Isifinqo esinenzuzo lwe-Mu'adhin, ne-Imam, neKhatib, kanye Nemithetho yamaMasjid
Le ncwadi inikeza umbono ophelele mayelana nemithetho ye-Adhan ne-Iqamah, ukuhola umkhuleko, intshumayelo yangoLwesihlanu, kanye nemikhuba yase-musjid, futhi le ncwadi ixoxa ngemisebenzi yama-muadhin, ama-imam nabashumayeli, igcizelela ukubaluleka kokufunda imithetho yenkolo ehlobene nale misebenzi ukuqinisekisa ukwenziwa kwayo ngendlela efanele, futhi ifaka nemibhalo evela kuMprofethi ﷺ kanye nencazelo yayo ukuqinisekisa ukuthi isetshenziswa ngendlela efanele.
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Isifinyezo Esinenzuzo lwe-Muadhin, ne-Imam, neKhateeb, kanye neMithetho yama-Masjid
Ikomidi Lezesayensi Lenhlangano Yenkonzo Yokuqukethwe kwe-Islam Ngezilimi
Ngempela, udumo lonke lungoluka-Allah, siyamdumisa, simcela usizo, simcela intethelelo, futhi siphephela ku-Allah ebubini bemiphefumulo yethu, nasezenzweni zethu ezimbi, lowo u-Allah amholayo akekho ongamdukisa, nalowo amdukisayo akekho ongamhola, Futhi ngiyafakaza ukuthi akekho unkulunkulu ngaphandle kuka-Allah yedwa, ongenamlingani, futhi ngiyafakaza ukuthi uMuhammad uyinceku yakhe nesiThunywa sakhe, kwangathi u-Allah angambusisa kanye nomndeni wakhe, nabangane bakhe, nalabo ababalandelayo ngokulunga, futhi abaphe ukuthula okukhulu.
Kepha emva kwalokho: Ngempela njengoba abantu babehlala bedinga lokho izimo zabo ezilunga ngakho, ngakho-ke umthetho weShari'ah uze nalokho okufeza lokho, kanti phakathi kwalokho kukhona okuphathelene ne-Adhan nokumisa umthandazo, nokuhola abantu kuwo, nentshumayelo yeJumu'ah, kanye nemithetho yama-Masjid, Ngakho-ke, umthwalo wemfanelo lwe-Muadhin we-Masjid, i-Imam, kanye noKhatib weJumu'ah ungumthwalo omkhulu, futhi ngenxa yalokho sibe nentshisekelo yokulungiselela incwadi enesihloko esithi: (Isifinyezo Esinenzuzo lwe-Muadhin, i-Imam, noKhateeb, kanye neMithetho yama-Masjid), nokuyihumushela ezilimini eziningana.
Isihloko sokuqala: Imithetho ye-Adhan ne-Iqamah
"I-Adhan iluphawu lwe-Islam nabantu bayo, njengoba kubizwa ngayo njalo ngosuku nobusuku kashlanu, futhi izifundiswa zinakekele ezincwadini zazo ngodaba lwayo, namaSunnah ayo, nemithetho yayo, nokuthandekayo kwayo, nokuyonayo, futhi lokhu akubangelwa yilutho ngaphandle kokubaluleka kwalokhu kukhonza nesithunzi sako." [1] [1] Bheka: Fath al-Mun'im Sharh Sahih Muslim: (2/ 460).
Isigaba sokuqala: Incazelo ye-Adhan ne-Iqamah
I-Adhan: Ukwazisa ngokungena kwesikhathi somkhuleko, ngamazwi aziwayo, akhethekile, asemthethweni [2]. [2] Bheka: ku-Al-Mughni ka-Ibn Qudamah: (1/ 292), naku-Mukhtar as-Sihah: (ikhasi 16) - umsuka A-Dh-N, kanye naku-Al-Adhan wal-Iqamah ka-Al-Qahtani: (ikhasi 5).
Futhi i-Iqamah ngokomthetho ithi: yisimemezelo sokusukunyelwa umkhuleko, ngamazwi akhethekile amisiwe [3]. [3] Bheka: Kashshaf al-Qina': (1/ 230).
Isigaba sesibili: Isinqumo se-Adhan ne-Iqamah
I-Adhan kanye ne-Iqamah zimisiwe yiNcwadi, neSunnah, kanye nokuvumelana:
Mayelana neNcwadi; U-Allah oPhezukonke wathi: "Futhi uma nibizela emkhulekweni, bawuthatha njengenhlekisa nomdlalo. Lokho kungenxa yokuthi bangabantu abangaqondi." (58) [Al-Ma'idah: 58].
Ngokuqondene neSunnah; ama-hadeeth amaningi akhombisile ukuba semthethweni kwazo zombili, phakathi kwazo:
Kusuka ku-Ibn Umar (u-Allah ajabule ngabo) wathi: Ngesikhathi amaMuslim befika eMadinah, ayejwayele ukuhlangana alindele isikhathi somkhuleko, kungekho muntu obizela kuwo. Ngolunye usuku bakhuluma ngalokho, abanye babo bathi: "Sebenzisani insimbi njengensimbi yamaKrestu," kanti abanye bathi: "Cha, uphondo njengophondo lwamaJuda." U-Umar wathi: "Kungani ningathumeli indoda ukuba ibizele umkhuleko?" IsiThunywa sika-Allah (ﷺ) wathi: "O Bilal, sukuma ubizele emthandazweni." [4] [4] Kulandiswe ngu-al-Bukhari: (604), noMuslim: (377).
Ngokuqondene nokuvumelana; ngempela i-Ummah ivumelene phezu kokuba semthethweni kwazo zombili emithandazweni emihlanu:
U-Imam Ibn Qudamah Al-Maqdisi wathi: "Futhi i-Ummah ivumelene phezu kokuthi i-Adhan imiselwe imithandazo emihlanu."[5] [5] Al-Mughni: (1/ 293).
I-Adhan ne-Iqamah kuyizibopho zomphakathi (Fard Kifayah) kubantu besilisa ekuhlaleni nasekuhambeni kumaSalah ayisihlanu, ngaphandle kweminye; ngenxa ye-hadeeth kaMalik bin Al-Huwairith (u-Allah ajabule ngaye) ethi uMphrofethi (ukuthula nezibusiso zika-Allah kube kuye) wathi kubo: "Uma isikhathi seSalāh sifikile, omunye wenu makanibizele i-Adhan, futhi omdala wenu makabe yi-Imam yenu." [6]. [6] Ilandiswe ngu-al-Bukhari: (628), noMuslim: (674).
Futhi ngokuba zombili ziyingxenye yezimpawu ze-Islam ezisobala, ngakho akuvumelekile ukuzishiya.
Kepha abesifazane akumiselwe kubo i-Adhan noma i-Iqamah, noma ngabe owesifazane uthandaza eyedwa, noma ehola abesifazane. [7] [7] Incazelo ye-Umdah ka-Ibn Taymiyyah - Incwadi Yomthandazo (Ikhasi: 101).
Isigaba sesithathu: Ubuhle be-Adhan kanye ne-Iqamah
Kubikwe imibhalo eminingi ngobuhle be-Adhan naba-Muadhin, okubalwa kuzo lobu buhle obulandelayo:
i-Muadhin uloyo obizela ku-Allah, futhi ungomunye wabantu abangcono kakhulu ngamazwi, u-Allah oPhezukonke wathi: "Futhi ngubani ongcono ngenkulumo kunalowo obizela ku-Allah, futhi owenza isenzo esihle, futhi othi: 'Ngempela mina ngingomunye wama-Muslim'." (33) [Fussilat: 33].
Abamemezeli be-Adhan bayoba ngabantu abanezintamo ezinde kakhulu ngosuku lokuvuka kwabafileyo; ngakho kusuka kuMu'awiyah (u-Allah akajabule ngaye) wathi: Ngezwa isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) athi: "Abamemezeli be-Adhan bayoba ngabantu abanezintamo ezinde kakhulu ngosuku lokuvuka kwabafileyo." [8]. [8] Ilandiswe nguMuslim: (387).
I-Adhan ne-Iqamah zixosha uSathane; ngakho kulandiswe ngu-Abu Hurayrah (u-Allah makajabule ngaye) ukuthi uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Uma kubizelwa emkhulekweni, uSathane ufulathela abaleke ekhipha umoya, ukuze angezwa i-Adhan, bese uma i-Adhan isiphelile uyabuya, kuze kube kumenyezelwa ukuma komkhuleko -okusho: kumiwa emkhulekweni- uyabaleka, bese uma lokho kumenyezelwa kuphelile uyabuya, aze afake imicabango -okusho: uyamhlebela- phakathi komuntu nomphefumulo wakhe, ethi kuye: Khumbula ukuthi, ukhumbule nokuthi, ngezinto abengazikhumbuli ngaphambili, kuze kube umuntu usala engasazi ukuthi uthandaze kangakanani." [9]. [9] Kulandiswe nguBukhari: (1222), kanye noMuslim: (389).
Konke okuzwa i-Adhan yakhe kufakazela u-Muadhin; ngakho ngegunya lika-Abdullah bin Abdul-Rahman al-Ansari, ukuthi u-Abu Sa'id al-Khudri (u-Allah akajabule ngaye) wathi kuye: Ngempela ngikubona uthanda izimvu nehlane, ngakho uma uphakathi kwezimvu zakho, noma ehlane lakho, bese umemezela i-Adhan yeSalah, phakamisa izwi lakho lapho umemeza, ngoba ngempela: "Akukho jini, muntu, noma lutho oluzwa ibanga lezwi lwe-Muadhin, ngaphandle kokuba kumfakazele Ngosuku Lokuvuka" Wathi u-Abu Sa'id: Ngakuzwa kuMthunywa ka-Allah, ukuthula nezibusiso zika-Allah makube kuye [10]. [10] Ilandiswe ngu-Al-Bukhari: (609).
Ukuthi ukube abantu bebazi ubuhle be-Adhan ngolwazi lweqiniso, bebeyoyenzela inkatho, okungukuthi: bebeyodonsa inkatho phakathi kwabo ukuthi ubani ozobiza i-Adhan; ngakho-ke kulandiswe ngu-Abu Hurayrah (u-Allah makajabule ngaye) ukuthi isiThunywa sika-Allah ﷺ wathi: "Ukuba abantu bebazi ukuthi yini esebizweni - okungukuthi: i-Adhan - nasemgqeni wokuqala, bese bengatholi enye indlela ngaphandle kokwenza inkatho ngakho, bebezokwenza inkatho." [11]. [11] Kulandiswe nguBukhari: (615), noMuslim: (437).
Ukuthi u-Muadhin uthethelelwa kuze kufike lapho izwi lakhe lifinyelela khona, futhi ufakazelwa yinoma yini emuzwayo, kokumanzi nokomile, futhi uthola okulingana nomvuzo walowo othandaze naye; ngoba lowo okhombisa okuhle ufana nalowo okwenzayo, ngokubikwa ngu-Al-Bara' bin 'Azib رضي الله عنه, ukuthi uMphrofethi ka-Allah ﷺ wathi: "Ngempela u-Allah nezingelosi zakhe bathumela izibusiso phezu kohla lwangaphambili, futhi i-Muadhin uyathethelelwa ngangokufinyelela kwezwi lakhe, futhi ufakazelwa yikho konke okumuzwayo, okumanzi nokomile, futhi unomvuzo ofana nowalabo abakhuleka kanye naye." [12]. [12] Ilandiswe ngu-Ahmad: (18506), kanye no-An-Nasā'ī: (646), u-Al-Mundhiri wathi ku-At-Targhib wa At-Tarhib (1/ 176): Iyi-isnad e-hasan jayyid. U-Ibn al-Mulaqqin wathi ku-Al-Badr al-Munir (3/ 385): Le yi-isnad e-jayyid.
Ukuthi i-Adhan ingenye yezimpawu ezinkulu kakhulu ze-Islam, futhi iwumehluko phakathi kwezwe lokungakholwa nezwe le-Islam; njengoba uBukhari elandise eSahih yakhe isahluko esinesihloko esithi: "Isahluko salokho okuvikelwayo egazini nge-Adhan" wabe eselandisa i-hadeeth ka-Anas bin Malik (u-Allah makajabule ngaye): "Ukuthi uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayethi uma ehlasela nathi isizwe, wayengahlaseli nathi kuze kuse abese ebhekisisa, bese ethi uma ezwa i-Adhan ayekane nabo, kanti uma engezwa i-Adhan abahlasele."[13] [13] Ilandiswe ngu-al-Bukhari: (610), noMuslim: (382).
U-Imam Al-Khattabi wathi: "Kukho kukhona ukucacisa ukuthi i-Adhan iluphawu lwenkolo ye-Islam, nokuthi iwudaba oluphoqelekile okungavumelekile ukulushiya, futhi noma ngabe abantu bedolobha bebengavumelana ekushiyeni i-Adhan futhi banqabe, bekuzoba ngumthwalo wombusi ukulwa nabo ngakho." [14] [14] A'lam al-hadeeth Sharh Sahih al-Bukhari: (1/ 460).
Isigaba sesine: Imibandela yokulunga kwe-Adhan ne-Iqamah
1- i-Islam: Ngakho-ke azamukeleki kumuntu ongakholwa; ngoba zombili ziwukukhonza, futhi ukukhonza akwamukeleki kumuntu ongakholwa.
2- Ingqondo: ngakho zombili azamukeleki kumuntu ohlanyayo, nodakiwe, nomntwana omncane ongakwazi ukwehlukanisa, njengezinye izenzo zokukhonza.
3- Inhloso: ngakho-ke azibi nokunemba ngaphandle kwayo; ngoba ziyizenzo zokukhonza ezimbili, futhi ukukhonza akubi nokunemba ngaphandle kwenhloso; ngokusho kwesiThunywa sika-Allah, ukuthula nezibusiso zika-Allah makube phezu kwakhe: "Ngempela izenzo ziya ngezinhloso, futhi ngempela wonke umuntu uzothola lokho akuhlosile." [15]. [15] Ilandiswe ngu-al-Bukhari: (1), noMuslim: (1907), kusuka kwi-hadeeth ka-Umar bin al-Khattab, kwangathi u-Allah angajabula ngaye.
4- Ukuba ngowesilisa: Ngakho-ke ayivumelekile i-Adhan yowesifazane noma i-Iqamah yakhe.
5- Ukuthi i-Adhan ibe ngesikhathi somthandazo: ngakho ayilungile ngaphambi kokungena kwesikhathi sayo; ngokwe-hadeeth kaMalik bin al-Huwairith (u-Allah angajabula ngaye) ukuthi uMphrofethi wathi: "... ngakho-ke uma kufika isikhathi seSalāh, omunye wenu makanibizele i-adhān, futhi omdala wenu makanihola." [16], ngakho-ke wenze umyalo we-Adhān waxhomeka ekufikeni komthandazo, futhi ukufika kwawo akwenzeki ngaphandle kwangemva kokungena kwesikhathi sawo, nokuthi i-Iqāmah ibe khona uma kuhloswa ukusukumela iSalāh. [16] Ilandiswe ngu-al-Bukhari: (628), noMuslim: (674).
6- Ukuba i-Adhan kanye ne-Iqamah ihleleke: Okushiwo ngokuhleleka: wukuthi u-Muadhin asho amagama we-Adhan kanye ne-Iqamah ngokuhambisana nemibhalo yeShari'ah eyacacisa isimo se-Adhan ne-Iqamah, ngaphandle kokubeka phambili noma ukubeka emuva igama noma umusho phezu kokunye; ngoba i-Adhan yisenzo sokukhonza esamiswa phezu kwalokhu kuhleleka, ngakho kufanele yenziwe njengoba inikeziwe; ngokusho kwakhe ﷺ: "Noma ngubani oqamba okusha kulolu daba lwethu okungekho kulo, kuyachithwa." [17]. [17] Ilandiswe nguBukhari: (2697), kanye noMuslim: (1718), kusuka ku-hadeeth ka-Aisha, kwangathi uAllah angajabula ngaye.
7- Ukuthi i-Adhan - kanjalo ne-Iqamah - kube okulandelanayo: Futhi okushiwo ngokulandelana: kuwukulandelana phakathi kwamagama lwe-Adhan ngaphandle kokuhlukaniswa ngenkulumo noma ngesenzo, nokuthi kungahlukaniswa okunye kokunye ngesikhathi eside.
8- Ukuba i-Adhan, kanjalo ne-Iqamah, kube ngolimi lwesi-Arabhu nangamagama atholakala kwiSunnah, kungenamaphutha ahlanekezela incazelo.
9- Ukuphakamisa izwi nge-Adhan; ngoba u-Muadhin uma ehlisa izwi lakhe ngendlela yokuthi kuzwe yena kuphela, bekungeke kufezeke okuhlosiwe ngokumiswa kwe-Adhan; ngokusho kwakhe ﷺ: "Omunye wenu akanibizele i-Adhan." [18], lokhu kukhombisa ukuphakamisa izwi ukuze ezwakalise kwabanye; bese kufezeka ukuzwa okuhlosiwe okungukwazisa. Ngakho uma ebiza i-Adhan ezenzela yena noma nalowo okhona kanye naye, akusona isibopho ukuphakamisa izwi ngayo, kodwa uphakamisa izwi lakhe ngezinga elanele ukuba azizwe yena noma ezwe lowo okhona kanye naye. Kodwa uma engaphakamisa izwi lakhe ngaphezu kwalokho kungaba ngcono; ngenxa ye-hadeeth ka-Abu Sa’eed al-Khudri (u-Allah ajabule ngaye) evela kuMphrofethi ﷺ: ".. ngakho uma uphakathi kwezimvu zakho noma ehlane lakho, bese ubiza i-Adhan, phakamisa izwi lakho ekubizeni; ngoba ngempela akukho okuzwa lapho kufinyelela khona izwi lalowo obizayo (u-Muadhin), kungaba yijini, noma umuntu, noma yini enye, ngaphandle kokuthi kuyomfakazela ngoSuku loVuko." [19]. [18] Ukukhishwa kwayo sekudlulile. [19] Ukukhishwa kwayo sekudlulile.
Isigaba sesihlanu: Ezinye zezimfanelo ezidingekayo kwi-Muadhin
1- Ukuba aziwe ngobulungiswa nobuqotho; ngenxa yamazwi akhe ﷺ: "I-Imam inesibopho, futhi u-Muadhin ungumthenjwa, O Allah, qondisa ama-Imam, futhi thethelela ama-Muadhin." [20] Futhi u-Muadhin ungumgcini othembekile wesikhathi somthandazo nokuzila ukudla, kanti ukwethembeka akufezwa ngaphandle ngumuntu olungile, ngakho-ke u-Muadhin akufanele abe yisoni, noma owenza isono ngokusobala, noma ongenaso isimilo. [20] Ilandiswe ngu-Abu Dawud: (517), kanye no-Tirmidhi: (207).
2- Ukuthi abe ngumuntu omdala; ngoba i-Adhan yomuntu omdala iphelele kakhulu, futhi ivumelekile i-Adhan yomfana oqondayo inqobo nje uma eletha i-Adhan ngesikhathi sayo, ngakho-ke uma eletha i-Adhan kwanele nge-Adhan yakhe; ngoba ngayo kutholakala ukwazisa ngokungena kwesikhathi.
3- Ukuthi abe owazi izikhathi; ukuze aziqikelele, abese ebiza i-Adhan ekuqaleni kwazo; ngoba uma engazazi, akuphephile ukuthi angenza iphutha noma aphazamiseke.
4- Ukuba abe nezwi elinamandla; ngenxa yokulandisa kuka-Abdullah ibn Zayd (u-Allah akathokoze ngaye) mayelana nephupho le-Adhan, wase ethi kuye uMphrofethi ﷺ: "Ngempela leli yiphupho eliyiqiniso, ngakho-ke sukuma kanye noBilal ngoba yena unezwi elimnandi neliphezulu ukukudlula, ngakho-ke mtshele lokho okushiwo kuwe, futhi akamemeze ngakho." [21], nencazelo: "Futhi unezwi eliphakeme kunawe" Okungukuthi: uphakeme futhi mkhulu ngezwi kunawe, futhi lokhu kuwubufakazi bokunconywa kokukhetha i-Muadhin onezwi elikhulu nelizwakalayo; futhi lokho kungenxa yokuthi izwi elikhulu lifinyelela kakhulu ekwaziseni nge-Adhan [22]. [21] Ilandiswe ngu-At-Tirmidhi: (189), wathi: Yi-hadeeth enhle neyiqiniso. [22] Bheka: Tuhfat al-Ahwadhi: (1/ 481).
5- Ukuthi abe nezwi elihle; ngenxa yesisho sakhe (ukuthula nezibusiso zika-Allah makube kuye) ekulandiseni kuka Abdullah ibn Zayd (u-Allah akathokoze ngaye) okwedlule: "Ngoba ngempela yena unezwi elimnandi futhi elifinyelela kude kunawe." Okusho ukuthi: iphimbo elihle kakhulu nelimnandi.
6- Ukuba abe ohlambulukile ekungcoleni okuncane nokukhulu; ngoba i-Adhan kanye ne-Iqamah kuwukukhumbula u-Allah oMkhulu noPhakeme, futhi lowo okhumbulayo kuyanconywa ukuba abe ohlambulukile.
7- Ukubiza i-Adhan emile; ngenxa yesisho sikaMphrofethi (ukuthula nezibusiso zika-Allah makube kuye): "O Bilal, sukuma, ubizele umthandazo." [23], Wathi u-Ibn Al-Mundhir: "Bavumelana ukuthi kuyingxenye ye-Sunnah ukuthi u-Muadhin amemezele emile."[24] [23] Kulandiswe nguBukhari: (604), kanye noMuslim: (377), kusuka kwi-hadeeth ka-Ibn Umar, sengathi u-Allah angajabula ngabo bobabili. [24] Al-Ijma' ka-Ibn Al-Mundhir: (38).
8- Ukubiza i-Adhan ebheke kwi-Qiblah; ngenxa yalokho okuvela kwenye yezilandiso ze-hadeeth ka-Abdullah bin Zaid, kwangathi u-Allah angajabula ngaye, embonweni we-Adhan, wathi: "Wase ebhekisa ngase-Qiblah, wathi: Allahu Akbar Allahu Akbar. . ."[25] Wathi u-Ibn al-Mundhir: "Futhi bavumelene ngokuthi kuyi-Sunnah ukubheka ngaseQiblah ngesikhathi se-Adhan."[26] [25] Ilandiswe ngu-Abu Dawud: (507). [26] Al-Ijma' ka-Ibn Al-Mundhir: (ikhasi 38).
9- Ufaka iminwe yakhe emibili yokukhomba ezindlebeni zakhe; ngoba lokho kwakuyisenzo sikaBilal (u-Allah ajabule ngaye) kwi-Adhan yakhe phambi kukaMprofethi ﷺ, njengoba kwalandiswa ngu-Abu Juhayfah (u-Allah ajabule ngaye) owathi: "Ngabona uBilal ebiza i-Adhan, ephenduka, ebhekisa umlomo wakhe ngapha, nangapha, neminwe yakhe ezindlebeni zakhe, kanti uMthunywa ka-Allah ﷺ esetendeni lakhe elibomvu..."[27] [27] Ilandiswe ngu-Tirmidhi: (197), futhi wathi: yi-hadeeth enhle eyiqiniso, futhi umsuka wayo ukuSahih Bukhari (634) ngamazwi athi: okuvela ku-Awn bin Abi Juhaifah, okuvela kuyise, ukuthi wabona uBilal ebiza i-Adhan, ngakho ngaqala ukulandela umlomo wakhe ngapha nangapha kwi-Adhan.
Wathi u-Imam Tirmidhi ngemuva kokulandisa kwakhe le -hadeeth: Futhi lona wumkhuba kubantu bolwazi: bakubona kuyathandeka ukuthi u-Muadhin afake iminwe yakhe ezindlebeni zakhe ngesikhathi se-Adhan.
U-Ibn Shubrumah wabuzwa ukuthi kungani u-Muadhin eyalwe ukuba afake iminwe yakhe emibili ezindlebeni zakhe? Wathi: "Ukuze umsindo ube namandla..."[28] [28] "Al-Awsat" (4/11).
Futhi wathi uAn-Nawawi (umusa ka-Allah mawube kuye): "iSunnah ukuthi abeke iminwe yakhe ezimbotsheni zezindlebe zakhe, futhi lokhu kuvunyelwene ngakho, futhi kwadluliswa ngu-Al-Mahamili kwi-Majmu' kusuka eningini lezifundiswa, abalingani bethu bathi: futhi kukhona enye inzuzo kulokhu, okuyile yokuthi mhlawumbe umuntu angalizwa izwi lakhe ngenxa yobuthulu noma ibanga noma okunye ngaphandle kwalokhu kokubili, ngakho abe esethola ubufakazi ngeminwe yakhe kwi-Adhan yakhe." [29] [29] Sharḥ al-Muhadhdhab (3/113).
10- Makaphendukele ngakwesokudla uma ethi: Hayya ‘alas-Salah, kuzo zombili izikhathi, nangakwesobunxele uma ethi: Hayya ‘alal-Falah, kuzo zombili izikhathi, kuyilapho izinyawo zakhe zimi ziqinile; ngenxa ye-hadeeth ka-Abu Juhayfah (u-Allah makajabule ngaye) kwi-Adhan kaBilal (u-Allah makajabule ngaye) phambi koMphrofethi ﷺ, owathi: "Ngaqala ukulandela umlomo wakhe, ngapha nangapha, ethi: ngakwesokudla nangakwesobunxele: Wozani emthandazweni, Wozani empumelelweni." [30] Futhi ngoba kuphumelela kakhulu ekuzwakaliseni ubizo lomkhuleko kulowo okude ne-Masjid. [30] Kulandiswe nguBukhari: (634), kanye noMuslim: (503), kanti amagama angakaMuslim.
