahimahullah)

Imam al-Haddad stated in The Book of Assistance (pg. 40):

"You must correct and protect your beliefs and conform to the pattern of the party of salvation, who are those known from among the other Islamic factions as the "People of the Sunnah and Jama'ah" (Ahl as-Sunnah wa'l Jama'ah). They are those who firmly adhere to the way of the Messenger of Allah (peace and blessings be upon him), and of his Companions (may Allah be pleased with them all).
If you look with a sound understanding into those passages relating to the sciences of faith in the Book (Qur'an), the Sunnah, and the saying of the virtuous predecessors, whether they be Companions or followers, you will know for certain that the truth is with the party called the Ashari (NB-the Maturidi's are also upon the truth), named after the Shaykh Abu'l Hasan al-Ashari, may Allah have mercy on him, who systematized the foundations of the creed of the people of the truth, and recorded its earliest versions, these being the beliefs with the Companions and the best among the followers agreed upon."

(4) Imam Abdal Ghani an-Nablusi (d. 1143/1733; Rahimahullah)

Imam an-Nablusi stated in his book al-Hadiqat an-Nadiyya (vol. 2, pg. 103):

"Jama'ah is rahma, that is, the union of Muslims on truth brings Allahu ta'ala's Compassion. Tafriqa is adhab, that is, separation from the Community of Muslims brings about punishment from Allahu ta'ala. Hence, it is necessary for every Muslim to unite with those who are on the right path. He must join and believe like them even if they are only a small group. The right path is the path of as-Sahaba al-Kiram. Those who follow this path are called Ahl as-Sunnah Wa'l Jama'ah. It should not confuse us that many heretical groups appeared after the time of as-Sahaba al-Kiram. Al-Imam al-Bayhaqi (d. 458/1066; Rahimahullah) said, 'When Muslims go astray, you should follow the right path of those who came before them! You should not give up that path even if you are left alone on the path!'Najm ad-Din al-Ghazzi (d. 1061/1651; Rahimahullah) wrote: 'Ahl as-Sunnah Wa'l Jama'ah are those ulama who keep on the right path of Rasullullah (Peace and blessings be upon him) and as-Sahaba al-Kiram. As-Sawad al-Azam, that is, the majority of Islamic scholars, have followed this right path. The Firqatun-Naajiyyah which was defined to be the group of salvation among the seventy three groups is this true Jama'ah.' The Qur'an al-Karim declares, 'Do not disunite!' This ayat means 'Do not disunite in i'tiqad, in the teachings of beliefs!' Most ulama, for example, Abdullah ibn Masood (may Allah be pleased with him), interpreted this ayat as above and said that it meant, 'Do not deviate from the right path by following your desires and corrupt ideas.' This ayat does not mean that there should be no disagreement in the knowledge of fiqh. It forbids separation which causes discord and dissension in the knowledge of i'tiqad (see Imam al-Qurtubi's opinion later). The disagreement in the knowledge (of fiqh) derived through ijtihad in the field of practices (amal) is not a discord, because such disagreement has brought to sight the rights, the fards and the subtle teachings in amal and Ibadah (worship). As-Sahaba al-kiram (Allah be pleased with them all), too, differed from one another in those teachings that explained the daily life, but there was no disagreement among them in the knowledge of i'tiqad."

(5) Allamah Sayyid Ahmad at-Tahtawi (d. 1231/1816; Rahimahullah)

Allamah Sayyid Ahmad at-Tahtawi, a great Hanafi fiqh scholar of Egypt, wrote on the subject of 'Zabayih' in his Hashiya al-Durr al-Mukhtar:

