– Kukhona abathi alikho ibhuloho okuthiwa yi-Sirat.
Mthandiwe, mzalwane wethu,
Ekuqinisweni, eKoran.
isirath,
kakhulu
“müstakim” (okuqondile)
Leli gama lisetshenziswa ukuchaza inkolo yobunye bukaNkulunkulu kanye nenkolo yobuSulumane, okuyizinkolo ezamukelekayo kuNkulunkulu futhi ezimholela kuYena:
“Noma ngubani othembele kuNkulunkulu, ngokuqinisekile uzoqondiswa endleleni elungile.”
(indlela eqondile)
uthunyelwe.”
(Al-i İmrân, 3/101);
“Ngempela uAllah uyiNkosi yami, uyiNkosi yenu. Ngakho-ke khulekelani Yena kuphela. Lena yindlela eqondile.”
(indlela eqondile)
yima.
(Al-i İmran, 3/51).
Kodwa ngokwesikhathi esithile
isirath
uma kuthiwa okusempilweni yangemva kokufa
“isirath”
kuyavela engqondweni.
Sırat,
Yiwona ibhuloho elisuka endaweni yokwahlulela, linqamule esihogweni, lize liyofika epharadesi.
Lezi bhuloho liyakwakhiwa phezu kwesihogo ngosuku lweqiyama. Wonke umuntu, umkholwa, umoni, umngcwele, uyakufika kuleli bhuloho. Akukho ndlela yokuya epharadesi ngaphandle kwalo. Izihibe ezibekwe ezinhlangothini zombili zalezi bhuloho ziyakudonsa, ngomyalo kaNkulunkulu, labo abangakwazi ukudlula ngoba izenzo zabo ezinhle azanele, zibaphonse esihogweni. Labo abanezenzo ezinhle eziningi, ngisho noma bephatheke kabi ngenxa yezono zabo,
Isirathi
Bayodlula. Abanye abakholwayo bayodlula ngokuqhubeka ngendlela ekhathazayo iminyaka eminingi. Ngesikhathi sokudlula eSirat, uMprofethi wethu (ukuthula kube kuye) uzobe eseSirat.
“Siza, Nkosi, siza!…”
uyakuthandazela abakholwayo njalo.
(Muslim, Iman, 84/329).
Ngokulandisa kuka-Abu Said al-Khudri, uMprofethi wethu (ukuthula nokubusiswa kube kuye) uthi:
“Ngemva kokwahlulelwa nokubalwa kwezono eMahshere, kwakhiwa ibhuloho (iSirat) phezu kweJahannam. UNkulunkulu uyavumela ukunxusa. (Abakholwayo) bayakhuleka bathi, ‘O Nkulunkulu, siphe ukuthula, siphe ukuthula.’ Lapho kubuzwa, ‘O Mprofethi kaNkulunkulu, liyini ibhuloho?’, waphendula wathi: ‘Yindlela eshelelayo neyishelelezi. Kukhona izingwegwe, izihibe, kanye namadonga anameva njengamathambo e-Necid, okuthiwa yi-sa’dan. Abakholwayo bayadlula ngokushesha kuye ngemisebenzi yabo; abanye ngokuphazima kweso, abanye njengombani, abanye njengomoya, abanye njengenyoni, abanye njengamahhashi ahamba ngesivinini, abanye njengamakamela. Abanye abakholwayo bayasinda ngokuphumelelayo. Abanye bayalimala…”
(ulimele kancane)
bakhululwe. Abanye baphonswe emlilweni wesihogo.'”
(Kucashunwe ku-Mansur Ali Nasif, Tâc, V, 394-395, evela ku-Bukhari, Muslim, Tirmizi).
U-Abu Hurayrah ulandisa ngale ndlela evela kuMprofethi wethu (ukuthula nokubusiswa kube kuye):
“Kuzoba khona ibhuloho (i-sirat) elizokwakhiwa phakathi nendawo yesihogo. Ngizoba ngowokuqala ukudlula kulo, kanye nabantu bami, phakathi kwabaprofethi. Akekho omunye ongakhuluma ngalolo suku ngaphandle kwabaprofethi, futhi amazwi abaprofethi…”
‘O Nkulunkulu, ngisize, ngisize.’
kulungile.”
(Kucashunwa ku-Bukhari naku-Muslim, Tâc, V, 377-378).