11- Ukungasheshisi kwi-Adhan, okusho ukungajahi kuyo, ngaphandle kokudonsa amazwi noma ukuwelula ngokweqile; ngoba i-Adhan iyisaziso kwabangekho e-Masjid, ngakho ukungasheshisi kuyo kudlulisa umyalezo kangcono, nokusheshisa i-Iqamah, okusho ukuyenza ngokushesha; ngoba iyisaziso kwabakhona, ngakho ukusheshisa kufanelekile kuyo.[31] [31] Bheka: Al-Mughni ka-Ibn Qudamah: (1/ 295).
12- Ukubiza i-Adhan njengoba kumisiwe, ngezwi elikhululekile nelilula, elingaphoqelekile futhi elingenamaphutha, futhi angayikhiphi ngendlela yokucula, noma ayidonse ngokweqile okuyikhipha enhlosweni yayo. Kunalokho, u-Muadhin uyibiza ngezwi lakhe, eqikelela imibandela yayo kanye nezimilo zayo zeShari'ah.
Isigaba sesithupha: Indlela ye-Adhan ne-Iqamah
I-Adhan ne-Iqamah zinezindlela ezishiwo emibhalweni yoMphrofethi, ngakho phakathi kwalokho okulandisiwe ngesimo se-Adhan ne-Iqamah kukhona ukulandisa kuka-Abdullah ibn Zayd (u-Allah akathokoze ngaye), futhi amazwi e-Adhan akuko athi:
Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar.
Ngiyafakaza ukuthi akukho okukhonzwayo ngokweqiniso ngaphandle kuka-Allah, ngiyafakaza ukuthi akukho okukhonzwayo ngokweqiniso ngaphandle kuka-Allah.
Ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah, ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah.
Wozani emthandazweni, wozani emthandazweni.
Wozani empumelelweni, wozani empumelelweni.
Allahu Akbar, Allahu Akbar.
Akekho unkulunkulu ngaphandle kuka-Allah.
Futhi ukulandisa kwe-Iqamah:
Allahu Akbar, Allahu Akbar.
Ngiyafakaza ukuthi akukho okukhonzwayo ngokweqiniso ngaphandle kuka-Allah.
Ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah.
Wozani emthandazweni, wozani empumelelweni.
ISalah isimisiwe, iSalah isimisiwe.
Allahu Akbar, Allahu Akbar.
Akekho unkulunkulu ngaphandle kuka-Allah.[32] [32] Ilandiswe ngu-Abu Dawud: (499), kanye no-Tirmidhi ngamafuphi: (189), futhi wathi: I-hadeeth ka-Abdullah ibn Zayd yi-hadeeth enhle, eqinisekile.
Ngakho lena yindlela ye-Adhan ne-Iqamah uBilal (u-Allah ajabule ngaye) ayenamathela kuyo kanye nesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah kube kuye) ekuhlaleni nasekuhambeni, kwaze kwaba sekushoneni kwakhe (ukuthula nezibusiso zika-Allah kube kuye).
Futhi uthi kwi-Adhan yeFajr emva kwe-Hayya 'ala al-Falah: Umthandazo ungcono kunokulala, kabili; ngoba kubikwe nguAbu Mahdhura (kwangathi u-Allah angajabula ngaye) ukuthi isiThunywa sikaAllah ﷺ wathi kuye: "Uma kungumthandazo weSubh, uthi: Umthandazo ungcono kunokulala, Umthandazo ungcono kunokulala" [33]. [33] Ilandiswe ngu-Abu Dawud: (500), uAl-Nawawi wathi ku-Khulasat al-Ahkam (1/ 286): Iyi-hadeeth e-Hasan.
Kukhona enye indlela ye-Adhan okuyi-Tarji', okusho ukuphinda, lapho ehlisa izwi lakhe kuma-Shahadah amabili, bese ewaphinda ngezwi eliphezulu, kanti kwi-Iqamah uwasho kabili, futhi le ndlela ibikiwe kuyo i-hadeeth ka-Abu Mahdhurah (u-Allah makajabule ngaye), lapho athi khona: IsiThunywa sika-Allah ﷺ sangifundisa ukwenza i-Adhan ngokwaso, wathi: "Ithi: Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar, Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah, ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah - kabili kabili - Wathi: Bese uyabuyela, welule izwi lakho: Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah, ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah, Wozani emkhulekweni, Wozani emkhulekweni, Wozani empumelelweni, Wozani empumelelweni, Allahu Akbar Allahu Akbar, akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah."
"Futhi i-Iqamah: U-Allah Mkhulu U-Allah Mkhulu, UAllah Mkhulu UAllah Mkhulu, Ngiyafakaza ukuthi akukho okukhonzwayo ngokweqiniso ngaphandle kukaAllah, Ngiyafakaza ukuthi akukho okukhonzwayo ngokweqiniso ngaphandle kukaAllah, Ngiyafakaza ukuthi uMuhammad uyisithunywa sikaAllah, Ngiyafakaza ukuthi uMuhammad uyisithunywa sikaAllah, Wozani emkhulekweni, Wozani emkhulekweni, Wozani empumelelweni, Wozani empumelelweni, Umkhuleko usumisiwe, Umkhuleko usumisiwe, UAllah Mkhulu UAllah Mkhulu, Akekho unkulunkulu ngaphandle kukaAllah." [34]. [34] Ilandiswe ngu-Abu Dawud: (502, 503).
Futhi lokhu kungukwehluka kwezinhlobonhlobo, noma iyiphi yalezi zindlela eziqinisekisiwe ummemezeli we-Adhan ayisebenzisayo, yinhle, uShaykh al-Islam Ibn Taymiyyah, kwangathi u-Allah angamhawukela, uthi ngemuva kokubalula ezinye zezindlela eziqinisekisiwe ze-Adhan: Futhi uma kunjalo, okuyikho yindlela (i-Madhhab) yabantu be-hadeeth kanye nalabo abavumelana nabo, okungukuvumela konke okwaqiniswa kulokho okuvela kuMphrofethi ﷺ, bengazondi lutho kulokho; ngoba ukwehlukahluka kwendlela ye-Adhan ne-Iqamah kunjengokwehlukahluka kwendlela yamaQira'at namaTashahhud nokunye okunjalo, futhi akuvunyelwe kunoma ubani ukuzonda lokho okwamiswa njengeSunnah nguMthunywa ka-Allah ﷺ kwi-Ummah yakhe. [35]. [35] Majmūʿ Al-Fatāwā: (22/ 66).
Isigaba sesikhombisa: Lokho akushoyo lowo ozwa i-Adhan, nalokho anxusa ngakho ngemuva kwayo
Kunconyiwe kulowo ozwa i-Adhan ukuthi asho njengalokho okushiwo ngu-Muadhin; ngenxa ye-hadeeth ka-Abu Sa'id al-Khudri رضي الله عنه ukuthi uMphrofethi ﷺ wathi: "Uma nizwa ubizo, shoni okufana nalokho akushoyo u-Muadhin." [36]. Ngaphandle kwakuma-Hay'alatayn -okungukusho kuka-Muadhin ukuthi: (Hayya 'ala as-salah, Hayya 'ala al-falah)- kuyanconywa kulowo olalele i-Adhan ukuthi athi ngemva kokusho ngakunye: "Awekho amasu namandla ngaphandle kuka-Allah" ; Ngenxa ye-hadeeth ka-Umar bin Al-Khattab (u-Allah abeneme ngaye) owathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Uma ummemezeli ethi: Allahu Akbar, Allahu Akbar, bese omunye wenu ethi: Allahu Akbar, Allahu Akbar, bese ethi: Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, bese ethi: Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, bese ethi: Ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah, bese ethi: Ngiyafakaza ukuthi uMuhammad uyisiThunywa sika-Allah, bese ethi: Wozani kwiSalāh, bese ethi: Awekho amandla futhi alikho ikhono ngaphandle kuka-Allah, bese ethi: Wozani ekuphumeleleni, bese ethi: Awekho amandla futhi alikho ikhono ngaphandle kuka-Allah, bese ethi: Allahu Akbar, Allahu Akbar, bese ethi: Allahu Akbar, Allahu Akbar, bese ethi: Akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, bese ethi ngokusuka enhliziyweni yakhe: Akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah, uyongena eZulwini." [37]. [36] Kulandiswe ngu-al-Bukhari: (611), noMuslim: (383). [37] Ilandiswe nguMuslim: (385).
Nokuthi athi: (Ngiyafakaza ukuthi akukho okukhonzwayo ngokweqiniso ngaphandle kuka-Allah, Yedwa, akanaye umhlanganyeli, nokuthi uMuhammad uyinceku yaKhe nesiThunywa saKhe, nganelisekile ngo-Allah njengeNkosi, nangoMuhammad njengesiThunywa, nange-Islam njengenkolo) ngemuva kobufakazi obubili.
Ngakho-ke kulandwa ku-Sa'd bin Abi Waqqas (u-Allah abeneme ngaye), wathi: wathi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye): "Noma ngubani othi lapho ezwa u-Muadhin: Ngiyafakaza ukuthi akukho ofanele ukukhonzwa ngeqiniso ngaphandle kuka-Allah eYedwa ongenamhlanganyeli, nokuthi uMuhammad uyinceku yaKhe nesiThunywa saKhe, nganelisekile ngo-Allah njengeNkosi, nangoMuhammad njengesiThunywa, nange-Islam njengenkolo; uthethelelwa izono zakhe."[38] [38] Ilandiswe nguMuslim: (386).
Futhi uma u-Muadhin ethi emthandazweni weSubh: Umthandazo ungcono kunokulala, olalele usho okufanayo; ngokwamazwi akhe ﷺ: "Uma nizwa ubizo, shoni okufana nalokho akushoyo u-Muadhin." [39]. [39] Kuvunyelwene ngakho.
Bese ecelela uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) izibusiso, bese esho lokho okubikiwe kwi-hadeeth evela kuye (ukuthula nezibusiso zika-Allah makube kuye) ukuthi wathi: "Noma ubani othi lapho ezwa ukubizwa: 'O Allah, Nkosi yalesi simemo esiphelele, nomkhuleko omisiweyo, nika uMuhammad iWasilah nobuhle, futhi umvusele esikhundleni esitusekayo Leso omthembise sona,' isinxuso sami siyovunyelwa kuye ngoSuku loVuko." [40], nencazelo: "Ukubizela okuphelele" Okusho ukuthi: Ukubizela kwe-Adhan, kuphelele ngokugcwele; ngoba kuqukethe ukudunyiswa kuka-Allah nokumenza munye, nokufakaza ngobuThunywa, nokubizela ebuhleni. «Nomthandazo omisiweyo» Okusho ukuthi: lokho okuzomiswa futhi kwenziwe. «Indlela» Indawo eZulwini. «Umhlonishwa» Imfanelo ephakeme okungekho muntu ohlanganyela naye kuyo. «isikhundla esincomekayo» Isikhundla Esidumisiwe (al-Maqam al-Mahmud): Yileso naleso sikhundla abantu abamdumisa kuso, futhi kulokho kukhona ukukhulumela okukhulu (i-Shafa'ah) kuyo yonke indalo, lapho ekhulumela khona abantu bendawo yokuma (al-Mawqif) kuze kwahlulelwe phakathi kwabo. [40] Ilandiswe ngu-al-Bukhari: (614) kusuka kwi-hadeeth kaJabir, kwangathi u-Allah angajabula ngaye.
Futhi kulandwa kuAbdullah ibn 'Amr ibn al-'Aas (u-Allah akajabule ngabo bobabili), ukuthi wezwa uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) ethi: "Uma nizwa u-Muadhin, yishoni njengalokho akushoyo, bese ningicelela izibusiso; ngoba ngempela lowo ongicelela isibusiso esisodwa, u-Allah umbusisa ngaso kashumi, bese ningicelela ku-Allah i-Wasilah, ngoba iyisikhundla eZulwini, esingafanele muntu ngaphandle kwenceku ezincekwini zika-Allah, futhi ngiyethemba ukuthi kuyoba yimina lowo, ngakho-ke noma ngubani ongicelela i-Wasilah, kuvumelekile kuye ukulamulelwa (i-Shafa'ah)" [41]. [41] Ilandiswe nguMuslim: (384).
Futhi phakathi kwama-Bid'ah asungulwe kwi-Adhan, U-Muadhin waphakamisa izwi lakhe ecelela uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) imikhuleko nokuthula ngemuva kwe-Adhan, Kanjalo nokusho i-Dhikr elandisiwe ngemuva kwe-Adhan, okuyilokhu: (Allahumma Rabba hadhihi ad-da'wati at-tammah . . .) neqembu labantu, Nokuphakamisa izandla ngesikhathi somthandazo ngawo, Nokwenezezela kwalowo ophinda kanye no-Muadhin igama elithi (ngempela) noma (naphakade) ekugcineni komusho, bese ethi: (Ngempela akekho unkulunkulu ngaphandle kuka-Allah) noma (Naphakade akekho unkulunkulu ngaphandle kuka-Allah); ngenxa yokungabikho kobufakazi balokho konke.
Isihloko Sesishiyagalombili: Isinqumo sokuphuma e-Masjid ngemuva kwe-Adhan
Kwenqatshelwe ukuthi owesilisa aphume e-Masjid ngemuva kwe-Adhan aze akhuleke, ngaphandle uma enesizathu, noma ehlose ukubuyela e-Masjid, lapho akunacala kuye; ngoba kulandiswa ku-Abu ash-Sha'tha' owathi: "Sasihlezi e-Masjid no-Abu Hurairah, wase ebiza i-Adhan u-Muadhin, kwase kusukuma indoda e-Masjid ihamba, u-Abu Hurairah wayilandela ngamehlo akhe yaze yaphuma e-Masjid, wase ethi u-Abu Hurairah: “Mayelana nalona, ngempela akamlalelanga u-Abu al-Qasim (ukuthula nezibusiso zika-Allah makube kuye).”[42] [42] Ilandiswe nguMuslim: (655).
Wathi u-At-Tirmidhi ngemuva kokulandisa kwakhe le hadeeth kwiSunan yakhe: "Futhi lo ngumkhuba kubantu bolwazi phakathi kwabangane boMphrofethi ﷺ nalabo ababalandela: ukuthi akekho ophumayo e-Masjid ngemuva kwe-Adhan, ngaphandle kwesizathu: sokuthi ungaphandle kwe-wudhu, noma udaba olungenakugwenywa."[43] [43] Sunan At-Tirmidhi: (1/ 397), ngenombolo (204).
Isigaba sesishiyagalolunye: Singakanani isikhathi phakathi kwe-Adhan ne-Iqamah?
Kuvela kwiSunnah okukhomba ukuthi kwakunesikhathi esanele phakathi kweAdhan ne-Iqamah; ngakho kusuka ku-Abdullah ibn Mughaffal (kwangathi u-Allah angajabula ngaye) owathi: wathi uMphrofethi ﷺ: "Phakathi kwawo onke ama-Adhan amabili kunomthandazo, phakathi kwawo onke ama-Adhan amabili kunomthandazo", wase ethi okwesithathu: "kulowo othandayo" [44]. Futhi okuhlosiwe ngama-Adhan amabili: yi-Adhan kanye ne-Iqamah, ngakho-ke u-Muadhin ubeka isikhathi phakathi kwe-Adhan yakhe ne-Iqamah yakhe ukuze labo abakhona bakwazi ukwenza ama-Rak'ah amabili ngaphambi komthandazo (Salah), kanye nokuze abantu base-Masjid bafike bawufice umthandazo. [44] Kulandiswe nguBukhari: (627), kanye noMuslim: (838).
Wathi u-Imam Ahmad: "Kufanele ku-Muadhin uma ebiza i-Adhan ukuthi angasheshi ukwenza i-Iqamah, kodwa alinde kuze kufike kuye abantu base-Masjid, nalowo ocindezelwe - okusho lowo ofuna ukuzikhulula - aqede isidingo sakhe, ashiye isikhawu phakathi kwe-Adhan yakhe ne-Iqamah yakhe."[45] [45] Sharh Umdat al-Fiqh ka-Ibn Taymiyyah, Incwadi yomthandazo: (ikhasi 135).
Isigaba seshumi: Isibopho se-Muadhin nezimilo zakhe
Kufanele ummemezeli we-Adhan afune ubuso buka-Allah oPhezukonke nge-Adhan yakhe; ngokwe-hadeeth ka-Uthman bin Abi Al-Aas, kwangathi u-Allah angajabula ngaye, wathi: "Ngempela kokugcina kwalokho isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) esangiyaleza kona, wukuthi ngiqoke u-Muadhin ongathathi inkokhelo nge-Adhan yakhe."[46] [46] Ilandiswe ngu-At-Tirmidhi: (209), wathi: yi-hadeeth hasan.
Wathi u-At-Tirmidhi (u-Allah makamhawukele) ngemuva kokulandisa kwakhe le hadeeth: "Futhi isenzo ngalokhu kubantu bolwazi wukuthi abakuthandanga ukuba u-Muadhin athathe inkokhelo nge-Adhan, futhi bakubona kuthandeka ku-Muadhin ukuthi afune umvuzo (ku-Allah) kwi-Adhan yakhe."
Mayelana nokunikeza u-Muadhin esikhwameni semali samakholwa( Muslim) akunacala kulokho; ngoba isikhwama semali sibekelwe izidingo zamakholwa( Muslim), futhi i-Adhan kanye ne-Iqamah kuyingxenye yezidingo zamakholwa( Muslim) [47]. [47] Bheka: Al-Adhan wal-Iqamah ka-Al-Qahtani: (ikhasi 19).
Futhi kufanele azi ukuthi unesibopho se-Adhan yemithandazo emihlanu ngezikhathi zayo; ngenxa yesisho sakhe (ukuthula nezibusiso zika-Allah makube kuye): "I-Imam ingumqinisekisi, no-Muadhin ungomethenjwa." [48] Okusho ukuthi: uthembekile ezikhathini zomthandazo, ngakho-ke kumele eze e-Masjid ehlanzekile ngesikhathi esanele ngaphambi kwesikhathi se-Adhan, futhi akufanele aphuthe kwi-Adhan ngaphandle kwesizathu, kanti kuleso simo kufanele aqoke ozombambela kwi-Adhan." [48] Ilandiswe ngu-Abu Dawud: (517), no-Tirmidhi: (207) ngokulandisa kuka-Abu Hurayrah (u-Allah angajabula ngaye).
Kufanele u-Muadhin anake lezi zinto ezilandelayo:
(1) Ukunakekela ukuhlanzeka kwe-Masjid nokulondolozwa kwayo, nokuthi abambisane nabasebenzi be-Masjid kanye ne-jama'ah ye-Masjid kulokho; ngoba ngempela u-Allah ubancomile labo abakha izindlu zaKhe, wase ethi: "Ngempela abanakekela ama-Masjid ka-Allah yilabo abakholelwe ku-Allah naseSukwini lokugcina, nabamisa umkhuleko, nabakhipha i-zakah, futhi abangesabi muntu ngaphandle kuka-Allah. Ngakho-ke labo-ke bangaba kulabo abaholwe endleleni eqondile." (18) [At-Tawbah: 18] Noma ngabe ukwakha kwabo kuyo kwenziwa ngokuyakha, nokuyinakekela, nokuyihlanza, noma kwenziwa ngokumisa umthandazo nokukhumbula u-Allah kuyo, zombili lezi zincazelo zihlosiwe ekwakhiweni. [49] [49] Bheka: Fath Al-Bari ka-Ibn Hajar: 1/ 541.
(2) Ukuthi afunde i-Aqeedah eqondile, nemithetho ye-Adhan, nokuhlanzeka, kanye neSalāh, nokuthi abambe ngekhanda isilinganiso esihle eNcwadini ka-Allah, nokuthi afaneleke ukubambela u-Imam uma engekho eSalāh.
(3) Ukuthi ayalele okuhle futhi anqabele okubi, abizele ku-Allah oPhakeme ngokuhlakanipha nangeseluleko esihle, nokuthi abe mnene kubantu, abekezelele ukuhlukumeza kwabo, futhi abambisane kulokho ne-Imam ye-Masjid.
(4) Ukuthi enze i-Masjid libekelwe kuphela ulwazi nokukhonza, kanye nalokho okuzuzisa abakhonzayo, nokuthi agweme konke okubalimazayo enkolo yabo nakulo mhlaba wabo.
5- Ukuzwana nokubambisana nebandla lase-Masjid nalabo abajwayele ukuya kulo, ukubuza ngabo uma bengekho, ukuvakashela abagulayo babo, ukukhulekela imingcwabo yabo nokuyiphelezela, nokuma nabo ezinhlekeleleni nasebunzimeni.
Isigaba sesibili: Izimiso zobu-Imam
Isigaba sokuqala: Incazelo ye-Imamah
Ukuba yi-Imam emthandazweni: wukuthi indoda ephuma phakathi kwabakhulekayo iye phambili; ukuze bamlandele emthandazweni wabo. Futhi u-Imam emthandazweni: ngulowo abantu ababa ngabalandeli bakhe — okungukuthi: abamlandelayo — emthandazweni wabo.[50] [50] Bheka: Ḥāshiyat Ar-Rawḍ Al-Murabbiʿ: (2/ 296), Al-Imāmah fī Aṣ-Ṣalāh ngu-Al-Qaḥṭānī: (ikhasi 6).
Isigaba sesibili: Ukuba semthethweni kwe-Imamah nobuhle bayo
Ukuhola umthandazo kungenye yezenzo ezinhle kakhulu ezenganyelwa ngabantu abangcono kakhulu, abanezimpawu ezincomekayo zolwazi, ukufunda, ubulungiswa nokunye njengoba kuzovela, futhi umthandazo weJama'ah awunakucatshangwa ngaphandle kwako, kanti umthandazo weJama'ah ungomunye wezimpawu ezinkulu kakhulu ze-Islam. [51] [51] Bheka: Al-Mawsūʿah Al-Fiqhiyyah Al-Kuwaytiyyah: (6/ 201).
Futhi okusuka ezinzuzweni zobu-Imam:
1- Ubu-Imam ubuhle babo bwaziwa kakhulu, uMphrofethi (ukuthula nezibusiso zika-Allah kube kuye) wabuthatha ngokwakhe, kanye namaKhalifa akhe aqondisiwe, futhi busaqhubeka buthathwa ngamaMuslim angcono kakhulu ngolwazi nangezenzo.[52] [52] Bheka: Al-Imamah fi As-Salah ka-Al-Qahtani: (kh. 9).
2- Ukuba yi-Imam emthandazweni kuyigunya lenkolo elinobuhle eliphathwa ngabantu abanobuhle; ngenxa yamazwi kaMphrofethi ﷺ: "Makahole abantu lowo ofunda kakhulu kubo iNcwadi ka-Allah..." [53], futhi kuyaziwa ukuthi ofunda kangcono ungcono kakhulu; ngakho ukuyihlanganisa naye kukhombisa ukuba ngcono kwayo.[54] [53] Ilandiswe nguMuslim: (673) kusuka kwi-hadeeth ka-Abu Mas'ud al-Ansari, kwangathi u-Allah angajabula ngaye. [54] Bheka: Ash-Sharh Al-Mumti' 'ala Zad Al-Mustaqni': (2/ 41).
3- Ukunxusa kukaMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) ecelela ama-Imam isiqondiso; kudluliswe ngu-Abu Hurairah (u-Allah ajabule ngaye) owathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "I-Imam ingumqinisekisi, futhi i-Muadhin ithenjiwe, O Allah, qondisa ama-Imam, futhi thethelela ama-Muadhin." [55]. [55] Ilandiswe ngu-Abu Dawud: (517), kanye no-Tirmidhi: (207).
Futhi incazelo: «U-Imam unesibopho» Okusho ukuthi: uzibophezele ngokulunga komthandazo walabo abalandelayo; ngenxa yokuxhumana komthandazo wabo nomthandazo wakhe. Futhi incazelo: «O Allah, qondisa abaholi» Okusho ukuthi: Baqondise endleleni efanele; ukuze bafeze umkhuleko ngendlela ephelele kakhulu.[56] [56] Bheka: Sharh Abi Dawud ngu-Al-Ayni: (2/ 468), kanye no-Fayd Al-Qadir ngu-Al-Munawi: (3/ 182).
Isihloko sesithathu: Ngubani onelungelo elikhulu kakhulu ekubeni ngu-Imam
Wacacisa uMthunywa (ukuthula nezibusiso zika-Allah makube kuye) ngalowo onelungelo kakhulu lokuhola umkhuleko kanye nalowo ofanele kakhulu kuwo, wathi uMthunywa ka-Allah (ukuthula nezibusiso zika-Allah makube kuye): "Ohola abantu njenge-Imam yilowo ofunda kangcono iNcwadi ka-Allah, uma belingana ekufundeni, bese kuba ngowazi kakhulu iSunnah, uma belingana kwiSunnah, bese kuba ngowandulelayo kwiHijrah, uma belingana kwiHijrah, bese kuba ngowandulelayo kwi-Islam - futhi kolunye ulandiso: ngobudala - futhi indoda akufanele neze ihole enye indoda njenge-Imam endaweni yayo yegunya." [57]. Ngakho-ke abantu abafaneleka kakhulu nabanelungelo elikhulu kakhulu ekuholeni njengo-Imam bangale ndlela elandelayo: [57] Ilandiswe nguMuslim: (673).
1- Lowo ogcine iQur’an ngekhanda kakhulu kunabo bonke, nongcono kakhulu ekuyifundeni kwabo, okunguye owenza ukufunda iQur’an ngobunyoninco, futhi ayifunde ngendlela ephelele kakhulu, onolwazi ngeFiqh yomkhuleko. Ngakho uma kuhlangana lowo ofunda kakhulu, nalowo ofunda kancane kunaye kodwa onolwazi oluthe xaxa lweFiqh, kubekwa phambili umfundi onolwazi olujulile lweFiqh ngaphezu kwalowo ofunda kangcono ongenalo ulwazi lweFiqh, ngoba isidingo seFiqh emkhulekweni nasezimisweni zawo sikhulu kakhulu kunesidingo sokwenza ubunyoninco ekufundeni.
