Mthandiwe, mzalwane wethu,
Kungenziwa ngokwezifiso ezikhishwe yizazi zanamuhla ze-Islam, inqobo nje uma zingaphikisani ne-Qur’an, ne-hadith, kanye nemibono yezazi ezinkulu ze-Islam.
Imithombo eyinhloko ye-Islam mine:
Ibhuku, isunnah, ijma’
futhi
ukuqhathanisa
Incwadi leyo iqondene neKur’ani-Kerim. Uma iKur’ani-Kerim ikubeka ngokusobala isinqumo ngendaba ethile, khona-ke kufanele kusebenzwe ngaleso sinqumo. Akukho okunye okungathathwa njengokufanele.
ISunnah yizinkulumo, izenzo kanye nokuvuma kukaMprofethi (ukuthula nokubusiswa kukaAllah kube kuye).
Inkcazelo
Kusho ukuthi uMprofethi (ukuthula nokubusiswa kukaAllah kube kuye) akazange aphazamise noma yini eyenziwe noma eyashiwo phambi kwakhe.
Icmâ ise,
Kukushiwa kukhona ukuthi kunokuvumelana kwabafundi be-ijtihad kanye nabafundi be-fiqh ngendaba ethile kunoma yiluphi usuku.
Ukuqhathanisa
Ngokuqondene nanoma yiluphi udaba olungenayo imithetho efana ne-ayat, hadith, kanye ne-icma, ukunquma ngalo ngokulifanisa nodaba oluthile olushiwo ngenxa yobudlelwane phakathi kwabo.
Izinto eziyisisekelo nemigomo eyisisekelo yemithetho yamaSulumane yilezi esizibalule ngenhla. Kodwa inkolo yamaSulumane, ngaphezu kwalokhu, iyazibandakanya nezinkambiso namasiko. Ngakho-ke, uma kungekho isinqumo esishiwo eKoran naseSunnah ngendaba ethile, kuthathwa izinkambiso namasiko angaphikisani neKoran neSunnah njengomthombo wesinqumo.⁴ (Usûl’ü Fıkh. Muhammet! Sevvid. c. 2 sh: 101). Ngakho-ke, noma yisiphi isinqumo esithathwa ngesisekelo sezinkambiso namasiko siyashintsha uma izinkambiso namasiko zishintsha ngokuhamba kwesikhathi.
Ngokwesibonelo, ngaphambili, nakuba kwakungelona ihlazo ngendoda ukuhamba ngaphandle kwesigqoko, ngokwesiko kwakuthathwa njengento embi kakhulu, kwaze kwaba ngisho nasehlelweni lweShafi’i kwakubhekwa njengembangela yobubi. Kodwa namuhla, ngokwesiko elishintshile, akukho lutho olungalungile ngendoda ukuhamba ngaphandle kwesigqoko futhi akubhekwa njengembangela yobubi.
Nakuba izinhlamvu zemali kanye nemali yephepha kwakungaphansi kwesibopho se-zakat, namuhla lezi zinto nazo zingaphansi kwesibopho se-zakat njengoba kunjalo ngegolide nangesiliva.
Izikhathi ziyashintsha, nemithetho iyashintsha.
Incazelo yale nkulumo ingahambisana nezincazelo esizibalele ngenhla, ngaphandle kwalokho, akukwenzeki ukuthi sithi, ngenxa yokushintsha kwesikhathi, imithetho yeQur’an neSunnah iyashintsha.
