– Ngizwile ukuthi u-Abu Talib wayenza i-taqiyya, okusho ukuthi wayefihla ukholo lwakhe, kwase kungena lo mbuzo engqondweni yami, ngakho ngathanda ukukubuza.
– Inkolo yethu yamaSulumani ivumela ukwenza i-taqiyya ezimweni ezidingekayo. Ngakho-ke, kuleli cala, kuvela ukuthi u-Abu Talib wayengumSulumani okholwayo?
– Ingabe i-hadith ethi isijeziso esincane kunazo zonke e-Jahannam sizokwenzelwa u-Abu Talib, njengoba kushiwo ku-Muslim, iqinisekisiwe?
– Ngakolunye uhlangothi, ngifunde kuwebhusayithi yamaSulumane ukuthi le hadith iyaphikisana ne hadith ethi u-Abu Talib wavuswa wabe esekholwa. Yikuphi okuyiqiniso?
– Uma ngabe wenza i-taqiyya, kwakungeke yini kwanele ukuthi nje athi ukholwa kuMphrofethi wethu?
– Angazi ukuthi kungani engazange amtshele ukuthi angatsheli muntu ukuthi naye uyakholwa kuMprofethi wethu? Ngisho wayengakwazi ukuzishayela ubufakazi bokukholwa, abe ngumMuslim, ngaphandle kokwaziwa muntu, ngisho noMprofethi wethu, ngesikhathi esedwa?
– Ngakolunye uhlangothi, kukhona imibhalo ebonisa ukuthi u-Abu Talib wayengumMuslim. Izinkondlo azibhalile, i-Kureysh Vesikası, njll. Unganginika yini ulwazi oluningiliziwe ngokuqiniseka kwalo?
Mthandiwe, mzalwane wethu,
Kuthiwa i-Ayat 113 ye-Surah At-Tawbah yembulwa mayelana nokholo luka-Abu Talib. Ngokwezindaba eziningi ezivela kubalandisi abaningi, okuhlanganisa no-Imam Bukhari, kanye nasezinkulumweni zokuchaza i-Quran, isigameko senzeka kanje:
Umusayib bin Hazn uyalandisa. Ngesikhathi u-Abu Talib ebonakala izimpawu zokufa, uMprofethi (ukuthula nokubusiswa kukaNkulunkulu kube phezu kwakhe) wamvakashela. Wafica u-Abu Jahl bin Hisham no-Abdullah bin Abi Umeyye beseduze nomalume wakhe. UMprofethi (ukuthula nokubusiswa kukaNkulunkulu kube phezu kwakhe) wathi ku-Abu Talib,
“Heyi, malume!”
‘La ilahe illallah’
Ngizokufakazela futhi ngikunxusele kuNkulunkulu. Yisho leli gama elibusisiwe.”
kusho.
U-Abu Jahl no-Abdullah bin Abi Umayya:
“O Abu Talib! Ingabe uzowaphendukela umhlane amaqembu ka-Abdulmuttalib?”
bathi bamncenga ukuba ayeke.
UMprofethi (ukuthula kube kuye) waqhubeka nokunikeza umalume wakhe iKalima-i Tawhid. Bobabili babeqhubeka bephinda lawo mazwi. Ekugcineni, njengamazwi okugcina awasho kuwo, u-Abu Talib wathi:
“Yena, okungukuthi mina, ngingowesizwe sika-Abdulmuttalib.”
wathi, wayesaba ukuthi “Lâ ilâhe illallah”.
Umprofethi uMuhammad (ukuthula kube kuye):
“Yazi, mkhulu! Ngiyakufunga, ngizocela intethelelo kuNkulunkulu uMninimandla onke ngoba wena, ngaphandle kokuthi ngiyalelelwe ukuba ngingakwenzi.”
kusho.
Ngakho-ke, uNkulunkulu uSomandla wembula leli vesi elihlelekile elinencazelo elandelayo:
“Akufaneleki ukuthi uMprofethi noma abakholwayo bacelele abashirikina intethelelo kuAllah ngemva kokuba sekubonakalisiwe ukuthi bona bangabantu baseNdalweni, noma ngabe bayizihlobo.”
(1)
Ngokunjalo, njengoba kurekhodiwe kwezinye izincazelo zeQur’an, ikakhulukazi iTefsir-i Kurtubi, nasezincwadini zamaHadith ezithembekile, ivesi 56 leSurah al-Qasas nalo laphinde lathunyelwa mayelana nokholo luka-Abu Talib. Incazelo yale vesi elihloniphekile ithi:
“Awukwazi ukuhola umuntu omthandayo endleleni eqondile. Kodwa uNkulunkulu uholela endleleni eqondile lowo amthandayo. Yena uyena owazi kahle abahamba endleleni eqondile.”
