TEMELJI IMANA U SVJETLU SUVREMENOG DOBA

Muhammed Kutb

TEMELJI  IMANA U SVJETLU SUVREMENOG DOBA

 

1-      Fenomen smrti i života, takođe, upućuje ljudski razum na Allahovu, dž.š., neograničenu moć kojom On oživljava i usmrćuje.

Šta je to, ustvari, život? To je nedokučiva tajna u čiju suštinu ne može prodrijeti niko i niko nije u stanju da ga definiše. Sve do čega je čovjek, kada je o tom pitanju riječ, stigao jeste samo tumačenje pojedinih vidova manifestacije života, kao što su pokreti, razvoj i različite funkcije koje pojedini dijelovi organizma obavljaju. Međutim, šta je život? Kako nastaje u živom biću? Zatim, kako se usmjerava ka izvršavanju određenih funkcija u tom biću? Sve je to velika tajna koju ljudi nisu u stanju dokučiti. Uzalud su najveći naučnici svijeta, koristeći se najsavremenijom tehnologijom pokušavali da naprave (stvore) samo jednu jedinu ćeliju, od milijardama milijardi živih ćelija koje se nalaze u stvorenjima koje je Allah stvorio Svojom moći, bez ikakvog sudruga.

2-      Zatim, ljudska nafaka (opskrba) koja čovjeka stalno prati.

Opskrba ljudi, koja se ogleda u vidu kiše koja pada s neba, ili bilja koje raste iz zemlje, ili riba, ptica i ostalih životinja, ili raznih vrsta energije koja pokreće mašine što ih je čovjek konstruisao, kao što su: para, struja, atomska energija, nafta i slapovi vode… Ko sve to daje osim Svevišnjeg Allaha? Allah, dž.š., kaže: ” Opskrbu daje jedino Allah, Moćni i Jaki!” (Ez-Zarijat, 58)

3-      Dešavanja u svemiru i u samom čovjeku.

Radost – žalost, smijeh – plač, siromaštvo – bogatstvo, zdravlje – bolest, umiranje – rađanje koje se dešava u svakom trenutku dana i noći… Ko sve to daje, raspoređuje i usmjerava osim Svevišnjeg Allaha koji je stvorio sve što se u kosmosu nalazi?

4-      Nepoznato (gajb) što je u domenu jedino Allahovog, dž.š., znanja.

Čovjek ima veliku želju da spozna gajb (nepoznato), što spada van domena njegove spoznaje. Koliko god truda ulagao na tom polju on ostaje bez uspjeha. Čovek pokušava saznati nešto više o svom budućem životu, o tome šta ga čeka u sljedećoj godini. On nastoji da sazna šta ga čeka za mjesec dana, ili za sedmicu, ili samo sljedeći dan. On nastoji da sazna šta ga čeka bar za jedan sat ili jedan tren u budućnosti, ali to nije u stanju dokučiti, niti saznati da li mu budućnost nosi dobro ili zlo. Ko poznaje gajb (nepoznato) sa svim njegovim detaljima osim Svevišnjeg Allaha koji sve stvara i dobro poznaje ono što je stvorio? Njegovom znanju ne promiče nijedna trunka na nebeisma niti na Zemlji.

Zaista mnoge elementi utječu na ljudsko srce te se ono budi kada je riječ o pitanju priznavanja jednog i jedinog Tvorca Allaha dž.š. U tim momentima čovjek pouzdano zna da Allah postoji, da je Jedan i da mu sudruga nema, da je samo On savršen i svemoguć, da je veličanstven i uzvišen i da ima neograničenu vlast. Tek tada čovjek biva u skladu sa svojom prirodom u kojoj ga je Allah, dž.š., stvorio, a to je najljepši lik. Allah, dž.š., kaže: ” Mi čovjeka stvaramo u skladu najljepšem.”[1]

Tek tada, čovjek postaje upućeni vjernik s kojim su zadovoljni oni na nebesima i oni na Zemlji. Njegov život na Zemlji, tek tada, biva pun dobrih i korisnih djela, a na onom svijetu njemu pripada Džennet koji je prostraniji od nebesa i Zemlje i zadovoljstvo Allaha dž.š. koje je još veće.

