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usmani790
PAKISTAN
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 Topic initiated on Friday, March 17, 2006 - 10:04 AM 
CONCEPT OF SUNNAH
The Sunnah has been defined by the scholars of the science of Hadîth as follows:
“A word spoken, or an act done, or a confirmation given by the Holy Prophet Muhammad (pbuh).”
“Confirmation” in this definition is termed in Arabic as Taqreer. What is meant by this term is like somebody said something, or acted in a particular manner, and his saying or act came to the knowledge of the Holy Prophet (pbuh) and he either confirmed it in express words or remained silent without given any indication of disapproval. Such silence, being an implied approval of the Holy Prophet (pbuh) is also included in the term Sunnah.
(From the book of Molana Taqi Usmani,Darul uloom Karachi)
All the views to carried farward this is welcome
Edited by: usmani790 on Friday, March 17, 2006 10:08 AM |
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ibrahim
PAKISTAN
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Posted - Friday, March 17, 2006 - 2:58 PM 
Well U've Described HERE only the Point of View of THOSE scholors Who take as Sunnah Exactly in the meaning of Hadith
BUT
there r MANY OLD Scholors Who r of The Same View as is Described Here on this SITE. The ONLY difference is the term: Most of them Call it "Khabar e Mutawaatir" & Som is as Sunnah (But NOT in the Meaning of Hadith).
Sunnah term has been Used in Some Ahadith as Well like the Hadith where it is Said by the Prophet (pbuh) that I'm leaving TWO things for Followers; "KitaaBulLaaH" & "SuNNaT u RaSooLiHee" |
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usmani790
PAKISTAN
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Posted - Saturday, March 18, 2006 - 7:55 AM
Quote:-Well U've Described HERE only the Point of View of THOSE scholors Who take as Sunnah Exactly in the meaning of Hadith
Reply:- Could you please provide any evidence that these scholors take Sunnah in the meaning of Hadith
Please also if you could provide me yours defination of Sunnah.
Thanks |
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ibrahim
PAKISTAN
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Posted - Saturday, March 18, 2006 - 12:48 PM
1- Brother your OWN posted Defination of Sunnah is Exactly in the Meaning of Hadith. If not then Plz tell me What is a "Hadith" according to your Knowledge?
2- My request is that Plz Go thru these TWO courses of this Site b4 indulging in any Further Discusion; Sunnat e Nabwee & Introduction of Hadith. I'm sure It'll Help YOu a LOT in Understanding this V V V Imp. but at the Same Time v v v Delicate Topic.
bcoz All matter of the Course is QUITE DIFFICULT to Reproduce here |
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usmani790
PAKISTAN
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Posted - Monday, March 20, 2006 - 11:39 AM
Hadith is a record of sayings and actions of Prophet (pbuh)
I requested you to please tell me the defination of Sunnah.It will only take few lines, you don't have to reproduce hole course here.
I would appreciate if you could also tell me the source from where you get the Sunnah.
Thanks |
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Rakhtal
PAKISTAN
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Posted - Monday, March 20, 2006 - 12:34 PM
HADITH AND SUNNAH
Hadith and Sunnah are generally taken as synonymous terms. This is not a correct impression. The words Hadith and Sunnah have entirely different connotations, and each one holds a different status in the Shari`ah. If we assign the same meaning to both the terms, it would create a lot of complications. For a proper understanding of the science of Hadith, therefore, it is necessary to know precisely the difference between Hadith and Sunnah.
HADITH
Hadith implies the narration of a saying, or of an act, or of an approval (Taswib) of the Prophet (sws), irrespective of whether the matter is authenticated or still disputed. The Muhaddithin (the scholars of Hadith) use the word Taqrir to express Taswib. It implies that while doing something in the presence of the Prophet (sws), a Muslim acted in a particular manner and the Prophet (sws) observed it and did not disapprove it. In this way, that person received the tacit approval of the Prophet (sws) regarding that particular action.
