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Koliko se puta prilikom uzimanja abdesta peru dijelovi tijela?

Piše: mr. Elvedin Pezić

Musliman koji svaki dan klanja pet vakata namaza, prije stupanja u namaz obavezan je uzeti abdest, odnosno vodom oprati određene dijelove tijela. S tim u vezi, treba da zna koliko puta, minimalno ili maksimalno, treba da opere dijelove tijela koje je obaveza oprati prilikom uzimanja abdesta.

Korist poznavanja ovog pitanja može doći do izražaja kada čovjek bude u situaciji da ima malo vode i da može da opere svaki dio tijela samo po jedanput. S druge strane, poznavajući ovo pitanje čovjek ima priliku da oživi određene sunnete koji govore o određenim načinima uzimanja abdesta koji su manje poznati.

U sunnetu Allahovog Poslanika, sallallahu alejhi ve sellem, nalazimo potvrdu o tome da je Poslanik, sallallahu alejhi ve sellem, uzimao abdest na četiri različita načina, iako je najviše i najčešće prakticirao da uzima abdest tako što je svaki dio tijela prao po tri puta.

Prvi način jeste da se svaki dio tijela koji se pere prilikom uzimanja abdesta opeFre jedanput. Ibn Abbas, radijallahu anhu, prenosi da je Allahov Poslanik, sallallahu alejhi ve sellem, uzimao abdest tako što je svaki dio tijela oprao po jedanput. (Buhari, br. 175)

Drugi način jeste da se svaki dio tijela koji se pere prilikom uzimanja abdesta opere dva puta. Abdullah b. Zejd, radijallahu anhu, prenosi da je Allahov Poslanik, sallallahu alejhi ve sellem, uzimao abdest tako što je svaki dio tijela oprao po dva puta. (Buhari, br. 158)

Treći način jeste da se svaki dio koji se pere prilikom uzimanja abdesta opere tri puta. Osman, radijallahu anhu, u poznatom hadisu, pokazao je kako se abdestio Allahov Poslanik, sallallahu alejhi ve sellem, pa svaki dio tijela organ abdesta oprao po tri puta, osim glave koju je potrao jedanput, a potom je kazao da je vidio Allahovog Poslanika, sallallahu alejhi ve sellem, da tako uzima abdest. (Buhari, br. 159)

Ebu Hurejra, radijallahu anhu, prenosi da je Allahov Poslanik, sallallahu alejhi ve sellem, uzimao abdest i svaki dio tijela oprao po tri puta. (Ibn Madža, br. 415, a šejh Albani ocijenio ga je vjerodostojnim)

Četvrti način jeste da se neke dijelovi tijela operu dva puta, a neki tri puta. U vjerodostojnim hadisima zabilježeno je da je Allahov Poslanik, sallallahu alejhi ve sellem, prilikom uzimanja abdesta neke dijelove tijela koji se peru prilikom uzimanja abdesta, prao dva puta, neke tri puta, a glavu potirao jednom.

Na osnovu spomenutog, zaključujemo sljedeće:

  1. Abdest osobe koja svaki dio tijela opere jedanput validan je, prema konsenzusu učenjaka. To znači da nema nikakve pokuđenosti u tome da čovjek ponekad, naročito ako za tim ima potrebu, uzima abdest tako što će svaki dio tijela oprati po jedanput. Ako bi to učinio i bez bilo kakve potrebe, njegov bi abdest bio validan.
  2. Najbolji i najvredniji način uzimanja abdesta jeste pranje svakog dijela tijela po tri puta, osim glave koja se potire jedanput. Kada su u pitanju predaje koje govore o Poslanikovom abdestu, najviše je predaja u kojima se navodi da je Poslanik uzimao abdest perući svaki dio tijela tri puta.
  3. Može se smatrati sunnetom da čovjek ponekad prakticira jedan, ponekad drugi, ponekad treći način uzimanja abdesta, a najvrednije je da prakticira uzimati abdest tako što će svaki dio tijela oprati po tri puta. Svi načini uzimanja abdesta preneseni su od Poslanika, sallallahu alejhi ve sellem, i sve je to sunnet.
  4. Pokuđeno je da čovjek prilikom uzimanja abdesta bilo koji dio tijela pere više od tri puta, jer od toga nema nikakve koristi i to je zabranjeno u vjerodostojnim hadisima.

Kazao je imam Nevevi: “Islamski učenjaci imaju jednoglasan stav o tome da je obaveza prilikom uzimanja abdesta svaki dio tijela oprati jedanput, a da je pranje svakog dijela po tri puta sunnet / pohvalan postupak. Vjerodostojni hadis potvrđuju pranje svakog dijela tijela prilikom uzimanja abdesta po jedanput, po dva puta, po tri puta, i da je u toku uzimanja jednog abdesta neke dijelove tijela prao tri puta, neke dva puta, a neke jedanput. Učenjaci su kazali da raznolikost hadisa ukazuje na to da je sve to dopušteno i da je pranje dijelova tijela po tri puta najpotpuniji način, a da je pranje po jedanput dovoljno i validno. Ovako se ispravno razumije različitost u spomenutim hadisima.” (Šerhu Nevevi ala Muslim, 3/106)