TT Umbono : Asma Barlas
Isinqumo sephephabhuku lesiFulentshi iCharlie Hebdo sokuphrinta kabusha izithombe zopopayi zoMprofethi uMuhammad ngoSepthemba sabhebhethekisa elinye igagasi lodlame eFrance, ukuphindaphinda okwenzeka ngesikhathi lezi zithombe zishicilelwa okokuqala ngo-2015. Kulokhu, uhulumeni wasabela ekuhlaselweni ngokubonisa opopayi ezakhiweni zomphakathi, kuyilapho uMongameli u-Emmanuel Macron ememezela ukuthi i-Islam "isenkingeni" futhi wathembisa ukuqeda "ukuhlukana kwamaSulumane" eFrance.
Ekuqaleni kuka-September, ngangike ngaxabana i-op-ed ukuthi kufanele kube nokwenzeka ukugxeka amaSulumane abulala abantu ngenxa yezithombe zomprofethi, kuyilapho beqaphela ukuthi bahloselwe ukukhombisa amandla e-epistemic phezu kwamaSulumane, idlanzana elivele lisengozini eFrance naseYurophu. Bengike ngangabaza nokuthi isidingo esinganeliseki sokuqhubeka nokwenza kabusha izithombe ezinjalo kuwumsebenzi wokukhuluma ngokukhululeka.
Abanye abagxeki bafunde indaba yami njengevumela ukubulawa kwamaSulumane nokugxeka noma ukuhluleka ukuqonda umqondo wokukhuluma ngokukhululeka. Ngakho-ke, emigqeni elandelayo, ngizokhuluma ngezindaba ezimbili ezihlobene: Indlela amaSulumane afinyelela ngayo ekuvikeleni inkulumo ekhululekile kanye nokubhekisela kukaMacron okukhohlisayo "ngokwehlukana kwamaSulumane".
Inkulumo ekhululekile isekelwe esimisweni sokuthi abantu banelungelo lokusho imibono nezinkolelo zabo ngaphandle kokwesaba ukujeziswa. Nokho, nakuba umqondo wokukhuluma ngokukhululekile ungowomhlaba, wesimanje, nowaseNtshonalanga, lesi simiso ngokwaso asinjalo. IQuran iphinde iqinisekise ilungelo labantu lokukholwa kanye nokusho amaqiniso ahlukene ngaphandle kokuwaphoqa kwabanye. Iphinde ixwayise nokugwema ukuhlukunyezwa, ukungakholwa, nokuhlaselwa ngamazwi, futhi ikwenqabele ukudelela unkulunkulu wenye inkolo. I-Quran iza kulezi zikhundla ngoba ikhuthaza ukwehlukana kwezenkolo nezinhlanga.
Isambulo sichaza ukwehluka njengophawu lomusa waphezulu. Amanye amavesi athi phakathi “kwezimangaliso zikaNkulunkulu kukhona … ukwehlukahlukana kwezilimi nemibala yakho: ngokuba kulokhu, bhekani, kukhona imiyalezo kubo bonke abanolwazi [lwemvelo]” (30:22). Amanye amavesi acacisa ukuthi “kulowo nalowo phakathi kwethu [uNkulunkulu] ubeke uMthetho nendlela evulekile. Uma uNkulunkulu ethanda ngabe unenza nibe yisizwe esisodwa” (5:48). Kunalokho, nakuba uNkulunkulu wasidala ebuntwini obubodwa (nafs), uNkulunkulu waphinda wasenza “izizwe nezizwe ezihlukene, ukuze [sazane] sazane”. Ongcono kakhulu phakathi kwethu, i-Quran ithi, akulona iqembu elithile kodwa "lowo omazi ngokujulile [uNkulunkulu]" (49:13).
Yiqiniso, ukungezwani kungenza kube nokuqondana kuphela uma abantu bezimisele ukuba nobuntu nokubekezela ekusebenzelaneni nabanye. Kulokhu, iQuran ixwayisa amaSulumane ngokuphindaphindiwe ukuthi angaphikisani nabagxeki ngaphandle kokuthi “ngendlela enomusa kakhulu”, futhi aphendule ekuhlaselweni “kuphela ngezinga lokuhlasela olwenzelwe [thina]” futhi “nibekezele ngokubekezela. ngempela kungcono kakhulu” (16:125-128).
Iphinde inqabele amaSulumane ukuthi agcone onkulunkulu babanye abantu funa aphindisele ngokubhuqa abethu. Kodwa, uma benza kanjalo, iQur’an ayisigunyazi ukuba sibalimaze, futhi ayikuvimbeli ukujeziswa ngenxa yokungakholwa, ukuhlubuka noma ukuhlambalaza. Eqinisweni, igama lesi-Arabhu elisho ukuhlambalaza, i-tajdif, alikho eQuran. Kubalulekile ukuqaphela lapha ukuthi imithetho yokuhlambalaza kwamanye amazwe amaSulumane yayingeniswa eYurophu ngesikhathi noma ngemva kobukoloni.
Uma amaSulumane engena ezingxoxweni “nabalandeli bezambulo zangaphambili” - amaJuda namaKrestu - iQur'an iyaseluleka ukuthi siqinisekise ukuthi siyakholelwa kulokho “okunikezwe okuvela phezulu phezu kwethu, nakulokho enikunikwe nina: ngokuba uNkulunkulu wethu noNkulunkulu wenu munye” (29:46).