Umbono Ovamukelwa Ngabaningi: Ijma’
Ngemva kweQur’an neSunnah, i-ijma’ (isibonelo senkolo) ilandela ama-nass (izindima zenkolo) njengobufakazi. Ngokwencazelo yezomthetho, i-ijma’ yisivumelwano sabafundi be-Islam abangochwepheshe ngesinqumo esifanele ngendaba ethile ngemva kwesikhathi sikaMprofethi Muhammad (ukuthula kube phezu kwakhe). Izazi ze-Islam ziyavumelana ngobufakazi be-ijma’. Nokho, kukhona imibono ehlukene mayelana nezimfanelo zabafundi abazokwenza i-ijma’. AmaShiite amukela i-ijma’ yabafundi babo abangochwepheshe nabaholi babo, kanti iningi lamaSulumane lamukela i-ijma’ yeqembu lezazi. Abangane bakaMprofethi babenza i-ijma’ ezindabeni ezinezindima zenkolo. Babenza futhi i-ijtihad (ukucabanga ngokuzimela) ezindabeni ezintsha ababebhekana nazo. Ngesikhathi sabafundi abangochwepheshe, u-Abu Hanifa wayezama ukungaphikisani nezinto ezazivunyelwene ngazo izazi zaseKufa ezaziphile ngaphambi kwakhe. U-Imam Malik wayebheka i-ijma’ yabaseMedina njengobufakazi. Abafundi babezama kakhulu ukufunda izinto ezazivunyelwene ngazo abangane bakaMprofethi.
Umprofethi uMuhammad (ukuthula kube kuye),
“Okwenziwa amaMuslim akubona njengokuhle, kuhle nakuNkulunkulu.”
futhi
“Ummah yami ayisoze ihlangane phezu kobuphofu.”
izithombe zikaHadis1
“Noma ngubani ohlukana noMprofethi ngemva kokuba indlela eqondile isibonakaliswe kuye, siyomvumela ukuba aphendukele kulokho akhethe ukukwenza, bese simphonsa eNdalweni. Futhi yindawo embi kakhulu yokubuyela.”
2
Le ndima iye yasetshenziswa njengobufakazi bokuba semthethweni kwe-ijma. Ngoba kule ndima, ukulandela enye indlela ngaphandle kwendlela yamakholwa kuchazwa njengokushiya indlela yomprofethi. Uma ukulandela enye indlela ngaphandle kwendlela yamakholwa kungavumelekile, khona-ke ukulandela indlela yamakholwa kuyisibopho.3
Ngokuvumelana neningi labafundisi, i-ijma’ (ukuvumelana kwabafundisi) iyibufakazi obungokwenkolo. Ngempela, abangane bomprofethi nabo bavumelana ezintweni eziningi. Abangane bomprofethi bavumelana ukuthi owesifazane akakwazi ukushada nomzala wakhe noma umzala wakhe ngomzali. Bavumelana futhi ukuthi abafowethu nabodadewethu abangazalwa ngabazali abafanayo bangathatha indawo yabafowethu nabodadewethu abazalwa ngabazali abafanayo uma bengasekho.
Obani abangenza i-ijma’?
Ikhma’ yegunya liyizifundiswa (mujtahid). Umujtahid omuhle ngulowo owazi izindaba zefiqh, izibonakaliso zazo, kanye nezindlela zokukhipha izinqumo. Ikhma’ elisemthethweni yileyo eyenziwe ngabantu abanegunya kule ndawo. Ikhma’ lapho umuntu onegunya ephikisana khona ayisaba ikhma’. Akungathiwa “Leli qiniso liyaphambuka!” ngoba umbono walowo onegunya awuhambisani nalo. Ngokuphathelene nesisekelo se-sharia se-ikhma’, izifundiswa zibeke phambili izinketho ezahlukene. Esinye sezinketho ezinamandla kakhulu yileso esithi ikhma’ ithola ubuqiniso be-sharia ngokusekelwe ku-qiyas (ukulinganisa). Ngoba i-qiyas yenziwa ngokusekelwe emibhalweni, ayihlukani nemibhalo. I-qiyas iyisibonakaliso ngokwayo. Ngakho-ke, ikhma’ eyenziwe ngokusekelwe kuyo iyisibonakaliso senkolo.
Imibono yamaSahaba inelungelo lokuthola ukubaluleka kokuqala ekuqondeni nasekuchazeni i-Islam. Abafaki-zomthetho baye bamukela izinqumo zamaSahaba njengobufakazi obungokomthetho obuthatha indawo yesithathu ngemuva kweQur’an neSunnah. Kukhona ubufakazi obungokomqondo nobufakazi obungokombhalo. Njengobufakazi obungokombhalo, iQur’an iyazisa ukuthi uNkulunkulu uyajabula ngamaSahaba.
