– UThixo uthi akasoze akuxolele ukushiyana naye…
– Ngakho-ke, ukucela intethelelo nokuzithoba kuka-muqrik (umuntu ohlanganisa uNkulunkulu nabanye onkulunkulu) akusikho yini ukuncenga okungenathemba?
– Ayikho yini enye indlela yokuhamba ngaphandle kwale ndlela?…
Mthandiwe, mzalwane wethu,
I-Quran ikubeka ngokusobala ukuthi abantu abaphilela ukushirk (ukukhonza izithixo) futhi bafa ngaleyo ndlela, bayohlala phakade esihogweni. Nokho, i-Quran iyabika ukuthi labo abawela ekushirk kodwa baphinde bakholwa futhi baphenduka ngaphambi kokufa kwabo, bayothethelelwa futhi ukholo lwabo luyokwamukelwa.
Uma sibheka i-Qur’an,
Siyabona ukuthi abantu abawela ekushirkeni bafika kulesi simo ngenxa yokuthi balandela izifiso zabo, baphikisana nokuthi uNkulunkulu munye. Kuzo zonke izinhlangano zamaqaba, ngokuvamile kukhona ukuziphatha okubi, izifiso zenyama, ukuziphatha ngesihluku, ukuhaha, ukuziphatha ngendlela enobudlova, ukuziphatha ngendlela enobugovu, nokuzithanda.
Isisekelo sobubi
Lokhu kusekelwe ekutheni abantu abamkholwa ngempela uNkulunkulu, abayithobeli imiyalo nemithetho yakhe njengoba kufanele, bese bewa esimweni esiphansi esichazwe ngenhla. Lolu daba luvezwe emavesini amaningi.
(Al-A’raf, 7/80, 81, 85, 86; Yusuf, 12/23, 25, 28, 29, 30, 31, 35; Al-Hijr, 15/3 njll.).
Ngaphandle kwama-aya e-Qur’an, indaba yokushirk (ukuhlanganyela noNkulunkulu) iphinde yaphathwa kabanzi kuma-hadith ahlukahlukene nasezincwadini zesayensi. Ukubeka abanye njengabalingani ekubeni munye kukaNkulunkulu kuyishirk, njengoba kunjalo nokubeka abanye njengabalingani emandleni nasekuphatheni kwaKhe. Enye indlela yokushirk ukulindela imiphumela okufanele ilindelwe kuNkulunkulu kuphela, kubantu noma emandleni angaphandle kukaNkulunkulu.
Okuphambene no-shirk ngu-tawhid.
Kuyinto futhi ukwamukela ubukhona nobunye bukaNkulunkulu, kanye nokuthi Yena kuphela onamandla ekulawuleni izinto, nokuthi isinqumo nentando Yakhe zikhulu kunazo zonke izinto.
Enkolweni yamaSulumane, u-Tawhid (ukukholelwa ebunyeni bukaNkulunkulu) yisisekelo.
Inhloso eyinhloko yazo zonke izinhlobo zokukhonza cishe ukuletha ubunye phakathi kwamaMuslim ezindabeni ezahlukahlukene.
Ukuthi amaMuslim emhlabeni wonke afunde i-adhan efanayo, abheke i-qibla efanayo emithandazweni yabo, kuyizibonakaliso zobunye.
Ukuphambene nalokhu yikho okubizwa ngokuthi yishirk. Ukwephula inkolelo yobunye bukaNkulunkulu, okuyinhloso enkulu nenhloso eyinhloko yeTawhid, ukumhlanganisa nabanye, kubhekwa njengeshirk enkulu.
UNkulunkulu uSomandla uthi eQur’an:
“…Ngempela ukushirikisha uNkulunkulu kuyizono ezinkulu.”
(Lokman, 31/13)
ngokuthi, waphawula ukuthi ukushirk (ukuhlanganyela izithixo) kuyizinhlobo zokuziphatha ngesihluku. Ngempela, umuntu owela ekushirk, ngalokhu kwenza isihluku kuye ngokwakhe.