(2)
Ukuze sicacise lolu daba, ake sibheke izincazelo zezinye izithombe zamaHadith ezilandiswe kuSahih-i Muslim:
U-Abbas, umalume weNkosi yethu (ukuthula makube kuye), wabuza:
“Yâ Resûlüllah! Ngempela u-Abu Talib wayekuvikela futhi akusiza. Ngakube lokhu kwaba nenzuzo yini kuye?”
Ummeli wethu uMuhammad (ukuthula kube kuye) wathi:
“Yebo, ngamthola. Ngamthola esezulwini elijulile, ngamkhuphulela endaweni engajulile.”
(3)
Enye hadith ngalokhu ilandiswa ngu-Abu Said al-Khudri: Kwakhulunywa ngomalume kaMprofethi, u-Abu Talib, phambi kukaMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe). UMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe) wathi ngaye:
“Ngiyethemba ukuthi ngosuku lokwahlulela, ukungenelela kwami kuyomzuzisa, bese ebekwa endaweni engajulile esihogweni. Kuyofika kuze kube sezingqondweni zakhe, bese ubuchopho bakhe buvutha.”
(4)
“Ohlupheka kakhulu eSihogweni ngu-Abu Talib. Naye uzogqoka izicathulo ezimbili, ubuchopho bakhe buyobila ngaphakathi kwazo.”
(5)
Kunezincazelo ezahlukene ngalokhu, ezivela kubafundi be-tafsir (incazelo ye-Quran) kanye ne-hadith (izinkulumo zomprofethi uMuhammad), kanye nakubafundi be-fiqh (umthetho wamaSulumane) kanye ne-kalam (inkolelo yamaSulumane), kanye nakubafundi abangaphandle kwe-Ahl as-Sunnah.
Iningi lezazi ze-Ahl-i Sunnah zicaphuna le hadith etholakala ezincwadini zama-hadith ezisemthethweni, ekhuluma ngesikhathi uMprofethi (ukuthula nokubusiswa kube kuye) enikeza u-Abu Talib u-Kelime-i Tevhid, kodwa u-Abu Talib akazange awusho ngesikhathi sokufa kwakhe.
Ukuthi u-Abu Talib wafa ngaphandle kokukholwa.
bayasho. U-Imam Azam Abu Hanifa naye waphinda wacaphuna le hadith,
“U-Abu Talib, umalume kaMprofethi (ukuthula kube kuye) nobaba kaHazrat Ali, wafa njengomuntu ongakholwa.”
kusho. (6)
Futhi, kule hadith esiyithathe kuSahih-i Muslim ngenhla, uMprofethi wethu (ukuthula nokubusiswa kube kuye) wayebika ukuthi wayekhiphe u-Abu Talib endaweni engajulile eSihogweni. Izazi zehadith,
“Lolu hlobo lomsebenzi uMprofethi wethu walwenza noma ngesikhathi eya eMirajini, lapho ayevakashela khona isihogo, noma uzolwenza ngosuku lweQiyama.”
bashilo.
Abanye abafundisi abathi u-Abu Talib wafa njengomuntu okholwayo, bafakazela ngendaba evela ku-Ibn Ishaq, eyayitholwe ku-Ibn Abbas. Ngokwale ndaba, ngesikhathi u-Abu Talib esesekufeni, uMprofethi (ukuthula nokubusiswa kube kuye) wamncenga kakhulu ukuba asho i-Kalima-i Tawhid, kodwa u-Abu Talib wathi, “AmaQuraysh,
‘U-Abu Talib wakhuluma lawo mazwi ngoba wayesaba ukufa.’
“Angisho ukuthi bangasho,” kusho yena. Kodwa ngemva kwesikhashana, lapho u-Abbas esondela indlebe yakhe ezindebeni zika-Abu Talib, wabona ukuthi ziyanyakaza, wabe esephendukela kuMprofethi,
“Owe, ndodana yomfowethu, umfowethu usho amazwi owawufuna ukuthi awasho.”
kusho. Kodwa uMprofethi,
“Angizwanga.”
kusho.
Kodwa ngenxa yobuthakathaka besanad yayo, kanye nokuphikisana kwayo nama-hadith sahih, abahlaziyi be-hadith bayayichitha le ndaba.
Kokubili le hadith, kanye nalawo ma hadith akhuluma ngosizo nokuvikelwa kuka-Abu Talib kuMprofethi wethu (ukuthula nokubusiswa kube kuye) iminyaka eminingi, futhi amukela kuphela ama hadith avela ku-Ahl-i Beyt njengamaqiniso.
