– Ungakwazi yini ukuchaza ngemininingwane izibonelo?
Mthandiwe, mzalwane wethu,
Inhloso yentshumayelo yenkolo,
Ukufundisa abantu imiyalo nemithetho kaNkulunkulu, ukuchaza kahle nokwenza abantu bamukele inkolo yamaSulumane.
I-Quran ne-hadith zibeka umsebenzi wokushumayela nokuyala kubantu abakholwayo, futhi zibeka phambili ukuthi yini okufanele yenziwe ngalokhu. Lokhu kungafezeka ngendlela yokukhuluma kahle.
Imithombo eyisisekelo yenkolo iyimithombo yenkulumo yenkolo.
Indlela yokwenza inkulumo yenkolo, izinto okufanele zixoxwe nabantu, kanye nemithetho okufanele ilandelwe kule ndaba, kutholakala emthonjeni wethu oyinhloko, i-Qur’an-ı Kerim kanye ne-Sunnah.
Izimiso Zokukhuluma eQur’an
Inkulumo enhle kunazo zonke yi-Kur’an-ı Kerim.
Izimiso zenkolo yamaSulumane kanye nemithetho okufanele ilandelwe zethulwe ngendlela enhle kakhulu kule ncwadi. Abantu bonke bangabamukeli beQur’an. U-Muhammad (ukuthula kube kuye) nguye owalethula ngendlela enhle kakhulu. Indlela okufanele isetshenziswe ngumsebenzi wenkolo ekushumayeleni nasekuqondiseni kufanele kube yindlela yeQur’an kanye neyomprofethi wethu (ukuthula kube kuye).
I-Quran-i Kerim inezimiso eziningi ezihlobene nenkulumo. Ezinye zezimiso eziyinhloko zihlanganisa: ukukhuluma ngendlela enhle, ukukhuluma ngesikhathi esifanele nangendlela efanele.
(ukuhlakanipha),
Izici zokukhuluma okukholisayo zihlanganisa ukuba nomusa ekukhulumeni, ukulinganisela nokulinganisa ngokuvumelana nokuqonda komuntu okhuluma naye, ukukhanga ingqondo nonembeza, ukukhuthaza ukucabanga, nokuvusa imizwelo.
Ezinye zezimiso zokukhuluma ezitholakala e-Qur’an yilezi:
Ukukhuluma izwi elihlukanisa iqiniso namanga:
I-Quran-i Kerim iveza izinto eziyinyani ngokusobala, yaye iveza izinto ezingeyonyani. Kwenye i-aya,
“Leyo Qorani, ngokuqinisekileyo
(iqiniso nokungalungile)
yinkulumo ehlukanisayo.”
(Tariq, 86/13)
kuyalelwe.
Umsebenzi wenkolo kufanele adlulisele umyalezo wakhe ngendlela efanele, eqondakalayo futhi ecacile.
Ukukhuluma ngendlela ephumelelayo nenhle:
E Qur’an-ı Kerim’de,
“…Baqondise, ukhulume nabo ngamazwi azothinta izinhliziyo zabo!”
(An-Nisa, 4/63)
Kugcizelelwe ukuthi isisekelo sokuyala enkulumweni yikuyala, nokuthi inkulumo kumele ibe nethonya. Ngakho-ke, isikhulumi kumele sibe nenhliziyo, sisebenzise indlela yokukhuluma egelezekayo nethonya.
Futhi, i-Qur’an ehlukene izindawo, ngamazwi ahlukene, ikhuluma nabantu. Ngokwesibonelo, e-Qur’an, abantu abakhulunyiswa nabo bayacatshangelwa,
“O nina bantu!”, “O nina bakholwayo!”, kanye “O nina Mprofethi!”
kwathiwa.
Ungabi nenkohlakalo, yibani nenhlonipho:
Umkhulumeli kufanele aqaphele ukuthi angabi nenkulumo ehlambalazayo noma ebeka amacala. Kufanele achaze imibono yakhe ngendlela enhle, futhi ahloniphe imibono yabanye. Lolu daba lushiwo kanje kwelinye ivesi:
“Mkhulumele ngobumnene. Mhlawumbe angalalela noma esabe.”