(el-Maverd, en-Nuketu ve’l-Uyunu, Beirut, 1992, IV/333)
Futhi futhi, ukushiya uNkulunkulu njengoba enjalo, okungukuthi, ukungamniki ilungelo lakhe, kuwukuziphatha ngobudlova ngoba kuphambene nomthetho omkhulu, okungukuthi, uNkulunkulu uyilungu elilodwa kuphela, uMninimandla, uMninimandla wezulu, umhlaba, nazo zonke izinto ezikhona, izinto ezibonakalayo nezinto eziphilayo. Enye indima ekhuluma ngalokhu, ekhombisa ukuthi umuntu owaqamba amanga ngaye uNkulunkulu, uzenza ubudlova kuye ngokwakhe, isho kanje:
“Yibani ngabantu abamkhonzayo uNkulunkulu ngobuqotho, ngaphandle kokumhlanganisa nanoma yini. Ngoba lowo ohlanganisa uNkulunkulu nanoma yini, ufana naye owela phansi esuka ezulwini, wabe esethathwa yinyoni, noma umoya umthatha umyisa endaweni ekude.”
(Al-Hajj, 22/31)
Umuntu owela ekushirakeni uba ngumuntu ohlupheke kakhulu kangangokuthi uqamuka noNkulunkulu uMninimandla onke; uyaphambuka endleleni; akakwazi ukuhlukanisa phakathi kokuhle nokubi, aze afike esigabeni sokuthi abulale ingane yakhe. Isimo sabo esibuhlungu sibikwe kanje eQur’an:
“Futhi abalingani babo bahlobisa ukubulala abantwana babo kwabaningi babo abakhonza izithixo.”
(kwakuyinto enhle)
ukuze (ngaleyo ndlela) bazibhubhise bona kanye, futhi baphazamise futhi bonakalise inkolo yabo. Ukube uNkulunkulu wayethanda, babengeke bakwazi ukwenza lokhu. Ngakho-ke, bashiye ngezinkolelo zabo eziqanjiwe!”
(Al-An’am, 6/137).
Ezinye izincazelo zamavesi ezibonisa umbono kaNkulunkulu uMninimandla onke ngokuphathelene nokushirk (ukuhlanganyela uNkulunkulu nabanye) kanye nencazelo yalo eQur’an zimi kanje:
“Ngempela uAllah akalokothi akuxolele ukuthi kuhlanganiswe naye okunye. Kodwa uyaxolela izono ezinye ngaphandle kwalokho, kulowo amthandayo. Futhi lowo ohlanganisa okunye noAllah, ngempela usuke esedukile kakhulu.”
(An-Nisa, 4/116).
“Bona”
(abakhulekeli bezithombe, abantu abakhonza izithombe)
uyakubiza emlilweni. U-Allah yena, ngemvume yakhe, uyakubiza epharadisi.
(ukungenela)
futhi ukhuthaza ukuthethelela.”
(Al-Baqarah, 2:221)
“Abantu abanencwadi kanye na…”
(KuNkulunkulu)
Abantu abangakholwa, abenza ubuqaba, bazoba sesihogweni somlilo. Bazohlala khona phakade. Bona ngabantu ababi kakhulu.
(Al-Bayyinah, 98/6).
Akufanele ukulalela ubushirikisho, noma ngabe buvela kubani, ngoba buphambene nobuNkulunkulu obunye futhi buphambene nemiyalo kaNkulunkulu noMprofethi (ukuthula nokubusiswa kube phezu kwakhe). Nakuba inkolo yamaSulumane iyala ukulalela abazali kakhulu nokubahlonipha, iyala ukungalaleli nokungabathobeli ezintweni eziphathelene nobushirikisho. Incazelo yelinye ivesi elihlobene nalokhu yile:
“Siyalaqisa umuntu ukuba enze ubuhle kubazali bakhe. Uma bekuphoqa ukuba,
(iqiniso)
uma ngiphoqelelwa ukuba ngihlanganyele entweni engingayazi nhlobo,
(ngokuphathelene nalokhu)
ngibathobele. Ukubuyela kwenu kumi. Ngiyakutshela ngalokho enikwenzile.”
(Al-‘Ankabut, 29/8).
