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Šerijatski sud o uzimanju Poslanika, s.a.v.s., za posrednika

PITANJE: Kakav je islamski propis u pogledu uzimanja poslanika Muhammeda, salallahu ‘alejhi ve sellem, za posrednika između nas i Allaha, dželle šanuhu?

ODGOVOR: Odgovor na ovo pitanje zahtijeva dodatna pojašnjenja: ako se pod ovim posredništvom podrazumijeva slijeđenje Poslanika, sallallahu ‘alejhi ve sellem, ljubav prema njemu, zatim pokornost njegovim naredbama, te ostavljanje njegovih zabrana, kao i iskrena predanost u ibadetu samo Allahu, dželle šanuhu, onda je to islam. To je Allahova vjera sa kojom su došli poslanici, čije je slijeđenje dužnost svakom punoljetnom i pametnom čovjeku. Međutim, ako se Poslanik, sallallahu ‘alejhi ve sellem, uzima za posrednika na taj način što mu se upućuje dova ili traži pomoć od njega, ili se pak od njega moli pobjeda nad neprijateljem, ili se moli za ozdravljenje bolesnih – to bi bila vjera Ebu Džehla i njemu sličnih koji obožavaju kipove. Takav vid posredovanja je veliki širk.

Znači, ovakvo uzimanje posrednika je veliki širk – bez obzira da li su ti, od kojih se traži spomenuto, poslanici, evlije, džini, meleki, drveće, kamenje ili kipovi.

Postoji i treća vrsta uzimanja posrednika, poznata kao posredništvo položajem (ugledom) Poslanika, sallallahu ‘alejhi ve sellem, njegovom ličnošću ili autoritetom. Npr.: ako čovjek u dovi kaže: ”Molim Te Allahu tvojim Poslanikom, ili pravom Tvoga Poslanika, ili ugledom evlija i dobrih ljudi…” i sl. Ova vrsta posredništva je bidat (novotarija) koja otvara put širku. Stoga ovakvo posredništvo nije dozvoljeno činiti, svejedno bilo to Poslanikom, sallallahu ‘alejhi ve sellem, ili nekim drugim, jer to nije propisao Allah, dželle šanuhu. Poznato je da su ibadeti strogo ograničeni samo na ono za što postoji dokaz u Šerijatu. (Što se tiče onog slijepca koji je za života Allahovog  Poslanika, sallallahu ‘alejhi ve sellem, došao tražiti od njega da moli Allaha, dželle šanuhu, da mu povrati vid, ovo nije uzimanje posredništva ugledom Poslanika, sallallahu ‘alejhi ve sellem, ili njegovim mjestom kod Allaha, dželle šanuhu, kao što se vidi iz samog konteksta hadisa (Aludira se na hadis Osmana b. Hunejjifa koji bilježe Ahmed, 8/138; Tirmizi, 3578; Ibn Madže, 1385 i Nesai, “Amelul – jevmi vel – lejle”, str.204), kako su to pojasnili islamski učenjaci.) Inače je ovo dozvoljeno zatražiti od bilo koga ko je živ, kao naprimjer da kažeš svome bratu, ocu ili nekom drugom za koga smatraš da je hairli čovjek: “Moli Allaha za mene da me izliječi od bolesti, da mi povrati vid ili da mi podari hairli potomstvo,” ili nešto slično.

Ovakav vid traženja od nekog živog da moli za tebe je dozvoljen po mišljenju svih islamskih učenjaka. (Šejh Ibn Baz, “Skup fetvi i raznovrsnih tekstova”, 5/322 – 323)

ŠEJH IBN BAZ