(Tâhâ, 20/44)
Ukukhuluma ngobufakazi:
Ukuze izinto ezishiwoyo zikholweke futhi zamukeleke, kudingeka ukuba zisekelwe ngobufakazi. Kukhona ivesi elithi:
“…Uma ukhuluma iqiniso, ngakho-ke letha ubufakazi bakho.”
(Al-Baqarah, 2:111)
Kufanele futhi sigweme ukukhuluma ngezinto esingenalo ulwazi ngazo. Kukhona ivesi elisho lokhu:
“Niyazi, ninawo amakhono! Niyakwazi ukuxoxa ngalokho enikwaziyo. Pho-ke, kungani nifuna ukuxoxa ngalokho eningakwaziyo?”
(Âl-i İmrân, 3/66)
Konuşurken birleştirici olmaya özen gösterin ve dışlayıcı ifadelerden kaçının:
Umsebenzi wenkolo kufanele abe ngumhlanganisi lapho ekhuluma, futhi kufanele agweme amazwi angabangela ukuhlukana emphakathini. I-Kur’an-ı Kerim ithi ngalokhu:
“Lalelani uNkulunkulu nencwadi yakhe, ningaxabani; ngoba uma nenza kanjalo, niyoba ngabathukayo, amandla enu ayophela. Futhi yibani nesineke. Ngoba uNkulunkulu unabo abanesineke.”
(Al-Anfal, 8/46)
Ukuthola ulwazi oluphathelene nendaba ezoxoxwa emithonjeni ethembekile:
Umshumayeli kufanele asekele umyalezo wakhe emithonjeni ethembekile. Ngokuphathelene nalokhu, iKoran iyasho:
“O ninawo! Uma umuntu ongalungile eza kini ngezindaba, zihloleni ukuthi ziqinisile yini. Ngoba uma ningenzi njalo, ningenenza ububi kubantu ngaphandle kokwazi, bese niba nenzondo ngalokho enikwenzile.”
(Al-Hujurat, 49/6)
Ukuthi amazwi nezenzo kufanele zihambisane:
Ukuze amazwi omkhulumeli abe namandla, izenzo zakhe akufanele ziphikisane namazwi akhe. Ngokuphathelene nalokhu, iKoran-i Kerim ithi:
“Noma ngabe seniyifundile incwadi, kodwa abantu bona
(kwabanye)
Niyala ukuthi nikhuthaze abanye ukuba benze okuhle kodwa nina niyazikhohlwa? Aniboni yini ukuthi lokhu akulungile?”
(Al-Baqarah, 2:44)
Ukubangela abantu ukuba bacabange:
I-Quran ikhuluma ngalolu daba ezindaweni eziningi. Kunezindima eziningi lapho…
“Abacabangi?” kanye “Abazi?”
Kunezinkulumo ezifana nalezi ezikhuthaza abantu ukuba bacabange futhi basebenzise ingqondo yabo. Ngakho-ke, umkhulumeli kufanele aqale akhuthaze abantu ukuba bacabange. Kwenye indima,
“Bakhumbula uNkulunkulu bemi, behlezi, belala ngohlangothi lwabo, bacabange ngendalo yamazulu nomhlaba…”
(Âl-i İmrân, 3/191)
kuyalelwe.
Izimiso Zokukhuluma Ngokwesiko
UMprofethi uMuhammad (ukuthula kube phezu kwakhe) wazisa abantu ngamavesi ayembulelwe, wachaza izimiso zenkolo yamaSulumane, futhi waba yisibonelo kubantu. Abakholwayo nabo bazama ukuphila ngamaSulumane ngokulandela isibonelo sakhe. I-Kur’an-ı Kerim ithi ngokuphathelene nesibonelo sikaMprofethi wethu (ukuthula kube phezu kwakhe):
“Ngempela, uMthumeli kaNkulunkulu uyisibonelo esihle kini…”
(Al-Ahzab, 33/21)
Abantu abakholwayo babesebenzisa imibono kaMprofethi wethu (ukuthula kube kuye) njengomthombo wemibono kuzo zonke izindaba, futhi bazama ukusebenzisa ngqo lokho akushoyo. UMprofethi wethu naye wakhuluma nabantu ngezikhathi ezahlukene, wabafundisa inkolo ngendlela efanele.
