Kukhona i-hadith ethi:
“Uma umuntu wenu ephuza amanzi, makaphuzise kancane kancane, angaphuzi ngomoya owodwa. Ngoba ukuphuza amanzi ngomoya owodwa kubangela ukuvuvukala kwesibindi (nokuphelelwa umoya).” (Adurrezzak 10/428 Hadis 19594)
– Ingabe le hadith iqinisekile, ingachazwa kanjani, uMprofethi wethu wayithatha kuphi leli zinga, futhi zikhona yini izifundo ezisekela leli zinga namuhla?
– Ngiphenye ngalolu daba. Ngokwazi kwami, isifo sokuvuvukala kwesibindi sibangelwa yizinto ezithathelwana ngegazi, noma izifo ezibangelwa ukusebenzisa umshini wokugunda wamanye umuntu, noma ukujovwa ngomjovo osetshenziswe ngomunye umuntu.
– Kukhona umbono othi: Umprofethi uMuhammad, ngesikhathi esho umthetho wamaSulumane, wathi “ngokuhamba kancane”. Ngemuva kwalokho, ngesikhathi ebalula ubungozi bokuphuza amanzi ngesikhathi esisodwa (ukuvuvukala kwesibindi nokuphelelwa umoya), waphawula ngokuqagela kwakhe noma watshela lokho akufunda kudokotela wangesikhathi sakhe. Kodwa ngokuqagela kwakhe ngokuphathelene nokuvuvukala kwesibindi, wayephambuka, ngoba leso sifo asibangelwa ukuphuza amanzi ngokushesha noma ngesikhathi esisodwa. Ngakho-ke, umbono wami uthi waphawula ngokuqagela ngobungozi bokuphuza amanzi ngaleyo ndlela, futhi waphambuka. Yini isinqumo ngalombono wami?
– Uma siwulahla lo mbono, singayichaza kanjani le ndaba?
– Uma ngibheka isizathu sokuthi kungani ngicabanga ukuthi uqagela ngokungalungile, izimbangela zokuvuvuka kwesibindi zinjengoba ngishilo ngenhla, lezo zimbangela zibhalwe ocwaningweni lwami, futhi ukube lesi sifo sibangelwa ukuphuza amanzi ngokushesha noma ngesikhathi esisodwa, lokhu bekuzokwaziwa ngoba abantu abaningi bayaphuza ngaleyo ndlela.
Mthandiwe, mzalwane wethu,
Izeluleko zoMprofethi uMuhammad (ukuthula kube kuye) mayelana nokuphuza amanzi zingafingqwa ngale ndlela:
Kuyisunnah ukubiza igama likaNkulunkulu (Bismillah) lapho uphuza amanzi.
Umprofethi uMuhammad,
“Uma uqala ukuphuza amanzi, yisho ‘Bismillah’, uma uqeda, yisho ‘Alhamdulillah’.”
uyalela.
Ukuphuza amanzi ngemifutho emibili noma emithathu, uhlezi phansi, nakho kuyisunnah kaMprofethi.
(Tirmidhi, Eşribe, 13)
Ngaphezu kwalokho, uMphrofethi wethu (ukuthula kube kuye), nakuba kwakungavamile,
futhi waphuza amanzi emi.
kuyalandisiwe.
(bheka uBukhari, Hajj 76, Ashriba 76; Muslim, Ashriba 117-119)
Lokhu-ke
ukuthi ukuphuza amanzi usamile kuvumelekile futhi akusona isono.
ukukhombisa.
Ngokwezikhulu zezempilo, ukuphuza amanzi ngesikhathi uhlezi, ngemithamo emibili noma emithathu, kuvumela amanzi ukuba ahlale isikhathi eside endaweni yolimi nomlomo, okusiza ukumuncwa kwamanzi okudingekayo yizindlala zamathe. Lokhu kwandisa ukukhiqizwa kwamathe, anomphumela wokulwa namagciwane kanye nokulwa nokuvuvukala. Ngenxa yalokhu, umlomo, amazinyo, isisu kanye namathumbu aba nempilo enhle.