2- Bese kulandela onolwazi kakhulu ngeSunnah, uma kuhlangana o-Imam ababili abalinganayo ekufundeni, kodwa omunye wabo eqonda kakhulu iFiqh futhi enolwazi kakhulu ngeSunnah, kubekwa phambili oqonda kakhulu iFiqh, ngenxa yamazwi akhe (ukuthula nezibusiso zika-Allah makube phezu kwakhe): "Uma belingana ekufundeni, bese kuba onolwazi kakhulu kubo ngeSunnah."
3- Bese kuba yilowo owandulela futhi ohamba phambili kwi-Hijrah yokusuka ezweni leKufr uya ezweni le-Islam, uma belingana ekufundeni kanye nasolwazini lweSunnah; ngokusho kwakhe ﷺ: "Uma belingana kwiSunnah, kuba ngowokuqala kubo kwi-Hijrah."
4- Bese kulandela omdala kwi-Islam, uma belingana kwi-Hijrah; ngokusho kwakhe (ukuthula nezibusiso zika-Allah makube phezu kwakhe) kwi-hadeeth eyedlule: "Uma belingana ekufudukeni, bese kuba ngowokuqala kubo ngobuthula" Okusho ukuthi: I-Islam.
5- Bese kuba ngomkhulu ngobudala, uma belingana kuzo zonke izinto ezidlule; ngenxa yesisho sakhe ﷺ kwenye yezilandiso ze-hadeeth edlule: «Bese kuba omdala kubo ngokweminyaka» nangokwe-hadeeth ka-Malik bin al-Huwairith (u-Allah makajabule ngaye), wathi: "Ngakho-ke makanibizele i-Adhan omunye wenu, futhi makanihole omdala wenu." [58]. [58] Ilandiswe nguBukhari: (628), kanye noMuslim: (674).
Nokubeka phambili kukaMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) kule hadeeth kulowo omdala ngokweminyaka; ngoba babesondelene elwazini.
Bese kuthi uma belingana kukho konke okwedlule futhi bebanga, ngamunye wabo efuna ukuba yi-Imam, kwenziwa inkatho phakathi kwabo, bese kuthi lowo ophumelelayo enkathweni abekwe phambili; ngoba belingana ekufanelekeni, futhi kungenzeki ukubahlanganisa, ngakho kwenziwa inkatho phakathi kwabo njengawo wonke amanye amalungelo.
Umnikazi wendlu unelungelo kakhulu lokuba yi-Imam kunesivakashi sakhe, kanjalo noMbusi -futhi oyi-Imam enkulu kakhulu- unelungelo kakhulu lokuba yi-Imam kunabanye, uma ngamunye wabo ekufanelekela ukuba yi-Imam; ngenxa yamazwi akhe (ukuthula nezibusiso zika-Allah makube kuye): "Owesilisa makangamholi omunye owesilisa emndenini wakhe noma egunyeni lakhe"
Futhi okufana nabo bobabili ngu-Imam we-Masjid obekiwe; ngoba uyena onelungelo elikhulu kunabanye — ngaphandle kombusi — ngisho noma omunye efunda kangcono futhi enolwazi kakhulu kunaye; ngenxa yobubanzi be-hadeeth edlule.
Futhi u-Ibn Umar (u-Allah akajabule ngabo bobabili) wayenenceku ekhululiwe eyayithandaza e-Masjid, wabe esefika, inceku yakhe yamqhubela phambili, wabe esethi kuyo u-Ibn Umar: "Wena unelungelo kakhulu lokuhola umthandazo e-Masjidini yakho."[59] [59] Ilandiswe ngu-Ash-Shafi'i ku-Al-Umm (1/185), no-'Abd ar-Razzaq ku-Al-Musannaf (2/399), kanye no-Al-Bayhaqi (3/126) (5531). U-An-Nawawi wathi ku-Al-Khulasah (2/701): I-isnad yayo iyi-Hasan noma iyi-Sahih. Futhi u-Al-Albani wathi i-isnad yayo iyi-Hasan ku-Irwa' al-Ghalil (2/302).
Futhi ngenxa yokuthi ukubeka omunye ngaphambi kwakhe kuwukwephula ilungelo lakhe, nokuphula inhliziyo yakhe.
Futhi kube nokwehlukana kwemibono mayelana nokuba yi-Imam kwengane yesilisa eqondayo kwabanye, ngakho abanye bosolwazi bakuvumela lokhu; ngenxa ye-hadeeth ka-Amr bin Salama, u-Allah angajabula ngaye. "Ukuthi wahola abantu bakhe ngesikhathi soMphrofethi ﷺ eneminyaka eyisithupha noma eyisikhombisa yobudala." [60] [60] Ilandiswe ngu-al-Bukhari: (4302).
Futhi kuvumelekile ukuba ngu-Imam kwalowo okhuleka umkhuleko wokuzithandela (i-Nafl) kulowo okhuleka umkhuleko oyisibopho (i-Fard); ngenxa yokulandiswa kuka-Mu'adh bin Jabal (u-Allah akajabule ngaye). "Ukuthi wayekhuleka umkhuleko we-Isha kanye noMphrofethi ﷺ, bese ebuya akhulekise abantu bakhe lowo mkhuleko."[61] [61] Kulandiswe nguBukhari: (701), kanye noMuslim: (465).
Isigaba sesine: Lowo okwenqatshelwe ukuba yi-Imam:
Kwenqatshelwe ukuba yi-Imam kulezi zimo ezilandelayo:
1- Ukuhola kowesifazane owesilisa, ngenxa yobubanzi besisho sakhe (ukuthula nezibusiso zika-Allah makube kuye): "Ngeke baphumelele abantu abaphathisa owesifazane izindaba zabo." [62], futhi ubu-Imam buwuhlobo lobuholi, futhi ngenxa yokuthi isisekelo wukuba semuva kwakhe emigqeni yokugcina, njengoba kuvezwe kwiSunnah; ngakho kusuka ku-Abu Hurayrah (u-Allah makajabule ngaye) owathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Okuhle kakhulu emigqeni yamadoda ngowokuqala kuyo, nokubi kakhulu kuyo ngowokugcina kuyo, kanti okuhle kakhulu emigqeni yabesifazane ngowokugcina kuyo, nokubi kakhulu kuyo ngowokuqala kuyo." [63], futhi lokho kungokumvikela nokumsitha, ngakho uma ebekwa phambili kwi-Imamah lokho bekuzoba ngokuphambene nalesi sisekelo seShari'ah, futhi abantu bolwazi bavumelene ngalolu daba, uthi u-Imam Ibn Hazm kwangathi u-Allah angamhawukela: "Bavumelana ukuthi owesifazane akawaholi amadoda emthandazweni bazi ukuthi ungowesifazane, uma benza njalo, umthandazo wabo awuvumelekile ngokuvumelana." [64]. [62] Ilandiswe ngu-al-Bukhari: (4425) kusuka ku-hadeeth ka-Abu Bakrah, kwangathi u-Allah angajabula ngaye. [63] Ilandiswe nguMuslim: (440). [64] Maratib al-Ijma': (ikh. 27).
2- Ukuba yi-Imam komuntu ongahlanzekile kanye nalowo onokungcola, yena ekwazi lokho, uma abalandelayo bengazange bakwazi lokho waze waphela umthandazo, umthandazo wabo ulungile, ngenxa yalokho okwabikwa okuvela ku-Umar bin Al-Khattab (u-Allah makajabule ngaye). "Ukuthi wakhuleka nabantu ekubeni engahlanzekile, ngakho waphinda, futhi akabayalanga ukuthi baphinde."[65] [65] Ilandiswe ngu-Ad-Daraqutni ku-Sunan yakhe: (1371).
Futhi wathi u-Abdul Rahman bin Mahdi (umusa ka-Allah mawube kuye): "Lokhu yilokhu okuvunyelwene ngakho: Ose-janaba uyaphinda, kanti bona abaphindi, angazi ukungaboni ngaso linye kulokhu.”[66] [66] Sunan Al-Daraqutni: (2/ 188).
3- Ukuhola umkhuleko kwalowo ongayibambanga ngekhanda iSurah Al-Fatihah, noma ongakwenzi kahle ukufundwa kwayo, noma ohlanganisa kuyo ezinye zezinhlamvu okungamele zihlanganiswe, njengalowo ohlanganisa u-Ha kanye no-Ra emazwini aKhe, oPhakeme: "Udumo lonke lungoluka-Allah, iNkosi yemihlaba." [Al-Fatiha: 2] Ngoba uhlanganisa uhlamvu kulokho okungafani nalo, noma okungasondelene nalo, noma abe eshintsha kuyo uhlamvu ngolunye uhlamvu, njengalowo oshintsha u-Ra abe u-Ya, noma enza kuyo iphutha elishintsha incazelo, ngakho-ke lo, ukuba kwakhe yi-Imam akwamukelekile ngaphandle kwakwalowo ofana naye; ngenxa yokwehluleka kwakhe ensikeni yomthandazo, noma ukuyiphazamisa kwakhe.
4- Ubu-Imam bomqambi we-bid'ah othathwa njengomphiki ngenxa ye-bid'ah yakhe; ngenxa yesisho saKhe oPhezukonke: "Pho, ngabe lowo oyikholwa ufana nalowo oyisikhohlakali na? Abalingani 18" [As-Sajdah: 18], Futhi isikhohlakali lapha ngumphiki, njengoba kucaca kumongo wamavesi.
5- Kwenqatshelwe ukuba yi-Imam e-Masjid eline-Imam elimisiwe, ngakho akwamukelekile ukuhola komunye umuntu ngaphambi kwakhe, ngaphandle kwemvume yakhe, noma uma ephuzile futhi isikhathi simfishane. [67] [67] Bheka: Al-As’ilah wal-Ajwibah al-Fiqhiyyah lis-Salmān: (1/ 163).
Isigaba sesihlanu: Lowo okungathandeki ukuba yi-Imam kwakhe
Kuyazondwa ukuba yi-Imam kuye ngamunye walaba:
1- Al-Lahhan: Okungulowo owenza amaphutha amaningi ekufundeni ngendlela engashintshi incazelo, kungakhathaliseki ukuthi kuku-Al-Fatihah noma kwenye, njengalapho efunda ethi: (Alhamda lillah) nge-fathah kuhlamvu u-daal, ngakho-ke umkhuleko wakhe ulungile, futhi akuthandeki ukuba kwakhe yi-Imam; ngenxa yamazwi oMphrofethi ﷺ: "Makuhole abantu lowo ofunda kakhulu incwadi ka-Allah kubo" [68]. [68] Inkomba yawo isidlulile.
Futhi uma iphutha lishintsha incazelo kokunye okungesiyo iSurah Al-Fatihah ngokukhohlwa, noma ngokungazi, noma ngenxa yesici olimini lwakhe, ukuba kwakhe i-Imam kusemthethweni kanye nokungathandeki; ngoba ukube ebeyekile ukufunda okungesiyo iSurah Al-Fatihah ukuba kwakhe i-Imam bekuzoba semthethweni, ngakho-ke kuyafana noma enza iphutha kuyo, futhi uma ekwenza ngamabomu kuyachitheka; ngoba usuke edlala emkhulekweni wakhe.
2- Lowo ophinda ezinye izinhlamvu, njengalowo ophinda uFa', noma uTa', noma ezinye izinhlamvu, futhi lokho kungenxa yokwengeza uhlamvu ekufundeni.
3- Umoni nomqambi we-bid'ah ongesiyena umphiki ngenxa ye-bid'ah yakhe.[69] [69] Bheka: Kashshaf al-Qina': (1/ 475) nalokho okulandelayo.
4- Lowo ohola abantu kanti iningi labo limzonda ngokufanele; futhi kusuka ku-Abu Umamah (u-Allah makajabule ngaye), wathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Abathathu umkhuleko wabo awudluli ezindlebeni zabo: isigqila esibalekile kuze kube siyabuya, nowesifazane olala kanti umyeni wakhe umthukuthelele, kanye nomholi wabantu kanti abamthandi." [70]. [70] Ilandiswe ngu-At-Tirmidhi: (360), wathi: Lena yi-hadeeth e-hasan gharib ngale ndlela.
Wathi u-Imam Tirmidhi: "Futhi ngempela iqembu kubantu bolwazi alikuthandanga ukuthi indoda ibe u-Imam wabantu bebe bengamthandi, ngakho-ke uma u-Imam engenzi okungalungile, isono siba phezu kwalowo ongamthandiyo, futhi u-Ahmad no-Ishaq bathi mayelana nalokhu: Uma oyedwa, noma ababili, noma abathathu bengamthandi, akukho nkinga ukuthi abakhulekise kwiSalāh, kuze kube iningi labantu lingamthandi."[71] [71] Sunan At-Tirmidhi: (2/ 192).
Kepha uma bengamthandi ngoba ezimisele ukulandela iSunnah emkhulekweni, bese efunda nabo izahluko zeSunnah, futhi akhuleke nabo umkhuleko ongaphuthumi, khona-ke ukuba kwakhe u-Imam phakathi kwabo akubhekwa njengokungathandeki; ngenxa yokuthi bamzonda ngokungafanele ngakho-ke ukungamthandi kwabo akunasisindo. Kufanele kuye uma bemzonda ngokungafanele ukuthi abeluleke, abakhumbuze, futhi azuze izinhliziyo zabo; akhuleke nabo ngokuhambisana nalokho okufike kwiSunnah, kanti uma u-Allah Azi enhlosweni yakhe ubuqotho benhloso yokuhlanganisa phakathi kwabo, u-Allah Uzomenzela lokho kube lula kuye. [72] [72] Bheka: Ash-Sharh Al-Mumti' 'ala Zad Al-Mustaqni': (4/ 253).
Isigaba sesithupha: Indawo ka-Imam maqondana nabalandeli (abaMa’mum)
NgokweSunnah, i-Imam kufanele iye phambili kwabalandeli (amaMa'mum), futhi bame ngemuva kwe-Imam uma bebabili noma ngaphezulu; ngoba uMphrofethi ﷺ wayethi uma esukuma ukuya emthandazweni, wayeya phambili, bese abangane bakhe bema ngemuva kwakhe, nangenxa yalokho okuqinisekisiwe "Ukuthi uJabir noJabbar (uAllah akajabule ngabo bobabili), omunye wabo wema ngakwesokudla sakhe ﷺ ngenkathi ekhuleka, kanti omunye ngakwesobunxele sakhe, wabe esebamba izandla zabo waze wabamisa ngemuva kwakhe." [73] [73] Ilandiswe nguMuslim: (3010) phakathi kwe-hadeeth ende evela kuJabir, kwangathi u-Allah angajabula ngaye.
Futhi indoda eyodwa ima kwesokudla sika-Imam, iqondane naye; ngokusho kuka-Ibn Abbas (u-Allah akajabule ngabo bobabili): "Isithunywa sika-Allah ﷺ sasukuma sithandaza, ngase ngima ngakwesobunxele saso, sase sibamba indlebe yami sangizungezisela ngakwesokudla saso." [74] [74] Kulandiswe ngu-al-Bukhari: (6316), noMuslim: (763).
Futhi abesifazane babe ngemuva kwezinhlu zamadoda; ngokwe-hadeeth ka-Anas (u-Allah makajabule ngaye): "Mina nentandane sema ohlwini ngemuva koMprofethi ﷺ, nesalukazi sasingemuva kwethu." [75] [75] Ilandiswe nguBukhari: (380), noMuslim: (658).
Kufanele i-Imam ime iqondane namaphakathi nohla, Wathi isifundiswa esikhulu u-Ibn Baz (umusa ka-Allah mawube kuye): "NgokweSunnah, i-Imam kufanele ibe maphakathi ema-Masjid, lena yiSunnah yokwenza leyo amaMuslim abelokhu eyilandela." [76] [76] Kudluliswe kusuka kuye nguSheikh Saeed Al-Qahtani, kwangathi u-Allah angamhawukela, encwadini ethi "Al-Imamah fis-Salah" (ikhasi: 55).
Wathi futhi, u-Allah amhawukele: "Umugqa uqala maphakathi seduze ne-Imam, futhi ngakwesokudla komugqa ngamunye kungcono kunangakwesobunxele bawo, futhi kuyisibopho ukuthi kungaqalwa umugqa kuze kuphelele lowo ongaphambi kwawo."
Isigaba sesikhombisa: Ukwandulela i-Imam
Kuyisibopho kumlandeli (uMa'mum) ukuthi aqale izenzo zomthandazo ngemuva kwe-Imam yakhe, nokuthi athathe isibonelo kuye futhi amlandele ezenzweni zakhe. Futhi kuyimfanelo yomlandeli (uMa'mum) ukuthi angamnduleli lowo amlandelayo, futhi angalingani naye, kodwa aqaphele izimo zakhe abese enza ngemuva kwakhe ngendlela yezenzo zakhe, futhi okufunekayo kulokho wukuthi angaphambani naye kunoma yisiphi isimo; futhi lokho kungenxa yokuqina kobufakazi obuvela ku-Abu Hurairah (u-Allah makajabule ngaye), obuvela kuMphrofethi ﷺ ukuthi wathi: "Ngempela u-Imam wenziwe ukuba alandelwe, ngakho-ke ningehluki kuye. Uma ekhothama, khothamani, futhi uma ethi: 'U-Allah uyamzwa lowo omdumisayo', yithini: 'Nkosi yethu, udumo lungolwakho', futhi uma eguqa, guqani, kanti uma ekhuleka ehlezi, khulekani nihlezi nonke. Futhi qondisani uhla emkhulekweni; ngokuba ukuqondiswa kohla kuyingxenye yobuhle bomkhuleko." [77]. [77] Kulandiswe nguBukhari: (722), kanye noMuslim: (417).
Futhi kwenqatshelwe ukwandulela i-Imam kuzo zonke izinsika; futhi ngokuka-Anas bin Malik (u-Allah makajabule ngaye), wathi: IsiThunywa sika-Allah ﷺ wakhuleka nathi ngolunye usuku, kwathi lapho sesiqede iSalah, waphendukela kithi ngobuso bakhe wathi: "Nina bantu, mina ngingu-Imam wenu, ngakho-ke ninganganduleli ekukhothameni, noma ekusujudeni, noma ekumeni, noma ekuphendukeni; ngoba mina ngiyanibona phambi kwami nangemuva kwami." [78]. Futhi kusuka ku-Abu Hurayrah (u-Allah makajabule ngaye), olande kuMphrofethi (ukuthula nezibusiso zika-Allah makube kuye), wathi: "Akasabi yini omunye wenu uma ephakamisa ikhanda lakhe ngaphambi kuka-Imam, ukuthi u-Allah enze ikhanda lakhe libe yikhanda lembongolo, noma u-Allah enze isimo sakhe sibe yisimo sembongolo." [79]. [78] Ilandiswe nguMuslim: (426). [79] Kulandiswe nguBukhari: (691), kanye noMuslim: (427).
Futhi lowo owenza i-Takbiratul Ihram ngaphambi kwe-Imam yakhe, umkhuleko wakhe awamukelekile; ngoba umbandela wawo ukuba ayenze ngemuva kwe-Imam yakhe, futhi uphuthelwe yilokho.
Isigaba Sesishiyagalombili: Izinqumo ezahlukahlukene mayelana nokuhola umthandazo kanye nebandla
Eminye yemithetho ephathelene nobu-Imam kanye neJama'ah ngaphandle kwalokho okwedlulile:
1- Ukutuswa kokuba seduze kwabantu asebekhulile nabahlakaniphile ku-Imam: ngakho-ke kubekwa phambili labo asebekhulile abanengqondo nokuhlonipheka ngemva kuka-Imam babe seduze kwakhe; ngenxa yamazwi akhe ﷺ: "Mababe seduze kwami phakathi kwenu labo abavuthiwe nabanokuqonda, bese kuba yilabo ababalandelayo, bese kuba yilabo ababalandelayo." [80]. [80] Ilandiswe nguMuslim: (432) kusuka kwi-hadeeth ka-Abdullah bin Mas'ud sengathi u-Allah angajabula ngaye.
2- Ukushisekela umugqa wokuqala: Kunconywa kwabakhulekeli ukuthi baye phambili emgqeni wokuqala futhi bawukhuthalele, futhi baqaphele ukusala emuva; njengoba kubikwa ngo-Abu Sa'id al-Khudri, kwangathi u-Allah angajabula ngaye, ukuthi isiThunywa sika-Allah ﷺ wabona ukusala emuva kubalandeli bakhe wabe wathi kubo:
"Sondelani ngaphambili nilandele mina, futhi labo abasemva kwenu mabalandele nina, abantu bazoqhubeka nokusala emuva kuze kube u-Allah ubabeka emuva." [81], Futhi kulandiswe ngu-Abu Hurayrah (u-Allah makajabule ngaye) ukuthi iSithunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Ukube abantu babekwazi lokho okukwi-Adhan nasemugqeni wokuqala, bese bengatholi enye indlela ngaphandle kokuthi baphonse inkatho ngawo, ngabe baphonsa inkatho." [82], nencazelo: «Babezokwenza inkatho ngakho» Okusho ukuthi: babezophonsa inkatho phakathi kwabo ukuthi ngubani kubo ozoma emugqeni wokuqala. [81] Ilandiswe nguMuslim: (438). [82] Ilandiswe nguBukhari: (615), noMuslim: (437).
Kepha abesifazane kunconywa kubo ukuba bame emigqeni yangemuva, njengoba kubikwa ngu-Abu Hurairah (u-Allah ajabule ngaye) wathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah kube kuye) wathi: "Imigqa engcono kakhulu yamadoda ngowokuqala, futhi emibi kakhulu kuyo ngowokugcina, futhi imigqa engcono kakhulu yabesifazane ngowokugcina, futhi emibi kakhulu kuyo ngowokuqala." [83]. Futhi lokhu kubhekiselwe kulapho bethandaza ngemuva kwamadoda ngaphandle kwesihenqo, kepha uma bethandaza endaweni yokuthandaza esithekile emadodeni, baphelelisa umugqa wokuqala, bese kulandela olandelayo.[84] [83] Ilandiswe nguMuslim: (440). [84] Bheka: Majmūʿ Fatāwā Ibn Bāz: (12/ 196).
3- Kufanele u-Imam angasheshi ekufundeni iFatihah, futhi kufanele athathe isikhathi ukuze lowo olandelayo akwazi ukuyifunda.[85] [85] Bheka: Al-Minẓār fī Bayān Kathīr min al-Akhṭāʾ ash-Shāʾiʿah ngu-Ṣāliḥ Āl ash-Shaykh, ikhasi. (53)
4- Umkhuleko wendoda awamukeleki uma ikhuleka iyodwa ihlukile ngemuva kohlu; ngoba kulandiswa nguWabisah bin Ma'bad (u-Allah makajabule ngaye) ukuthi indoda yakhuleka ngemuva kohlu iyodwa, uMphrofethi ﷺ wayiyalela ukuthi iphinde umkhuleko. [86] [86] Ilandiswe ngu-At-Tirmidhi: (230), wathi: I-hadeeth ka-Wabisah iyi-hadeeth enhle.
Isigaba sesishiyagalolunye: amaSunnah okufanele i-Imam iwenze
I-Imam kufanele ilandele iSunnah kaMphrofethi ﷺ ekubeni yi-Imam, futhi okusuka kulezi ziSunnah:
1- Ukuthi enze umthandazo wakhe ube lula, futhi acabangele izimo zabantu, okungukuthi i-Imam kufanele ingajahi emthandazweni wayo, ngakho akuvumelekile ukuthi i-Imam isheshe emthandazweni ngendlela yokuthi abalandelayo bahluleke ukwenza izinsika nezibopho zomthandazo, nokuthi ingajahi ekufundeni kwayo ukuze labo abathandaza ngemuva kwayo bakwazi ukuqeda umthandazo wabo, Ngakho ngokuka Abu Mas'ud al-Ansari, ukuthi indoda wathi: "Ngifunga ngo-Allah, O siThunywa sika-Allah, impela ngiye ngisale emuva kwiSalah yasekuseni -okusho ukuthi: iSalah ye-Subh- ngenxa kasibanibani ngokwelula kwakhe (umthandazo) kithi, ngakho angikaze ngisibone isiThunywa sika-Allah ﷺ entshumayelweni sithukuthele kakhulu ukwedlula ngalolo suku, bese wathi: Impela, phakathi kwenu kukhona abaxosha abantu, ngakho-ke noma ngubani kini othandazisa abantu makayenze ibe lula; ngoba impela phakathi kwabo kukhona obuthakathaka, nomdala, kanye nalowo onesidingo." [87]. [87] Ilandiswe ngu-al-Bukhari: (90).
2- Ukuyalela ukuqondiswa kwemigqa nokuvala izikhala ngaphambi kokungena emthandazweni; ngenxa yesenzo sakhe ﷺ nokuyalela kwakhe abakhulekayo ukuba benze njalo, njengoba kulandiswa nguNu'man bin Bashir, kwangathi u-Allah angajabula ngaye, owathi: "Isithunywa sika-Allah ﷺ waqondisa imigqa yethu kangangokuba kwakungathi uqondisa ngayo imicibisholo, waze wabona ukuthi sesikuzwisisile lokho kuso, wase ephuma ngolunye usuku wase wama, waze waba seduze kokuthi sithi iTakbir, bese wabona indoda isifuba sayo siphumele ngaphandle emgqeni, wase wathi: Zinceku zika-Allah, niyoqondisa imigqa yenu ngempela, noma u-Allah ngokuqinisekile uzokwenza ukwehlukana phakathi kobuso benu." [88]. [88] Ilandiswe nguBukhari: (717), kanye noMuslim: (436), futhi amazwi ngakaMuslim.
Wathi u-Imam Al-Nawawi (umusa ka-Allah mawube kuye): "I-Qidah, nge-kasrah ku-qaf, yizinti zemicibisholo lapho zibazwa futhi zilolwa, incazelo yako: uyaqikelela kakhulu ekuziqondiseni zize zibe njengokungathi uqondisa ngazo imicibisholo; ngenxa yokuqonda nokulingana kwazo okukhulu."[89] [89] Incazelo yeSahih Muslim kaNawawi: (4/ 157).
