Ulwazi ngaye uZeynelabidin (ra) kanye nesizathu sokuhlushwa kwakhe?
Mthandiwe, mzalwane wethu,
UZeynelabidin (ra) (658-713m) uyindodana kaHazreti Hüseyin (ra) futhi uyinzukulu kaHazreti Ali (ra). Ungu-imam wesine kwabayishumi nambili.
Wayengomunye wabakhulu besizwe, futhi wabona iningi labangane abakhulu. E-Risale-i Nur, kuthiwa wayengummeledi ongokomoya ovela ohlwini lukaHazreti Hüseyin. (Mektubat, s. 100) Naye wabulawa. Ngenxa yokuqhubeka kwenzalo kaHazreti Hüseyin, waziwa njengoSeyyidü’l-Sacidin. Ngenxa yokuzinikela kwakhe okukhulu nokuthanda ukukhonza, waziwa ngelakabi elithi “Zeynelabidin,” elisho ukuthi “umhlobiso wabakhonzayo.” Igama lakhe eliphelele ngu-Abu Muhammed (noma Abu’l-Hasan) Ali bin Hüseyin bin Ali bin Abi Talib.
U-Zeynelabidin, ogama lakhe ngu-Ali, wazalwa eMedina ngonyaka ka-658 (ngokwezinye izincwadi, ngo-655 noma ngo-666). Uyise nguHazreti Hüseyin (ra) kanti unina nguŞehr-i Banu Gazele, indodakazi yenkosi yase-Acem. Ngemuva kokunqotshwa kwe-Iran, wayengomunye wezintombi ezintathu zenkosi ezathunjwa, wabe eseshadiswa nguHazreti Ali (ra) noHazreti Hüseyin, kwase kuzalwa u-Zeynelabidin kulo mshado. Njengoba waphila ngesikhathi esinzima kakhulu, naye wathola ubuhlungu baleyo nkathi. Wabona ukubulawa kwabantu abaningi abakholwayo, okuhlanganisa noyise uHazreti Hüseyin (ra), e-Kerbela.
UZeynelabidin wayekhona ngesikhathi kwenzeka isehlakalo saseKerbela. Kodwa wasinda ngoba wayegula kakhulu, engakwazi nokuvuka embhedeni, ngakho-ke akazange ahlanganyele ezimpini. Iningi lomndeni wakhe lashona. Waqala wayiswa kuYezid, owamphatha kahle. Ngokuhamba kwesikhathi, waphuma eceleni kukaYezid waya eMedina, wahlala khona. Wazama ngamandla ukuzigcina kude nezindaba zezombusazwe kuze kube sekupheleni kwempilo yakhe. Akazange ahlanganyele ekuhlubukeni nasekupheleni okwenzeka lapho eMedina ngokuphikisana noYezid.
Encwadini yeRisale-i Nur, kukhulunywa ngobuhlakani obusezingeni lezinhlelo zikaNkulunkulu ngalokhu okwenzeka kubantu be-Ehl-i Beyt. Kuyachazwa ukuthi nakuba laba bantu ababusisiwe babeqinisile, izizathu zabo zokwenza izinto kanye nenjongo yabo kwakuyiqiniso ngokuphelele, uNkulunkulu wavumela ukuhlulwa kwabo:
“UHasan noHussein kanye nendlu yabo yezikhulu kanye nenzalo yabo babengabakhethwa ukuba babe ngababusi bomoya. Ukuhlanganisa ubukhosi bomhlaba nobukhosi bomoya kunzima kakhulu. Ngakho-ke, wabenza ukuba baphoxeke ngomhlaba, wababonisa ubuso obubi bomhlaba—ukuze izinhliziyo zabo zingasathandi umhlaba. Izandla zabo zakhishwa kubukhosi besikhashana nobuyize; kodwa babekwa esikhundleni sobukhosi bomoya obukhazimulayo nobuphakade. Esikhundleni sabaphathi abavamile, baba yizikhulu zama-awliya.”
(Izincwadi, k. 58-59)
Isibonelo esibalulekile sokuzinikela kwe-Ehl-i Beyt emhlabeni nguZeynelabidin. Kuyabonakala ukuthi uYezid, naphezu kwazo zonke izenzo ezingalungile zabaphathi bakhe nabalawuli, wenza izenzo ezinhle ukuze abantu abangamaMuslim bangalimali futhi ukuze kungaqhubeki ukungquzulana. Wayengagxilile kakhulu ezindabeni zezombusazwe, kodwa wayegxile ekukhonzeni nasekuphakamiseni iKoran.
Uthando nokukhathalela uMprofethi (ukuthula kube phezu kwakhe) ayekubonisa abazukulu bakhe, uHazreti Hasan noHuseyin, kwakuhlanganisa nalabo abazalwa ngabo. Uthando nokubathinta kwakhe kwakuhlanganisa noZeynelabidin nabanye.
“Ukuphatha kwabo ngendlela ephawulekayo ngothando nokuqaphela uHazret-i Hüseyin, kanye nokuzinikela kwabo egameni likaZeynelâbidin, uCafer-i Sadık, kanye nabanye abaholi abakhulu abavela ohlwini olukhanyayo lukaHazret-i Hüseyin (ra), kanye nabanye abantu abakhanyayo abafana noMehdi, abayizindlalifa zangempela zikaMprofethi, kanye ngenxa yobuSulumane kanye nomsebenzi wobuProfethi, kubonisa ukuthi babemthanda kakhulu futhi bemnakekela kakhulu.”
