Title:

Question(3): would those specifically choosing al-’ibaadah al-kawniyyah and excluding al-’ibaadah ash-shar’iyya, be rewarded?

Answer:

Those will not be rewarded for it, because they are submitting to Allaah willingly or unwillingly. And so man may get sick, turn poor, and lose(s) his beloved ones having no desire whatsoever for this. In fact, he dislikes it. But this is submission to Allaah, the Mighty and Majestic, in the universal (Kawnee) sense.

السؤال(3): هل يثاب من اختصوا بالعبادة الكونية عن هذه العبادة الشرعية؟

:الجواب

        هؤلاء لا يثابون عليها ، لأنهم خاضعون لله تعالى شاؤوا أم أبوا فالإنسان يمرض ، ويفقر ، ويفقد محبوبه ، من غير أن يكون مريداً لذلك ، بل هو كاره لذلك ، لكن هذا خضوع لله عز وجل خضوعاً كونياً

ሕቶ:(3): ካብዚኦም ንሀይማኖታዊ ሕግታት ገዲፎም ንተፈጥሯዊ ሕግታት ጥራይ ባርያ ዝኾነ ዓስቢ አለዎም ዶ?

መልሲ:

እዚኦም ንሕግታት ተፈጥሮ ግዙእ ብምዃኖም ጥራይ ዓስቢ ክረኽቡ አይክእሉን። ምኽንያቱ ድልየቶም ይኹን አብዮም ግዙአት ስለዝኾኑ፤ ወድሰብ ድላዩ ከይኮነ እናፀልአ እኳ ይሕመም፣ ድኻ ይኾን፣ ፈታዊኡ ይስእን እዚ ግን ተአዛዝነቱ ተፈጥሯዊ መማረፂ ዘይብሉ ተአዛዝነት ስለዝኾነ ዓስቢ የብሉን።

Gaafii (3):

Deebii:

Title:

Question(2): Is there a meaning for ‘Ibaadah (worship) such that it is possible for us to know of? Does it have a general and a specific meaning?

Answer:

Yes. Its general meaning is as I have indicated earlier, namely the submission to Allaah, the Mighty and Majestic, with love and awe by doing that which He commands and avoiding that which He has forbidden, and in the manner set forth by His legislations. This is the general meaning.

The specific meaning, i.e. its meaning in detail, then, as Shaykh-ul-Islaam ibn Taymeeyah said, “It is a comprehensive name covering whatever Allaah loves and is pleased with, both sayings and actions, the apparent and the hidden, such as fearing (Khawf), having awe (Khashyah), having true trust and reliance (Tawakkul), Prayers (Salaat), Zakaat (obligatory charity), Fasting (Siyaam) and the like, from the ordinances of Islaam.”

Then if you mean that the general and specific meaning [of ‘Ibaadah] is what has been mentioned by some scholars, namely that ‘Ibaadah is either Kawniyyah or Shar’iyyah, meaning that man could be in a Kawniyyah and Shar’iyyah state of submission to Allaah, then the Kawniyyah worship is a general one, comprising the believer and unbeliever and the righteous as well as the wicked, due to the saying of Allaah, the Most High:

Therefore all that is in the heavens and the earth is, in the universal sense (Kawnee), submitting to Allaah, The One free from all imperfection. None can stand to oppose Allaah or work against Him in whatever He wants as to His Universal Will.

As to the specific worship, al-’Ibaadah ash-Shari’yyah, whichis the submission to Allaah, the Most High’s, Shar’ (legislation), then this is specific to the believers in Allaah, the One free of all imperfection, who carry out His Command. Then some of this is more specific and some is less. The more specific worship is like that of the Messengers ‘alyayhimussalaatu was salaam as signified in the Saying of Allaah, The Most High:

Also in His Saying:

And the likes of these ayaat describe the Messengers, ‘alayhimus-salaat was-salaam, with al-‘Uboodiyyah. 

السؤال(2): لكن هل للعبادة مفهوم يمكن أن نعرفه ، وهل لها مفهوم عام ، ومفهوم خاص ؟

:الجواب

 نعم مفهومها العام كما أشرت إليه آنفاً ، بأنها التذلل لله عز وجل محبة وتعظيماً ، بفعل أوامره واجتناب نواهيه ، على الوجه الذي جاءت به شرائعه ، هذا المفهوم العام.

         والمفهوم الخاص - أعني تفصيلها - قال شيخ الإسلام ابن تيمية: هي " اسم جامع لكل ما يجبه الله ويرضاه من الأقوال والأعمال الباطنة والظاهرة ، كالخوف ، والخشية ، والتوكل ، والصلاة ، والزكاة ، والصيام ، وغير ذلك من شرائع الإسلام".