The Muhaddithin employ the term, Khabar for Hadith. A Khabar bears the possibility of being either right or wrong. In other words, the Muhaddithin believe that a Khabar may be authentic or it may be false. On this account, the Ahadith (plural of Hadith) are also termed as Zanni (presumptive or undefined). This means that a Hadith could be anything ranging from Sahih to Hasan, Da`if, Mawdu`, or Maqlub1
Therefore each one of these categories should be treated on its own merits.
CLASSIFICATION OF HADITH OR KHABAR
The Muhaddithin divide Hadith or Khabar into two main classes:
1. Khabar-i-Tawatur (multiple evidence Hadith)
2. Khabar-i-Wahid (single evidence Hadith)
HADITH AND SUNNAH
Khatib Baghdadi, the author of "al-Kifayah fi`ilm al-Riwayah"2 defines Khabar-i-Tawatur as follows:
It is that Khabar which is quoted by such a large number of persons that in normal circumstances it is impossible that on a manifest subject so many people would, at one and the same time, agree on a false matter, when there is no evidence of any pressure on them too.
To my knowledge, no Hadith exists which satisfies the definition of Khabar-i-Tawatur. Sometimes a Hadith is assigned the status of a Khabar-i-Mashhur3. However, on investigation, it is discovered that during a span of three periods only one or two narrators could be established, whereas their number was found to increase during the period of the third or fourth period. Likewise, in my opinion, such Ahadith as have been declared as Khabar-i-Mutawatir stand in need of investigation. If they come up to the prescribed standard, only then should they be accepted as Mutawatir. Without this investigation, it would not be correct to accept anything as Mutawatir. It must, however, be remembered that so far as the Sunnah is concerned, it does hold the status of Tawatur (continuity), as we shall explain further. And this Tawatur is not verbal, but practical.
KHABAR-I-WAHID
Khabar-i-Wahid is that Khabar which is not as authentic as Khabar-i-Tawatur. Even though the narrators in this case too be more than one, their number is not so large that one is able to assert that there is no possibility of doubt or falsehood in the Khabar. It is actually this category of Hadith which has contributed to the greater part of our treasure of Hadith.
Gradation of Akhbar Ahad on the Basis of their Acceptance or Rejection
The author of "al-Kifayah" has graded the Akhbar-i-Ahad into three categories from the point of view of their being worthy of acceptance or rejection:
(a) Narrations the veracity of which is crystal clear.
(b) Narrations the factitious character of which is crystal clear.
c) Narrations the character of which we have not yet been able to determine.
NOW LET US ELABORATE ON THESE.
(a) Narrations the Veracity of which is Crystal Clear: The author of "al-Kifayah" has assigned the top category to narrations which possess the following characteristics:
i) Narrations which are endorsed by human intellect and wisdom as geniune and which are readily acceptable to common sense.
ii) Narrations which aptly elaborate the immutable commandments of the Qur’an or Sunnah.
iii) Narrations which have been accepted by the Ummah.
It must be clearly understood that "acceptance by the Ummah" in this case signifies acceptance by that section of the Ummah which has not allowed itself to be influenced by religious innovations (bid`at) or blind- following (taqlid). The Prophet (sws) is said to have said:
A section of my Ummah shall invariably stick to verity. Whosoever tries to dissociate himself from them will not be able to harm them in any manner; so much so that when they will depart from this world, they will still be firm in their beliefs. (Muslim: Chapter 53)
(b) Narrations the Factitious Character of which is Crsytal Clear: The author of "al-Kifayah" has placed in the second category narrations that bear the following characteristics:
i) Narrations which are rejected by human intellect and wisdom.
ii) Narrations which are contrary to the immutable commandments of the Qur’an and Mutawatir Sunnah, or clash with them.
iii) Narrations which cover such important subjects that people require positive and precise information about them for guidance, but they do not provide such information; or narrations which are related to some important event and, therefore, should have been narrated by a sufficient number of narrators, but instead they are found to have been narrated by very few of them.
