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Da li je dozvoljeno klanjati za imamom koji slijedi drugi mezheb?

Odgovorio: Mr. Safet Kuduzović
Pitanje: Da li je dozvoljeno klanjati za imamom koji slijedi drugi mezheb? Odgovor: Ne postoji šerijatska prepreka u pogledu klanjanja za imamom koji slijedi neku od ehli-sunnetskih pravnih škola. Fleksibilnost kod fikhskih (pravnih) razilaženja kudikamo je veća nego kod akaidskih (doktrinarnih). Ashabi i tabiini i učenjaci nakon njih klanjali su jedni za drugima iako su se razilazili u mnogim stvarima koje se tiču islamskog prava (fikha). Nikada niko od njih nije osporio namaz za sljedbenikom druge pravne škole ili drugog mišljenja. Među njima ima onih koji su učili kunut na sabah-namazu i onih koji to nisu činili, ima onih koji su obavezno mijenjali abdest nakon hidžame i općeg isticanja krvi, nakon dodira spolnog organa, nakon doticanja žene s požudom i bez požude, a ima onih koji u tom slučaju nisu obnavljali abdest. Ebu Hanife i njegovi sljedbenici, kao i imam Šafija, klanjali su za Medinjanima malikijama iako oni ne uče bismillu u namazu, ni naglas ni u sebi. Ebu Jusuf, učenik imama Ebu Hanife, klanjao je za Harunom er-Rešidom koji se nije abdestio nakon hidžame jer mu je imam Malik izdao takvu fetvu, a Ebu Jusuf nije ponovio namaz. Imam Ahmed je smatrao abdest obaveznim nakon hidžame i kada krv poteče iz nosa, a kada su ga upitali o namazu za imamom kome potekne krv a ne obnovi abdest, rekao je: “Kako da ne klanjam za Seidom b. El-Musejjibom i imamom Malikom.” (Uporediti: Medžmuul-fetava, 23/374)

Šejhul-islam Ibn Tejmijje kaže: “Što se tiče namaza za imamom koji slijedi drugi mezheb, on je ispravan po konsenzusu ashaba, tabiina i imama četiri pravne škole.” (Uporediti: Medžmuul-fetava, 23/378)

Imam Ibn Kudame, velikan hanbelijskog mezheba, kaže: “Što se tiče pravnih razilaženja sa sljedbenicima hanefijske, malikijske i šafijske pravne škole, namaz obavljen za njima je ispravan, bez pokuđenosti. Tako je kazao Ahmed b. Hanbel, objašnjavajući da su ashabi i tabiini i učenjaci nakon njih klanjali jedni iza drugih iako su se razilazili u fikhskim pitanjima, pa se njihov postupak tretira kao konsenzus.” (Vidjeti: El-Mugni, 2/11)

Savremeni kolegij (El-Ledžnetud-daime), na čelu sa šejhom Ibn Bazom, kaže: “Pravna razilaženja (između imama i muktedija) ne utječu na ispravnost namaza. Imam je dužan postupati po najjačem argumentu bez obzira slagale se muktedije s njim ili ne slagale.” (Vidjeti: Fetaval-Ledžnetid-daime, 7/369)

Milioni učenjaka kroz historiju putovali su po tadašnjem islamskom svijetu u potrazi za naukom (naročito hadisom) i nikada nije zabilježeno da je neko od njih ponovio namaz zbog razlike u mezhebu ili određenom fikhskom pitanju oko kojeg se učenjaci razilaze. Slično je na hadždžu. Muslimani iz cijelog svijeta klanjaju za mekkanskim i medinskim imamima koji se pripisuju hanbelijskoj pravnoj školi. Nakon ovoga neminovno se postavlja pitanje: Kada će se muslimanski ummet ujediniti kao što su se ujedinili njihovi prvaci? Zar oni nisu najbolji uzor vjernicima?! Dokle zloupotrebljavati razilaženja među islamskim velikanima i time ostvarivati lične interese, a zanemarivati primarni i kolektivni interes muslimana?! Allahu dragi, ujedini muslimane i učini ih pomagačima Kur’ana i sunneta! Amin.




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