“U-Allah uyajabulela abafuduki abaqala ukufuduka, nabasekeli babo, nabo bonke ababalandela ngendlela enhle; nabo bayajabula ngaye.”
4
Kuleli vesi, iNkosi yethu iyabatusa abalandeli bamaSahaba. Ukulandela indlela yabo kuholela ekudumisweni. Ukwamukela imibono yabo njengobufakazi nakho kuyindlela yokubalandela.
Abangane bakaMprofethi (saw) babengabantu abasondelene kakhulu noMprofethi (saw) owamukela isambulo sikaAllah. Kunzima ukufinyelela ezingeni labo lokuzinikela, ukwethembeka, nokuqonda izinhloso zenkolo. Ngoba babezibonile izimo nezimo lapho kwakwehla khona imibhalo. Kungenzeka ukuthi amazwi abangane bakaMprofethi (saw) ayisunnah kaMprofethi (saw). Lapho bechaza izinqumo ezachazwa nguMprofethi (saw), babengazibeki kuye. Ngisho noma imibono yabo isekelwe ekuqhathaniseni nasekucabangeni, isafanele ukulandelwa. Ngoba uRasulullah (saw),
“Abantu abahle kakhulu esizweni sami ngabantu abaphila ngesikhathi engathunywa ngaso.”
uyalile.5
Igama Elidukisayo: Ijtihad
Eqinisweni
ukuhlakanipha
ekuqaleni,
icma’
futhi
ukuqhathanisa
Izaqhamuka ngaphambi kwetemu. I-ijtihad, umqondo ovame ukukhulunywa ngawo emphakathini.
ukuguqula
kuyisiphambeko. Ukulungisa, ukubuyisela esimweni sokuqala nokulungisa okonakele. U-Islam akakaze abe nenkinga enjalo. Imithombo yokuqala isesandleni sethu. Inkinga ilele ekuyiqondeni nasekuphatheni impilo ngayo ngokuhambisana nezikhathi ezishintshayo.
Ukuhlanganisa i-ijtihad (ukucabanga okujulile kwezomthetho) nokuguqulwa kwezinto kuyisilinganiso esihlukile. Lokhu kufana nokuhlanganisa izinto eziphambene emcabangweni. Ngeshwa, labo abangenalo ulwazi ngokuqoshwa nokuhlukaniswa kwezifundo zamaSulumane, ngenxa yokungazi kwabo, bangase baveze ezinye izincazelo, izinqumo zamafatwa, kanye ne-ijtihad eyenziwe ezindabeni ezingahlobene nesisusa senkolo njengokuthi “ukuguqulwa kwezinto enkolweni”. Ikakhulukazi, ukunikeza i-ijtihad indima enjalo kusho ukungazi izimiso zefiqh, isayensi yezomthetho yamaSulumane eyakhiwe ukuze iqonde futhi isebenzise imithetho yamaSulumane ephathelene nezenzo kanye nezomthetho.
Ijtihad,
Ngokwesichazamazwi, kusho ukuzama ngakho konke okusemandleni ukufuna umgomo.
Ngokwesinye isichazamazwi,
Kusho ukuthi umuntu ohlakaniphile kumele azikhandle kakhulu, aze azizwe ehluleka, ukuze akwazi ukuthola izinqumo ezincane ezivela emibhalweni engcwele, ngendlela yokuthi azitholele ukuthi yiziphi izinqumo ezifanele. Kule ncazelo, kuyabonakala ukuthi kunezinto ezimbili ezibalulekile ekwenzeni i-ijtihad.
1.
Ukuqonda nokuchaza izinhloso zemithetho,
2.
Ijtihad (ukuthatha isinqumo ngokusebenzisa i-ijtihad) mayelana nokusebenzisa imithetho. Ngokuvumelana nabaningi bezazi, uhlobo lokuqala lwe-ijtihad lungaphazamiseka ngezikhathi ezithile. Kunokuvumelana ukuthi uhlobo lwesibili lwe-ijtihad luyoba khona kuyo yonke iminyaka. I-ijtihad ehlanganisa uhlobo lwesibili ihlanganisa ukusebenzisa izizathu zezinqumo ezithathiwe ngaphambili ezimweni ezintsha.