In case of (`Umum-i-balwah) ie, where the situation calls for narrations from a number of sources), the Hanafites do not attach any importance to Akhbar-i-Ahad. In such matters, they generally prefer Ijtihad and Qiyas (analogical deductions).
c) Narrations the Character of which is not yet Determined
Third place in the classification has been allotted by the author of "al-Kifayah" to narrations which convey certain commandments of the Prophet (sws) that are found to be contradictory and, consequently, it is difficult to decide which version should be followed in actual practice.
In such cases, I am of the opinion that the wording of the narrations should be carefully scrutinized in the light of the immutable commandments of the Qur’an and Sunnah and other aspects, and then the most suitable narration be adopted.
SUNNAH
Literally, the word ‘Sunnah’ means ‘a clear path’, ‘busy path’, ‘trodden path’, ‘beaten path’, ‘smooth path’, etc.
The manner in which the Almighty deals with nations -- and which holds true for all nations -- as been termed in the Holy Qur’an as the Sunnah of Allah. For instance:
It was the practice [approved] of God amongst those of old that have passed away. And the Command of God is a decree determined. (33:38)
Now are they but looking for the way the ancients were dealt with? But no change will thou find in God's way [of dealing]: No turning off wilt thou Find in God's way [of dealing]. (35:43)
In the discussion which follows, we are going to discuss the Sunnah of the Prophet (sws). This means the way of life which the Prophet (sws) taught the people in theory and practice and for which, in his capacity as a teacher of Shari`ah (Islamic Law), he laid down ideal standards of leading a life which one should meet to earn Allah's approval through complete submission to His Commandments. This assignment was a necessary corollary to his status as a Prophet and has been mentioned in the Holy Qur’an as follows:
God did confer a great favour on the Believers when He sent among them a Prophet from among themselves, rehearsing unto them the Signs of God, purifying them and instructing them in Scripture and Wisdom, while before that they had been in manifest error. (3:164)
You have indeed in the Prophet of God a beautiful pattern [of conduct] for anyone whose hope is in God and the Final Day, and who engages much in the praise of God. (33:21)
No doubt, in every sphere of life we have before us ideal examples set by the Prophet (sws) for our guidance. Whatever Commandments and rules of conduct of Islam we are supposed to know and learn have been demonstrated by him for us through actual practice.
The view point of those who do not believe in the Sunnah viz that the role of the Prophet (sws) is simply that of a courier who delivers the post is absolutely baseless and nonsensical. The Prophet (sws) is not only the Messenger who delivered the Book to humanity, but is simultaneously a Mu`allim-i-Shari`ah (teacher of the Shari’ah) and Muzakki-i-Nufus, (purifier of souls). His entire life is the highest ideal for us, and we can cast our lives in a truly righteous and Islamic mould only if we follow in his footsteps in each and every sphere of life.
NEED FOR SUNNAH
The religion with which we have been blessed by Almighty Allah through the Qur’an only lays down broadly the fundamentals for life. It does not embrace all the details of expositions thereof. Comprehensive education of the Ummah in the matter of details has been left entirely to the Mu`allim-i-Qur’an, the Prophet (sws) himself. The overall structure of Islam has been raised and completed through the Sunnah of the Prophet (sws). For instance, basic commandments with regarding prayers, fasts, pilgrimage, zakat and other obligations and rites have, no doubt, been laid down in the Holy Qur’an. However, there are no details mentioned on any of these subjects; so much so that the Qur’an does not even mention the details of such an extremely important matter as prayers, for example their timings, total number, and the number of rak`ats in each prayer. The same is true of all other modes of worship and of other commandments and laws. For instance, the Qur’an lays down the cutting of the hands as a penalty for theft. However, the details have been left to the Prophet (sws) to explain -- as what is the definition of `theft' with reference to the value thereof, or what is the point where the hand should be severed etc. Now if we rule out Sunnah as a source of Islam, we might acquire a good knowledge of its fundamentals, but we would remain ignorant of their practical version in the same manner as were the followers of the Din of Prophet Abraham (sws) during the pre-Islamic dark ages. Some of them had reclined against the walls of the Ka`bah and had cried out: `O, Allah, we know not the right way to worship You. If only we knew it, we would have done so accordingly'. This explains that it is but the Sunnah which elaborates the Qur’an. That is why the Prophet (sws) has observed:
I have been given the Qur’an and besides it, something similar to it. (Abu Da`ud, Kitab al-Sunnah, Ch 6)
Therefore, the Sunnah is binding on us as much as the Qur’an itself. Allah the Almighty appointed for us the Messenger for this very purpose so that the Qur’an does not remain ambiguous, but is revealed to mankind in a perfectly tangible and ideal form -- and by actually acting upon the word of the Book, the Messenger did just that.
