– Yibuphi ubufakazi balabo abathi kuvumelekile noma akukuvumelekile?
– Ingabe kuvumelekile ukuhweba ngotshwala nokulusebenzisa njengomuthi?
Mthandiwe, mzalwane wethu,
Utshwala nogwayi
Ngenxa yezizathu ezinjengokulimaza umzimba kanye nokumosha, kungashiwo ukuthi kuyaharam, noma okungenani kuyamakruh okusondela eharamu.
Manje, ake sizame ukuchaza izihloko ezishiwo embuzweni:
Umlando Wokubhema Nokugwayi
Kusukela ekupheleni kwekhulu le-16, ukusetshenziswa kwemikhiqizo kagwayi kwanda emhlabeni wamaSulumane, kwase kuqala izingxoxo ezinkulu phakathi kwezazi zenkolo mayelana nemithetho yenkolo neyomthetho yokusetshenziswa kagwayi, izingxoxo lezo ezisachubeka nanamuhla.
Lezi zingxoxo zibuye zaphakamisa umoya othile ekuqondeni kwezomthetho wamaSulumane, ikakhulukazi ngesikhathi okwakuthiwa ukulingisa kwakubusa, futhi zaphumela ekubuyekezweni kweziningi izimiso, kokubili ngokwendlela kanye nangokwemikhakha.
Isinqumo Senkolo Ngokubhema Ugwayi.
Ukungakhiphi isinqumo mayelana nokusetshenziswa kukagwayi
(ukuthula – ukungakhulumi)
ngaphandle kwalabo abakhethayo, izazi eziveza imibono zivame ukuba
ukubhema ugwayi kuvumelekile, kuyathandeka futhi kuyenqatshelwa
ingahlukaniswa ngamaqembu amathathu: abamukelayo.
Kodwa impikiswano isekelwe kakhulu ku-
phakathi kwabathi yisono nalabo abathi akusisono
kwenzekile.
Abantu Abavumela Ukubhema Ugwayi Nocigarette
– Ngokwabantu abasekela ukuthi ukubhema kuyavumelekile, ubufakazi obubaluleke kakhulu bokuvumeleka kwako ukuthi akukho vesi noma hadith ethi kuyi-haram noma kuyi-makruh.
– Izinto ezidliwayo neziphuzwayo, uma kungekho umbhalo ocacile okhuluma ngazo, zilandela umgomo wokuvunyelwa kwazo ngokwemvelo.
(Al-An’am, 6/145; Al-A’raf, 7/32)
futhi nokubhema kuyefana.
– Ugwayi awunawo amandla okungcolisa, okudakwa, okususa ingqondo, okudambisa izinzwa, noma okubangela umonakalo ngendlela eyenza ube haram.
– Ukusebenzisa izinto ezivunyelwe akuchithwa.
– Noma ngabe kuyavunywa ukuthi icigarette liyalimaza abanye abantu, liyabaphuzisa abanye, lokhu akusho ukuthi icigarette liyisidakamizwa esingavumelekile kuwo wonke umuntu ngezikhathi zonke, kodwa liyisidakamizwa esingavumelekile kuphela kulabo abalimele ngenxa yalo nalabo abaphuziswe yilo.
Izazi ezisekela ukuthi ukubhema kuvumelekile zithi ukubhema akulimazi abantu abanemikhuba emihle, futhi kukhona ngisho nezinye izinzuzo ezithile ezishiwo. Ezinye izazi zikhethe umthetho wokuvumeleka ngenxa yobudlova bokubhema, ukuze kususwe ubunzima kumaMuslim, ukuze iningi labo lingabhekwa njengaboni, nokugwema ukudala ingxabano.
Ukuthi ugwayi ulapha izifo eziningi kwakungenye yezizathu ezasetyenziswa ngabafundi abavuna ukuvunyelwa kwawo.
Ngempela, kuye kwabhalwa phansi ukuthi nguye owahola ekusabalaliseni ugwayi eMaghreb.