Izimiso zeSharia ezihlobene nokukhonza kanye nezindaba zansuku zonke zilinganiselwe, kanti izenzakalo nezigameko azilinganiselwe. Ngakho-ke, ukusebenzisa izimiso nemithetho elinganiselwe ezenzakalweni ezingalinganiselwe, isidingo sokucabanga nokulinganisa yiqiniso elingenakuphikwa.
Ngakho-ke, ukwenza ijtihad kuyisibopho esanele.
Kuphela ngokuqonda okujulile (ijtihad) lapho umuntu angakhuluma khona ngendaba yesayensi noma yenkolo engakahlolisiswa. Nokho, ijtihad yenzeka ngaphansi kwezimiselo ezithile. Okokuqala, akukho ijtihad ngendaba eshiwo ngokuqondile emibhalweni engcwele. Akukho ijtihad ezintweni ezibalulekile zenkolo, njengomthandazo, izakat, kanye nohambo lweHajj. Lolu daba lushiwo ku-athikili 14 ye-Mecelle,
“Akukho ukubhekisisa okudingekayo lapho kunombhalo oqondile.”
njengoba kushiwo. Ngakho-ke, ijtihad ingenzeka kuphela ezindabeni zenkolo lapho kungekho khona umbhalo oqinisekile.
Ezinye zezinto okumele zaziwe ngabahlaziyi bama-mujtahid zingafingqwa ngale ndlela:
1.
Kufanele azi ulimi lwesi-Arabhu, okuyilona limi leli iKoran eyayibhalwe ngalo. Izici zamazwi eKoran zingafundwa kuphela ngokuqonda ubuciko bolimi lwesi-Arabhu.
2.
Kufanele abe nolwazi lwe-Qur’an. Kunezingoma ezingaba ngu-500 e-Qur’an. Ummujtahid kufanele azi zonke lezi zingoma kanye nezici zazo zokubhala.
3.
Kufanele ukwazi iSunnah. ISunnah inezingxenye ezintathu: i-qawli, i-fi’li, ne-taqrir. Njengoba kunjalo nasezindimaneni zeQur’an, iSunnah inezici ezahlukene zokubhalwa, njenge-amm-hass, nasih-mensuh, lezi zici kufanele zaziwe.
4.
Kufanele azi izinto okwenziwe ngazo isivumelwano nobunye.
5.
Umuntu kufanele azi zonke izici ze-Qiyas.
6.
Kufanele bazi ukuthi imithetho inikezwe ngaziphi izinhloso. I-Qur’an noMprofethi uMuhammad (ukuthula kube phezu kwakhe) bathunyelwa njengomusa ezizweni zonke. Kulo musa jikelele, kunezigaba ezintathu ezihlukene zemithetho: izidingo, izinto ezidingekayo, kanye nezinto ezinhle. Ngokwesibonelo, e-Islam, ukususwa kobunzima nokuhlupheka, ukukhetha ukulula kunokuba nzima, kuyimfuneko yomusa. Izinkinga ezibekwe yi-Qur’an yizinto ezingenziwa njalo. Lezo ezingenakwenziwa njalo zenzelwe ukugwema ububi obukhulu, njengokuba yisibopho ukulwa (jihad) ukuqeda ukonakala emhlabeni.
7.
Ukuba nokuqonda nokwazisa okufanele. Lolu qondo nokulinganisela kungatholakala ngezifundo ezisizayo njenge ‘Logikhi’.
8.
Ukuba nenhloso enhle nokholo oluqinile. Inhloso eqotho ikhanyisa inhliziyo ngomlilo wokholo. Ayiyeki ukuthambekela ngaphandle kwamaqiniso esayensi.6
Amaphuzu Okugxeka Ngokuphathelene ne-Ijtihad
Sithethile ukuthi i-ijtihad iyisibonelo esingokwenkolo. Kodwa namuhla, kukhona ukunganaki okukhulu ezintweni ezibalulekile okufanele zaziwe ngokuqinisekile enkolweni. Ngokwesibonelo, intsha yethu inokungabaza nokungaqiniseki okukhulu mayelana nokukholwa kuNkulunkulu. Enyuvesithi, esiyazi njengendawo yokufunda, inani labo abangabazayo ukukholwa kuNkulunkulu alincane. Izindaba ze-ijtihad ziyaphikiswana futhi azihlobene nengqikithi yenkolo. Amaphesenti angamashumi ayisishiyagalolunye nesishiyagalolunye (99%) weSharia akwamukelwa yibo bonke futhi akhiwa yizinto ezibalulekile zenkolo (Müsellemat-ı dini zaruriyat-ı diniye) – njengoba uSaid Nursi asho – lezi zinto zifana nezinsika zedayimane. Izindaba eziphikisanayo, eziphathelene ne-ijtihad, zilinganiselwa kumaphesenti ayishumi (10%).