"According to the majority of scholars of tafsir, the ayat, 'They parted into groups in the religion,' referred to the people of bid'ah who would arise in this Ummah. In a Hadith reported by Umar (may Allah be pleased with him), Rasulullah (Peace and blessings be upon him) said to Aisha (may Allah be pleased with her), 'The ayat about the partitions into groups in the religion refers to the people of bid'ah and to the followers of their nafs who would arise in this Ummah.' Allah declared in the 153rd ayat of Surah Al-An'am, 'This is My Straight path, so follow it! Follow not other ways, lest you be parted from His way!' (that is, Jews, Christians, and other heretics departed from the right path; you should not part like them!). In the 103rd ayat of Surah Al-Imran, Allah declares, 'And hold fast, all of you together, to the rope of Allah, and do not separate!' (see later for a brief commentary). Some scholars of tafsir said that Allah's rope meant Jama'ah, unity. The command, 'Do not separate', shows that it is so and the Jama'ah are the possessors of fiqh and ilm (knowledge). One who descents from fuqaha (scholars of fiqh) as much as a span falls into heresy, becomes deprived of Allah's help and deserves Hell, because the fuqaha have been on the right path and have held on to the Sunnah of Rasulullah (Peace and blessings be upon him) and on to the path of al-Khulafa ar-Rashideen, the Four Khaliphs (may Allah be pleased with them). As-Sawad al-Azam, that is, the majority of the Muslims, are on the path of fuqaha. Those who depart from their path will burn in the fire of Hell. O believers! Follow the unique group which is protected against Hell! And this group is the one that is calledAhl as-Sunnah Wa'l Jama'ah. For, Allah's help, protection and guidance are for the followers of this group, and His wrath and punishment are for those who dissent from this group. Today, this group of salvation comes together in the Four Madhhabs, namely the Hanafi, Maliki, Shafi'i, and Hanbali."

It is very important to have unity in the Ummah, and to achieve this goal of unity it is incumbent that the whole Ummah has the correct and preserved aqidah of the Salaf as-salihin (may Allah be pleased with them all); since Allah will no doubt ask us about our aqidah if it is not in conformity with the divine revelation and what his Messenger (Peace and blessings be upon him) transmitted to us. The way of the Salaf as-salihin is the way of the saved sect of the Ahl as-Sunnah wa'l Jama'ah. And we should all know that the Jama'ah is the sect which has the most correct and united aqid'ah out of all other Jama'ahs. To know what is the real Jama'ah, one must look into the Qur'an and Hadith for evidence. If one was to look deeply in to this matter with an open and scholarly mind, one will come to the conclusion that this great Jama'ah is the one which is composed of the foremost scholars of Qur'anic commentary, Hadith, fiqh and other Islamic sciences; it is no doubt the Jama'ah which has had the greatest following throughout Islamic history in terms of scholars and laity, and this alone is the main body of Islam which represents the views of the great mass of believers (as-Sawad al-Azam) as we shall see from the Hadith evidence below. Let us now see what Allah ta'ala has said about unity and schism in the Holy Qur'an.

Qur'anic Evidence

(1) Surah al-Imran (3:103):

"And hold fast, all of you together, to the rope of Allah and be not divided."

Imam Sayf ad-Din al-Amidi (d. 631/1233; Rahimahullah) said in his al-Ihkam fi usul al-ahkam (The proficiency: on the fundamentals of legal rulings, pg. 295) with regard to the above Qur'anic verse:

"Allah has forbidden separation, and disagreement with consensus (ijma) is separation."

Hence, if Allah has forbidden separation then surely we must all unite on the unanimously accepted aqid'ah of our pious predecessors. And I have already quoted Hafiz Ibn Hajar al-Haytami (Rahimahullah) as saying: "This unanimity (in aqidah) was transmitted by the two great Imam's Abu'l Hasan al-Ashari and Abu Mansur al-Maturidi (Allah's mercy be upon them) and the scholars who followed their path."

Mahmoud Ayoub wrote in The Qur'an and Its Interpreters (vol. II, 275-6):