Ngokulandisa kuka-Abu Sa’id al-Khudri, ibhuloho le-Sirat lincane njengentambo, libukhali njengenkemba. Ubude be-Sirat buyizinkulungwane zeminyaka zokwenyuka, izinkulungwane zeminyaka zokwehla, kanye nezinkulungwane zeminyaka zokuba yisicaba. Lolu hambo luzoba njalo kwabanye abantu. Ukudlula kwalo muntu ngamunye kulo hambo kuzoba ngesikhathi esilinganiselwe nezenzo zakhe.
(Mansur Ali Nasıf, Tâc, V.394; Acluni, Keşfül-Hafa, II, 31)
Ngokwezinye izazi, izindaba ezithi i-Sirat incane njengentambo yezinwele futhi ibukhali njengenkemba zisho ukuthi ukuwela leli bhuloho kunzima kakhulu.
Ukuthi abantu abakholwayo bayoludlula ngokushesha yini uSirat, kuncike ekutheni bayazithoba yini izinto eziharamu noma cha. Labo abathi uma beqala ukucabanga ngento ehharam, bayayishiya ngokushesha, bayoludlula ngokushesha uSirat.
Wonke umuntu okholwayo uyoba nokukhanya kwakhe siqu eSirat, okuyokhanya kuye yedwa. Akekho omunye oyokwazi ukuzuza kulokho kukhanya. Akekho oyokwazi ukuhamba ngaphakathi kokukhanya komunye umuntu. Ububanzi beSirat buyoba bukhulu noma buncane kumuntu ngamunye okholwayo, kuye ngokukhanya kwakhe. Nakuba ububanzi beSirat buwubunye futhi bufana, kodwa buyobonakala buwubanzi, buhle futhi bukhululekile kwabanye, kanti kwabanye buyobonakala buwubanzi, buhle futhi bukhululekile, kuye ngokukhanya kwabo.
UThixo uSomandla uthi:
“O ninawo, phendukani ku Allah ngentando yenu, ngentando yenu yeqiniso! Ngithemba ukuthi iNkosi yenu izoyimboza izono zenu. Ngalolo suku, u Allah uyoningenisa ezulwini, lapho imifula igeleza khona, ngoba ukukhanya kwabo kuyohamba phambi kwabo nangakwesokunene sabo, ngoba u Allah akasoze abahlazisa abaprofethi kanye nalabo abakholwa nabo.”
‘O Nkosi yethu, siphe isibonelo sakho esiphelele, usithethelele; ngempela wena unamandla phezu kwakho konke.’
bayasho.”
(At-Tahrim, 66/8).
Kuleli ndima, ukukhanya kwabakholwayo kukhulunywa ngakho njengokukhanya okuvela ekukholweni nasezenzweni zabo. Lolu khanya luzobahola ngaphezu kweSiraat, lubasindise. Abazenzisi, njengoba beshiywa ebumnyameni, abakholwayo…
“Nkosi yethu, ungawucimi ukukhanya kwethu, usishiye ebumnyameni njengabakholwa ngamanga nabazenzisi! Qhubeka usinike ukukhanya kwethu kuze kube lapho siyofika khona, ukuze sijabule ngalokho kukhanya, singahlali ebumnyameni siphazamiseke.”
bathi:
“Ngalolo suku”
(esiratheni)
Abazenzisi besilisa nabazenzisi besifazane bayothi kubakholwayo: “Silindeni, sithathe isiqeshana sokukhanya kwenu.” Kuyothiwa kubo: “Buyelani emuva, nifune ukukhanya.” Ekugcineni, phakathi kwabo kuyobekwa udonga olunesango, ngaphakathi kulo kukhona umusa, ngaphandle kulo kukhona isijeziso.
(Hadid, 57/13).
U-Allah uMninimandla onke uthi futhi:
“Akekho noyedwa kini owayeke wafika lapho”
(eheleni)
ngoba akukho okungamthinti. Lokhu kuyisinqumo esiqinisekile esivela eNkosini yakho. Ngemuva kwalokho, siyobasindisa labo abakholwayo nabazigcina kude nobubi. Futhi siyobashiya abenzi bobubi beququbele phansi lapho.”
(Maryam, 19/71-72).
Ngokwesinye isibalo, ukudlula kwabakholwayo abazoba sezulwini esihogweni, kusekudluleni kwabo phezu kwesihogo. Wonke umuntu uzofika kuleli bhuloho, nalabo abazongena esihogweni bazongena ngalo. Inhloso yokuthi indlela yabakholwayo eya ezulwini idlule esihogweni, ukuthi injabulo yabo ikhule, nokuthi ukubonga kwabo ngokusindiswa kwabo kwande, nokuthi usizi lwabakholwa lukhule. Ngoba ukusindiswa kwabakholwayo ababebathatha njengezitha emhlabeni, nokujikijelwa kwabo esihogweni, kuzoba yisijeziso phezu kwesijeziso kubakholwa.
