– Uma kungekho mehluko phakathi kwemilingo nezimangaliso, singaqonda kanjani ukuthi izimangaliso zihlukile emilingweni?
Mthandiwe, mzalwane wethu,
Isimangaliso
okuphambene namandla
“ubuthakathaka”
ngokwesakhiwo sesenzo esibangela isenzo esithile (if’al)
“i’caz”
njengesenzo esivela egameni elisuselwa ku-masdar
“okwenza umuntu angabi namandla, okungenakuvinjelwa, okungenakulinganiswa, okumangalisayo”
kullanılan bir terimdir.
Isimangaliso;
Isimangaliso esingaphezu kwemithetho yendalo nemikhuba, esibonakaliswa nguNkulunkulu uSomandla ngalowo othi ungumprofethi, esiphonsela inselelo abaphikisi, ukuze kuqinisekiswe ubuqiniso balokho akushoyo, yinto eyisimangaliso abangakwazi ukuyilingisa (1).
Njengoba kubonakala kule ncazelo, isibonakaliso siwisenzo sikaNkulunkulu. Nguye uNkulunkulu (swt) owasidalayo futhi wasibonisa ngesandla somprofethi. Ukuvela kwesibonakaliso esinjalo esandleni salowo owayezibiza ngomprofethi futhi ebeka inselelo kwabaphikayo, esibonakaliso esenza bonke abaphikayo babe buthaka, kufanekisa ukufakazela nokuvuma ukuthi uyomprofethi. Ngoba ukubonisa kwesibonakaliso esinjalo ngumprofethi,
“Inceku wami, uqinisile ekuzishayeni umprofethi, kanti naye kanye nalamazwi awashumayelayo ayiqiniso.”
demektir. Tarifteki,
“ukuzisholo ukuthi ungumphrofethi”
futhi
“ukuphonsela inselelo”
(izimo) izimo, yizona zibonakaliswa ngabantu abalungileyo abangabalandeli bakaNkulunkulu.
“isibusiso”
okuthiwa, futhi liyahlukanisa kwezinye izenzakalo ezingavamile ezifanayo. Ngoba abangane bakaNkulunkulu, abangcwele,
“ukuzisholo ukuthi ungumphrofethi”
futhi
“inselelo”
Abanalo nalo luhlobo lwezimpawu ezikhethekile. Izimangaliso abazibonisayo zibhekwa njengohlobo lwesimangaliso sabaprofethi ababalandelayo nabaphila ngemithetho yabo.(2)
Ukuze isenzo esiyisimangaliso sibe yiqiniso futhi samukeleke, kudingeka izimo ezithile.
1. Isimangaliso,
Kufanele kube yisenzo sikaNkulunkulu uMninimandla onke. Ngoba uNkulunkulu ungumthombo wesenzo; okusho ukuthi, udala lokho akufunayo. Kodwa uqinisekisa ubuqiniso besenzo esidalwe nguye. Ngokwesibonelo, izenzo eziyisimangaliso njengokuguqula induku kaMose (as) ibe yinyoka, noma ukuvusa abafileyo kukaJesu (as), yizenzo ezifunwa futhi ezidalwe nguNkulunkulu uMninimandla onke. Ukubhekisa lezi zenzo kubaprofethi kuyisifaniso.
2. Isimangaliso,
Kufanele kube yisimangaliso esingaphezu kwemithetho nemikhuba eyaziwayo yendalo. Kuphela ngaleso sikhathi isenzo sifinyelela ezingeni lokuvunywa nguNkulunkulu. Izenzakalo ezenzeka ngokwemvelo, ngokuhambisana nemithetho yendalo kanye nendlela evamile yezinto (njengokushona kwelanga), azinayo imfanelo yokuba yisimangaliso.
3. Akufanele kube nokuphikiswa.
Ngoba umsebenzi we-i’caz ukuthulisa abaphikisayo ngokubonisa ubuthakathaka babo.
4. Isimangaliso,
Njengobufakazi bokuvunywa nguNkulunkulu, lokhu kufanele kwenzeke esandleni salowo othi ungumprofethi.
5.
Isimangaliso esibonisiweyo kufanele sivumelane nesimangalo somprofethi, okungukuthi, nalokho akushoyo ukuthi uzokwenza. Uma ebonisa isimangaliso esihlukile esingavumelani nesimangalo sakhe, asibhekwa njengesimangaliso.
6.
Isimangaliso asibonisa njengobufakazi beqinisileyo akufanele siphikiswe ngokuphika ubuqiniso baso.