UMprofethi uMuhammad (ukuthula kube kuye) naye wathi ukushirk (ukuhlanganisa uNkulunkulu nabanye) kungenye yezono ezinkulu ezibhubhisayo: Kukhona i-hadith ekhuluma ngalokhu:
“Qaphelani izinto eziyisikhombisa ezibhubhisayo:1. Ukwenza uShirk (ukuhlanganisa abanye noNkulunkulu);
2. Umlingo
(kanye nezinto ezikhohlisayo, ezidukisayo, nezithatha amehlo njengobuthakathi)
ukuzibandakanya;
3. Ukubulala umphefumulo ngendlela engekho emthethweni, okuyinto uNkulunkulu ayenqabele.
4. Ukudla impahla yentandane;
5. Ukubaleka enkundleni yempi;
6. Ukudla inzalo;
7. Ukuzisola, ukuziphatha ngesizotha, ukungabi nalo icala, ukubeka icala lokuzinza kwabesifazane abakholwayo.”
(Bukhari, Vesaya, 23, Tibb, 48, Hudud, 44; Muslim, Iman, 144; Abu Dawud, Vesaya, 10; Nasai, Vesaya, 12).
Kwaphethwa ukuthi izono ezingaphandle kokushirk zizothethelelwa, nokuthi umuntu okholwayo uma enza izono ezinjalo, ngemuva kokuthola isijeziso sakhe, nakanjani uzoya ePharadesi, kodwa abantu abenza ukushirk, uma befa ngaphandle kokuphenduka, ngeke bathethelelwe, lokhu kwabikwa nguMprofethi (ukuthula nokubusiswa kube kuye):
“U-Gabriyeli weza kimi ngaleli zindaba ezinhle:
“Noma ngubani ovela esizweni sakhe ofa ngaphandle kokuthi amshirikishe uNkulunkulu (ngokuthi amlinganise naye), uyongena ePharadesi.” Ngase ngithi kuye:
“Noma ngabe uyaphinga noma uyeba?..” Waphendula:
“Yebo, noma ngabe uyaphinga, noma ngabe uyeba…”
Ngokwazisa kwethu uMprofethi (ukuthula kube kuye), wabuza uJibril (ukuthula kube kuye) lo mbuzo kathathu, futhi ngaso sonke isikhathi wathola impendulo efanayo.
(Bukhari, Janaiz, 1, Libas, 24, Isti’zan, 30, Rikaq, 13,14, Tawhid, 33; Muslim, Iman, 153, 154, Zakat, 32,33; Tirmidhi, Iman, 18; Ahmad b. Hanbal, V/152, 159, 161, VI/166)
Kukhona futhi uhlobo oluthile lobushirikiano olubizwa ngokuthi ubushirikiano obuncane.
Naye-ke, ukuxuba ukuzenzisa nokuzibonakalisa ekukhonzeni, kuwukuphambuka ekufuneni ukwanelisa uNkulunkulu. Kule ndaba, iKurani ithi:
“Noma ngubani othemba ukuhlangana neNkosi yakhe, makasebenze ngendlela elungileyo, angamhlanganisi muntu ekukhonzeni iNkosi yakhe.”
(Al-Kahf, 18/110).
Kuleli vesi, ukushirikisha uNkulunkulu ekukhonzeni, kusho ukungabi ngenhliziyo emsulwa nokungabi qotho ekukhonzeni, ukuba nemicabango yobuzenzisi, ukuzibonakalisa kanye nezinye izinhloso ezingaphandle kokuthokozisa uNkulunkulu.
(el-Beydâv, Envanu’t-Tenzil ve Esranu’t-Te’vîl, Mısır 1955, II/14).
Ezinye zezisho ezashiwo nguMphrofethi uMuhammad (ukuthula kube kuye) ngalolu daba yilezi:
“Into engikwesaba kakhulu ngawe, yishirki encane.”
Ababekhona:
“Ya Rasulullah! Yini-ke ishirki encane?”
Lapho bebuzwa, uMthunywa kaAllah (ukuthula nokubusiswa kube kuye) wabe eseqhubeka wathi:
“Ubu shirk (ukuhlanganyisa uNkulunkulu nabanye onkulunkulu) obuncane, yir-riya, okungukuthi ukuzenza. Ngosuku lwe-Akhirah (usuku lokugcina), lapho abantu benikwa umvuzo wezenzo zabo, uNkulunkulu uyothi:
“Ngenkathi nisezweni, yiyani kulabo enanenza ukuzenzisa nokubukisa phambi kwabo ukuze babone, nibone ukuthi niyothola yini umvuzo kubo?”