Iningi lamaMu’tazila kanye no-Qadi ‘Abd al-Jabbar al-Hamadhani (owashona ngo-415/1025),
“Akunakwenzeka ukudlula kuyo; noma ngabe kwenzeka, ukudlula eSirat (ibhulokho elincane elibekwe phezu kwesihogo) kuyoba yizinhlupheko nokuhlushwa kwabakholwayo.”
ngokuthi baye baluphika uSirat.
Abanye abafundi, njengoHalimi (owafa ngo-403/1012), bathi abangakholwa bazophonswa ngqo eNgeheni ngaphandle kokudlula eSirat. Laba bafundi basekela umbono wabo kule hadith eyalandiswa ngu-Abu Sa’id al-Khudri. Ngokwale hadith, ngosuku lweqiyama, ummemezeli uzomemeza…
“Ngakho-ke, isizwe ngasinye masilandele lokho esasikukhonza emhlabeni.”
Uthi: “Ngakho-ke, bonke abantu abakhonza izithixo nezithombe, ngaphandle kukaNkulunkulu ohlanzekileyo nophakeme, bayophonswa esihogweni, kungasali nesisodwa. Kuyobe sekusele kuphela abakhonza uNkulunkulu, abalungileyo nababi, kanye nensalela yama-Ahl-i Kitab. Khona-ke, amaJuda ayobizwa, bese kuthiwa kuwo…”
“Nini enanikhulekela?”
kuzothiwa. Bona
“Sasikhulekela u-Uzayir, indodana kaNkulunkulu.”
bazı şeyler söyleyecekler. Bunun üzerine onlara,
“Niyakhuluma amanga! UNkulunkulu akazange azale umfazi noma indodana.”
Kuthiwa. Uma bekhala ngomlomo wabo ukuthi bayomile, bacele amanzi kuNkulunkulu, bayiswa emlilweni obonakala njengamanzi, bese bephonswa phakathi komlilo wesihogo, bephikisana bodwa. Emva kwalokho, amaKristu ayobizwa,
“Nani enilokhonza?”
kuzothiwa.
“Sasikhulekela uKristu, iNdodana kaNkulunkulu.”
bazobatshela. Nabo bazobatshela.
“Niyakhuluma amanga! UNkulunkulu akazange azale umfazi noma indodana.”
kuzothiwa. Nabo-ke, uma beqala ukuthi bayomile, bacele amanzi kuNkulunkulu, bese kuthiwa kubo,
“Ngeke yini uze emanzini?”
“Kuyobe yiyo, bayobuthana ngakwihogo elibonakala njengombono, bayonyathelana baze baphonseke kulo.”
Kuleli hadith, kuqhubeka kuthi: U-Allah uTa’ala uzobonakala kwabasalayo ngendlela abangayazi, bese kuthi ukushuba nokwesaba kususwe, bese kuvunyelwa labo abakhonza u-Allah ngobuqotho ukuba bakhothame. Abanye, uma befuna ukukhothama, izinhloko zabo zizowela phansi. Emva kwalokho, u-Allah uTa’ala uzobonakala kubo ngendlela (ngesimo) ehlukile kunaleyo abayibone kuqala. Emva kwalokho, kuzokwakhiwa ibhuloho (isirath) phezu kwesihogo, bese kuvunyelwa ukunxusa.
(Kucashunwa ku-et-Tâc, V, 393-394, kusuka ku-Bukhari, Muslim, Tirmidhi; umbhalo ucashunwe ngokufingqiwe ku-Sahih ka-Muslim, bheka u-Muslim, Sahih, Kitabül-İman, 81/302).
(Sa’deddin Taftâzani, Şerhul-Makasıd, Istanbul 1305, II, s. 223; Şerhul-Akaid Istanbul 1310; Abdusselâm b. İbrâhim el-Lakkâni, Şerh-u Cevhereti’t-Tevhid, Egypt 1955, s. 235-236; Fahreddin er-Razi, Mefâtihul-Gayb, Istanbul 1308, Kitab-ü Mecmü’atin mine’t-Tefâsir, el-Matbaatül-Âmire Istanbul 1319).
(Muhiddin BAĞÇECİ)
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
