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Propis zajedničkog zikra nakon namaza i učenja Fatihe?

Pitanje: Es-selamu alejkum! Da li je ispravnije zikr obavljati nakon namaza sâm za sebe ili skupno, zatim je li dozvoljeno aminovanje za imamom, potiranje rukama i učenje Fatihe na kraju namaza?
Zbog ovih pitanja imam nedoumice, a tragajući za istinom dobijam različite odgovore, da li zbog neznanja ili politike, stoga mi, Allah vam se smilovao, pomozite ako imate znanja o tome, i ako vam nije problem i argumentirati odgovore hadisom i sl. Allah vam se smilovao, potreban mi je hitan odgovor.

 
Odgovor: Alejkumus-selam ve rahmetullahi ve berekatuhu!
Cijenjeni brate, na samom početku molim Uzvišenog Allaha da nas sve skupa učvrsti na putu pridržavanja za načela ove savršene vjere. Molim Ga, subhanehu ve te’ala, da nam istinu pokaže istinom i olakša nam njeno slijeðenje i prakticiranje, a da nam neistinu pokaže neistinom i da nam omrzne njeno slijeðenje i prakticiranje. Što se tiče tvojih pitanja, odgovor na njih iziskuje poznavanje jedne veoma bitne osnove u vjeri islamu. Naime, trebaš znati da svako ko nas pozove u činjenje bilo čega i kaže da je to ibadet, obavezan je za to predočiti validan dokaz.

Islamski učenjaci u svojim knjigama spomenuli su da je osnova u ibadetima zabrana, osim onoga što je potvrðeno validnim argumentima, dok je osnova u običajima dozvola, osim onoga što je zabranjeno validnim argumentima

Govoreći o tome, kazao je šejh Abdur-Rahman ibn Nasir es-Si’di u stihovima:

و أصل في عاداتنا الإباحة حتى يجيئ صارف الإباحة                                                                      
و ليس مشروعا من الأمور غير الذي في شرعنا مذكور
 

Prijevod stihova:

‘’Osnova u našim običajima je dozvola

sve dok ne doðe nešto što mijenja tu osnovu.

Nije propisano u našoj vjeri ništa osim onoga

na što ukazuju validni argumenti vjere.’’

 
Dokazi koji ukazuju na ovo pravilo:

Da je osnova u običajima dozvola, na to nam ukazuju riječi Uzvišenog Allaha: ‘’On je za vas sve što postoji na Zemlji stvorio.“

A da je osnova u ibadetima zabrana, na to nam ukazuju riječi Uzvišenog Allaha: ”Zar oni da imaju bogove koji im propisuju da vjeruju ono što Allah nije naredio?“

Takoðer to potvrðuju riječi Allahovog Poslanika: ”Ko uvede u ovu našu vjeru ono što nije od nje, to će biti odbačeno.“ (Buharija i Muslim od Aiše, r.a.

Pojašnjenje ovog pravila

Čovjekovi postupci mogu se podijeliti u dvije skupine: ibadeti i običaji.

Što se tiče ibadeta, osnova u tom poglavlju je da ne možemo ni za jedan postupak tvrditi da je njegovo činjenje ibadet osim ako za to posjedujemo validan i jasan argument. Npr., ako bi nas neko pozvao da činimo neko djelo smatrajući to ibadetom, mi ćemo tražiti od takve osobe validan i jasan dokaz, ako nam spomene validan argument za to, mi  ćemo to činiti, a ako ne spomene, mi to nećemo činiti.

A što se tiče običaja, sve je dozvoljeno činiti osim onoga što nam validni i jasni dokazi zabrane. Npr., čovjeku je dozvoljeno da jede, pije, oblači sve što želi osim onoga što je validnim argumentima izuzeto iz te osnove i zabranjeno, kao svinjetina, alkohol i dr

Na osnovu spomenutog, preostaje  nam da tvoje pitanje provučemo kroz ovu veliku formulu.

Da li postoje validni i jasni argumenti koji ukazuju na to da je Poslanik nakon namaza činio zajednički zikr ili ga je sâm činio? Da li je preneseno da je on učio nakon namaza dovu, a drugi aminali na njegovu dovu? Da li je učio Fatihu nakon namaza, potirući rukama lice?

Odgovor: Ne postoje validni dokazi da je Poslanik zajedno zikrio sa ashabima, već su zikrili svako za sebe. Ne postoje validni argumenti da je Poslanik učio dovu nakon svakog namaza i da su ashabi aminovali na ono što on kaže. Ne postoje validni argumenti koji ukazuju da je Allahov Poslanik učio Fatihu nakon namaza i nakon toga potirao lice

Allah najbolje zna

Odgovorio: Pezić Elvedin, 5. rabi’ul-evvela 1428. h.g. / 13. 3. 2008. god

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