Međutim, čovjekova narav ponekad oboli i doživi krah, te ga odvede u najdublje ponore. Allah, dž.š., kaže: “Mi čovjeka stvaramo u skladu najljepšem, zatim ćemo ga u najnakazniji lik vratiti, samo ne one koji budu vjerovali i dobra djela činili, njih čeka nagrada neprekidna.[2]

Ponekad ljudska savjest zakaže, te zaboravi Allahove, dž.š., znakove u svemiru i životu. Zaboravi na nadnaravnu moć koja daje nafaku, upravlja dešavanjima i poznaje sve, pa čak i nepoznato.

Uzroci slabljena osjećaja za Allahovim, dž.š., udjelom u svemu što se dešava.

            1 – Ponavljanje prizora: Čovjek se, kada doživljava novo iskustvo, u njega unese svim svojim bićem. Kada određeni prizor vidi prvi put, ili prvi put nešto čuje, ili otputuje u novi grad, ulicu ili stan, on se uključuje svim svojim bićem kako bi upozno sve detalje novog ambijenta i to ima veliki uticaj na njega, jer se radi o nečemu novom. Međutim, kada čovek navikne na određen prizor ili mjesto i kada se to ponavlja, njegova osjetila preko toga prelaze bez veće, ili čak bez ikakve pažnje.

Tako se čovjeku ponekad dešava i u odnosu sa Allahom, dž.š. Čovjek zaboravlja da je Allah tvorac, upravitelj svega, opskrbitelj svih stvorenja i da je On onaj koji život i smrt daje.

Uopće se ne osvrće na brojne znakove u kosmosu.

Ne obraća pažnju na Sunce koje tako jako sija, niti na svjetlost koju tama guta.

Ne primjećuje prelijepi mirisni cvijet sa njegovim očaravajućim bojama.

Ne čuje umiljati glas ptice koja leteći sa drveta na drvo, tako lijepo cvrkuće.

Ne primjećuje ogromnu količinu vode koja, iz oblaka silazi, niti grmljavinu i munju koja se pojavljuje na nebu.

Ne obraća pažnju na dijete koje se rađa, niti čovjeka koji umire.

Ne primjećuje svoju potpunu nemoć pred Allahovom dž.š. odredbom.

2- Zauzetost jelom, pićem i udovoljavanjem strasti: Ponekad čovjekov osjećaj za Allahovu, dž.š., prisutnost slabi zbog zauzetosti ovodunjalučkim trenutnim užicima. To trenutno uživanje čovjeka potpuno odvrati od razmišljanja o Allahovim, dž.š., znakovima u svemiru i pokušaja da se približi Tvorcu svemira i života. Odvrati ga od sjećanja na ahiret, obračun i kaznu, ili nagradu koja ga čeka.

3 – Namjerno izbjegavanje Allahovih, dž.š., naredbi: Čovjekova svijest o Allahu, dž.š., ponekad zataji zbog toga što on jednostavno neće da slijedi Allahove, dž.š., odredbe. On želi da, udovoljavajući svojim strastima, na Zemlji nasilje čini. Želi da pređe granice onoga što je Allah, dž.š., dozvolio, zato što se njegova pohlepa ne može zadovoljiti onim što je Allah, dž.š., dozvolio. Ili želi da druge potčini svojim ličnim interesima i neopravdano zavlada njihovim imecima i životima. Želi da se proglasi bogom na Zemlji kome će ljudi biti pokorni, mimo Allaha, dž.š.

4 – Oholost ga sprečava da bude pokoran i ponizan Allahu.

5 – Opčinjenost trenutnim stanjem: Čovjek ponekad biva opsjednut svojim vlastitim razumom, tijelom, imetkom, ili bilo čime što mu je Allah, dž.š., podario i smatra da je to njegovo, a ne Allahov, dž.š., dar.

