– Uma inkolelo kaZiqu-zintathu iyishirk, ingabe kuvumelekile ukushada namaKristu nokudla ukudla abakuhlabileyo?
– Akungqubuzani nalo myalo othi “Ningashadi nabakhonza izithombe”?
Mthandiwe, mzalwane wethu,
Ngokwe-Islam, amaJuda namaKristu, ababizwa ngokuthi abantu bencwadi (Ahl-i Kitap), bangabakholwa. Futhi ngokwe-Islam, indoda engumMuslim ayikwazi ukushada nowesifazane ongakholwa; nowesifazane ongumMuslim akakwazi ukushada nendoda engakholwa.
Inyama yezilwane ezidliwayo ihalal uma zihlatshwe ngokwemigomo yenkolo nangokubizwa kwegama likaNkulunkulu, uma kungenjalo ayihalal.
Ngokwalolu hlobo lokubuka, akufanele kushadwe nabantu abangama-Ahl-i Kitap futhi akufanele kudliwe okuhlatshelwe yibo. Kodwa i-Islam inikeze ama-Ahl-i Kitap ilungelo elikhethekile uma kuqhathaniswa nabanye abalandeli bezinye izinkolo nabangakholwa, ivumele ukushada kwabesifazane abangama-Kitabi namadoda angamaMuslim, futhi ivumele ukudla okuhlatshelwe ngama-Kitabi.
Kufanele ukuchaza lolu daba ngokuya ngesimo esishiwo embuzweni.
Ukuvinjelwa Kokushada Nabakhonza Izithixo
Nisa suresinin 23. ayeti, müminlerin evlenmesinin sürekli olarak yasak olduğu akrabaları ve evlenmesinin caiz olduğu akrabaları bildirir. Bakara suresinin 221. ayeti ise müminlerin müşriklerle evlenmesini yasaklar:
“(O nina abakholwayo)”
Ohlanganisa uNkulunkulu nabanye onkulunkulu.
(umshrik)
Ningashadi nabesifazane ngaphandle kokuthi bakholwe.
Inkosazana ekholwayo ingcono kunowesifazane okhulelwa ngumshrikhi.
-noma ngabe lokhu kuyakujabulisa yini-
ngcono kakhulu. Kufanele futhi ukuthi amadoda angama-mushrik (abakhonza izithixo) baze bakholwe.
(abafazi abakholwayo)
Ningamshadi. Inceku yomkholwa ingcono kunomshrik.
-noma ngabe uyakuthanda yini-
Yebo, kuhle.
Bona bakumemela egeheni.
U-Allah yena, ngentando Yakhe, uyamema ePharadesi nasekuthethelelweni.
Uchazela abantu izimpawu zakhe ngokusobala, ukuze bacabange ngazo futhi bathole isifundo.
(Al-Baqarah, 2:221)
Le ndima iyalela abesifazane abakholwayo ukuba bangashadi nabesilisa abangakholwayo, kanye nabesilisa abakholwayo ukuba bangashadi nabesifazane abangakholwayo.
Kodwa uma beba ngabakholwayo futhi beba ngamaMuslim, isithiyo somshado siyasuswa nakanjani.
Umshirikina;
“Umuntu ohlanganisa uNkulunkulu nabanye; okholwa ukuthi uNkulunkulu unomlingani, ofanayo naye, ezintweni zakhe, ezimfanelweni zakhe, nasezenzweni zakhe.”
kuyabizwa.
Inkampani
, okuphambene nobuNkulunkulu oyedwa,
“ubambiswano”
kusho ukuthi. Njengoba ukukholelwa kubonkulunkulu abaningi kuyinkolelo-ze, ukusho nokukholelwa ukuthi uNkulunkulu unomlingani, indodana, indodakazi, njll., nakho kuyinkolelo-ze.
Ukuthuka;
“Ukuphika uNkulunkulu kufana nokumphika uMprofethi uMuhammad (ukuthula kube kuye).”
