Mthandiwe, mzalwane wethu,
Enye yezindaba ezilandwayo ezihlobene nalesi sihloko ithi:
Ngokwalokhu, i-hadith ayisebenzisi igama elithi kafir, kodwa isebenzisa igama elithi munafiq.
Futhi, njengoba kushiwo kuma-hadith.
Izazi zifundiswa zibe nemibono eyahlukene:
Le hadith liqiniso.
Lokhu kuphinde kuqinisekise ukuthi kunezikhathi ezimbili zokushaywa kwe-adhan yomkhuleko wakusihlwa, futhi kubonisa ukuthi kuvumelekile ukulibazisa umkhuleko we-Asr kuze kube yilapho ilanga liba phuzi.
Ezinye izindaba ezilandiswayo ezihlobene nendaba lezi zimi ngalendlela:
Kulandiswa ku-Abdullah b. Amir (ra), uMprofethi (saw) wathi:
Kulandiswa kuJabir ibn Abdullah (ra) kuthiwe:
“U-Jibril (as) weza kuMprofethi wethu (asm) wathi:
Kwathi ngesikhathi sokuphakathi kwemini, wathi kuMprofethi: “Vuka uyokwenza umkhuleko.” UMprofethi wathi: “Uma isithunzi saso sonke isithunzi saso siba ngumlinganiso waso…”
Kwase kufika kuye kusihlwa, wathi: “Vuka, uze uyokwenza umthandazo walesi sikhathi.” Umprofethi wethu naye wathi ilanga selishonile…
Kwase kufika isikhathi se-Isha, uJibril wathi, “Vuka uyokwenza umkhuleko.” Umprofethi naye wavuka ngesikhathi sokushona kwelanga…
Kwase kufika uJibril kuye ngesikhathi sokusa, wathi: “Vuka, ukhuleke.” Kwathi lapho kusa, uMprofethi wethu…
Emva kwalokho, uJibril (as)
Okunye
Okunye
Okunye
Okunye
Khona uJibril (as) wathi:
Umprofethi akamphendulanga ngalutho, kwathi lapho kusaqala ukusa, wayala uBilal, naye wenza njalo.
Kwase kuthi lapho ilanga selisuka phakathi nendawo esibhakabhakeni, selibheke ngasentshonalanga,
Wase uyala.
Ngemva kwalokho, lapho ilanga selishonile,
Nangabe ukusa sekuphelile,
Okunye
Okunye
Kwenye enye indaba: Wathandaza isalatu-l-maghrib ngaphambi kokuba ububomvu buphele. Waphinda wathandaza isalatu-l-isha ngemuva kwesikhathi, kwaze kwaba yingxenye yesithathu yobusuku. Ngasekuseni, wambiza lowo owayembuza, wathi:
– Isikhathi somkhuleko wasemini siqhubeka kuze kufike isikhathi somkhuleko wasemva kwemini.
– Isikhathi somthandazo we-ikindi siqhubeka kuze kube yilapho ilanga liba phuzi. Ngemuva kwalokho kuqala isikhathi se-kerahat, lowo ongazange awenze umthandazo we-ikindi ngalolo suku uwenze ngesikhathi se-kerahat.
– Isikhathi somkhuleko wamshamba siqhubeka kuze kube yisikhathi lapho ukubomvu okusezulu kusekhona, kodwa kungakanyamalali. Kukhona ukungaboni ngazwi linye mayelana nokuthi isikhathi sokuqhubeka yini kuze kube yisikhathi lapho ukumhlophe okubonakala ngemuva kwalokho kunyamalala.
– Isikhathi somkhuleko we-Yatsı siqala kuze kube phakathi kwamabili. Lesi yisikhathi esihle. Siyaphinda siqhubeke kuze kube kuphuma ukusa.
– Isikhathi somkhuleko wase-Subuh siqhubeka kuze kuse.
– İkindi namazını, zaruret olmadığı halde güneş sararıp gözün ferini almayacak duruma gelene kadar geciktirmek mekruhtur. Bu nedenle bu vakitte kılınan namaza “münafık namazı” denir. Sabah namazını da yine zarurî bir hal yokken güneş doğmasına az kala bir zamana geciktirmek mekruhtur.
