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Da li se na sedždu prvo spuštaju koljena ili ruke?

Pitanje: Moje pitanje vezano je za spuštanje na sedždu u namazu. Čitao sam o razilaženju učenjaka o tom pitanju, tj. da li se prvo spuštaju koljena ili ruke. Zanima me koji je način ispravan?

Odgovor: Važnost namaza i njegov stepen u islamu poznat je svakom muslimanu. Islamski učenjaci posvetili su veliku pažnju ovom ibadetu izučavajući i najsitnije detalje vezane za njega. Jedan od tih detalja jeste način na koji se klanjač spušta na sedždu, te da li se pri tome na tlo spuštaju prvo ruke, a zatim koljena ili obratno. Ebu Hanifa, Šafija i Ahmed, u jednoj predaji, odabrali su mišljenje da se prilikom spuštanja na sedždu prvo spuštaju koljena, a zatim ruke. Imam Tirmizi, pripisujući ovo mišljenje džumhuru (velikoj većini) islamskih učenjaka, kaže: “Većina učenjaka podržava ovu praksu!” (Džamiut-Tirmizi, 2/56, hadis, br. 268), tj. da se prilikom odlaska na sedždu prvo spuštaju koljena, a zatim ruke, a kada se ustaje, prvo se podignu ruke, a zatim koljena. Dokaz za ovo mišljenje jeste hadis Vaila b. Hudžra u kojem se kaže: “Vidio sam Allahovog Poslanika, sallallahu alejhi ve sellem, kako, odlazeći na sedždu, spušta koljena prije ruku, a kada ustaje, podiže ruke prije koljena.” (Ebu Davud, br. 838, Tirmizi, br. 268, En-Nesai, br. 1089,  Ibn Madža, br. 882, i Darekutni, br. 1307) Nakon što je naveo ovaj hadis, Darekutni je rekao: “Ovaj hadis prenosi samo Jezid b. Harun od Šurejka.  Od Asima b. Kulejba ne prenosi ga niko osim Šurejka, a Šurejk nije jak prenosilac u predajama koje samo on prenosi.” (Sunenud-Darekutni, 2/150) Šejh Albani, rahimehullah, također je hadis ocijenio slabim. (Miškatul-mesabih, 1/195)

Imam Malik, Evzai i mnogi drugi hadiski učenjaci preferiraju spuštanje ruku prije koljena, argumentirajući to hadisom Ebu Hurejre, radijallahu anhu, u kojem navodi da je Poslanik, sallallahu alejhi ve sellem, rekao: “Kada neko od vas čini sedždu, neka se ne spušta kao što se spušta deva, i neka spusti ruke prije koljena.” (Bilježe Ahmed, br. 8942, Ebu Davud, br. 840, Nesai, br. 1091 i drugi) Imam Nevevi ocijenio je dobrim sened ovog hadisa, a šejh Albani vjerodostojnim. (El-Medžmu, 3/421, i Miškatul-mesabih, 1/196)

Mnogi učenjaci preferirali su postupanje po hadisu Vaila, radijallahu anhu, koji se uzima kao dokaz za prvo mišljenje, dajući mu prednost nad predajom Ebu Hurejre, radijallahu anhu, tvrdeći da je ta predaja kontradiktorna u svom značenju. Jedan od istaknutih učenjaka koji su odabrali prvo mišljenje, tj. da se koljena spuštaju prije ruku, jeste Ibn Kajjim, a od savremenih učenjaka Muhammed b. Salih el-Usejmin. (Vidjeti: Zadul-mead, 1/215, i Eš-Šerhul-mumti, 3/110)

Rezimirajući ovo pitanje, navest ću citat Ibn Tejmijje, rahimehullah, koji potvrđuje da su oba načina prihvatljiva i ispravna, a postojeće razilaženje odnosi se na odabir boljeg i potpunijeg. Ibn Tejmijja kaže: “Učenjaci su jednoglasni u tome da je namaz dozvoljeno obavljati na svaki od dva spomenuta načina. Ako klanjač želi, spuštat će koljena prije ruku, a ako hoće, spuštat će ruke, a zatim koljena.  Namaz  mu je ispravan u oba slučaja, po konsenzusu učenjaka, međutim, učenjaci su se razišli u određivanju boljeg.” (Medžmuul-fetava, 22/449)

Odgovorio: Dr. Hakija Kanurić