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Vezanje punđe na glavi

Pitanje: Da li je ženama dozvoljeno vezati kosu u punđu na glavi i da li se na to odnosi hadis u kojem su opisane žene koje neće ući u Džennet jer su im glave nalik na grbe deva?

Odgovor: Poslanik, sallallahu alejhi ve sellem, kazao je: “Dvije su vrste stanovnika Vatre koje nisam vidio: ljudi s bičevima poput kravljih repova kojima udaraju narod i žene odjevene a nage, druge u zabludu odvode, a same su u zabludi, glave su im poput krivih grba horasanskih deva. One neće ući u Džennet, niti će osjetiti njegov miris, a doista se njegov miris prostire na toj i toj udaljenosti.” (Muslim, br. 2128)

Imam Nevevi, rahimehullah, u komentaru ovog hadisa kaže: “Ovaj je hadis  nadnaravni vjerovjesnički govor, jer uistinu su se ove dvije vrste pojavile.” (Nevevijev komentar Muslimove zbirke hadisa, 14/110) Imam Nevevi živio je prije više od sedam vijekova, a šta bi tek kazao da je u našem vremenu?!

Tumačeći spomenute osobine tih žena koje neće ući u Džennet, niti će osjetiti njegov miris, učenjaci navode različite komentare. O značenju riječi “odjevene a nage” kazano je da su to žene koje su “odjevene” Allahovim blagodatima, a “nage” su od zahvale na njima. Također je kazano da su to žene koje pokrivaju jedan dio svog tijela, a otkrivaju drugi, pokazujući tako svoju ljepotu, te da su to one koje odijevaju tanku odjeću kroz koju se nazire tijelo. “Druge u zabludu odvode, a same su u zabludi”, to su žene koje se uvijaju pri hodu i pokretima tijela zavode muškarce, kako to čine nemoralne žene. O značenju riječi: “…glave su im poput krivih grba horasanskih deva”, imam Nevevi kaže: “To znači da umotavanjem dugih velova, poveza i sl., svoje glave čine velikim i ogromnim.” (Nevevijev komentar Muslimove zbirke hadisa, 14/110)

Ibn Dževzi kaže da o značenju ovog dijela hadisa postoje dva mišljenja: Prvo je da su to žene koje uplitanjem druge kose i velova u svoju kosu čine svoje glave velikim tako da bivaju uzdignute poput devine grbe, a drugo mišljenje je da su to žene koje žude za muškarcima tako da ne obaraju svoje poglede niti poginju glave. (Kešful-muškil, 1/1031)

Ibn Arabi kaže: “To je alegorija o uveličavanju glave velovima, tako da onaj ko ih vidi misli da je sve to kosa, a to je haram.” (Munavi, Fejdul-Kadir, 1/463)

Imam Kurtubi kaže: “Njihove je glave poistovjetio sa grbama deva zbog toga što su podigle pletenice svojih kosa na sredini glava, gizdajući se i neprirodno se dotjerujući.” (Ibn Hadžer, Fethul-Bari, 10/375)

Iz spomenutih citata razumije se da se zabranjeni način vezanja kose odnosi na uplitanje vela i sličnog tako da se kosa uzdigne čineći glavu izrazito velikom. Da li se zabrana odnosi i na samo vezivanje kose u tzv. punđu, bez uveličavanja glave nečim dodatnim ili ne, učenjaci imaju različita mišljenja. Neki učenjaci smatraju da se zabrana odnosi na spomenuti opis kada se u kosu uplete dugi veo ili nešto slično što je čini izrazito velikom, a samo vezanje kose u punđu nije obuhvaćeno zabranom. Drugi dio učenjaka, poput Kurtubija, smatra da zabrana obuhvata i samo skupljanje pletenica iznad glave. Ovo mišljenje od savremenih učenjaka odabrao je šejh Usejmin, rahimehullah. (Munedždžid, Fetava Nurun alad-derb i Fetaval-islam: sualun ve dževab, br. 45674) Prijetnja upućena ženama koje na spomenuti način odvode u zabludu ne ostavlja vjernice ravnodušnim. Naprotiv, stimulira ih da se što više udalje od svih osobina kojima je Poslanik, sallallahu alejhi ve sellem, opisao te nesretnice. Svevišnji Allah najbolje zna!

Odgovorio: Dr. Hakija Kanurić




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