          ثم إن كنت تقصد بمعنى المفهوم الخاص والعام ما ذكره بعض العلماء من أن العبادة إما عبادة كونية ، أو عبادة شرعية ، بمعنى أن الإنسان قد يكون متذللاً لله سبحانه وتعالى تذللا كونيا وتذللاً شرعياً، فالعبادة الكونية عامة ، تشمل المؤمن والكافر ، والبر والفاجر،

           وأما العبادة الخاصة : وهي العبادة الشرعية ، وهل التذلل لله تعالى شرعاً، فهذه خاصة بالمؤمنين بالله سبحانه وتعالى ، القائمين بأمره ثم إن منها ما هو خاص أخص ، وخاص فوق ذلك .

        فالخاص الأخص كعبادة الرسل عليهم الصلاة والسلام ،

وغير ذلك من وصف الرسل عليهم الصلاة والسلام بالعبودية.

ሕቶ:(2): ነዚ ዒባዳ ንብሎ ዓርሱ ዝኸአለ ንርደአሉ መንገዲ አሎ `ዶ? ሓፈሻዊ ዝኾነን ፍሉይ ዝኾነን ንብለሉ ከ አሎ ዶ?

መልሲ:

ሓፈሻዊ ንብሎ ሕዚ ዒባዳ (ምምላኽ) ማለት ንአሏህ ንናቱ ትእዛዝ ብተአዛዝነትን ንናቱ ዕቀባ ብተዓቃብነት ምስ ፈታውነት ረቢ ሓዊስካ እሱ ብዝፈትወልካ መንገዲ ዓርስኻ አብ ቅድሜኡ አንኢስካ ምቅራብ ማለት እዩ ኢልና ከምዝሐበርናዮ እዩ።

ፍሉይ ብዝኾነ አረዳድአ  ኸዓ ኢብኑ ተይሚያ “አላህ ዓዘ ወጀል ንዝፈትዎ ቃል ይኹን ምግባር ወይኸዓ ውሽጣዊ ይኹን ላዕላይ ዝኾነ ይኹን ረቢ ዝፈትዎ ከምኒ ስግአት፣ ፍርሒ፣ እምነትኻ አብ ረቢ ምግባር (ተወኩል)፣ ዘካ፣ ፆምን ኻልኦት ረቢ ዝፈትዎምን ኩሉ ብዘጠቓለለ ዒባዳ ይበሀል።”

ሓፈሻዊን ፍሉይን ክትብል ከለኻ ድልየተኻ ከም አበሃህላ ሓደ ሓደ ዑለማታት ኢስላም ተፈጥሯዊ ዒባዳን ሕጋዊ (ሸሪዓዊ) ከምዝብሉዎ እንተኾይኑ ድማ ተፈጥሯዊ ዒባዳ ንካፊር ይኹን ሙእሚን ወይ ኸዓ ሰናይ ይኹን እኩይ ዘጠቓልል ሓፈሻዊ እዩ፤ “ብሰማይን መሬትን ዘሎ ኩሉ (አብ ዕለት ትንሳኤ) ንሯሕማን ግዙእ ኾይኖም ዝመፁ እምበር ኻሊእ አይኮነን” (መርየም 93) ኢሉ ከምዝበለና ማለት እዩ። ብአንፃር ሕግታት ተፈጥሮ ብሰማይን ምድርን ዘሎ ኩሉ ንአላህ ግዙእ እዩ። አላህ ምስዘገበሮም ሕግታት ኽፃባእን ተፃራሪ ክኾንን አይከአሎን።

በዚ መሰረት እቲ ፍሉይ ዒባዳ ኸዓ ንሕግታት ሀይማኖት ግዙእ ምዃን ማለት ይኸውን። እዙይ ድማ ንአመንቲን ብናቱ ትእዛዝ ተአዘዝቲን ንዝኾኑ ጥራይ ፍሉይ ዝኾነን ካብኡ ፍሉይን አዝዩ ፍሉይን ዘለዎ እዩ።

አዝዩ ፍሉይ ንብሎ ናይ ልኡኻት አላህ ዒባዳ ማለት እዩ። አላህ ብቁርአኑ “ንዓለም መጠንቀቅታ ፉርቃን አብ ባርይኡ ዘውረደ ጎይታ ክብርን ልዕልናን ንዑኡ እዩ።” (ፉርቃን 1) አብ ዝብል ፣ “አብ ባርያና ብዘውረድናዮ ጥርጣረ እንተዄንኩም…” (በቀራ 23)አብ ዝብልን “ኢብራሂም፣ ኢስሓቅን የዕቁብን ዝበሉ ባርያታትና ዘክር” (ሷድ 45) አብ ዝብሉ ዓናቅፅ ቁርአን አብ ሞንጎ ኻልኦት ባርያታት ፍሉይ ብዝኾነ ልኡኻት አላህ (ሩሱል) ሶለሏሁ ዓለይሂም ወሰለም ሕሩይ ባርያታት ምዃኖም ከምዝሓበረና።

Gaafii (2):

Deebii:

Title: The Purpose Behind The Creation Of Mankind

Question(1): What is the purpose of creating mankind?

