Mthandiwe, mzalwane wethu,
Ukuze siqonde ukubaluleka kwamalungelo abantu e-Islam, kuzoba usizo ukubheka kafushane isimo sezwe ngaphambi kwe-Islam.
Ngokwesibonelo:
1. Zonke izizwe emhlabeni zazibuswa ngobukhosi.
Inkosi, umbusi, noma umphathi-mbuso owayesekuqaleni wayenamandla aphelele phezu kwabantu ababephethwe nguye. Wayengabulala noma ngubani, axoshe noma ngubani, futhi wayengadingi ukuziphendulela ngalokho akwenzile.
2. Abantu babebekwe ezigabeni. Abantu abaseduze nenkosi, izihlobo zayo nabazalwane (izikhulu) babeyisigaba esinelungelo. Ngaphezu kwalokho, kwakukhona isigaba esikhulu sabantu ababecindezelwa, ababengaphucwa amalungelo abo. Kwakukhona igebe elikhulu phakathi kwalezi zigaba.
3. Ubugqila babusebenza ngendlela enobudlova kakhulu.
Isithunzi somuntu sase sinyathelwe phansi.
4. Abantu babebhekana nokuphathwa ngendlela ehlukile ngenxa yobuhlanga nobala lwabo, futhi ubuhlelo nozalo kwakubhekwa njengendlela eyodwa yokulinganisa ubuhle.
Abantu babengahlulelwa ngengqondo, ulwazi, amakhono, isimilo kanye nobuhle babo.
5. Kwakungekho ngisho nelilodwa ilungelo noma inkululeko eyisisekelo.
Akukho nelinye ilungelo noma inkululeko eyisisekelo, njengenkululeko yenkolo nenkululeko kanembeza, ilungelo lobunikazi, inkululeko yokuthola indawo yokuhlala, nenkululeko yombono, eyayikhona kumuntu owayengumuntu nje. Abantu babebhekana nokuphathwa ngesihluku nokuhlushwa ngenxa yezinkolelo nemibono yabo, futhi onembeza babecindezelwa.
6. Izimiso eziyisisekelo zomthetho zazinyathelwa phansi.
Kwakungenakwenzeka ngisho nokucabanga ngemigomo eyisisekelo yezomthetho efana nokulingana phambi komthetho, ukubusa komthetho, ukuba ngumuntu siqu kwezijeziso kanye nokuba semthethweni kwazo. Kwakungenakukhulunywa ngobulungiswa obuzimele nobungakhethi. Izifiso nemiyalo yomuntu siqu kwakuthatha indawo yomthetho, futhi abantu abenza icala elifanayo abavela emikhakheni ehlukene yomphakathi babephethwa ngezindlela ezahlukene.
Ngesikhathi umhlaba ususenkathini emnyama kangaka, inkolo yamaSulumane yafika futhi yenza inguquko enkulu kunazo zonke emlandweni wesintu.
Uma kubhekisiswa ngeso elinobulungiswa, kuzobonakala ukuthi kokubili eQur’an-ı Kerim naseSunnah yoMprofethi (ukuthula nokubusiswa kube kuye), emakhulwini eminyaka ngaphambi kwezimemezelo zamalungelo abantu ezashicilelwa emazweni aseNtshonalanga, kwase kutholwe izinhloso eziphakeme kakhulu zokuba ngumuntu, njengoba zifinyelelwe namuhla.
Ngempela, izimiso eziqukethwe yinkulumo eyashiwo nguMphrofethi uMuhammad (ukuthula kube kuye) ngesikhathi seHajj yokuvalelisa (i-Farewell Sermon) ziyisibonelo esicacile salokhu, uma kucatshangelwa amalungelo abantu.
Le khutbah lena yafundwa phambi kwamaMuslim angaphezu kwe-100,000 ngonyaka ka-632. Ngakho-ke, umbhalo wokuqala obhalwe phansi mayelana namalungelo abantu wango-1789.
Isimemezelo Samalungelo Abantu kanye NezomCitizen
ngaphambi kuka-1157…
Izimiso ezintsha ezalethwa yi-Islam mayelana namalungelo abantu nazo zaba nomthelela omkhulu emzabalazweni wamalungelo abantu eNtshonalanga.
Umuntu,
unomthetho ohlukile kuneminye imikhiqizo. Leli nani liyakhula ngokuya ngokuya ngokukholwa kuNkulunkulu nokulalela imiyalo yakhe. Ngale ndlela, umuntu uba isivakashi esihloniphekile kakhulu endaweni yonke. Umuntu uzuza inani lobuntu bakhe ngesikhathi sokuzalwa kwakhe, ngisho nangokuqala kokwakheka kwakhe esiswini, futhi uliyithwala phakathi nempilo yakhe.