Svijest o Allahu, dž.š., slabi i ljudska narav oboljeva zbog jednog od spomenutih razloga, ili zbog neke druge slabosti koja je zadesi, te potpuno zaboravi na Allaha, dž.š., ili nekog drugog smatra Njemu ravnim, ili da taj drugi ima učešća u svemiru i svemu što se dešava, zajedno sa Allahom, dž.š.

U tom slučaju čovjek više nije onakav kakvim ga je stvorio Allah, dž.š., u najljepšem liku, nego sam sebe spušta na najniže nivoe, i njega preuzima šejtan i usmjerava daleko od Allahove, dž.š., upute i Njegovog zadovoljstva.[3]

Međutim, Allah, dž.š., iz svoje milosti, ljude ne ostavlja u zabludi, nego im šalje poslanike koji ih pozivaju uputi i vraćaju Istini.

Allah, dž.š., poslao je Muhammeda, s.a.v.s., kao posljednjeg poslanika da bude opomena svim ljudima do Sudnjega dana. Allah, dž.š., njemu je objavio Kur’an časni koji upućuje na najispravnija rješenja i obavezao se da će ga sačuvati: “Mi, uistinu, Kur’an objavljujemo i zaista ćemo Mi nad njim bdjeti!”[4] Allah, dž.š., je Kur’an učinio potpunim i u njemu dao sve ono što je potrebno da ljudsku narav vrati u njen pozitivni status i od nje odagna sve natruhe i bolesti. Kur’an je dovoljan da ljudsku narav upozna sa istinama tevhida (jednoćom Stvoritelja), pravom predstavom o Allahu dž.š. koji je stvorio kosmos, koji njime upravlja i koji u svemu tome sudruga nema.

Sada ćemo iznijeti kur’anski metod upućivanja ljudske naravi i odvraćanja od raznih stranputica u koje zapadne.

KUR’ANSKI METOD UPUĆIVANJA LJUDSKE NARAVI I ODVRAĆANJA OD RAZNIH STRANPUTICA U KOJE ZAPADNE

Ako dobro promotrimo Kur’an časni, a naročito ajeta i poglavlja koja obuhvataju akaidske teme, ustanovit ćemo da Kur’an koristi razna sredstva i metode kojima pojašnjava islamsko vjerovanje i upozorava na nepravilnosti u koje ljudi zapadaju kada njima zavlada džahilijjet koji ih odvodi od Allahove, dž.š., upute. Zatim, Kur’an nastoji da spomenutim sredstvima i metodama učvrsti ispravno vjerovanje i da produbi njegov uticaj na čovjeka u svakodnevnom životu.

Kur’an se na tom planu koristi sljedećim sredstvima:

1 – Upućivanje ljudske svijesti na razmišljanje o Allahovim, dž.š., znakovima u svemiru i uklanjanje zaborava koji se desi zbog ponavljanja prizora. U tom smislu Kur’an govori o veličini svemira i izvanrednoj preciznosti po kojoj funkcioniše. Zatim, o fenomenu smrti i života, opskrbi svih stvorenja, dešavanju svega, Allahovoj, dž.š., neograničenoj moći i Allahovom sveobuhvatnom znanju koje se odnosi i na gajb (čovjeku nedokučivo). Sve to Kur’an čini na izuzetno efikasan način, tako da čovjek sve to prihvata kao da se s time prvi put susreće i da sve to prvi put vidi. Tako se cjelokupno njegovo biće unese u te istine i činjenice i shvata da je Allah, dž.š., jedini tvorac i da se samo Njemu čovjek može klanjati.

2 – Upućivanje ljudskog razuma na razmišljanje o Allahovim, dž.š., stvorenjima, kako bi shvatio da sve što postoji ima svoga tvorca i da cjelokupan kosmos govori o neminovnoj činjenici da je njegov tvorac samo jedan i da taj tvorac nema saučesnika u pružanju opskrbe i upravljanju stvorenjima. Sve to smo već istakli, ali ovaj put ne oslanjajući se na osjećaj i savjest, nego prije svega na razumsko, logičko razmišljanje. Evidentno je da su ta dva metoda veoma bliska i slična, te da se međusobno prepliću u brojnim kur’anskim ajetima u kojima se Kur’an podjednko obraća ljudskoj savjesti i ljudskom razumu.