3- Ukuthi abayale ukuba bagcwalise umugqa wokuqala, bese kuba olandelayo, futhi uma kukhona ukushoda, makube semigqeni yokugcina; ngenxa yesisho sakhe ﷺ: "Animi yini imigqa njengoba izingelosi zima imigqa phambi kweNkosi yazo?" Sase sithi: O Mphrofethi ka-Allah, uzichaza kanjani izingelosi eNkosini yazo? Wathi: "Bagcwalisa imigqa yokuqala, futhi bema besondelene emgqeni. " [90]. [90] Ilandiswe nguMuslim: (430), kusuka e-hadeethini kaJabir bin Samurah, kwangathi u-Allah angajabula ngaye.
4- Ukuthi alandele uMphrofethi ﷺ ekufundeni kwakhe emkhulekweni, ngoba okwakuvamile ekufundeni kwakhe ﷺ wukuthi kweyeFajr afunde ezinde zeMufassal, kanti kweyeMaghrib afunde ezimfushane zayo, nakweye Isha, eyeDhuhr, neyeAsr afunde ezimaphakathi zayo. Kubikwa kuSulaiman bin Yasar, evela ku-Abu Hurairah (u-Allah makajabule ngaye) owathi: "Angikaze ngikhuleke ngemuva komuntu onomkhuleko ofana kakhulu nomkhuleko wesiThunywa sika-Allah ﷺ njengosibanibani. U-Sulaiman wathi: Wayewenza ama-Rak'ah amabili okuqala kwiDhuhr, abese efinyeza amabili okugcina, afushanise nomkhuleko weAsr, kweyeMaghrib afunde ezahlukweni ezimfushane zeMufassal, kweyeIsha afunde ezahlukweni ezimaphakathi zeMufassal, kanti kweyeFajr afunde ezinde zeMufassal." [91]. [91] Yalandiswa ngu-An-Nasā'ī: (982), wathi u-Al-Hafiz kuBulugh al-Maram ngenombolo (286): uchungechunge lwayo lokulandisa luqotho.
Kanti ezinde zeMufassal: kusukela kwiSurah Al-Hujurat kuya kwiSurah Al-Buruj, kanti ezimaphakathi: kusukela kwiSurah Al-Buruj kuya kwiSurah Al-Bayyinah, kanti ezimfushane: kusukela kwiSurah Al-Bayyinah kuya ekugcineni kweQur’an[92]. [92] Bheka: Mirqat al-Mafatih: (2/ 700).
Isigaba seshumi: Izisekelo zika-Imam
U-Imam we-Masjid uthathwa njengensika ye-Masjid namandla ayo, ngaye i-Masjid ifeza umyalezo wayo ekusabalaliseni i-Da'wah nokuqwashisa umphakathi, nokukhanyisela abantu ngezindaba zenkolo yabo. Ngakho-ke, uma u-Imam enolwazi, enokuqonda, enombono ojulile, ewazi amasiko abantu nezimo zabo, umthelela wakhe uba muhle futhi ube wusizo kwi-Jama'ah yase-Masjid, nakubahlali bendawo okuyo i-Masjid, ebafundisa, ebakhombisa indlela, futhi ebahola kukho konke okuhle nobuhle.
Futhi babenjalo o-Imam abafeza izimiso zobu-Imam, ngakho ekuqaleni kwe-Islam uMphrofethi (ukuthula nezibusiso zika-Allah kube kuye) nguye owayengu-Imam, kwase kuba ngamaKhalifa akhe aqondisiwe, bese kuba ngabaholi, nabakhuzi, nezazi, nezikhulu ezigqamile. Futhi lokhu kukhombisa ukuthi kuyadingeka ukuthi lowo othatha lesi sikhundla abe sezingeni eliphakeme ngokwenkolo, ngesimilo, ngolwazi, nangokuziphatha.
Lapha kubonakala ukubaluleka kwalo msebenzi empilweni yabantu; njengoba amandla ama-Imam ebonakala emiphakathini yawo, kanti nobuthakathaka bawo buveza umthelela wawo kuleyo miphakathi; ngoba i-Masjid yiyona efundisa umphakathi ukuxhumanisa amazwi nezenzo. Ngakho-ke uma i-Imam ibuthakathaka olwazini noma engqondweni, noma inesimilo nokuziphatha okubi, khona-ke iyalimaza futhi ayisizi ngalutho. Futhi uma kungumsebenzi we-Imam ukuqondisa abakhulekayo ebuhleni, ekulungeni nakubuqotho, kunzima kakhulu ukuba i-Imam engenalwazi ifeze lo msebenzi ohloniphekile.
Kungase kwenzeke ukuthi u-Imam uyahlangabezana nemibandela yalesi sikhundla ngokolwazi namakhono akhe, kodwa abe ematasa ngeminye imisebenzi emphazamisa kulo msebenzi wakhe okuthinta izinga lakhe lokusebenza, bese efika sekwephuzile ezikhathini zokumisa umkhuleko, futhi angasitholi isikhathi esanele sokubuyekeza izahluko noma amavesi awafundayo emikhulekweni; ngakho simbona ekhuleka ngezahluko noma ngamavesi athile angeqi kuwo.
Futhi kungenzeka anqotshwe yizinkanuko, noma ukungazi, noma izingxabano, noma ukweqisa okusolekayo, bese ephambuka ekungachemeni, nasesiqondisweni sokufundisa, nasekumenyeni ngokuhlakanipha nangeseluleko esihle.
Ngempela i-Masjid inomthelela omkhulu kule nkolo; njengoba iyisibani sesiqondiso lapho inceku ixhumana khona neNkosi yayo, nokholo lwayo luqine, ihlangane nabafowabo ukuze bonke babambisane ekusabalaliseni ukulunga nasekulweni nobubi, kanti i-Masjid ngeke ikwazi ukukwenza lokho ngaphandle uma u-Allah eyilungiselele i-Imam enezisekelo zolwazi nezesimilo ezidingekayo kunoma ubani ophethe lesi sikhundla esikhulu, nokufeza imithwalo yalo msebenzi ohloniphekileyo.
Izimfanelo zolwazi ezibaluleke kakhulu okufanele zitholakale ku-Imam:
1- Ukunikela izenzo ngobuqotho ku-Allah; ukuze abe owesekelwayo, onqobayo, owamukelwayo nothandwayo ku-Allah nakubantu.
2- Ukugwema ukubukisa nokuziqhayisa; ngoba izinto ziya ngezinjongo zazo, nezenzo ziya ngezinhloso, futhi ngempela umuntu ngamunye uyothola lokho akuhlosile, nalowo ozihlobisa ngalokho okungekho kuye u-Allah uzomhlaza.
3 - Ukuthi abe ngobambe ngekhanda incwadi ka-Allah, noma abambe ingxenye yayo, nokuthi aqhubeke njalo ekubukezeni lokho akubambile, nokuthi abe nesabelo sansuku zonke sokufunda iQur’an.
4 - Ukubamba ngekhanda inani lama-hadeeth oMprofethi, avela ku-Riyadh al-Salihin, noma ku-Al-Arba'in Al-Nawawiyyah, noma ku-Bulugh al-Maram, noma kwezinye izincwadi ze-hadeeth ezithembekile.
5- Ukufunda inkolelo eqondile, inkolelo yabaManduleli abalungile.
6- Ukuthi afunde iFiqh ezinqumweni zenkolo, ikakhulukazi iFiqh yezenzo zokukhonza, futhi okubaluleke kakhulu kulokho okumayelana nokuhlanzeka, neSalāh, neZakat, neSiyam, kanye neFiqh yokusebenzelana; ukuze azi imigomo yokuzuza imali nokuyisebenzisa, futhi axwayise abantu ngokukhwabanisa, nokukhohlisa, nokuthatha izimali zabantu ngokungemthetho, aphinde abaxwayise nangokumosha, nokusaphaza, nokuncishana, nokugodla kakhulu, ukuze izenzo zabo zezimali zibe sekukhanyeni kweNcwadi kanye neSunnah.
7- Ukwazi kahle ulimi lwesi-Arabhu ukuze azi izincazelo zalokho u-Allah akwembula kusithunywa sakhe -ukuthula nezibusiso zika-Allah makube phezu kwakhe- ngoba iQur’an yembulwa ngolimi lwama-Arabhu.
8- Ukuthi afunde iSīrah yoMprofethi, nezimilo zikaMuhammad, kanye nemilando yamaSalaf alungile; ngoba kuyo kukhona isibonelo esilungile, nesibonelo esihle, nengcebo yolwazi ezuzisayo, namasiko we-Islam asezingeni eliphezulu.
9- Ukuthi azi izifundiswa zezwe lakhe kanye nabanye kubantu bolwazi abagxilile abaziwa ngokulunga kwenkolelo, ulwazi nengqondo, nokuthi abuyele kubo kukho konke akudingayo ezindabeni zenkolo nasekuxazululeni izinkinga zomphakathi wakhe.
10- Ukuqonda amaqembu e-Islam nezinkolelo zawo, nezindlela zokucabanga nezinhloso zazo, nezimfundiso ezibhubhisayo nezinjongo zazo, ukuze akwazi ukuzidingida ekukhanyeni kweNcwadi ka-Allah oPhezukonke ne-Sunnah yesiThunywa saKhe ﷺ, nalokho okwabhalwa yizifundiswa zamaMuslim ezicwaningisisayo, nokugxeka inkohliso yazo, nokuxwayisa ngobuze bazo.
11- Ukujwayelana nemithombo yezindaba ehlukahlukene, nokwazi ubuhle bayo nobubi bayo, nokuthi angazuza kanjani kuyo ekumemeleni ku-Allah, kanye nokuqaphela izingozi ezikuyo kuyena nasemphakathini wakhe.
Futhi uma lezi zisekelo zitholakala kuyi-Imam yase-Masjid, khona-ke lokho kudala ukulunga nokulinganisela, ngemvume ka-Allah oPhakeme.
Futhi izisekelo zokuziphatha ezibaluleke kakhulu:
1- Kufanele ukuthi u-Imam we-Masjid abe nguKhatib nomfundisi webandla lase-Masjid nakulabo abajwayela ukuya e-Masjidini lakhe abavela kubantu bendawo nabanye, ngakho-ke kuyisibopho ukuthi enze isiThunywa sika-Allah ﷺ sibe yisibonelo sakhe; ngoba sona siyisibonelo esilungileyo, nesibonelo esihle, kanye nesibonelo esiphakeme kakhulu kuso isizwe nakubaholi, kusho oPhakeme: "Impela ninesibonelo esihle esithunyweni sika-Allah kulowo onethemba ku-Allah nasosukwini lokugcina, futhi okhumbula u-Allah kakhulu."(21) [Al-Ahzab: 21].
Nokuthi aziqhelelanise yena kanye nabahambeli be-Masjid yakhe ekukhulumeni ngalo mhlaba nezombusazwe, nokuthi enze i-Masjid igcinelwe kuphela ulwazi nokukhonza.
2- Ukuthi abe ohlanzekile futhi ehlelekile ngokwakhe, futhi anakekele inhlanzeko ye-Masjid, nokuhlelwa kwezinto zayo nokuziqoqa, nokulondolozwa kwezinsiza zayo, aqhelelane nokweqisa kulokho, futhi agweme ukuhlobisa i-Masjid.
3- Ukuthi abe nokuziphatha okuhle nesimilo esihle, elandela iSunnah yoMprofethi ﷺ ngokukhulisa intshebe nokunquma amadevu, kanye nokugwema ukwehlisa izingubo, nokuthi abambelele esithunzini nasekuzoleni, futhi abe ngumlandeli wemikhondo yalabo abedlule abangababanduleli abalungile, kwangathi u-Allah angaba nesihe kubo.
4- Ukuba nobumnene, obekezelayo, nonesihe; ngoba ngempela ubumnene abutholakali entweni ngaphandle kokuthi buyayihlobisa, futhi abususwa entweni ngaphandle kokuthi buyayonakalisa, njengoba kushiwo e-hadeeth; kusuka kuAishah, u-Allah akajabule ngaye, ukuthi uMphrofethi, ukuthula nezibusiso zika-Allah kube kuye, wathi: "Ngempela ubumnene abubi khona entweni ngaphandle kokuba buyihlobise, futhi abususwa entweni ngaphandle kokuba buyonakalise" [93]. [93] Ilandiswe nguMuslim: (2594).
Uma omunye walabo abahambela i-Masjid enza iphutha, akufanele ukuba i-Imam imthethise, kodwa imeluleke ngobumnene; futhi imfundise ngendlela enhle; Ngakho ngokuka-Mu'awiyah bin al-Hakam al-Sulami (u-Allah makajabule ngaye), wathi: "Ngesikhathi ngisathandaza nesiThunywa sika-Allah ﷺ; kwase kuthimula indoda kubantu, ngase ngithi: Sengathi u-Allah angakuhawukela, abantu base bengigqolozela ngamehlo abo, ngase ngithi: Maye, umama wami ufelwe, kwenzenjani ningibuka? Base beqala ukushaya ngezandla zabo emathangeni abo, kwathi lapho ngibabona ukuthi bayangithulisa nokho ngase ngiyathula, kwathi lapho isiThunywa sika-Allah ﷺ besiqede ukuthandaza, ngingamhlenga ngobaba wami nangamama wami, angizange ngimbone uthisha ngaphambi kwakhe noma ngemuva kwakhe ofundisa kangcono kunaye, ngifunga u-Allah akazange angithethise -okusho ukuthi: akazange angiqhwagele noma angikhuze ngokhahlo- futhi akazange angishaye futhi akazange angethuke, wathi: Impela, le Salah ayikufanelanga ukuba kube khona kuyo noma yini eyinkulumo yabantu, impela iyikho i-Tasbih, ne-Takbir, nokufunda i-Qur'an." [94]. [94] Ilandiswe nguMuslim: (537).
5- Ukuthi abe mnene futhi abe nenhliziyo ethambile; ukuze ahlanganise abantu ngakuye bese bezuza ozwelweni lwakhe, osizweni lwakhe nasolwazini lwakhe, nokuthi ame nabo ebunzimeni babo nasezidingweni zabo, futhi kufanele abonisane nabo kulokho okuphathelene nobuthunywa be-Masjid.
Futhi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) sasisezingeni eliphakeme kunakho konke lokho, njengoba wathi oPhezukonke ngaye: "Ngakho-ke ngenxa yesihe esivela ku-Allah, waba mnene kubo. Futhi ukube wawulukhuni, unenhliziyo eqinile, ngabe bahlakazeka basuka eduze kwakho. Ngakho-ke baxolele, ubacelele intethelelo, futhi ubonisane nabo odabeni. Uma usuthathe isinqumo, thembela ku-Allah. Ngempela u-Allah uyabathanda labo abathembela kuye." (159) [Al-Imran: 159].
6- Ukuba nokubekezela nokuqiniseka; nokwethembeka kulokho akushoyo, ukuze afanelwe udumo lokuba yi-Imam e-Masjid yakhe naphakathi kwebandla lakhe; ngoba ukubekezela nokuqiniseka kuholela inceku ezingeni lobuholi enkolweni, u-Allah oPhezukonke uthe: "Futhi samisa phakathi kwabo abaholi abahola ngomyalo Wethu ngesikhathi bebekezela, futhi babenesiqiniseko ngamavesi Ethu." (24) [As-Sajdah: 24].
7- Kumele abe ngothembekile kulokho akushoyo, noma ngabe lokho kukwintshumayelo yeJumu'ah, noma esifundweni sokufundisa nokweluleka, noma ekukhulumeni kwakhe nabantu; ukuze abe ngomunye wabathembekile, abaqondisiwe, nabaphumeleleyo; ngoba kufikile kwi-hadeeth evela kuMphrofethi ﷺ ukuthi wathi: "Bambelelani eqinisweni; ngoba impela iqiniso liholela ekulungeni, futhi ukulunga kuholela eJannah, futhi umuntu uyaqhubeka ekhuluma iqiniso futhi ephikelela eqinisweni aze abhalwe ku-Allah njengoqinisileyo. Futhi xwayani amanga, ngoba impela amanga aholela ebubini, futhi ububi buholela eMlilweni, futhi umuntu uyaqhubeka eqamba amanga futhi ephikelela emangeni aze abhalwe ku-Allah njengomqambi wamanga." [95]. [95] Ilandiswe ngu-al-Bukhari: (6094), kanye noMuslim: (2607), kusuka kwi-hadeeth ka-Abdullah bin Mas'ud, kwangathi u-Allah angajabula ngaye.
Futhi amanga angububi nenhlekelele, futhi amanga amakhulu kunakho konke wukuqambela u-Allah oPhezukonke amanga nokukhuluma ngaye ngaphandle kolwazi, u-Allah oPhezukonke wathi: "Yithi: Ngempela iNkosi yami yenqabele izenzo eziyichilo, lokho okusobala kuzo nalokho okufihlekile, nesono, nocindezelo ngaphandle kweqiniso, nokuthi nenze iShirk ku-Allah ngalokho angathumelanga phansi igunya ngakho, nokuthi nisho ngo-Allah lokho eningakwazi." (33) [Al-A'raf: 33].
Ngakho leli vesi elihloniphekile lihlanganise izono ezinkulu kunazo zonke, liqala ngokuncane kuya kokukhulu, okungukuthi: ukukhuluma ngo-Allah ngaphandle kolwazi emagameni akhe nezimfanelo zakhe kanye nomthetho wakhe.
Futhi ukuqamba amanga ngesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) kungenye yamanga amakhulu kakhulu nezono ezimbi kakhulu, futhi kungenye yezono ezinkulu lowo ozenzayo oxwayiswe ngoMlilo; ngakho-ke kulandwa ngo-Al-Mughirah bin Shu'bah (u-Allah makajabule ngaye) wathi: Ngezwa uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) ethi: "Ngempela ukuqamba amanga ngami akufani nokuqamba amanga komunye umuntu, noma ngubani oqamba amanga ngami ngamabomu, makathathe indawo yakhe yaseMlilweni." [96]. [96] Ilandiswe nguBukhari: (1291), noMuslim: (4).
Futhi kufanele kugwenywe amanga ngisho noma ngabe kungenhloso enhle ngenjongo yokukhuthaza okuhle nokwesabisa ngobubi, njengoba kwenza abanye abashumayeli; ngoba kuyinto embi okungekho okuhle kuyo nesiqondiso, futhi lowo owakhulumayo uthwala isono, akavuzwa, futhi uyisoni, akazuzi lutho.
8- Ukuba othembekile ekudluliseni inkulumo, futhi aqinisekise ubuqiniso bezindaba, futhi angajahi ekwamukeleni amahemuhemu, futhi anganciki ngaphandle kwenkulumo ethembekile, ngempela u-Allah oPhezukonke usiyalele ngalokho ezwini Lakhe: "O nina enikholwayo! Uma kufika kini isikhohlakali nezindaba, khona-ke hlolisisani, hleze nilimaze abantu ngokungazi, bese niba ngabazisolayo ngalokho enikwenzile."6 [Al-Hujurat: 6].
9- Ukuthi enze konke okusemandleni ekusitheni abantu, nokufihla izimfihlo zabo, ngoba lowo ositha iMuslim, u-Allah uyomsitha emhlabeni nakwelizayo, futhi lowo olandelela amaphutha wamaMuslim, u-Allah uyolandelela amaphutha akhe aze amhlaze ngisho esekujuleni kwendlu yakhe; ngakho kulandiswa ngo-Abdullah bin Umar, kwangathi u-Allah angajabula ngabo bobabili, ukuthi isiThunywa sika-Allah ﷺ wathi: "Noma ngubani ositha iMuslim, u-Allah uyomsitha Ngosuku lweQiyamah." [97]. Futhi kulandiswe ngu-Abu Barzah al-Aslami (u-Allah makajabule ngaye) ukuthi wathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Oh nina enikholwe ngezilimi zenu kodwa ukukholwa akungenanga ezinhliziyweni zenu, ningawahlebi amaMuslim, futhi ningalandeleli amaphutha awo; ngoba noma ngubani olandelela amaphutha awo, u-Allah uyolandelela amaphutha akhe, futhi lowo u-Allah alandelela amaphutha akhe, uyomhlaza endlini yakhe." [98]. [97] Ilandiswe nguBukhari: (2442), noMuslim: (2580). [98] Ilandiswe ngu-Abu Dawud: (4880), futhi mayelana nalezi zimfanelo, bheka incwadi ethi 'U-Imam We-Masjid: Izimfanelo Zakhe Zezolwazi Nezokuziphatha' kaSheikh Saud bin Muhammad Al-Bishr.
Isihloko sesithathu: Umthandazo weJumu'ah nentshumayelo yayo
Isigaba sokuqala: Umthandazo we-Jumu'ah
Udaba lokuqala: Umqondo womthandazo lweJumu'ah nesikhathi sayo:
Okokuqala: Umqondo womthandazo weJumu’ah:
IJumu'ah: usuku olungolunye lwezinsuku zeviki, okukhulekwa kulo umkhuleko okhethekile okungumkhuleko weJumu'ah. [99] [99] Bheka: Mu'jam Lughat al-Fuqaha' ngu-Muhammad Rawas Qal'aji nabanye: (ikhasi 166).
Futhi isiqondiso sika-Allah kulesi sizwe osukwini lweJumu'ah siwumusa omkhulu; ngakho-ke kulandiswe ngu-Abu Hurayrah (u-Allah makajabule ngaye) wathi: wathi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye): "Thina singabokugcina, abokuqala ngosuku lokuvuka kwabafileyo, ngaphandle - okusho ukuthi: ngaphandle - kokuthi bona banikwa incwadi ngaphambi kwethu, futhi thina sayinikwa emva kwabo, futhi lolu wusuku lwabo ababeyalelwe lona kodwa baphikisana ngalo, ngakho u-Allah wasiholela kulo, ngakho bona kulo bangabalandeli bethu, amaJuda kusasa, namaKrestu ngomhlomunye." [100]. [100] Kulandiswe nguBukhari: (876), kanye noMuslim: (855).
Futhi usuku lweJumu'ah luwusuku olungcono kakhulu ilanga eliphume ngalo; ngakho-ke kulandiswe ngu-Abu Hurayrah (u-Allah makajabule ngaye) owathi: iSithunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Usuku olungcono kakhulu ilanga elaphuma ngalo usuku lweJumu’ah, ngalo kwadalwa u-Adam, futhi ngalo wangeniswa eZulwini, futhi ngalo wakhishwa kulo." [101]. [101] Ilandiswe nguMuslim: (854).
Futhi iJum'ah kuya kwiJum'ah iyinhlawulo yalokho okuphakathi kwazo; ngokwe-hadeeth ka-Abu Hurayrah (u-Allah makajabule ngaye), ukuthi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "AmaSalāh amahlanu, neJumu'ah kuya kwiJumu'ah, kanye neRamadan kuya kwiRamadan, ziyisihlawulo salokho okuphakathi kwazo uma kugwenywa izono ezinkulu." [102]. [102] Ilandiswe nguMuslim: (233).
Nomkhuleko weJumu'ah: ungumkhuleko ozimele ngokwawo, ohlukile koweDhuhr ngenani, ngokufunda ngezwi eliphezulu, ngeKhutbah, kanye nangemibandela edingekayo kuwo, kodwa uyafana nawo ngesikhathi.
Okwesibili: Isikhathi somthandazo weJumu'ah:
Isikhathi seJumu'ah yisikhathi seDhuhr, kusukela ngemva kokutsheka kwelanga kuze kube isithunzi sento silingana nobude bayo ngemva kwesithunzi sasemini; ngenxa ye-hadeeth ka-Anas bin Malik (u-Allah angajabula ngaye) ukuthi uMphrofethi ﷺ wayethandaza iJumu'ah ngenkathi ilanga litsheka [103]. Okusho ukuthi: litshekela ngasentshonalanga, futhi lisuka maphakathi nesibhakabhaka, okuyisikhathi somthandazo weDhuhr. [103] Ilandiswe ngu-al-Bukhari: (904).
Udaba lwesibili: Isinqumo somthandazo weJumu'ah, futhi uyisibopho phezu kobani?
Okokuqala: Isigwebo somthandazo lweJumu'ah:
IJumu'ah iyisibopho esiphoqelekile kumuntu ngamunye emadodeni; ngoba wathi oDunyisiweyo: "O nina enikholwayo! Nxa kubizelwa emthandazweni ngosuku lweJumu’ah, khona-ke phuthumani esikhumbuzweni sika-Allah, futhi nishiye ukuhweba. Lokho kungcono kini uma nazi." 9 [Al-Jumu'ah: 9], Futhi kulandwa ku-Abdullah ibn Umar no-Abu Hurayrah (u-Allah akajabule ngabo bobabili), ukuthi bezwa isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) athi emapulangweni epulpiti yakhe: "Ngempela kumele abantu bayeke ukudebesela kwabo -okungukuthi: ukushiya kwabo- amaJumu'ah, noma ngempela u-Allah uyovala izinhliziyo zabo, bese ngempela bezoba kwabanganaki." [104]. [104] Ilandiswe nguMuslim: (865).
Futhi amaMuslim avumelene ngesibopho somkhuleko weJumu'ah, wathi u-Ibn al-Mundhir (kwangathi u-Allah oPhezukonke angamhawukela): "Futhi bavumelene ngokuthi iJumu’ah iyisibopho kwabakhululekile, abadala, abahlali abangenazo izaba." [105] [105] Al-Ijma': (khasi 40).
Okwesibili: Iphoqelekile kubani?