“Izinsika zamadayimane ezingamashumi ayisishiyagalolunye azikwazi ukufakwa esikhwameni somuntu ongenayo iminyaka eyishumi nesithupha. Azikwazi ukuthobela yena. Umthombo wamadayimane yiKoran neHadith.”
7
Lokhu kusho ukuthi akufanele umuntu anganaki amadayimane angamashumi ayisishiyagalolunye ngenxa yegolide elilodwa. Abantu badinga ukufunda izinto eziyisisekelo zenkolo kakhulu kunokuba bafunde izinto ezingokwengqondo nezimpikiswano. Ngoba iningi labantu alizazi kahle izimpikiswano, ngakho-ke lapho becabanga ngezinto ezahlukene neziphikisanayo, ukungazi kwabo kuyabhidliza umqondo wabo ngobungcwele nobukhulu benkolo. Ngakho-ke, izinto ezibaluleke kakhulu okufanele kugxilwe kuzo yizisekelo zenkolo.
Nokuba kunjalo,
Ngezinye izikhathi, izingxoxo zokucwaninga ngemibuzo yezinye izici zenkolo zibeka eceleni izinto ezibalulekile okufanele zaziwe futhi zifundiswe. Ngaphezu kwalokho, abanye abavela ngentshiseko yokucwaninga ngale ndlela abaveli ngaphakathi enkolweni, kodwa ngaphandle, beba nesibindi sokukhuluma ngenkolo. Ngakho-ke, imizamo yokucwaninga ngenhloso yokushintsha ezinye izimpawu ze-Islam ayikona ukucwaninga, kodwa ukukhaphela. Ukufunda incazelo ngesikhathi somkhuleko, ukufunda amazwi ahunyushiwe esikhundleni sokuqala kwe-adhan ngesi-Arabhu, neziphakamiso zokuchitha ukumbozwa kungabhekwa njengezibonelo zalokhu.
Ngenxa yomqondo wakhe wesayensi, uBediüzzaman Said Nursi, eqaphela ukuthi i-ijtihad, okufanele ibe yisikhungo esiphilayo nesisebenzayo njengomthombo wolwazi wamaSulumane, isishintshelwe yaba yindlela yokubhubhisa umgogodla wangempela we-Islam ezandleni zabantu abanobubi, wathi ngalolu daba,
“ukuzibonakalisa lowo ongazaziyo imikhawulo yakhe”
encwadini ayibhalele,
“umnyango we-ijtihad uvulekile, kodwa ukungena kuwo kule nkathi”
Uthi kukhona izithiyo ezithile. Ake sizame ukuzifingqa ngokwencazelo:
1.
UbuIslam bunjengomuzi omkhulu. Izinto eziningi ezimbi ezingavunyelwa yiKoran zisakazeka ngokushesha phakathi kwamaMuslim kuleli khulu leminyaka. Phakathi nokuqala kwesivunguvungu esinamandla sezinto ezingavunyelwa (zonke izinhlobo zemicabango, izindlela zokuphila, nemikhuba ephikisana nobuIslam), akudingeki ukuthi sivule iminyango, kodwa kufanele sivale ngokuqinile ngisho namafasitela. Ngoba ababhubhisi bafuna ithuba!
2.