USheikh Mansour’
Izibonelo zalokhu yizinkulumo zakhe.
“Incwadi ekhuluma ngezinzuzo zezidakamizwa ezibizwa ngokuthi i-tebeġa”
Emibhalweni enjalo eyayisekela ukuvunyelwa kukagwayi, kwakukhulunywa ngezifo ezazelashwa ugwayi, kwabuye kwathiwa unenzuzo engeziwe.
Nakuba kukhona ingxenye ethile yemicabango eyathathwa kubelaphi baseNtshonalanga kanye nolwazi kanye nokubona okutholwe endaweni ezungezile lapho kucatshangelwa izimangalo ezinjalo ngesikhathi ukusetshenziswa kukagwayi kuqala ukusakazeka, kodwa okuyinhloko
ukuthi izinkulumo-ze zabathengisi ababefuna ukwandisa imakethe kagwayi zaba nomthelela.
kuyaziwa. Ngoba ngaleso sikhathi, kwaziwa ukuthi ugwayi wawuthengiswa njengomuthi wokwelapha izifo eziningi eYurophu. Ngokwesibonelo, udokotela waseSpain uNicolás Monardes, owaya eMelika eyayisanda kutholwa ukuze acwaninge ngezitshalo khona,
“Umlando Wezokwelapha Wezinto Ezivela E-West Indies Yethu”
okuthiwa
(Seville 1571)
esahlukweni sesibili
ukuthi ikhasi likataba liyaphilisa izifo ezingamashumi amathathu nanhlanu
Kuthiwa lesi sahluko, esahunyushwa ngokushesha ezilimini eziningi zaseNtshonalanga, sahunyushelwa olimini lwesi-Arabhu ngudokotela owayebizwa ngokuthi u-Ibn Jani al-Israili (Sha’ban b. Ishak) kanye nezinye izincazelo nokugxeka.
(Ukuze uthole ikhophi yenguqulo, bheka i-Köprülü Ktp., Fâzıl Ahmed Paşa, nr. 1581, vr. 166a-169a)
Uchûrî, naye wayengomunye wababhali bokuqala ababemela ukuvunyelwa kukagwayi.
(vr. 148b-149a)
uyakucacisa ukuthi usebenzise leli hlelo lokuhumusha.
Njengoba ulwazi olunikeziwe mayelana nezinzuzo zikagwayi luvela emithonjeni yaseYurophu.
U-Nabulusi wazama ukuchaza ukuthi izinkulumo zamaFrenki zingamukeleka kanjani ngokusebenzisa izibonelo zefiqhi, ngokusekelwe kokuhlangenwe nakho kwabo emazweni abo.
(es-sulh, ikhasi 16b-17a)
Phakathi kwabantu abasekela ukuvunyelwa kukagwayi
KumaHanafi
Altıparmak Mehmed Efendi, Şeyhülislâm Bahâî Mehmed Efendi, Ahmed b. Muhammed el-Hamevî, Abdülganî en-Nablusî, M. Murtazâ ez-Zebîdî, İbn Âbidîn (Muhammed Emîn), Abdülhay el-Leknevî;
KumaMaliki
Ahmed Bâbâ et-Tinbüktî, Nûreddin el-Üchûrî, Muhammed b. Ahmed ed-Desûkī, Ahmed b. Muhammed es-Sâvî;
KumaShāfi’ī
Ebu’l-Vefa el-Urzi, Şebrâmellisî, Muhammed eş-Şevberî, İsmâil el-Aclûnî, Abdülkādir b. Muhammed et-Taberî;
KumaHanbali
Kukhona izazi ezifana no-Mer’î b. Yûsuf, Zeynüddin Abdülkādir el-Harîrî, kanye no-Emîr es-San’ânî, kanye no-Şevkânî.
Iningi lalezi zazi lithi alisebenzisi ugwayi, aliyavumeli ukubhema, ikakhulukazi ukubhema njalo, futhi lithi ukuthi ugwayi uthathwa njengento evumelekile akuthinti ukuthi uthathwa njengento engathandeki.
