Mthandiwe, mzalwane wethu,
Lapho i-Qur’an iyala ngokuphathelene nokuhlamba,
Njengoba kwaziwa, umyalo awudingi ukuphindwa ngaphandle uma kunobufakazi obumelene nalokho. Ngakho-ke,
Yilapha lapho kuvela khona umehluko ezinganekwaneni.
UMprofethi uMuhammad (ukuthula nokubusiswa kukaAllah kube phezu kwakhe),
Akekho wonke umuntu ongakwazi ukubekezelela ukugeza izitho zokuthatha abdestu kathathu ngamanzi abandayo kakhulu ezindaweni noma ngezikhathi ezibandayo. Ngakho-ke, ezindaweni ezinjalo noma ngezikhathi ezinjalo, kwanele ukugeza kanye kuphela.
Ake sibalise ezinye zezindaba ezithembekile ezidluliselwe kithi ezivela kubantu ababephila ngesikhathi sikaMprofethi wethu (ukuthula kube kuye) ababona ngamehlo abo ukuthi wayethatha wudu kanjani:
Kulandiswa ku-Ibn Abbas (ra), wathi:
Kulandiswa ku-Abdullah ibn Zeyd (ra) kuthiwe:
Kulandiswa ku-Hz. Osman (ra), wathi:
U-Amr b. Shu’aib, naye yena wathi, ngokuqhubekayo ebalisa ngoyise nangokhokho wakhe:
“Kukhona umuntu wasogwadule owafika kuMprofethi uMuhammad (ukuthula nokubusiswa kube kuye) wambuza ngokuphathelene nokuhlamba ngaphambi komkhuleko.”
Izimvo nezingxoxo zabaqondisi abahlakaniphileyo ngokusekelwe eHadith:
Kugeza izitho zokuthatha abdestu kathathu ngakunye kuyisunnah. Ngempela, njengoba kulandiswa, uMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe) wathatha abdestu ngokuwashisa izitho zokuthatha abdestu kanye kanye, wabe esethi:
Emva kwalokho, waphinda wahlamba izitho zokuthatha abdest kabili, wabe esethi:
Wase esethatha wudu futhi, wahlamba izitho zakhe kathathu, wathi:
U-Alauddin al-Kâsâni, lapho echaza le hadith, wathi uMprofethi (ukuthula nokubusiswa kukaAllah kube kuye)
Kuleliya kucacile ukuthi abaholi be-Hanefi ababoni nkinga ekuhlanzeni amalungu e-wudu kanye kanye, njengoba nabo ababoni nkinga ekuhlanzeni kabili. Ukuhlanza kathathu kuyisunnah, futhi umvuzo uba mkhulu ngaleyo ndlela.
Kuyisunnah ukuhlamba izitho ezintathu ngesikhathi sokuthatha wudu, ukuthinta ikhanda, kanye nokuhlikihla izintshebe nezinwele phakathi kweminwe. Ngoba kukhona hadith ekhuluma ngalokhu eyaqoshwa ngu-Sahih Muslim.
Kanti kule hadith eyaqoshwa nguBukhari, yona ithi:
Ngakho-ke, ukugeza izitho zokuthatha abdestu kathathu kungase kushiywe, okusho ukuthi kungase kwanele ukukwenza kanye noma kabili; akukho nkinga ngalokho uma isikhathi somkhuleko sesincipha noma uma amanzi eseyingcosana.(7)
U-Evzai noSaid b. Abdulaziz bathi: “Izitho zokuthatha umhlambi zigezwa kathathu, ngaphandle kwezinyawo, ngoba zona kumele zihlanzwe kahle, zikhululwe emsweni.” (8)
Ngemva kokuba u-Ibn Kudame ebalule izindaba ezivela ku-Ibn Abbas no-Abu Hurayrah, esizibalule ekuqaleni kwalesi sihloko, kanye nokuthi u-Osman (ra) wayegeza izitho zakhe zokuthatha abdest izikhathi ezintathu,
U-Ibn Kudame uyaqhubeka athi: “Kuvumelekile ukugeza ingxenye yezitho zokuthatha wudhu kanye, ezinye izitho zigezwe ngaphezu kanye. Ngoba uma kuvumelekile ukugeza kanye noma kathathu kuzo zonke izitho, kuyavumeleka futhi ukwenza njalo kwezinye izitho. Njengoba kushiwo eHadith ka-Abdullah b. Zeyd…”
U-Imam Ahmed uthi:
U-Ibn Mubarak naye wathi:
Kule ncwadi ethi “eş-Şerhü’l-Kebîr”, izindaba ezilandiswe ngu-Ibn Kudame zifakwe ngendlela efanayo, futhi umbono wamaHanbali uboniswe ngaleyo ndlela.(10)
Ukuze uthole izindaba ezilandwayo kanye nokuhlaziywa kwale ndaba,
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
