Akuvumelekile yini ukuganwa owesifazane owayezinale

Umbuzo

Ingabe kuvumelekile ukushada nowesifazane owayezinale?.

Phendula

Makadunyiswe uAllah.

Akuvumelekile ukuganwa i-zaaniyah noma i-zaani ngaphandle uma sebephendukile. Uma owesilisa noma owesifazane engaphendukanga kusho ukuthi umshado awuvumelekile.

Uthi uAllah (ukuchazwa kwencazelo):

“Isiphingi – isifebe asishadi kodwa isifebe noma iMushrikah.; nesiphingikazi – isifebe, akekho omshadayo ngaphandle kwesiphingi - isifebe noma iMushrik [futhi lokho kusho ukuthi indoda evuma ukushada (abe nobudlelwano bocansi) a Mushrika (umkhohlisi wesifazane, umhedeni noma okhonza izithombe) noma isifebe, khona-ke ngokuqinisekile, noma uyisiphingi — isifebe, noma iMushrik (umuntu okholelwa kuNkulunkulu omkhulu, umhedeni noma okhonza izithombe). Nowesifazane ovuma ukushada (abe nobudlelwano bocansi) a Mushrik (umuntu okholelwa kuNkulunkulu omkhulu, umhedeni noma okhonza izithombe) noma isiphingi — isifebe, khona-ke uyisifebe noma unguMushrikah (umkhohlisi wesifazane, ubuqaba, noma okhonza izithombe)]. Into enjalo yenqatshelwe kwabakholwayo (ye-Islamic Monotheism)”

[al-Noor 24:3]

Kunombiko omayelana nesizathu sokwembulwa kwaleli vesi okwenza isinqumo sicace. Abu Dawood (2051) kulandisa ku-‘Amr ibn Shu’ayb, kuyise, kusuka kumkhulu wakhe, ukuthi uMarthad ibn Abi Marthad al-Ghanawi wayevame ukushushumbisa iziboshwa esuka eMakkah. Kwakukhona eMakka isifebe esibizwa ngokuthi ‘u-Anaq futhi wayengumngane wakhe. Uthe: Ngize kuMprofethi (ukuthula nezibusiso zika-Allah zibe phezu kwakhe) wathi: O, isithunywa sikaAllah, kufanele ngishade no'Anaaq? Wathula wangangiphendula. Khona-ke amazwi athi “nesiphingikazi – isifebe, akekho omshadayo ngaphandle kwesiphingi - isifebe noma iMushrik" kwembulwa. Wangibiza wangisho ngawo, wathi: Ungamshadi. Ihlelwe njenge-saheeh ngu-al-Albaani ku-Saheeh Abi Dawood.

Ku-'Awn al-Ma'bood ithi:

Lokhu kukhomba ukuthi akuvumelekile ukuthi owesilisa ashade nowesifazane ophumele obala wazibophezela. Lokhu kuboniswa ivesi elicashunwe ku-hadeeth, ngoba ekugcineni kwakho, ithi: "Into enjalo yenqatshelwe kumakholwa". Lokhu kukhombisa ngokusobala ukuthi kuyi-haraam. Qeda ukucaphuna.

Al-Sa'di (sengathi u-Allah angaba nomusa kuye) esho ekuhlaziyeni kwakhe leli vesi elicashunwe ngenhla:

Lokhu kukhombisa ukuthi i-zina iyanengeka futhi ithunaza isithunzi salowo oyenzayo ngendlela ezinye izono ezingenzi ngayo.. Sitshelwa ukuthi akekho owesifazane ogana i-zaani ngaphandle kwe-zaaniyah enjengaye noma i-mushrikah ehlanganisa abanye no-Allah futhi engakholelwa ekuvukeni noma emvuzweni nasekujezisweni., futhi akayilaleli imiyalo kaAllah. Okufanayo kusebenza naku-zaaniyah: akekho omshadayo ngaphandle kwezaani noma i-mushrik. “Into enjalo yenqatshelwe kumakholwa” kusho: kwenqatshelwe ukuthi baganwe amazaani noma amazaaniyah.

Lisho ukuthini leli vesi ukuthi lowo oshada nomuntu, indoda noma owesifazane, owenze ucansi futhi engaphenduki kulokho kufanele kube umuntu ongabambeleli emithethweni ka-Allah kanye nesiThunywa saKhe., ngakho angeke abe yilutho ngaphandle kokuthi umushrik, noma ebambelele emithethweni kaAllah kanye nesiThunywa saKhe kodwa aqhubeke nalo mshado nakuba azi ngalezi zina., lapho-ke umshado uyizina nokuziphatha okubi. Ukube wayekholwa ngempela kuAllah, ubengeke akwenze lokho.

Lokhu kukhomba ngokusobala ukuthi kuyi-haraam ukuganwa i-zaaniyah ize iphenduke, noma ukuganwa zaani aze aphenduke, ngoba ubudlelwano phakathi kwendoda nomkayo noma owesifazane nomyeni wakhe yibona obuseduze kakhulu bobudlelwane. Uthi uAllah (ukuchazwa kwencazelo): “Buthani abenza okubi, kanye nabangani babo” [al-Saaffaat 37:22]. Ngakho-ke u-Allah Ukwenqabele lokho ngenxa yobubi obukhulu obukhona. Kubuye kusikisele ukuntula isikhwele sokuzivikela futhi kusikisela ukuthi izingane kungase kuthiwe zibangelwa umyeni okungeyena, uzaani ngeke amgcine emsulwa ngoba ephazanyiswe ngomunye umuntu. Noma iyiphi yalezi izokwanela ukuthi ibe haraam. Qeda ukucaphuna.

