Kur'an motivator za promjene! / The Qur’an as a Motivator of Change

Kur'an motivator za promjene!

Kur'an ima čudesan utjecaj na one koji prihvataju Kur'an kao Knjigu upute i lijeka. Njegov utjecaj na učače je velik i temeljit. Kur'an reformiše i mjenja karakter, te ga preobrazi u drugu formu, a to je ljubav u ime Allaha dž,š. Oni koji sumnjaju u ovu vrstu rezutata neka pogleda šta je se desilo ashabima r,a.

Oni su se promjenuli, i Allahovo obećanje se ispunilo: Allah neće izmijeniti jedan narod dok on sam sebe ne izmijeni. Sura Ra'd 11. Za nekoliko godina pojavile su se friške snage u arapskoj pustinji, koje su osvojile jake imperije tog vremena te su preuzeli liderstvo i vođstvo nad njima. Kako je Kur'an mogao donjeti takve dramtične promjene? Ustvari, šta je učinilo Kur'an takvim dejsvom je ustvari, izvrsnost postupanja i sljeđenje ashaba r,a. Oni su razumili Kur'an i poštovali su njegovu vrijednost, a uz to su sljedili poslanika a,s, kao najboljeg uzora.

Poslanik a,s, je živio po Kur'anu, odnosno bio je živi Kur'an, Kur'an koji hoda, bio je nadahnut, dozvoljavao je šta je dozvoljeno i zabranjivao je ono što je zabranjeno. Zato nije čudno što je njegova supruga Aiša r,a, rekla za poslanika a,s, da je: Kur'an koji hoda po zemlji.

Poslanik a,s, je učio Kur'an polahko i čisto. Jedne noći je ponavljao ajet dok je klanjao, u kome se kaže: Ako ih kazniš, robovi su Tvoji, a ako im oprostiš, silan i mudar Ti si. Sura Maide 118. Kur'an je imao takav utjecaj na poslanika a,s, da je rekao: Sura Hud i njene sestre su me osjedile (misli se na Vakiu, Murselat, Nebe i Tekvir). Imam Tirmizi, vjerodostojan.

Užasna je i žalosna scena na Kijametskom Danu i opis kako i šta će se desiti prijašnjim narodima, kao što se spominje u suri Hud i njoj sličnim, to nije samo povriedilo poslanika a,s, i njegovu duhovnu stranu već i fizičku.

Ashbai r,a, su slijedili poslanika a,s, i išli su njegovom stazom, i oni su takođe uživali i okusili slast Kur'ana koji je djelovao na njih. U vezi s tim spominjemo priču Abbada ibn Bišra i Ammara ibn Jasira r,a. Kada su se vratili iz jedne od bitki, poslanik a,s, je odredio čuvare kampa Abbada i Ammara r,a, Abbad ibn Bišr r,a, je uzeo prvi dio a Ammar ibn Jasir je otišao da spava.

Abbad ibn Bišr je osjetio mirnoću te je proveo svoje vrijeme u obavljanju namaza, no, međutim jdan od mušrika ja posmatrao kamp, te je strelom pogodio Abbada r,a, Abbad je samo izvadio strelu i nastavio da klanja, bio je pogođen i drugi put te i trći put, nakon treće strele je prestao sa učenjem obavio ruku i sedžda predao selam, te je probudi Ammara ibn Jasira r,a.

Ammar mu je rekao da ga je trebao probuditi ranije, čim je bio pogođen prvi put, ali Abbad reče učio sam jednu suru pa nisam želio da prekinem učenje. Tako mi Allaha, da se nisam bojao za kamp i njegovu sigurnost koju mi je poslanik a,s, odredio, ne bi napustio učenje sure sve dok je ne bi završio ili dok me mušrik ne bi ubio. Imam Ebu Davud.

Ovaj nam primjer govori i potvrđuje da učenje Kur'ana nije bilo puko izgovaranje riječi kod ashaba i poslanika a,s. Ustvari, stvarna vrijednost Kur'ana leži u njegovim značenjima i mogućnostima da djeluje i mjenja učača. Kur'an je taj koji oživljava srca vjernika i da učini reformu u njihovim umovima. Ovakav način će proivesti ljude koji su iskreni i koji poznaju svog Gospodara i koji će Ga iskreno obožavati.

