– Ingabe kufanele ukunikela nge-zakat ezinhlanganweni nasezinhlanganweni zokusiza abantulayo?
– Ingabe kufanelekile ukunikela nge-zakat ezinhlanganweni, izisekelo, izinhlangano zokusiza abampofu, izikole ze-Quran, abafundi kanye nezindawo zokuhlala zabafundi?
– Lezi zinhlangano azibeki yonke imali ezingenayo ebhange bese ziyihlukanisa njengezakat, futhi zihola imiholo yazo kuleyo mali. Ingabe kukhona ubunzima ekunikezeni lezi zinhlangano izakat?
– Ingabe izindleko zokwakha nezinye izindleko zokufundisa nokuhlala kwezingane ezimpofu zingadonswa ku-zakat?
Mthandiwe, mzalwane wethu,
Incwadi ye-At-Tawbah, indima yama-60, ichaza ngale ndlela ukuthi ubani okufanele anikwe i-zakat:
“Izakat yisibopho esivela kuAllah,
Kuyaphakelwa abampofu, abahluphekayo, abasebenza emsebenzini wezakat, labo abazinhliziyo zabo zizothamba ngoba beya ku-Islam. Izigqila, abakweletayo, abasendleleni kaNkulunkulu, nabalahlekileyo.
okufanele ukuzikhandla ngakho…”
Akukho okuphambene nenkolo ekunikezeleni nge-zakat ne-fitre ezinhlanganweni, ezikhungweni, nasezikhwameni zokuzisiza ezilawulwa ngabantu abathembekileyo, abaziwa ngokuqoqa i-zakat ne-fitre abazitholayo esikhwameni esisodwa, bese bezisebenzisa kuphela ezindaweni ezishiwo ku-Ayat 60 we-Surah At-Tawbah.
Uma lezi zinhlangano zifinyelela izindawo ezidinga i-zakat, i-zakat inganikezwa. Izindleko zabasebenzi abasebenza ukuthola i-zakat ezindaweni ezifanele nokuyifinyelela ezindaweni ezifanele zingakhokhwa ngale mali.
Abantu abafanele ukunikwa izakat.
omunye wabo
“Labo abasendleleni kaNkulunkulu”
ngokwencazelo
“Fî sebîlillah”
Kulezinkhulu. Izincwadi zethu zanamuhla zokufundisa ngomthetho wamaSulumane zikuchaza lokhu njengokubhekisela kuphela kubantu abahlanganyele empini engcwele ngezikhali kanye nabahambi abalahlekile endleleni. Kodwa-ke, izincwadi zethu ezidumile zokuchaza iKoran kanye nezincwadi zethu ezithembekile zokufundisa ngomthetho wamaSulumane zikuchaza lolu daba ngendlela ebanzi neyanele.
Ukubala ezinye zezibonelo, kungashiwo lokhu: U-Imam Kâsânî uthi encwadini yakhe ethi Bedâiü’s-Sanâî:
“Labo abasendleleni kaNkulunkulu”
Kusho konke okusondeza kuNkulunkulu. Uma kudingeka, leli zwi lihlanganisa wonke umuntu osebenza endleleni yokulalela uNkulunkulu nazo zonke izindlela ezinhle.”
(Bedâyiü’s-Sanâî, II/451)
U-Fahrüddin er-Râzî, encwadini ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi et thi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi ethi
“Fî sebîlillah”
Leli gama alikhethekile nje kuphela kubantu ababuyele empini. Izakat inikezwa kuzo zonke izindlela zokwenza izenzo ezinhle. Lokhu kuhlanganisa ukulungiselela nokufaka izidumbu, ukwakha izinqaba nokwakha iminyuziyamu…”
[Farru’r-Râzî. et-Tefsîrü’l-Kebîr. (Beyrut: İhyâü’t-Türâsi’l-Arabî) XVI/113]
U-Elmalılı Hamdi Yazır naye wabelana ngombono ofanayo, ethi akulungile ukusebenzisa lokhu kunoma yiluphi uhlobo lwezenzo ezinhle. Uqhubeka ngokuthi, empeleni, abantu abahamba endleleni kaNkulunkulu ngabantu abalwayo, abahambela iHajj, nabahamba endleleni yolwazi:
“Kodwa yonke imishini nezinto ezidingwa ngabashayid ngesikhathi se-jihad, okungukuthi…”
‘Lungisani amandla okulwa nabo.’
(Al-Anfal, 8/60)
okungaphakathi kwesilinganiso se-ayat kodwa okungenakutholakala ngamandla akhe kuphela
‘izidingo ze-jihad’
Yilokho kuphela.
fî sebîlillâh
ingena endaweni yokusebenzisa imali. (…)”“Umuntu ophayo, umphayo wakhe”
fî sebîlillah
Ngokunikela noma ukuletha kumkhuzi, umuntu ube eseqedile isibopho sakhe sokusiza abalweli abadinga usizo. Umkhuzi naye, ngokuthatha leyo mpahla ngendlela efanele, uyabe eseqedile isibopho sakhe sokuba umphathi, ngokuyisebenzisa ngendlela efanele nangokufanele kakhulu ezidingweni zokulwa kwabalweli, futhi uyabe eseyilethile leyo mpahla lapho kufanele khona. Futhi, kuye ngohlobo lwesidingo, kungase kungadingeki ukuba abalweli ngabanye banikwe impahla ngqo. Ngokwesibonelo, ukudla nezingubo kungase kunikwe umuntu ngamunye, kodwa izikhali ezinkulu zingase zinikwe iyunithi. Noma kunalokho, zinikwe umkhuzi.
(Ulimi LweQur’an, Inkolo Yeqiniso, IV/2578-2581)
Le ngenye yathi i-zakat ayinakunikelwa ekwakhiweni kwezakhiwo ezinjengemitholampilo namabhuloho, kodwa inganikelwa ukuze isetshenziselwe izidingo zalabo abafanele ukuthola i-zakat.