– Umkhuleko wasemini uyenziwa lapho ilanga selithambekele entshonalanga.
– Umthandazo we-Asr uba ngesikhathi ilanga lise phezulu.
– Umkhuleko wangekuhlwa ukhulekwa lapho ilanga lishona khona.
– Umkhuleko we-Yatsı uba khona lapho ukubomvu okubonakala emkhathizwe sekuphelile.
– Umthandazo wase-Subhi uyenziwa ngaphambi nje kokuba ilanga liphume.
– Umthandazo wasemini ungaqhutshwa kuze kube yilapho umthunzi wawo wonke umuntu usondela ekubeni ngangawo.
– Umthandazo we-Asr ungaqhutshwa kuze kube yilapho ilanga liba bomvu futhi libe phuzi.
– Umkhuleko wangekuhlwa unga-thandazwa lapho ukubomvu okusemkhathini sekucishe kwaphela.
– Umthandazo we-Isha’a uyahlehliswa uze uqhutshwe ngemuva kokuba ingxenye yokuqala yobusuku isidlulile.
– Ngemva kokukhombisa ukuthi umthandazo ngamunye kufanele ukhonzwe ngezikhathi ezimbili, ukukhonza umthandazo ngamunye phakathi kwezikhathi ezimbili lezo kunomvuzo omkhulu.
– Ngokuzithandela, ukwenza umthandazo we-Asr ngesikhathi esiphakathi kwesikhathi lapho isithunzi sinto yonke siphindwe kabili kunokuba siphindwe kanye, kunomvuzo omkhulu. Ngokwesimo esiphuthumayo, umthandazo ungenziwa lapho ilanga liqala ukuba phuzi.
Njengoba kushiwo ku-hadith, uMalaika Jibril wathandaza isalathul-asr ngosuku lokuqala lapho isithunzi sawo wonke umuntu saba ngokuphindwe kabili, ngosuku lwesibili lapho saba ngokuphindwe kabili.
Le nkulumo kaJibril iqondene nokucacisa isikhathi esikhethekile, ayiyona indlela yokulinganisa ehlanganisa sonke isikhathi se-Asr.
Ngokufanayo, i-hadith kaJibril ayiphikisani nezinye izithasiselo. I-Cumhur naye unombono ofanayo. Umthandazo we-Asr owenziwa ngemuva kokuba ilanga selishonile – ngaphandle kwesizathu esiphoqayo – uthathwa njengomthandazo wabazenzisi. Ngoba umuntu akakwazi ukuthathwa njengomuntu ongenacala kulokhu.
Ngokwesinye isikhathi, ngokusho kwemibono yeningi, isikhathi sokuqala somkhuleko we-Asr siqala lapho isithunzi sayo yonke into siba ngokuphindwe kabili. Lokhu kucaciswe kahle kwi-hadith kaJibril. U-Imam Abu Hanifa yena uthi siqala lapho isithunzi siba ngokuphindwe kabili.
Ngokusekelwe kulezi zihhadith kanye nezinye ezifanayo, u-Imam Nawawi uthe isikhathi se-Asr sinemikhathi emihlanu:
Uma umuntu ehluleka ukuthandaza isikhathi se-Asr (ikindi) ngesikhathi esifanele, kodwa akwenza ngaphambi kokushona kwelanga, kusathathwa njengokuthi ukhokhele umthandazo. Uma umthandazo uqala ngemuva kokushona kwelanga, usuthathwa njengokuthi uwelele.
Ngokwalokho okushiwo yizindaba ezithile, kuyaqondakala ukuthi kunezikhathi ezimbili zantambama, ukuthi ukubomvu okubonakala emkhathizwe entshonalanga yikhona ukusa, nokuthi isikhathi sokuphakama kwelanga siphela ngesikhathi sokungena kwesikhathi sokuphakama kwelanga kwesibili.
Futhi lokhu kubonisa ukuthi kuvumelekile ukulibazisa umkhuleko wobusuku kuze kube phakathi kwamabili.
Enye hadith ekhombisa ukuthi isikhathi somkhuleko wangekuhlwa siphela lapho ukubomvu kwelanga sekuphelile, isho kanje:
U-Bayhaqi uthe le hadith iqinisekile.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