We can see, therefore, that the relation between the Qur’an and Sunnah is that of the soul and the body. In other words, the soul or the spirit of the Qur’an is given, in the Sunnah of the Prophet (sws), a form for its display. Both go together to complete the splendid edifice of Islam. Take away any one of them, and the whole structure falls apart.
INTERRELATION BETWEEN THE QUR’AN AND SUNNAH: A NATURAL AFFILIATION
The interrelation which has been established between the Qur’an and Sunnah by the Almighty Allah is not a casual matter. On the contrary, this is what is demanded by common sense and wisdom. Human affairs know no bounds and cannot possibly be confined to a single book. To cover everything, you need unlimited records.
Secondly, there are things in which it is not enough to teach them in theory alone. They must be demonstrated practically. Otherwise, simply imparting verbal education on such matters cannot be very fruitful. In fact, matters which call for practical demonstration can hardly be elucidated orally. It was for this mission that the Prophet (sws) was chosen, followed by a chain of Companions and later other luminaries held aloft the torch of the Din of Allah on earth. It is, therefore, very essential that the religious minded people devoted to spreading the light of the Din of Allah do their utmost to act upon the Sunnah of the Prophet (sws). They must be meticulous in this regard even in minor matters so that they can inspire others too to live up to the Sunnah of the Prophet (sws).
THE SPHERE OF THE SUNNAH
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.
THE SUNNAH IS NOT BASED ON THE AHADITH
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. Just as the veracity of the Qur’an is proved by perpetuity in verbal adherence, likewise the veracity of Sunnah is equally proved by the Ummah's perpetuity in practical adherence to it. For instance, we have not adopted the prayers, pilgrimage etc, in all their details because a few narrators explained them to us, but we act in a particular manner because the Prophet (sws) acted accordingly. Thereafter, through him learnt the Companions, and through them learnt the followers of the Companions, and then the successors thereof learnt through the followers. In this manner, the later generations continued to learn through their earlier predecessors. In case, the narrative records also testify to this effect, it should be taken as additional testimony. However, if the narrations are found to vary in any manner, preference shall, in any case, go to the perpetual adherence to practice. If it is observed that in a certain case the Akhbar-i-Ahad differ from the Sunnah, reasons for variation shall be investigated. However, if the variation cannot be explained, we shall be obliged to give up the narrations, since in any case the latter are presumptive, whereas in comparison the Sunnah is a categorical reality.
The creed of the Malki School of Fiqh whereby they prefer the practice of the people of Madina to Akhbar- i-Ahad, is based on this very principle. They regard the practice of the people of Madina as a conclusive evidence and say `among us the Sunnah is like this'. The Hanafites, likewise, do not attach any importance to Akhbar-i-Ahad on problems which relate to `Umum-i-Balwah, and do so with the same principle in view.
We must bear in mind the fact that the perpetual adherence to practical issues by the Ummah means the practice of the Prophet (sws), that of the Rightly Guided Caliphs, and of the Companions of the Prophet (may Allah's blessings be upon them all). Says the Holy Prophet (sws):
Acting upon my Sunnah and the Sunnah of my Rightly Guided Caliphs is obligatory for you. (Ibn Majah, Ch 6)
This is the group which is, in fact, the mainstream of the Muslim Ummah. In our times, a very large section of the people have adopted practices which are evidently contrary to the Qur’an and Sunnah. They are all in the category of heretics. And with regard to heresy the Prophet (sws) has said that heresy is deviation, and this deviation leads to Hell-fire.