Ngokwesibonelo esinikezwe ngu-Elmalılı Hamdi Yazır, i-zakat inikezwa ngokuqondile ezinhlanganweni ezisiza abampofu, futhi abaphathi balezo zinhlangano bangayisebenzisa ezidingweni ezifanele zalezo zinhlangano.
Ustad Bediüzzaman uyachaza ngendlela ecacileyo ukuthi kufanele kuthululwe kuphi kakhulu imali yezakat. Ngokusebenzisa umbuzo owawubhekiswe kuye, u-Ustad Bediüzzaman ubonisa izakat njengomthombo obalulekile wokuvuselela imizwa yobuSulumane nokunika amandla amaSulumane, okuyinto eyayiqala ukuba buthaka. Imibono ka-Ustad ngalolu daba ingafingqwa ngale ndlela:
“Kukhona umthombo omkhulu.”
Kuze kube manje, ibilokhu isetshenziswa endaweni engafanele, ichitheka emhlabathini ongenalutho, yenza abanye abampofu nabangenakuzisiza bakhule futhi bachume. Yakhani umsele omuhle kuleli chashazi. Yitheleni kuleli chibi ngemisebenzi yenu yobuSulumane. Ngemuva kwalokho, nisinisele ingadi yenu yobuhle. Lona umthombo ongapheliyo.”“Emazwini aqhubekayo, ucela ukuthi i-zakat isetshenziselwe inzuzo yesizwe ukuze kusatshalaliswe u-Islam, isizwe sithuthuke, futhi sifinyelele izinga lezinye izizwe ezithuthukile:
‘Ukuba abahlakaniphileyo (abantu abahlakaniphile) babengasebenzisa ubuhlakani babo ukuze kuzuze isizwe, nabacebi (abantu abacebile) babengasebenzisa ingxenye yengcebo yabo ukuze kuzuze isizwe, isizwe sethu singahlangana nezinye izizwe.’
”
(Said Nursî, Münazarat, Sözler Yayınevi, 1977, k. 52)
UBediüzzaman Said Nursî, owayebona izikhungo zemfundo zenkolo (medrese) njengomthombo omkhulu wezidingo zezimali ngesikhathi sokugcina soMbuso Wase-Ottoman, lapho zazonakala futhi zingakwazi ukunikeza isevisi eyayifunwa kuzo, uthi ukuthi ukudlulisela ingxenye yezimali zokuzila (zekât) zabacebi kulezi zikhungo kwanele ukuthuthukisa lezi zikhungo.
(bheka i-age. s, 74)
Yebo, ukusebenzisa isikhungo esinamandla kakhulu sokusiza ngemali e-Islam, njenge-zakat, ekuthuthukiseni izinkonzo zenkolo, sekuphenduke isibopho esingenakugwenywa kule nkathi. Ukunciphisa umjikelezo obanzi we-zakat ngokuyinikeza kuphela abampofu nabaswele, akukuvimbeli yini ukuhamba kwabantu nezinhlangano ezisebenza ngenkuthalo ekuthuthukiseni izinkonzo zenkolo? Yini engaba yinto yemvelo kakhulu kunokusebenzisa isikhungo esisungulwe yi-Islam nesisebenza ekusithuthukiseni, ukuze sithuthukise i-Islam? Ngakho-ke, ukuzama ukuqinisa izinhlangano nezikhungo ezisiza ekufundiseni intsha yamaMuslim, ezizama ukusakaza izwi le-Islam kubantu abaningi ngemisebenzi yazo ehlukahlukene, nokuzama ukuvikela nokulondoloza izindaba zama-Islam, nge-zakat, yiyona ndlela engcono kakhulu nengokomthetho.
Qaphela:
Siphakamisa ukuthi ufunde futhi lesi sihloko esilandelayo:
Enye yezindawo okufanele kukhokhwe kuzo i-Zakat: FÎ SEBÎLİLLAH
I-Zakat, enye yezinsika ezinhlanu eziyisisekelo zamaSulumane, iyibhuloho lamaSulumane. Njengoba kukhona izikhuthazo ezinkulu mayelana ne-zakat e-Quran nase-hadith, kuyashiwo ngokuqondile e-Quran ukuthi i-zakat inikezwa kubani, futhi lokhu kuboniswe nangezenzo zikaMprofethi (saw). E-Quran,
“Izakat iyenzelwe abampofu, abaswele, abaqoqi bezakat, abantu abafuna ukwamukela ubuSulumane, abantu abafuna ukukhululwa ebugqileni, abantu abanemali yabo ebolekiwe, abantu abasebenzisa imali yabo endleleni kaAllah, kanye nabantu abahamba ngendlela abaswele. Lokhu kuqinisekisiwe nguAllah. Allah nguMazi, nguMhlakaniphi.”
(nguye owazi konke, nguye umnini wencazelo ephelele kanye nobuhlakani)
.”
(At-Tawbah, 9:60)
ngiyacela.
“Endleleni kaNkulunkulu”
Umsuka wengxenye enikezwe incazelo ngale ndlela.
“fî sebîllah”
Ngakho-ke, kulesi sihloko, sizozama ukuhlaziya leli gama nokuhlola ukuthi obani ababhekiselwa kubo.
“Fî sebîlillâh”, “Endleleni kaNkulunkulu”
Kusho ukuthi. Izincazelo ezidume kakhulu zihlanganisa “ukuzabalazela indlela kaNkulunkulu, ukwenza i-hajj, ukufuna ulwazi, kanye nazo zonke izenzo ezinhle, izindlela zokuholwa, konke okusondeza kuNkulunkulu, kanye nokulalela (izenzo ezilungile).”1 Abaningi abahlaziyi, abachazayo, nabalandeli be-hadith, kanye nabanye abafundi, banikeze izincazelo ezahlukene ngokuphathelene nencazelo yalo mqondo.