Ukwazisa okuzalwa wukuba ngumuntu kuhlanganisa wonke umuntu. Owesifazane, owesilisa, omkhulu, omncane, omnyama, omhlophe, obuthakathaka, onamandla, ompofu, onothile, kungakhathaliseki ukuthi ungowaluphi uhlobo lwenkolo, isizwe, uhlanga noma umbala, lolu thando luyabahlanganisa bonke.
Ngale ndlela, inkolo yamaSulumane ivikele igazi lomuntu ngamunye ekuchitweni ngokungemthetho, isithunzi sakhe ekuhlaselweni, impahla yakhe ekuthathweni ngesihluku, ikhaya lakhe ekuhlaselweni, inzalo yakhe ekonakalisweni, kanye nonembeza wakhe ekucindezelweni. Iqinisekisile isithunzi nenkulu yobuntu.
Izibalo eziyinhloko namalungelo ezinkululeko ezalethwa yi-Islam esintwini yilezi:
1. UbuSulumane buqede ukucwasana ngokobuhlanga nangombala.
Bonke abantu bavela kuMprofethi u-Adam. Umuntu akakwazi ukuzikhethela uhlanga noma umbala wakhe. Lokhu kusezandleni zikaNkulunkulu. Ukubona abantu ngendlela ehlukile ngalolu hlobo, ukugxeka ezinye izinhlanga nemibala nokubona ezinye njengeziphakeme, akulungile futhi kuyingozi kakhulu, hhayi kuphela ngokombono wamaSulumane, kodwa nangokombono wobuntu.
U-Allah uSomandla uyachaza eQur’an-i Kerim ukuthi wadala abantu ngendoda nensikazi, wabe esebahlukanisa ngamaqembu, izizwe, izinhlanga kanye nezizwe ukuze kuthi lapho sebanda, bakwazi ukuzana, basizane, bazwane futhi bahlangane kalula.
(Al-Hujurat, 49/13)
Njengoba kubonakala, ukuba abantu bakhiwe izinhlanga nemibala ehlukene akusho ukuthi abanye baphakeme kunabanye, kodwa ukuze bazane futhi basizane.
Isibonelo esingacacisa le ndlela yokuqonda i-Islam yilesi:
Ngolunye usuku, u-Abu Dharr, umngane kaMphrofethi, wathukuthelela u-Bilal wase-Habesha, wathi kuye:
“Indodana yomfazi omnyama.”
wamthuka ngala mazwi. Wamhlela ngoba umbala wakhe umnyama. Lapho le ndaba ifika kuMprofethi (ukuthula nokubusiswa kukaAllah kube kuye), wathukuthela kakhulu wathi ku-Abu Dharr:
“Ewe Abu Dharr! Uyehlulela uBilal ngenxa yombala wakhe, ngoba unina wayenombala onjani? Ngakho-ke, usenayo imicabango yobugovu!”
U-Abu Zarr wakhathazeka kakhulu, wazisola ngaleli zwi elaphuma emlonyeni wakhe ngesikhathi sentukuthelo, izwi ayengalifuni. Waqala ukukhala, waziphonsa phansi, wanamathisela ubuso bakhe emhlabathini, wathi:
“Ngizokwenza isifungo, ngeke ngiphakamise ubuso bami phansi, ngaphandle uma uBilal enginyathela ngonyawo lwakhe esihlathini sami, angigxobe…”
Wacela ngokuphindaphindiwe kuBilal-i Habeşi.
2. UbuSulumane buqede ukuziqhenya ngobuhlanga kanye nokuzigabisa ngakho.
Emhlanganweni owawuhambele abanye abaholi bamaSahaba, uSa’d bin Abi Waqqas wacela abanye abaholi bamaSahaba ukuba balandise ngemvelaphi yabo (izizukulwane zabo). Naye wabe eselandisa ngemvelaphi yakhe kusukela ekuqaleni kuze kube sekugcineni. Phakathi kwabo kwakukhona uSalman al-Farisi, owazalwa e-Iran. Wayengenalo uhlu lwezizukulwane oludumile njengalabo abaholi bamaQuraysh. Wayengalwazi kahle uhlu lwezizukulwane zakhe.