A QUESTION TO NON-BELIEVERS OF THE SUNNAH
Those who reject the Sunnah claim to believe in the Qur’an, and still deny the Sunnah. It is hard to understand their logic, since, as the Qur’an is proved by the verbal adherence of the Ummah, likewise the Sunnah is proved by the practical adherence of the Ummah. If these people reject the Sunnah, there is no justification to accept the Qur’an. There is hardly any difference in the credentials of either.
It is rather important that the difference between Hadith and Sunnah, elucidated in the foregoing pages, be kept in mind. When this difference was overlooked, the result was that the denial of a few Ahadith was construed to mean the denial of the Sunnah. Thereafter, whatever doubts were invented against the Hadith by the non-believers of Hadith were extended by them to deny the Sunnah as well, though the denial of the Sunnah is tantamount to denial of the Qur’an itself, as already explained.
Those who are familiar with the history of the denial of Hadith are fully aware that this mischief actually raised its head over a few Ahadith of anomalous nature. However, later on this matter turned into a hot-bed of debates; in the heat of arguments people lost sight of the difference between Hadith and Sunnah. In such battles of wits, the attacking party failed to realize what they were attacking; nor did the defenders knew what exactly they had to defend and wasted their energies on a different front. In their ignorance, either side ended up in a loss. The non-believers of Hadith stretched their doctrines so far as to touch the bounds of Kufr (disbelief), and the supporters of Hadith, on the other hand quite unnecessarily dragged the Sunnah as well along with the Hadith into the firing-range.
IN ANY PRACTICE THE SUNNAH CAN VARY
The common man appears to be unaware of the fact that in case of one particular issue there can be more than one Sunnah. Owing to ignorance on this point, the followers of Sunnah themselves are divided into different sects, and continue to accuse one another of disregarding the Sunnah. However, if they are fair to themselves in this regard, it should not be hard for them to comprehend that a Sunnah can vary on any single issue.
It has been narrated that on the occasion of his last pilgrimage to Makkah, the Prophet (sws) sat down at one place, and people started to approach him in the form of groups for guidance. Some one explained that he had acted on a certain issue in such and such manner. The Prophet (sws) replied that there was no harm in it. Another one observed that in a particular issue he had acted in such and such manner. The Prophet (sws) approved that action too. Likewise, people approached him one after the other and asked his opinion on the manner they had been acting on different matters; according to the narrations, the Prophet (sws) approved all the different ways of practice of the people and disapproved none.
Apparently the reason for this could only be that they must have all been acting within the sphere of the Sunnah. While carefully preserving the core and essence of a practice, if there happens to be some variation in its outward form, that practice cannot be said to have overstepped the limits of Sunnah.
For instance the narrations with regard to Tashahhudd4 are all associated with Companions who were authorities on Fiqh (Islamic jurisprudence). Although the wording of each one differs, the spirit underlying each is identical. Now supposing a person chooses to adopt that Tashahhud which is associated with Hadrat 'Umar or Hadrat 'Abdullah Ibn 'Umar, and does not adopt the one practised by Hadrat `Aishah or Hadrat 'Abdullah Ibn Mas`ud (May Allah's blessings be upon them), would it be justified if we declare his action contrary to the Sunnah? One can of course discuss, as a point of academic interest, the practice which might be preferred and the merits thereof. But how can one reject any of these practices as going against the Sunnah?
To my mind, the same is the position with regard to the word Amen -- reciting the word Amen audibly and reciting Amen mutely during the course of prayers; or with regard to folding the arms below the chest or letting the arms down loose during the prayers. There is a possibility, even evidence, of these different practices being reckoned as the Sunnah. In fact, we do have arguments supporting their status as Sunnah. Owing to certain factors for which this is not the occasion for elaboration, some of these practices gained greater popularity than others at certain places. However, none of them can be set aside as being repugnant to the Sunnah. At the most, one can raise the question of the degree of emphasis being laid on a particular practice vis-a-vis others. But one just cannot deny it the status of Sunnah.