Ukuziba izindaba ezibalulekile zenkolo, nokuzama ukwenza ijtihad ezintweni ezincane ezihlose ukwanelisa izifiso zenyama, kuwukuzama ukwenza izinto ezintsha ezingekho emthethweni nokukhaphela ubuSulumane. Ngoba isizathu sabo abazama ukushintsha izimiso zika-Islam, njengakho konke okubi, ukulingisa ngobumpumputhe iYurophu. Indlela engalungile ayikwazi ukufinyelela eqinisweni. Laba bantu abangazisebenzisi ngisho nezinqumo ezibalulekile zika-Islam, ijtihad yabo kanye nezinto ezilula abazama ukuzenza, kuwukuzenza ngendlela engakhathali. Abantu abangakhathali abaphathwa ngomusa, kodwa bayaxwayiswa ngokuqinile nangokuzimisela!
Lapha, kukhona futhi isimo esingabonwa ngokuqonda okungokwenkolo kuphela, okuyisimo salabo “abafisa ukwenza ijtihad” mayelana nenkolo.
Kazi laba bantu abazama ukwenza ijtihad ngendaba ethile, bayayenza yini ngokugcwele imiyalo ebalulekile yenkolo?
Ingabe benza ngobuqotho obuphelele, noma bazama ukwandisa izimvume ngokukhetha impilo yangemva kokufa kunempilo yalomhlaba? Uma impendulo mayelana nobuqotho balaba bantu, ukuthuthuka kwabo kwezenkolo, ukukhetha kwabo impilo yangemva kokufa kanye nokusondela kwabo ekuthokoziseni uNkulunkulu ingeyinhle, khona-ke lokhu kucabanga okusha kufana nokuzama komuntu ongaphandle kwenkolo ukudala igebe ezindongeni zenkolo. UBediuzzaman ufanisa umsebenzi walomuntu nomuntu ozama ukukhulisa isiqu somuthi ngamandla angaphandle kunokuba ngamandla avela ngaphakathi. Yebo, kukhona umkhuba wokukhula kuwo wonke umzimba. Kodwa uma lomkhuba uvela ngaphakathi, uyazuzisa. Uma uvela ngaphandle, uholela ekubhujisweni kwento ephilayo.8
3.
Ngalesi sikhathi, okufiswa kakhulu ngabantu abaningi yizinto ezibonakalayo, ezifana nezombusazwe kanye nokuqinisekisa impilo yezwe. Kodwa ngesikhathi sabafundi abakhulu, abalandeli kanye nabangane bomprofethi, inhloso yabo bonke abantu, njengabantu abanolwazi, kwakuyilezi:
“Imiyalo nemithetho yoMdali wezulu nomhlaba”
Kwakungokufunda ngamazwi akhe. Njengoba izingxoxo zomphakathi zazihamba ngale ndlela, labo ababenekhono lokwenza i-ijtihad babezuza kakhulu kuleyo ndawo. Kodwa namuhla, ngenxa yengcindezi engokomoya yempucuko yaseNtshonalanga, ukuhlasela kobu-materialism, nokuba nzima kwempilo yomphakathi, imicabango nezinhliziyo, kanye nemizamo yabantu, zihlakazekile. USufyan ibn Uyeyne, owafunda iKoran ngekhanda eneminyaka emine, wafika ezingeni lokukhipha ama-fatwa eneminyaka eyishumi, kanti namuhla umfundi kudingeka afunde iminyaka eyikhulu ukuze afike kulelo zinga. Ngoba namuhla, izingqondo zicwile efilosofini, izingqondo zibandakanyeke kwezombusazwe, izinhliziyo zibuthuntu empilweni yezwe, futhi zikude ne-ijtihad.
Isici esishiwoyo sezemvelo yengqondo nezenhlalo sibaluleke kakhulu. Umfundi wanamuhla uzifanisa nabantu ababephila ngesikhathi esiseduze neNkathi Yenkululeko (izazi zangaphambili),
“Nami ngihlakaniphile; ngingenza ijtihad njengabo.”
Akakwazi.9 Kunzima kakhulu kubafundi abazibiza ngabahlakaniphileyo ukuzivikela kulezi zingozi. Ikakhulu, kuyacaca ukuthi “izinqumo” ezihlose ukwandisa ukujabulela izinto zomhlaba nokusekela imibono yezombangazwe azinawo amandla angokomthetho, kodwa zinezici zokuzithanda nokuzithoba.