Aišra r,a, je rekla za one koji bi u toku jedne noći proučili cijeli Kur'an dva ili tri puta, njen komentar je bio: Svakako oni ga uče, ali u stvarnosti, oni ga ne uče. Zatim je r,a, prenjela kako je poslanik a,s, proveo noć u učenju Kur'ana i namazu i da je samo učio suru Bekare za jednu noć, Ali Imran i suru Nisa, dok bi učio tražio bi od Allaha dž,š, da mu podari svoju Milost kad god bih naišao na dobre vijesti, a kad bi naišao na ajete koji spominju kaznu, molio bi i tražio zaštitu.

Molim Allaha dž,š, da nas uputi, da nam podari svoju Milost, da nam da mogućnost promjene samih sebe, da nam podari iskrenosti u sljeđenju, Amin. 

 The Qur’an as a Motivator of Change

 

The Qur’an has a wondrous impact on those who receive it as a book of guidance and remedy. Its influence on them is great and radical; the Qur’an reforms the character and remolds it into a new form that is loved by Allah. One who doubts this effect has to consider what happened to the Companions of the Prophet a,s.

Before Islam, the Companions led a miserable, ignorant life. The change effected by the Qur’an in their life testifies to its power of change and reformation. Those poor, insignificant, barefooted desert dwellers were reshaped into new beings; their ambitions were elevated to sublime goals; and their hearts were raised and attached to Allah.

Their souls were changed and, therefore, Allah’s promise came true: Surely Allah does not change the condition of a people until they change their own condition. Ar-Ra’d 11. Thus, within a few years, a fresh force emerged from the desert of Arabia, conquering the strong empires of the time and seizing leadership from them.

How could the Qur’an bring about such dramatic change? Actually, what made the Qur’an so effective is the excellent approach followed by the Prophet’s Companions toward it. They understood the Qur’an and appreciated its value, taking in this regard the Prophet as their best example.

The Prophet Muhammad lived the Qur’an and was imbued by its spirit, approving what it approved and rejecting what it rejected. Therefore, it is not strange that his wife Aisha described him as the “Qur’an walking on the earth.” 

The Prophet used to recite the Qur’an slowly and clearly. Once a night, he would repeat the following verse in his prayer: If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise. Al-Ma’idah 118.

The Qur’an had such an overwhelming effect on the Prophet that he said: Surat Hud and its sisters [related surahs] have brought me white hairs (means Waqiah, Mursalat, Naba and Takweer). Imam Tirmizi, authentic. 

So the appalling scenes of the Day of Resurrection and the description of what happened to previous nations, as mentioned in Surat Hud and its likes, affected not only the Prophet’s spirituality, but even extended to his physical being.

The Prophet’s Companions followed in the Prophet’s footsteps. They also savored the sweetness of the Qur’an and were touched by it. In this regard, the story of Abbad ibn Bishr is very indicative. On their way back from one battle, the Prophet appointed Abbad and Ammar ibn Yasir to guard the camp at night. Abbad took the first turn and Ammar went to sleep.

The place seemed safe and, therefore, Abbad spent his time in prayer. However, one polytheist was watching the camp and shot Abbad with an arrow; Abbad took the arrow out of his body and continued his prayers. The polytheist shot another arrow at Abbad, and, once again, Abbad took out the arrow and continued with his prayers. 

The polytheist shot Abbad with a third arrow and it was only then that he stopped his recitation, made ruku and sujud, and woke up Ammar. When Ammar asked why he did not wake him up after he was shot the first time, Abbad answered: I was reciting a surah that I didn’t want to interrupt. But when he (the polytheist attacker) kept on shooting me, I awakened you. By Allah, had not I feared that the task (of guarding the camp) assigned to me by the Prophet would be jeopardized, I would not have ceased the recitation of the surah until I had finished it or until he had finished me off. (Abu Dawud)

The above example affirms that reciting the Qur’an was not mere lip service practiced by the Prophet and his Companions. Actually, the real value of the Qur’an lies in its meanings and in its ability to effect change in the reader. The Qur’an is meant to revive believers’ hearts and to reform their minds. This in turn would produce people who know Allah and worship Him sincerely.

The Companions affirmed this point repeatedly. Aisha was told about some people who used to read the whole Qur’an two or three times a night. Her comment was that “they (obviously) read, but as a matter of fact, they did not read.” And she then related how the Prophet would spend the whole night reading in his prayer just the surahs of Al-Baqarah, Aal `Imran, and An-Nisa’. While reading, he would ask Allah for His mercy when he would read a verse that imparted good news, and he would supplicate and seek refuge in Allah when he would read a verse that caused fear.