Ukufuru yiphikisana nokholo.
Ukholo,
Kuwukholwa uNkulunkulu kanye neqiniso likaMphrofethi uMuhammad (ukuthula kube kuye) ezintweni azishoyo.
Ukuthuka kusho ukuphika lezi zinto.
Ukungakholwa kuNkulunkulu kuyizono, futhi ngezinye izikhathi izinto ezibonisa ukungakholwa nazo zibizwa ngokuthi izono. Ukukhonza izinkanyezi, izithombe, umlilo; ukubulala abaprofethi; ukubheka okungavumelekile njengokuvumelekile, nokubheka okuvumelekile njengokungavumelekile, konke lokhu kubhekwa njengophawu lokungakholwa, futhi abakwenzayo babhekwa njengabangakholwa.
Ukushirkisa nokukufuru
Yizinto ezimbili eziseduze. Ukungakholwa kuNkulunkulu kuyinto ebanzi; ukukhonza izithixo kuyinto ekhethekile. Ukungakholwa kuNkulunkulu kusho ukwenqaba isisekelo esisodwa noma eziningi zokholo; ukukhonza izithixo kusho ukukholwa konkulunkulu abangaphezu koyedwa. Konke ukukhonza izithixo kuphinde kube ukungakholwa kuNkulunkulu.
U-Elmalılı M. Hamdi Yazır uthi ngalokhu mayelana nabaqaphi:
“Igama elithi ‘mushrik’ linencazelo ezimbili olimini lwe-Qur’an, enye iyabonakala, enye iyona eyiqiniso. Ngokwencazelo ebonakalayo, umushrik ngumuntu obala obala ukuthi ukhonza izithixo, okholwa ekubeni khona kwabantu abaningi abangonkulunkulu.”
Ngokwale ncazelo, abantu beNcwadi ababizwa ngokuthi ngabakhonza izithombe.”
“Abakhulekeli-zithixo beqiniso ngempela labo abaphika ukuthi uNkulunkulu munye kanye nenkolo yobuSulumane, okungukuthi, abangewona amaMuslim.”
Ngokwale ncazelo, amaJuda namaKristu, abantu abaneNcwadi, nabo bangabakhonzi bezithixo.
Ngoba laba, nakuba bebonakala bekhuluma ngobunye bukaNkulunkulu, empeleni bethi uNkulunkulu unezingane. AmaKristu,
‘uziqu-thathu’
banomqondo (wobuthathu) futhi
‘UMesiya uyiNdodana kaNkulunkulu.’
bayasho. Nabo-ke abantu abangamaJuda.
‘Uzeyir uyindodana kaNkulunkulu.’
bayasho. Nakuba bekhuluma kanjalo, baphinde bathi nabo bangabantu bokukholelwa kuNkulunkulu oyedwa. Ngakho-ke, nakuba bobabili bengabonakali njengabakhonza izithombe, empeleni bangabakhonza izithombe.”
(bheka u-MH YAZRIR, incazelo yendima ehambisanayo)
“Ningashadi abesifazane abangakholwa, ngaphandle kokuba bakholwe.”
(Al-Baqarah, 2:221)
okufana nendima yale ndima,
“Ningabashadi abafazi abangakholwa.”
(Al-Mumtahina, 60/10)
Lezi yivesi. Lezi zivesi zibonisa ngokusobala ukuthi amaMuslim awavunyelwe ukushada nabangakholwa nabasebenzi bokukhonza izithixo, nokuthi izinto abazihlabeleyo azivunyelwe. Evesini…
“abakhonzi bezithixo”
nakuba kukhulunyiwe ngayo, abafundisi befiqh yamaSulumane
“umkhonzi wezithixo”
bathi leli gama lihlanganisa bonke abangakholwa, abakhonza izithombe, abakhonza umlilo, abangenankolo, abazenzisi, abahlanukeli; abakhonza ilanga, inyanga, izinkanyezi, abakholelwa ezintweni ezibonakalayo njll.