(Lem’alar, ikhasi 26)
UZeynelabidin wazinikela eMedina ekukhonzeni nasekubeni ngumkhonzi wezinkolo. Waduma kakhulu ngokuqikelela kwakhe ekukhonzeni. Ngenxa yokuthanda kwakhe ukukhonza, wabizwa ngesibongo esithi “Zeynelabidin,” okusho ukuthi “umhlobiso wezinceku.” Njalo lapho egeza, wayefana nokuthi uya kwelinye izwe, ubuso bakhe buqala ukuba phuzi. Labo ababona ukuthi ubuso bakhe nendlela yakhe yokuphila kuyashintsha, babuza ngesizathu.
“Ukucabanga ngalowo engihlangana naye, kuyawushintsha umhlaba wami, kuyawugcwalisa umkhathi wami wokuzindla. Ngakho-ke, ubudlelwano bami nalo mkhathi buyaphela, ngingena esimweni esihlukile.”
wayephendula.
U-Zeynelabidin kanye nabalandeli bakhe abavela e-Ehl-i Beyt, babengabalandeli abakhulu nabagcini beSunnet-i Seniyye. Indlela eqinile neyokuphepha, isilinganiso esinqunywe yi-Kur’an-ı Kerim kuyo yonke iminyaka, umhlahlandlela obaluleke kakhulu, yaqhubeka ngemizamo nangokuvikelwa yile ndlela ebusisiwe.
Enye yezinkonzo ezinkulu zikaZeynelabidin ukuba ngomunye wabathwali beCevşenü’l-Kebir. Ngokuphathelene nalokhu, uBediüzzaman,
“Ustad wami omkhulu, u-Imam-ı Rabbani, u-Gavs-ı Azam, no-Imam-ı Gazali, kanye no-Zeynelabidin (ra), ngifunde kubo ikakhulukazi umthandazo we-Cevşenü’l-Kebir. Futhi ngifunde ku-Hazret-i Hüseyin naku-Imam-ı Ali Kerremallahü Veche, ngokukhethekile ngomthandazo we-Cevşenü’l-Kebir, ngihlale nginobudlelwane nabo ngokomoya iminyaka engamashumi amathathu, ngithathe iqiniso elidlule kanye nendlela evela kithi evela ku-Risâle-i Nur.”
(I-Emirdağ Lahikası, ikhasi 183),
Ngala mazwi akhe, ubonisa kokubili izindlela zokudlulisela i-Cevşenü’l-Kebir kanye nemvelaphi yendlela yakhe evela ku-Hz. Ali (ra).
UZeynelabidin, owayephila ngokuqina okukhulu, wayezinikele kakhulu ekusizeni abampofu nabangenakuzisiza. Nakuba wayesiza abampofu abaningi, wayengalokothi akwenze lokhu kwaziwe ngumuntu, ngenxa yomgomo wakhe wokuzinikela ngobuqotho. Wayethwala ufulawa ebusuku, awuyise kubantu abadinga usizo. Wayelokhu enza lokhu, kodwa akekho owake wazi. Kuphela ngemva kokufa kwakhe, lapho umzimba wakhe ugeziwe, kwatholakala izibazi ezinkulu emhlane wakhe, okwabe kwembula ukuthi wayelokhu enza lokhu. Wayengalokothi abambelele kulokho ayenakho, kodwa wayezama ukuba yisixazululo sezinkinga zawo wonke amakholwa.
Esinye sezenzakalo ezibonisa ukuthi uZeynelabidin wayengumuntu ophanayo kakhulu, ukuthatha kwakhe izikweletu zikaMuhammed bin Üsame. Lapho evakashela lo muntu owayegula ekhaya lakhe, wamthola ekhala. Isizathu kwakuyikwesaba ukufa esenikweleta uNkulunkulu ngoba wayengakwazi ukukhokha izikweletu zakhe eziyizinkulungwane eziyishumi nanhlanu zama-dirham. Lapho uZeynelabidin ezwa ngesimo sakhe, wamemeza labo ababekhona, wathi uzothatha lezo zikweletu, wathi kusukela manje, noma yiziphi izikweletu zikaMuhammed bin Üsame, uzokhokha yena. Wamemezela kubo bonke ababekhona ukuthi lo muntu akasenazo izikweletu.
Ngolunye usuku, uZeynelabidin wabona ukuthi inceku yakhe yayilibele ukufika lapho ibizwa khona, ngakho wambuza ukuthi kungani. Inceku yathi ayizange ibe nesisusa sokushesha ngoba yayazi ukuthi uZeynelabidin (ra) wayengumuntu othethelelayo nonomusa. UZeynelabidin (ra) wambonga uNkulunkulu ngalokhu.
“…nami ngiyazethemba, nami ngifuna ukuba umuntu othembekile. Wonke umuntu kumele angithembe, angangisabi noma angakhathazeki.”
ngokwenza njalo, akazange amthukuthelele umsebenzi, kunalokho, wazwakalisa ukwaneliseka kwakhe.
“Kuyamangalisa lowo muntu oqaphela ukudla okungamlimaza empilweni yakhe, kodwa angakugwemi ukwenza izono ezingamlimaza ngemva kokufa kwakhe.”
UZeynelabidin, owazalwa ngonyaka ka-713, wafa njengomuntu olungileyo “owagwema izono ezaziyomlimaza ekufeni kwakhe,” wathola umusa kaNkulunkulu. Isidumbu sakhe sangcwatshwa emathuneni aseBaki, eduze nomalume wakhe, uHazreti Abbas (ra).
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