Ngoba ubuharam bokubhema ugwayi abukwazi ukuqinisekiswa ngezizathu ezingokomthetho, ngakho-ke kuvumelekile.
Leknevî, owathi ukuthi i-mekruh (into enengekayo) ngenxa yokuthi inuka kabi futhi abayiphuzaayo bafana neqembu lezigelekeqe.
Ukuphawula ngombono wokuthi kuvumelekile ngaphandle kokuthandabuza, wathi lo ngumbono ophakathi nendawo, waphawula ukuthi imibono yalabo abathi kuvumelekile ngaphandle kokuthandabuza ayivumelekile futhi ayisebenzi.
(Tervîĥu’l-cinân, II, 253, 308-309; ayrıca bk. Mer’î b. Yûsuf, s. 113-131)
Ngakolunye uhlangothi, labo abavuna ukuthi ukubhema kuvumelekile ngokomthetho, nabo babeka umbandela wokuthi akube khona into engabangela ukuthi ukusetshenziswa kwako kube yisono, futhi ngokuvamile baveza ukuthi le mibandela ayigcinwa, ngakho-ke ukusetshenziswa kukataba akukude nesono.
Bathi ukubhema ugwayi kungaba yiharamu ezimweni ezithile, njengokuthi kuphazamise ukukhonza nokwenza ezinye izibopho, kuphambane nomthetho obekwe nguhulumeni, kubangele ukugula emzimbeni, kubangele ukulimala ngenxa yokuphuza ngokweqile, noma kuxutshwe nento eyiharamu njengewayini.
Ngaphezu kwalokho, imiphumela ingahluka kuye ngesimo somuntu, ngakho-ke
ukuthi ukubhema kugcina kuthinta impilo yomzimba nengqondo, ngakho-ke inani elincane noma eliningi kanye nendlela yokusebenzisa ukubhema kuzothathwa njenge-haram (okwenqatshelwe).
babezirekhodile.
(Muhammed b. Ca’fer el-Kettânî, k. 109; Muhammed Haccî, I, 249)
Abantu Abathi Ugwayi Nocigarette Ziyizinto Ezingavumelekile
Abantu abaphikisana nokuthi ukubhema kuyi-haram bathi ukungabi khona kwendatshana ethile akusho ukuthi akukho isinqumo esingathathwa ngaleyo ndaba, nokuthi izindaba ezinjalo
inkomba
noma
ukuqhathanisa
kufinyelelwa esiphethweni ngokuhlola izincazelo ezijwayelekile zama-nas, ukuthi isimiso semvume yokuqala asinakuthathwa ngomqondo ophelele, imvume yezinto eziwusizo,
umthetho wokuthi izinto eziyingozi ziyanqatshelwa uyasebenza.
bayasho.
(Ahmed er-Rûmî el-Akhisârî, Mecâlisü’l-ebrâr, k. 586; Muhammed b. Ca’fer el-Kettânî, k. 216)
Ngokusekelwe kulezi zimiso, izici zikagwayi kanye nemiphumela emibi yawo ziyaqwalaselwa phakathi kwezizathu zokuthi kungani u-haram.
ukuthi kuyibhid’ah, kuyizinto ezingcolile, eziyingozi, eziyizidakamizwa, eziqala ngokuphuza, ikakhulukazi ngokwemibono yamaHanafi, kuyimidlalo nokuzijabulisa okungenamsebenzi, kubangela ukuchitha imali, nokuthi kwakuvinjelwe ngamasultani.
kuhluzawe.
Laba bafundisi baphakamisa ukuthi ngasinye salezi zizathu singathathwa njengesanele ukuthi into ethile ibe yiharamu.
ukubhema ugwayi;
– Ukusetshenziswa kwezinto ezingcolile
(Al-A’raf, 7/157),
– Ukuthi abantu bazifake engozini
(Al-Baqarah, 2:195),
– Ukuchitha
(Al-A’raf, 7/31; Al-Isra, 17/26-27),
– Ukuthi abantu abasebenzise izinto ezidakamizayo njengewayini, nokuthi abaphathi balalele imiyalo engaphikisani nemithetho yenkolo.