IJumu’ah iyisibopho kuyiMuslim ngalinye eliyisilisa, elikhululekile, elikhulile, elihluzekile engqondweni, elikwaziyo ukuza kuyo, eliyisakhamuzi, ngakho-ke ayiyisibopho ku: isigqila, noma owesifazane, noma umntwana, noma ohlanyayo, noma ogulayo, noma isihambi, okukhombisa lokho yilokho okwalandiswa nguTariq bin Shihab (kengathi u-Allah angajabula ngaye), kusuka kuMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wathi: "iJumu'ah iyisibopho esiphoqelekile kubo bonke amaMuslim ebandleni, ngaphandle kwabane: isigqila, noma owesifazane, noma ingane, noma ogulayo." [106]. [106] Ilandiswe ngu-Abu Dawud: (1067).
Kepha umuntu osohambweni, iJumu'ah ayiphoqelekile kuye; ngoba uMphrofethi (ukuthula nezibusiso zika-Allah kube kuye) wayengayithandazi ezihambweni zakhe, futhi usuku lwe-Arafah kwiHajj yakhe lwaqondana nosuku lweJumu'ah, noma kunjalo wayithandaza njengeDhuhr wahlanganisa i-Asr kanye nayo.
Futhi u-Ibn al-Mundhir (u-Allah oPhezukonke makamhawukele) udlulise ukuvumelana ngalokho, wase ethi: "Futhi bavumelana ukuthi iJumu'ah ayiphoqelekile kumntwana nakwabesifazane... futhi bavumelana ukuthi iJumu'ah iphoqelekile kwabakhululekile, asebekhulile, abahlali, labo abangenaso isizathu." [107] [107] Al-Ijma: (ikhasi 40).
Futhi uma isigqila, noma owesifazane, noma umntwana, noma ogulayo, noma osohambweni ewuhambele, uvumelekile kuye, futhi umanele esikhundleni somthandazo weDhuhr.
Futhi umthandazo weJumu'ah awuphoqelekile kubantu basogwadule abahambahambayo befuna amadlelo namanzi; ngoba abantu basogwadule ngesikhathi sikaMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) babezungeze iMadinah, futhi uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) akazange abayale ngeJumu'ah, futhi wathi u-Imam Ahmad: "Ayikho iJum'ah kubantu basogwadule; ngoba bayathutha. Ngakho wabeka ukuthutha njengesizathu sokuwa kwayo, ngakho-ke noma ngubani ozinzile ongathuthi ngokuzikhethela kwakhe, ungomunye wabantu bemizi." [108] [108] Majmūʿ Al-Fatāwā: (24/ 166).
Futhi iJumu'ah ibanjwa ngabathathu: oyedwa oshumayelayo, nababili abalalelayo; ngokusho kwaKhe oPhezukonke: "...Ngakho-ke phuthumani ekukhumbuleni u-Allah..." [Al-Jumu'ah: 9] Futhi lokhu kuwubuningi, futhi okungenani kobuningi kuthathu.
Udaba lwesithathu: Indlela yokwenza umthandazo weJumu'ah:
Umthandazo weJumu’ah ungama-Rak’ah amabili okufundwa kuwo womabili ngezwi eliphezulu; ngoba yena ﷺ wayekwenza lokho, futhi izifundiswa zenkolo zivumelene ngalokho. U-Ibn Hazm (u-Allah makamhawukele) uthi: "Bavumelene ukuthi iJumu’ah -uma yenziwe ngokwemibandela yayo- ingama-Rak’ah amabili okufundwa kuzwakale kuwo." [109] [109] Maratib al-Ijma': (Ikhasi 33).
Kunconyiwe ukuthi afunde kwi-Rak'ah yokuqala iFatihah neSurah Al-A'la, nakweyesibili iFatiha neSurah Al-Ghashiyah; ngoba kuvela ku-An-Nu'man bin Bashir (u-Allah makajabule ngabo bobabili) wathi: "IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) sasifunda kuma-Eid amabili nakwiJumu’ah i-Sabbih isma Rabbikal-A'la, ne-Hal ataka hadeethul-Ghashiyah." [110] [110] Ilandiswe nguMuslim: (878).
Noma afunde kwi-Rak'ah yokuqala iFatiha neSurah Al-Jumu’ah, kanti kweyesibili afunde iFatiha neSurah Al-Munafiqun; ngoba kubikiwe evela ku-Ibn Abi Rafi' wathi: UMarwan wamisa u-Abu Hurairah njengebamba eMadinah, wase ephumela eMakkah, ngakho u-Abu Hurairah wasihola emkhulekweni weJumu’ah, wase efunda ngemva kweSurah Al-Jumu’ah, kwi-Rak'ah yokugcina: Idha Ja'akal-Munafiqun. Wathi: Ngase ngimfica u-Abu Hurairah ngesikhathi eqeda, ngase ngithi kuye: Impela ufunde amaSurah amabili u-Ali bin Abi Talib ayewafunda eKufa, wase ethi u-Abu Hurairah: "Impela ngamuzwa uMthunywa ka-Allah (ukuthula nezibusiso zika-Allah makube kuye) efunda ngazo zombili ngosuku lweJumu’ah." [111] [111] Ilandiswe nguMuslim: (877).
Iphuzu lesine: IJumu’ah itholwa ngani?
IJumu'ah itholakala ngokuthola i-Rak'ah kanye no-Imam; ngokusuka ku-Abdullah bin Umar (u-Allah makajabule ngabo bobabili) ukuthi uMphrofethi ﷺ wathi: "Noma ngubani othola i-Rak’ah kwiJumu'ah noma kokunye ngaphandle kwayo, umkhuleko wakhe usuphelele." [112]. [112] Yalandiswa ngu-An-Nasā'ī: (557).
Futhi uma efica okungaphansi kwe-Rak'ah, uyithandaza njenge-Dhuhr [113]. [113] Bheka: Al-Mughni ka-Ibn Qudamah: (2/ 231).
Noma ubani ophuthelwe i-Rak'ah emthandazweni weJumu’ah wafica u-Imam kwi-Rak'ah yesibili ngesikhathi se-ruku' yakhe noma ngaphambi kwayo, khona-ke uqedela i-Rak'ah eyodwa kuphela, ngenxa ye-hadeeth: "Lowo othola i-Rak'ah usewutholile umkhuleko." [114]. [114] Ilandiswe ngu-Abu Dawud: (893).
Udaba lwesihlanu: Lokho okwenqatshelwe ukwenziwa ngoJumu'ah noma okungathandeki
1- Kwenqatshelwe ukukhuluma ngenkathi i-Imam ishumayela; njengoba kufakazelwe kulokho okulandiswe ngu-Abu Hurayrah (u-Allah makajabule ngaye) ukuthi uMthunywa ka-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "ma uthi kumngane wakho ngosuku lweJumu’ah: Thula, kanti u-Imam unikela iKhutbah, impela usuke ukhulume ize." [115] Okusho ukuthi: Ukhulume ize, okuyinkulumo eyize nengamukelekile, futhi ubuhle beJumu'ah yakho buchithiwe. [115] Kulandiswe nguBukhari: (934), kanye noMuslim: (851).
Wathi uAl-Nawawi (umusa ka-Allah mawube kuye): "kwi-hadeeth kunokwenqatshelwa kwazo zonke izinhlobo zokukhuluma ngenkathi yeKhutbah, futhi ngalokhu kuqapheliswe nangokunye okungaphandle kwako; ngoba uma ethi: 'Thula', kuyilapho empeleni kungukuyalela okuhle, wabe esekubiza ngokuthi yize, ngakho-ke ukukhuluma okuncane kufaneleka kakhulu ukwenqatshelwa." [116] [116] Incazelo kaMuslim: (6/ 138).
Futhi kungena ekunqatshelweni kokukhuluma: ukuthandazela othimulayo, nokubuyisela isalaam, ngakho akuvumelekile ngenkathi u-Imam ethula iKhutbah, kepha ngaphambi kokuba uKhatib aqale iKhutbah, nangesikhathi sokuthula phakathi kwamaKhutbah amabili, akunankinga ukukhuluma.
Mayelana nokukhuluma komlandeli noKhatib, akukho nkinga ngakho, njengoba kulandwa ku-Anas bin Malik wathi: "Impela, kwangena indoda e-Masjid ngosuku lweJumu’ah ngomnyango owawungase-Dar al-Qada -kanti isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) sasimi sinikela iKhutbah- yase ibhekana nesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) isimi, yase ithi: “O siThunywa sika-Allah, impahla ibhubhile, nezindlela zinqamukile, ngakho-ke nxusa ku-Allah ukuba asiphe imvula;” IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) sase siphakamisa izandla zaso..." i-hadeeth [117]. [117] Kulandiswe nguBukhari: (967), kanye noMuslim: (897).
2- Futhi kwenqatshelwe ngesikhathi seKhutbah ukuzanyazanya, ngokuthinta amatshe amancane, noma ukusebenzisa ubuhlalu, noma ukuba matasa ngomakhalekhukhwini, nokunye okunjalo; ngenxa yalokho okwabikwa ngu-Abu Hurairah kwangathi u-Allah angajabula ngaye wathi: wathi isiThunywa sika-Allah ﷺ: "Noma ngubani othinta amatshe, usewenze okuyize." [118]. Lokhu kungenxa yokuthi ukuzanyazanya kuvimbela ukuqonda nokuzithoba. [118] Ilandiswe nguMuslim: (857).
3- Futhi kwenqatshelwe ukweqa izintamo zabantu ngesikhathi seKhutbah; ngokwe-hadeeth ka-Abdullah bin Busr (u-Allah ajabule ngaye) owathi: Kwafika indoda yeqa izintamo zabantu ngosuku lweJumu’ah, kanti uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayenikela iKhutbah, wase ethi kuye uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye): "Hlala, ngokuba usukhathazile." [119]. [119] Ilandiswe ngu-Abu Dawud: (1118).
Lokhu kungenxa yokuthi ekweqeni izintamo kukhona ukuhlukumeza abakhulekayo, nokubaphazamisa ekulaleleni iKhutbah. Kepha u-Imam, akukho nkinga ngokweqa kwakhe izintamo uma engakwazi ukufinyelela endaweni yakhe ngaphandle kwalokho, kanjalo nalowo ophoqelekile ukweqa ngenxa yesidingo esingenakugwenywa, njengokwenza iwudhu, noma ukuvala isikhala esiphambi kwakhe, noma okufana nalokho.
4- Futhi kwenqatshelwe ukusukumisa umuntu endaweni yakhe afike kuyo kuqala, nokuhlala endaweni yakhe; ngenxa yalokho okufakazelwe kulandwa ku-Jabir bin Abdullah (u-Allah abeneme ngabo bobabili), ukuthi uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Omunye wenu makangamusukumisi umfowabo ngosuku lweJumu’ah, bese eya endaweni yakhe ahlale kuyo, kodwa vulelani indawo." [120]. [120] Ilandiswe nguMuslim: (2178).
5- Futhi kuyazondwa ukuhlukanisa phakathi kwababili; ngokuhlala phakathi kwabo noma ukweqa phezu kwabo; ngoba kufakazelwe kuSalman Al-Farsi, sengathi u-Allah angajabula ngaye, wathi: wathi isiThunywa sika-Allah ﷺ: "Noma ubani ogeza ngosuku lweJumu’ah... bese ehamba angahlukanisi phakathi kwababili, bese ekhuleka lokho abhalelwe khona, bese kuthi uma u-Imam ephuma alalele ngokuthula, uthethelelwa lokho okuphakathi kwayo neyinye iJumu’ah." [121], ngakho-ke lokhu kukhomba ukuthi lowo ohlukanisa phakathi kwababili akayitholi le nthethelelo. [121] Ilandiswe ngu-al-Bukhari: (910).
Udaba lwesithupha: amaSunnah weJumu'ah:
1- Kuyisunnah ukufunda emthandazweni weFajr ngoLwesihlanu amaSurah i-As-Sajdah no-Al-Insan; ngenxa yokuthi wayehlale ekwenza lokho ﷺ, njengoba kulandiswa ngo-Abu Hurairah (kwangathi uAllah angajabula ngaye) wathi: "uMphrofethi ﷺ wayevame ukufunda ngoLwesihlanu emthandazweni weFajr i-Alif-Lam-Mim Tanzil As-Sajdah, kanye ne-Hal ata 'ala al-insani hinun min ad-dahr." [122] [122] Kulandiswe nguBukhari: (891), kanye noMuslim: (880).
2- Ukugeza ngosuku lweJumu'ah, okuyiSunnah eqinisekisiwe; ngokwe-hadeeth ka-Abdullah bin Umar (u-Allah ajabule ngabo bobabili), yokuthi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube phezu kwakhe) wathi: "Uma omunye wenu eza emthandazweni lweJumu'ah, makageze." [123]. Kufanele kuqikelelwe futhi kungayekwa, ikakhulukazi kulabo abanamaphunga amabi. [123] Ilandiswe ngu-al-Bukhari: (877), noMuslim: (844).
Isikhathi sokugeza kweJumu'ah siqala ekuphumeni kokusa, futhi ukugeza kwe-janābah kuyanele esikhundleni sokugeza kweJumu'ah; ngoba okuhlosiwe ngokugeza kweJumu'ah wukuzihlanza nokususa amaphunga amabi emzimbeni, futhi lokhu kutholakala ngokugeza kwe-janābah, kodwa kumisiwe ukuthi umuntu abe nenhloso yokubandakanya ukugeza kweJumu'ah ekugezeni kwe-janābah; ukuze athole umvuzo ngalokho.
3- Kunconywa kuye ukuziqhola ngamakha nokuzihlanza, nokususa lokho okufanele kususwe emzimbeni; njengokusika izinzipho, ukushefa izinwele zangasese, ukusiphula izinwele zamakhwapha, nokunciphisa amadevu; ngokwe-hadeeth kaSalman Al-Farsi, kwangathi u-Allah angajabula ngaye, owathi: IsiThunywa sika-Allah ﷺ wathi: "Lowo ogezayo ngosuku lweJumu’ah, futhi ahlanzeke ngokusemandleni akhe, bese egcoba amafutha noma afake amakha, bese ehamba angahlukanisi phakathi kwabantu ababili, bese ekhuleka lokho abhalelwe kona, bese kuthi uma u-Imam ephuma, athule alalele, uthethelelwa lokho okukhona phakathi kwayo neJumu’ah elandelayo." [124]. [124] Ilandiswe ngu-Al-Bukhari: (910).
Njengoba futhi kuqinisekiswa kuye ukusetshenziswa kwesiwak ngalolu suku; ngenxa ye-hadeeth ka-Abu Sa'id al-Khudri (u-Allah akajabule ngaye) owathi: Ngiyafakaza ngesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) ukuthi wathi: "Ukugeza ngosuku lweJumu'ah kuyisibopho kuwo wonke umuntu omdala, nokuhlanza amazinyo - okusho ukuthi: ukuxubha - nokugcoba amakha uma ewathola." [125]. [125] Kulandiswe ngu-al-Bukhari: (880).
4- Kunconywa kuye ukuba agqoke izingubo ezinhle kakhulu azitholayo; ngenxa ye-hadeeth ka-Umar bin Al-Khattab, sengathi u-Allah angajabula ngaye. "Ukuthi wabona ingubo yakasilika ngasemnyango we-Masjid, wayesethi: “O siThunywa sika-Allah, ukuba ubungayithenga le, bese uyigqoka ngosuku lweJumu’ah nakumathimba uma efika kuwe...” [126]. [126] Kulandiswe ngu-al-Bukhari: (886), noMuslim: (2068).
5- Kuyi-Sunnah ukuphuthuma e-Masjid ngosuku lweJumu'ah; ngenxa yokukhuthaza kukaMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) kulokho; ngakho-ke kwi-hadeeth ka-Abu Hurayrah (sengathi u-Allah angajabula ngaye) ukuthi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Noma ngubani ogeza ngosuku lweJumu’ah ukugeza kwe-Janabah -okusho ukuthi: ukugeza okunesimo esifana nesimo sokugeza kwe-Janabah - bese eya, kusengathi unikele ngekamela -okuyilodwa emakameleni, eliduna noma insikazi - kanti noma ngubani oya ngehora lesibili kusengathi unikele ngenkomo, kanti noma ngubani oya ngehora lesithathu kusengathi unikele ngenqama enezimpondo, kanti noma ngubani oya ngehora lesine kusengathi unikele ngenkukhu, kanti noma ngubani oya ngehora lesihlanu kusengathi unikele ngeqanda, bese kuthi uma u-Imam ephuma, kuba khona izingelosi zizolalela isikhumbuzo." [127]. [127] Ilandiswe ngu-al-Bukhari: (881), noMuslim: (850).
6- Kuyi-Sunnah kulowo ongena e-Masjid ngosuku lweJumu’ah kanti u-Imam enikela iKhutbah, ukuba angahlali phansi aze athandaze ama-Rak’ah amabili futhi awenze abe mafushane; ngenxa yomyalo waKhe (ukuthula nezibusiso zika-Allah makube kuye) kulowo ongenayo ngesikhathi seKhutbah ukuthi enze lokhu. Ngakho-ke kulandiswe nguJabir bin Abdullah (u-Allah makabe nokujabula nabo bobabili) ukuthi wathi: Wafika uSulayk al-Ghatafani ngosuku lweJumu’ah, kanti isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) sasinikela iKhutbah, wayesehlala phansi, wase wathi kuye: "O Sulaik, sukuma ukhothame ama-Rak'ah amabili, futhi uwenze abe mafushane." Bese wathi: "Uma kufika omunye wenu ngosuku lweJumu’ah, kanti u-Imam unikela iKhutbah, makathandaze ama-Rak’ah amabili, futhi makawenze abe mafushane." [128]. [128] Kulandiswe nguBukhari: (930), kanye noMuslim: (875).
7- Kunconyiwe ukufunda iSurah Al-Kahf ngosuku lweJumu’ah; njengoba kulandiswe ngu-Abu Sa'id al-Khudri, kwangathi u-Allah angajabula ngaye, ukuthi uMphrofethi ﷺ wathi: "Ofundayo iSurah Al-Kahf ngosuku lweJumu’ah, uyakukhanyiselwa ngokukhanya phakathi kwamaJumu’ah amabili." [129]. [129] Ilandiswe ngu-al-Hakim kwiMustadrak: (3392), futhi i-hadeeth inesici ngokumiswa ku-Abu Sa'id.
8- Kunconywa emini yayo nasebusuku bayo ukwandisa ukuthumela izibusiso kuMphrofethi ﷺ; njengoba kulandiswa ngu-Aws bin Aws, kwangathi u-Allah angajabula ngaye, wathi: uMphrofethi ﷺ wathi: "Impela, olunye lwezinsuku zenu ezingcono kakhulu wusuku lweJumu’ah, ngakho-ke yandiseni imithandazo phezu kwami kulo; ngoba impela imithandazo yenu yethulwa kimina." [130]. [130] Ilandiswe ngu-Abu Dawud: (1531).
9- KuyiSunnah ukwandisa ukunxusa ngalolu suku, nokufunisisa ihora lokuphendulwa; njengoba kulandiswa kusuka ku-Abu Hurairah (kwangathi u-Allah angajabula ngaye) ukuthi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wabalula usuku lweJumu'ah, wase wathi: "Kukhona kulo ihora, ayikho inceku enguMuslim eqondana nalo ibe imile ithandaza, icela okuthile ku-Allah oPhakeme, ngaphandle kokuba ayinike khona." [131]. [131] Ilandiswe ngu-al-Bukhari: (935), noMuslim: (852).
Kanti ukuphendulwa kuthenjwa kuwo wonke amahora lweJumu’ah, kodwa okuthenjwa kakhulu kuleso sikhathi esiphakathi kokuba u-Imam ehlale phansi ngosuku lweJumu’ah ukunikela iKhutbah kuze kuphele umkhuleko, kanye nehora lokugcina ngosuku lweJumu’ah kulowo ohlezi elinde umkhuleko weMaghrib, kungakhathaliseki ukuthi use-Masjid noma usekhaya lakhe; ngenxa ye-hadeeth ka-Abu Musa Al-Ash'ari (u-Allah makajabule ngaye) yokuthi uMphrofethi ﷺ wathi mayelana nehora leJumu’ah: "Kuphakathi kokuhlala kwe-Imam kuze kuphele iSalah." [132]. [132] Ilandiswe nguMuslim: (853).
Udaba lwesiKhombisa: Umthandazo wokuzithandela lweJumu'ah:
Umthandazo weJumu'ah awunayo iSunnah Ratiba ngaphambi kwayo, kodwa kuyiSunnah kulowo oze kwiJumu'ah ukuba athandaze lokho akuthandayo, ama-Rak'ah amabili, noma amane, noma ayisithupha, noma ngaphezulu, enze i-Taslim ngemuva kwawo wonke ama-Rak'ah amabili; ngenxa yokukhuthaza kukaMphrofethi ﷺ kulokho, njengakwi-hadeeth ka-Salman Al-Farsi (u-Allah makajabule ngaye) owathi: uMthunywa ka-Allah ﷺ wathi: "Noma ngubani ogezayo ngosuku lweJumu’ah...bese ehamba angahlukanisi phakathi kwabantu ababili, bese ekhuleka lokho amiselwe kona, bese kuthi uma u-Imam ephuma, athule alalele, uthethelelwa lokho okuphakathi kwayo neyinye iJumu’ah." [133]. Nangenxa yesenzo samaSahaaba (uAllah ajabule ngabo), nangenxa yobuhle obujwayelekile obushiwo ekwenzeni imikhuleko yokuzithandela. [133] Ilandiswe ngu-Al-Bukhari: (910).
Kepha iSunnah Ratiba iba ngemva kweJumu’ah, ngakho umuntu uthandaza ama-Rak'ah amabili ekhaya lakhe, noma ama-Rak'ah amane e-Masjid; "Ngempela uMphrofethi ﷺ wayethandaza ama-Rak'ah amabili ngemuva kweJumu'ah endlini yakhe." [134] Futhi kusuka ku-Abu Hurayrah (u-Allah makajabule ngaye), wathi: isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Uma omunye wenu ethandaza iJumu'ah, makathandaze amane ngemuva kwayo." [135]. [134] Kulandiswe nguBukhari: (937), kanye noMuslim: (729), kusuka ku-hadeeth ka-Ibn Umar, kwangathi u-Allah angajabula ngabo bobabili. [135] Kulandiswe nguMuslim: (881).
Ngakho-ke umthandazo we-ratiba lweJumu'ah uma uthandazwa e-Masjid, uthandazwa ngama-Rak'ah amane, kanti uma uthandazwa ekhaya, uthandazwa ngama-Rak'ah amabili.
Isigaba sesibili: iKhutbah ye-Jumu'ah
Indaba yokuqala: iKhutbah yeJumu'ah:
Kuyinkulumo eyethulwa embuthanweni wabantu, ngaphambi nje komkhuleko weJumu'ah, equkethe ukudumisa u-Allah, nokumkhazimulisa, nokucelela uMphrofethi ﷺ izibusiso nokuthula, neseluleko kanye nesikhumbuzo. [136] [136] Bheka: Muʿjam Lughat al-Fuqahāʾ: (ikhasi 197), kanye ne-Khuṭbat al-Jumuʿah wa Aḥkāmuhā al-Fiqhiyyah kuka-al-Hujailan: (ikhasi 22).
Udaba lwesibili: Isinqumo seKhutbah (intshumayelo):
intshumayelo iwumbandela emthandazweni weJumu'ah, awulungile ngaphandle kwayo; ngokwenkulumo yaKhe oPhezukonke: "O nina enikholwayo! Nxa kubizelwa emthandazweni ngosuku lweJumu’ah, khona-ke phuthumani esikhumbuzweni sika-Allah..." [Al-Jumu'ah: 9] Futhi ukukhumbula u-Allah kuchazwe ngokuthi kuyiKhutbah [137]; ngakho ukuba iKhutbah ibingesona isibopho, bekungeke kube yisibopho ukuphuthuma kuyo, futhi kanjalo nangenxa yokunamathela kwakhe ﷺ kuyo kanye nokungayishiyi kwakhe nakanye. [137] Bheka: Tafsir al-Tabari: (22/ 642).
Wathi u-Imam Ibn Qudamah al-Hanbali (umusa ka-Allah mawube kuye): "Isifinyezo salokhu ukuthi iKhutbah ingumbandela kwiJumu'ah, ayivumelekile ngaphandle kwayo." [138] [138] Al-Mughni: (2/ 224).
Udaba lwesithathu: Imibandela yeKhutbah:
1- Ukuba namaKhutbah amabili; njengoba kufakazelwe kwi-hadeeth ka-Abdullah bin Umar, u-Allah ajabule ngabo bobabili, wathi: "uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayenikela amaKhutbah amabili, ehlala phansi phakathi kwawo." [139] [139] Ilandiswe ngu-al-Bukhari: (928).
2- Ukuthi ibe ngemva kokungena kwesikhathi somthandazo weJumu’ah, ngakho uma yenzeka noma ingxenye yayo ngaphambi kwaso, ayivumelekile.
3- Ukuza kwezintshumayelo ezimbili ngaphambi komkhuleko; ngokulandisa kukaSa'ib ibn Yazid (u-Allah akathokoze ngaye) ukuthi wathi: "Impela, i-Adhan yokuqala ngosuku lweJumu’ah yayiba ngesikhathi u-Imam ehlala phansi ngosuku lweJumu’ah kwi-pulpiti, ngenkathi yesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) kanye no-Abu Bakr no-Umar (u-Allah ajabule ngabo bobabili)." [140] Futhi lokhu kucacile ekubekeni izintshumayelo ezimbili ngaphambi komthandazo. [140] Ilandiswe ngu-al-Bukhari: (916).
Futhi ngenxa yesisho sakhe (ukuthula nezibusiso zika-Allah makube kuye): "Thandazani njengoba ningibone ngithandaza." [141], futhi akathandazanga ﷺ kuze kwaba ngemva kwezintshumayelo ezimbili, futhi u-Al-Mardawi wathi: "Kungumbandela ukuthi zandulele - okusho: izintshumayelo ezimbili - umthandazo ngaphandle kwempikiswano." [142] [141] Ilandiswe ngu-al-Bukhari: (631) kusuka kwi-hadeeth kaMalik bin al-Huwairith, sengathi u-Allah angajabula ngaye. [142] Al-Insaf: (2/ 389).