Ngokuvamile, amadoda ayabusa phezu kwabesifazane. Indoda, kungakhathaliseki ukuthi iyiphi inkolo, ivame ukumema umkayo ukuba naye abe nenkolo efanayo. Abesifazane bavame ukulalela amadoda, bayathonywa yibo. Bayabalingisa nasezinkolweni zabo. Ngakho-ke, kuyesatshwa ukuthi owesifazane okholwayo angase awele ekungakholweni. Evesini;
‘Bona (abakhulekeli bezithixo) babiza ngasemlilweni.’
(Al-Baqarah, 2:221)
Kuyalelwa. Abangakholwa bakhuthaza ukungakholwa. Njengoba ukungakholwa kudinga umlilo, ukukhuthaza ukungakholwa kusho ukukhuthaza umlilo. Ukushada kwesifazane ongumMuslimu nendoda engakholwa kwenqatshelwe ngenxa yalesi sizathu. Umehluko wenkolo phakathi kwendoda nomfazi uholela ekukhathazekeni, ekuhluphekeni, nasekuzondeni, okungadala ukuba umshado ube yize, ngakho-ke umshado onjalo uyenqatshelwa. Ukungakholwa kwandisa ukungathembeki kowesifazane, kuholela ekonakaleni. Imicabango ephakeme njengokwethembeka, ubuqotho, ubuhle, njll., iyanyamalala engqondweni. Umuntu okholwa ezinkolelweni ezingamanga nasezinkolelweni ezingenasisekelo uba yisigqila sezifiso zakhe.
Abakhulekeli-zithixo abakude nenkolo yeqiniso, banamathele enkolweni yobuzenzisi. Bayizitha zezinkolo zeqiniso. Akulindelekile ukuba kube khona ukuzwana noma isivumelwano phakathi kwabo nabasebenzi benkolo yeqiniso. Ngoba umama okhulekela izithixo uzokhulisa ingane yakhe njengaye, ngakho-ke ukushada nabakhulekeli-zithixo kuyenqatshelwa e-Islam.
Ukubekezelelana kwe-Islam kubantu abanezincwadi ezingcwele
Ivesi yesi-5 yencwadi yase-Al-Ma’idah,
Kuvumela amadoda angamaMuslim ukuba ashade nabesifazane abangamaKristu, nokudla izinto ezihlatshelelwe ngamaKristu.
ISurah al-Ma’idah ingenye yezisurah zokugcina ezathulwa eMadinah. Ngaleso sikhathi, iMekkah yayisithathwe, abashirikhi…
(abakhonza izithombe)
kwase kudingeka ukuthi kubekwe eceleni, kwase kufike isikhathi sokwakha ubudlelwano obuhle nabanikazi bezincwadi zezulu.
Ukuvunyelwa ukushada nabantu abanezincwadi; bona
-Ngisho noma kungase kungabi yiqiniso ngokwe-Islam-
Lokhu kungenxa yokuthi kulindeleke ukuthi bakholwe ezimisweni zokholo futhi babe ngamaSulumane. Abantu abangamaKitabiya basondelene kakhulu nokwamukela inkolo yeqiniso uma kuqhathaniswa nabantu abangamaMushrik. Njengoba owesifazane eyisidalwa esithinteka kalula, kulindeleke ukuthi abe ngumSulumane ngemva kokuthonywa ngumyeni wakhe ongumSulumane. Ngakho-ke, akukavunyelwe ukuthi owesifazane ongumSulumane ashade nendoda engumKitabiya. Ukushada nabesifazane abangamaKitabiya ngenkathi kukhona owesifazane ongumSulumane kubhekwa njengento engathandeki. Ngoba indoda engumSulumane ayikwazi ukwenqabela owesifazane ongumKitabiya ukuthi aphuze iwayini, adle inyama yengulube, noma aye esontweni.