(An-Nisa, 4/59)
ngokwezindima
– Okuqondisa ukuba siqaphele izenzo zokuzenzisa,
– Izindaba ezivela kuMprofethi ezivimbela ukudla izinto ezicasula abanye, njengokudla u-anyanisi nogalikhi, ukulimaza abanye, nokusebenzisa izidakamizwa.
(Musned, VI, 309; Abu Dawud, Ashriba, 5)
ngokombono wokuthi ziwela ngaphansi kwencazelo yazo jikelele.
Ngakho-ke, ugwayi;
– Ngenxa yokuthi iyabangisa, inuka izingubo, umzimba nendawo, ibolisa amazinyo futhi iwayenze abe phuzi.
ngcolile;
– Ngenxa yokuthi iyayenza umlutha, iyawuthoba umzimba, inemiphumela emibi empilweni yomuntu, futhi iyabaphazamisa labo abangayisebenzisi.
okuyisayo;
– Ngenxa yokuthi ayinanzuzo engokomoya noma engokwenyama ebonakalayo.
ukumosha;
– Ukuthi kube yinto engenamsebenzi neyokuzijabulisa, kube yinto ekhubaza abantu ekukhumbuleni uNkulunkulu nasekuphakamiseni imithandazo, kube yinto ebanda abantu ekuzileni ngenxa yokuluthwa yiyo, yinto embi.
izindaba ezintsha/izinto ezintsha
kuye kwashiwo ukuthi kubaliwe.
Izinto ezisusa isunnah noma ezivela kamuva ngendlela ephikisana nencazelo yesunnah zibhekwa njengobudala obungafaneleki enkolweni. Ngokwalolu hlobo lokubuka, ukusetshenziswa kukataba;
– Ukusebenzisa i-miswak (ukuxubha amazinyo),
– Ukuhlamba umlomo nekhala ngesikhathi sokuthatha umhlahlo,
– Ukususa oluhle luyatheleleka,
– Qhela kude nezinto ezinephunga elibi,
– Ukugcina umzimba, izingubo zokugqoka kanye nendawo yokuhlala kuhlanzekile
kubonakala njengesenzo esiphikisana nezinto ezibalulekile kakhulu kuMprofethi uMuhammad (ukuthula kube kuye).
(Muhammed b. Ca’fer el-Kettânî, k. 124-125, 131-132)
Abantu abasekela ukuthi kuyisono,
Bathi, ngaphandle kwezinzuzo zikagwayi, ugwayi ubhekwa njengento eyingozi, futhi ngenxa yokuthi kuyimpoqo ukuthi umuntu avikele impilo yakhe ezintweni eziyingozi, ukusebenzisa le nto eyingozi nakho kuyi-haram (akuvumelekile), futhi bazamile ukuchaza lezi ngozi ngokwezempilo ngokwesikhathi sabo.
(Kettânî, k. 116-117)
Ngokwesibonelo, babalule izinto ezifana nokuthi ugwayi uholela ekuvalekeni kwemithambo yegazi, umdlavuza, isifo sohlangothi, ubumpumputhe, isiyezi, ukuxega kwemisipha nezinzwa, kanye nokulimala kwamaphaphu.
(Ukuze uthole ulwazi olunzulu mayelana nengozi zikagwayi, bheka i-age, k. 38-55)
Bathi ukuthi ukungabonakali noma ukungaveli kweminye yalezi zinkinga akukuvimbeli ukuthi yona (inzuzo) ibe yiharami.
(bheka i-age, ikhasi 212)
Nokho, kunemibono ehlukene mayelana nokuthi inani elingalimazi ingqondo noma umzimba liyakwenqatshelwa yini noma cha.
