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Kur’anski opis ashaba Allahovog Poslanika, s.a.v.s.

Priredio: Abdullah Nasup

Kur’anski opis ashaba Allahovog Poslanika, s.a.v.s. muhammed1Allah, dželle šanuhu, rekao je:

“Muhammed je Allahov poslanik, a njegovi su sljedbenici strogi prema nevjernicima, a samilosni među sobom; vidiš ih kako rukū i sedždu čine, želeći Allahovu nagradu i zadovoljstvo – na licima su im znaci, tragovi od padanja licem na tlo. Tako su opisani u Tevratu. A u Indžilu: oni su kao biljka kad izdanak svoj izbaci, pa ga onda učvrsti, i on ojača, i ispravi se na svojoj stabljici izazivajući divljenje sijača – da bi On s vjernicima najedio nevjernike. A onima koji vjeruju i dobra djela čine Allah obećava oprost i nagradu veliku.” (El-Feth, 29)

U ovom ajetu Allah, dželle šanuhu, pohvaljuje Poslanika, sallallahu alejhi ve sellem, a zatim hvali i sve ashabe, radijallahu anhum, opisujući ih kao one koji su prema nevjernicima žestoki i oštri, a među sobom samilosni, saosjećajni, čine dobra djela, iskreni su i nadaju se Allahovoj milosti.

Kao prvo od tih dobrih djela jeste namaz koji mnogo obavljaju želeći steći Allahove blagodati i dobrote, te su na njihovim licima očiti tragovi namaza: “…na licima su im znaci, tragovi padanja licem na tlo…”.

Prema mišljenju Hasana i Seida b. Džubejra, tragovi spomenuti u ajetu protumačeni su kao bjelina lica na Sudnjem danu, a to je, po jednoj predaji, i stav Ibn Abbasa, radijallahu anhuma. Drugo mišljenje koje se prenosi od Ibn Abbasa, kao i od Mudžahida, jeste da su tragovi na ovome svijetu prijatan izgled osobe. Po drugom, Mudžahidovom mišljenju, taj trag na ovome svijetu jesu skrušenost i skromnost. (Taberi, Tefsir, 26/110–111; Kurtubi, Tefsir, 16/293–294)

Ove predaje mogu se uskladiti, tako se sve mogu prihvatiti, jer je moguće da na ovome svijetu taj znak bude prijatan izgled, koji je rezultat skrušenosti i skromnosti, a na onome svijetu svjetlo na licima klanjača. (Taberi, Tefsir, 26/112)

Ibn Kesir je rekao: “Ashabi su imali iskrene namjere i dobra djela, i svakome ko bi ih vidio, svidio bi se njihov izgled i vladanje. Malik je rekao: ‘Čuo sam da su kršćani, kada bi vidjeli ashabe koji su osvojili Šam, govorili: – Tako nam Boga, prema onome što smo čuli o apostolima, ovi su ljudi bolji od njih.’”

I to je tačno, jer je ovaj ummet s poštovanjem spomenut u prijašnjim knjigama, i ashabi Allahovog Poslanika, sallallahu alejhi ve sellem, najbolja su i najvrednija generacija ljudi koja se ikada pojavila. Allah, dželle šanuhu, ukazuje na to da su ashabi spominjani u prijašnjim knjigama i da se o njima pričalo, pa kaže: “…tako su opisani u Tevratu…”, zatim: “…a u Indžilu: oni su kao biljka kad izdanak svoj izbaci”, “…pa ga onda učvrsti…”, znači ojača, “…i oni ojačaju…”, znači stasaju i visoko narastu, “…i isprave se na svojoj stabljici izazivajući divljenje sijača”, znači, isto su tako ashabi Allahovog Poslanika, sallallahu alejhi ve sellem, njega ojačali, učvrstili, pomogli. Oni su s njim kao što su izdanci sa svojom stabljikom: “…da Allah s vjernicima najedi nevjernike”.

Prema jednoj predaji, imam Malik je rafidije, koji mrze ashabe, proglasio nevjernicima na temelju ovog ajeta, objasnivši to ovako: “Oni osjećaju revolt prema ashabima, a ovaj ajet izričito ukazuje na to da ashabi izazivaju revolt samo kod nevjernika.” Ovaj njegov stav podržali su i neki drugi učenjaci.

 

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