Mthandiwe, mzalwane wethu,
Izigameko zomlando, okuhlangenwe nakho kwabantu ngabanye kanye nokuphila komphakathi, ziyisibuko esikhanyayo esikhombisa ikusasa. Kunezifundo eziningi nezibonelo ezitholwa yizizwe ezigamekweni zomlando. Ekulungiseleleni ikusasa, kubalulekile ukusebenzisa lezi zifundo, nokuzama ukungaphindi amaphutha enziwe esikhathini esidlule. Ngempela, uNkulunkulu uSomandla uthi ngomunye wemibhalo yakhe:
“Yithi: ‘Hambani-ke emhlabeni, nibone ukuthi kwaba njani ukugcina kwabantu ababengaphambi kwenu!’”
(IsiGreki, 30/42)
Akufanele siyikhohlwe leli vesi kanye nezenzakalo zomlando ezadlule, futhi kufanele sizigweme kakhulu izenzo ezingase zibhidlize ubunye nobuqotho bamaMuslim.
Yebo, ukuhleleka nokulawuleka komhlaba kuncike ekuthobeleni.
Ngoba
ukuthobela
yisisekelo sokuhleleka nokuhlonipha.
Yisisekelo sokuchuma nokubusiswa, ukuthula nokuzola, ubunye nokuzwana. Olandela yona uyaphumelela; uthola injabulo yezwe nengokomoya.
Okokuqala, ukuthobela uAllah, uMdali wendalo yonke, okuthi zonke izidalwa zimthobele ngokuphelele, bese kuba uMprofethi (ukuthula nokubusiswa kube kuye), isizathu sokudalwa kwendalo yonke, kanye nokuthobela umbusi, okungumsebenzi. Nokho, akufanele kuthintwe umuntu ohlukile embonweni wakhe kumbusi, kodwa ongazami ukuhlubuka. Ngoba…
“Ukungalaleli kuhluke, ukuvukela kuhluke kakhulu.”
Kulesi sikhumbuze ngalokhu kuleli zinga, ukuze lolu daba luqondwe kangcono futhi kuqondwe ukuthi izinqumo ezithathiwe ziyahambisana nobulungiswa.
Kufiqih (ngokwefiqih)
“ukuzimisela”
futhi
“imvume”
Kunemibono emibili eyisisekelo eyaziwayo. Umbono wokuqala ngu-
“ukuzithoba”
ngomunye futhi
“i-fatwa”
yiyo.
Nakuba isisekelo sokuphila nokwahlulela sisekelwe ekumesabeni uNkulunkulu, ukusebenzisa nokwahlulela nge-fatwa ezimweni ezinzima kuye kwaba yindlela yokuvulela umphakathi ithuba lokuthola izimvume.
Ngakho-ke, ukubheka nokuhlola izindaba nezigameko ezinjalo ngombono wokuvumelana nokuzithoba kungasidukisa. Nakuba kwaziwa ukuthi bonke abahlaziyi bethu baphila ngokuvumelana nokuzithoba, ukukhombisa umphakathi indlela yokunquma izindaba kungaba ubufakazi obuhle balokhu.
Nansi, ikakhulukazi uma kucatshangelwa izindaba zokujezisa ekuphathweni kukahulumeni, imibono emibili yobulungiswa iyabonakala:
Enye yalezi zinto yile: okumsulwa, okungenabala, okungenakho ukushiyeka, nokuhambisana nokuzithoba.
“Ubulungiswa obuphelele”
esinye sinikezwa ezimeni ezinzima, futhi
“Ubulungiswa Obuphelele”
okunokusebenza ezindaweni lapho kungenakwenzeka khona ukusebenzisa i-fatwa,
“Ubulungiswa Obuhlobene”
yiyo.
Ngokuphathelene nokujeziswa kwababulali baka-Hazrat Osman (ra) kanye nalabo ababangela ukungqubuzana, kwakukhona iqembu elalihlanganisa abantu abavelele abanjengo-Hazrat Talha, Hazrat Zubayr, kanye no-Hazrat Aisha (r.anhum ecmain), ababengabanye babantu abashumi ababikezelwa ngendaba yezulu.
“Ngesikhathi sikaMprofethi (saw), sika-Abu Bakr (ra) kanye no-Umar (ra), kwakungenzeka ukusebenzisa “uBulungiswa obuphelele”. Kodwa njengoba isimo sesishintshe kakhulu, asikwazi ukusebenza ngalo ngalesi sikhathi. Ngakho-ke, kufanele sisebenzise “uBulungiswa obulinganiselwe” ekwahluleleni.”
ngokwembono yabo.
Ngisho nangesikhathi sabangane bakaMphrofethi, isimo sasisinjalo, ngesikhathi soMbuso Wase-Ottoman…
“Ubulungiswa Obuhlobene”
ngokuhambisana nemithetho kanye nezincwadi zezimfundiso ezakhishwa izazi zangaleso sikhathi, ezazisetshenziswa ekubulaleni nasekujeziseni;
“kungani ubulungiswa bangempela”
Akufaneleki ukugxeka ngokuthi imithetho ayilandelwanga.