Ukuvumela i-Islam ukushada nabesifazane abangama-Kitabiyyah (abantu abanencwadi engcwele), kuvunyelwe ngaphansi kwezimo ezithile. Lolu hlobo lwemvume luhlose ukwakha ubudlelwane obuhle nabantu abangama-Kitabiyyah nokubasiza ukuba basondele ku-Islam.
“Yithi: ‘O nina bantu beNcwadi! Yizani kuleli zwi elilinganayo phakathi kwethu nani: ukuthi singakhonzi muntu ngaphandle kukaNkulunkulu, singamhlanganisi nanto, futhi singenzi abanye bethu onkulunkulu ngaphandle kukaNkulunkulu.’ Uma bephika, khona-ke…”
‘Fakazelani ukuthi singamaMuslim.’
sho njalo.”
(Âl-i İmrân, 3/64)
Le ndima ikhombisa isifiso sika-Islam sokuxoxisana nabantu abanezincwadi. Ukuxoxisana kuhle ngaso sonke isikhathi, inqobo nje uma kungabikho ukuyekethisa iqiniso.
Uma indoda engumMuslim ingatholi owesifazane ongumMuslim ongashada naye, futhi isengozini yokuwela ekuziphatheni okubi, akukho nkinga ekushadeni nabesifazane abangamaKristu noma abangamaJuda.
Namuhla, ngenxa yezizathu ezahlukahlukene ezifana nokufunda, ukuhweba, imisebenzi, njll., inani elikhulu lamaSulumane aya eYurophu, eMelika nakwamanye amazwe, futhi lokhu kuyisikhuthazo esihle esivela ku-Islam ukuze bavikeleke engozini yokuwa ekuzinzeni. Ngokusebenzisa le mishado, abantu abaningi abangamaKristu bathola ithuba lokwazi i-Islam, futhi iningi labo liba ngamaSulumane.
Ukushada Nabesifazane Abangama-Ahl-i Kitab
Abanye abafundisi bamaSulumane bathi, ”
Ningashadi nabakhonza izithombe ngaphandle kokuthi bakholwe.”
(Al-Baqarah, 2:221)
Bathi leli vesi lisho ukuthi umMuslim akavunyelwe ukushada nomuntu ongasiye umMuslim, ngakho-ke bafaka abantu abangama-Ahl-i Kitab kuleli qembu. U-Ibn Omar, u-Muhammad b. el-Hanefiyye kanye no-Hadi, omunye wabaholi be-Zeydiyye, banombono wokuthi akavunyelwe umshado phakathi kwendoda engumMuslim nowesifazane ongum-Ahl-i Kitab.
Iningi lezazi zamaSulumane linombono wokuthi indoda engumSulumane ingashada nowesifazane ovela kubantu abanencwadi (Ahl-i Kitap).
Ukuthi iningi lezazi ze-Islam libona ukushada nabesifazane abangama-Ahl-i Kitap nokudla okuhlatshelwe ngama-Ahl-i Kitap njengokuvumelekile, kusekelwe kuleli vesi:
“Namuhla, zonke izinto ezinhle nezihlanzekile zivunyelwe kini. Kubo abanikwe incwadi…”
(AmaJuda namaKristu)
Njengoba ukudla kwabo (abakuhlabeleyo) kuvunyelwe kini, ukudla kwenu nako kuvunyelwe kubo. Abesifazane abahloniphekileyo abangamaMuslim, kanye nabesifazane abahloniphekileyo abavela kubantu abanikwe incwadi ngaphambili, nabo bavunyelwe kini, uma nikhokha imiholo yabo, ngesibopho sokuba bahlonipheke, bangaziphathi ngendlela engcolile, futhi bangabi nabangane abayimfihlo. Noma ngubani ongakholwa, umsebenzi wakhe uyoba yize, futhi uyoba phakathi kwabalahlekileyo ngosuku lokugcina.