Izimiso ezitholakala ezindleleni ezalandelwa nguMprofethi wethu (ukuthula kube kuye) ekushumayeleni, ekufundiseni nasekukhulumeni, kufanele zithathwe njengezibalulekile ngabo bonke abathwala umthwalo wemisebenzi yenkolo. Ukukhuluma okwenziwa ngaphansi kwesibani sezimiso eziseSunnah kuyoba yindlela ephumelela kakhulu ekuchazeni izindaba zenkolo. Ukukhuluma kukaMprofethi wethu kwakusekelwe ezimisweni zeQur’an. I-Qur’an yeluleka uMprofethi wethu ngendlela yokukhuluma nabantu ngale ndlela:
“Biza abantu endleleni yeNkosi yakho ngobuhlakani nangokuyala okuhle, ube nabo ngendlela enhle kakhulu…”
(An-Nahl, 16/125)
Umprofethi wethu (ukuthula kube kuye) wayexhumana nabantu abamzungezile ngokuhambisana nalezi zimiso, futhi wayedlulisela izimiso zenkolo kubantu.
Ezinye zezimiso zokukhuluma ezitholakala ku-Sunnah yoMprofethi wethu yilezi:
– Umprofethi wethu (ukuthula makube kuye),
Wayekhuluma ngendlela eyoqondayo nenobuntu, ekhetha amagama akhe ngocophelelo, futhi ehlale ecabangela izintshisakalo nezidingo zabantu ababemlalela.
Wayenendlela yokukhuluma yezincwadi. Wayecabangela isimo sabantu ababemlalela, alungise izwi lakhe nendlela ayema ngayo. Wayekhuluma ngamagama ngamagama, ngendlela ecacileyo ukuze abalaleli bakwazi ukukhumbula amazwi akhe.
– Umprofethi wethu (ukuthula kube kuye), k
Wayekhuluma ngokwezinga lokuqonda nokuphimisela komuntu ayekhuluma naye.
Enye hadithini,
“Hlani ngasezingeni labantu.”
(Abu Dawud, Adab, 20)
ngokukusho, wakubeka ngale ndlela. Wayesebenzisa indlela yokukhuluma abantu ababengayiqonda.
– Enye yezici ezibaluleke kakhulu zokukhuluma zoMprofethi wethu (ukuthula nokubusiswa kube kuye);
Ukuphimisela amazwi ambalwa kodwa anomqondo ojulile, okubizwa ngokuthi i-cevamiü’l-kelim.
Kwakunjalo. Ezinye izinkulumo zakhe zazifushanisiwe, zisho amaqiniso abalulekile ngamagama amabili noma amathathu. Izintshumayelo zikaMprofethi nazo zazifushane, zingabakhathazi abantu. Wayethanda ukukhuluma kafushane, ngokuqondile nangobuqotho kunokukhuluma isikhathi eside. Ngokuphathelene nalokhu, uMprofethi wathi:
“Ngathunyelwa ngamazwi anobuciko…”
(Bukhari, Ta’bir, 22)
– Ukuze indaba iqondwe kangcono, uMprofethi wethu (ukuthula kube kuye)
unikeza izibonelo ezahlukahlukene, ukhuluma nabantu ngolimi lwendaba
Lokhu kwenza izinto okunzima ukuzichaza nokuziqonda zibe lula ukuziqonda. Kuyabonakala ukuthi uMphrofethi wethu wasebenzisa le ndlela ezingxoxweni zakhe eziningi.
Ngokwesibonelo, lapho echaza izinto okufanele zicatshangelwe lapho kukhethwa umngane, wenza isifaniso esinjengalesi:
“Umuntu oqala ubuhlobo nomuntu olungileyo, naye ofana nomuntu oqala ubuhlobo nomuntu omubi, bafana nomuntu ophethe iphunga elimnandi nomuntu ophethe isibhamu somlilo. Umngane ophethe iphunga elimnandi, noma uzokunika iphunga elimnandi, noma uzokujabulela iphunga lakhe. Ngokuphathelene nalowo ophethe isibhamu somlilo, noma uzoshisa izingubo zakho, noma uzokhathazwa yiphunga elibi eliphuma esibhamwini.”
(Bukhari, Zaba’ih 31)
– Umprofethi wethu (ukuthula makube kuye),
Wayesebenzisa izindlela ezahlukene ukuze angenise abantu endabeni yakhe lapho ekhuluma.
