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CONCEPT OF SUNNAH
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[quote]Dear brother Ibrahim and brother Rakhal I am only a very small student of Quran and Sunnah.I could be more happy if brother Ibrahim could answer to my request. Any way my response is as follows. I understand from the post of brother Rakhtal the definition of Sunnah as under Quote: - In this connection, it must be clearly understood that the Sunnah is purely related to the practical aspects of life, ie, actions which are a part of our daily lives. Matters which concern beliefs or issues of academic interest are outside its domain. For instance Sunnah has nothing to do with articles of faith, history, occasion for revelation of the Qur’anic verses, etc. Quote: - The Sunnah has not been founded on Ahadith, which have an inherent prospect of either being right or wrong, as we have seen in the foregoing pages. On the contrary, it is based on the perpetual adherence of the Ummah to it Reply: - Abu Hurairah 'Abd al-Rahman bin Sakhr, radiyallahu 'anhu, reported: I heard the Messenger of Allah, sallallahu ‘alayhi wasallam, say: “Avoid that which I forbid you to do and do that which I command you to do to the best of your capacity. Verily the people before you were destroyed only because of their excessive questioning and their disagreement with their Prophets.” [Al-Bukhari & Muslim] So based on the definition of Sunnah provided by you that in the life time of Prophet (pbuh) used to give the verbal commands to the campanions they did not adhere them in their practical life? A teacher used to give more verbal command than the practical one. If we do not give any importance to his verbal commands during his lectures and only gave importance when he took us into the lab(even there he gave lots of verbal instrutions), we can not understand the most part of the subject and result surely will failing in that particular subject. I fully endorse the particle part of Sunnah, which explained in above post. Prophet (pbuh) was the teacher of our deen. He has trained his companions in the verity of ways. Please see the following verses and its explanation by Molana Taqi Usmani Sahib. Allâh has surely blessed the believers with His favor when He raised in their midst a Messenger from among themselves, who recites to them His verses and makes them pure and teaches them the Book and the Wisdom, while they were, earlier in open error. (3:164) He (Allâh) is the One who raised up, among the unlettered, a Messenger from among themselves who recites the verses of Allâh, and makes them pure, and teaches them the Book and the Wisdom. (62:2) Our Lord, raise in their midst a messenger from among themselves who recites to them Your verses and teaches them the Book and the Wisdom and purifies them… (2:129) These are the terms of reference given to the Holy Prophet (pbuh) which include four distinct functions and the Holy Prophet (pbuh ) has been entrusted with all of them: (1) Recitation of the Verses of Allâh. (2) Teaching the Book of Allâh. (3) Teaching the Wisdom. (4) Making the people pure. Thus, the Holy Qur’ân leaves no ambiguities in the fact that the Holy Prophet ( pbuh) is not supposed to merely recite the verses and then leave it to the people to interpret and apply them in whatever manner they like. Instead, he is sent to “teach” the Book. Then, since teaching the Book is not enough, he is also required to teach “Wisdom” which is something additional to the “Book.” Still, this is not enough, therefore the Holy Prophet (pbuh) has also to “make the people pure,” meaning thereby that the theoretical teaching of the Book and the “Wisdom” must be followed by a practical training to enable the people to apply the Book and the Wisdom in the way Allâh requires them to apply. These verses of the Holy Qur’ân describe the following functions of the Holy Prophet (pbuh): (a) He is the authority in the way the Holy Book [the Qur’ân] has to be recited. (b) He has the final word in the interpretation of the Book. (c) He is the only source at which the wisdom based on divine guidance can be learned. (d) He is entrusted with the practical training of the people to bring his teachings into practice. These functions of the Holy Prophet (pbuh) can never be carried out unless his teachings, both oral and practical, are held to be authoritative for his followers, and the Muslims who are given under his training are made bound to obey and follow him. The functions (b) and (c), namely, the teaching of the Book and Wisdom require that his sayings should be binding on the followers, while the function (d), the practical training, requires that his acts should be an example for the Ummah, and the Ummah should be bound to follow it. It is not merely a logical inference from the verses of the Holy Qur’ân quoted above, but it is also mentioned in express terms by the Holy Qur’ân in a large number of verses which give the Muslims a mandatory command to obey and follow him. While doing so, the Holy Qur’ân has used two different terms, namely the “itaa’ah” (to obey) and “ittibaa’” (to follow). The first term refers to the orders and sayings of the Holy Prophet (pbuh ) while the second relates to his acts and practice. By ordering the Muslims both to “obey” and to “follow” the Holy Prophet (pbuh), the Holy Qur’ân has given an authority to both his sayings and acts. -------------------------------------------------------------------------------------------------------------- From here one can easilly establish that if the sayings of Prophet are not included in the Sunnah how much we will lost? And it will also goes against the teaching of Quran as well. So the Ahadiths which are based on[ A word spoken, or an act done, or a confirmation given by the Holy Prophet Muhammad pbuh)]and which came to us with twatur ,with relible sources and which deals with the various aspects of our life, are share the major part of Sunnah of our Prophet(pbuh) Allah Hafiz Edited by: usmani790 on Wednesday, March 22, 2006 11:16 AM[/quote]
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