3 – Sučeljavanje čovjeka s činjenicom da se on, prilikom nedaće, obraća isključivo Allahu i ostavlja sve sudruge, da bi bez ikakva razloga na to potpuno zaboravio odmah nakon prestanka opasnosti. To je činjenica koju čovjek često zaboravlja, zato ga Kur’an na nju podsjeća kako bi ispravio svoj odnos prema Allahu i ostao u ispravnom vjerovanju.

4 – Demantovanje svih vidova neispravnosti u koje zapadaju oni koji ne slijede Allahovu uputu, razumskim dokazima ili putem ljudske savjesti koja sve to priznaje i prihvata. Zatim, pojašnajvanje činjenice da sve te neispravnosti nemaju nikakva valjana utemeljenja.

5 – Stalno podsjećanje na Allahovu, dž.š., neograničenu moć i njegovu veličinu kako bi se ljudsko srce potpuno predalo i pokorilo Njemu.

6 – Stalno podsjećanje na činjenicu da je Allah, dž.š., uz čovjeka: da ga vidi, prati i da će ga na Sudnjem danu nagraditi ili kazniti za djela koja je činio na ovom svijetu. Zatim, ukazivanje na činjenicu da Allah, dž.š., sve zna i da njegovo znanje obuhvata svaku sitnicu na Zemlji i u kosmosu, te da njemu nije skriveno ništa od ljudskih djela, čak ni ono što ljudi taje, i još skrivenije od toga.

7 – Stalno podsjećanje na Allaha, dž.š., kako u blagostanju i rahatluku, tako i u teškoći i nedaći. Čovjek je dužan, ukoliko se nađe u dobru, da se sjeti Onoga koji mu je podario to dobro i da Mu zahvali, a ukoliko se nađe u neprilici, dužan je da strpljivo podnese Allahovu, dž.š., odredbu i da se Njemu obrati za otklanjanje poteškoće u kojoj se našao.

8 – Isticanje istinitih događaja koji učvršćuju iman, spominjući poslanike i njihov sabur i upornost u podnošenju nedaća, a zatim konačnu pobjedu koju su na kraju izvojevali uz Allahovu, dž.š., pomoć, za razliku od oholih nevjernika koje je Allah, dž.š., na kraju uništio.

9 – Prikazivanje lika vjernika kroz privlačne osobine i nagradu koja ga čeka, a lika nevjernika kroz odvratne osobine i kaznu koja ga, na Sudnjem danu, čeka.

U nekoliko sljedećih poglavlja govorit ćemo o tim sredstvima uz nešto više komentara i pojašnjenja.

KUR’AN I LJUDSKA SAVJEST

Rekli smo da ljudska savjest blijedi i slabi usljed ponavljanja određenih prizora, te zaboravlja njihovu stvarnu poruku. Zaboravlja Allahovu, dž.š., nedokučivu snagu zato što je čovjek navikao na prizor smjene dana i noći, na Sunce i Mjesec, oblake i kišu, bilje i zelenilo… Ti prizori više ne izazivaju njegovu savjest i ne potiču njegova osjetila na činjenicu da je sve to rezultat Allahovog, dž.š., djelovanja, Onog Koji je Veliki tvorac, Upravitelj svega, Mudri, koji se odlikuje svim svojstvima savršenstva i koji se izdvaja kao jedini tvorac i stvoritelj.

Kur’an svojom fascinirajućom metodom otklanja tu koprenu koja prekriva ljudsko srce i slabi njegov osjećaj. Kur’an izlaže dokaze Allahovog, dž.š., djelovanja u svemiru tako upečatljivo da ljudsku savjest budi, kao da se radi o sasvim novom prizoru koji čovjek prvi put vidi. Kada se ljudska savjest probudi i saživi sa dotičnim prizorom i kada se pokrenu ljudska mašta i osjećaji, tada dolazi kur’anska poruka koja upućuje na to da iza svih prizora stoji Allahova, dž.š., nadnaravna moć i da je sve to djelo Svevišnjeg. Zato je nužno obožavati samo Njega – Svevišnjeg i Moćnog i izbjegvati svaki vid ibadeta bilo kome drugom mimo Njemu.