(Translated from Mubadi Tadabbur-i-Hadith by S. A. Rauf)
1. Hafiz Ibn Hajar has explained these different terms of Hadith as under:
SAHIH: It is that Hadith the narrators of which are righteous, trustworthy and God-fearing persons of sound and dependable memory; it should be free from any apparent or latent blemishes; and should not be inclined to harbour opposition to those equally or more trustworthy persons compared to themselves.
HASAN: It is that Hadith the narrators of which are of a slightly lower intellectual calibre than those of the Sahih, but otherwise fulfil all other conditions of Sahih.
DA`IF: It is that Hadith which is contrary to Sahih or Hasan; or a link is missing in the chain of narrators, or a certain narrator in between is not found to qualify.
MAWDU`: It is that Hadith the narrator of which is given to lies and falsehood.
MAQLUB: It is that Hadith , in two different narrations of which the names of narrators have been changed. (Translator's Note)
2. I have selected this book for reference because this is accepted as one of the fundamental books on the subject of Hadith . However, I have studied other books on the subject too. But in my opinion, this is the most important treatise on the principles of Hadith . I believe that other authorities also hold the same opinion.
3. Khabar-i-Mashhur is that Hadith which has been narrated in each period by three or more than three narrators.
4. Tashahhud: is that part of a Muslim's prayers which is performed in a sitting position, with its specific recitation. (Translator's note)
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ibrahim
PAKISTAN
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Posted - Tuesday, March 21, 2006 - 6:54 AM
Jazaka Allah Rakhtal.
Now we're waiting 4 usmani's Valuable Comments |
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usmani790
PAKISTAN
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Posted - Wednesday, March 22, 2006 - 7:24 AM
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.
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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 |
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maskxone
PAKISTAN
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Posted - Friday, March 24, 2006 - 11:53 AM
Assalam Alaykum,
MashaAllah very good description by Rakhtal.
Regards |
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ibrahim
PAKISTAN
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Posted - Saturday, March 25, 2006 - 8:09 AM
Dear brother usmani790
Plz Keep in Mind that, like U, Me too is a very very small student of Quran and Sunnah. I'm so sorry for NOT fulfilling your Request but the Fact is that B4 I've GOT the Time to answer your request, Br Rakhtal did so BUT I'm Present here & NOW Replying your response.
After going THRU ur WHOLE post, I'm of the Opinion that The Sunnah term is STILL NOT CLEAR in Ur Mind. I appriciate Ur Valuable thoughts (Despite having Some Serious Reservations about them) BUT I wud REQUEST that Plzzzzzzz TRY ur BEST to UNDERSTAND our Point Of View b4 Commenting on it.
I do HOPE that U too will Admit that Whatever the Religion we've b4 US has Reached US thru this Chain:
Allah - Muhammad - Sahaba - Tabi'een - Taba' Tabi'een & then Every Generation has Transfered it to the Next Generation. (here I've Delibrately Left the LINK between GOD & His Prophet)
note: for DETAILS of this Transmission plz go thru the COURSE "History of the Quran". thanks
Now from this tramission of Religion we SEE that TWO things; Quran(the Word of God) & Sunnah(the Practical portion of Religion) has Reached US thru Generation - Genration transmission (That leave NO DOUBT in it) whereas the Hadith [A word spoken, or an act done, or a confirmation given by the Holy Prophet Muhammad pbuh] has Reached Us VIA person - person transmission (That leave Some DOUBT in it). That's why the 1st transmission is Known as "Khaber-e-Twatur" & the 2nd transmission is Called "Khabr-eWahid" technically.
This Difference of Transmission in the Hadith has itself MADE a difference in its STATUS, so None of US is DEGRADING the Hadith of the Prophet (pbuh). In fact Our point of View is Exactly the SAME as of ALL "Muhadditheen" & Most of Scholor of Fiqh like imam Abu Hanifa, imam Shafi'ee etc.