Ngesikhathi uSa’d emcela ukuba asho uhlu lozalo lwakhe, wathuka kakhulu ngaleso siphakamiso, wabe esephendula ngale ndlela:
“Mina nginguSelman İslamoğlu… Angiyazi inzalo yami njengoba nina niyazi. Okunye engikwaziyo ukuthi uNkulunkulu ungiqhakazise ngobuSulumane…”
U-Sa’d naye wakhathazeka ngalo mbono wokubala izizukulwane, owawungadingekile futhi ukhumbuza ngengqondo yobudlova yase-Jahiliyyah. Impendulo kaSalman eyayinomqondo ojulile yamthokozisa kakhulu,
“Nami ngingu-Omar, indodana ka-Islam”
ngokwenza umdlalo ngempendulo kaHz. Selman.
Lapho uMphrofethi (ukuthula kube kuye) ezwa ngalesi senzakalo, wayithanda kakhulu impendulo kaSalman.
“USelman uvela kimi, uvela emndenini wami (ehl-i beytim)…”
uyalile.
UMprofethi Muhammad waphinde wabhidliza umqondo wobuqiliya owawusekelwe ekuziqhenyweni ngomndeni ngokushadisa amadodakazi emindeni ehloniphekile yaseQuraysh nabanye abangane ababengabantu abakhululiwe.
3. UbuSulumane buletha ilungelo kubantu lokulawula nokuhlola abaphathi babo.
Ihloselwe ukuqeda ukusetshenziswa kabi kwegunya, ukuzuluma, ukungabi nabulungiswa kanye nokwephulwa komthetho ekulawulweni kombuso.
Ngesikhathi u-Abu Bakr ekhethwa njengekhalifa, waphawula ngalokhu enkulumweni yakhe kubantu ngale ndlela:
“O nina bantu, ngikhethwe ukuba ngibe umphathi wenu, nakuba ngingeyena omuhle kunani. Uma ngisebenza ngendlela evumelana ne-Islam, ngilaleleni. Uma ngiphambuka endleleni elungile, ngixwayiseni.”
Ngesikhathi sobukhosi bakhe, uHz. Ömer wathi ngolunye usuku kumaMuslim e-mosque:
“Uzokwenzenjani uma ngiphamba endleleni elungile?”
” diye sormuştu. Onlar:
“Sizleri kılıçlarımızla hizaya getiririz…”
baphendula. U-Hazrat Omar wajabula kakhulu ngalokhu.
4. Inkululeko yomcabango nengqondo.
Inkolo yengqondo nenkolo yezinhliziyo yiyona ndlela ebaluleke kakhulu yomuntu ngemva kwelungelo lokuphila. Ukungamukeli leli lungelo kusho ukumhlubula ubuntu bakhe, kumhlisa ezingeni lezilwane. Ngakho-ke, ubuSulumane akukaze kuvumele ukucindezelwa kwengqondo nenkolo yezinhliziyo.
“Akukho kuphoqelela enkolweni.”
Ngokomgomo wayo, i-Islam ayikuboni kufanelekile ukuphoqa noma ubani ukuba amukele izimiso zokholo.
5. UbuSulumane buye babhekisisa kakhulu udaba lobugqila, babunikeza isimo esingokomthetho.
Ngesikhathi ubuIslam buqala, ubukhoboka babubusa umhlaba wonke ngendlela yabo yobudlova nengasebenzi kahle. Kwakungelindelekile ukuthi ubuIslam buqede lesi sikhungo esasisabalale umhlaba wonke ngaso leso sikhathi. Ngakho-ke, ubuIslam abuzange buqede ubukhoboka ngokushesha nangokuphelele, kodwa bukwenze ngendlela yokulungisa, bukunikeza isimo esinobuntu nesiphucuzekile. Futhi, buveza izindlela eziningi zokushintsha kusuka ebukhohlakaleni kuya enkululekweni, ngaleyo ndlela buqeda ubukhoboka ngendlela engacacile.
6. Inkululeko Yempahla.
Phakathi kwemizwa ehlukahlukene uNkulunkulu ayinikeze umuntu, kukhona uthando lwemali kanye nesifiso sokuthola impahla. Lokhu kushiwo ngokucacile eQur’an.
UbuIslam buvumela umuntu ngamunye ukuba abe nempahla, futhi buvumela ukwanelisa leyo mfuneko ngendlela efanele. Akekho ongalokotha aphazamise ilungelo lobunikazi elivunyelwe ubuIslam ngaphandle kwemvume yomnikazi.
7. Ukulingana phambi komthetho.
UbuIslamu buqaphela bonke abantu njengabalinganayo phambi komthetho, njengamazinyo esikama. Abuvumeli ukuthi abantu baphathwe ngendlela ekhethekile ngenxa yesimo sabo emphakathini noma ngoba bevela emndenini othile.