4- Ukulandelanisa phakathi kwezingxenye zeKhutbah, wathi u-Imam Ibn Qudamah u-Allah amhawukele: "Ukuqhubeka ngokulandelana kungumbandela wokwamukeleka kweKhutbah, ngakho uma ehlukanisa ingxenye yayo kwenye, ngenkulumo ende, noma ngokuthula okude, noma ngolunye utho olungaphandle kwalokho olunqamula ukuqhubeka ngokulandelana, kufanele ayiqale phansi, futhi okubhekwayo ebudeni besikhawu nokuba kufushane kwaso yinkambiso, ngokunjalo, ukuqhubeka ngokulandelana kungumbandela phakathi kweKhutbah neSalāh, futhi uma edinga ukuhlanzeka uyahlanzeka, abe eseqhubeka phezu kweKhutbah yakhe, inqobo nje uma isikhawu singebanga side." [143] [143] Al-Mughni: (2/ 230).
5- Ukwethula kweKhutbah ngezwi eliphezulu; lokhu kungenxa yokuthi intshumayelo iyisibopho futhi ingumbandela wokwamukeleka kweJumu'ah, kanti ukukhuluma ngezwi eliphezulu kuyindlela yokuyifeza nokufeza inhloso yayo, okuwukweluleka nokukhumbuza, kanti nalokho isibopho esingeke sifezeke ngaphandle kwako, nakho kuyisibopho.
6- Ukuba khona kwenani ebanjwa ngalo iJumu'ah; ngoba iKhutbah iyisikhumbuzo okuyisibopho ukuphuthuma kuso, ngakho-ke kufanele inani elishiwo liyilalele.
Udaba lwesine: Izinsika zeKhutbah:
1- Ukuvulwa kwayo ngodumo nokudunyiswa ku-Allah Onamandla onke noPhakeme; ngenxa ye-hadeeth kaJabir bin Abdullah, kwangathi u-Allah angajabula ngabo bobabili, wathi: "iKhutbah yoMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) ngosuku lweJumu’ah, wayedumisa u-Allah, futhi emncoma, bese ethi ngemuva kwalokho..." i-hadeeth. [144] [144] Ilandiswe nguMuslim: (867).
2- Ukubandakanya kwayo ukucela izibusiso phezu koMprofethi, ukuthula nezibusiso zika-Allah makube phezu kwakhe; ngoba ukucela izibusiso phezu koMprofethi, ukuthula nezibusiso zika-Allah makube phezu kwakhe, ezintshumayelweni kuyinto eyaziwayo nedumile kumaSahaba, u-Allah ajabule ngabo. [145] [145] Bheka: Jala' al-Afham ka-Ibn al-Qayyim: (ikhasi 371).
2- Ukubandakanya kwayo isiyalo nokuyalela ukumesaba u-Allah oPhezukonke; ngokwe-hadeeth kaJabir bin Samurah (kwangathi u-Allah angajabula ngaye) owathi: "uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayenamaKhutbah amabili, ehlala phakathi kwawo, efunda i-Qur'an, futhi ekhumbuza abantu." [146] Futhi ngenxa yokuthi lokho kuyinhloso yeKhutbah. [146] Ilandiswe nguMuslim: (862).
4- Ukufunda okuthile kwiQur’an eNgcwele; ngenxa ye-hadeeth ka-Jabir bin Samurah (kwangathi u-Allah angajabula ngaye): "uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayenamaKhutbah amabili, ehlala phakathi kwawo, efunda iQur’an, futhi ekhumbuza abantu."
Udaba Lwesihlanu: amaSunnah entshumayelo:
1- Ukushumayela epulpiti noma endaweni ephakeme; "Ngempela wenzelwa ipulpiti ﷺ, wase eshumayela kulo ngosuku lweJumu'ah." [147] Kudluliswe kabanzi yiqembu lamaSahaba, kwangathi u-Allah angajabula ngabo, ukuthi uMphrofethi ﷺ wayeshumayela epulpiti [148], futhi u-Al-Nawawi, kwangathi u-Allah angamhawukela, wadlulisa ukuvumelana ngokunconywa kwalokho wathi: "Izifundiswa zivumelene ngokuthi kuyanconywa ukuba iKhutbah ibe sepulpiti," [149] Nangoba lokho kuphumelela kakhulu ekwaziseni, nangoba abantu uma bebona lowo onikeza iKhutbah, kuba nomthelela omkhulu ekubelulekeni kwabo. [147] Ilandiswe ngu-al-Bukhari: (2095) kusuka kwi-hadeeth ka-Jabir, sengathi u-Allah angajabula ngaye. [148] Bheka: Irwa' Al-Ghalil fi Takhrij Ahadeeth Manar Al-Sabil: (3/ 75) nokulandelayo. [149] Al-Majmu' Sharh Al-Muhadhdhab: (4/ 527).
2- Ukuma kukaKhatib ngesikhathi seKhutbah; ngenxa yezwi lakhe oPhezukonke: "Futhi uma bebona uhwebo noma ukuzijabulisa, bahlakazekela kuko futhi bakushiye umile..." [Al-Jumu'ah: 11] Futhi kulandwa ku-Abdullah bin Umar (u-Allah akajabule ngabo bobabili) wathi: "uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayenikela iKhutbah emile, abese ehlala phansi, abese esukuma njengoba nenza manje." [150] [150] Ilandiswe ngu-al-Bukhari: (920), noMuslim: (861).
3- Kuyi-Sunnah kuKhatib ukuba abhekise ubuso bakhe kulabo abalandelayo; Ngakho kulandwa ku-Abdullah ibn Umar (u-Allah akajabule ngabo bobabili), "uMphrofethi (ukuthula makube naye) wayethi uma esondela kwipulpiti yakhe ngosuku lweJumu’ah, abingelele labo ababehlezi eduze kwakhe, bese kuthi uma esekhuphukele kwipulpiti, aphenduke abheke kubantu ngobuso bakhe abese ebingelela."[151] [151] Yalandiswa ngu-al-Bayhaqi ku-As-Sunan al-Kubra: (5742).
Wathi u-Al-Hafiz Ibn Rajab: "Ukubheka kuka-Imam kubantu base-Masjid nokufulathela kwakhe i-Qiblah kuvunyelwene ngakho, nemibhalo ikhomba lokho futhi; ngoba ukhuluma nabo ukuze bamuqonde, futhi konke lokho kuyiSunnah, ngakho uma u-Imam ephambana nayo, usuke ephambene neSunnah, kodwa iJumu’ah yakhe isemthethweni."[152] [152] Fath al-Bari ka-Ibn Rajab: (8/ 250).
4- KuyiSunnah ukuthi uKhateeb abingelele ibandla uma ebhekana nalo; ngokwe-hadeeth kaJabir (kwangathi u-Allah angajabula ngaye), "Ukuthi uMphrofethi ﷺ wayethi uma ekhuphukela kwi-pulpiti, wayekhipha i-Salam." [153] [153] Yalandiswa ngu-Ibn Majah: (1109).
5- KuyiSunnah ukuhlala phezu kwe-pulpiti kuze kuqede u-Muadhin; ngokusho kuka-Ibn Umar, kwangathi u-Allah angajabula ngabo bobabili: "uMphrofethi ﷺ wayeshumayela izintshumayelo ezimbili, wayehlala phansi uma ekhuphukela epulpiti aze aqede ummemezeli, bese eyasukuma ashumayele, bese ehlala phansi angakhulumi, bese eyasukuma ashumayele." [154] Futhi lokhu kufakazelwa yi-hadeeth ka-As-Sa'ib ibn Yazid (u-Allah akathokoze ngaye) ukuthi wathi: "Impela, i-Adhan ngosuku lweJumu’ah, eyokuqala yayo yayiba ngesikhathi u-Imam esehlezi kwi-pulpiti ngosuku lweJumu’ah, esikhathini sesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye), kanye no-Abu Bakr no-Umar (kwangathi u-Allah angajabula ngabo bobabili)." [155] [154] Ilandiswe ngu-Abu Dawud: (1092). [155] Ilandiswe ngu-Al-Bukhari: (916).
6- Uphakamisa izwi lakhe kwiKhutbah ngokwamandla akhe; ngenxa ye-hadeeth kaJabir bin Abdullah (kwangathi u-Allah angajabula ngabo bobabili) owathi: IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) sasisithi uma sinikela iKhutbah abe bomvu amehlo aso, liphakame izwi laso, futhi luqine ulaka lwaso, kuze kube sengathi singumxwayisi webutho othi: "Ukusa okuhle nokuhlwa okuhle kini." [156], (Sabbahakum) okusho ukuthi: ibutho lifike kini ngesikhathi sasekuseni, nokuthi (Massakum) okusho ukuthi: bafike kini ngesikhathi sakusihlwa, futhi noma ubani owesabisa othile uvumelekile ukusho lawa magama amabili. [156] Ilandiswe nguMuslim: (867).
7- Ukuhlala kancane phakathi kwama-khutbah amabili; ngokwe-hadeeth ka-Ibn Umar (u-Allah abeneme ngabo bobabili): "uMphrofethi ﷺ wayethula izintshumayelo ezimbili, ahlale phakathi kwazo." [157] [157] Ilandiswe ngu-Al-Bukhari: (928).
8- Kuyi-Sunnah ukufinyeza ama-khutbah amabili, futhi eyesibili ibe mfushane kuneyokuqala, kanye nokwelula umthandazo; ngokwe-hadeeth ka-Ammar (u-Allah ajabule ngaye) yokuthi isiThunywa sikaAllah (ukuthula nezibusiso zikaAllah makube phezu kwakhe) wathi: "Impela, ubude bomthandazo womuntu nobufushane beKhutbah yakhe kuyinkomba -okusho ukuthi: uphawu lokuqonda kwakhe inkolo, ngakho-ke yelulani umthandazo, nifushanise iKhutbah." [158]. [158] Ilandiswe nguMuslim: (869).
9- Kuyanconywa ukuthandazela amaMuslim ngalokho okuletha ukulunga enkolweni yabo nasempilweni yabo yasemhlabeni, nokuthandazela abaholi bamaMuslim ukuba babe nokulunga nempumelelo; u-Al-Nawawi, kwangathi u-Allah angamhawukela, wathi: "Kepha ukunxusela abaholi bama-Muslim nalabo abaphethe izindaba zabo ukulunga, nokusizwa eqinisweni, nokumisa ubulungiswa, nokunye okunjalo, kanye namabutho be-Islam, kuyatuswa ngokuvumelana." [159] [159] Al-Majmu' Sharh al-Muhadhdhab: (4/ 521).
Akumiselwe ukuthi u-Imam aphakamise izandla zakhe ngesikhathi sokunxusa entshumayelweni lwe-Jumu'ah ngaphandle kwalapho kucelwa imvula, futhi kunconywa ukuthi akhombe ngomunwe wakhe wokukhomba; njengoba kulandiswa ngo-Umarah bin Ru'aibah (kwangathi u-Allah angajabula ngaye) ukuthi wabona uBishr bin Marwan epulpiti ephakamise izandla zakhe wathi: "Kwangathi u-Allah angazenza zibe mbibi lezi zandla ezimbili; ngempela ngimbonile uMthunywa ka-Allah ﷺ engenzi okungaphezu kokusho ngesandla sakhe kanje, futhi wakhomba ngomunwe wakhe wokukhomba."[160] [160] Ilandiswe nguMuslim: (874).
10- Ukuthi umkhuleko uholwe yilowo ohola iKhutbah; Ngoba uMphrofethi ﷺ wayezengamela zombili yena uqobo, ngokunjalo namaKhalifa akhe ngemuva kwakhe, futhi uma owesilisa enza iKhutbah, bese omunye ehola umthandazo ngenxa yesizathu, kuvumelekile.[161] [161] Al-Mughni ka-Ibn Qudamah: (2/ 228).
Udaba lwesithupha: Ukuhunyushwa iKhutbah yeJumu'ah:
Kuvumelekile kulowo onikela iKhutbah emazweni lapho abantu bakhona noma iningi labo bengazi ulimi lwesi-Arabhu ukuthi anikele iKhutbah ngolimi lwabo; ukuze bayiqonde iKhutbah, futhi kufezeke okuhlosiwe ngayo, baphinde bazuze kulokho okukuyo okungulwazi, iseluleko nesikhumbuzo, nangoba akuzange kufakazelwe okuvela kuMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) okukhombisa ukuthi kungumbandela kwiKhutbah yeJumu'ah ukuba ibe ngolimi lwesi-Arabhu, kodwa yena (ukuthula nezibusiso zika-Allah makube kuye) wayenikela iKhutbah ngaso; ngoba kwakuwulimi lwakhe nolimi lwesizwe sakhe.
Okufanele kakhulu kulowo onikela iKhutbah ukuthi anikele iKhutbah ngolimi lwesi-Arabhu, bese eyihumushela olimini lwezwe lakhe, ngokulandela isibonelo sikaMphrofethi ﷺ kumaKhutbah akhe, nokuphuma ekungaboni ngaso linye kulolu daba.
Kufanele kubhekwe ekuhumusheni lokho okulungele kakhulu abalaleli, njengokuyihlukanisa emva kwesigaba ngasinye seKhutbah, noma ukuhlehlisa ukuhumusha ukuze kube semva kokuphethwa kweKhutbah ngolimi lwesi-Arabhu nangaphambi komkhuleko.
Kanjalo futhi, kuvumelekile ukuhunyushwa kweKhutbah ngesikhathi esisodwa, nokusakazwa kwalokho kuhumusha ngokusebenzisa isiteshi sokusakaza, nokusetshenziswa kwemishini yokulalela lokho kuhumusha yilabo abangalwazi kahle ulimi lwesi-Arabhu kwabakhulekayo, futhi lokho akubalwa njengenkulumo eyize enqatshelwe kungaba ngakumhumushi noma ngakowamukelayo; ngenxa yenzuzo yomphakathi ekhona kulokho, nokufezekisa okuhlosiwe ngeKhutbah.
Udaba lwesikhombisa: Izisekelo zoKhatib:
U-Khatib we-Masjid ubhekwa njengensika ye-Masjid namandla ayo, ngaye i-Masjid ifeza umyalezo wayo ekusakazeni i-Da'wah, ekuqwashiseni umphakathi nasekukhanyiseleni abantu ngezindaba zenkolo yabo. Ngakho-ke uma uKhatib enolwazi, ehlakaniphile, enokuqonda okujulile, futhi ewazi amasiko abantu nezimo zabo, umthelela wakhe uba muhle futhi uzuzise ebandleni le-Masjid, nakuzakhamuzi zendawo i-Masjid ekuyo, ebafundisa, ebaqondisa, futhi ebaholela kukho konke okuhle nokulunga.
Futhi babenjalo abanikela iKhutbah ababephelelisile imibandela yokunikela iKhutbah, ngoba ekuqaleni kwe-Islam uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayenguye onikela iKhutbah, wase elandelwa ngamaKhalifa akhe aqondisiweyo, kwase kuba ngababusi, abaholi, izifundiswa, nezikhulu ezidumileyo. Futhi lokhu kukhombisa ukuthi kufanele lowo othatha lo msebenzi abe sezingeni eliphakeme ngokwenkolo, ngesimilo, ngolwazi, nangokuziphatha.
Futhi lapha kubonakala ukubaluleka kwalo msebenzi ezimpilweni zabantu; njengoba amandla abashumayeli ebonakala emiphakathini yabo, nobuthakathaka babo bubonisa umthelela wabo kuleyo miphakathi; ngoba i-Masjid iyona efundisa umphakathi ukuxhumanisa amazwi nezenzo, ngakho-ke uma uKhatib ebuthakathaka olwazini, engqondweni, noma ebuntwini, noma enokuziphatha okubi nezenzo ezimbi, ulimaza futhi akasizi, futhi uma kungumsebenzi lweKhatib ukuqondisa abakhulekeli ebuhleni, ekulungeni, nasebuqothweni, kunzima ngoKhatib ongenalwazi ukufeza lo msebenzi ohloniphekile.
Futhi kungaba ukuthi onikela iKhutbah uhlangabezana nemibandela yalo msebenzi ngokwolwazi kanye nekhono lomuntu siqu, kodwa abe matasa ngeminye imisebenzi emphazamisa kulo msebenzi wakhe, enomthelela ezingeni lokusebenza kwakhe.
Futhi kungenzeka angasitholi -ngokunjalo- isikhathi esanele sokulungiselela iKhutbah ngendlela efanele isimo, abese ephumela kubantu -njengoba kusho u-Ibn Qayyim Al-Jawziyyah (u-Allah amhawukele)- ngeKhutbah engagxilisi enhliziyweni ukukholwa ku-Allah, noma iTawhid yaKhe, noma ulwazi olukhethekile ngaYe, noma isikhumbuzo ngezinsuku zaKhe, noma ukuvusa imiphefumulo ekumthandeni nokulangazelela ukuhlangana naYe. [162] [162] Zad al-Ma'ad fi Hadyi Khayr al-Ibad: (1/ 409).
Angase anqotshwe yizinkanuko, noma ukungazi, noma izingxabano, noma ukweqisa okusolekayo, bese ephambuka ekungachemeni, esiqondisweni sezemfundo, nasekumemeni ngokuhlakanipha nangeseluleko esihle.
Ngempela i-Masjid inomthelela omkhulu kule nkolo; njengoba iyisibani sokuholwa lapho inceku ixhumana khona neNkosi yayo, kuqine ukholo lwayo, futhi ihlangane nabafowabo ukuze bonke babambisane ekusabalaliseni ubuhle kanye nokulwa nobubi, futhi i-Masjid ngeke ikwazi ukukwenza lokhu ngaphandle uma u-Allah eyilungiselele i-Imam enezimfanelo zolwazi nezesimilo ezidingekayo kunoma ngubani othatha lesi sikhundla esikhulu, nofeza izibopho zalo msebenzi ohloniphekileyo.
Izimfanelo zolwazi ezibaluleke kakhulu okufanele zitholakale kuKhatib:
1 - Ukwenza umsebenzi ngobuqotho ku-Allah; ukuze usekelwe, unqobe, wamukeleke, futhi uthandwe ku-Allah nakubantu.
2- Ukugwema ukubukisa nokuziqhayisa; ngoba izindaba zincike ezinjongweni zazo, nezenzo zincike ezinhlosweni, futhi impela wonke umuntu unalokho akuhlosile, nalowo ozihlobisa ngalokho okungekho kuye u-Allah uyamhlazisa.
3 - Ukuba ngogcine iNcwadi ka-Allah ngekhanda, noma agcine isilinganiso sayo, nokuqhubeka ekubuyekezeni lokho akugcine ngekhanda, kanye nokuba nesabelo sansuku zonke sokufunda iQur’an.
4 - Ukubamba ngekhanda inani lama-hadeeth oMprofethi, asuka ku-Riyad as-Salihin, noma ku-Arba'in an-Nawawiyyah, noma ku-Bulugh al-Maram, noma kwezinye izincwadi zama-hadeeth ezigunyaziwe.
5- Ukufunda inkolelo eqondile, inkolelo yabanduleli abalungile.
6- Ukuthi afunde iFiqh emithethweni yenkolo, ikakhulukazi iFiqh yezenzo zokukhonza, nokubaluleke kakhulu kulokho okuthinta ukuzihlanza, neSalāh, neZakat, kanye neSiyam, kanye futhi neFiqh yokusebenzelana; ukuze azi imigomo yokuzuza nokuchitha, futhi axwayise abantu ngokukhwabanisa, nokukhohlisa, nokuthatha imali yabantu ngokungafanele, aphinde abaxwayise kanjalo nangokumosha, nokusaphaza, nobugovu, kanye nokuncishana kakhulu, ukuze ukusebenzelana kwabo kwezezimali kube sekukhanyeni kweNcwadi neSunnah.
7 - Ukwazi kahle ulimi lwesi-Arabhu ukuze azi izincazelo zalokho u-Allah akwembula kusithunywa sakhe -ukuthula nezibusiso zika-Allah makube phezu kwakhe- ngoba iQur’an yembulwa ngolimi lwama-Arabhu.
8 - Ukufunda umlando woMprofethi, nezimfanelo zikaMuhammad, nemilando yabanduleli abalungile; ngoba kuyo kunesibonelo esihle, nesibonelo esincomekayo, nengcebo yolwazi ezuzisayo, namasiko lwe-Islam asezingeni eliphezulu.
9- Ukwazi izifundiswa zezwe lakhe kanye nabanye kubantu bolwazi abagxilile, abaziwayo ngokulunga kwenkolelo, ulwazi, nengqondo, nokubuyela kubo kukho konke akudingayo ezindabeni zenkolo nasekuxazululeni izinkinga zomphakathi wakhe.
10- Ukuqonda amaqembu we-Islam nezinkolelo zawo, nezindlela zokucabanga nezinjongo zazo, nezimfundiso ezibhubhisayo nemigomo yazo, ukuze akwazi ukuzihlaziya ekukhanyeni kweNcwadi ka-Allah oPhezukonke neSunnah yesiThunywa saKhe ﷺ nalokho okwabhalwa yizifundiswa zamaMuslim ezicwaningisisayo, nokugxeka inkohliso yazo, nokuxwayisa ngobuxoki bazo.
11- Ukuthi akhathalele isimo samaMuslim nobuthakathaka bawo kanye nokucindezelwa kwawo yizitha, futhi azi ukuthi lokho kungenxa yokuqhelelana kwawo nendlela ka-Allah elungile neqondile nobuthakathaka bokukholelwa ku-Allah nokuzinikela emthethweni waKhe, abese ezikhandla ekuwafundiseni lokho okwazuzisayo enkolweni yawo nasemhlabeni wawo.
12- Ukuthi afunde ngemithombo yezindaba eyahlukene, azi ubuhle nobubi bayo, nokuthi angazuza kanjani kuyo kwi-Da'wah ku-Allah, futhi aqaphele izingozi ezikuyo kuyena kanye nasemphakathini wakhe.
Futhi uma lezi zimfanelo zitholakala kuKhatib weJumu'ah; lokho kuletha ukulunga nokulinganisela, ngemvume ka-Allah oPhakeme.
Futhi izisekelo zokuziphatha ezibaluleke kakhulu:
1- Kufanele uKhatib we-Masjid abe ngummemezi nomfundisi webandla lase-Masjid nakulabo abavakashela i-Masjid lakhe kubantu bendawo kanye nabanye, ngakho kufanele abe nesibonelo kusiThunywa sika-Allah ﷺ; ngoba siyisibonelo esilungileyo, nesibonelo esihle, kanye nomfanekiso ophakeme kakhulu we-Ummah nabaholi, u-Allah oPhezukonke uthe: "Impela ninesibonelo esihle kusithunywa sika-Allah kulowo onethemba ku-Allah nakosuku lokugcina, futhi akhumbule u-Allah kakhulu." (21) [Al-Ahzab: 21].
Nokuthi aziqhelelanise yena kanye nabahambela i-Masjid yakhe ekukhulumeni ngezinto zalo mhlaba nakwezombusazwe, nokuthi enze i-Masjid ibekelwe kuphela ulwazi nokukhonza.
2- Ukuba abe ngohlanzekile nohlelekile kuyena uqobo, futhi anakekele ukuhlanzeka kwe-Masjid, nokuhlela izinto zayo nokuzilungisa, nokulondoloza izinsiza zayo, futhi aqhele ekweqiseni kulokho, nokugwema ukuhlobisa i-Masjid.
3- Ukuthi abe nokuziphatha okuhle nokubukeka okunesithunzi, elandela iSunnah yoMprofethi ﷺ ngokukhulisa intshebe nokunquma amadevu, kanye nokugwema ukuhudula izingubo, futhi anamathele esithunzini nasekuzoleni, nokuthi abe ngumlandeli wezinyathelo zalabo abadlulile kwabandulelayo abalungileyo, kwangathi u-Allah angaba nesihe kubo.
4- Ukuthi abe nobumnene, ebekezela, futhi enesihe; ngoba ngempela ubumnene abutholakali entweni ngaphandle kokuba buyihlobise, futhi abususwa entweni ngaphandle kokuba buyonakalise, njengoba kushiwo kuleyo hadeeth; kusuka ku-Aisha, u-Allah akajabule ngaye, ovela kuMphrofethi, ukuthula nezibusiso zika-Allah kube kuye, wathi: "Ngempela, ubumnene abubikho entweni ngaphandle kokuba buyihlobise, futhi abususwa entweni ngaphandle kokuba buyonakalise." [163]. [163] Ilandiswe nguMuslim: (2594).
Ngakho-ke uma kwenzeka iphutha komunye walabo abahambela i-Masjid, akufanele ukuthi u-Khateeb amthethise, kodwa kufanele ameluleke ngobumnene; futhi amfundise ngendlela enhle; njengoba kulandiswe kusuka kuMu'awiyah bin al-Hakam as-Sulami (u-Allah akajabule ngaye) ukuthi wathi: "Ngenkathi ngithandaza noMthunywa ka-Allah ﷺ; kwathimula indoda ethile phakathi kwabantu, ngase ngithi: Kwangathi u-Allah angakuhawukela, abantu base bengigqolozela ngamehlo abo, ngase ngithi: Maye kumama wami, kwenzenjani ukuthi ningibuke kanje? Base beqala ukushaya amathanga abo ngezandla zabo, kwathi lapho ngibabona bengithulisa, ngase ngithula, kwathi lapho uMthunywa ka-Allah ﷺ eqeda ukuthandaza, ngingadela ubaba nomama ngenxa yakhe, angikaze ngimbone uthisha ngaphambi kwakhe noma ngemuva kwakhe ofundisa kangcono kunaye, ngifunga u-Allah akazange angikhuze - okusho ukuthi: akazange angicindezele noma angithethise - futhi akazange angishaye noma angethuke, wathi: Ngempela, lo mthandazo awulungele lutho lwenkulumo yabantu, kuyi-Tasbih, i-Takbir, kanye nokufundwa kwe-Quran kuphela." [164]. [164] Ilandiswe nguMuslim: (537).
