– Evesini engalalayo, ukumkhuza, ukumshiya embhedeni nokumshaya kuyalelwa ku-Surah An-Nisa, ivesi 34. (Ngokwe-tafsir kaFahruddin-i Razi)
“Indoda ayibophekile ukulandela lolu hlelo, ingamshaya ngqo umkayo ngaphandle kokumnika iseluleko. Ngoba ayikho imibandela yokulandelana evesini, futhi imibono yezinhlangano zenkolo iyavumelana nalokhu.”
Uthi. Akudingeki yini ukulandela ukulandelana kwezinto ezishiwo evesini?
– Uma kukhona owesifazane ongathonywa ngeseluleko esisodwa, iKoran ingavumela kanjani ukushaywa ngqo; ungakuchaza lokhu?
Mthandiwe, mzalwane wethu,
Lokhu okulandelayo yizinto uFahruddin Razi azishilo ekuchazeni leli vesi:
a)
Umbono wakhe ucacile kakhulu:
“Ngithi; kusukela ekuchazeni kwendima, kuyaqondakala ukuthi uNkulunkulu uqale wakhuluma ngokuqondisa/ukweluleka, kwase kuthi – ngokuya ngokuphakama – wakhuluma ngokuthutha/ukushiya umbhede, kwase kuthi – ngokuya ngokuphakama – wakhuluma ngokushaya. Ukulandela lolu hlelo kuyisibonakaliso esicacile sokuthi uma inhloso ifinyelelwa ngendlela elula kakhulu, kuyadingeka ukwaneliseka ngayo, futhi akukho mthetho wokusebenzisa isinyathelo esinzima kakhulu kunalokho.”
(Razi, incazelo yendima ehambisanayo).
(
Ngithi: Lokhu kukhombisa ukuthi uNkulunkulu uqale ngeseluleko, wabe eseqhubekela ekuhlukaneni emibhedeni, wabe eseqhubekela ekushayeni. Lokhu kuyisixwayiso esifana nokuqinisekisa ukuthi uma umgomo ufinyelelwa ngendlela elula, kufanele kwanele ngayo, futhi akufanele kuqhubekelwe ngendlela enzima. UNkulunkulu uyazi kangcono.
b)
Umbono wabangani bakhe, okungukuthi, ontanga yakhe noma abafundisi benkolo ngokuvamile:
Ngokubika kukaRazi, izazi zaye zanezimvo ezahlukene ngokuphathelene nomthetho wendlela elandelwa yileli vesi:
– Ngokunye, nakuba lolu hlelo lubonakala ngathi luyinkomba yokuqoqwa (okungukuthi: ngokungafani no-“Fa”, ukuhleleka akudingekile ekuhlanganiseni okwenziwa ngo-“vav”, njengoba kwenziwe lapha), ukuhleleka kusemqoka lapha, futhi kuyimpoqo ukulandela lolu hlelo.
Ngempela, u-Hz. Ali naye wathi ngalokhu:
“(Umyeni walo wesifazane),”
okokuqala wakhuluma nomkakhe ngolimi lwakhe, emeluleka.
Uma ehluleka ukuthola, uma esebenzisa le ndlela, akusavumelekile ukuthi amlandele. Kodwa uma engalaleli iseluleko,
uzokwenza umbhede wakhe ube ngowakhe yedwa
Uma esebenza ngalokhu, akavunyelwe ukumshaya. Uma engalungisi isimo ngokuqhela embhedeni wakhe, khona-ke angamshaya. Uma engalungisi isimo ngisho nangokumshaya, khona-ke uzobhekisa kubahluleli ababili.” (Razi, ay)
– Ngokwabanye abafundi, umkakhe
“naşiza”
Umyeni okhathazekile ngokuthi umkakhe angase amvukele (amhlubuke), kufanele alandele lezi zinyathelo ezishiwo e-ayathini. Uma lokhu kuhlubuka kwenzekile, angasebenzisa lezi zinyathelo ezintathu ngesikhathi esisodwa.