"Ibn Kathir (d. 774/1373; Rahimahullah) interprets the 'rope of God' in verse 103 as 'The covenant of God,' citing in support of this interpretation verse 112 below (in Surah al-Imran). Another view, he adds, is that 'The rope of God' here refers to the Qur'an, as reported on the authority of Ali (Allah be pleased with him) who said that 'The Qur'an is God's strong rope and the straight way.' He cites another Hadith, on the authority of Abu Sa'id al-Khudri (Allah be pleased with him), where the Prophet (Peace be upon him) declared, 'The book of God is God's rope stretched from heaven to earth.' Abd Allah ibn Mas'ud (Allah be pleased with him) reported -that the Messenger of God (Peace be upon him) said, 'Surely this Qur'an is God's strong rope, manifest light, and beneficial source of healing. It is protection for those who hold fast to it, and a means of salvation for those who abide by it.'
Ibn Kathir interprets the injunction, 'and do not be divided' to mean strict adherence to unity among Muslims. He reports on the authority of Abu Hurayrah (Allah be pleased with him) that the Prophet (Peace be upon him) said, 'God will be pleased with three acts from you, and wrathful with three others. He wishes that you worship Him alone without associating any thing with Him; that you hold fast all together to the rope of God and be not divided; and that you show loyalty to those whom God has set in authority.' (Tafsir Ibn Kathir, II, pp. 83-4)
Qurtubi (d. 671/1273; Rahimahullah) agrees with Tabari (d. 923 CE; Rahimahullah) and Ibn Kathir regarding the meaning of 'the rope of God' in verse 103. He cites with approval the famous traditionist Ibn al-Mubarak (d. 181/797; Rahimahullah) who said, 'Surely unity is God's rope; therefore hold fast all together to 'its firm handle' (see Qur'an 2:256).' Qurtubi adds that 'God enjoins concord and forbids dissension, for in disunity is perdition, and in unity salvation.'
Qurtubi offers two possible interpretations of the phrase 'And be not divided':

'Be not divided in your religion as were the Jews and Christians divided in their religions' and 'Be not divided in following different false opinions and purposes. Rather, be brothers in God's religion.'

As a jurist, Qurtubi observes that, 'There is no indication in this verse of the prohibition of disagreement in the branches (furu') [of fiqh] as this in reality is not dissension. This is because true dissention is one wherein concord and unity become virtually impossible. As for disagreement in judgements based on personal effort (ijtihad), it is due to differences in deducing obligations (fara'id) and the minutiae of law.' On page 279, Imam al-Razi (d. 606/1210; Rahimahullah) was quoted as saying in conclusion to his commentary on the above ayat:
'If a person going down into a well must hold fast to a rope in order that he may not fall in, so also the Book of God, His covenant, religion and obedience to Him, as well as unity and harmony among the people of faith are means of security for anyone who holds fast to them from falling into the bottom of Hell.'"
(2) Surah al-Imran (3:105):
"And be not like those who separated and disputed after the clear proofs had come unto them: For such there is an awful doom."
(3) Surah al-Imran (3:110):
"Ye are the best community that has been raised up for mankind. Ye enjoin the good and forbid the evil; and ye believe in Allah"
(4) Surah Al-An'am (6:159):
"As for those who divide their religion and break up into sects, thou has no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did."
(5) Surah Al-Mu'minun (23:52-53):
"And verily this Ummah of yours is a single Ummah and I am your Lord, so keep your duty unto Me. But they have broken their religion among them into sects, each sect rejoicing in its tenets."
(6) Surah Al-Rum (30:32):
"Those who split up their Religion, and become Sects, each sect exulting in its tenets."
(7) Surah Al-Nisa (4:115):
"He that disobeys the Apostle (Muhammad) after guidance has been made clear to him and follows a way other than that of the believers, We appoint for him that unto which he himself hath turned, and expose him unto Hell - a hapless journey's end!"
(8) Surah Al-An'am (6:153):
"This is My Straight path, so follow it. Follow not other ways, lest ye be parted from His way. This has he ordained for you, that ye may ward off (evil)."

Hadith Evidence

(1) Imam Abu Dawood (Rahimahullah) has quoted the well known Hadith concerning the division of the Muslim Ummah into seventy-three sects in his Sunan (3/4580, English edn):

Abu Amir al-Hawdhani said, "Mu'awiyah ibn Abi Sufyan (may Allah be pleased with him) stood among us and said, 'Beware! The Apostle of Allah (may peace be upon him) stood among us and said': 'Beware! The People of the Book before (you) were split up into 72 sects, and this community will be split up into 73, seventy-two of them will go to Hell and one of them will go to Paradise, and it is the majority group (Jama'ah).'