5- Ukuthi abe mnene, abe nenhliziyo ethambile; ukuze ahlanganise abantu ngakuye bese bezuza ozwelweni lwakhe, osizweni lwakhe, kanye nolwazi lwakhe, nokuthi ame nabo ezinhlekeleleni zabo nasezidingweni zabo, futhi kufanele abonisane nabo kulokho okuphathelene nobuthunywa be-Masjid.
Futhi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wasisesikhundleni ephakeme kunazo zonke kukho konke lokho, njengoba asho oPhezukonke ngaye: "Ngakho-ke ngenxa yesihe esivela ku-Allah waba mnene kubo. Futhi ukube ubunolaka, unenhliziyo elukhuni ngabe bahlakazeka basuka eduze kwakho. Ngakho-ke baxolele, ubacelele intethelelo, futhi ubonisane nabo odabeni. Ngakho-ke uma usuthathe isinqumo, thembela ku-Allah. Ngempela u-Allah uyabathanda labo abathembelayo." (159) [Al-Imran: 159].
6- Ukuba nokubekezela nesiqiniseko; ukuze afanelwe wudumo lobuholi e-Masjid lakhe naphakathi kwebandla lakhe; ngoba ukubekezela nesiqiniseko kufikisa inceku esikhundleni sobuholi enkolweni, u-Allah oPhezukonke uthi: "Futhi samisa phakathi kwabo abaholi ababehola ngomyalo Wethu ngesikhathi bebekezela, futhi babenesiqiniseko ngamavesi Ethu." (24) [As-Sajdah: 24].
7- Kufanele abe ngothembekile kulokho akushoyo, noma ngabe lokho kuseNtshumayelweni yangoLwesihlanu, noma esifundweni sokufundisa nokweluleka, noma ekukhulumeni kwakhe nabantu; ukuze abe ngomunye wabathembekileyo, abaqondisiweyo, abaphumelelayo; ngoba kufikile kwi-hadeeth evela kuMphrofethi ﷺ ukuthi wathi: "Bambelelani eqinisweni; ngoba impela iqiniso liholela ekulungeni, futhi ukulunga kuholela eJannah, futhi umuntu uyaqhubeka ekhuluma iqiniso futhi ephikelela eqinisweni kuze kube ubhalwa ku-Allah njengomuntu oweqiniso. Futhi xwayani amanga, ngoba impela amanga aholela ebubini, futhi ububi buholela eMlilweni, futhi umuntu uyaqhubeka eqamba amanga futhi ephikelela emangeni kuze kube ubhalwa ku-Allah njengomqambi wamanga." [165]. [165] Ilandiswe ngu-Al-Bukhari: (6094), noMuslim: (2607), kusuka kwi-hadeeth ka-Abdullah bin Masoud sengathi u-Allah angajabula ngaye.
Futhi amanga awububi nenhlekelele, futhi okukhulu kwamanga wukuqambela u-Allah oPhezukonke amanga nokukhuluma ngaYe ngaphandle kolwazi. U-Allah oPhezukonke wathi: "Yithi: Ngempela iNkosi yami yenqabele izenzo eziyichilo, okusobala kwazo nalokho okufihlekile, nesono, nocindezelo ngokungafanele, nokuthi nenze iShirk ku-Allah ngalokho angehlisanga igunya ngakho, nokuthi nisho ngo-Allah lokho eningakwazi." (33) [Al-A'raf: 33].
Ngakho leli vesi elihloniphekile lihlanganise izono ezinkulu kunazo zonke, liqala kokuncane kuya kokukhulu, okungukuthi: ukukhuluma ngo-Allah ngaphandle kolwazi mayelana namagama nezimfanelo zaKhe nomthetho waKhe.
Futhi ukuqamba amanga ngesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) kungelinye lamanga amakhulu kanye nezono ezimbi kakhulu, futhi kungesinye sezono ezinkulu umenzi waso asongelwa ngoMlilo; ngakho kusuka kuMughirah bin Shu'bah (u-Allah makajabule ngaye) wathi: Ngezwa uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) ethi: "Ngempela, ukuqamba amanga ngami akufani nokuqamba amanga nganoma ngubani, noma ngubani oqamba amanga ngami ngamabomu, makathathe indawo yakhe yaseMlilweni." [166]. [166] Ilandiswe ngu-al-Bukhari: (1291), noMuslim: (4).
Futhi kufanele kugwenywe amanga, ngisho noma ngabe bekungenhloso enhle, ngenjongo yokukhuthaza okuhle nokwesabisa ngokubi, njengoba kwenza abanye abashumayeli; ngoba kuwububi obungenakho okuhle noma isiqondiso, futhi lowo owakhulumayo uthwala isono, akatholi mvuzo, futhi uyisoni, akazuzi lutho.
8- Ukuba athembeke ekudluliseni izwi, aqinisekise ubuqiniso bezindaba, angaphuthumi ekwamukeleni amahlebezi, futhi angathembeli kokunye ngaphandle kwenkulumo ethembekile, futhi ngempela u-Allah oPhezukonke usiyale ngalokho ezwini Lakhe elithi: "O nina enikholwayo! Uma kweza kunina umuntu omubi nezindaba, khona-ke phenyisisani, hleze nilimaze abantu ngokungazi, bese niba ngabazisolayo ngalokho enikwenzile." 6 [Al-Hujurat: 6].
9- Ukuzikhandla ekufihleni amaphutha abantu, nokugcina izimfihlo zabo, ngoba lowo ofihla iMuslim, u-Allah uzomfihla kulo mhlaba nakwelizayo, kanti lowo olandelela amaphutha lwamaMuslim, u-Allah uzolandelela amaphutha akhe aze amveze obala ngisho noma ekujuleni kwendlu yakhe; ngakho-ke, kusuka ku-Abdullah bin Umar, kwangathi u-Allah angajabula ngabo bobabili, ukuthi isiThunywa sika-Allah ﷺ wathi: "Noma ngubani ositha iMuslim, u-Allah uyomsitha ngoSuku lweQiyamah." [167]. Futhi kulandwa ku-Abu Barzah al-Aslami (u-Allah abeneme ngaye) wathi: uMthunywa ka-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "O nina enikholwe ngezilimi zenu, kodwa ukholo lungakangeni ezinhliziyweni zenu, ningawahlebi amaMuslim, futhi ningalandeleli amaphutha awo; ngoba ngempela lowo olandelela amaphutha awo, u-Allah uyolandelela amaphutha akhe, futhi lowo u-Allah alandelela amaphutha akhe, uyomhlaza ngisho nasendlini yakhe." [168]. [167] Ilandiswe ngu-al-Bukhari: (2442), noMuslim: (2580). [168] Ilandiswe ngu-Abu Dawud: (4880).
Udaba lwesishiyagalombili: Imikhuba lweKhutbah noKhatib:
1- Intshumayelo ye-Jumu'ah kufanele igcinwe imsulwa ekutheni isetshenziswe njengethuluzi lokukhankasela umuntu, iqembu, isikhungo, noma okunye, futhi kufanele ibe ngeka-Allah uMninimandla onke nenkolo yaKhe kuphela, nokudlulisa ubizo lwaKhe nokuphakamisa izwi laKhe, u-Allah uMninimandla onke wathi: "Futhi ukuthi izindawo zokukhonza zingezika-Allah, ngakho-ke ningabizi muntu kanye no-Allah 18." [Al-Jinn: 18].
2- Kufanele uKhatib angayeluli kuze kufike ezingeni lokuthi isinde kubalaleli futhi ibenze baxwaye ukulalela iKhutbah, futhi angafinyezi kuze kufike ezingeni lokuthi aphazamise isihloko sakhe futhi asinqamule.
3- Kufanele uKhatib aqaphele ngesikhathi ethula iKhutbah ukulungela kwabalaleli, ngakho ehlise inkulumo kubantu abavamile ngokwezinga lezingqondo zabo, egwema amagama olimi aqhelelene nokuqonda kwabo, alinganisele kwabasezingeni eliphakathi, acokamise amagama kwabakhethekile, ukuze kuzo zonke izigaba zabantu abe ngohlakaniphileyo obeka izinto ezindaweni zazo, futhi kuzo zonke izimo aqhelelane enkulumweni yakhe kukho konke ukuhlobisa okuyize.
4- Ukugwema izindaba eziyimpikiswano ezivusa inzondo nobutha; ngoba umsebenzi oyinhloko lweKhatib ukufundisa abantu, ukuhlanganisa izinhliziyo zabo eqinisweni, nokususa izimbangela zokungezwani phakathi kwabo.
5- Akaphoqeleli imvumelwano yamagama noma ukujula ngokweqile, kunalokho inhloso yakhe enkulu wukudlulisa izincazelo ezinenzuzo ngezinkulumo ezicace kakhulu nezimfushane kakhulu.
6- Ukugwema ukulingisa okuzondwayo nokuphoqelelwe, nokuzenza izikhulumi ezidumile; ngoba lokho kuvusa ukungakhululeki nokunganeliseki emiphefumulweni [169]. [169] Bheka: Indlela yeKhutbah yeJumu'ah ngu-Abdullah bin Daifullah al-Ruhaili: (amakhasi: 12, 20, 22), kanye nencwadi ethi Izeluleko ezingamashumi amahlanu nanye zokuba nguKhatib ophumelelayo ngu-Amir bin Muhammad al-Madari (amakhasi: 33, 73, 87).
Udaba lwesishiyagalolunye: Inhloso ye-Khutbah nezinjongo zayo:
Kufanele iKhutbah ye-Jumu'ah ihlose ukufeza izinjongo ezilandelayo:
1- Ukuchaza izisekelo ze-Tawheed, nokubaluleka kwabo nobuhle babo, nokuxwayisa ngokumenzela abahlanganyeli ngazo zonke izinhlobo zakho, izimo zakho, nezindlela zakho.
2- Ukweluleka nokukhumbuza ngo-Allah oPhezukonke, nangokwahlulela kwakhe nomvuzo wakhe kwelizayo, nangezimfundiso zaphezulu izinhliziyo eziphila ngazo, nokubizela kokuhle, nokuyalela okulungile, nokwenqabela okubi.
3- Ukunikeza amaMuslim ukuqonda nokuwafundisa amaqiniso enkolo yawo kusuka eNcwadini ka-Allah oPhezukonke nase-Sunnah yesiThunywa sakhe ﷺ, kanye nokunakekela ukulunga kwezimilo nokuziphatha ekungeqiseni nasekunganakeni.
4- Ukulungisa imiqondo eyiphutha nge-Islam, nokuchitha izinsolo namanga aphakanyiswa ngabaphikisi bayo ukuze kudidaniswe izingqondo, ngendlela egculisayo nehlakaniphile, ekude nokuxabana nokuthukana.
5- Ukumelana nemibono ebhubhisayo nedukisayo ngokwethula i-Islam eyiqiniso njengendlela yoqobo yesizwe leyo u-Allah ayamukelele sona, naso esizamukelele yona njengenkolo, kanye nokuqhakambisa izici zayo zokubandakanya konke, nokulinganisela, nokujula, nesimo esakhayo.
6- Ukuxhumanisa intshumayelo nempilo, nangesimo sangempela abantu abaphila kuso, lokho ngokugxila ekwelapheni izifo zomphakathi, nokunikeza izixazululo ezinkingeni zawo, ezisuselwe kwiShariya ye-Islam ekhazimulayo, kanye nokunikeza ukunakekela enkolelweni nokuyilungisa, nezinsika zobu-Islam nokholo, nezindaba zowesifazane nomndeni wamaMuslim, nezinye izihloko ezithinta isidingo sabantu.
7- Ukunaka izikhathi ezehlukahlukene eziphindaphindekayo unyaka wonke, njenge-Ramadan ne-Hajj nokunye, okuthatha izingqondo zabalaleli nokubenza balangazelele ulwazi olubakhanyisela indlela mayelana nazo.
8- Ukugxilisa umqondo wobuzalwane bobu-Islam phakathi kwamaMuslim, nokumelana nokuthambekela nokuchema ngokobuhlanga, ngokwamahlelo, ngokwezifunda, nokunye okwehlukanisa amaMuslim.
Udaba lweshumi: Indlela yokulungiselela iKhutbah:
Kufanele kuKhatib ukuthi aqikelele ekulungiseleleni iKhutbah yakhe ukulungiselela okuphelele, nokuthi acabangele lokhu okulandelayo:
Ngokujwayelekile i-Khutbah yakhiwe yizingxenye ezintathu: Isingeniso, isihloko, nesiphetho. Futhi lezi yizakhi ezingavezwa obala ngenkathi kubhalwa noma kwethulwa, kanjalo ziyizakhi ezixhumene nezivumelanayo, ukuxhumana phakathi kwazo kufinyelela ezingeni eliphezulu kuye ngekhono le-Khatib, ubuningi bolwazi lwakhe, kanye nesipiliyoni sakhe, ngakho izingxenye ze-Khutbah ziyahleleka futhi ukwakheka kwayo kuqiniswe.
Futhi lokhu kuhleleka nokuphelela kwenza izincazelo zicace nezinjongo zibonakale, futhi kuqinisekisele umkhulumi ukulalela okuhle kwezilaleli zakhe, nokunaka okuphelele kwabahlezi naye.
Isingeniso: Kufanele uKhatib anakekele isingeniso sakhe kanye nokuvula kwakhe, ngokuthi alethe izinkulumo zokuvula ezisikisela isilaleli inhloso yentshumayelo, okudonsa ukunaka futhi kulungiselele imiphefumulo. Futhi lokhu kungaba ngamavesi eQur'an axwayisayo noma akhuthazayo, noma ngokunye kokuhlakanipha okujulile kwesiPhrofethi. Ukuvula kuyinto yokuqala uKhatib ayethula ezilalelini zakhe, ngakho uma ebamangaza ngobuhle besethulo, bazokwazi ukulandela okusele kwi-Khutbah yakhe ngokukhululeka nangomdlandla.
Kufanele ukuthi ekuqaleni kwenkulumo kube nalokho okukhombisa inhloso yesikhulumi, njengoba kwaziwa ukuthi i-Khutbah ye-Jumu'ah ivulwa ngokudumisa u-Allah nokumncoma, nama-Shahadatayn (izifakazo ezimbili), nemikhuleko nokuthula phezu kwesithunywa sikaAllah ﷺ, ngakho-ke kula magama kufanele kube nokukhetha okuhle okukhombisa isihloko sentshumayelo nenhloso yayo.
Isihloko: Siyinjongo ye-Khutbah eyona enkulu kunazo zonke, futhi kungaba kufanele ukusidalula ekuqaleni kwe-Khutbah, njengokuba athi: Ngifuna ukukhuluma nani ngokuthi ... uma kuyingxenye yezindaba zamanje umphakathi odingida zona futhi olindele amazwi anelisayo ngazo.
Kanti kungenzeka kungabi kuhle ukukusho ngokusobala, kungaba ngenxa yokuthi kubucayi, noma kudala ukwehlukana kubantu. Kulesi simo, kufanele uKhatib angene kukho kancane kancane, futhi akusingathe ngendlela engesiyo eqondile, ukuze athathe abalaleli ngokulandelana okunengqondo, bese efinyelela emgomweni wakhe ngokulinganisela nokuzinza, egwema ukuvusa udweshu nokwehlukana. Ngalokho-ke uKhatib ufinyelela enhlosweni yakhe yokulungiselela imiphefumulo uma ngabe ibikufulathele, noma uma bekuyinkulumo eyehlukile kulokho imiphefumulo yabo eyijwayele.
Futhi isihloko se-Khutbah ngokuvamile sakhelwe phezu kwezinsika ezimbili eziyisisekelo, okuyilezi: ukuchaza nokuletha ubufakazi.
Kepha ukucacisa: kuba ngokubalula incazelo yesihloko okukhulunywa ngaso, nokubalula izimfanelo zaso, nezici zaso, kanye nobuhle baso.
Mayelana nokuletha ubufakazi: Kaningi isihloko sidinga lokho okusisekelayo ngobufakazi, nangezizathu, nangeziqinisekiso, nangezinkomba, futhi lokhu ngokuvamile kusuka eNcwadini, nakwiSunnah, nasezishweni zama Salaf, nokuletha ezinye izehlakalo nezigameko njengendlela yokuqhathanisa nokuthatha isifundo. Futhi kuyasiza kulesi sigaba ukucaphuna kuma-Imam adumile nakuzihlakaniphi, kulabo ababaziwa ngobulungiswa, ubuholi, isithunzi, ukuzincisha okwezwe, isibindi, kanye nokuzigcina esonweni, kuye ngokuthi isimo sidinga ukuthini nangokufanele inkulumo.
Isiphetho sentshumayelo: Ngemuva kokuba uKhatib eqedile ukwethula isihloko sakhe, kuhle ukuthi aphethe i-Khutbah yakhe ngesiphetho esifanele, esihlanganisa imicabango yakhe, futhi sifingqe isihloko sakhe, ngemisho ehlukile, nangendlela efingqiwe, ngoba ukwelula kulesi simo kuletha isithukuthezi futhi kuhlakaze ingqondo.
Futhi akufanele iqukathe imibono emisha nobufakazi obusha; ngoba uma kunjalo ngeke ibe yisiphetho, kodwa kunalokho izoba yingxenye yenkulumo nokunwetshwa kwayo.
Futhi isiphetho kufanele sibe namandla enkulumweni yaso nasemthelelani waso, ngoba siyinto yokugcina efika ezindlebeni zolalelayo futhi isale engqondweni yakhe, futhi uma sibuthakathaka ekuhlelweni kwaso, singenamdlandla ekwethulweni kwaso, inzuzo ze-Khutbah iyalahleka.
Futhi isiphetho singaba ngamavesi eQur'an angazange awacaphune ngaphambilini, ahlanganisa isihloko sayo ekukhuthazeni noma ekuxwayiseni noma ekunikezeni ubufakazi nokuqinisekisa, futhi kungaba yi-hadeeth yoMphrofethi edlulisa lokho okudluliswa ngamavesi eQur'an, futhi kungaba wukuphindwa kwezingxenye zeKhutbah ngendlela ehlukile nangendlela ehlanganisayo necacile enomthelela onamandla.
Futhi kukhona amaphuzu amabili okufanele ukhatib awanakekele, okuyilawa: ubunye besihloko, ubusha kanye noshintsho.
Ubunye besihloko: Kufanele kugxilwe esihlokweni esisodwa, kupheleliswe izici zaso, kuhlotshiswe amagama aso, futhi kujuliswe ukudingidwa kwaso; ngoba ukusabalala kwezihloko nokwanda kwezindaba endaweni eyodwa kuhlakaza izingqondo, kwenze ezinye zikhohlakale ngenxa yezinye, futhi kuholela ekwelulweni okuyisicefe, nesithombe esifiphele, nokudingidwa okungajulile.
Okusha noshintsho: Lokhu kusho ukuthi akufanele ama-Khutbah zakhe zonke zibe ngezihloko eziphindaphindwayo angaphumi kuzo, kepha kufanele ashintshashintshe ezihlokweni zakhe; ukuze zihlanganise zonke izindaba zeShari'ah, okubalwa kuzo iTawhid, izenzo zokukhonza, ukusebenzelana, izimilo, nokunye.
Futhi akufanele abambelele kwisigqi esisodwa kwisitayela sakhe nasendleleni yakhe yokwethula, kodwa ngezinye izikhathi inkulumo yakhe ibe ngeyokubuza, bese ngezinye izikhathi ibe ngeyokubeka amaqiniso, alethe nezibonelo, futhi afune ukuhlakanipha nezimfihlo, kanye nalokho okudingekayo ekubeni yingxenye yempilo engokoqobo yomphakathi, nokuqonda izidingo zabantu, nokubaqondisa nokubakhanyisela, lokhu ekwenza ngokuhambisana nomthelela walezi zinguquko kubona. [170] [170] Bheka: Manhaj fī Iʿdād Khuṭbat al-Jumuʿah lika Dr. Salih bin Abdullah bin Humaid: (ikhasi 22) kanye nokulandelayo.
Isigaba sesine: Imithetho yama-Masjid
Isigaba sokuqala: Incazelo ye-Masjid
I-Masjid ngokomthetho: yileyo ndawo okumiswa kuyo imithandazo emihlanu ephoqelekile, neJumu'ah kanye nokunye, futhi kuphakanyiswa kuyo i-Adhan, futhi yabizwa ngokuthi i-Masjid; ngoba iyindawo yokukhothamela u-Allah oPhakeme.
Umehluko phakathi kwe-Masjid neMus-Allah
I-Masjid yindawo ebekelwe imithandazo eyisibopho unomphela, futhi inikezelwe leyo njongo, kanti indawo yokuthandaza yona yileyo esetshenziselwa umthandazo wesikhashana; njengezindawo zokuthandaza ezikoleni, ezikhungweni, ezinkampanini, emizileni yokuhamba, nezinye, futhi ayinikezelwe imithandazo emihlanu, futhi umthandazo wokubingelela i-Masjid awuyona i-Sunnah lapho ungena endaweni yokuthandaza, kodwa uyi-Sunnah lapho ungena e-Masjid.
Isigaba sesibili: Ukwakhiwa kwe-Masjid nobuhle bayo
Izindawo zokukhonza ziyizingxenye ezingcono kakhulu zomhlaba nezihlonipheke kakhulu, kwenziwa kuzo izenzo zokukhonza ezingcono kakhulu, okungumthandazo, u-Allah oPhezukonke wathi: "Ezindlini u-Allah avumele ukuba ziphakanyiswe futhi kukhunjulwe igama laKhe kuzo, bayamdumisa kuzo ekuseni nakusihlwa. 36 "Amadoda okungawaphazamisi ukuhweba noma ukuthengisa ekukhumbuleni u-Allah, nokumisa iSalah, nokukhipha iZakah; bayesaba usuku okuyophenduka kulo izinhliziyo namehlo." 37 [An-Nur: 36- 37].
Futhi u-Allah oPhezukonke uwahlanganise amamoski kuye uqobo njengophawu lodumo nenhlonipho, oPhezukonke wathi: "Futhi ngubani ongalungile kakhulu kunalowo ovimbela ama-Masjid ka-Allah ukuthi kukhunjulwe igama laKhe kuwo ..." [Al-Baqarah:114], Futhi wathi uSomandla: "Futhi izindawo zokukhonza zinge zika-Allah, ngakho-ke ningabizi muntu kanye no-Allah." 18 [Al-Jinn: 18].
Ngenxa yalokho ngempela uMthetho weShari'ah ukhuthazile ekwakhiweni nasekunakekelweni kwayo ngokubonakalayo nangokomoya, phakathi kwalokho: uthi u-Allah oPhezukonke: "Ngempela abanakekela ama-Masjid ka-Allah yilabo abakholelwe ku-Allah nangoSuku lokuGcina, futhi bamisa umthandazo, bakhipha i-Zakah, futhi bengesabi muntu ngaphandle kuka-Allah. Labo-ke, bangaba ngabanye balabo abaholelwe endleleni eqondile." 18 [At-Tawbah: 18].
Futhi kusuka ku-Uthman bin Affan kwangathi u-Allah angajabula ngaye wathi: uMthunywa ka-Allah ukuthula nezibusiso zika-Allah zibe kuye wathi: "Noma ngubani owakha i-Masjid efuna ngayo ubuso baka-Allah, u-Allah uyakumakhela okufana nayo eZulwini." [171]. [171] Ilandiswe nguBukhari: (450), noMuslim: (533).
Futhi kulandwa ku-Jabir bin Abdullah (u-Allah abeneme ngabo bobabili), ukuthi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Noma ngubani owakha i-Masjid ngenxa ka-Allah njengesidleke senyoni, noma elincane, u-Allah uzomakhela indlu eZulwini." [172]. [172] Ilandiswe ngu-Ibn Majah: (738), futhi u-Al-Busiri wathi ku«Az-Zawa'id» (1/ 94): Lolu chungechunge lokulandisa luyiqiniso.
Futhi isisho sakhe (ukuthula nezibusiso zika-Allah makube kuye): "Ngisho noma kunjengesidleke senyoni." Okungukuthi: Indawo elungiswa yinyoni yesifazane emhlabathini ukuze ibekele amaqanda ayo, futhi wayehlose ukugcizelela ubuncane, ukuze kungabikho muntu obukela phansi lokho akwakhile kuma-Masjid, ngisho noma kuncane kakhulu.
Futhi lokhu kungabandakanya noma ngubani ofake isandla ekwakhiweni kwayo, ngisho nangezitini noma ngodaka, noma osebenze kuyo ngezandla zakhe, noma okhokhele amaholo ezisebenzi, kanye neminye imisebenzi efana naleyo ebalelwa kumenzi wayo ukuthi usize ekwakhiweni kwe-Masjid ngokwakhe noma ngengcebo yakhe, enethemba futhi efuna umvuzo oza nalokho, okuwukuthi u-Allah uzomakhela efana nayo noma ebanzi kunayo eZulwini; njengoba indlu yaseZulwini ingenakuqhathaniswa nalokho okukulo mhlaba, futhi asikho isilinganiso phakathi kwazo, futhi lokhu yikho okugqugquzela labo u-Allah ababusise ngengcebo ukuba basheshe ukwenza izenzo ezinhle, nokusebenzisa ithuba kule mpilo, ukuze athumele ngaphambili empilweni yakhe yangemva kokufa lokho azothola umvuzo wako uphindwe izikhathi eziningi eNkosini yakhe. [173] [173] Bheka: «Izahluko nezindaba ezihlobene namamoski» nguSheikh Ibn Jibreen sengathi u-Allah angamhawukela (ikhasi: 14).
Isigaba sesithathu: Ukwakhiwa kwama-Masjid nobuhle bayo.