(Muhammed Tâlib İbnü’l-Hâc, II, 141; Muhammed b. Ca’fer el-Kettânî, s. 79-81, 90-91, 210, 211; qhathanisa no M. Ali b. Hüseyin, I, 217)
Kanti futhi, kuye kwavunywa ngongoti bezokwelapha ukuthi ugwayi uyaphilisa ezinye izifo, futhi uma kungekho omunye umuthi ovumelekile ongawuthatha indawo, kungasetshenziswa ngokudingekayo, kanti kubalulekile ukuthi ababhemayo bayeke kancane kancane.
(Muhammed b. Ca’fer el-Kettânî, k. 112-113, 117, 166-167; Alevî b. Ahmed es-Sekkāf, k. 137)
Izincwadi zokuvinjelwa ezakhishwa ngamasultani nazo zaba ngomunye wemithombo yezazi zokholo ezazikhipha ama-fatwa ngokuphathelene nokuthi ukubhema ugwayi kuyisono, ikakhulukazi ngesikhathi lezi zincwadi zisebenza. Ngoba ngokombono ovamile we-fiqh, uma isultani eyala noma avimbele into evunyelwe ngenxa yenzuzo yomphakathi, kuyadingeka ukuba lokhu kulandelwe ngokwenkolo.
Nokho, njengoba lezi zazi zibheka ugwayi njengoharamu ngokusekelwe kwezinye izincazelo ezingokomthetho, azisebenzisi ukwenqabela kukasultan njengobufakazi obuzimele kulokhu.
(M. Fıkhî el-Aynî, vr. 24b; qhathanisa no-Alevî b. Ahmed es-Sekkāf, s. 138-139)
Phakathi kwalebo abathi ugwayi awuvumelekile, kukhona amaHanafi.
Haskefî, Şürünbülâlî, uSheikh Ibrahim Efendi waseCerrâhî, Ahmed Akhisârî, uSheikhul-Islam Atâullah Mehmed Efendi, İsmâil Hakkı Bursevî, uSheikhul-Islam Seyyid Feyzullah Efendi, Muhammed Fıkhî, Saçaklızâde Mehmed Efendi;
KumaShāfi’ī
Sâlih b. Ömer el-Bulkīnî, Abdülmelik el-İsâmî, Şehâbeddin el-Kalyûbî, Necmeddin el-Gazzî, İbn Allân, Hatîb eş-Şirbînî;
KumaMaliki
U-Abu’l-Gays al-Kushashi al-Maghribi, u-Ibn Abu’n-Naim al-Ghassani, u-Salim b. Muhammad as-Sanhuri, u-Qadi Muhammad at-Tinbukti, u-Ibrahim al-Lakani, u-Ahmad b. Muhammad al-Makkari, u-Abdurrahman b. Abdulqadir al-Fasi, u-Muhammad b. Abdullah al-Harashi, u-Sulaiman al-Fullani, kanye…
KumaHanbali
U-Abdullah b. Ahmed en-Necdî kanye nabanye abalandeli bakaWahhab ngokuvamile bangabalwa njengamaWahhabi.
Abdurrahman el-İmâdî, uMufti weHanafi eDamaseku, kanye nezifundiswa ezifana no-Abu Said el-Hadimi no-Buhuti, babheka ukubhema njengento enengekayo (makruh) ngendlela yokuthi kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuphinde kuph
Kuyinto yendalo ukuthi ngesikhathi lapho imiphumela emibi kagwayi empilweni yomuntu ingakwazi ukutholwa ngezindlela zesayensi, kwakukhona imibono ehlukene ngalolu daba. Nokho, kusukela phakathi kwekhulu le-19, ngokuqala ukusetshenziswa kwendlela ye-cellular pathology emkhakheni wezokwelapha, kwavela ngokuqinisekile ukuthi ugwayi uqukethe izinto eziningi ezinobuthi, ikakhulukazi i-nicotine, futhi kwatholakala ulwazi oluqinisekile ngemiphumela yawo empilweni yomuntu kanye nezifo ezibangelayo. Ngakho-ke, nakuba kukhona izazi ezifana no-Rashid Rida no-Muhammad Hasanein Makhluf, abathi uma umuntu engazilimazi yena noma abanye, khona-ke kuvumelekile, izazi ezikhule ngesikhathi samanje njengo-Ali b. Abdulvehhab, Muhammad et-Tarabishi, Mubarakpuri, Mahmud Hattab es-Subki, Muhammad b. Ja’far el-Kettani kanye no-Sheikh we-Azhar Mahmud Shaltut, zinombono wokuthi namuhla kufanele kunqunywe ukuthi kuyi-haram.