E-Islam, ukulawulwa ngumthetho kanye nokugqama komthetho yizinto ezibalulekile.
Umholi wezwe kanye nomuntu ovela emphakathini baphathwa ngokulinganayo phambi komthetho. Noma ngubani onecala, ngisho noma kungumholi wezwe, nakanjani uyothola isijeziso sakhe.
Ukuvela kukaFatih Sultan Mehmet phambi kwezikhulu zomthetho kanye nomakhi waseGrisi, uHz. Ali kanye nomJuda, kanye noSelahaddin-i Eyyubi kanye nomArmenia, kuyizibonelo ezivelele zalokhu.
Ngomhla wokunqotshwa kweMekka, owesifazane ovela emndenini ohloniphekile wesizwe saseMahzum wabanjwa enza ubugebengu. Kwakudingeka ajeziswe. Kodwa ngenxa yokuthi wayevela emndenini ohloniphekile, kwakwesatshwa ukuthi isithunzi somndeni wakhe sizongcoliswa, ngakho kwakufunwa ukuthi owesifazane akhululwe esijezisweni. Kodwa babezokwenza kanjani lokhu? Babezomtshela kanjani uMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe)? Ekugcineni, banquma ukuthumela u-Usamah ibn Zayd, owayethandwa kakhulu nguMprofethi, njengomthunywa kuye. U-Usamah waya phambi kukaMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe) wamchazela isimo. Wacela kuye ukuba amxolele owesifazane owayenecala. UMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe) wathukuthela kakhulu ngalesi siphakamiso. Ngokushesha waphuma wenza le nkulumo yomlando:
“O nina, nazi Musulmani, niyazi ukuthi yini eyabangela ukubhujiswa nokuphela kwezizwe ezaziphambi kwenu, nokuthi zanyamalala kanjani emlandweni? Babengajezisi abantu abaphambili uma benza icala, kodwa uma umuntu ovela kubantu abavamile enza icala, babesheshe bafune ukumjezisa. Lobu buhlungu yibona obabangela ukubhujiswa kwabo. Ngiyakufunga, noma ngabe intombi yami uFatima yenza icala, ngingayijezisa ngaphandle kokungabaza.”
Ngenxa yalokho, isijeziso sasebenza ngokushesha.
Amaphuzu alandelayo avela enkulumweni kaHz. Ebu Bekir ngesikhathi ekhethwa njengekhalifa ayaphawuleka kule ndawo:
“Abantu ababuthaka phakathi kwenu, bomelele kakhulu emehlweni ami, kuze kube yilapho bephumelela amalungelo abo; abantu abanamandla, bomelele kakhulu eceleni kwami, kuze kube yilapho ngibathathela amalungelo abanye.”
8. Ukuzibopha komuntu siqu kanye nokusemthethweni kwezinhlawulo.
Ebu Islam, akukho isijeziso esingekho emthethweni, futhi akukho ukujeziswa komuntu omunye esikhundleni somuntu owenze icala.
Umthetho wesimiso sokuthi isijeziso sithinta umuntu ngamunye uvezwe ngale ndlela kwisahluko 6, vesi 164 se-Quran:
“Wonke umuntu uyazuza, kodwa umthwalo uba phezu kwakhe. Akekho umuntu othwala umthwalo (wesono) womunye…”
9. Ukuzimela Nokungakhethi Kwamakhotho.
Ezinkantolo, njengoba kuyisikhungo sobulungiswa ku-Islam, zikhululekile kunoma yiluphi uhlobo lwengcindezi yangaphandle, inzondo yomuntu siqu, kanye nezenzo zokuzikhethela; abahluleli abavunyelwe ukulahlekelwa ukungakhethi kwabo. Ezinkantolo zama-Islam, abaholi bezwe baphuma phambi kwabahluleli kanye nabantu abavamile, futhi uma betholwa benecala, bayajeziswa.
10. Ubumfihlo basekhaya kanye nokungathinteki kwempilo yomuntu siqu.
E-Islam, akekho umuntu onelungelo lokungenelela empilweni yomuntu siqu, noma ukungena endlini yakhe ngaphandle kwemvume. Ukuphenya izindaba eziyimfihlo zabantu kuyinto enqatshelwe e-Islam.
11. Inkululeko Yokuhamba.
E-Islam, ukuhamba kubhekwa njengendlela yokuthola isifundo nokuthola impilo enhle. Ngakho-ke, ukuhamba kuyakhuthazwa.