Another version of the above Hadith has been reported by Hafiz Ibn Kathir (Rahimahullah) in The signs before the day of Judgement (pg. 14):

"Awf ibn Malik reported that the Prophet (Peace be upon him) said, 'The Jews split into 71 sects: one will enter Paradise and 70 will enter Hell. The Christians split into 72 sects: 71 will enter Hell and one will enter Paradise. By Him in Whose hand is my soul, my Ummah will split into 73 sects: one will enter Paradise and 72 will enter Hell.' Someone asked, 'O Messenger ofAllah (Peace be upon him), who will they be?' He replied, 'The main body of the Muslims (al-Jama'ah).' Awf ibn Malik is the only one who reported this Hadith, and its isnad is acceptable." And in another version of this Hadith the Prophet (Peace be upon him) goes onto say that the saved sect, "...Are those who follow my and my Sahaba's path" (Tirmidhi, vol. 2, pg. 89)

Shaykh al-Islam Ahmad al-Sirhindi (d. 1034/1624; Rahimahullah) who is regarded by many people in the Indian sub-continent as a great renovator of the Tenth Islamic Century (Mujaddid alf Thani) wrote in his Maktubat (Vol. 3, Letter 38):
"It was declared in a Hadith that this Ummah would part into 73 groups, 72 of which would go to Hell. This Hadith informs us that the 72 groups will be tormented in the Fire of Hell. It does not inform us that they will remain in torment eternally. Remaining in the torment of Hell Fire eternally is for those who do not have Iman. That is, it is for disbelievers. The 72 groups, on account of their corrupt beliefs, will go to Hell and will burn as much as the corruptness of their beliefs. One group, the 73rd, will be saved from Hell Fire because their belief is not corrupt. If among the members of this one group there are those who committed evil deeds and if these evil deeds of theirs have not been forgiven through repentance or intercession, it is possible that these, too, will burn in Hell as much as their sins. All of those who are in the 72 groups will go to Hell. But none of them will remain in Hell eternally. Not all of those who are in this one group will go to Hell. Of these only those who have committed evil deeds will go to Hell. The 72 reported groups of bid'ah, which will go to Hell, should not be called disbelievers, because they are Ahl al-Qibla (people of the Qibla in prayer). But, of these, the ones who disbelieve those facts in the Deen that are indispensably required to be believed, as well as those who deny the rules of the Shari'ah which every Muslim has heard and knows, become disbelievers."
In another letter (vol. 1, letter 80) he said:
"There is no doubt whatsoever that the sect that made conforming to the conduct of the Prophet's Companions (may Allah be pleased with them all) necessary, that alone is the Ahl as Sunnah wa'l Jama'ah."
Shaykh Abdal Qadir al-Jilani (d. 561/1166; Rahimahullah) stated in his commentary to the above Hadith in Ghunyat at-Talibin (pg. 90),
"The Believer should adapt himself to the Sunnah and to the Jama'ah. The Sunnah is the way shown by Rasulullah (Peace be upon him). The Jama'ah is composed of the things done unanimously by the Sahaba al-Kiram who lived in the time of the four caliphs called Khulafa' ar-Rashidin (and others in their path). A Muslim must prevent the multiplication of the men of bid'ah and keep away from them, and should not greet them (as given in many Hadith on this issue). Ahmad ibn Hanbal (rahimahullah), the Imam of our Madhhab, said that greeting a man of bid'ahmeant loving him since it had been declared in a Hadith, 'Disseminate (your) greeting (salaam)! Love one another in this way!" He also said (pg. 143): "The title, Ahl as-Sunnah, which the innovators have expressed for themselves is not appropriate for them."
 

