Mthandiwe, mzalwane wethu,
Kunezindaba ezahlukene ezilandiswayo ngalokhu. Ezinye zazo zimi kanje:
“Noma ngubani okhulula isandla sakhe ekulaleleni, uyokuma phambi kukaNkulunkulu ngosuku lweQiyama engenabo ubufakazi/izizathu zokuzivikela. Futhi noma ngubani ofa engazange afunge isifungo sokulalela (ngaphandle kokufunga isifungo sokulalela umkhalifa), ufa ukufa kobuqaba.”
(Muslim, Imarah, 58)
“Uma umuntu engathandi lutho ngomyalo womphathi wakhe (umphathi wezindawo, wezempi noma wezokuphatha), akabhekane nakho ngesineke! Ngoba noma yimuphi umuntu ophikisana nombusi (umphathi wezwe) ngisho nangokuncane, bese efa ngaleyo ndlela, ngokuqinisekile ufe ukufa kobuqili!”
(Muslim, Imarah, 56)
“Noma ngubani ophuma ekuthobeleni, ahlukane nebandla, bese efa esesimweni esinjalo, ufa ukufa kobuqaba.”
(Muslim, Imarah, 53)
Izazi zifundiswa zithi, kulezi zindaba ezifana nalezi ezitholakala kulezi hadith…
“Ushona ngokufa kobujahiliya”
izinkulumo yakhe,
“Ushona njengabantu abangenamkhombisi, abangenamholi, abayizidwedwe ngesikhathi sobuJahiliyya.”
ngendlela enjalo.
(bheka u-Nevevî, incazelo ye-hadith ehambisanayo)
Ukusetshenziswa kwale ndlela eHadith kuhlose ukuxwayisa amaMuslim ukuba angavukeli igunya, nokugwema ukudala izimo zokungabi namthetho. Ngakho-ke, kufanele kuqondwe ukuthi umuntu ongazibophezeli nge-bay’ah akashoni ukuthi uyafa njengomuntu ongakholwa, kodwa njengomuntu onezono.
(bheka u-Ibn Hajar, incazelo ye-hadith ehlobene)
Izazi zamaSulumane, zisekelwe kulezi zindaba ezifanayo, zatusa ukuthi kungaphikiswanwa nabaholi bombuso, ngisho noma bengabacindezeli, ukuthi kubalaleleke kubo – uma nje bengaphikisani noNkulunkulu – nokuthi kungadalwa isikhala segunya, okungaholela emphakathini ekungabeni nasezinkingeni.
(Ibn Hajar, op. cit.)
Kulezi zindaba ezitholakala ezindabeni zamaHadith esizichazile.
“Ushona ngokufa kobujahiliya”
inkulumo yakhe, kwezinye izindaba ezahlukene
“ukungezwani”
kuchazwe ngomqondo. Kodwa, kungenzeka ukuthi lezi zinkulumo ezimbili zisho into efanayo.
Enye yezincwadi ezihunyushwe ngokuphathelene nalesi sihloko ithi: U-Abu Hurayrah uthi: Umprofethi wethu (ukuthula nokubusiswa kube kuye) wathi:
“Ngubani ongakwazi ukuzibamba noma ukuzilawula
-njengenhlanhla-
Uma umuntu efa ngaphandle kokulungiselela impi, ufa esegabeni lobuzenzisi (enengxenye yobuzenzisi kuye).”
(Muslim, Imara, 158; Abu Dawud, Jihad, 17; Nasai, Jihad, 2; Ahmad b. Hanbal, 2/374)
U-Abdullah ibn Mubarak unombono wokuthi le hadith yayisebenza kuphela ngesikhathi sokuphila kukaMprofethi Muhammad (ukuthula nokubusiswa kube kuye).
Ngokunye ukubona kwabanye abafundi, le hadith isebenza njalo. Incazelo yayo yile: Umuntu ongayi empini engcwele futhi ongenayo inhloso yokuyoya,
-labo ababalekela impi, abangayanga empini, abasala ngemuva kwayo-
uyobe esuke ephethe enye yezimpawu zabazenzisi.
(Incazelo ka-Nevevî ngaleli hadith)
Ukuba nomkhuba wobuzenzisi akusho ukuthi umuntu uyakufuru. Kusho ukuthi umkhuba lowo awufanele umuntu okholwayo. Ngoba, umuntu okholwayo…
-ukuze abe ngumkholwa weqiniso-
Akudingeki ukuthi zonke izimfanelo zibe zokukholwa ngaso sonke isikhathi. Ngokwesibonelo, amanga nawo ayisici sokungakholwa. Kodwa umuntu okholwayo akabi ngumuntu ongakholwa ngokukhuluma amanga. Ngempela, umuntu ongakholwa naye…
-okuyisici olwenza ukholo lube yisici-
Ukuba ngothembekile akusho ukuthi usuphenduke umuntu okholwayo. Ukusetshenziswa kwale ndlela kule hadith kuhlose ukukhuthaza ukulwa, kanye nokuxwayisa ngokungasali emuva…
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