Na tako lijep i živopisan način Kur’an govori o:

1 – Prizorima iz svemira koji ukazuju na njegovu ogromnu veličinu, ali istovremeno i savršenu preciznost

2 – Fenomenu života i smrti, sa pojedinačnim detaljima nastanka i razvoja života kod biljnog i životinjskog svijeta

3 – Fenomenu opskrbe svih živih bića

 4- Fenomenu dešavanja svega, bilo da se radi o globalnim dešavanjima u svemiru, ili o dešavanjima u vezi sa užom čovjekovom sredinom.

5 – Allahovom, dž.š., sveobuhvatnom znanju koje se odnosi čak i na gajb (za čovjeka nepoznato).

Nakon svakog od tih primjera stalno se ponavlja upozorenje da je tvorac svega spomenutog Allah, dž.š., da je jedino On dostojan da mu se ibadet čini, da se samo Njemu sa zebnjom obraćamo, samo na Njega oslanjamo i samo u Njega uzdamo.

Sada ćemo navesti nekoliko primjera za svaku od prethodnih tema, iako se one međusobno prepliću u mnogim kur’anskim ajetima.

 

1 – ALLAHOVI, DŽ.Š., ZNAKOVI U SVEMIRU

“On spušta s neba vodu koju pijete i kojom se natapa rastinje kojima stoku napasate; On čini da vam pomoću nje raste žito, i masline, i palme, i grožđe, i svakovrsni plodovi – to je, zaista, dokaz za ljude koji razmišljaju; On čini da se noći i danom koristite, i Suncem i Mjesecom, a zvijezde su volji Njegovoj potčinjene, – to su, uistinu, dokazi za ljude koji pameti imaju – i svim onim što vam na Zemlji raznobojnog stvara, – to je, doista, dokaz ljudima koji pouku primaju. On čini da se morem koristite, da iz njega svježe meso jedete i da vadite nakit kojim se kitite – ti vidiš lađe kako ga sijeku da biste nešto iz obilja njegova stekli i da biste zahvalni bili. On je po Zemlji nepomična brda pobacao da vas ona ne potresa, a i rijeke i puteve da se ispravno usmjeravate, i putokaze, a i po zvijezdama se oni upravljaju. Pa da li je onda Onaj koji stvara kao onaj koji ne stvara?! Urazumite se! Ako vi budete brojili Allahove blagodati, nećete ih nabrojiti, – Allah, uistinu, prašta i samilostan je.”[5]

Navedeni ajeti ističu pojedine Allahove, dž.š., znakove u svemiru na način koji budi uspavanu ljudsku savjest koja je oslabila zbog ponavljanja istih prizora. Oni skreću čovjekovu pažnju na određene aspekte koje je on, možda, zaboravio, ili ih uopće do tada nije primjećivao. Kada ih spozna ili ih se ponovo prisjeti, ti detalji postaju za njega potpuno novi i on na njih gleda na potpuno novi način koji prije nije bio prisutan, tako da se njegova svijest ponovo budi i njegovi osjećaji aktiviraju.

Čovjek čija je svijest zatajila vidi vodu koja se s neba spušta, ali ne primjećuje da se ta voda pojavljuje i u vidu izvora, rijeka i bunareva iz kojih ljudi i životinje piju. S druge strane, on pije vodu do koje lahko dođe, a zaboravlja da se ta voda nije slučajno našla u zemlji, nego da ju je Allah, dž.š., Svojom moći spustio s neba u vidu kiše, po strogo određenim zakonima koje je postavio u svemiru i po kojima se kreću oblaci i kiša pada. Kur’anski tekst upozorava na te dvije velike istine riječima: ” On spušta s neba vodu koju pijete i kojom se natapa rastinje kojim stoku napasate…” Istovremeno, ovaj ajet upućuje ljudsku svijest na činjenicu da i bilje raste posredstom te vode. Nakon tih saznanja, kiša koja pada više nije samo uobičajeni prizor koji se ponavlja bez ikakve veze sa Allahom, dž.š., nego se padanje kiše čvrsto povezuje sa Alahovom, dž.š., moći, što direktno utječe na jačanje imana i ponašanje čovjeka u svakodnevnici, čvrsto ubijeđen da sve blagodati koje uživa jesu djelo Svevišnjeg i Svemogućeg Allaha.