12. Ilungelo lokuphila, isiqinisekiso sokuvikelwa ekuhlaselweni kwempilo, impahla kanye nesithunzi.
Lolu daba lwaphakanyiswa ngendlela enhle kakhulu nguMprofethi uMuhammad (ukuthula kube kuye) ekhuthubeni lakhe lokugcina:
“Bantu! Njengoba lolu suku luyisuku olungcwele, njengoba lezi zinyanga ziyizinyanga ezingcwele, njengoba leli dolobha lenu, iMekka, liyidolobha elibusisiwe, kanjalo-ke impilo, impahla kanye nesithunzi senu nakho kungcwele. Kuvikelwe kunoma yiluphi uhlobo lokuhlukunyezwa.”
13. Umshwalantshaka Wokuvikeleka Komphakathi.
Inkolo yamaSulumane iye yavikela umuntu ukuthi angahlupheki noma aphelelwe yithemba ngenxa yobudala, ukugula, izinhlekelele nezingozi, yase ibeka isiqinisekiso ngekusasa labantu abaswele ngemibandela yezokuphepha komphakathi eyayilethile. Ngaphambi kwakho konke, ubuSulumane bukhuthaze abantu ukuba basebenze ukuze bazivikele ngokwezimali. Futhi, ngemibandela eyahlukahlukene eyayilethile, yabanikeza isiqiniseko esengeziwe emndenini, komakhelwane nasezihlotsheni. Lapho zonke lezi zinyathelo zokuphepha zihluleka khona, uhulumeni ngokwakhe uqinisekise ukuthi umuntu uyavikeleka. Isikhungo seZakat nezikhungo zokunikela yizona zikhungo zokuphepha komphakathi ezinhle kakhulu.
14. Inkululeko yomsebenzi, ubulungiswa bomholo kanye nokulingana.
E-Islam, ukusebenza nokuzikhandla kubhekwa njengokubalulekile kakhulu futhi kuyakhuthazwa. Ukuncenga, ukuba umthwalo kwabanye, akwamukelekile. Ngisho nokusebenza ukuze umuntu aziphilise ngendlela ehalal, uma kwenziwa ngaphansi kwemibandela yokugcwalisa izibopho zenkolo, kubhekwa njengokukhonza.
“Umuntu uthola umvuzo ngalokho akusebenzelayo.”
Le ndima yaseKurani nayo ikhombisa ukubaluleka kwezabasebenzi nokusebenza e-Islam…
Inkululeko yokusebenza
-ngokusemthethweni, uma nje umthombo wemali uvela emsebenzini othembekile-
Ubu Islam, obuvikela ngokuphelele, buhlela kahle kakhulu ubudlelwano phakathi kwabasebenzi nabaqashi.
“Ukhokhele umsebenzi umholo wakhe, lingakashoni izinga lakhe.”
umgomo uqinisekisa ilungelo lomsebenzi ngendlela ephelele kakhulu. Umsebenzi naye uzolwela ukwenza umsebenzi awuphathisiwe ngendlela ephelele, engenakulinganiswa, futhi azimisele ukuthi uyalifanelekela iholo alitholayo.
15. Ukunakekelwa Kwezingane. UbuIslam buye banakekela izingane kusukela ekuzalweni kwazo, kwenziwa izinhlinzeko ezahlukahlukene kubazali ukuze bakhokhele izindleko zokudla nokugqoka izingane, kwabelwa izimali ezivela esikhwameni sombuso ngalolu hlelo. Namuhla, lolu sizo lwenziwa kuwo wonke amazwe acebile ngaphansi kwegama lemali yezingane. UMprofethi wethu, uMprofethi Muhammad, wayala ngokuqinile ibutho lamaSulumane ukuthi lingabulali abesifazane, ikakhulukazi izingane, empini.
16. Imfundo eyisisekelo iyimpoqo futhi ayikhokhelwa.
“Ukufunda ulwazi kuyisibopho kuwo wonke umuntu owayesilisa noma owayesifazane ongumMuslim.”
Le hadith-i şerif impose l’obligation de l’enseignement fondamental. Le programme d’enseignement fondamental en Islam est méticuleusement élaboré.
Imfundo eyisisekelo ihlanganisa ukufundiswa kolwazi lwenkolo, lwezifundo zokuziphatha, nezincwadi, kanye nemfundo yezobuchwepheshe. Ubu-Islam bubona njengokubalulekile ukuthi umntwana afundiswe ulwazi lwenkolo kanye nokuthola umsebenzi.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