Although Ibn Taymiyya was accused of holding certain corrupt points in his aqid'ah, which led so many scholars to denounce him for his heresy, he never the less hit the right point when he described those who are the real Sunni's in his Aqeedat-il-Wasitiyyah (pg. 154):
 

" Their creed is the religion of Islam which was sent to the world by Allah through the Prophet (Peace be upon him). But the Prophet (Peace be upon him) said, 'My Ummah will get divided into 73 sects and each one will go to Hell save one and that one is the Jama'at.' Also in one Hadith he said, 'They are those people who will follow this path which I and my Sahaba follow today.' Therefore they have caught hold of Islam unalloyed from every adulteration and these are the people of Ahl as-Sunnah Wa'l Jama'ah. This group includes the truthful, the martyrs and the virtuous; it includes the minarets of guidance, lamps in the darkness and owners of such superiorities and virtues who have been already mentioned. It includes the saints and also those Imams on whose guidance Muslims are unanimous. It is this successful group about which the Prophet (Peace be upon him) has said: 'One group from my Ummah will always remain dominant with truth; the opponents will never be able to harm its members or afflict them upto the Doomsday.'"
 

(2) Imam Muslim (Rahimahullah) has collected a number of variant Hadith on the saved sect. He has related a longer version of the last Hadith quoted above: 
 

"Abdal Rahman ibn Shamasa al-Mahri said: 'I was in the company of Maslama bin Mukhallad and Abdullah ibn Amr ibn al-Aas (may Allah be pleased with them).' Abdullah said, 'The Hour shall come only when the worst type of people are left on the earth. They will be worse than the people of pre-Islamic days. They will get what ever they ask of Allah.' While we were sitting Uqba ibn Amir came, and Maslama said to him, 'Uqba, listen to what Abdullah says.' Uqba said, 'He knows, so far as I am concerned, I heard the Prophet (Peace be upon him) say: A group of people from my Ummah will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will opose them shall not do them any harm. They will remain in this condition until the Hour over takes them.' (At this) Abdullah said, 'Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.'" (Sahih Muslim, 3/4721, English ed'n, see also Sahih al-Bukhari, 9/414, English ed'n)
 Imam Nawawi (d. 676/1277, Rahimahullah) said in his Sharh Muslim (vol. 2, pg. 143):
"The group of people (mentioned in the above Hadith) consists of scholars, jurisprudents, authorities on Hadith, those who enjoin Good (Maroof) and forbid Evil (Munkar) and all such persons who do good deeds. Such righteous persons may be found spread all over the world."
 
Imam al-Tirmidhi (Rahimahullah) said:
 
"The explanation of al-Jama'ah according to the people of knowledge: They are the people of fiqh, knowledge and Hadith." (Sunan al-Tirmidhi, 4/2167; Ahmad Shakir ed'n)
Imam Bukhari (Rahimahullah) stated in his Sahih (vol. 9, chapter. 10, English ed'n),
"The statement of the Prophet (Peace be upon him): 'A group of my followers will remain victorious in their struggle in the cause of the Truth.' Those are the religious(ly) learned men (Ahl ul-Ilm)."
 
Imam Ahmad ibn Hanbal (Rahimahullah) said about this group:
 
"If it is not the people of Hadith, then I do not know who they may be." (Sahih Muslim Sharif-Mukhtasar Sharh Nawawi, vol. 5, pg. 183, W. Zaman)
 
Qadi Iyad (Rahimahullah) said in ash-Shifa (pg. 188): "In a Hadith from Abu Umama (Allah be pleased with him), the Prophet (Peace be upon him) said, `A group of my community will remain constant to the truth, conquering their enemy until the command of Allah comes to them while they are still in that condition.' He was asked, 'Messenger of Allah (Peace be upon him), where are they?' He replied, `In Jerusalem.'"

