كم مرة وردت كلمة "سُنَّة" في القرآن؟

 

وردت كلمة السُّنَّة في القرآن الكريم  11. مرة، ولم تُستخدم في أي منها للإشارة إلى العادات الشخصية للنبي أو أسلوب حياته، بل جاءت  لتعني سُنّة الله في التعامل مع خلقه — كقيام وسقوط الأمم، ومصير المكذّبين، ونُصرة المرسلين.

 

ومن أبرز هذه الآيات:

 

سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا 33:62

 

 

تُظهر هذه الآية أن سُنّة الله ثابتة لا تتبدّل.

 

فإذا كانت سُنّة الله كاملة ولا تتغير، فهل نحتاج إلى "سُنّة" أخرى منسوبة إلى محمد؟

هل طريقة الله غير كافية؟

 

 

الآية التي تُفهم خطأ: «خذوا ما آتاكم الرسول

 

هل سمعت أحدهم يقول:

 

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا 59:7

 

كبرهان على ضرورة اتباع سنة النبي؟
لكن هل هذه هي الآية كاملة؟ أم هل يُقتطع جزء منها ليُفسر بما لا تعنيه؟

الله يحذرنا:

وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ 3:78

 

وهذا ما يحدث عند اقتباس نصف الآية فقط لتثبيت فكرة لا أصل لها في القرآن.

 

الآية كاملة تقول:

مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ 59:7

 

في سياقها، الآية تتحدث عن توزيع المال وكيفية التعامل معها، وتحدد من هم المستحقون لها. الأمر بـ «خذوا ما آتاكم الرسول» خاص بهذا الأمر، وليس حكمًا عامًا على اتباع كل شيء يقوله الرسول في كل شؤون الحياة.

Obey Allah and the Messenger 

 

“You have to obey the Messenger!”

 

This is one of the most repeated phrases when people argue that following the Quran alone isn't enough. But have we ever stopped to ask:

Who is the “Messenger” in this command,  the man himself, or his role? And what exactly are we commanded to obey?

 

1. Never “Obey Muhammad” -  Always “Obey the Messenger”

 

Nowhere in the Quran are we told to obey Muhammad as a person. Instead, the Quran consistently says:

“Obey Allah and the Messenger…”

 

And obey God and the Messenger, that you may obtain mercy. 3:132

 

O you who believe, obey God and obey the messenger and those in authority among you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing. 4:59

 

And whoever obeys God and His messenger, and is concerned by God, and aware of Him, then these are the winners. 24:52

 

Obey God and obey the messenger. And if you turn away, then it is only required of Our messenger to deliver clearly. 64:12

 

 

Why? Because “the Messenger” is a role — one who delivers a message. The obedience is not to the person, but to the message he is commissioned to convey from Allah.

 

Whoever obeys the messenger has obeyed God; and whoever turns away, We have not sent you as a guardian over them. 4:80

 

2. The Messenger’s duty is clear - delivery, not legislation

 

The Quran repeats a simple, consistent point:

 

The messenger is only to deliver. And God knows what you reveal and what you conceal. 5:99

 

Say: “Obey God, and obey the messenger.” But if they turn away, then he is only responsible for his obligation, and you are responsible for your obligations. And if you obey him, you will be guided. The messenger is only required to deliver clearly. 24:54

 

But if they turn away, then We did not send you as their guardian. You are only required to deliver. And when We let the human being taste a mercy from Us, he becomes happy with it; and when adversity afflicts them for what their hands have delivered, then the human being becomes rejecting! 42:48

 

And those who were polytheists said: “If God had wished, we would not have served a thing other than Him; neither us nor our fathers; nor would we have made forbidden anything other than from Him.” Those before them did exactly the same thing; so are the messengers required to do anything except deliver with clarity? 16:35

 

And if you disbelieve, then nations before you have also disbelieved.” The messenger is only required to deliver clearly. 29:18

 

Say: “I do not say to you that I possess the treasures of God, nor do I know the future, nor do I say to you that I am an angel. I merely follow what is inspired to me.” Say: “Are the blind and the seer the same? Do you not think?” 6:50

 

Say: “I am no different from the other messengers, nor do I know what will happen to me or to you. I only follow what is inspired to me. I am no more than a clear warner.” 46:9

 

Say: “Which is the greatest testimony?” Say: “God is witness between me and you, and He has inspired to me this Qur’an that I may warn you with it and whoever it reaches,..6:19

 

There is no verse that tells us the Messenger has independent authority apart from revelation. He is a channel, not a source.

 

 

3. Other Messengers gave the same command

 

Some claim that “Obey the Messenger” implies personal obedience to Prophet Muhammad’s daily habits, opinions, or behavior. But the Quran consistently shows that when messengers say “obey me”, it is never about themselves as individuals, it's about their assigned role.

 

Let’s examine a consistent formula that appears with multiple messengers in Surah Ash-Shu’ara (Chapter 26). Notice the clear structure in each case:

 

Nuh: " I am to you a trustworthy messenger. So be aware of God and obey me.” 26:107-26:108

Hud: I am to you a clear messenger. So be aware of God and obey me.” 26:125-26:126

Salih: I am to you a clear messenger. So be aware of God and obey me. 26:143-36:144

Shu’ayb: “I am to you a trustworthy messenger.” So be aware of God and obey me.” 26:178-26:179

 

Do you see the pattern?