Kwenye elinye ikhasi, uBediüzzaman uthi:
ukuthi i-ijtihad eyenziwe ngumuntu ngamunye imthinta yena kuphela.
Uthi, ngeke akwazi ukwethula lokhu njengobufakazi benkolo kwabanye. Uthi ukuze kuxazululwe lesi sidingo, kudingeka iqembu lezifundiswa ezihlolisisa ngaphakathi kwenkululeko ephelele yemicabango ukuze zihlele futhi zisebenzise imiyalo yenkolo, ukuze kuqedwe ukungabi nankolo ngokomoya. Uthi leli qembu kumele libe ngabantu abathembekileyo abathole ukwethenjwa yisizwe kanye neningi lezifundiswa. Isinqumo esivela kuleli qembu singathola amandla e-ijma’ (ivumelwano) futhi sibe yisimiso esingokomthetho esingasakazwa kubo bonke.10
Ngokufingqa, singasho ukuthi:
Ngokuyisisekelo, ukukhipha izinqumo nokusebenzisa lezo zinqumo kwezinye izimo, okuyisihloko sesayensi ye-fiqh, kudinga ukwazi kahle izindlela zokufakazela njenge-qiyas, ijma’, ijtihad, istihsan, seddü-zerayi, njll., ekuchazeni i-Qur’an ngendlela efanele. Akunakwenzeka ukukhipha izinqumo zenkolo ngokubheka kuphela incazelo ye-Qur’an nezinye izithombe zama-hadith ngaphandle kokucabangela ubuciko besayensi yezindlela ze-fiqh kanye nolwazi lwabafundi bangaphambili. Le ndlela iyaphambuka, iyingozi, futhi iletha umthwalo wemfanelo ngokomoya. Iholela ekubeni inkolo ibe yinkimbinkimbi.
Ngaphambi kokuzama ukwenza i-ijtihad ezindabeni zokholo ezidinga umzamo omkhulu nokucophelela, kufanele kuqale kugxilwe ezimisweni ezingenakho ukungaboni ngaso. Kudingeka imizamo yokususa ukunganaki, ukungazi nokungakhathali kwamaMuslim endabeni yesibili. Uma kukhona izinkinga ezindabeni ezincane, futhi kuvela izimo eziphoqayo, i-ijtihad eyenziwa ngenhloso yokuthola isisombululo kulezo zinkinga kufanele yenziwe ngabantu abanolwazi olubanzi, abangochwepheshe emikhakheni ehlukahlukene. Umuntu wanamuhla, noma ngabe uhlakaniphe kangakanani, usendaweni ehluke kakhulu kuleyo yezazi zangaphambili ekuzameni ukuqonda intando kaNkulunkulu. Izimo zendawo ziyaphazamisa imizamo. Ukuze i-ijtihad ibe nesimo sasezulwini, kufanele kukhululwe ezimweni zomhlaba nezimbi, kucatshangelwe kuphela ukwanelisa uNkulunkulu. Lezi zimpawu eziphakeme zingabonakala kuphela emsebenzini wamaqembu namuhla.
Izithasiselo
1. U-Ahmed b. Hanbel, Musned, 1/379; U-Ibn Majah, Sunan, Fiten: 8.
2. Nisa, 115.
3. Ebu Zehra, Muhammed, Izindlela Zokusebenza Zomthetho WamaSulumane (Usul al-Fiqh), okuhunyushwe ngu-Abdülkadir Şener. Ankara 1981, k. 171-174.
4. Ukuphenduka; 100.
5. Muslim, Sahih, Fedailü’s-Sahabe: 213, 215; Abu Dawud, Sunen, Sunnet: 9.
6. Ebu Zehra, op. cit., pp. 325-332; Kılıç, Yusuf, op. cit., pp. 175 et seq.
7. Nursi, Bediüzzaman Said, Lemeat, Umq. 1/322; Sünühat, Umq. 2/2047.
8. Nursi, Hakikat, Çekirdekleri, Klt. 1/574; Sözler, 27. Söz.
9. Nursi, Izwi, Izwi lama-27.
10. Nursi, Emirdağ Lahikası, Klt. 2/1847.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