Abanye abafundi baye babona ukuthi umqondo waleli gama ubanzi, kanti abanye baye babona ukuthi uqondene kakhulu. Evesini 60 le-Surah at-Tawbah, lapho kukhulunywa khona ngezindawo okufanele kukhishwe kuzo izakat, kukhulunywa ngesigaba sesikhombisa njengokuthi…
“fî sebîlillâh”
umqondo we-
“Endleleni kaNkulunkulu”
(ukusebenzisa),
Kukhishwa izakat kulabo abasebenza futhi balwela indlela ka-Allah, nakuwo wonke umzamo ongase uqaliswe endleleni ka-Allah, ngenxa ka-Allah.”
ngokwencazelo enjalo.² Izazi ze-Islam zihlaziye leli gama ngokwesakhiwo salo, nangokwezizathu zokwehla kwama-aya neze-hadith, zaphakamisa imibono eminingi. Njengoba ukumema endleleni ka-Allah kwakuvame ukuhambisana nempi ngezikhathi ezithile, leli aya lachazwa ngale ndlela.
Ukuqonda leli gama elinencazelo ebanzi kakhulu njengokuthi “amaqhawe alwela indlela kaNkulunkulu” kuncike kakhulu ezimweni zenhlalo-politiki kanye nobudlelwano bamazwe ngamazwe ngesikhathi sokusabalala kwe-Islam, kunokuba kuncike ekuchazeni kwendima. Ngoba ngaleso sikhathi, indlela evame kakhulu nethonya kakhulu ye-jihad kwakuyizimpi ezishisayo, ngakho-ke izazi ze-Islam zabona ukuthi kubalulekile ukuthi imali ye-zakat inikezwe labo abalwela inkolo nezwe, futhi leli hlobo lokuchaza lamukelwa yizo zonke iziphathimandla zolwazi. Ngakho-ke, igama elithi “fî sebîlillâh” libhekwa njengelifana nelithi “jihad”. Ekugcineni, ukuqonda kwaleso sikhathi kwachaza igama elithi “fî sebîlillâh” kakhulu ngohlangothi lwezinto ezibonakalayo ze-jihad. Eqinisweni, uma leli gama libhekwa ngokomthetho wolimi, ukuchazwa, ama-hadith kanye nezazi zefiqh, kuyaqondakala ukuthi akusona isichazamazwi esikhethekile esisho kuphela ukulwa okungokoqobo, kodwa futhi sihlanganisa imisebenzi eminingi engaholela ekuzuzeni intokozo kaNkulunkulu.
1. Izincazelo Zezazi-zitolika Ngomqondo we-“Fî sebîlillah”
Ivesi ezingaphezu kwamashumi ayisithupha eKoran ziqukethe umqondo othi “fî sebîlillah”, futhi abahlaziyi baye bawuchaza ngendlela ezahlukene. Ngokuthola kwethu, lo mqondo uvame ukuchazwa njengokuhlobene nezimpi ezalwa endleleni kaNkulunkulu kanye nabantu ababamba iqhaza kuzo. Eqinisweni, ngaphezu kwale ncwadi, uqukethe izincazelo eziningi. Sikholwa ukuthi kufanelekile ukunikeza izibonelo zezinye ivesi ezihlobene nalokhu.
“
(Izipho zenu)
labobonke laba abampofu
(ukuze)
Bavalelwe endleleni kaNkulunkulu, abakwazi ukuhambahamba emhlabeni…”
(Al-Baqarah, 2:273)
Umqondo we-“fî sebîlillah” ovezwe kuleli vesi uchazwa ngabahlaziyi njengendlela eya kuNkulunkulu, okungukuthi inkolo yamaSulumane…
“U-Allah uqede imisebenzi yalabo abaphika futhi bavimbela abantu endleleni ka-Allah.”
(Muhammad, 47/1)
Umqondo we-“fi sebilillah” kuleli vesi uhunyushwe njengendlela eqondile eyalethwa nguMphrofethi uMuhammad.
“O Davida, thina sikwenze umbusi emhlabeni
(esikhundleni salabo abakwandulelayo)
sikwenze waba ngumkhalifa. Yahlulela abantu ngobulungiswa; ungazithobeli izifiso zakho, ngoba lokho kuzokukhipha endleleni kaNkulunkulu…”
(Sad, 38/26)
Kuleli vesi, umqondo we “fî sebîlillah” uchazwa njengendlela eya epharadisi.
“Labo abavimba abantu endleleni kaNkulunkulu…”
Okushiwe ku-Kurtubi kuleli vesi.
“fî sebîlillah”
wayichaza leli vesi ngamagama okukholwa nokulalela.
Kungenzeka ukwandisa izibonelo zezindima ezishiwo. Izazi zamaSulumane zanamuhla
“fî sebîlilah”
Nakubona ukuthi izincazelo zabo zihlukene kancane, nakuba zingahlukani kakhulu, ngoba zinezingqondo ezahlukene. Singazifinyeza kanje izindlela zabo zokucabanga ngale ndaba:
U-Merâgî uthe le nkulumo ihlanganisa zonke izindlela ezihambisana nentando kaNkulunkulu futhi eziletha umvuzo, kanye nezinzuzo ezijwayelekile zamaSulumane, izinto ezingenza ukuthi inkolo nombuso zihlale ziqinile futhi ziqhubeke nokuba khona.
USeyyid Kutub,
“fî sebîlillâh”
mayelana nendaba;
“Leli yisango elikhulu, lihlanganisa konke okuzuzisa umphakathi, ngibhekisa egameni likaNkulunkulu.”
ngokugcizelela ukujula kwencazelo yendima, wanele ukusho lokhu.