Isimangaliso se-7
, akufanele yenzeke ngaphambi noma ngemuva kakhulu kwesimangalo, kodwa kufanele yenzeke ngokushesha ngemva kwenkulumo (yesimangalo) yabaprofethi.(3)
Umlingo uhlukile emsebenzi wemvelo.
U-Kurtubi uthi; “
Eqinisweni, umlingo ukufihla okuthile ngobuqili.
Ngoba umlumbi, ngokwenza izinto ezithile ngobuqili, ubonisa umuntu owenzelwa umlingo izinto ngendlela ehlukile kunaleyo eziyiyo. Njengoba isarabi libonakala njengamanzi ukude, umlingo nawo awuyona into yangempela.”
Umehluko phakathi kwemilingo nezimangaliso
Lezi zindima ezilandelayo ezikuSurah Al-A’raf:
kuye kwashiwo ngokucacile.
115. Abathakathi bathi: “Musa, noma wena uqale ubonise amakhono akho, noma thina siqale.”
Abathakathi, ababephethe isithembiso sikaFaro sokuthi bazoklonyeliswa, baphendukela kuMose bathi: “Mose, noma wena uqale uphonse intonga yakho phansi, noma thina siqale sibonise lokho esizokwenza.”
16. UMose wathi: “Qalani nina.” Abathakathi base bebonisa amakhono abo, baphazamise amehlo abantu, babesabisa. Ngakho babonisa umsebenzi omkhulu wemilingo.
UMusa (as) wacela ukuthi abathakathi babonise amakhono abo kuqala, ukuze abantu babone wonke amakhono abo, bacabange, izinhliziyo zabo zithule, bese bebona iqiniso elizoboniswa nguye. Ukuze bakwazi ukwehlukanisa phakathi kwezinto eziyinkohliso neqiniso. Yebo, abathakathi babonisa wonke amakhono abo, babetha amehlo abantu, babesabisa. Kodwa lapho bebona iqiniso, nabo ngokwabo bakholwa kuqala. U-Abdullah b. Abbas uthi:
“Abathakathi baphonsa izintambo ezinkulu nezihlahla ezinde. Bese benza umlingo, babonise abantu lezo zinto zihamba. Abantu babesaba.”
117. Nathi-ke, samthuma kuMusa:
“Ushiya induku yakhe.”
Sase sakhuluma nathi, kwathi lapho sibheka, intonga yagwinya konke ababekuqambile.
U-Abdullah ibn Abbas uthi: “Intonga kaMusa yayidla yonke imicu nemithi eyayiphonswe ngabathakathi. Ngakho-ke, abathakathi baqonda ukuthi lokhu kwakuyisimangaliso sikaNkulunkulu, hhayi ubuthakathi, base bekhothama. Futhi bathi:
“Sikholwa kuNkulunkulu wezizwe zonke, uNkulunkulu kaMose no-Aron.”
118, 119. Ngakho-ke kwavela ukuthi babenecala, futhi konke ababekwenzile kwaba yize. Bahlulwa lapho, babuya bejabhiswa.
Ngakho kwabonakala ukuthi uMusa (as) wayengumprofethi weqiniso, futhi izinto ezazisungulwe ngabathakathi zaba yize. UMusa (as) wamnqoba uFaro nendlela yakhe. Ngakho babuyela emuva behlazekile futhi bephoxekile.
120-122. Abathakathi bakhothama phansi, bathi: “Sikholwa kuJehova, iNkosi yezizwe zonke, iNkosi kaMose no-Aroni.”
Abathakathi babona ngaphambi kwabanye ukuthi lokho uMose (as) ayekubonisa kwakungeyona imilingo. Ngoba babazi kahle ukuthi yini ababeyenza, nokuthi babeyiphambukisa kanjani ngayo abantu, futhi babona kahle ukuthi lokho uMose (as) ayekubonisa kwakungafani nalokho ababeyenza. Ngakho-ke, ngokushesha bamukela iqiniso, bakhothama, futhi bakholwa kuNkulunkulu. (4)
Izithasiselo:
1) Bheka et-Taftazânî, Şerhul-Akâid en-Nesefiyye; Cairo 1939, kk. 459-460; Ngencazelo eyengeziwe bheka el-Cürcânî, Şerhu’l-Mevâkıf, III,177; el-Cezirî, Tavdîhu’l-Akâid, 140.
2) Bheka uCelâl ed-Devânî, Şerhu’l-Akâidi’l-Adudiyye, II, 277.
3) Bheka u-al-Jurjani, Sharhu’l-Mawaqif, III, 177-179.
4) Bheka u-Abu Ja’far Muhammad b. Jarir al-Tabari, Tafsir al-Tabari, Hisar Yayınevi: 4/97-98.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