(Al-Ma’idah, 5/5)
Ngokuka-Ibn Abbas, leli vesi lisho ukuthi:
“Abesifazane abesifazane abakholwayo, kanye nabesifazane abesifazane abakholwayo abanikwe incwadi ngaphambili, nabo bayavunyelwa kini, uma nikhokha izinhlawulo zabo, ukuba bahlale behloniphekile, bangaziphathi ngobufebe, futhi bangabi nabangane abayimfihlo.”
(Al-Ma’idah, 5/5)
isinqumo,
“Ningashadi abesifazane abangama-mushrik (abakhonza izithixo) ngaphandle kokuba bakholwe.”
(Al-Baqarah, 2:221)
uyichithile ivesi.
Kodwa abanye abafundi benkolo abakwamukeli ukuthi leli vesi liyachithwa. Ngokwabo, ivesi lesi-5 le-Surah Al-Ma’idah liyachaza ivesi le-221 le-Surah Al-Baqarah. Okusho ukuthi…
Ukuvinyelelwa kokushada namaqaba nokudla okuhlatshelwe bona kuyaphakanyiswa.
Kodwa uNkulunkulu uSomandla
Isivumelwano esikhethekile mayelana nokushada nabesifazane abangama-Ehl-i Kitab nokudla izinto abazihlabeleyo.
kufakazile. USa’id ibn Jubayr noQatada,
“Ningashadi nabakhonza izithombe.”
(Al-Baqarah, 2/221) indlela yokuqonda ivesi.
jikelele
Abesifazane bama-ahl-i-kitab
ivesi elivuma ukushada
(Al-Ma’idah. 5/5)
okhethekile
usho kanjalo. Abanye abafundi bezenkolo nabo bathi indima yale ndima
igama elithi “mushrik” alihlanganisi abantu beNcwadi (Ahl-i Kitab)
usho kanjalo.
Abanye abafundi,
Ukuphuza abesifazane abangama-Ehl-i Kitab, ngaphansi kwemibandela yokuthi bakholwe.
Ukuqala kwakhe kwakungokuthi wayebophelele. U-Omar naye wayekwenqabela ukushada nabesifazane abangama-Ahl-i Kitab. Kodwa ukwenqabela kuka-Omar kwakungengenxa yokuthi wayekholelwa ukuthi ukushada nabo kwakuyiharam. Ngempela, u-Omar wayala abanye abangama-Ashab ababeshade nabesifazane abangama-Kitabi ukuba babahlukanise, nabo babahlukanisa. Kodwa u-Huzaifa, owayeshade nowesifazane ongumJuda, waphikisa. Wathi ku-Omar,
“Uyakholwa ukuthi kuyisisono?”
kusho. U-Omar,
“Cha, kodwa ngiyakhathazeka.”
kuphendula ngalokho.
Phakathi kwabantu ababephila ngesikhathi sikaMprofethi, ngaphandle kukaHuzeyfe, u-Osman naye wayeshade nowesifazane ongumKristu okuthiwa uNaila binti el-Farafisha. Kamuva, lona wesifazane waba ngumMuslim.
Umar, Uthman, Talha, Huzaifa, Salman, Jabir,
Kuvumelela ukushada nabesifazane abangama-Ehl-i Kitab.
ngokombono wabo.
Ukudliwa Kwezinto Ezihlatshelelwe Abantu Bencwadi
UNkulunkulu uSomandla,
“Okwenziwe ngomhlatshelo egameni elinye ngaphandle kuka-Allah… kunqatshelwe kini.”
(Al-Ma’idah, 5/3),
“Kuleyo, izilwane ezihlatshelwe ngaphandle kokubizwa kwegama likaNkulunkulu phezu kwazo”
(inyama zabo)
ningadli.”
