Mthandiwe, mzalwane wethu,
Igama elijwayelekile lezindlela zokucabanga nezindlela zokwenza ezibeka izindinganiso zikazwelonke (zobuzwe) ngaphezu kwezindinganiso zendawo yonke, ezibeka ukwethembeka kuzwelonke ngaphezu kokwethembeka kuzindinganiso zendawo yonke, nezibeka izithakazelo zikazwelonke ngaphezu kwezithakazelo zomuntu siqu.
ubuzwe
Ushovinizimu. Kungakhulunywa ngezinhlobo ezahlukene zawo, kusukela ekuthandeni nasekuphakamiseni isizwe sakho, kuya ekuziboneni isizwe sakho njengesiqhamile kunezinye izizwe zonke, nokufuna ukuzibusa phezu kwazo. Ngakho-ke, awusho uhlelo noma imfundiso ethile yezombusazwe, kodwa usho yonke imibono yezombusazwe eyamukela lezo zinhlelo nemfundiso njengeziyisisekelo.
Ezwenikweni lethu
, ukudideka kwemibono okwenzeka cishe kuyo yonke imikhakha, kuzibonakalisa
“ubuzwe”
lokhu kubonakala nasekuqondeni kwalo. Ngakho-ke, okokuqala, kuyadingeka ukuthola ukungahambisani kanye nokuphikisana phakathi kwegama nokuqonda kwalo.
Isizwe
igama, ngokwencazelo ye-Kur’an
“inkolo”
futhi
“umthetho wamaSharia”
Leliqisa umqondo ofanayo ngamagama. Igama lingasetshenziswa kuphela ngendlela engokomfanekiso ukuchaza umphakathi othile. Kodwa nakuleso simo, ngokwemvelo alibhekiseli esizweni, uhlanga noma isizwe, kodwa kubo bonke abantu abakholwa futhi abazibophezele enkolweni naseSharia, njengoba kuchazwe ngumqondo walo wangempela: Ngokwalokhu, ubuzwe, okuwumphumela waleli gama, buveza inkolo naseSharia abantu abazibophezele kuzo. Ubuzwe-ke yigama lokuzibophezela enkolweni naseSharia efanayo. Kodwa ekusetshenzisweni kwalo okwandile namuhla, igama liyashaywa indiva umqondo walo wangempela,
“isizwe”
kuyathwalwa ngencazelo okuyimbangela yokudideka okukhulu. Ngoba
“isizwe”
ayisho ukholo oluthile, inkolo noma umthetho we-sharia; libhekisela kubantu abavela ohlwini lozalo oluthile.
Ngakho-ke, imiqondo nezindlela ezisekelwe ekuzinikeleni esizweni akufanele zibizwe ngegama elithi “ubuzwe,” kodwa kufanele zibizwe ngokuthi “ubuzwe” noma
ubuzwe
ingabizwa ngala magama.
U-Islam awuzange uwenqabe ukubaluleka kobudlelwane begazi, ubuhlobo, kanye nobudlelwane. Ngokwamukela lokhu, wabona ukuthi lezi zibopho ziyaqiniswa futhi ubudlelwane buyathuthukiswa. Ngakho-ke, eQur’an, abakholwayo bayaxwayiswa ngokuphathelene nokunqamula izibopho zobuhlobo:
“…Yazisabeni uNkulunkulu kanye nasekuqheshaneni (kwemindeni).”
(An-Nisa, 4/1).
Nokho, u-Islam awuvumi ukuthi izibopho zobuzalwane, noma ngisho nezibopho zikazwelonke, zibe yizimiso eziyinhloko ezichaza umphakathi nezinqubo zokusebenzisana. Umphakathi obonwa u-Islam awukwazi ukwakhelwa phezu kwezisekelo ezibonakalayo njengobudlelwane begazi, inzalo, noma ubumbano lwezinzuzo;
Izimfanelo abantu abanazo ngokwemvelo nangaphandle kwentando yabo azikwazi ukuba yizimiso ezicacisayo zomphakathi wamaSulumane.
Ngokombono wamaSulumane, isimiso esinqumayo ekwakheni umphakathi nasekulawuleni ubudlelwano bomuntu siqu nobomphakathi yinkolelo abantu abazikhethela ukuyilandela ngentando yabo.
Isibopho sokholo siyisisekelo somphakathi wamaSulumane.
Zonke izimo nezici zomuntu ngamunye nezenhlalo zithola incazelo kuphela ngaphakathi kwale nkolelo efanayo, ngaphakathi kwale ntambo efanayo. Zonke izibopho, njengobudlelwane begazi nobunye, phakathi kwabantu abangahlanganiswa yinkolelo, ziyalahlekelwa incazelo yazo, ziyalahlekelwa ukusebenza kwazo. I-Qur’an iveza leli qiniso ngendlela ecacile nengaphezu kwengqondo ngendaba kaNabi Nuhu (as). Abantu abangabelani inkolelo efanayo, abangabelani umphakathi ofanayo, abangabelani ngisho nomndeni ofanayo:
“UNowa wakhala, wathi: ‘Nkosi yami! Indodana yami ingumndeni wami, izwi lakho liyiqiniso, wena ungumahluleli wabahluleli!’ (UNkulunkulu) wathi: ‘O Nowa! Yena akasiwo umndeni wakho. Yena (owenza) isenzo esibi. Ungaceli kimi lokho ongakwazi. Ngiyakuyala ukuba ungabi ngabangenalwazi.'”
(Hud, 11/45-46).
Ngaphandle kokuba khona kobumbano lokholo, ngisho nezibopho phakathi kwamalungu omndeni anobudlelwane obuqine kakhulu ngegazi ziyaphuka, futhi amalungelo nezibopho ezihlanganyelwayo ziyaphela:
“Awukwazi ukubona umphakathi okholwa kuNkulunkulu nasezinsukwini zokugcina, ukuthi uyazwana nalabo abayizitha zikaNkulunkulu noMthunywa wakhe, noma ngabe abazali, abantwana, abafowabo noma izihlobo zabo.”
(Umzabalazo, 58/22).
“O nina bantu, uma nithanda ukungakholwa kunokukholwa, ningabathathi obaba benu nabafowenu njengabaphathi. Noma ngubani phakathi kwenu obathathayo njengabaphathi, ngempela labo ngabantu abangabikho.”
(At-Tawbah, 9:23).
Ngaphakathi kwalezi zisekelo eziphelele, umgomo wawo wonke umuntu ongumMuslim akufanele kube ukuhlanganiswa kwamaTurk namaSulumane kuphela, kodwa ukuhlanganiswa kwawo wonke amaSulumane. AmaTurk angamaSulumane nawo afakiwe ekuhlanganisweni kwawo wonke amaSulumane.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
