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Da li je svaki sunnet samo sunnet?

Piše: mr. Elvedin Pezić

Više sam puta bio svjedok kako obični muslimani, a nerijetko i oni koji su akademski obrazovani, pojašnjavajući određeno vjersko pitanje, navedu da je to (samo) sunnet Allahovog Poslanika i da ne treba da bude razlog razilaženja među vjernicima. Iz njihovih riječi, shodno propisu o kojem govore, može se zaključiti da oni ne prave razliku između dvije definicije sunneta Allahovog Poslanika: definicije koju su izveli učenjaci hadisa i definicije koju su izveli učenjaci islamskog prava – fikha. Kao primjer možemo navesti pitanje puštanja brade za koje kažu da je sunnet Allahovog Poslanika i da nikako ne treba da bude razlog nastajanja nesuglasica među muslimanima te da to nije jedini pokazatelj čovjekovog vjerovanja.

Da li je tačno da je puštanje brade, u ovom primjeru, (samo) sunnet Allahovog Poslanika ili nešto drugo?

Ako pogledamo u definiciju sunneta koju su postavili hadiski učenjaci – muhadisi, a koja glasi: “Sunnetom se smatra sve što je preneseno od Allahovog Poslanika: riječi, postupci, odobravanja, moralna ili tjelesna svojstva”, možemo zaključiti da je njihova definicija najopširnija, jer su njome željeli da obuhvate cjelokupan život Allahovog Poslanika, bez obzira na pravni status, odnosno ne razmatrajući da li je nešto od sunneta obavezno ili pohvalno ili nešto drugo.

Islamski pravnici definirali su sunnet Allahovog Poslanika riječima: “Sunnetom se smatra sve što je preneseno od Allahovog Poslanika, a što nije ni farz – stroga obaveza, ni važib – drugostepena obaveza”, dakle, sunnetom smatraju sve ono što nije obaveza, jer njihova je zadaća bila da daju pravnu ocjenu za sve što je navedeno u definiciji sunneta koju su izveli hadiski učenjaci. Tako su neki postupci Allahovog Poslanika obavezni, ono što je naredio, a neki su pohvalni, jer ih je činio Poslanik, a nije ih naredio drugim muslimanima itd.

Nakon razmatranja navedenih činjenica, dolazimo do spoznaje o tome koliko ljudi griješe i koliko pokazuju svoje neznanje kada govore o određenom vjerskom pitanju za koje je došla jasna naredba Allahovog Poslanika, kao što je slučaj sa bradom, o čijem je puštanju zabilježen veliki broj različitih hadisa u različitim formama, a koji naređuju puštanje brade i samim tim zabranjuju njeno brijanje.

Oni koji kažu da je puštanje brade sunnet Allahovog Poslanika, u pravu su i to je tačno, jer je Poslanik imao bradu, i ovaj aspekt obuhvaćen je definicijom sunneta koju su izveli hadiski učenjaci, međutim, greška nastaje onog trenutka kada oni, svjesno ili ne, smatraju da se na ovo pitanje odnosi i definicija islamskih pravnika, prema kojoj bi puštanje brade bilo sunnet – pohvalna stvar, što je netačno, jer u djelima učenjaka sve četiri mezheba navodi se da su obaveznim smatrali puštanje brade, a njeno brijanje strogo zabranjenim, shodno hadisima Allahovog Poslanika koji ukazuju na to.

Dakle, potrebno je da muslimani dobro sagledaju ovo pitanje i da usvoje ono što smo naveli s tim u vezi, jer će tako proširiti svoje znanje i sačuvati se paušalnog govora o vjeri i propisima, koji može biti veliki grijeh, kojeg nisu svjesni.