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Propis o klanjanju džuma-namaza za onoga ko je obavio bajram-namaz

Priredio: Sead Kumro

Kada je u pitanju odlazak na džuma-namaz za osobu koja je klanjala bajram-namaz, islamski su se učenjaci razišli na dva mišljenja:

Prvo mišljenje: Onaj ko je klanjao bajram-namaz obavezan je prisustvovati i džuma-namazu. Ovo je mišljenje hanefijske, malikijske i šafijske pravne škole. (Muhtesarul-ihtilaf-ulema, 1/346, Šerh Muhtesar Halil, 2/92, Ez-Zehira, 2/355, El-Medžmu, 4/491, Mugnil-muhtadž, 1/278) Ovo su mišljenje odabrali Ibn Hazm i Ibn Abdulberr. (El-Muhalla, 3/303, Et-Temhid, 10/277) Treba napomenuti da šafijski učenjaci prave razliku između gradova i sela, tako da smatraju da je u tom slučaju obavljanje džuma-namaza obavezno u gradu, dok u selu nije.

Učenjaci koji smatraju da je džuma-namaz u ovom slučaju obavezan, svoje mišljenje dokazuju riječima Uzvišenog: “O vjernici, kada se u petak na namaz pozovete…” (El-Džumua, 9), ističući da je obaveza da se prisustvuje džuma-namazu, bez obzira bio Bajram ili ne.

Također, svoje mišljenje dokazuju predajom Ebu Ubejde u kojoj se navodi da je prisustvovao bajram-namazu sa Osmanom, radijallahu anhu, pa je rekao: “Danas su vam se spojila dva bajrama. Pa ko od stanovnika sela želi da prisustvuje džumi, neka prisustvuje, a ko ne želi, neka se vrati kući.” (Buhari, 5571)

Ibn Hazm je rekao: “Bajram-namaz je sunnet. Pa kako da on poništi obaveznost džume?” (El-Muhalla, 3/304)

Ibn Kudama je rekao: “Bajram i džuma-namaz su obavezni, pa kako da jedan poništi drugi? Njihov primjer je kao i primjer bajram-namaza i podne-namaza.” (El-Mugni, 2/265)

Drugo mišljenje: Onaj ko je klanjao bajram-namaz nije obavezan prisustvovati džuma-namazu. A imam je obavezan da klanja džuma-namaz. Ovo je mišljenje hanbelijske pravne škole (El-Mugni, 2/265, Kešful-kina, 2/40), i ovo je bilo mišljenje Omera, Osmana, Alije, Ibn Omera, Ibn Abbasa, radijallahu anhum. Također, ovo je mišljenje Evzaija, Seida, Šabija i Nehaija, a ovo su mišljenje odabrali Ibn Tejmijja, Ibn Baz i Ibn Usejmin.

Oni kao dokaz navode predaju od Ijasa b. Ebu Remle u kojoj se navodi da je rekao: “Bio sam sa Muavijom kada je pitao Zejda b. Erkama: ‘Da li si bio sa Poslanikom, sallallahu alejhi ve sellem, kada su se spojila dva bajrama u jednom danu?’, a on reče: ‘Da.’ ‘Pa kako je postupao?’, upitah, a on odgovori: ‘Klanjao je bajram-namaz, potom je dao olakšicu za džumu rekavši: ‘Ko želi da klanja, neka klanja.’” (Ebu Davud, 1070, Nesai, 3/194, Ibn Madža, 1089. Dobrim su ga smatrali Alija b. Medini i Nevevi. Vjerodostojnim su ga ocijenili Ahmed Šakir i šejh Albani)

Također, svoje mišljenje o neobaveznosti prisustvovanja džumi dokazuju time da je onaj ko je prisustvovao bajram-namazu salušao hutbu i tako ispunio obavezu njenog slušanja na džumi.

A Allah najbolje zna!