The IMPORTANCE of Hadith is that this is the BEST & SAFEST Record of our beloved prophet's "SEERAH" & his "USWAH" so WHO will DARE to PUT it ASIDE? Surely we are NOT among those
Plz Comment on that. We're always READY to KNOW about our MISUNDERSTANDINGS & to CORRECT them. Jazaka Allah |
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Shaan
PAKISTAN
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Posted - Saturday, March 25, 2006 - 9:36 AM
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 |
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tweety
UNITED KINGDOM
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Posted - Saturday, March 25, 2006 - 1:39 PM
i thought the sunnah was first implied by Adam *PBUH* and then followed by all the prophets- fixed by Ibrahim *PBUH* bcuz it became corrupt then reinforced and reedited by Muhammed *PBUH*?
and every one does the sunnah anyway dont they- theyr like 40 altogether, things like wudduh, the actions for prayer, eid, etc...?
Edited by: Ibrahim on Tuesday, March 28, 2006 5:36 AM |
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usmani790
PAKISTAN
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Posted - Wednesday, March 29, 2006 - 6:25 AM
Dear Brother Ibrahim
I am very thank full to you for sparing yours valuable time for me.
Quote: - After going THRU ur WHOLE post, I'm of the Opinion that The Sunnah term is STILL NOT CLEAR in Ur Mind. I appriciate Ur Valuable thoughts.
Its seems to me that there is no consensus in ummah on this.But I found that most of scholars are agreed on the definition of Sunnah provided by me on the top. I have also provided some views in this regards.I had also provided my personnel views on Sunnah of Prophet (pbuh). I had also gone through the post of brother Rakhtal.I you could comments on what I have provided here, so it will help me to understand yours view on Sunnah better.
Recently I have came across of the some view of Molana Maudoodi Sahib regarding the Sunnah of our Prophet (pbuh). It was in Urdu I have translated only few in English. It was in detailed and I wanted to translate all but my English is not so good and it was very difficult for to do it. Have a look please.
There were known sunnah which were implemented from the Masjid to homes, in the market places, in the courts of law, at the Government level, international politics all the departments of public affairs have been implemented in the life of Prophet (pbuh). Later on from the time of Kulfa-e-Rashadeen till this era, there is no gape.
Besides these known Sunnah there were another kind of Sunnah, which were not famous and not familiar in the society in the Prophet life. Which in various time periods and which were based on, like the known sunnah on rulings, sayings, speeches, approvals and to witness the actions were known by some individuals and these sunnah were unknown commonly in the society. These Sunnah were spread within various peoples. The ummah has started to collect these Sunnah from those individual right after the death of Prophet (pbuh).
People from all walks of life were very keen to know the Sunnah of Prophet before deciding and before taking any action of their routine problems by their own in their circle. Before deciding their own they wanted to know that there may be some commands already given by Prophet (pbuh) so they must follow them.
Looking at this need, they search all those, whom have some knowledge of Sunnah.Those who have this knowledge, they also felt the to convey this knowledge of Sunnah to others is essential.
This is the starting point of Ahadiths, which started from 11 Hijra to third and forth century to provide these unknown Sunnah to the ummah. Almost all the efforts to corrupt them were made unsuccessful and the scholars have developed the science of Ahadîths.
There are differences in the research and some others matters of Ahadiths.There are also differences in interpretation of Quran.If these differences can not be evident in authenticity of Quran, then how can these differences can be evident for authenticity of Ahadiths.
Please see the page No.30 to 38 of following link.It is in urdu.By Molana Maudoodi Sahib.
http://www.millat.com/modoodi/023sunnatki%20aineehasiat/book.htm |
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oosman
USA
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Posted - Wednesday, March 29, 2006 - 7:55 PM
You quoted: "Almost all the efforts to corrupt them were made unsuccessful and the scholars have developed the science of Ahadîths"
I find this statement very disturbing. This statement implies that the sahih-hadith we have today are 100% genuine. Is that what you believe in?
If so, then this leaves no room to challenge any hadith, and to debate on its authenticity. This means we are doomed to blindly follow what the men of the past related to us, believing that is the word of the prophet.