Hamdi Yazır’ın bu konudaki yaklaşımı ise kısaca şöyledir:
“Fî sebîlillâh”
Leli gama linencazelo jikelele, lihlanganisa zonke izinhlobo zokunikela. Usizo olunikezwa abampofu nabaswele nalo lufakwa kuleli gama. Ngisho nalokho okunikezwa abantu abathile (müellefe-i kulûb) nakho kungaphansi kwale ncazelo. Kodwa ukusetshenziswa kwegama elithi “fî sebîlillâh” kunencazelo ekhethekile. Le ncazelo iqala nge-jihad, bese kuba yi-hajj, bese kuba ukufunda ulwazi lwenkolo ngenxa kaNkulunkulu. Ngokwesiko nangeshariat, i-jihad yaziwa kakhulu. Abantu abazinikele ekufundeni izifundo zenkolo, njengabantu be-suffe, nabo bangaphansi kwale ncazelo ethi “fî sebîlillâh”. Ngokuphelele, kunomehluko omkhulu phakathi kokusetshenziswa kwale nkulumo njengendlela yokuchaza noma isiphawulo, njengoba kunjalo lapha, nokusetshenziswa kwayo njengesibizo. Incazelo yokuqala ijikelele, eyesibili ikhethekile. Ngokwencazelo yokuqala, yonke imikhuleko nemisebenzi emihle, izipho, zithi “fî sebîlillâh”, zisenkambeni yokuthola intokozo kaNkulunkulu. Ngokwencazelo yesibili, akuzona zonke izipho ezithi “fî sebîlillâh”. Izipho ezisenkambeni kaNkulunkulu yizipho ezinikezwa ngenjongo ethile, ikakhulukazi izipho ezinikezwa abantu abasebenza ekukhuliseni izwi likaNkulunkulu.5
2. Umqondo we-“Fî Sebîlillah” eHadithini
Kukhona amanye amahadith eSunnah yoMprofethi (s.a.w.) lapho kuvela khona igama elithi “fî sebîlillah”. Leli gama, elingahunyushwa ngokuthi “endleleni kaNkulunkulu”, linikezwe incazelo ebanzi kakhulu ngabahlaziyi bama-hadith kunaleyo enikezwa ngabahlaziyi be-Qur’an.
Kukhona i-hadith ekhulunywe ngayo eTirmidhi:
“Uma umuntu ehamba eyofuna ulwazi, uba sendleleni kaNkulunkulu aze abuye.”
Kuthiwa. Ngokwaleli zwi, ukufunda ngobuqotho ngenhloso yokuthola ulwazi nokusiza abantu ngenhloso kaNkulunkulu kuhlanganiswa ngaphansi kwegama elithi “fî sebîlillâh”.
Ehadithini eyalandiswa nguYazid ibn Maryam, kukhona amazwi athi: “Ngathi ngisendleleni ngiya emthandazweni weJumu’ah, u-Abaye ibn Rif’a wangilandela wathi, ‘Kuhle kuwe!’ ‘Lezi zinyathelo zakho zisemgwaqweni kaAllah, ngizwile ku-Abu Abs ukuthi uMprofethi,…”
“Noma ngubani onezinyawo ezithuliwe endleleni kaNkulunkulu, lezo zinyawo zivunyelwe ukungangeni emlilweni wezihogo!”
6
Usho kanjalo. Umhlaziyi we-hadith uMubarakfuri uchaze inkulumo ethi “fi sabilillah” njengendlela yokufuna ukwamukeleka kuNkulunkulu.7
Kukhona enye hadith ekhuluma ngesihloko esifanayo e-Tirmidhi, lapho kukhulunywa khona ngale ndaba evela kuMprofethi uMuhammad (ukuthula kube kuye).
“Kukhona amehlo amabili angenakuthintwa umlilo wezulu; elinye lilelo elikhala ngenxa yokwesaba uNkulunkulu, elinye lilelo elilinda ngomgwaqo kaNkulunkulu.”
Umkhulumeli wendaba yendlela kaNkulunkulu kule hadith uyichaze ngamazinga abalweli ekukhonzeni, ngohambo lweHajj, ngesifiso sokufunda, ngomzabalazo noma ngomkhuleko. Kwenye hadith ekuTirmidhi, incazelo yayo ithi…
“fî sebîlillah”
Kuthiwa leli gama lisetshenziswa nangezincazelo zokulwa nabaphangi, ukuyala okuhle nokwenqabela okubi.8
Kwenye i-hadith futhi
“Ukuthi ukuba umuntu amhlophele izinwele zakhe endleleni kaNkulunkulu, lokho kuyoba ukukhanya kuye ngosuku lweqiyama.”
kuyaphawuleka. Lesi senzakalo esisanda kukhuluma ngaso, ngomqondo, siseduze nesinye isenzakalo esisanda kukhuluma ngaso.
“Noma ngubani okhulisa izinwele zakhe ekhulisa u-Islam, lezo zinwele ezimhlophe ziyoba ukukhanya ngosuku lweqiyama.”
ngokulandelayo.
Igama elithi “Islam” kule hadith libhekiswe njengendlela ka-Allah. Kwenye hadith, kuthiwa: “Isibonelo salowo olwa ngendlela ka-Allah sifana naleso somuntu ozila ukudla emini futhi athandaze ebusuku.”9 Ukuqhathaniswa kokulwa ngendlela ka-Allah nokuzila ukudla nokuthandaza kunencazelo enkulu.