(Al-An’am, 6/121)
U-Allah uyala ukudla inyama yezilwane ezihlatshelwe ngaphandle kokubizwa kwegama lakhe. Ngokwalezi zindima, inyama ehlatshelwe ngumuntu ongakholwa, umshirikina, umkhonzi wezithixo, umuntu ohlubuke enkolweni, umuntu ongenankolo, njll., ayivumelekile ukudliwa. Kodwa inyama ehlatshelwe ngumMuslimu noma ngumuntu we-Ahl-i Kitab, uma ehlatshela ngokuphimisela igama lika-Allah, ivumelekile.
Ivesi yesihlanu yeSurah Al-Ma’idah ibonisa ukuthi ukushada nabesifazane abangama-Ahl-i Kitab kuvumelekile, futhi ibonisa ukuthi izinto ezihlatshelwe ngama-Ahl-i Kitab nazo zivumelekile.
: “Ukudla kwabo abanikwe incwadi kuwukudla okuhalal kini, njengoba ukudla kwenu kuwukudla okuhalal kubo.”
(Al-Ma’idah, 5/5)
Kuleli vesi.
“taam = ukudla”
i, izazi zamaSulumane
“abakutshazile”
babe sebekuchaza kanje. U-Ali, u-Ibn Abbas, u-Abu Umama, u-Mujahid, u-Sa’id ibn Jubayr, u-Ikrimah, u-Ata, u-Hasan, u-Makhul, u-Ibrahim an-Naha’i, u-Suddi, u-Muqatil ibn Hayyan… bonke banombono ofanayo. Kukhona ukuzwana phakathi kwezazi zamaSulumane ngalokhu. Zonke izikolelo zamaSulumane zikubona njengokuvumelekile.
Evesini/Indima ekuvesini
“taam = ukudla”
ngaphakathi
“abakutshazile”
Lokhu kuchazwa kanje ngoba ukudla akuhlangene nenkolo. Konke ukudla, kungakhathaliseki ukuthi kungokabani, noma ngubani okwenzayo noma okukhulisayo, kuhalal. Kunjalo nangezinto ezenziwe ngesandla njengesonka namafutha omnqumo.
Isiphetho
Inkolo yamaSulumane iyinkolo yezwe lonke. UNkulunkulu uMkhulu wathuma uMprofethi uMuhammad (ukuthula kube kuye) njengomprofethi wokugcina kubo bonke abantu. Kusukela ngemva kukaMprofethi uMuhammad (ukuthula kube kuye), akusekho mprofethi ozayo, ngakho-ke akusekho ncwadi engcwele ezayo ngaphandle kweQur’an. Imiyalelo yeQur’an, ekhuselwe nguNkulunkulu, ihlala njalo kuze kube usuku lokugcina, futhi iQur’an iyincwadi yaphezulu eyanelisa ngokuphelele zonke izidingo zenkolo, zengqondo, nezomoya zabo bonke abantu kuze kube usuku lokugcina.
AmaJuda, amaKristu, kanye nabanye abantu abakholelwa ezincwadini zikaNkulunkulu, ababizwa ngokuthi abantu bencwadi, babhekwa njengabangakholwa ku-Islam ngoba abakholwa kuMprofethi uMuhammad (ukuthula kube phezu kwakhe) naseQur’an. UNkulunkulu uSomandla wazisa ukuthi amaKristu, ababheka uJesu njengoNkulunkulu futhi bakholelwa kuZiqu-zintathu, ngokuqinisekile abangakholwa. Wabamema ukuba bayeke ukukholelwa kuZiqu-zintathu nokubheka uJesu njengoNkulunkulu; ukuba bakholelwe ebunyeni bukaNkulunkulu, ebuprofethini bukaMuhammad (ukuthula kube phezu kwakhe) nasezindimaneni zeQur’an.
Ngokungafani nenkolo yendawo yonke yamaSulumane, u-Islam awuvumeli amaSulumane ukushada nabangakholwa noma ukudla okuhlatshelwe ngabangakholwa.