In each case, the command “obey me” is preceded by a clear declaration:

“I am a messenger.”

 

This is no coincidence. The Quran emphasizes that obedience is tied to their status as messengers, not as individuals with personal authority.

 

They don’t say “I am your leader, so obey me.”

They don’t say “I am wise and experienced, so obey me.”

 

They say: “I am a messenger.”

Therefore: “Obey me”, because I bring God's message, not my own.

 

The same principle applies to Prophet Muhammad. When the Quran says, “Obey the Messenger”, it follows the exact same logic as with previous messengers. It is a call to obey the divine message he is delivering, not his personal behavior.

 

4. The Messenger delivers the message, but authority lies with the sender

To better understand the concept of “the messenger,” let’s examine a powerful example: the story of Yusuf and the messenger of the king.

 

And the king (Malik - ملك) said: “Bring him to me.” So when the messenger (Rasul - رسول) came to him, he said: “Go back to your lord and ask him what was the matter regarding the women who cut their hands? Indeed, my Lord is aware of their plans. 12:50

 

This verse uses the same words found throughout the Quran:

Malik – “King,” referring here to the ruler. Allah is also called Malik in 59:23

Rasul – “Messenger,” the exact same word used for the messengers of God. Muhammad is also called a rasul,  a messenger who delivers revelation.

 

Yusuf knew the messenger of the king  had no authority of his own. So he sent him back to clarify something with the real decision-maker: the Malik, the King, the one with authority.

 

Now compare this to the Quran’s consistent language regarding messengers:

The Messenger (rasūl) delivers the command. The Sovereign (al-Malik) is the source of the command.

 

Just as Yusuf understood that the message was not from the messenger himself, the Quran expects us to understand the messenger delivers revelation, but does not speak on his own:

 

“He does not speak from his own desire, it is nothing but revelation revealed.” (53:3–4)

 

This pattern appears elsewhere

Let’s look at another important example where people ask the messenger a question, and Allah answers directly:

 

They ask you about intoxicants and gambling. Say: “In them is much sin, and a benefit for the people; but their sin is greater than their benefit.” And they ask you how much they are to give, say: “The excess.” It is thus that God clarifies for you the revelations that you may think. 2:219

 

Notice what happens here:

The people ask the messenger.

The answer is not from the messenger himself.

Allah commands him to say what is revealed: “Say…”

 

This same formula is repeated a couple of times in the Quran: (2:222, 2:189, 2:215, 2:217)

 

The answer, the legislation belongs to Allah, just as the king's command belonged to him — not the messenger who delivered it.

 

Shall I seek a judge other than Allah, while it is He who has sent down to you the Book explained in detail?” (6:114)

 

 

المثال الحقيقي للرسول

 

من أشهر الأدلة التي يستشهد بها كثيرٌ من المسلمين الذين يتبعون ما يُعرف بـ"السُّنَّة"، هي قول الله :

 

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

( 33:21)

 

ويُفهم من هذه الآية، عند بعضهم، أن على المسلم أن يقلّد النبي في تفاصيل حياته اليومية، من ملبسه ومأكله وهيئته، بل حتى في طريقته في المشي والنوم.

 

لكن، هل هذا هو المعنى الحقيقي للآية؟ وهل يأمرنا الله فعلاً بتقليد العادات الشخصية للنبي؟ أم أن المقصود أعمق من ذلك بكثير؟

 

هل هذه الأسوة خاصة بمحمد عليه السلام؟

لفهم معنى "الأسوة الحسنة"، يجب أن ننظر في استعمال هذا المفهوم في مواضع أخرى من القرآن. فنجد أن الله وصف إبراهيم   ومن معه بهذا الوصف أيضاً:

 

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِنْ شَيْءٍ ۖ رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ

( 60:4)

 

في هذه الآية، لا نجد دعوة إلى تقليد مظهر إبراهيم أو عاداته، بل تمجيدًا لموقفه المبدئي، وثباته في الإيمان، ورفضه للباطل.

 

ويُؤكَّد هذا المعنى مرة أخرى في قوله:

لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ ۚ وَمَنْ يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ( 60:6)

 

 

حين يأمرنا الله باتباع الرسول ، كما في (33:21)، فذلك ضمن نفس السياق الذي أُمرنا فيه باتباع إبراهيم ومن معه. أي أن:

نثبت على الحق

ندعو إلى التوحيد

نصبر على الأذى

نُخلِص لله

نُقدّم الرسالة على كل شيء

أما التفاصيل اليومية كنوع اللباس أو المأكل أو تصفيف اللحية، فلم تُذكر في القرآن ولم يُؤمر بها.

القرآن يدعو للتفكر، لا للتقليد الأعمى

الله  لم يطلب منا أن نُقلّد شخص النبي في شكله أو عاداته، بل أن نتبع رسالته ومواقفه الإيمانية. فكما كان إبراهيم أسوة، كذلك كان محمد .