Ngokwezindaba zika-Ahmed ibn Hanbal no-Imam Ishaq, “Uhambo lwe-Hajj nalo lufakwe esigabeni sendlela ka-Allah,” ngoba uMprofethi uMuhammad wayeholela abantu e-Hajj ngezinkameli zokunikela, kanti u-Ibn Umar, omunye wabangane, wathi lokhu kusho abahambi be-Hajj nabasebenzi be-Umrah. U-Imam Muhammad, ngokusho kuka-Ibn Abbas (ra), unombono wokuthi isigaba sendlela ka-Allah sihlanganisa abahambi be-Hajj abampofu.10
Ngemva kwezindaba ezishiwo ngenhla, kuyavunywa ukuthi labo abaya eHajj nase-Umrah bangahlolwa ngaphansi kwegama elithi “fî sebîlillah”. Kodwa
“fî sebîlillah”
Uma sibheka umqondo wezakat ngokuya ngobudlelwano bawo, ukwabela kwakhe uMprofethi uMuhammad izinkamela kubantu abathile ngaleso sikhathi kusuka esikhwameni se-sadaqah kungase kuqondwe kuphela ngokuya ngezimo zaleso sikhathi kanye nokukhuthaza abantu ukuba baye eHajj nase-Umrah. Ngoba ngaphansi kwezimo ezijwayelekile, abantu abazokwenza umsebenzi weHajj kumele babe nezimo ezithile njengokuceba, impilo, nokuphepha. Ngaphandle kwalokho, asinakusho ukuthi iHajj iyimpoqo kulabo abangenazo lezi zimo.
3. Imibono Yezazi Zomthetho WamaSulumane Ngomqondo Wokuthi “fî sebîlillah”
U-Muhammad Shaybani, omunye wabafundisi abakhulu besikole seHanefi, wachaza leli gama ngesisho sokulalela. Ngokwakhe, leli gama lisho uMprofethi Muhammad (ukuthula kube kuye).
“Noma ngubani okhulisa izinwele zakhe zibe mhlophe endleleni ka-Allah, lezo zinwele ezimhlophe ziyoba ukukhanya ngosuku lweqiyama.”
hadith kanye no-Atâ Ibn Ebî Rabah owathi kuye: “Umuntu angashiyela ingxenye eyodwa kwezintathu yempahla yakhe
‘fî sebîlillâh’
Lapho kubuzwa ukuthi “Kusho ukuthini uma umuntu eshiya umyalezo othi ‘ngiyaniyala’?”, waphendula wathi:
“Yonke imisebenzi yokuthobela uNkulunkulu iyindlela yaKhe, ngakho-ke kuvumelekile ukuyisebenzisa kunoma yini.”
kuyithola incazelo yayo emazwini.
U-Cessâs, ngokusekelwe ku-Şeybânî,
“fî sebîlillâh”
ukuthi le nkulumo isho abantu abasele endleleni ngenhloso yokwenza umkhuleko weHajj, ngoba uMphrofethi uMuhammad (ukuthula kube kuye)
“UHajj no-Umrah kokubili kuyindlela kaAllah.”
usho ukuthi ulandisa ngalokho akushilo, usho kanje.
Kâsânî, omunye wezazi zefiqh zeqembu lamaHanafi, yena wathi:
“Endleleni kaNkulunkulu”
ngokwengxenye yakhe, wathi: “Leli gama lisho yonke into esondelene noNkulunkulu. Uma kudingeka, leli gama lihlanganisa yonke imizamo yabo bonke abasebenza endleleni yokulalela uNkulunkulu kanye nazo zonke izindlela ezinhle.”
“Fî sebîlillâh”
Mayelana nenkulumo ethi “ukuzinikela endleleni kaNkulunkulu,” u-Ibn al-Athir uthi: “Yonke imisebenzi yokuzinikela, okuhlanganisa imisebenzi eyisibopho, imisebenzi yokuzithandela, kanye nazo zonke izinhlobo zokulunga, eyenzelwe ukusondela kuNkulunkulu nokuthola ukwamukeleka Kwakhe, isendleleni kaNkulunkulu. Nokho, uma le nkulumo ishiwo ngaphandle kwemibandela, ivame ukuhunyushwa njengokulwa. Ngenxa yokusetshenziswa kwayo kaningi ngale ndlela, isibe yinkulumo ekhethekile ehlobene nokulwa.”
Ngokwamazwi kaFiruzabadi, isazi sefiqh, se-tafsir kanye nesichazamazwi,
“ngendlela ka-Allah”
, i-jihad, i-hajj, ukufuna ulwazi, kanye nazo zonke izenzo ezinhle uNkulunkulu azishoyo. Kwezinye izincwadi, leli gama libhekisela endleleni yokuqondiswa, kuzo zonke izinto ezisondeza kuNkulunkulu, kanye nazo zonke izenzo ezilungileyo (i-taat) ezibhekwa njengezinto ezisendleleni kaNkulunkulu.”11
Ngokuphathelene nalokhu, uZebîdî, omunye wezifundiswa zethu, encwadini yakhe ethi İthâfü’s-Sâdeti’l-Müttakîn, okuyincazelo ye-İhyâ, uthi:
“fî sebîlillâh”
Umqondo wayo: “Kungenzeka ukuthi uNkulunkulu uqonde ngaleli qembu abalweli kanye nokunikela ngemali yezakat ngoba leli gama elithi “fî sebîlillâh” lisho lokhu ngokwesiko. Kungenzeka futhi ukuthi ngaleli gama kuqondwe zonke izindlela ezinhle ezisondeza kuNkulunkulu, kodwa lokhu kusekelwe encazelweni yegama elithi “sebîl”. Indlela kaNkulunkulu yona iyincazelo yeqiniso laleli gama ngaphandle kwamanye amagama kaNkulunkulu. Ngakho-ke, leli gama lihlanganisa izenzo ezinhle ezihlobene nokuziphatha okuhle, ngaphandle kokucabanga ngamanye amaqembu ezidalwa, mhlawumbe ngisho nezilwane, noma ngisho nazo zonke izihlahla ezomile ngenxa yokuntula amanzi, njengoba kudingwa yinzuzo yomphakathi. Ngokwesibonelo, uma umuntu enezimali zekat, bese esebenzisa lezo zimali ukusiza isihlahla esomile, lokho kunikela ngemali endleleni kaNkulunkulu. Uma kuqondwe ngaleli qembu abalweli, kuyaziwa ukuthi obani abalweli ngokwesiko. Njengoba abalweli nabo “baphakathi kwendlela kaNkulunkulu”, bangasizwa ngemali yezakat ukuze balwe nezifiso zabo. Kukhona iHadith…
“Senin küçük cihadın, büyük cihadına döndü.”