, ukuvumela ukushada nabesifazane abangamaKristu nokudla okuhlatshelwe ngamaKristu
, okusho ukuthi uhlukanisa abantu abanemibhalo engcwele kwabanye futhi ubanikeza ilungelo elikhethekile.
Ukunikezwa kwezikhundla ezikhethekile ku-Ahl-i Kitab e-Islam kusibonisa ukuthi i-Ahl-i Kitab ihlukile kuma-atheist, abangakholwa, ama-communist, ama-materialist, ama-Magus, abakhonza izithombe, kanye nalabo abakhonza izinto eziphilayo nezingaphiliyo.
-U-Allah uyazi-
Izindawo zabo ezweni elizayo nazo ziyohluka. Ngoba njengoba izulu linamazinga, kanjalo nasesihogweni kukhona amazinga. Abangakholwa bayobekwa ezingeni lesihogo elihambisana nokungakholwa kwabo. Ngokwesibonelo, abazenzisi bayobekwa ezingeni eliphansi kakhulu lesihogo.
Ngakho-ke, i-Islam, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo ngendlela enhle nalabo abangakaze bazi ngayo inkolo noma ukholo, ngakolunye uhlangothi, yayihlose ukuthuthukisa ubudlelwano bayo
Ezikhathini zethu, lokhu kuyisikhuthazo, kuyinto elula, kubantu abaningi abangamaMuslim abaya emazweni ahlala abantu abangamaKristu ngenxa yezizathu ezahlukahlukene.
Labo abaphoqelekile ukuhlala kulawo mazwe iminyaka eminingi, bangasebenzisa le mvume eku-Islam ukuze bazivikele ekuziphatheni okubi futhi bathole ukudla kwabo okuvamile.
Izinkomba:
– Elmalılı Muhammed Hamdi Yazır, Hak Dini Kur’ân Dili, İstanbul, ts.. Çelik-Şura Neşr. I,307- 311, II, 70.
– Ömer Nasûhi Bilmen, Hukuk-u İslâmiyeye ve İstılâhâtı Fıkhiyye Kamusu, Istanbul, 1968, Bilmen Yay., II, 105.
– Kamil Miras, *Sahihi-i Buhârî Muhtasarı Tecrid-i Sarih Terceme ve Şerhi*. Ankara. 1972, Diyanet Yay., XI, 282-283.
– Zuhayli, İslâm Fıkıh Ansiklopedisi, Okuhumusha: Ahmet Efe nabanye, Istanbul, 1992, Risale Yay, IX. 121-126.
Serahsi, Mebsût, Beirut, ts., uhlelo lwesibili, Dâru’l-Marıte. V. 45-50.
– Ibn Abidin, Reddü’l-Muhtar Terc., Okunye ngu-Ahmet Davudoğlu, Istanbul, 1983, Shamil Yay., V. 337-339.
– Ibn Kudame, Muğnî, Riyad, 1401/1981, VI, 580-591.
Ibn Hazm, Muhallâ, Thk. Ahmed Muh. Şakir, Kahire, ts.. Dâru’t-Türâs, IX, 445-454.
– Abdurrahman Cezîrî, Incwadi Yezomthetho Yezikolelo Ezine, Istanbul, 1986, Bahar Yay., V. 132-134, III. 42-43.
– Kâsânî, Bedâiu’s-Sanâi, Beirut, 1384/1974. V 46; Abdülkerim Zeydan, II. 272, V. 45-46.
– Kurtubî, Câmi’ (Tefsir), Cairo, 1387/1967, VI. 76.
– İbrahim Canan, Ukuhunyushwa kanye nencazelo yencwadi ethi Kütüb-i Sitte Muhtasarı, Ankara 1988. Akçağ Yay., VII, 228.
– Ukuze uthole ulwazi olubanzi nemithombo, bheka uDkt. Mehmet Bulut, Ehl-i Kitap Ngokombono Wokholo, Yeni Ümit, Izinombolo: 30, 31, 32.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