– Abanye abafundi baphawule ngombono wehlelo ngale ndaba ngale ndlela: Uma indoda ikhathazeka ukuthi umkayo uzoba ngu-NAŞİZA (owenza isono), inelungelo lokumeluleka. Akukho mbono oqinisekile ngokuphathelene nokuthi kuvumelekile yini ukumhlukanisa embhedeni, kodwa lokhu kungenzeka. Kodwa uma u-NÜŞUZ (ukuvukela) usuqale ngempela, angasebenzisa noma yisiphi kwezintathu izinyathelo ezifunayo ngaphandle kokulandela ukulandelana.
(Razi, inyanga)
Uma kuqaphelwa, lo mbono wokugcina awuvela kuRazi, kodwa kwabanye abafundi. URazi waphawula umbono wakhe ekuqaleni. Ukuthi lo mbono uvela kulelo qembu (lelo hlelo) kuyisilinganiso salaba (abanye) bafundi.
– Uma sifingqa lolu daba ngokujwayelekile:
Ngokwemibono yezazi,
Kuyisibopho ukulandela ukuhleleka okusevesini.
Umbono wamaShafi’i,
-ngokombono othile wenkolo-
kuyavumelana nombono wezizwe. Ngokombono omunye, –
njengoba uRazi naye ebonisa ngenhla
– Akudingekile ukulandela ukuhleleka.
(bheka i-al-Mawsu’atu’l-Fiqhiyya, 10/23-24 – futhi bheka u-V. Zuhayli, al-Fiqh al-Islami, 7/339)
– UMaverdi, isazi-mthetho esidumileyo sehlelo samaShafi’i, naye wathi ngalokhu: “Kukhona imibono emibili mayelana nokuhlelwa kwalezi zindlela ezintathu zokuziphatha:
Ngokomsebenzi wokuqala,
Uma indoda ikhathazeka ngokuthi umkayo angase amvukele, ingamlayeza bese yahlukanisa umbhede wayo. Uma owesifazane aqhubeka nokuvukela, ingamshaya.
Ngokombono wesibili,
Uma umyeni esaba ukuthi umkakhe uzomvukela, uyomluleka. Uma lokhu kuvukela kwenzeka ngempela, uyomhlukana naye embhedeni. Uma esaqhubeka nokuvukela kwakhe, angamshaya. Lona umbono ocacile kakhulu ka-Imam Shafi’i.
(bheka uMaverdi, incazelo yendima ehambisanayo)
Nansi incazelo ka-Elmalılı Hamdi ngale ndaba:
“Lapha,
Umfazi uyashaywa yini?
Kungase kuvele umbuzo othi, “Kazi kungani?” Yebo, ayishaywa, kodwa kule nkulumo, “owesifazane” kusho…
nâşize (umvukeli), âsiye (umhlubuki)
Kufanele kukhunjulwe ukuthi akusho ukuthi umfazi. Ngokulandelana.
Izibhamu ezimbalwa, ngendlela yobuntu, ziyisifundo esihle sokunikeza owesifazane onolaka, oya ekuthuleni ngolaka lwemizwa, isithunzi nobuqotho bobufazi.
kungaba njalo.”
(Ukuqonda kweqiniso, incazelo yendima ehambisanayo)
Njengoba abanye abafundi, njengo-Ata, besho, lokhu kwakunguMprofethi uMuhammad (ukuthula kube kuye).
“ukudweba”
akaze asebenzise ilayisensi/imvume yakhe.
(Ibn Majah, nikah 51)
futhi
“Akuyena omuhle kini lowo oshayisa umkakhe.”
(Al-Hazimi, al-I’tibar, 142)
ukuthi,
-nakuba kukhona ekuQur’an njengento eyisithiyo-
, lokhu kungase kubhekwe njengobufakazi bokuthi ukusetshenziswa kwale layisensi akufaneleki.
(qhathanisa no-Ibn Ashur, incazelo yendima 4/34 yencwadi ye-Nisa)
Ukuze uthole ulwazi olwengeziwe, chofoza lapha:
– Unganginika ulwazi mayelana nokushaywa kwabesifazane / udlame lwasekhaya?
– Kufanele siwuqonde kanjani umhadith othi: “Akungabikho muntu phakathi kwenu oshayisa umkakhe njengokushayisa isigqila”?
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