Take for example Sahih Bukhari. I assume you believe all hadith in Sahih Bukhari are 100% genuine. Now I found 31 hadith narrated by 'Abu Bakra' in Sahih Bukhari. He was a companion of the prophet who had been freed by him from slavery. Later in the khilafat of Umar (rta), Umar punished Abu Bakra of slandering someone in accordance with the Quranic verses:
And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fâsiqûn (liars, rebellious, disobedient to Allâh). (Nur-verse4)
The other half of the above verse orders us to reject the testimony of such a person ever after.
Now ask yourself, what are Abu Bakra's hadith doing in Sahih Bukhari? Allah asks us to throw out his testimony, so we should discard his hadith.
And Allah knows best. |
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usmani790
PAKISTAN
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Posted - Thursday, March 30, 2006 - 6:42 AM
Quote:-I find this statement very disturbing. This statement implies that the sahih-hadith we have today are 100% genuine. Is that what you believe in?
Reply: -No I did not say that but I believe that the Sahih hadiths are reliable and one can follow them without any hesitation. Even if one have any kind of doubt in any of sahih hadith, he can do his research on that. But the matter of those who only heard about the corruption in the hadiths, and this disturb them a lot and are very quick in forming an opinion (even though they don’t have good knowledge of hadiths) is another one. Bellow is an example of yours.
Quote: -Take for example Sahih Bukhari. I assume you believe all hadith in Sahih Bukhari are 100% genuine. Now I found 31 hadith narrated by 'Abu Bakra' in Sahih Bukhari. He was a companion of the prophet who had been freed by him from slavery. Later in the khilafat of Umar (rta), Umar punished Abu Bakra of slandering someone in accordance with the Quranic verses:
Now ask yourself, what are Abu Bakra's hadith doing in Sahih Bukhari? Allah asks us to throw out his testimony, so we should discard his hadith.
Reply: - Abu Bakra (ra) was not a liar. According to the Shariah, if you accuse someone of adultery, you must produce 4 witnesses and if you cannot produce 4 witnesses then the witnesses themselves are supposed to get whipped and declared unreliable. In the case of Abu Bakra, the fault wasn't his own but simply by a legal technicality where the fourth witness retracted his statement, then the shari'i principle was implemented against him.
Most scholars consider it an honour for him (ra), because he refused to lie and withdraw his testimony and preferred punishment instead. This is part of his (ra) standing for the truth
Ibn Kathir said: "Abu Bakra is a noble companion, strong in ability, and the entire nation ('ummah) has agreed upon accepting the narrations of this great companion."
Allah Knows the Best |
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oosman
USA
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Posted - Thursday, March 30, 2006 - 10:28 PM
Dear usman bhai,
please read what you just wrote:
quote:
In the case of Abu Bakra, the fault wasn't his own but simply by a legal technicality where the fourth witness retracted his statement, then the shari'i principle was implemented against him."
Does it make sense to implement part of sharia that we like and part of it that we don't like? You agree with me that the Quran clearly says to flog him 80 stripes and reject his testimony. So we flog him, but since we like what he says, we accept his hadith! What hypocrisy is this?
quote:
Most scholars consider it an honour for him (ra), because he refused to lie and withdraw his testimony and preferred punishment instead. This is part of his (ra) standing for the truth
If he said the truth, then it is good for him. But if he lied, then we are following a liar. Allah knows best. Meanwhile we should follow the sharia and reject his testimony as Allah commanded (whether it be truth or false does not matter any more). In your own words:
quote:
if you accuse someone of adultery, you must produce 4 witnesses and if you cannot produce 4 witnesses then the witnesses themselves are supposed to get whipped and declared unreliable
Please explain to me how accepting his testimony is not a clear violation of the Quran?
Why should we hold the word of Ibn-Kathir or Bukhari or anyone else over the word of Quran? From what I understand, the Quran comes first, and humans make mistakes.
Edited by: oosman on Thursday, March 30, 2006 11:02 PM |
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