12
Lokhu kuhlasela okushiwo lapha kusho ukulwa nenyefiso nokuyigcina kude nezifiso eziyophazamisa ukuthokozisa uNkulunkulu,13 njengoba kuchaziwe.
U-Ibn Taymiyyah uthi ukuthi inkulumo ethi “fî sebîlillah” iyinkulumo ejwayelekile futhi ihlanganisa konke okuhle, futhi ayikwazi ukunikezelwa kuphela eqenjini elithile.14
USherbasi uthi “fî sebîlillah” kusho “indlela eholela ekutholeni ukwaneliseka kukaNkulunkulu ngokwezenzo nangezinkolelo, futhi leli gama liyigama elijwayelekile, ngakho-ke akufanele ukulihlukanisela incazelo ethile kuphela, kodwa lihlanganisa zonke izinhlobo zokulunga, kusukela ekulungiseni izindawo zokukhulekela kuya ekwakheni izinqaba namabhuloho, kanye nokufaka abantu abashonile emakafaneni.”15
Njengoba kubonakala, izazi zamaSulumane ziveze izincazelo ezikhethekile kakhulu ngalo mqondo, futhi zaphinde zathola izincazelo ezibanzi kakhulu ngokusebenzisa isakhiwo se-etymological segama. Ngokombono wethu, lezi zincazelo zingahlanganisa izindawo eziningi ezikhethekile nezisemthethweni, inqobo nje uma zihambisana nezinjongo ezijwayelekile zamaSulumane. Ngokusebenzisa lokhu, abahlaziyi be-fiqh banikeze abantu amathuba amaningi kakhulu okwenza umsebenzi we-zakat.
4. Izincazelo Ezikhethekile Zegama elithi “Fî sebîlillah” kanye Nobudlelwano Balo neZekât
Uma kubhekwa izincwadi zamaSulumane, kungenzeka ukuthola izincazelo eziningi mayelana nenkulumo ethi “fî sebîlillâh”. Kule ndatshana yethu, sizoxoxa ngezinye zalezi zincazelo, sibheke imibono yezazi zamaSulumane ngalolu daba, kanye nobudlelwano phakathi kwale nkulumo, njengenye yezindawo zokusebenzisa izakat, kanye nencazelo yayo.
a) Incazelo ethi “Abafundi”
Njengoba kushiwo, enye yezindawo okusetshenziswa kuzo i-zakat.
“fî sebîlillah”
Abanye abafundi be-fiqh baye banikeza incazelo yegama elithi “ilimu” njengokufunda nokuzikhandla kulo mkhakha. Abantu abasebenzela ulwazi babhekwa njengabantu abazikhandlayo endleleni ka-Allah nabantu abasebenzela ukuvuselela inkolo, futhi kuyo yonke iminyaka leli qembu libandakanywa ngaphansi kwesigaba se-zakat. Izinkulumo ezikhuluma ngalokhu zivame ukutholakala kwezinye izincwadi ze-Hanefi, zibhekiswa ku-Imam Muhammed. Abanye abafundi be-fiqh be-Hanefi babheka ukufuna ulwazi njengokuthi…
“fî sebîlillâh”
Ngokucabanga ngalo mqondo, baveze ukuthi i-zakat inganikezwa izifundiswa nabafundi, ngoba bazinikele emsebenzini wabo wezesayensi futhi ngaleyo ndlela baphuthelwa amathuba okuthola imali.
Emithonjeni yamaShafi’i, kushiwo ukuthi umfundi ophishekela ulwazi angase angakwazi ukuqhubeka nokufunda uma ezama ukuziphilisa, ngakho-ke, ukumnika izakat kuyavumelekile.16
Ukuze aqinisekise le ndaba, umbhali ofanayo ukhomba isamba semali uMprofethi (ukuthula nokubusiswa kube kuye) ayinikeza u-Omar njenge “atıyye” (isipho) njengobufakazi. Le hadith ilandiswa ngu-Omar ngokwakhe ngale ndlela: “UMprofethi wangipha isipho; ngase ngithi kuye:
“Mnike lowo ompofu kunami.”
ngiyasho. Ngake wanginika impahla. Ngase ngithi kuye,
“Muphe komuntu ommudingayo ngaphezu kwami.”
Ngasho. Ngase ngathi iNkosi yathi:
“Yamukela lokho okufika kuwe ngaphandle kokulindela noma ukukufuna; kodwa ungazami ukuthola lokho okungafiki kuwe.”
