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Izbjegavanje rasprava o ashabima?


Pitanje: Da li je tačno da su dvojicu pravovjernih halifa, Aliju ibn Ebi Taliba i Osmana ibn Affana, radijallahu anhuma, ubili muslimani? Također me interesuje u čemu je suština problema i nesporazuma koji su se dogodili između Osmanovih i Alijinih pristalica, i na koje izvore mogu da se obratim po ovom pitanju?

Odgovor: Hvala Allahu i neka je mir i spas na posljednjeg poslanika Muhammeda, sallallahu alejhi ve sellem.
Na samom početku, značajno je istaći da su ashabi (drugovi) Allahovog Poslanika, sallallahu alejhi ve sellem, bez ikakve sumnje u to, najbolji drugovi najboljeg Poslanika koji su ikada hodili zemljom, posebno se tu misli na četvoricu pravovjernih halifa, Ebu Bekra, Omera, Osmana i Aliju. Tome u prilog govore sljedeći ajeti: ”Allah je zadovoljan prvim muslimanima, muhadžirima i ensarijama i svima onima koji ih slijede dobra djela čineći, a i oni su zadovoljni Njime: za njih je On pripremio džennetske bašče kroz koje će rijeke teći, i oni će vječno i zauvijek u njima boraviti” (prijevod značenja Et-Tevbe, 100.); ”I siromašnim muhadžirima koji su iz rodnog kraja svoga protjerani i imovine svoje lišeni, koji žele da Allahovu milost i naklonost steknu, i Allaha i Poslanika Njegova pomognu – to su, zaista, pravi vjernici; i onima koji su Medinu za življenje izabrali i domom prave vjere još prije njih je učinili; oni vole one koji im se doseljavaju i u grudima svojim nikakvu tegobu, zato što im se daje, ne osjećaju, i više vole njima nego sebi, mada im je i samima potrebno. Oni koji poslije njih dolaze – govore: ‘Gospodaru naš, oprosti nama i braći našoj koja su nas u vjeri pretekla i ne dopusti da u srcima našim bude imalo zlobe prema vjernicima; Gospodaru naš, ti si, zaista, dobar i milostiv!” (El-Hašr, 8. – 10.). Upravo iz ovog razloga, bilo kakva rasprava i polemika o ashabima, radijallahu anhum, i onome što se u jednom periodu događalo među njima (slučaj bitke na Siffinu i drugih sličnih bitki u kojima su sukobljene strane činili ashabi), u prvim generacijama muslimana smatrana je bespredmetnom i šerijatski neopravdanom. Vladalo je jednoglasno mišljenje da je musliman dužan uzdržati se od bilo kakvih izjava koje bi mogle ukazivati na kritikovanje, obezvređivanje i omalovažavanje nekog od ashaba, radijallahu anhum, a da je s druge strane obaveza iskazivati poštovanje i ljubav prema njima i prizivati Allahovo zadovoljstvo na njih. Kada je Omer ibn Abdul-Aziz, Allah mu se smilovao, upitan o sporu i sukobu koji se desio među ashabima, rekao je: ”Allah me je sačuvao od toga da svoje ruke zaprljam krvlju tih časnih ljudi, i ja ne želim prljati svoj jezik govorom o onome što se dogodilo među njima.” (Et-Tabekatul-kubra, Zehebi, 5/394.) Neki čovjek je pitao imama Ahmeda o onome što se desilo između Alije i Muavije, radijallahu anhuma, a on se okrenuo leđima prema njemu i nije mu htio odgovarati. Nakon što mu je sugerirano da se radi o čovjeku koji vodi porijeklo iz Poslanikove loze (Benu Hašima), pogledao ga je i proučio mu kur’anske riječi, u prijevodu značenja:

”Taj narod je bio i nestao; njega čeka ono što je zaslužio, i vas će čekati ono što ćete zaslužiti, i vi nećete biti pitani za ono što su oni radili.” (El-Bekare, 134.) (Menakibul-imami Ahmed, Ibnul-Dževzi, 126.) A učenik imama Ahmeda, El-Mejmuni, prenosi da mu je Ahmed jedne prilike rekao: ”Kada vidiš čovjeka koji po zlu spominje bilo kojeg od ashaba, slobodno sumnjaj u njegovu vjeru.” (El-Bidaje ven-nihaje, 8/139.) U sličnoj predaji navodi se da je Ebu Zur’a er-Razi rekao: ”Onaj koji se usudi ashabima Allahovog Poslanika iznalaziti mahane, smatra se heretikom. To zato što su Poslanik i Kur’an za nas nepobitna istina, a ashabi su ti koji su nam dostavili Kur’an i Poslanikovu praksu. Oni na taj način žele diskreditirati ashabe kao direktne svjedoke objave, a onda negirati i samu objavu.” (El-Kifaje fi ‘ilmi-r-rivaje, 49.)
Odgovorio: Dr. Muhammed ibn Salih el-Munedžid. (Izvor: www.islam-qa.com)
Preveo i prilagodio: Mr. Semir Imamović
Fetva objavljena u časopisu Saff br. 242
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