Kuye kwathiwa futhi ukuthi ukuphikelela embonweni wokuthi ukubhema kuvumelekile, ngesikhathi lapho umonakalo wako empilweni yomuntu ungakadalulwa, kusho ukuphikelela ebulungeni futhi ngeke kunciphise isono salowo obhemayo.
Ezinye Izinhlinzeko Ezihlobene Nogwayi
Kuyabonakala ukuthi izincwadi zibuye zixoxe ngezihloko ezifana nokuthi ukubhema ugwayi kuvunyelwe yini ngokwenkolo, ukuthi ukulima nokuhweba ngogwayi kuvunyelwe yini, ukuthi ukusebenzisa ugwayi njengomuthi kuvunyelwe yini, umthelela wokubhema ekuzileni, ukuthi kuvunyelwe yini ukuthandaza ngemuva kwesikhulu esibhemayo, nokuthi izindleko zikagwayi zifakiwe yini emsebenzini wokondla umfazi. USheikhul Islam Sun’ullah Efendi
(Sağır Mehmed Efendi, vr. 13b)
Futhi, iningi lezazi zezikolelo ezine, ngaphandle kwezazi ezifana no-Shabramallisi ovela esikolweni sika-Shafi’i, lithi ukubhema ugwayi kuphazamisa ukuzila ngoba kubhekwa njengohlobo lokudla.
(Ibrahim b. Ibrahim al-Lakani, uk. 57-58, 98; Muhammad b. Ja’far al-Kattani, uk. 148, 235)
Ukudla okuphuza umuntu ngesikhathi sokuzila ukudla
“into ehlukile kuyo imvelo yomuntu, kodwa iyinzuzo emzimbeni”
ngokwababeka amazwana, kwakudingeka kuphela ingozi.
“into eyathandwa yimvelo yomuntu, naleyo eyanelisa ukunxanela kwakhe”
Ngokwabayihumushayo ngaleyo ndlela, kudingeka futhi ukukhokhelwa kwesihlengo.
(Leknevî, Tervîĥu’l-cenân, II, 261; Muhammed b. Ca’fer el-Kettânî, k. 209)
Ngenxa yokuthi abanye abantu ngesikhathi sakhe babethi ukubhema ugwayi akuliphuli ilanga, uLeknevî wabhala incwadi enesihloko esithi Zecrü erbâbi’r-reyyân, wakhuluma kabanzi ngalolu daba futhi wayiphika imibono yabo.
Izazi zithi ukubhema ugwayi ngenkathi kushiwo i-basmala, ukubhema ugwayi ngenkathi kufundwa i-Quran noma ngenkathi kusenkontweni, kubhekwa njengokungahloniphi, ngakho-ke kubhekwa njengento engathandeki kakhulu, ngisho nangabantu abavuna ukuthi kuvumelekile.
(Ahmed b. Muhammed et-Tahtâvî, IV, 227)
Futhi laba bafundi baphinde bacaphuna i-hadith eyala labo abadla u-anyanisi oluhlaza kanye nogalikhi ukuthi bangayi emamosheni bayohlukumeza abantu.
(Bukhari, Adhan, 160)
ngokucabangela,
ngenxa yephunga layo elicasulayo
Uthe ukuthi abantu abanephunga elibi emlonyeni kufanele bahlale kude nemasjidini (izindawo zokukhonzela zamaSulumane) uma iphunga lingakapheli.