Umprofethi uMuhammad (ukuthula nokubusiswa kukaAllah kube kuye) wayala umphakathi wakhe ngokuphuza amanzi ngaphandle kokuphefumula ngale ndlela:
“Ungaphuzi amanzi ngomoya owodwa njengenkamela. Phuza ngomoya emibili noma emithathu. Uma uzophuza okuthile, biza igama likaNkulunkulu, bese uthi ‘Alhamdulillah’ (udumo kuNkulunkulu).”
(Tirmidhi, Eşribe, 13)
Ochwepheshe bathi ukuphuza amanzi ngesikhathi inhliziyo isebenza ngokushesha kungayifaka engozini inhliziyo, futhi kuvuse izisu namathumbu, okungabangela ukuthi zishwabane futhi zibangele ubuhlungu.
Kwenye enye hadith, uMprofethi uMuhammad (ukuthula kube kuye) uthi:
“Ungaliphuzi njengoba umntwana encela ibele, njengokungathi uligcwalisa esiswini: Lokho kungabangela izifo zamaphaphu.”
(Bukhari, Ashriba, 26)
Ucwaningo lwesayensi lubonisa ukuthi isibindi yisona sitho esibangela ukoma.
Ngokwezikhulu zezokwelapha, kunomlingo wesayensi kwi-Sunnah yoMprofethi (ukuthula nokubusiswa kube phezu kwakhe) eyalela ukuthi amanzi aphuzwe ngemithathu, hhayi ngomoya owodwa. Ngokutholakele, uma amanzi ephuzwa ngomoya owodwa, amanzi ehla ngokushesha, athinta isibindi ngendlela engalungile, aholele ekubeni lukhuni nasekuboleni kwezicubu. Uma amanzi ephuzwa ngemithathu futhi emuncwa, ngomunyu wokuqala isibindi siyavuswa futhi silungiselela ukwamukela amanzi. Ngomunyu wesibili, amanzi amukelwa ngendlela ethambile. Ngomunyu wesithathu, amanzi angena esibindini ngendlela ethambile nenethezekile.
Kuyaziwe ukuthi eminyakeni engamashumi amathathu edlule, emazweni aseNtshonalanga, umkhakha wezokwelapha ukhombise ukwanda kwentshisekelo, ikakhulukazi emibhalweni nasezinhlelweni zokwelapha zikaMprofethi uMuhammad (ukuthula kube kuye). Isizathu salokhu,
Ukwelapha Kwesiprofetho
esikushoyo ukuthi izeluleko nezenzo zeMpofetho mayelana nempilo ziyamukelwa yizokwelapha zanamuhla.
I-Quran, uMprofethi uMuhammad (ukuthula kube kuye)
akazange asho lutho ngokwakhe, kodwa wakhuluma ngalokho okwakubekwe kuye.
kuyasho.
(bheka i-Necm, 53/3)
Umthombo wesibili wenkolo,
ukusuna nako kusekelwe kwisambulo esifihlakeleyo nasekuphefumleleni.
Kuye akukho okungalungile. Ngoba uqondiswa nguNkulunkulu. Uma lokho akushoyo, ngesikhathi lapho kwakungekho khona imikhroskopu futhi amagciwane ayengaziwa, kungaziwa kuphela namuhla ngemikhroskopu nangokuhlaziywa, lokhu kusho ukuthi kuyisimangaliso sakhe sesayensi namuhla, futhi kuqinisekisa ubuprofethi bakhe.
Uma kukhona i-hadith noma i-sunnah ephikisana nengqondo nesayensi, kusho ukuthi kukhona inkinga. Leyo nkinga ingaba ngumthombo we-hadith, ubuqiniso bayo, noma ubuqiniso besayensi. Ngoba akukho nkinga ku-hadith eyiqiniso. Empeleni, isayensi yanamuhla iyawasekela ubuqiniso be-hadith eyiqiniso.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
