– U-Mikdam ibn Ma’dikerib (radıyallahu anh) uyalandisa:
“Umprofethi (ukuthula nokubusiswa kukaAllah kube kuye) wangishaya ehlombe wathi: ‘O Kudeym (Mikdamcık)! Uma ufa ungakabi umphathi, umbhali, noma umhlakaniphi, kusho ukuthi usutholile ukusindiswa!’”
– Ngicela ukuchaza le hadith-i şerif?
– Ngokwe-hadith, ingabe kuyisono ukuba umphathi, umbhali, noma umhloli wezobunhloli?
Mthandiwe, mzalwane wethu,
Cha, akusona isono. Ngokuphambene, umvuzo omkhulu kakhulu futhi unenzuzo enkulu ekwenzeni ngendlela efanele lezi zinhlobo zezinkonzo, okuyisibopho somphakathi.
Izihloko ezishiwo kule hadith zihlobene nesimo esikhethekile salowo mngane kaMprofethi (sahabi) futhi ziyisixwayiso esikhethekile esivela kuMprofethi (ukuthula nokubusiswa kube kuye) kuye.
Indaba ehlobene nalokhu ithi:
Kusuka kuMikdâm b. Madîkerib, wathi: UMprofethi (ukuthula nokubusiswa kukaAllah kube kuye) wathinta amahlombe akhe wathi:
“O Mikdam wami, ngiyakuhalalisela uma ushona”
(phambi kwabantu)
wena awusiye umphathi,
(umphathi)
wena awusi mubhali, futhi awusi muntu oqashwe phakathi kwabantu ukuze uqoqe ulwazi ngabo bese uluphakela umkhalifa.”
kusho.”
İrâfe:
Kusho ukuphatha isizwe kanye nokuqoqa ulwazi ngaleso sizwe bese ulwethula kumholi wombuso. Umuntu owenza lo msebenzi ubizwa ngokuthi
“ohlakaniphile”
igama liyashiwo.
“Ukusiza Kwabakhonzwayo”
ngokwesitatimende sombhali, ngaphezu kwabo bonke abahlanu abahlakaniphile
“indaba”
Kukhona umongameli obizwa kanjalo. Lo mongameli naye uqondene ngqo nomongameli wezwe. Kuyabonakala ukuthi le nhlangano iyinhloko yezinhlangano zendawo nezifundazwe zanamuhla. Ngokuhamba kwesikhathi, iye yathuthuka ngendlela ehambisana nezidingo nezimo zosuku.
Okunye okushiwo embhalweni
“kudeym”
igama
“kadim”
Leli yisinciphiso segama. Ngakho-ke, sisebenzisa leli gama…
“Mikdamcığım”
siyihumushe ngale ndlela.
Injongo kaMprofethi (ukuthula nokubusiswa kube kuye) yokuthinta kancane amahlombe kaMikdam ngaphambi kokukhuluma naye kwakuwukubonisa uthando nokusondelana naye, nokumenza aqaphele amazwi azowasho.
Ngokuchazisa kuka-Aliyyü’l-Kari,
“Awenawe wena awuyena umuntu ohlakaniphile”
igama elithi “arif” emshweni
“feîlün”
Njengoba isiphawulo esifanayo sisesimweni sokuba yisiphawulo esifana nesenzo, singasetshenziswa lapha ngomqondo wezenzi esenzayo noma ngomqondo wezenzi esenziwayo.
Uma isetshenziswe ngomqondo we-ism-i fail, incazelo yayo iyoba yileyo esiyichaze ngenhla.
Nokho, uma isetshenziswe ngomqondo we-ism-i meful, khona-ke:
“ukuduma, ukuba yisihlabani”
kusho izincazelo zazo.
Uma kwamukelwa ukuthi leli gama linencazelo enjalo, umusho ungase ube nencazelo elandelayo:
“O Mikdam wami, ngiyakuhalalisela, ngoba uma ufa, ngeke ufe njengombhali osebenza ngaphansi komyalo womunye umuntu noma umphathi, futhi ngeke ufe njengomuntu odumile.”
Ngala mazwi kaMprofethi wethu ohloniphekile (ukuthula nokubusiswa kube kuye)
NgokukaMikdam, ukuphatha noma ukusebenza ngaphansi komphathi akuyona into enhle, futhi udumo ngokuvamile luyinhlekelele.
ube efuna ukukwenza kucace.
Njengoba uMprofethi (ukuthula kube phezu kwakhe) naye engudokotela omkhulu wemiphefumulo, wayeyazi kahle imizwa namakhono abangane bakhe, wayebanikeza izeluleko ezifanele. Wayebakhuthaza abanesibindi ukuba baye empini, abacebile ukuba bakhokhe izakat, nalabo ababenekhono lokuphatha ukuba babe ngabaphathi.
Njengoba uMikdam engazange abonise ikhono elinjalo ekuphatheni, wamcebisa ukuthi agweme lo msebenzi, futhi wamthoba ngokumtshela ukuthi ukungamniki lo msebenzi kwakuyoba yinzuzo kuye.
Ngempela, ukuthi uMphrofethi Muhammad (ukuthula kube kuye) wayeluleka abanye abantu ukuthi bangathathi imisebenzi yokuphatha akusho ukuthi lolu luleko lwalubhekiswe kubo bonke abantu.
Abantu abaqashwe kulezi zikhundla ngenxa yezakhono zabo kanye nokufaneleka kwabo, futhi abazisebenzisa ngendlela efanele, umvuzo wabo mkhulu kakhulu. Ukuphumelela kwabo ngosizo lukaNkulunkulu kwabikezelwa nguMprofethi wethu (ukuthula nokubusiswa kube phezu kwakhe).
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