Ngezinye izikhathi wayesebenzisa indlela yokuphasa imibuzo nokuphendula, evusa ukucabanga kwabantu futhi edonsa ukunaka kwabo. Ngolunye usuku, wathi komunye wabangane bakhe,
“Yezid b. Esed! Ufuna ukungena ePharadesi?”
Naye
“Yebo, Ya Rasulu-llah!”
lapho umprofethi wethu emtshela,
“Fisela okufunayo ngoba abafowenu nabo bafuna okufanayo.”
(Ahmed b. Hanbel, Musned, 4/70)
uyalile.
Lapho uchaza indaba ethile
Wayesebenzisa izenzo zakhe zokushukuma komzimba kanye nendlela yobuso bakhe ukuze achaze kangcono indaba futhi adonse ukunaka.
Bazen yüzünün şekliyle, bazen de elleriyle ifadeye canlılık katardı. Bir keresinde,
“Abantu abakholwayo bafana nesakhiwo esihlanganiswe ngokuqinile.”
(Kenzu’l-Ummal, 1/147)
ngaleso sikhathi waphinda wahlanganisa iminwe yakhe, ebonisa ngesandla sakhe ukuthi uqonde ukuthini. Ngezinye izikhathi wayezama ukuchaza indaba ngokudweba izimo.
Ngokwesibonelo, wayechaza indaba yesiphetho ngokudweba izimo phansi.
– Umprofethi wethu (ukuthula makube kuye),
Wayeqaphela isikhathi lapho ekhuluma.
Wayekhuluma ngezikhathi lapho abalaleli babenaka kakhulu futhi benesifiso sokulalela. U-Abdullah b. Mesud uyayichaza le ndaba kanje:
“Umkhuluza wayesishumayeza futhi asiyalele ngezikhathi ezithile, hhayi nsuku zonke, ngoba wayesaba ukuthi abantu bakhe bazokhathala futhi bazodumala.”
(Bukhari, Ilmu, 11-12)
Wayengabatsheli abantu amaphutha abo, wayengabahlazisi, wayekhuluma nabo ngendlela eyakhayo nenenhlonipho. Kwenye yezinkulumo zakhe wathi:
“Yenzani kube lula, ningakwenzi kube nzima, nishumayele izindaba ezinhle, ningabangeli inzondo!”
(Bukhari, Ilmu, 11)
Yena emibhalweni yakhe
wayethanda ukwenza izinto zithandeke nokumemezela izindaba ezinhle.
Wayengasoli muntu, wayengamkhombisi amaphutha akhe ebusweni. Ngokwesibonelo, uMphrofethi uMuhammad, wayengamkhombisi amaphutha akhe ebusweni.
“Kwenzenjani kuwe?”
ngokuthi “ngiyanixwayisa.” Emphakathini lapho lowo muntu ekhona,
“Kanti kwenzakalani kuwe…”
njengokuthi, “ngenza izexwayiso ezijwayelekile.”
(Muslim, Fedail, 35)
– Umprofethi wethu (ukuthula makube kuye),
Ekugcineni, lapho ephendula imibuzo, wayengacabangi ngesimo sabantu kuphela, kodwa futhi nangezimo zesikhathi nendawo.
Ngokwesibonelo,
“Yimuphi umsebenzi omuhle kunayo yonke?”
kuye umuntu obuzayo,
“Umkhuleko owenziwe ngesikhathi.”
(Bukhari, Mawaqit, 5)
kwathi omunye umuntu ebuza umbuzo ofanayo,
“Ukuhlonipha abazali kusho ukwenza okuhle kubo.”
(Bukhari, Adab, 2)
wayephendula ngeendlela ezahlukene.
Waphinda wachaza ukuthi umsebenzi omuhle kakhulu ngezikhathi zokuthula umkhuleko owenziwa ngesikhathi, wabe esegcizelela ukuthi ukulwa ngenxa ka-Allah yiwona msebenzi omuhle kakhulu empini.
Umthombo:
– Izikole zama-Imam-Hatip: Ukukhuluma phambi kwabantu kanye nokuzilolonga emsebenzini, Ikomidi, MEB, 2012.
– Ömer Demir, Ukufundiswa kwezifundo zokukhuluma nokuzilolonga kwezobuchwepheshe eziqondene nezikole ze-İmam Hatip, i-Thesis ye-Master’s, i-Ankara University Social Sciences, 1997.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