kusho.17
Le hadith que l’auteur susmentionné cite comme preuve de la possibilité de donner la zakat aux étudiants est également rapporté par Boukhari, Mouslim et Nassai. En examinant ce hadith, nous constatons que l’argent donné à Omar n’était pas une aumône collectée par l’État au titre de la zakat, mais plutôt une gratification accordée par le chef de l’État, indépendamment de la richesse ou de la pauvreté des individus. De plus, les sources indiquent que cet argent donné à Omar n’était pas destiné à répondre à un besoin, mais plutôt comme rémunération pour son travail en tant que collecteur de la zakat, conformément aux références coraniques.18
b) Izikhungo Zenzuzo Yomphakathi Nezinye Izindawo
Izidingo zabantu ziyanda futhi ziyashintsha njalo. Imisebenzi eyenzelwe inzuzo yomphakathi ibonwa njalo njengemisebenzi emihle futhi iyakhuthazwa ngoba ithinta izidingo zabo bonke abantu. Emphakathini wamaSulumane…
“isadaka-i câriye”
Ngakho-ke, izenzo ezinhle eziqhubeka zitholela umuntu umvuzo zibhekwa njengemisebenzi emihle eyenziwe endleleni kaNkulunkulu. Uma kuqhathaniswa izidingo zomphakathi wamaSulumane esikhathini esidlule nanamuhla, kuyiqiniso ukuthi umehluko phakathi kwazo mkhulu kakhulu futhi uyahlukahluka namuhla. Abanye abahlaziyi bomthetho wamaSulumane bamukele umbono wokuthi izimali ze-zakat zingasetshenziswa ukuhlangabezana nezidingo zezikhungo ezisebenzela inzuzo yomphakathi ngaphansi kwezimo nezikhathi abakuzo.
Ngoba abantu namaqembu abazuzayo ngesikhathi sokukhokhiswa kwezakat emphakathini wamaSulumane bayingxenye yeqiniso lalo mphakathi. Kokubili umthwalo wemfanelo wabantu ekwenzeni izibopho zabo zezezimali kanye nokugcinwa nokuqhubeka kokuzinza emphakathini, umvuzo wosizo olwenziwayo ubuyela kulowo mphakathi.
U-Abu Yusuf, omunye wabaphathi ababaluleke kakhulu behlelo lamaHanafi,
“fî sebîlillâh”
Ngokukhuluma ngezindawo okufanele kukhokhwe kuzo i-zakat, u-19 uthi ukwakhiwa nokulungiswa kwemigwaqo nakho kufakiwe, ngakho-ke ubona ukuthi imali ye-zakat ingasetshenziswa kulezi zindawo.
Kâsânî, omunye wezazi zefiqh zeqembu lamaHanafi, yena wathi:
“Endleleni kaNkulunkulu”
Njengoba kushiwo ngaphambilini mayelana nesigaba, le nkulumo isho ukuthi konke okusondeza kuNkulunkulu, ngisho noma kudingeka, kufaka phakathi yonke imizamo yokuphila ngokulalela uNkulunkulu kanye nazo zonke izindlela zokwenza okuhle. Lombono kaKâsânî, njengoba kushiwo ngaphambili, uyavumelana nombono ka-Imam Muhammed, omunye wabafundi bomthetho we-Hanafi.20
Nakuba kungenzeka, kuwusizo, ngisho kuwadingeka ukwandisa ububanzi baleli gama ngokwezinkulumo ezahlukene ezisetshenziswa kulo kwiKur’an, kodwa kudingeka ukuba siqaphele kakhulu uma senza njalo. Ngoba ukwandisa kakhulu ububanzi baleli gama nokulisebenzisa kuyo yonke into kungavula iminyango eminingi yokusebenzisa kabi, futhi njengoba lizohlanganisa nezinye izimali ezikhokhelwa njengezakat, kungase kwenze ukukhuluma ngazo ngokuhlukana kungabi nancazelo. Ngakho-ke, imisebenzi yemfundo nokufundisa eyenziwa endleleni kaNkulunkulu ingahlolwa ngaphakathi kohlaka lwaleli gama.
5. Isiphetho
Enye yezinjongo ezibaluleke kakhulu ze-zakat ukusekela abantu abampofu nabaswele emphakathini ngokwezinto ezibonakalayo, nokubasiza ukuba baphile ngesithunzi esifanele isintu. I-Quran, lapho ikhuluma ngezindawo okufanele kusetshenziswe kuzo i-zakat, iqala ngabantu abampofu. Nokho, le nkonzo ayikwazi ukunikezelwa kuphela kwabampofu, ngakho-ke kukhona amanye amaqembu ahlukene aphinde abalwe phakathi kwezindawo okufanele kusetshenziswe kuzo i-zakat. Leli gama, ngencazelo yalo, lihlanganisa izincazelo eziningi.
Izazi zamaSulumane
“fî sebîlillah”
baye bachaza umqondo we-jihad njengempi. Namuhla, uhlaka lwemisebenzi eyenziwa endleleni kaNkulunkulu selwandile kakhulu, futhi indawo ebaluleke kakhulu lapho lo msebenzi wenziwa khona ukuchaza i-Islam,
Kufanele kube yimisebenzi yezemfundo eyenzelwe ukukhulisa isizukulwane esihlomile ngezimiso zamaSulumane.
Ngaphezu kwalokho, i-jihad iyisenzo sokususa izithiyo phakathi kuka-Allah nezinceku zakhe, nokuhlanganisa abantu no-Allah.
Ukuthi iKur’an ibalule izigaba eziyisishiyagalombili okufanele zithole i-zakat, kubalulekile ngoba kusho ukuthi i-zakat ayinikezwa kuphela abampofu nabaswele, kodwa kukhona nezinye izindlela ezahlukene zabakhokha i-zakat. Ngoba ekwenzeni i-zakat, abantu abakwazi njalo ukufinyelela abampofu ngenxa yezimo zabo. Lokhu akufanele kube yinkinga kubantu abanomuzwa wokuzibophezela. Kulapho-ke izigaba okufanele zinikezwe i-zakat zivela njengezinye izindlela ezahlukene zabakhokha i-zakat. Ngakho-ke,
“fî sebîlillah”
Noma yimuphi umqondo ongase ube yingxenye yale ncwadi ungavela njengendawo lapho i-zakat inganikezwa khona.
Ngokombono oqondile, kulabo abakwazi ukuthola isibopho se-zakat.