(Muhammad ibn Ja’far al-Kattani, k. 25)
Kukhona ngisho nabanye, njengo-Ahmed er-Rûmî el-Akhisârî no-Receb Efendi, abathi labo ababhemayo kufanele bakhishwe ngenkani emsakeni.
(Mecâlisü’l-ebrâr, k. 584, 592; Muhammed b. Ca’fer el-Kettânî, k. 215, 218)
U-Laknavi, naye, uyavumelana nombono wokuthi ababhemayo kufanele bavinjwe ukungena emamosheni ukuze kubakhuthaze ukuba bayeke ukubhema, ngoba u-Nabulsi wayephikisana nalowo mbono, ethi uma iningi lebandla lijwayele iphunga likagwayi, ababhemayo akufanele bavinjwe ukungena emamosheni.
(Zecr, II, 322-323)
Izazi zikhalela kakhulu ukubhema ugwayi ezindaweni zokufunda iKoran, ezindaweni zokukhonzela, emihlanganweni yabantu, ezimaketheni, ezindleleni, nasezindaweni lapho abantu bebuthana khona.
Ukuphikisana mayelana nokuthengiselana ngotshwala kuvela embonweni wokuthi ukuze into ibe yinto ethengisekayo ngokwenkolo, kumele ibe yinto engasetshenziswa (mütekavvim). Labo abathi ukubhema utshwala kuyisono, bayacabanga ngalokhu futhi bathi ukuthengiselana ngakho kuyisono.
(Muhammad ibn Ja’far al-Kattani, k. 233),
kodwa baveze ukuthi ukuthengiselana ngayo kuvumelekile uma isetshenziselwa enye injongo ewusizo ngaphandle kokuphuza.
U-Buhuti, ovela kubafundi be-Hanbali abathi ukubhema kuyinto eyanjisiwe, kanye nabanye abafundi be-Shafi’i abathi kuvumelekile, uthi ukuthi indoda ikhokhele izindleko zikagwayi zomkayo owayizidakamizwa kuyingxenye yelungelo lakhe lokondliwa.
(Ahmed b. Muhammed et-Tahtâvî, IV, 226; Muhammed b. Ca’fer el-Kettânî, s. 169; Mustafa es-Süyûtî, VI, 217)
KumaHanafi
Ngokuka-Ismail b. Abdulghani an-Nabulsi, indoda engabhemi ngoba inuka kabi emlonyeni inelungelo lokuvimbela umkayo ukuba abheme.
(Ibn Âbidîn, VI, 459; Muhammed b. Ca’fer el-Kettânî, k. 209)
Ngokuka-Ibn Abu’n-Naim al-Ghassani, umshushisi waseFez ovela e-Maliki, owesifazane unelungelo lokucela ukwehlukana nomyeni wakhe obhemayo.
(Muhammed Haccî, I, 260)
U-Abdurrahman al-Imadi, umufti weHanafi eDamaseku, waphikelela ngokuthi ukuthandaza ngemuva komuntu obhemayo kuyinto ekufanele ukuba yisihlanzo.
(Muhammed b. Ca’fer el-Kettânî, k. 140, 208, 214)
Ngoba ugwayi ubhekwa njengongcolile.
Nakuba kukhona umbono wokuthi ukuba nogwayi kungaphazamisa ukuba sempilweni komkhuleko, iningi lezazi alizange livumelane nalo, futhi zathi ukusetshenziswa kukagwayi akulimazi ukuba sempilweni kobu-imam noma umkhuleko.
(Vezzânî, I, 100, 104-105)
Ukuze uthole ulwazi olwengeziwe, chofoza lapha:
– Ukubhema kuyaharamu?
(bheka uFikret Karaman, Ucwaningo Ngokubhema Ugwayi Noshisha Ngokombono Wenkolo YobuSulumane, Diyanet İlmi Dergi, XXXV/3, Ankara 1999, k. 117-128.
Şükrü Özen, TDV İslam Ansiklopedisi, (isihloko esithi: Ugwayi).
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
Yorumlar
Ukuqonda okufanele.
Ngiyabonga kakhulu, mfundisi.
