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Dižem ruke u namazu, da li klanjati u džematu u kojem se tako ne klanja?

Pitanje:Sve namaze klanjam na vrijeme, ali na poslu, a sabah klanjam u kući jer, iako živim u blizini džamije, ne idem na sabah zbog toga što se u njoj ne klanja po sunnetu, tj. ne prakticiraju se neke radnje u namazu kao što je dizanje ruku u visini ramena prije i poslije rukua, zikr poslije farz-namaza. Da li mi je grijeh što sabah klanjam u kući, a ne u džamiji? Trebam li sabah klanjati u džematu na način kako oni klanjaju?

Odgovor: Uvaženi brate, Allaha molim da ti poveća želju za slijeđenjem sunneta Allahovog Poslanika i da te poduči ispravnom razumijevanju Poslanikove prakse.

Tvoje pitanje dotiče se dva vrlo bitna propisa: propisa klanjanja namaza u džematu I dizanja ruku u namazu.

Tačno je da je klanjanje namaza u džematu obaveza punoljetnim muškarcima koji čuju učenje ezana koji bi, kad bi se učio bez razglasa, dopirao do njihovih kuća.

Obaveznost namaza u džematu potvrđuju nam mnogi argumenti iz sunneta Allahovog Poslanika.

Allahovom Poslaniku došao je slijepac i tražio dopuštenje da ne klanja u džematu, već da klanja u kući,  jer nije imao vodiča koji bi ga vodio do džamije, pa mu je Allahov Poslanik to dozvolio. Kada se čovjek okrenuo, Allahov Poslanik ga upita: “Čuješ li ti ezan kada se uči?” “Da”, kazao je slijepac. “Obaveza ti je da se odazoveš”, odgovorio je ponovo Allahov Poslanik. (Muslim, od Ebu Hurejre)

U drugim je hadisima Allahov Poslanik spomenuo da je razmišljao o tome da naredi da se prouči ezan, a potom da ode i da popali kuće onih koji se nisu odazvali ezanu. (Buhari i Muslim, od Ebu Hurejre)

Dizanje ruku u namazu je sunnet, po mišljenju izrazite većine islamskih učenjaka, a učenjaci hanefijske pravne škole smatrali su da nije sunnet da se dižu ruke u namazu osim na početnom tekbiru.

Ali, takva radnja, za koju je maksimalno kazano da je sunnet (pohvalan čin), ne smije da bude razlogom da muslimani izbjegavaju jedni druge i da jedni na druge gledaju s prezirom samo zato što su odabrali jedno do dva utemeljena pravna mišljenja.

Imperativ muslimanskog jedinstva i međusobne ljubavi mora da bude daleko iznad toga da bi se rušio sa stvarima koje su pohvalne.

Imami mezheba klanjali su jedni za drugima i nije im smetalo to što su se u pogledu određenih pitanja razišli.

Nažalost, živimo u vremenu kada mnogi muslimani jedni druge kvalificiraju na osnovu spomenutog pitanja, što je, zasigurno, neispravno.

S druge strane, mnogo je muslimana koji skoro ne razumiju ništa od onoga što uče u namazu, ili čine mnogo toga čime dovode u pitanje validnost namaza, i sve to ne vide i ne smatraju bitnim, a obraćaju pažnju na ono čemu prve generacije nisu posvećivale toliku pažnju.

Čudno je da u pogledu vezivanja ruku u namazu skoro da ne postoji vjerodostojna predaja, što ukazuje koliko su pažnje ashabi i oni nakon njih tom pitanju posvećivali pažnje, a danas je to jedna od najatraktivnijih tema u islamskom svijetu i pitanje koje je uzrokovalo velike podjele među muslimanima.

Onda kada su zaboravili na bit i suštinu namaza, a to je skrušenost i to da namaz odvraća od loših djela, posvetili su se sporednim stvarima na koje prve generacije skoro da nisu obraćale pažnju.

Stoga, uvaženi brate, ako se nalaziš na udaljenosti gdje se ezan čuje kada bi se učio bez ozvučenja, tebi je obaveza da klanjaš namaz u džematu bez obzira da li imam i ljudi koji klanjaju u spomenutom džematu dizali ruke u namazu ili ne, a ako prisustvuješ namazu s njima, i dalje možeš da nastaviš s prakticiranjem spomenutih sunneta. Ako u tom džematu ne postoji niko ko diže ruke u namazu, i ako to ljudima pravi pometnju, smatram da nije problem da određeno vrijeme, dok se zbližiš s džematlijama, ostaviš dizanje ruku u namazu. Uzvišeni Allah zna tvoju namjeru.

Allahov Poslanik kazaoje: “Doista se djela vrednuju prema namjerama.” (Buhari i Muslim, od Omera)

A Allah najbolje zna!

Odgovorio: Elvedin Pezić