Sljedeći ajeti nastavljaju spominjanjem raznih vrsta bilja, počevši od svega što klija i raste, zatim maslina, palmi i grožđa, pa do “svakovrsnih plodova.”

Kur’anski metod spominjanja pojedinih vrsta pojedinačno, a samo usputno i indirektno ukazivanje na ostale vrste, podstiče ljudsku maštu da zamišlja sve te «ostale» vrste koje nisu spomenute na osnovu onih koje su detaljno opisane. Na taj način se udružuju ljudska savjest i njegova mašta u dočaravanju određenog prizora, dajući mu nove elemente koji ga oživljavaju, tako da to više nije onaj prizor koji se stalno ponavlja i za koji je ljudska savjest izgubila osjećaj.

Spomenuti ajeti govore potom o smjeni dana i noći, o Suncu, Mjesecu i zvijezdama. Sve su to prizori koji su uobičajeni i pred kojima zataji ljudska svijest zbog njihovog konstantnog ponavljanja. Međutim, Kur’an u tom kontekstu spominje jednu novinu koja u potpunosti mijenja čovjekov pogled na te pojave i čini ih tako interesantnim kao da se dešavaju prvi put. Allah, dž.š., kaže: “On čini da se noći i danom koristite, i Suncem i Mjesecom, a zvijezde su volji Njegovoj potčinjene.”

U ovom slučaju noć, dan, Sunce, Mjesec i zvijezde nisu samo uobičajene pojave u kosmosu na koje je čovjek potpuno navikao i koje su izgubile svoju ulogu u ukazivanju na njihovog Tvorca. Naprotiv, to su ovaj put, stvorenja potpuno pokorna Allahu, dž.š. Nema sumnje da je to novo značenje potpuno promijenilo uobičajenu sliku o tim nebeskim tijelima kao zasebnim i potpuno neovisnim u svojim kretanjima. Naprotiv, ta nebeska tijela samo izvršavaju strogo naređene radnje kojima ih je zadužio Svevišnji. Zato njihovo konstantno kretanje nije automatsko samo po sebi, kako se to čini ljudskoj savjesti koja je zatajila. Naprotiv, to su efikasna kretanja koja imaju svoj strogo određeni cilj. Svaki djelić tog kretanja, noću ili danju, predstavlja izvršavanje samo jednog dijela zadatka kojim ih je zadužio Svevišnji Allah, a koji će trajati sve dok On ne odredi raspad postojećeg sistema na dan obećani.

Uz to, Allah, dž.š., podsjeća na Svoje blagodati prema ljudima kada kaže: “On čini da se noći i danom koristite.” Evidentno je da je opći kontekst kompletnog poglavlja u svjetlu podsjećanja čovjeka na Allahove, dž.š., blagodati prema njemu, kako bi se njegova savjest probudila i usmjerila ka zahvali Allahu, dž.š., na Njegovim neizmjernim blagodatima, i ostala usmjerena isključivo Njemu Jednom i Jedinom.

Nastaviće se …

S arapskog preveo:

dr. Zuhdija Adilović

 

[1] Et-Tin, 4.

[2] Et-Tin, 4-6.

[3] Imam Muslim prenosi hadis u kome je Poslanik, s.a.v.s., rekao: ” Naredio mi je Allah, dž.š., da vas poučim onome čemu je On mene ovog trenutka poučio. Allah, dž.š., je rekao: “Ja sam sve svoje robove stvorio u čistoj vjeri (hunefa), ali njima dođu šejtani i odvedu ih od njihove vjere. Oni im zabrane ono što sam im Ja dozvolio i narede da Mi pripisuju druga za što nikakva dokaza nemaju.”

[4] El-Hidžr, 9.

[5] En-Nahl, 10-18

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