Ukwakhiwa kwama-Masjid ngomqondo wawo obanzi kuhlanganisa ukwakha ngezinhlobo zako zombili, okubonakalayo nokungokomoya, ngakho kuhlanganisa ukwakhiwa kwama-Masjid nokuwalungisa, nokuwakhanyisa nokuwendlala, nokuwasebenzela nokuwahlanza, nokukhonza u-Allah kuwo, nokuqoka ama-Imam nama-Muadhin awo, nokuvula imibuthano ye-Dhikr kuwo; njengokufundisa i-Qur'an, ne-Fiqh, ne-Tafsir, ne-hadeeth, nokunye okungaphandle kwalokho ezinhlotsheni zolwazi olunenzuzo, nokuhlinzeka ngemivuzo kulabo abasebenza kuwo, nokwenza i-Waqf kuwo ngalokho okunenzuzo kuwo, njengokwenza i-Waqf ngezindawo zokuhlala ze-Imam, ne-Muadhin, nothisha, nabafundi bolwazi kuwo, nokwakha izindawo zokuzihlambulula, nokunye okungaphandle kwalokho ezinzuzweni zawo.
U-Allah oPhezukonke wathi: "Kuphela abanakekela amamoski ka-Allah yilabo abakholelwa ku-Allah nakuSuku lokuGcina, abamisa umthandazo, abakhipha iZakah, futhi abangesabi muntu ngaphandle kuka-Allah, ngakho-ke labo bangaba ngabanye babaholiweyo." 18 [Ukuphenduka: 18].
Ngempela ivesi elihloniphekile lifakazele ukholo kulowo onakekela izindawo zokukhonza ngokwenza umthandazo kuzo, nokugcina ukuhlanzeka kwazo, nokulungisa lokho okonakele kuzo. [174] [174] Bheka: «Okusemthethweni Nokunqatshelwe e-Masjid» nguMuhammad Al-Arfaj (ikhasi: 9).
Isigaba sesine: Ukuhlanza ama-Masjid nokuwavikela ekungcoleni
Njengoba izindawo zokukhonza zenzelwe ukukhonza nokusondela ku-Allah oPhakeme ngokulalela, kwakhishwa umyalo wokuzinakekela, nokuzigcina zikude nezinto ezingcolile, nokungcola, nemfucuza, ukuze zithole ukuhlanzeka, nobuhle, nokubukeka kahle.
Wathi uSheikh Ibn Sa'di, kwangathi u-Allah angamhawukela, ngesikhathi echaza amazwi aKhe oPhezukonke: "Ezindlini u-Allah avumele ukuba ziphakanyiswe futhi kukhunjulwe kuzo igama laKhe, bamdumisa Yena kuzo ekuseni nakusihlwa." 36 [An-Nur: 36] Wathi: "...ukuba ziphakanyiswe futhi kukhunjulwe kuzo igama laKhe..." Lokhu kokubili kuyisamba semithetho yama-Masjid, ngakho-ke okufakiwe ekuwaphakamiseni: ukuwakha, ukuwashanela nokuwahlanza ekungcoleni nasezintweni ezilimazayo, nokuwavikela kwabahlanyayo nezingane ezingagwemi ukungcola, nakwabangakholwa, nokuthi avikelwe enkulumweni eyize phakathi kwawo, nokuphakamisa amaphimbo ngaphandle kokukhumbula u-Allah." [175] [175] «Tafsir As-Sa'di» (ikhasi: 569).
Futhi kusuka ku-Abu Hurayrah (u-Allah akajabule ngaye), ukuthi owesifazane omnyama wayehlanza i-Masjid okusho ukuthi: wayeyishanyela, Isithunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wase waphela ukungabikho kwakhe, wase wasibuza ngaye, base bethi: Ushonile, wathi: "Kungani ningangazisanga? wathi: Kwaba sengathi bathatha udaba lwakhe njengolungelutho, wabe esethi: Ngikhombiseni ithuna lakhe. Bamkhombisa, wabe esemthandazela, wabe esethi: Ngempela la mathuna agcwele ubumnyama kulabo abakuwo, futhi ngempela u-Allah uMninimandla onke noPhakeme uyawakhanyisa kubo ngomthandazo wami phezu kwabo." [176]. [176] Ilandiswe nguBukhari: (460), noMuslim: (956).
Futhi kufakazelwe ngokuka-Anas (u-Allah makajabule ngaye) ukuthi wathi: Ngesikhathi sise-Masjid nesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye), kwase kufika umuntu wasogwadule wase esukuma echama e-Masjid, base bethi abangani besiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye): Yeka! Yeka!, wase wathi isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye): "Ningamnqamuli - okusho ukuthi: ningawunqamuli umchamo wakhe - myekeni." Ngakho bamyeka waze wachama, bese isiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wambiza wathi kuye: "Ngempela lawa ma-Masjid awafanele lutho kulo mchamo noma ukungcola, kuphela wona awokukhumbula u-Allah oMkhulu noMphakeme, nomkhuleko, nokufunda i-Qur'an." Wabe eseyala indoda kubantu, yaletha ibhakede lamanzi yawafafaza kuye, okusho ukuthi: yawathela kuye. [177] [177] Kulandiswe nguBukhari: (219) ngamafuphi, kanye noMuslim: (285).
Akukho ukuphikisana ngokuthi umchamo nokufana nawo kuyingxenye yokungcola okufanele amamoski avikelwe kuko, njengoba ukuhlanzeka kwawo kungumbandela. Ngakho-ke amamoski kufanele avikelwe, kanye nokwendlalwe kuwo, nalokho okuhambisana nawo njengamagceke, amaphahla, nokufana nakho, kukho konke ukungcola, futhi ahlanzwe noma nini lapho kuwela okuthile kwalokho kuwo.
Ngokunjalo, kubikiwe ngokuhlanzwa kwayo ezintweni ezingcolile njengesikhwehlela, namafinyila, namathe, negazi, nobomvu, nokufana nakho, ngakho kuvela ku-Anas bin Malik (u-Allāh ajabule ngaye), ukuthi uMphrofethi ﷺ wabona isikhwehlela ngaseQiblah, kwamphatha kabi lokho kwaze kwabonakala ebusweni bakhe, wase esukuma wasikhuhla ngesandla sakhe, wase ethi: "Ngempela omunye wenu uma ema emthandazweni wakhe, usuke ekhuluma neNkosi yakhe - noma ngempela iNkosi yakhe iphakathi kwakhe ne-Qiblah - ngakho-ke omunye wenu makangakhafuli ngase-Qiblah yakhe, kodwa ngakwesobunxele sakhe noma ngaphansi kwezinyawo zakhe» Wabe esethatha umphetho wengubo yakhe, wakhafula kuwo, wabe esegoqa enye ingxenye yawo phezu kwenye, wathi: noma enze kanje." [178]. [178] Kulandiswe nguBukhari: (405), kanye noMuslim: (551).
Kukhona ama-hadeeth amaningi akhombisa ukunqatshelwa kokukhafula nokukhipha isikhwehlela e-Masjid, nakwamanye awo kukhona ukunqatshelwa kokuthi kukhafulwe ngaseQiblah noma ngakwesokudla, nokuvunyelwa kokukhafula ngakwesobunxele noma ngaphansi konyawo lwesobunxele, bese kuhlikihlwa ngonyawo. Akungabazeki ukuthi amathe nesikhwehlela kuyizinto ezinengekayo ngokwemvelo, futhi ngenxa yalokho uMphrofethi ﷺ wathukuthela ngesikhathi ebona amathe ngaseQiblah e-Masjid, kwaze kwaba bomvu ubuso bakhe, washesha wawakhuhla, wabe esegcoba endaweni yawo i-khaluq (amakha) noma isafroni.
Futhi kuyaziwa ukuthi i-Masjid uma yakhiwe ngodaka, ukulukhuhla kulula, nokuthi phansi kungumhlabathi kungenzeka ukugqiba lokho okuwela khona, noma ukukhipha umhlabathi wakhona ongcolile.
Njengoba ama-Masjid kulezi zikhathi esevame ukufakwa amathayela futhi endlalwe amakhaphethi ahlanzekile, athonwa wukungcola nensila, futhi kuvela kuwo imikhondo yesikhwehlela, negazi, nobomvu noma okufana nakho, sekuyisibopho ukwenqabela ngokuphelele ukukhafula phansi kuwo, kungaba semakhaphethini, noma ezindongeni, noma emathayeleni. Ngakho-ke lowo ofikelwa wukukhafula noma isikhwehlela kufanele aphumele lokho, noma akhafulele edukwini bese elikhipha, noma emaphethelweni engubo yakhe bese esonga ingxenye yayo ibe phezu kwenye njengoba kushiwo kwi-hadeeth, ukuze i-Masjid ihlale ihlanzekile futhi iyinhle.
Futhi kulandwa ku-Aishah (u-Allah abeneme ngaye), wathi: "IsiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) wayala ngokwakhiwa kwama-Masjid emakhaya, nokuthi ahlanzwe futhi afakwe amakha." Wathi uSufyan: "Ukwakha izindawo zokukhonza emizini okusho ukuthi: ezizweni[179]." [179] Yabikwa ngu-At-Tirmidhi: (594), futhi bheka: «Izahluko nezindaba eziphathelene nama-Masjid» (ikhasi: 27).
Isigaba sesihlanu: Isinqumo sokwakha i-Masjid phezu kwethuna noma ukufaka ithuna kwi-Masjid
Akuvumelekile ukwakha i-Masjid phezu kwethuna lanoma ubani, noma ngabe ungubani; ngoba lokhu kwenqatshelwe, uShaykhul-Islam u-Ibn Taymiyyah (kwangathi u-Allah angamhawukela) wathi: O-Imam bavumelene ukuthi akwakhiwa i-Masjid phezu kwethuna; ngoba uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wathi: "Ngempela labo ababengaphambi kwenu babethatha amathuna njengezindawo zokukhonza, qaphelani, ngakho-ke ningawathathi amathuna njengezindawo zokukhonza; ngokuba ngempela ngininqabele kulokho.
Futhi akuvumelekile ukungcwaba umufi e-Masjid, uma i-Masjid yayikhona ngaphambi kokungcwatshwa, kuyaguqulwa: kungaba ngokulinganisa ithuna, noma ngokulivumbulula uma kulisha.
Futhi uma i-Masjid lakhiwe ngemuva kwethuna: kumele noma kususwe i-Masjid, noma kususwe isimo sethuna, ngakho-ke i-Masjid eliphezu kwethuna akukhulekwa kulo umthandazo weFaradhi noma weNafili; ngoba lokho kwenqatshelwe."[180] [180] Majmūʿ al-Fatāwā (22/ 194).
Futhi phakathi kobufakazi balokho ngaphandle kwalokho okwashiwo nguShaykh al-Islam (u-Allah amhawukele): Kusuka ku-Aishah naku-Abdullah ibn Abbas bathi: Ngenkathi uMthunywa ka-Allah ﷺ ehlelwa - okusho ukuthi: ehlelwa ukufa - waqala ukubeka ingubo yakhe phezu kobuso bakhe, kodwa uma efuthelana ngayo wayeyembula ebusweni bakhe, wayesethi ekuleso simo: "Isiqalekiso sika-Allah siphezu kwamaJuda namaKrestu, abathatha amathuna abaphrofethi babo njengezindawo zokukhonza." Uxwayisa ngokufana nalokho abakwenza [181]. [181] Kulandiswe nguBukhari: (435), kanye noMuslim: (531).
Ngempela uMphrofethi (ukuthula nezibusiso zika-Allah kube kuye) wacacisa ngesikhathi esezinhlungwini zokufa ukuthi u-Allah oMkhulu noPhakeme waqalekisa amaJuda namaKrestu ngenxa yokwenza kwawo amathuna abaphrofethi bawo abe ngama-Masjid, futhi wacacisa ukuthi lokho kwakuwumkhuba wabangakholwa bangaphambili, ukuze isizwe sakhe sixwayiswe ngokufana nabo, nokuvala kubo umnyango wokuhlanganisa abanye no-Allah kanye nokukhonza abanye ngaphandle Kwakhe.
Futhi kulandwa ku-Aishah, uNina wamakholwa, ukuthi u-Umm Habibah no-Umm Salamah babalula isonto abalibona eHabesha elalinezithombe, base bekubalula lokho kuMphrofethi (ukuthula nezibusiso zika-Allah makube kuye), wayesethi: "Ngempela, labo uma kwakukhona phakathi kwabo indoda elungileyo yabe isifa, babakha i-Masjid phezu kwengcwaba layo, futhi benza kuyo lezo zithombe, labo yibona abayizidalwa ezimbi kunazo zonke ku-Allah ngoSuku lokuvuka." [182]. [182] Kulandiswe nguBukhari: (427), kanye noMuslim: (528).
Futhi kulandwa ku-Aishah (u-Allah abeneme ngaye) wathi: Wathi uMthunywa ka-Allah (ukuthula nezibusiso zika-Allah makube kuye) ekuguleni kwakhe angaphindanga wavuka kuko: "U-Allah uqalekisile amaJuda namaKrestu abathatha amangcwaba abaprofethi babo njengezindawo zokukhonza." Ukube kwakungesikho lokho, ithuna lakhe ngabe lavezwa obala, ngaphandle kokuthi wayesaba ukuthi lingathathwa njenge-Masjid. [183] [183] Ilandiswe ngu-al-Bukhari: (1390), noMuslim: (529).
Isigaba sesithupha: Isinqumo sokuhlobisa ama-Masjid
Akufanelekile ukuhlobisa izindawo zokukhonza nokuzigqaja ngazo, ngempela u-Al-Bukhari ubalule kulandwa ku-Abdullah bin Abbas (u-Allah abeneme ngabo bobabili) wathi: "Nakanjani nizowahlobisa njengoba amaJuda namaKrestu ahlobisa."
Futhi kulandwa ku-Anas bin Malik (u-Allah makajabule ngaye), ukuthi wathi: "Bayaziqhenya ngazo bese bengazigcwalisi ngaphandle kokuncane."
Futhi kwabikwa ngo-Umar ukuthi wayalela ukwakhiwa kwama-Masjid, futhi wathi: "Vikela abantu emvuleni, futhi qaphela ukuthi ungenzi kubebomvu noma kubephuzi; hleze ufake abantu esilingweni." [184] [184] Lezi zilandiso zibalulwe ngu-al-Bukhari kwi-«Sahih» yakhe njengezilengayo ngesimo esiqinisekisiwe (1/ 96- 97).
Futhi sekwande kakhulu ukugabisa ngama-Masjid kulezi zikhathi, futhi abantu bamosha ngokweqile ekuwahlobiseni nasekuchitheni izimali eziningi kuwo, kanti oShaykh bakhiphe isinqumo sokuthi kuvumelekile ukuwakha ngobunono uma izindawo zokuhlala namakhaya kwakhiwe ngobunono, ukuze ama-Masjid angabonakali emabi futhi ebukelwa phansi uma eqhathaniswa nezindlu namakhaya, kodwa ngaphandle kokumosha nokweqisa emihlobisweni, emibaleni nakupende, nasezinhlobonhlobo zalokho okuchithwa kuwo njengama-ceramics, amathayela nocansi okungadingekile, ngenkathi kumele kwaziwe ukuthi kunama-Masjid adinga ukunakekelwa okuncane okuyisisekelo, ngakho-ke kufanele izimali zichithwe ekunakekelweni kwalawawo ma-Masjid.
Ngokuka-Abdullah ibn Umar (u-Allah akajabule ngabo bobabili), "Impela, i-Masjid ngesikhathi sesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) lalakhiwe ngezitini zodaka, nophahla lwalo lungamagatsha esundu, nezinsika zalo ziyizingodo zesundu, ngakho u-Abu Bakr akazange anezezele lutho kulo, wase u-Umar enezezela kulo, walakha ngesisekelo sesakhiwo salo sangesikhathi sesiThunywa sika-Allah (ukuthula nezibusiso zika-Allah makube kuye) ngezitini zodaka nangamagatsha esundu, waphinda wabuyisela izinsika zalo zaba yizingodo, ngemuva kwalokho u-Uthman walishintsha wanezezela okuningi kulo, wakha izindonga zalo ngamatshe aqoshiwe kanye nodaka olumhlophe, wenza izinsika zalo ngamatshe aqoshiwe, nophahla lwalo ngokhuni lwe-teak." [185] [185] Ilandiswe ngu-Al-Bukhari: (446).
Wathi isifundiswa esikhulu uAbdul Aziz bin Baz (umusa ka-Allah ubenaye): "Isenzo sika-Uthman (kwangathi u-Allah angajabula ngaye) sikhombisa ukuhlotshiswa kwe-Masjid ngamatshe aqoshwe ngobunono, nangokhuni oluhle, kanye ne-Al-Qassah okusho ukuthi: ukupenda udonga, akunankinga ngalokho. Ngisho noma impilo yama-Salaf (abanduleli abalungile) ibifaneleka kakhulu futhi iyinhle, kodwa uma abantu behlobisa izindawo zabo zokuhlala, futhi bexwaya izakhiwo ezindala, kanti ukushiya i-Masjid isesimweni sayo esidala kungenzeka kubenze baxwaye iSalah nokuhlangana ema-Masjid, ngakho akunankinga ukuthi kwenziwe njengokwenziwa ngu-Uthman (kwangathi u-Allah angajabula ngaye) ngenhloso yokubakhuthaza ukuza ema-Masjid. Kodwa mayelana nokuziqhayisa, khona cha. Futhi kuyazondwa ukuthi kubhalwe phakathi e-Masjid, ngakho-ke okungcono ukuthi mayibe ngenalutho (ingenamibhalo)."[186] [186] Kucashunwe ku-«Al-Masajid» ka-Al-Qahtani (kh: 71).
Isigaba sesikhombisa: Isinqumo sokungena komuntu ongakholwa e-Masjid
Kunqatshelwe kumaMuslim ukuba avumele noma yimuphi umphiki ukungena kwi-Masjid al-Haram kanye nalokho okuyizungezile kuyo yonke i-Haram; futhi isisekelo salokhu isisho saKhe oPhezukonke: "O nina enikholwayo! Ngempela labo abahlanganisa abanye no-Allah bangcolile, ngakho-ke mabangasondeli e-Masjid al-Haram ngemuva kwalo nyaka wabo..." [At-Tawbah: 28], Futhi mayelana namanye ama-Masjid, uma ukungena kwabo kungenhloso esemthethweni, akunacala kulokho, njengokubuza ngobu-Islam, noma umsebenzi ohlobene ne-Masjid, noma izidingo zamaMuslim, noma ezolalela intshumayelo, noma engena ngenxa yodaba oluvumelekile njengokuphuza emanzini atholakala ngaphakathi e-Masjid, ngakho-ke kuzo izimo ezifana nalezi kuvumelekile lokho, ngoba uMphrofethi ﷺ wayesebophe uThumamah bin Uthal ensikeni ye-Masjid, njengoba kusuka ku-Abu Hurairah رضي الله عنه wathi: "uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wathumela ibutho lamahhashi ngaseNajd, lafika nendoda yakwaBani Hanifah okuthiwa uThumamah ibn Uthal, bambopha kwenye yezinsika ze-Masjid, wabe eseya kuye uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wathi: “Yini onayo, O Thumamah?” Wathi: “Nginokuhle, O Muhammad, uma ungibulala, ubulala umuntu ogazi lakhe lizophindiselelwa, uma wenza umusa, wenza umusa kumuntu obongayo, kanti uma ufuna imali, cela kuyo lokho okufisayo.” Wabe esemshiya kwaze kwaba ngakusasa..." i-hadeeth[187] [187] Kuvunyelwene ngakho.
Kwangena ithimba laseNajran e-Masjid kanti babengamaKrestu[188], kwase kungena uD-Imam bin Tha'labah kuMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) kanti wayese-Masjid, ngakho-ke ngokuka-Anas bin Malik (u-Allah makajabule ngaye), wathi: "Ngesikhathi sihleli noMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) e-Masjid, kwangena indoda igibele ikamela wase waliguqisa phansi e-Masjid bese walibopha, wase wathi kubo: “Ngubani kinina onguMuhammad?” kanti uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) wayencikile phakathi kwabo, wase wathi: “Yile ndoda emhlophe encikile.” Wase wathi indoda kuye: “Ndodana ka-Abdul Muttalib,” wase ethi uMphrofethi (ukuthula nezibusiso zika-Allah makube kuye) kuyo: “Sengikuphendulile.” Wase wathi indoda kuMphrofethi (ukuthula nezibusiso zika-Allah makube kuye): “Impela ngizokubuza futhi ngizokuqinisela embuzweni, ngakho-ke ungangithukutheleli enhliziyweni yakho.” Wase ethi: “Buza ngalokho okufisayo”... kwaze kwaba lapho ethi khona: wase wathi indoda: “Ngikholwa yilokho oze nakho, futhi ngiyisithunywa salabo abasemva kwami esizweni sami, kanti ngingu D-Imam ibn Tha’labah umfowabo wakwaBanu Sa'd ibn Bakr.” [189]. [188] Kuvunyelwene ngakho. [189] Ilandiswe ngu-al-Bukhari. Futhi bheka: Iqoqo lamaFatwa kanye nezindatshana zika-Ibn Baz, umqulu wesishiyagalombili, isinqumo sokungena kwabangakholwa ema-Masjid, kanye namaFatwa eKomidi Elisigxina 6/276.
Lokhu yilokho esikwazile ukukwethula mayelana nalokho okudingwa ngu-Muadhin, no-Imam, kanye noKhatib, kanye nemithetho yama-Masjid. Futhi seluleka u-Muadhin, no-Imam, kanye noKhatib ngokwesaba u-Allah, oPhakeme noMkhulu, nangokuzikhandla ekufuneni ulwazi nokulusabalalisa, kanye nokunakekela lokho.
Lokhu, futhi impumelelo ivela ku-Allah, futhi ukuthula nezibusiso zika-Allah makube phezu kukaMphrofethi wethu uMuhammad, nomndeni wakhe nabangani bakhe bebonke, kanti umkhuleko wethu wokugcina ngowokuthi: Udumo lonke lungoluka-Allah, iNkosi yemihlaba.
Eminye imithombo ewusizo kwi-Mu'adhdhin, ne-Imam, kanye ne-Khatib
I-Adhan ne-Iqamah, nguDr. Saeed bin Ali bin Wahf al-Qahtani, Umshicileli: I-Safir Press, eRiyadh.
Imithetho yokuhola nokulandela emthandazweni, Dr. Abdul Muhsin Al-Munif.
Ubuholi emthandazweni ekukhanyeni kweNcwadi kanye namaSunnah, uSaeed bin Ali bin Wahf Al-Qahtani.
Indlela yeKhutbah yeJumu'ah, ngu-Abdullah bin Daifullah Al-Ruhaili, Umshicileli: uMnyango weZindaba zamaMuslim, i-Da'wah nokuQondisa, uMbuso wase-Saudi Arabia.
Ubuholi (i-Imamah) emthandazweni - umqondo, nobuhle, nezinhlobo, nemikhuba emihle, nemithetho ekukhanyeni kweNcwadi kanye neSunnah, kukaDr Saeed bin Ali bin Wahf Al-Qahtani, umshicileli: i-Safeer Press, eRiyadh.
Izintshumayelo zeJumu'ah nezibopho zabashumayeli, ilungiswe ngu: Umkhandlu we-Da'wah nokuQondisa, uMnyango weZindaba zamaMuslim, i-Da'wah nokuQondisa, uMbuso wase-Saudi Arabia.
IKhutbah yeJumu'ah eNcwadini nakwiSunnah, ngu-Abdurrahman bin Muhammad al-Hamad, umshicileli: uMnyango weziNdaba zamaMuslim, iDa'wah kanye nokuQondisa, uMbuso wase-Saudi Arabia.
IKhutbah yeJumu'ah nemithetho yayo ye-Fiqh, ebhalwe ngu-Abdul Aziz bin Muhammad bin Abdullah al-Hujailan, umshicileli: uMnyango Wezindaba Zobu-Islam, i-Da'wah Nokuqondisa, Isikhungo Socwaningo Nezifundo Zobu-Islam.
IKhutbah yeJumu'ah neqhaza layo ekukhuliseni iSizwe, ngu-Abdul Ghani Ahmed Jabr Muzhir, umshicileli: uMnyango wezindaba zamaMuslim, iDa'wah kanye Nesiqondiso, uMbuso wase-Saudi Arabia.
Izeluleko ezingamashumi amahlanu nanye ukuze ube nguKhatib ophumelelayo, ka-Amir bin Muhammad al-Madari, futhi kushicilelwe kusizindalwazi soMnyango wezindaba zamaMuslim, ukumema eNkolweni kanye Nesiqondiso, uMbuso wase-Saudi Arabia.
Umkhuleko weJumu'ah - umqondo, imibandela, ubuhle, izici, izimilo, nezinqumo ekukhanyeni kweNcwadi neSunnah, nguDr. Saeed bin Ali bin Wahf Al-Qahtani, umshicileli: I-Safeer Press, eRiyadh.
Ipulpiti yeJumu'ah yisibambiso nesibopho, ngu-Abdullah bin Muhammad bin Humaid, umshicileli: uMnyango wezindaba zamaMuslim, iDa'wah nokuqondisa, uMbuso wase-Saudi Arabia.
Indlela yokulungiselela iKhutbah yeJumu'ah, ka-Dr Salih bin Abdullah bin Humaid, umshicileli: uMnyango weZindaba zamaMuslim, iDa'wah nokuQondisa, uMbuso wase-Saudi Arabia.
Imiyalezo ebhekiswe kuma-Imam kanye nama-Muadhin, ebhalwe ngumfundisi uAbdullah bin Salih Al-Fawzan, Dar Ibn Al-Jawzi.
Incwadi eya kuma-Imam wama-Masjid, naba-Muadhin, nabalandeli (amaMa'mum), kaSheikh Abdullah bin Jarallah Al-Jarallah.
Mawsūʿat al-Fiqh al-Kuwaytiyyah, nezahluko ze-Khutbah, ne-Imamah, ne-Adhan, nama-Masjid.
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