“fî sebîlillah”
Ngisho noma kungathathwa njengokuthi akusekho ithuba lokunikela nge-zakat kwezinye izindawo ngaphandle kwalezo ezishiwo, lolu hlobo lwemfundiso lungahlanganisa nezinye izigaba eziyisikhombisa ukuze abantu abanemfanelo bakwazi ukwenza imisebenzi yabo, futhi lungahlanganisa nezinye izincazelo ezingase zifaneleke kulo. Izazi zanamuhla zithi lolu hlobo lwemfundiso alukwazi ukugxiliswa encazelweni eyodwa kuphela, kodwa luhlanganisa yonke imisebenzi emihle, futhi ngokukhethekile luhlanganisa ukondla abantu abasebenza ngezifundo ze-Quran nezinye izifundo ezizuzisa umphakathi, imisebenzi emihle eyenzelwa abafelokazi nezingane eziyizintandane, izindleko ezenzelwa abafundi, izikole, izibhedlela, ukusungulwa kwezikhungo zokumema abantu ezimisweni ze-Islam, ukusungula izinhlangano zokushicilela zenzululwazi ezingashicilela ngezilimi zonke, njll., futhi izindleko zingasetshenziswa kulezi zindawo ezivela esikhwameni se-zakat.21
Ikakhulukazi kuleli khulu leminyaka, umqondo we-“fî sebîlillah” unikeza abantu abakholwayo izindlela eziningi zokuzibophezela. Izibonelo ezikhanyisayo zikaMprofethi (ukuthula kube kuye) kule ndaba ngesikhathi sakhe zibaluleke kakhulu kubantu abanomthwalo wemfanelo ekhulwini lama-21 nasezikhathini ezizayo. Ngokubona kwethu, imisebenzi yezemfundo eyenziwa ngezakath kanye nezinye izimali izonikeza isintu ithuba lokuthi siphinde siqonde umoya ophilisa impilo we-Islam, futhi izinhliziyo zizohlangana noNkulunkulu. Izinikelo ezenziwa kule ndlela nazo zizoba ngaphansi kwesigaba se-“fî sebîlillah”.
Izithasiselo:
1. Ibn al-Athir, an-Nihaya fi Gharib al-Hadith wa al-Athar, Beirut, ts., II, 338, 339; al-Qamus al-Fiqhiyya, Damascus 1982, p. 209
2. Yazır, IV, 2572; Çantay, Hasan Basri, Kur’ân-ı Hakim ve Meâli Kerim, Istanbul, 1984.
3. Ibn Rushd, Bidâyetü’l-Müctehid fî Nihâyeti’l-Muktesıd, Beirut 1986, I, 277; Kurtubî, VIII, 186.
4. Zemahşerî, I, 398; Kurtubî, IX, 19; Nesefî, Ebu’l-Berekât, Tefsîru’n-Nesefî, İstanbul 1984, I, 243; Mübârekfûrî, V, 269, 298; Fîrûzâbâdî, III, 403; el-Mu’cemü’l-Vasît, I, 415.
5. Al-Baqarah, 273; Ash-Shirbini, I, 140; Yazır, II, 897; Al-Baqarah, 217; An-Nasafi, I, 108; Abu’s-Su’ud, Tafsir Abi’s-Su’ud, I, 217; Muhammad, 1; Al-Qurtubi, XVI, 223; Sad, 26; Hud, 19; Al-Qurtubi, XV, 177; Al-Qurtubi, IX, 19; Al-Maraghi, X, 145; Sayyid Qutb, Fi Zilal al-Qur’an, X, 245; Yazır, IV, 2579.
6. Tirmidhi, Ilm, 2, Fadailul-Jihad, 7.
7. Al-Mubarakfuri, V, 259.
8. Tirmizî, Fadâilü’l-Cihad, 12; Mübârekfûrî, V, 269, 298.
9. Bukhari, Jihad wa’s-Siyar, 2; Mubarakfuri, V, 263
10. Mergînânî I, 112.
11. Tirmizî, Fadâilü’l-Cihad, 9, 10; Aclûnî, II, 255; Şeybânî, es-Siyeru’l-Kebîr, II, 301; Cessâs, III, 187; Dârimî, Kitâbü’l-Vasâyâ, 45; Serahsî, II, 203; Bheka futhi, Buhârî, Zekât, 49; Kâsânî, II, 45; İbnü’l-Esîr, II, 338, 339; Fîrûzâbâdî, III, 403; Sa’dî Ebû Ceyb, k. 166.
12. Aclûnî, I, 424.
13. Zebîdî, Murtezâ Muhammed, İthâfü’s-Sâdeti’l-Müttakîn, IV, 151.
14. Ibn Taymiyyah, Fethu’l-Beyân, IV, 151.
15. U-Ahmed u-Sherbâsî, Yes’elûneke fi’d-Dîni ve’l-Hayât, III, 68, I, 150.
16. Dâmâd, I, 214; İbn Âbidîn, II, 364; Tahtâvî, s. 472; Nevevî, el-Mecmû, IV, 190.
17. Bukhari, Zakat, 5.
18. Aynî, IX, 56; Nevevî, III, 63; Kastalânî, III; İbn Hacer, IV, 80.
19. Ebû Yûsuf, Kitâbü’l-Harâc, Cairo 1396, p. 81.
20. Kâsânî,, II, 45
21. Şerbâsî, I, 149, 150; Seyyid Sâbık, I, 334; Muhammed Mahluf, Feteva-ı Şeriyye, Kahire, 1971, 296; Hâzin, II, 240; Râzî, XVI, 113; Muhammed Mahluf, Feteva-ı Şeriyye, Kahire, 1971, 296; Hâzin, II, 240; Hamîdullah, İslâm Peygamberi (çev. Salih Tuğ), II, 978; Kardâvî, Fıkhu’z-Zekât, II, 635-669.
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