Shaykh Ibn ‘Uthaymien (sengathi u-Allah angaba nomusa kuye) washo okufanayo, futhi wathi incazelo yaleli vesi ukuthi lowo okholelwa ukuthi kuyi-haraam ukushada ne-zaaniyah kodwa ashade naye usengene esivumelwaneni somshado we-haraam akholelwa ukuthi i-haraam.. Inkontileka ye-haraam ifana nengekho, ngakho-ke akuvumelekile ukuba ahlangane nowesifazane; uma kunjalo indoda izoba zaani.

Kodwa uma ephika ukuthi kuyi-haraam ukuganwa i-zaaniyah futhi ethi kuvumelekile., khona-ke kulokhu indoda ingumshrik, ngoba umemezele ukuthi kuvumelekile okuthile uAllah Akwenqabele futhi usezenze umsha-mthetho kanye noAllah. Sisho kanje endodeni eganisa indodakazi yakhe izaani.

Fataawa al-Mar'ah al-Muslimah, ihlanganiswe ngu-Ashraf 'Abd al-Maqsood (2/698).

Lokhu (i.e. ukuthi kuyi-haraam ukuganwa i-zaaniyah) kwashiwo kumafatwas akhishwe uShaykh Muhammad ibn Ibraaheem (sengathi u-Allah angaba nomusa kuye) kanye nezifundiswa zeKomidi Elimisiwe Lokukhipha amaFatwa, eholwa nguShaykh Ibn Baaz (sengathi u-Allah angaba nomusa kuye).

Bheka: UFatawa kaMuhammad ibn Ibrahim (10/135) kanye noFataawa al-Lajnah al-Daa'imah (18/383).

U-Shaykh al-Islam Ibn Taymiyah uthe:

Ngenxa yesijeziso uAllah Asinqumele labo abenza ucansi, Wakwenza kwaba haraam ukuthi amakholwa ashade nabo, njengokusolwa kubo nangenxa yezono nezenzo ezimbi abanazo. … Ngakho (U-Allah) usitshela ukuthi akekho owenza lokho ngaphandle kwezaani noma i-mushrik.

Ngokuqondene nama-mushrik, akanalo ukholo olungamvimbela ekwenzeni izenzo zokuziphatha okubi noma ukuzihlanganisa nalabo abazenzayo.

Mayelana nezaani, ukuziphatha kwakhe okubi kumenza akwenze lokho ngisho noma engeyena umushrik.

UAllah Usiyale ukuthi sigweme okubi kanye nabantu bakho inqobo nje uma besenza lokho, futhi lokhu kusebenza ku-zaani.

U-Allah ubeke ukuthi amadoda kufanele abe msulwa futhi angabi nasimilo, njengoba esho (ukuchazwa kwencazelo): “Zonke ezinye zisemthethweni, uma ufuna (nabo emshadweni) noMahr (imali yomshado enikezwa umyeni kumkakhe ngesikhathi somshado) kusuka empahleni yakho, ukufisa ubumsulwa, ukungenzi ucansi olungekho emthethweni” [al-Nisa' 4:24]. Lokhu kuyinto okungafanele ishaywe indiva ngoba iKur’aan ikubeke kwacaca.

Mayelana nokuvinjelwa kokushada nezaaniyah, the fuqaha', njengabangane baka-Ahmad nabanye, sebexoxile ngakho futhi kunemibiko mayelana nayo evela ku-salaf. Nakuba i-fuqaha’ yehluka ngakho, labo abathi kuvumelekile abanabo ubufakazi obuthembekile. Qeda ukucaphuna.

Majmoo' al-Fataawa (15/316)

Wathi futhi (32/110):

Ukuganana ne-zaaniyah kuyi-haraam ngaphandle uma ephenduka, kungakhathaliseki ukuthi uyena noma omunye umuntu owazenza naye inzondo. Lona ngokungangabazeki umbono olungile, futhi kuwumbono wenani lezizukulwane zangaphambili nezakamuva, kuhlanganise u-Ahmad ibn Hanbal nabanye.

Lokhu yilokho okushiwo yi-Qur-aan kanye ne-Sunnah. Umbhalo owaziwa kakhulu mayelana nalelo vesi e-Surat al-Noor lapho u-Allah ethi khona (ukuchazwa kwencazelo):

“Isiphingi – isifebe asishadi kodwa isifebe noma iMushrikah.; nesiphingikazi – isifebe, akekho omshadayo ngaphandle kwesiphingi - isifebe noma iMushrik [futhi lokho kusho ukuthi indoda evuma ukushada (abe nobudlelwano bocansi) a Mushrika (umkhohlisi wesifazane, umhedeni noma okhonza izithombe) noma isifebe, khona-ke ngokuqinisekile, noma uyisiphingi — isifebe, noma iMushrik (umuntu okholelwa kuNkulunkulu omkhulu, umhedeni noma okhonza izithombe). Nowesifazane ovuma ukushada (abe nobudlelwano bocansi) a Mushrik (umuntu okholelwa kuNkulunkulu omkhulu, umhedeni noma okhonza izithombe) noma isiphingi — isifebe, khona-ke uyisifebe noma unguMushrikah (umkhohlisi wesifazane, ubuqaba, noma okhonza izithombe)]. Into enjalo yenqatshelwe kwabakholwayo (ye-Islamic Monotheism)”

[al-Noor 24:3]

Ku-Sunnah, kukhona i-hadeeth ka-Abu Marthad al-Ghanawi kanye ne-‘Anaaq. Qeda ukucaphuna.

Lowo obhekene nale nkinga futhi owenza isivumelwano somshado ngaphambi kokuphenduka kufanele aphenduke ku-Allah futhi azisole ngalokho akwenza., futhi unqume ukungaphinde wenze lesi sono, khona-ke kufanele enze isivumelwano somshado futhi.

Futhi uAllah Wazi kakhulu.

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