Answer:

In the Name of Allah, the Beneficent, the Most Merciful. All Praise is due to Allaah, the Lord of all that exists. And I invoke Allah to have His Salaah and Salaam upon our Prophet Muhammad, the believers from his family, and all of his companions. It proceeds then:

Before I answer this question, I would like to point to a general foundation regarding what Allaah, the Mighty and Majestic, Creates and Legislates. This foundation is derived from His, the Blessed and Exalted, Saying:

And His Saying:

However, these qualities of wisdom, comprised in Allaah’s legislative and universal Decrees, may be known or unknown to us, and it may be known to some people but not to others, depending on the degree of knowledge and understanding which Allaah bestows upon them. Once this is decided, then we say that indeed Allaah has Created the Jinn and mankind for a great wisdom and a noble objective, and that is the worship of Him, the Most Blessed and Most High, as He  (سبحانه وتعالى ) Said:

And He, the Most High, Said:

And many other Aayaat that point out that Allaah, the Exalted, has the most profound Wisdom in the Creation of the Jinn and mankind, and it is the worship of Him alone.

This is indeed the wisdom in the creation of the Jinn and mankind. Accordingly, whoever rebels against His Rabb and disdains to worship Him then, in fact, he is abandoning this Wisdom for which Allaah has Created the ‘Ibaad. His act testifies that Allaah (سبحانه وتعالى ), Created the creation aimlessly and without any purpose. Even though he may not declare this openly, nevertheless, this is necessitated by his rejection and rebellion against obeying his Rabb.

السؤال(1): ما هي الغاية مِن خَلق البشر؟

:الجواب

            بسم الله الرحمن الرحيم ، الحمد لله رب العالمين ، وأصلي وأسلم على نبينا محمد وعلى آله وأصحابه أجمعين ، أما بعد : فإنه قبل أن أجيب على هذا السؤال ، أحب أن أنبه على قاعدة عامة فيما يخلقه الله عز وجل ، وفيما يشرعه ، وهذه القاعدة مأخوذة من قوله تبارك وتعالى :

   لكن هذه الحكم التي يتضمنها حكمه الكوني والشرعي ، قد تكون معلومة لنا ، وقد تكون مجهولة ، وقد تكون معلومة لبعض الناس دون بعض ، حسب ما يأتيهم الله سبحانه وتعالى من العلم والفهم إذا تقرر هذا فإننا نقول : إن الله سبحانه وتعالى خلق الجن والإنس لحكمة عظيمة ، وغاية حميدة، وهي عبادته تبارك وتعالى .

   كما قال الله سبحانه وتعالى :

     والعبادة هي التذلل لله عز وجل ، محبة ، وتعظيماً بفعل أوامره ، واجتناب نواهيه ، على الوجه الذي جاءت به شرائعه ،

ሕቶ:(1): ዕላማ ምፍጣር ወድሰብ እንታይ እዩ?

መልሲ:

ብስም አላህ እቲ ፍፁም ርህሩህ እቲ አዝዩ ራህራሂ ብዝኾነ ጎይታና፤ ኩሉ እቲ ምስጋናን ውዳሰን ንአሏህ ጎይታ ዓለም ይኹኖ፤ ሰላምን ክብርን ዱዓእን ንነብይና ሶለሏሁ ዓለይሂ ወሰለም፣ ስድራ ቤቶምን ሰዓብቶምን ብሓፈሻ ይብፀሓሎም እናበልኩ ነዚ ሕቶ ቅድሚ ምምላሰይ ብዛዕባ እምነትን ድንጋገን አሏህ ሓፈሻዊ ዝኾነት ሓንቲ መሪሕ ቃል ክሕብር ይፎቱ። እዚአ መሪሕ ቃል ኸዓ ካብ “እቲ አዝዩ ፈሊጣ እቲ ፍፁም ጥበበኛ እዩ።” (ተሕሪም 2) ከምኡ `ውን “አሏህ ኩሉ ፈላጥን በዓል ጥበብን እዩ።” (አሕዛብ 1) ካብ ዝብሉን ኻልኦት ብአፈጣጥራ ይኹን ብሕግታቱ ወይ ብሕግታት ተፈጥሮን ሀይማኖትን በዓል ጥበብ ምዃኑ ካብ ዝሕብሩ ኻልኦት ዓናቅፅ ቁርአንን ዝተትሐዘ እዩ። ረቡና ሱብሓነሁ ወተዓላ ካብ ዝፈጠሮም ፍጥረታት እቲ ፍጥረት ብዝርከበሉ ይኹን ብዝጠፈአሉ መንገዲ ብጥበብ ዝተመልአ ዝኾነ እምበር ዋላ ሓደ የለን። ረቡና ዓዘ ወጀል ሀይማኖታዊ ሕጊ ገይሩ ግቡእ ካብ ዝገበሮ ይኹን ክልኩል ካብ ዝገበሮ ወይ ከዓ ካብ ዝፈቀዶ ዋላ ሓደ የለን ብጥበብ ዝተመልአ ገይሩ እምበር።

