Mthandiwe, mzalwane wethu,
Efundisweni ye-Sufism, leli yifundiso eliphakamisa ubunye bokuphila. Leli fundiso, elahlelwa nguMuhyiddin Ibn Arabi, lisekelwe kuphela ekubeni khona kukaNkulunkulu njengento ephoqelekile. Leli fundiso, elibhekwa njengencazelo ephakeme kakhulu ye-tawhid ngabalandeli be-Sufism, libhekwa njengenkohliso evela ekuhlaleleleni esigabeni se-fana ngabanye abalandeli be-Sufism.
Ezinye zazo zifushane futhi zikhanya kakhulu kunezinye. Kodwa, akungabazeki ukuthi phakathi kwalezi zindlela, indlela emfushane kakhulu futhi ekhanya kakhulu eya kuNkulunkulu uMninimandla onke yindlela ekhanyayo eyabekwa nguMprofethi wethu ohloniphekile (ukuthula nokubusiswa kube phezu kwakhe). Ngisho nasezindleleni zokuzithoba, uBediuzzaman, othi izindlela zokuzithoba ezisekelwe kuSunnah yoMprofethi zikhanya kakhulu futhi zinhle kakhulu, ukhomba ukubaluleka kweSunnah-i Seniyye ekulandeleni indlela efanele ngala mazwi:
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Zonke izinkathazo ezivela ekulandeleni izindlela ezingokomoya ziyaxazululwa ngeSunnah, ngaleyo ndlela umuntu azizwele ukuthula nokuzola okungokomoya. Izindlela zokuzithoba ezilandelwa ngama-tarikat nazo zilungile futhi ziqinisile ngokuya ngokuthi zilandela iSunnah kaMprofethi. Ukubaluleka kwazo kuncike ekulandeleni nasekuvumelaneni kwazo neSunnah. Ngempela, u-Imam Rabbani uyayisho leliqiniso ngokusobala.2
Ngakho-ke, imibono yamaSufi, ebonakaliswa njengemisho, kufanele ihlolwe ngaphakathi kwalesi silinganiso. Akungathiwa abalandeli bawo womabili la mibono bayayiphika ngokuphelele imvelaphi yezinto. Kodwa bayamukela imvelaphi yezinto njengento efana nephupho. Bathi kanjalo ngoba imvelaphi yezinto iyaphaphalala kakhulu uma iqhathaniswa nobuKhona bukaNkulunkulu. Abafuni ukunika imvelaphi yezinto, okuyizinto ezidalwe nguNkulunkulu, inani lobukhona. Ngisho no-Ibn Arabi uthi zonke izinto ngaphandle kukaNkulunkulu zingaba khona, kodwa ubukhona bazo busezingeni lephupho. Ngakho-ke, ubukhona bazo ubona njengomthunzi.3
Lona, umsebenzi ochazwe ngale ndlela awuvela kuBediüzzaman.
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Ngakho-ke, izinto zinezimiso ezingaguquki. Azizona izinto eziphuphile noma eziyinkohliso.
Lona, umsebenzi walo, ukuze athole ukuthula okuphelele, akaphiki ngokuphelele ubukhona bezinto, kodwa uyazifihla, akazifuni ukuzibona. Ngoba ukholelwa ukuthi ziyaphazamisa ukuthula kwakhe okungokomoya. Umehluko walo nengxenye yokuqala ukuthi akazithathi njengezingekho. Zikhona, kodwa akazifuni ukuzibona ngoba ukholelwa ukuthi zifihliwe.
Nokho, indlela ebanzi kakhulu eya ku-Qur’an-i Kerim kanye ne-Sunnah-i Seniyye, akukhona ukungabaza noma ukukhohlwa izinto ezikhona; kodwa ukuzibona njengezindawo zokubonakaliswa kwamagama ka-Allah, ukufunda uphawu lwaKhe kuzo zonke izinto ezikhona, nokufinyelela ku-tawhid weqiniso. Izindima ze-Qur’an-i Kerim ezikhuthaza ukucabanga ngezinto ezikhona zibonisa le ndlela ngokucacile.
Ukuze sibonise umehluko phakathi kwabathi “nguYe” nalabo abathi “nguYena”, ngaphezu kwezinkulumo ezingenhla, singathanda ukwengeza isibonelo esanikezwa ngu-Imam Rabbani. Ngokwakhe, iqembu lokuqala alazi lutho ngaphandle kuka-Allah. Iqembu lesibili lona liyazi ukuthi kukhona okunye ngaphandle kuka-Allah, kodwa alikuboni. Ngokwamazwi ka-Bediuzzaman, u-Imam Rabbani, ongaboni ukuthi imibono yobunye yalawo maqembu amabili yanele, uyakuchaza lokhu ngesibonelo esilandelayo:
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Ngemva kwala mazwi, u-Imam Rabbani uyachaza ukuthi ukungakholwa ekubeni khona kwezinto akuhambisani neSunnah, nokuthi kukhona ubungozi kulokho. Kodwa uthi ukubona kuphela akulethi ngozi. Ngokwakhe, lapho u-Hallaj-ı Mansur esho lokhu, wayeqonde incazelo yalo. Leli zwi lisho ukukhohlwa yiyo yonke indawo yezinto ezikhona, nokuba ngumuntu ofayo kuphela ekubeni khona kukaNkulunkulu.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
