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[blue][size=5]Follow up questions[/size=5]:[/blue]
[b]• "But the Qur’an requires you to follow the ma’roof (customs, practices, and concepts established and considered good in the society) of the society by disregarding which you can end up in negating the Qur’an itself".
• Now my query is, "if we follow only Quran, then is it possible for us to follow these ma'roof of the society or not?[/b]
Of course we can do so for the Qur'an approves them. But from where do we learn them? And are not we following something that is outside the Qur'an itself. Please share you understanding of the following verses:
[right]ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (النحل 123)
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ (النساء 64)[/b] [/right]
• [b]Similar is the case of the established practices of the Prophets of God.
• **** What was the established practices of the Prophet of God? Was it only Quran or the other things besides Quran? Was Prophet not practised, preached only Quran? [/b]
Please go through the following discussion: http://www.monthly-renaissance.com/novq92y1.html
[b]• [50:45] We are fully aware of everything they utter, while you have no power over them. Therefore, remind with this Quran, those who reverence My warnings. [/b]
There is no denying the fact that the Prophet warned his people though the Qur'an. But does it negate the existence of the Sunnah (please note that by Sunnah I do not mean the hadith. Please read through the discussion mentioned above.)
[b]• Regarding my query no.(4) you said "I am afraid the Muslim scholars have never considered the Hadith equal to the Qur’an in authority"
• *** I did not say the Muslim scholars have considered the Hadith as equal to the Quran in authority. I quoted these verses eg. 6:114, 115, 50:45 etc.. Muslim scholars consider the importance of hadith as religious source next to the Nobel Quran and I think this is not permitted because The Almighty Allah forbade this to do so. We can read hadith as history but not religious source. According to the nobel quran the only religious source is Quran itself and nothing else.[/b]
The basic sources of the religion are two the Qur'a#n and the Sunnah (not hadith). Hadith is only a record of the life history of the Prophet (sws), his performance of the religious obligations and his personal description. It is important for it is the only source through which we learn his understanding of the religious sources and his best example in following them. Why would we learn the history of the Prophet?, obviously to learn about his conduct and his understanding of the sources. Why do we learn all about him? Does learning about the Prophet (sws) and Alexander the Great of equal significance for Muslims? Please comment.
[b]• I had also a query that "Has there any single reference in the Nobel Quran from which it can be appered that we should follow men-made hadith besides Quran as a religious source"? But you remained silent on the above point.[/b]
The Qur'an requires us to follow the Prophet (sws). Does not it? It is only the Prophet (sws) who told you this text is the Qur'an and it is only him who told us this is the Sunnah. Again I would explain that the Sunnah is not Hadith. It includes the practices instituted by the Prophet (sws) as part of the religion. It has come down to us through the consensus of the Muslims of entire generations over the history. It is equally authentic as the Quran is. It does not depend on the Hadith. Were there no hadith collections the Sunnah would remain intact. The reliability of the hadith is subject to criticism and analysis and scholars including the muhaddithoon themselves rejected a great number of them because these lacked authenticity and the ones they thought reliable are not considered by them ultimately reliable and exact sayings of the Prophet (sws). They are called probable truth. One can reject a hadith if it does not fit in the Quranic sources or contradicts the established Sunnah or the known facts. This shows the status of the hadith in comparison to the Qur'an and the Sunanh.
The Prophet (sws) of course gave the religion in the form of the Qur'an and the Sunanh. One is in the form of text and other practices. The Qur'an at many places requires the Muslims to follow the Prophet (sws). When he gives you a verse of the Qur'an accept it and when he gives you a practice to be adhered to you have to accept that too.
[b]• You said "Of course the Prophet (Sws) never urged the companions to write his sayings and even forbade them from doing so in the beginning for at that time people could mix the Qur’an with his sayings which is not Qur’an. Later on he allowed some people to write some of his sayings if they wanted to".
• But the history says that the above hadith particularly Ahmed, Vol-1, page 171 said that this hadith was narratted by Abu Hurairah and history also says that Abu Hurairah was the companion of Prophet who joined with him nearly 3-4 years before the time of the death of Prophet. Then it will be wrong to say that Prophet forbade to write his sayings in the begining for at that time people could mix the Qur'an with his sayings.[/b]
I do not think that helps us in establishing that the Prophet (sws) never taught any Sunanh to all and sundry as part of the religion. Please explain you point.
• [b](5) You said "Washing the organs three times or rinsing the mouth and the nose is nothing but the Prophet’s way of washing the face perfectly".
• >>> If we wash our faces simply and not rinsing the mouth and the nose, then will Wudu be perfected or not. If rinse the mouth and nose are required for Wudu then these will definitely be mentioned in the Quran because the words of Almighty Allah were not shortage.[/b]
The rinsing of mouth and cleaning nose are not necessary part of the wudu. Do you know this fact is clear on the Muslims? Why do they do so? I think I have explained that. If one does not think that the Prophet (sws) was not more conscious in performing the Qur'anic injunctions and that he is the best exemplar then they may not rinse the mouth and clean nose. Imagine you were a companion of the Prophet (sws) and another person told you that this verse was revealed. You might have decided to wash the nose and rinse the mouth or left it. But when you would find out that the Prophet (sws) did this and you believed that the Prophet (sws) was more conscious than you were, you would have emulated him. If you though you were more conscious and more true in observing the directives you would have gone you own way. The Prophet (sws) would never forbid you from only washing the face and rinsing the mouth etc. for these acts do not form necessary part of the wodu and that wudu is complete without it.
(ii) [17:110) ".....You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone".
• You said ' It only requires the Prophet to recite the Qur'an in that way in tahujjad(which is exclusive obligation for the Prophet)
• *** Could you please clarify what does mean to say 'Tahujjad'? I think that there is not a single word in that verse from which it can be appeared that the commandment of the above verse was applicable exclusively for the prophet.
I think first I need to learn the details of your view point in this regard . Please explain why do you think the Muslims recite the Qur'an loudly in some prayers and in silently in some others? Where do you think they learned doing this? I could only be able to respond to your question when you clear these points. This discussion is indeed very much paying. Please do respond to my questions. I would also like to invite you to join the following two courses offered on the site www.studying-islam.org (a Understanding the Sunnah and b) Introduction to the Hadith. I am sure all the participants will learn from this useful discussion with you. It will help me present my view before you more clearly and learn you observations in more detail.