(3) Imam Muslim (Rahimahullah) has related in his Sahih (3/4553) under the chapter heading 'Instruction to stick to the main body of the Muslims in the time of the trials and warning against those inviting people to disbelief', a Hadith on the authority of Hudhaifa ibn al-Yaman (Allah be pleased with him), who said:

"People used to ask the Messenger of Allah (may peace be upon him) about the good times, but I used to ask him about (the) bad times fearing lest they overtake me. I said, 'Messenger of Allah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one?' He said, 'Yes'. I asked, 'Will there be a good time again after that bad time?' He said, 'Yes, but therein will be a hidden evil.' I asked, 'What will be the evil hidden therein?' He said, '(That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points.' I asked, 'Will there be a bad time after this good one?' He said, 'Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call, they will throw them into the fire.' I said, 'Messenger of Allah (Peace be upon him), describe them for us.' He said, 'All right. They will be a people having the same complexion as ours and speaking our language.' I said, `Messenger of Allah (Peace be upon him), what do you suggest if I happen to live in their time?' He said, 'You should stick to the main body of the Muslims and their leader' I said, 'If they have no (such thing as the) main body of the Muslims and have no leader?' He said, 'Separate yourself from all these factions, though you may have to eat the roots of trees until death comes to you and you are in this state.'"

(NB-It is not likely that there will be an absence of a Jama'ah, since I have already quoted the Prophet, peace be upon him, as saying: 'A group of people from my Ummah will continue to fight in obedience to the command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them.')

(4) Abu Hurayra (Allah be pleased with him) reported the Messenger of Allah (Peace be upon him) as saying:

"Who (ever) defected from the obedience (to the Amir) and separated from the main body of the Muslims - then he died in that state - would die the death of one belonging to the days of Jahiliyya (pre-Islamic ignorance). And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe - is not from my Ummah, and whoso from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me." (Sahih Muslim, 3/4557 & 4555; English ed'n)

Imam al-Bayhaqi (d. 458/1066; Rahimahullah) stated in his: The Seventy-Seven Branches of Faith (pg. 42-3), under the fiftieth branch of faith (50 - Holding firmly to the position of the majority): "God Most High has said: Hold fast, all together, to the rope of God, and do not be disunited. [3:103]. Muslim (Rahimahullah) relates on the authority of Abu Hurayra (Allah be pleased with him) that the Prophet (Peace be upon him) said, 'Whoever is disobedient, and departs from the majority, and then dies, has died in a state of Jahiliyya.' He also relates the following Hadith on the authority of Ibn Shurayh (Allah be pleased with him): 'After I am gone, there will come days of corruption and turmoil. When you see people damaging the unity of the Community of Muhammad (Peace be upon him), you must fight them, whoever they may happen to be.'

Abdal Hakim Murad (the translator of the above book) said in the footnote to the fiftieth branch of faith: 'Orthodoxy in Islam is defined as the doctrine of ahl al-sunna wa'l jama'a, the People of the Sunna and the Community. To know whether a doctrine or practise is orthodox or heretical, the Muslim is required to find out whether it is recognised by the majority of Muslim scholars (see later for Imam al-Munawi's commentary). Thus even without looking into their theology, he will know that sects such as the Isma'ilis, the Khariji's, the Wahhabi's, the Twelver Shi'a and others (not to mention anti-Islamic groupings such as the Ahmadiya and the Bahais) are to be repudiated.'"

(5) Ibn Abbas (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying:

"One who found in his Amir (the ruler of the true Islamic state; which is absent today) something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died, would die the death of one belonging to the days of Jahiliyya." (Sahih Muslim, 3/4559; English ed'n & Sahih al-Bukhari, 9/257; English ed'n)

(6) Imam's Ahmad and Abu Dawood (Allah's mercy be upon them) said that Abu Dharr (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying:

"He who separates from the main body (of the Ummah) by even a hand's breadth from the Community he throws off Islam from his neck." (Mishkat-ul-Masabih, 1/185 & Sunan Abu Dawood, 3/4740)