Futhi uma abangakholwa besicindezela noma besihlasela, singalandela iseluleko seQur'an kuMprofethi: “Yithi: 'O nina eniphika ukholo, angikukhonzi lokho enikukhulekelayo. Futhi, Angiyikukhuleka kulokho ebenikukhonze. Futhi anizukukhonza engikukhonzayo. Kuwe makube yiNdlela yakho, nakimi kube ngeyami” (109:1-6).
Nokho, kuyadabukisa ukuthi izimfundiso ezinjalo azibonakali phakathi kwamaSulumane futhi kunezizathu eziningi eziyinkimbinkimbi zokuthi kungani abantu befunda imibhalo ngendlela abayifunda ngayo. Enye ukuthi umkhuba we-Islam uqobo usuphenduke ipolitiki. Lokhu kunjalo ikakhulukazi eYurophu lapho idlanzana lamaSulumane lizizwa livinjezelwe futhi lapho, ngenxa yalokho, ukwenza inkolo yobuSulumane kwehliswe kwaba yisimo sepolitiki sokuzivikela kanye/noma sezempi ngokumelene nabaseYurophu. AmaSulumane, vele, abeseYurophu kusukela anqoba iSpain ngekhulu lesishiyagalombili kodwa ukunqoba kwawo akuzange kukhulise lolu "hlobo lwamaSulumane".
Okuxakayo ukuthi, umonakalo omkhulu walokhu kwehliswa kwenkolo kwezepolitiki yokumelana kube yi-Islam uqobo, ikakhulukazi, inkambiso ye-Quran yokubekezela, ukwamukelana nokuzwana. Umongo womlando walolu hlobo lwepolitiki ubukoloni baseYurophu, obuphinde bubangele ukuba khona kwamaSulumane asuka kumakoloni angaphambili ase-Europe ezweni “lekhaya” kulezi zinsuku.
Uma, ngokwesibonelo, abantu base-Algeria baseFrance namuhla, yingoba iFrance yake yaba se-Algeria. Hhayi lokho kuphela, kepha iFrance yiyo/iphinde yaba necala lokufa kwabantu base-Algeria abangaphezu kwesigidi ngesikhathi sokubusa kwayo. Futhi lokhu kuwumlando walo nje kwelinye elaliyikoloni lamaSulumane amaningi.
Kodwa-ke, njengoba amaFulentshi ebonakala ewungcwabile lo mlando omubi nowobugebengu, umuntu akakwazi ukukhomba ukuthi iFrance iyaqhubeka nokuhlukumeza abantu asebevele beyizisulu esikhathini esidlule, ngaphandle kokusolwa ngokuvumela ubudlova bamaSulumane.
Ukuzonda inkolo yobuSulumane ezweni akubonakali kuyisenzo nje sohlangothi lwesokudla. Ibhalwe ngaphansi kohlobo lwayo oluyisisekelo nolungenakuphikiswa lwe-secularism, laïcité. Amanye amazwe anikeza inkululeko yokukhuluma ngokwenkolo ngokungathathi hlangothi enkolweni. Kodwa, hhayi iFrance, egama layo lokungazweli ngokwenkolo liwubuzwe futhi linobutha kubuSulumane; lize ligunyaze ukuthi abesifazane abangamaSulumane kufanele bagqoke kanjani esidlangalaleni, njengoba kwenza ezinye izifundazwe zamaSulumane.
Lokhu kwenzelela amaSulumane lokhu kubandlulula amaSulumane, yingakho, kumaSulumane, nakubantu abaMnyama, iFrance iyizwe eligcwele ubandlululo. Ngakho-ke, lapho umSulumane ongumFulentshi enza ubugebengu, umbuso awumphathi umuntu njengesakhamuzi kodwa “njenge-Islamist”, i-epithet ebonisa icala elihlangene futhi eqinisekisa isijeziso esihlangene. Ngakho-ke, ukuba umSulumane waseFrance namuhla kuwukuthwala “uphawu lobuningi”, sicaphuna ungqondongqondo waseTunisia ongumJuda u-Albert Memmi, owabona ukuthambekela kwamakoloni aseFrance ukubheka abantu baseTunisia njengeqoqo elingenasici futhi “elingaziwa”.
Uma kuwukuhlukanisa u-Macron akhathazeke ngakho, angaqala ngokuhlakaza i-laïcité/ubandlululo oludalwe nguhulumeni. Kunalokho, uziphatha njengabakhi bamakoloni bakudala baseFrance, uMemmi abhala ngabo: “Ukuzibonga wena nabanye abantu, ukuqinisekiswa okuphindaphindiwe, ngisho nangobuqotho, kobuhle bezindlela nezikhungo zomuntu, ukuphakama komuntu kwamasiko nezobuchwepheshe akukususi okuyisisekelo. ukulahlwa wonke amakholoni akuthwala enhliziyweni yakhe. "
Uma kunesifundo esisodwa uMacron angasifunda ku-colonilist yaseFrance edlule, ukuthi "uma ikoloni ibhubhisa amakholoni, iphinde ibole ikoloni."
umthombo: aljazeera.com