ይኹን ደአ `ምበር እዚአን ረቢ ፍጥረታት ዘርከበለን ይኹን ሀይማኖታዊ ገይሩ ካብ ዘውረደን ጥበብ ጎይታ ንሕና ንፈልጦን ዘይንፈልጦን ይህሉ። ረቢ ብዝሀቦም ፍሉይ አረዳድአን አተሓሳስባን ገሊኦም ሰባት ፈሊጦሞ ገሊኦም ዘይፈለጥዎ ክኸውን ይኽእል። እዚ ካብ በልና ረቡና ሱብሓነህ ወድ ሰብን ጋኔንን ዝፈጠረሉ ዕላማ ከምዘለዎን እቲ ዕላማ ኸዓ ዓብይ ንዝኾነ ጥበብን ምስጉን ንዝኾነ ዕላማን እዙይ `ውን ንበይኑ ክነምልኾ ምዃኑ ክንርዳእ ይግባእ።

አሏህ ሱብሓነሁ ወተዓላ ብቁርአኑ “ወድ ሰብን ጋኔንን ንዓይ ከምልኹ እምበር አይፈጠርኩን” (ዛሪያት 56) ዝብል “ዝተፈጠርኩሞ ብዘይ ገለን ናባና ኸዓ ከምዘይትምለሱን ዶ ሓሲብኩም?!” (ሙእሚኑን 115) ዝብልን “ወድሰብ ዕሽሽ ተባሂሉ ዝግደፍ ይመስሎ ዶ?” (አል ቂያማህ 36) ካብ ዝአምሰሉን ኻልኦት ዓናቅፅ ቁርአን አሏህ ሱብሓነሁ ወተዓላ ወድሰብን ጅንን ዝፈጠረሉ ምኽንያት ንዝለዓለ ጥበብ  ከምዝኾነ እዙይ `ውን በይኑ ንክነምልኾ ምዃኑ ንርዳእ።

ዒባዳ (ምምላኽ) ማለት ንአሏህ ንናቱ ትእዛዝ ብተአዛዝነትን ንናቱ ዕቀባ ብተዓቃብነት ምስ ፈታውነት ረቢ ሓዊስካ እሱ ብዝፈትወልካ መንገዲ ዓርስኻ አብ ቅድሜኡ አንኢስካ ምቅራብ ማለት እዩ። “[እዞም ሙሽሪካት ድማ] ንአሏህ ብፅፉፍ ኽግዝኡዎን ምግባሮም ንዑኡ ጥራይ ኸፅርዩን እምበር አይተአዘዙን።”(በይና 5) እዚ ድማ እዩ ወድሰብን ጋኔንን ዝተፈጠረሉ ዕላማ። ብመሰረት እዚ ንረቡና ዓዘ ወጀል ተገዛኢ ካብ ምዃን ዝአበየን ብትዕቢት ዝተነፍሐን ረቡና ሱብሓነህ ባርያታቱ ካብ ዝፈጠረላ ጥበብ ወፃኢ ኮይኑ ንብል። በቲ ስርሑ ኸዓ ረቢ ነዛ ዓለም ዝፈጠራ ብዘይገለን ዕሽሽ ኢሉ ክገድፋን እዩ ፈጢሩዋ ዝብል መልእኽቲ የመሐላልፍ። ዋላ`ኳ ብቃሉ ዝተዛረቦ አይኹን እቲ ስርሑ ካብ ትእዛዝ ረቢ ምውፃኡ ዘለዎ መልእኽቲ እዙይ እዩ።

Gaafii (1): Galmi ilmi namaa uumameef maali?