(Ahmed b. Hanbel, V/428, 429).
“Engikukhathazayo kakhulu ngesizwe sami ukushiya uNkulunkulu ngemuva. Kodwa qaphelani; angisho ukuthi bazokhulekela inyanga, ilanga noma izithombe. Kodwa ngisho ukuthi bazokwenza izinto ngezinhloso ezingaphandle kwentando kaNkulunkulu, futhi bazoba nemizwa yobugovu efihlekile, okungukuthi, ukuzenza ngathi nokuzibonakalisa.”
(Ibn Majah, Zuhd, 21).
U-Abu Hurayrah (ra) wathi, ngamuzwa uMprofethi (saw) ethi:
“Uyobekwa icala ngosuku lokwahlulela.”
abantu
okokuqala,
Yena umuntu owayeshayidelwa. Ulethwa (phambi kukaNkulunkulu); uNkulunkulu uyamchazela ngazo zonke izibusiso ayezitholile. Uyazazi futhi uyazikhumbula. UNkulunkulu uMkhulu uthi:
“Uwenze ntoni ngalezi zibusiso?”
uyabuza. Lo muntu uthi:
“Ngilwele ukuthi ngithole intando yakho, futhi ekugcineni ngaba ngumfel’ukholo.”
Uthi: “UThixo uSomandla uyaphendula:”
“Uqamba amanga. Kodwa wena walwa ukuze kuthiwe uyinkosi.”
Ngokwelinye ibali, ngomyalo kaNkulunkulu, lowo muntu uyahudulwa ngobuso phansi bese ephonswa esihogweni.
(Okwesibili)
Umuntu ofundile, wafundisa abanye, waphinda wafunda iKur’an, uyolethwa phambi kukaNkulunkulu. UNkulunkulu uMninimandla onke uyomlandisa ngazo zonke izibusiso amnike zona. Naye uyaziqonda. UNkulunkulu uyomtshela:
“Wenzani ngesikhathi usenazo lezi zibusiso?”
uyabuza. Uye wamphendula wathi:
“Ngafunda iKoran kanye nolwazi lwayo ukuze ngikufundise wena, futhi ngafundisa abanye.”
UThixo uSomandla uthi kuye:
“Uqamba amanga. Kodwa wena wafunda iKoran, wafunda ulwazi ukuze ubonakale, ukuze kuthiwe ungumfundi, uyakwazi ukufunda kahle. Ngempela, lezo zindumiso zenzelwe wena.”
Ngokomyalo kaNkulunkulu, naye uyahudulwa, aphonswe emlilweni wesihogo.
(Okwesithathu)
Kulethwa umuntu uNkulunkulu amnikeze ingcebo enkulu nezinhlobonhlobo zezinto. UNkulunkulu ulandisa ngalezo zibusiso ngazinye. Naye uyazivuma, uyazikhumbula. UNkulunkulu uMkhulu uyamubuza:
“Yilaphi izenzo ezinhle ozenzile ngenkathi ujabulela lezi zibusiso?”
Naye waphendula wathi:
“Ngenxa yakho, ngasebenzisa imali kuzo zonke izinto ozithandayo. Ngokwezimali, akukho lutho engingazange ngikusize ngalo.”
UNkulunkulu naye uyamphendula ngendlela efanayo:
“Uqamba amanga. Eqinisweni, wenza lokhu ukuze kuthiwe uyaphana. Uzenza umuntu omuhle futhi uyazikhukhumeza. Futhi uthole ukudunyiswa nokunconywa obukade ukulindele.”
Naye uyophonswa eNtilweni, abhekise phansi, ngomyalo kaNkulunkulu.”
(Muslim, Imâre, 152; Nesef, Cihâd, 22; Ahmed b. Hanbel, II/322).
Njengoba kushiwo kule hadith, ukuba ngumfelokazi, ukuba ngumfundi, nokunikela ngemali emisebenzini yobuhle, yizinto ezinhle kakhulu. Kodwa uma lezi zinto zingenziwa ngenxa kaNkulunkulu, kodwa ngenxa yobuzenzisi, ukuzibonakalisa, noma ngenxa yezinye izizathu zokuzitholela inzuzo, azinayo inani noma ukubaluleka.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