Izazi zamaShia zithi u-Abu Talib, uyise ka-Ali, wafa esenokholo.
bayasho.(7)
Bu arada,
“Yini iqiniso ngokuphathelene nokholo luka-Abu Talib, umalume kaMprofethi?”
umbuzo wakhe, uBediüzzaman Said Nursî,
“Abantu abakholelwa ebuShia bayakwamukela ukuthi umuntu ofile ukholwa (amaShia ayavuma ukuthi umuntu ofile ukholwa), kodwa iningi labantu abakholelwa ebuSunni alikwamukeli ukuthi umuntu ofile ukholwa.”
Uyaphendula ngale ndlela, bese enikeza incazelo elandelayo, ecabangela izindaba ezilandwayo mayelana nokholo luka-Abu Talib kanye nesimo sakhe e-Akhirah:
“Kodwa lokhu yikho okufika enhliziyweni yami:
U-Abu Talib, wayengakholwa ebuprofeteni bukaMphrofethi uMuhammad (ukuthula nokubusiswa kukaAllah kube kuye),
Wayemthanda kakhulu yena ngokwakhe, umuntu wakhe.
Uthando lwakhe olunzulu, lolo thando lwakhe lomuntu siqu, ngokuqinisekile ngeke lulahleke. Yebo, u-Abu Talib, owamthanda, wamvikela, futhi wamsekela ngobuqotho uMprofethi ohloniphekile kaNkulunkulu, akazange aphike noma aqine, kodwa…
ukuthi angaleti ukholo olwamukelekayo ngenxa yemizwa efana nokuzithiba nokuzonda abanye abantu.
Noma ngabe uya esihogweni ngenxa yakho, ngiyakuthanda.
Angamdala (adala) uhlobo oluthile lwepharadisi elikhethekileyo phakathi kwesihogo, njengomvuzo wezenzo zakhe ezinhle.
Njengoba ebusika enza ezinye izindawo zizizwe ngathi zisentwasahlobo, nasejele enza abanye abantu balizwe ngathi liyisigodlo ngokuya ngendlela abalala ngayo, angakwazi ukuguqula isihogo sakhe sibe yipharadisi elikhethekile.” (8)
Ngokuphathelene nokuvuswa kuka-Abu Talib ngemva kokufa kwakhe nokuthi uMprofethi (ukuthula nokubusiswa kube kuye) wamkhuthaza ukuba akholwe, kukhona izindaba ezahlukene ngalokhu. Ngokwesibonelo, ku-Tafsir Ibn Kathir, u-Kurtubi uthi:
“Ukuvuswa kwabazali bakaMprofethi nokuthi uMprofethi abafundise ukukholwa akuyona into engenakwenzeka ngokomqondo nangokomthetho. Ngisho ngake ngazwa ukuthi: U-Allah uMninimandla onke wamvusa umalume kaMprofethi u-Abu Talib, naye wabe esekholwa.”
(9)
Kodwa-ke, masisho futhi ukuthi ukucaphuna izindaba ezimbili noma ezintathu ngendaba ethile bese kuthiwa u-Abu Talib waba nokholo ngemuva kokuvuswa kwakhe, bese kuthiwa leyo ndaba iqinisekile, kuyoba ukungayicabangeli kahle indaba uma singazinaki izincwadi ezisemthethweni esizame ukuzicaphuna.
Ukuze uthole ulwazi olwengeziwe, chofoza lapha:
– U-Imam Suyuti wake wabhala incwadi mayelana nokuthi u-Abu Talib wayekholwa yini?
– Kungani u-Abu Talib engazange akholwe njengo-Hamza? Kufanele kuqondwe kanjani amazwi athi “Ukuqondiswa kuvela kuNkulunkulu”?
– Yiziphi izimbono ezikhona mayelana nokholo luka-Abu Talib, umalume wePhrofethi (ukuthula nokubusiswa kube kuye), futhi ingabe wafa enokholo olwamukelekayo?
– Ungakwazi yini ukusho inkondlo eyabhalwa ngu-Abu Talib mayelana noMprofethi wethu uMuhammad (ukuthula nokubusiswa kube phezu kwakhe)?
Izinkomba:
1. Surah At-Tawbah, 113; NgokweHadith: Bukhari, Manaqib al-Ansar: 40; Tafsir Surah 9; Nashet, Janaiz: 2; Musnad, 5:438; Tafsir Ibn Kathir, 2:393; Tafsir al-Qurtubi, 8:272.
Ukuze uthole incazelo yendima yesi-2, bheka u-Buhari, Tefsir-i Sûre 28; Tefsir-i Kurtubî, 13:299.
3. Muslim, Iman: 358.
4. Muslim, iyman: 360.
5. Muslim, Iman: 363.
6. el-Fıkhü’1-Ekber, ikhasi 108
7. Âlıısî, Rûhü’l-Meânî, 11:33.
8. Imiqulu, ikhasi 362.
9. Tafsir Ibn Kathir, 2:374.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