Deebii:

Maqaa Allaahii gara laafaa fi mararfataa ta'eetiin jalqaba.faaruun kan Rabbii Aalamaati.Salaataa fi Nageenyi Nabiyyii keenya Muhammad irratti akkasumas maatii fi sahaabota isaanii hundaa irratti haa jiraatu.

itti aansee odoo gaafii kana hin deebifne dura Allaahiin(Azza wajalla) uumuu fi seera inni baasu ilaalchisee seera walii galaa irratti kakaasuu barbaada.
Seerri kun jecha Allaahii(Tabaaraka wata'aalaa) irraa fudhatame.(Inni akkaataa keessanii fi waan isinii tolus beekaa, shari'aa fi argamsiisuu keessattis ogeessa)
{Al-tahriim:2}
Ammas jecha isaa (Rabbiin waan gabroota isaatii toluu fi hin tolles beekaa, uumuu fi shari'aa isaa keessattis ogeessa)
{Al-insaan:30}

Kana lamaaniin alas Aayatoota baay'ee tan waan inni uumuu fi seera inni baasu[murtii isaa kan ta'ii fi kan shari'aa] keessatti ogummaa Allaahiif raggaasisuu irratti qajeelchitu irraa kan fudhatameedha.
wanta Allaahiin uumu kamuu keessa ogummaan isaa keessa jiraatu malee hin hafu.argamsiisuu keessattis ta'ee dhabamsiisuu keessatti jechuudha.
Ogummaa wahiitiif malee wanti Allaahiin seera godhu tokkollee hin jiru.waajiba godhuu isaa keessatti ta'ee,haraama godhuu keessatti akkasuma halaala godhuu isaa keessattis jechuudha.

Haata'u malee ogummaaleen murtiin isaa ta'ii fi murtiin isaa shari'aa of keessatti hammatan kunniin nu biratti beekamaa ta'uu danda'a,akkasuma wallaalamaa ta'uus danda'a.

nama garii qofa
biratti beekamaa ta'uu danda'a.akkaatama
beekumsaa fi hubannoo Allaahiin isaanii
kenneetiin jechuudha. 

Erga kun ragga'ee
akkana jenna:- Allaahiin [subhaanahuu wata'aalaa] jinnii fi ilma namaa ogummaa guddaa fi galma faarfamtuu taateef isaan
uume. isiinis gabbartii isaati! 

Akkuma Allaahiin
jedhe (jinnii fi ilma namaas akkuma ana qofa gabbaraniif malee hin uumne)
 {Al-zaariyaat:56} Allaahiin olaane ammas akkana
jedha (sila isin yaa namootaa! wanti nuti isin
uumneef iccitii tokkoon maletti kan mindaa fi
adabbiin hin jirre taphaaf uumamtan seetanii?
isin guyyaa qiyaamaa qorannoo fi mindaaf
gara keenya hin deebifamtanu seetanii?) 
{Al-mu'minuun:115} Allaahhin akkana jedha (si

ilma namaa Rabbiin odoo shari'atti isa hin
dirqine akkanumatti isa dhiisuu yaadaa?)
 {Al-qiyaamah:36} 

Kan biraas Aayatoota uumama jinnii fi ilma namaa keessatti ogummaan daanga geettuu taate Allaahiif jiraatuu isii irratti kan qajeelchitu baay'etu jira. isiin sun ibaadaa isaati. 

Ibaadaan akkaataa shari'aan ittiin dhufteen jaalalaa fi guddisiinsaan ajajoota isaa hojjatuu fi wantoota inni dhoorgerraa fagaatuudhaan Allaahiif uf diqqeessuudha. Allaahiin akkana jedha (Yaahuudotaa fi kiristaanota Qur'aana kana keessatti Rabbiin qofaa gabbaruu,shirkii irraa fagaatuu,salaata salaatuu fi zakaa kennatuu kitaaba isaanii keessatti itti ajajamanitti
ajajamnaan diduun badii fi diddaa isaanii argisiisa.wanti itti ajajaman Diin sirrii kan dabni keessa hin jirreedha)
{Al-bayyinah:5}

Ogummaan uumamuu jinnii fi ilma namaa keessa jiru isa kana. Bu'urumaa kanaan inniin Rabbii isaa irratti mataa jabaate, ka ibaadaa
isaa irraa boone inni ogummaa gabroonni isiif jecha uumamaniif tana gatee jira. 

hojiin isaa Allaahiin uumamtoota kan uume taphumaa fi bilaashaafi jechuu argisiisa. inni kana ifatti dubbatuu baatus garuu kun wanta mata jabeenni isaatii fi ajaja Rabbii isaa irraa boonuun isaa murteessuudha.