NB-The following five Hadith have been mentioned by the great scholar of Hadith, Hafiz Abd al-Rahman ibn al-Jawzi (d. 597/1201; Rahimahullah) in his Talbis Iblis (section entitled: Adherence to the Sunnah and Jama'ah). A section of the above work has been translated by Abu Ameenah Bilal Philips in to English, under the title: The Devil's Deception of the Shee'ah (pp. 4-5). Bilal Philips has put footnotes to the five Hadith that I will be quoting below (to declare some of the Hadith to be Da'eef), but one thing that should be mentioned is that he has mainly relied upon al-Albani's classification of the Hadiths in question; hence these 'classifications' of al-Albani need re-verifying! I say this because it is a well known fact that Hafiz Ibn al-Jawzi was noted for his exceptional stringency in accepting Hadith, and he has been known to have declared some of the Hadith in Bukhari/Muslim to be Da'eef, as well as declaring some sound Hadith to be fabricated! Nevertheless, I would like to make it clear to those readers who are unaware of the status of Bilal Philips, that he has heavily depended on the classifications of al-Albani in most of his books! If the esteemed reader is convinced that the errors of al-Albani are most apparent, then one should beware of the status of those Hadiths that have been used by Bilal Philips (on account of his accepting al-Albani's classifications). Bilal Philips seems to be a leading critic of Taqleed who has been swept away by the tide of modern day "Salafiyyism"; and it seems that he has 'blindly' accepted the classifications of al-Albani without himself reverifying al-Albani's classifications! I ask you, is this not a clear cut example of Taqleed? If it has been proven that al-Albani's classifications are unreliable, would it not be just for Bilal Philips to re-verify all the Hadiths that have been authenticated by al-Albani and correct any misclassifications in his books? Allah know's best.

(7) 'Umar (Allah be pleased with him) reported that on one occasion Allah's Messenger (Peace and blessings be upon him) stood up among them and said, "Whoever among you desires the centre of paradise should keep close to the Jama'ah for the Devil closely accompanies the solitary individual and is more distant from two." (Collected by Imam Tirmidhi)

(8) And 'Arfajah (Allah be pleased with him) reported (Allah's Messenger, peace be upon him, as saying): "that Allah's hand is over the Jama'ah and the Devil is with whoever deviates from the Jama'ah." (Collected by Imam al-Tabarani)

(9) 'Abdullah ibn Masood (Allah be pleased with him) reported that once Allah's Messenger (Peace be upon him) drew a line in the dust with his hand and said, "This is the straight path of Allah." Then he drew a series of lines to the right of it and to the left and said, "Each of these paths has a devil at its head inviting people to it." He then recited (Qur'an 6:153), "Verily this is my straight path so follow it and do not follow the (twisted) paths." (Collected by Ahmad, Nisai and Darimi; see Mishkat ul-Masabih, 1/166)

(10) Mu'adh ibn Jabal (Allah be pleased with him) reported that Allah's Messenger (Peace be upon him) said, "The Devil is like a wolf among humans as a wolf is among sheep; it snatches the stray sheep. So beware of the paths which branch off and adhere to the Jama'ah, the masses and the masjid." (Collected by Imam Ahmad; NB- The version given in Mishkat, 1/184, also on the authority of Imam Ahmad does not have the addition 'the masses and the masjid.')

(11) And Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, "Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." (Collected by Ahmad)

(12) Al-Harith al-Ashari (Allah be pleased with him) reported that the Messenger of Allah (Peace be upon him) said:

"I bid you to do five things: to remain attached to the main body (Jama'ah of Muslims), listen to your ruler (the Khalif of the Islamic state) and obey him, and migrate, and fight in the way of Allah. And he who detaches himself from the main body of the Muslims (Jama'ah) to the extent of one span of hand, he in fact, throws off the yoke of Islam from his neck, and he who calls with the call of ignorance, he is one from the denizens of Hell beyond doubt, even if he observes fast and says prayers and considers himself as a Muslim." (Musnad Ahmad, vide: Selection from Hadith, no. 288; by A.H. Siddique)

(13) Ibn Umar (Allah be pleased with him) reported Allah's Messenger (Peace be upon him) as saying:

"Follow the great mass (as-Sawad al-Azam) for he who kept himself away from it, in fact would be thrown in Hell Fire." (Ibn Majah; vide: Mishkat, 1/174, by A.H. Siddiqui).

The translator of Mishkat-ul-Masabih (A.H. Siddiqui, pg. 113) said in the footnote to the last Hadith:

"There is a good deal of difference of opinion as to what the term Sawad al-Azam implies. The overwhelming majority of the scholars are of the view that As-Sawad al-Azam means the largest group of the learned scholars and pious persons whose opinions are held in high esteem in Islam."

