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[quote]Assalam Alaykum,

Brother Ibrahim,could you please comment on the following analysis :-

".......................................................
(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."

This analysis of the Quran shows that besides "Khaber-e-Twatur";which in your mind constitues Sunnah,"Khabr-eWahid",which include the interpretation & application of Quran,and sayings and apporvals of the holy prophet(pbuh),should also be included in Sunnah's definition despite the fact that they are transmitted from person to person because these are protected by Allah

"Indeed We have revealed the Zikr (ie. the Qur’ân) and surely We will preserve it. (15:9)

In this verse, Allâh Almighty has assured the preservation of the Holy Qur’ân. This implies that the Qur’ân will remain uninterpolated and that it shall always be transferred from one generation to the other in its real and original form, undistorted by any foreign element. The question now is whether this divine protection is restricted only to the words of the Holy Qur’ân or does it extend to its real meanings as well. If the prophetic explanation is necessary to understand the Holy Qur’ân correctly, as proved in the first chapter, then the preservation of the Qur’ânic words alone cannot serve the purpose unless the prophetic explanations are also preserved. "

This doesn't mean that ALL narratives ascribed to the prophet can be accpeted without critically analyzing narrators in the chain and the matan(content) of the narratives in light of Quran,Khabar-e-Tawatur,other sahih hadith and established facts.

So after doing this if a narative is found to be correctly ascribed to the prophet(pbuh) it should be accepted if it contains a belief even though it is not mentioned in Quran and is not an elementary belief to be a muslim like for example the second coming of prophet Isa(pbuh) which is not mentioned in Quran but mentioned in Sahih Ahadith.

Correct me if Iam taking it wrong.

Regards[/quote]

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