UDede Efendi, owayedlulisela izahlulelo zesharia ezincwadini zefiqh, waphinda wakhombisa imithombo yazo ngayinye ngayinye,
“I-Siyasetname”
encwadini yakhe ethi:
“Okwabangela ukuphazamiseka komthetho-sisekelo wezwe,
Kukhishwe ifetwa yokuthi labo abakhuthaza ukuhlubuka nokonakala, ngisho noma bengazenzanga ngokwabo lezo zenzo ezimbi, bangabulawa. Ngaphezu kwalokho, ukuze kusetshenziswe leli lungelo lezombusazwe elinikezwe abaphathi, akudingeki ukuthi ukonakala kwenzeke ngempela noma ukuthi umuntu oyimbangela yalo ngempela abe ngumuntu omubi nohlubuka. Ngoba ukuvimbela ukonakala ngaphambi kokuba kwenzeke kulula kunokukulungisa ngemuva kokuba kwenzeke. Kuvumelekile ukuthi inkosi eyithobayo, eyasaba ukuthi izimfundiso eziphambene zizokhula, ibulale umuntu ozama ukuhlubuka ukuze ivikele isizwe sayo ebubini babo futhi igcine ukuthula emhlabeni.”
Hanafi
futhi
Hanbali
iningi labapristi bezinkolo,
“isigwebo sentambo singakhishwa ukuze kulondolozwe ukuthula komhlaba”
bashilo njalo.
Yingakho-ke, abaphetheli be-Ottoman, bebona ukuthi ukuze umbuso ulondolozwe, kwakudingeka ukuthi ubuswe ngumuntu oyedwa, ngakho-ke, abazalwane babo nabantwana babo ababezama ukuhlukanisa umbuso, bababulala ukuze umbuso uqhubeke nokuba khona, nokuthi isizwe siphile, hhayi ngenxa yezifiso zabo zangasese, kodwa ngokwesinqumo se-Sheikh ul-Islam. Babeqaphela kakhulu futhi babengavumeli neze izenzo ezinjalo. Babesindisa izinkulungwane zabantu nombuso ngokufa komuntu oyedwa.
Ngokwesibonelo, lapho uYavuz Sultan Selim ehlala esihlalweni sobukhosi, wabhekana nezitha ezazibheke ikusasa lombuso, kanye nabantwana ababefuna ukudala ukungazinzi ezweni. Njengoba kwenzeka njalo ekushintsheni kobukhosi, kwakuzobulawa abantwana abaningi ababefuna ukuthatha isihlalo. Ukube abazange babulawe, izwe laliyolahleka, kwakuzoba nempi yombango, futhi kwakuzochitheka igazi eliningi. Mhlawumbe namuhla i-Istanbul, eyiso lezwe, kanye ne-Anatolia, isikhungo sobukhosi, ngabe asikho ezandleni zethu.
Ukuze sibhekane nalezi zingozi ezishaqisayo futhi ukuze siqinisekise ukusinda kombuso nokuthula kwesizwe, abanye abantu abanjengoYavuz Sultan Selim…
Ngenxa yezinqumo zokufa ezazikhishwa, osultane babephethwe yisibopho sokubulala abanye abantwana babo kanye nezinye izikhulu zombuso.
Ngokwesibonelo, umfowabo kaYavuz Selim
Umbhince Ahmed
, wamphikisa ngokungamukeli njengenkosi, wamemukela impi ngamasosha ayengaphansi kwakhe, kwathi lapho ehlulwa kule mpi yombango, wabulawa ngokuvumelana nemithetho. Futhi umfowabo amthandayo kakhulu
Korkut
wamshubisa ngokufa ngoba wayebambisene nezigilamkhuba. Kuthiwa uYavuz wakhala usizi nosizi olukhulu izinsuku eziningi ngemuva kokubulawa komfowabo. Kodwa wabeka ukusinda kombuso nokuthula kwesizwe ngaphezu kwesithakazelo nothando lwakhe lomuntu siqu ngaye.
U-Yavuz Sultan Selim wayekhipha izigwebo zokufa ngesinqumo se-Sheikh ul-Islam, wabe eseyala ukuthi lezi zinqumo zifakwe ethuneni lakhe kanye naye, wathi:
“Ngizofakaza ngalezi zinqumo kanye nezenzo zami phambi kukaNkulunkulu.”
Ngeshwa, abambalwa abantu abangayiqondi imfuneko nokubaluleka kwalo msebenzi, futhi abazama ngamabomu ukusabalalisa le nkonzo njengokuziphatha ngesihluku nangenkohlakalo. Ukungaziboni izinkonzo eziningi zokwenyama nezingokomoya ezenziwa ngama-Ottoman emhlabeni wamaSulumane nasesintwini, bese unamathela ezintweni ezincane ezinjengalezi, akuyona into engamukeleka engqondweni nasezinhliziyweni.
Izinkomba:
– Mehmed Kırkıncı, Umbutho WamaSulumane kanye noYavuz Sultan Selim, Izincwadi zeZafer.
– Ahmet Uğur, Impilo Yezombusazwe Nezempi KaYavuz Sultan Selim.
– Ahmet Akgündüz, Izincwadi Zomthetho Zase-Ottoman, Umqulu 1 (Izincwadi Zomthetho ZikaFatih), Izincwadi Zesikhwama se-FEY, Kemal Paşa-Zade, Incwadi. IV, v. 113a.; M. Arif, Izincwadi Zomthetho ZikaFatih, Ijenali Yeqembu Lomlando Wase-Ottoman, 1330 H.
– Ahmet Akgündüz – Doç. Dr. Said Öztürk, Ama-Ottoman Angaziwe, 1999 Istanbul.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