(14) Imam al-Shafi'i (Rahimahullah) said in his Risala (pg. 252-3):

"Sufyan (ibn Uyayna) told us from Abd al-Malik ibn Umayr from Abd al-Rahman ibn Abd Allah ibn Masood from his father, that the Prophet (Peace be upon him) said, `God will grant prosperity to His servant who hears my words, remembers them, guards them, and hands them on. Many a transmitter of law is no lawyer (faqih) himself, and many may transmit law to others who are more versed in the law than they. The heart of a Muslim shall never harbour vindictive feelings against three: sincerity in working for God; faithfulness to Muslims; and conformity to the community of believers (Jama'ah) - their call shall protect (the believers) and guard them from (the Devil's) delusion.'" (vide: Sunan al-Darimi, vol. 1, pp. 74-6; Ibn Hanbal, vol. 6, pg. 96; Musnad al-Shafi'i, vol. 1, pg. 16; Mishkat-ul-Masabih, 1/228; and al-Bayhaqi in his al-Madkhal). Imam al-Shafi'i said (pg. 253): "The Apostle's (Peace be upon him) order that men should follow the Muslim community is a proof that the ijma (consensus) of the Muslims is binding."

(15) Imam al-Shafi'i (Rahimahullah) stated in al-Risala (pg. 286-7):

"And Sufyan (also) told us from `Abd Allah ibn Abi Labid from `Abd Allah ibn Sulayman ibn Yasar from his father, who said:`Umar ibn al-Khattab (Allah be pleased with him) made a speech at al-Jabiya in which he said: The Apostle of God (Peace be upon him) stood among us by an order from God, as I am now standing among you, and said: Believe my Companions, then those who succeed them (the Successors), and after that those who succeed the Successors; but after them untruthfulness will prevail when people will swear (in support of their saying) without having been asked to swear, and will testify without having been asked to testify. Only those who seek the pleasure of Paradise will follow the community, for the devil can pursue one person, but stands far away from two. Let no man be alone with a woman, for the devil will be third among them. He who is happy with his right (behaviour), or unhappy with his wrong behaviour, is a (true) believer.'" (see also Musnad al-Shafi'i, vol. 2, pg. 187; and Ibn Hanbal, vol. 1, pg. 112-13, 176-81).

Imam al-Shafi'i said in conclusion to this Hadith:

"He who holds what the Muslim community (Jama'ah) holds shall be regarded as following the community, and he who holds differently shall be regarded as opposing the community he was ordered to follow. So the error comes from separation; but in the community as a whole there is no error concerning the meaning of the Qur'an, the Sunnah, and analogy (qiyas)."

(16) Imam Hakim (1/116) has related a Sahih Hadith from the Prophet (Peace be upon him) in the following words: "My Ummah shall not agree upon error."

(17) Imam al-Tirmidhi (4/2167) reported on the authority of Ibn Umar (Allah be pleased with him) from the Prophet (Allah bless him and give him peace), who said: "Verily my Ummah would not agree (or he said the Ummah of Muhammad) would not agree upon error and Allah's hand is over the group and whoever dissents from them departs to Hell." (see also Mishkat, 1/173)

Imam al-Azizi (d. 1070/1660; Rahimahullah) quoted Imam al-Munawi's (d. 1031/1622; Rahimahullah) commentary to the last Hadith in his al-Siraj al-munir sharh al-Jami al-saghir (3.449), as follows:- Allah's hand is over the group

(al-Azizi): Munawi says, "Meaning his protection and preservation of them, signifying that the collectivity of the people of Islam are in Allah's fold, so be also in Allah's shelter, in the midst of them, and do not separate yourselves from them." The rest of the Hadith, according to the one who first recorded it (Tirmidhi), is:-

and whoever descents from them departs to hell.

Meaning that whoever diverges from the overwhelming majority concerning what is lawful or unlawful and on which the Community does not differ has slipped off the path of guidance and this will lead him to hell." (vide: The Reliance of the Traveller, pg. 25)

SOURCE: http://www.themodernreligion.com/basic/ahl-sunna.html