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äÈíá ÇáÞíÓí 17-01-2022 06:17 AM

Ïáíá ÇáãÓáã ÇáÌÏíÏ - (24) ÇáÓäÉ ÇáäÈæíÉThe New Muslim's Guide - (24) Sunnah
 
The definition of the Prophetic Sunnah must settle in the mind and heart of every Muslim that the Sunnah - which is what was added to the Prophet, may God’s prayers and peace be upon him, in terms of saying, deed, or declaration — is one of the two parts of the divine revelation that was revealed to the Messenger of God, may God bless him and grant him peace, and the other part of revelation It is the Holy Qur'an. God Almighty said: {And he does not speak of desire. It is nothing but a revelation that is revealed.” [An-Najm: 3-4]. As for the makram, the Prophet (peace and blessings of Allaah be upon him) said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said. Forbid it, except that what the Messenger of God, may God bless him and grant him peace, forbade, is as God forbade.” (Al-Tirmidhi: 2664, and he said: Hasan Gharib: 70 in Al-Albani’s account). And this is what the righteous predecessors, may God be pleased with them, understood from our true religion: Hassan bin Attia said in “Al Kifaya” to Al-Khatib (12): “Gabriel used to descend upon the Prophet, may God bless him and grant him peace, with the Sunnah just as it was revealed to him with the Qur’an.” End (Al-Dami in his Sunan: 588 and Al-Khatib in Kefaya) :12), and Al-Hafiz attributed it in (Al-Fath: 13/291) to Al-Bayhaqi, who said: “With an authentic chain of transmission.” The scholars have mentioned aspects of the statement of the Sunnah of the Qur’an, including: it comes in agreement with what is in the Qur’an, and it comes as a restriction for its absolute, and specific for its generality, and an explanation for its entirety, and a copy of its ruling, and the establishment of a new ruling, and some scholars combine that in three places. Ibn al-Qayyim, may God Almighty have mercy on him, said: “What every Muslim must believe is that there is not a single Sunnah in the authentic Sunnahs of the Messenger of God, may God bless him and grant him peace, that contradicts the Book of God Almighty. What the revealed book testified to. The second status: a sunnah that explains the book, clarifies what God Almighty wants from it, and restricts its absolute. The third status: a sunna that includes a ruling about which the book was silent, so you explain it with a preliminary statement. It is not permissible to reject one of these three sections, and the Sunnah is not with the book of God. The Almighty has a fourth status.And Imam Ahmad has denied those who said “the Sunnah destroys the Book” and said: Rather, the Sunnah explains and clarifies the Book.And what God Almighty and His Messenger, may God bless him and grant him peace, testify to is that not a single authentic Sunnah came from the Messenger of God, may God bless him and grant him peace, contradicting the Book of God. God, Glory be to Him, and you disagree with Him at all. How is the Messenger of God, may God’s prayers and peace be upon him, the clarifier of the Book of God Almighty, and on it was revealed, and with it God Almighty guided him, and he is commanded to follow it, and he is the most knowledgeable of creation in its interpretation and purpose?! The importance and status of the Sunnah of the Prophet The importance of the Sunnah in firstly being a clarification and explanation of the Book of God Almighty, and then being more than what is in the Book of God Almighty some provisions. God Almighty says: {And We have revealed to you the Remembrance so that you may make clear to people what has been sent down to them, and that they may reflect} [An-Nahl:44]. Ibn Abd al-Barr says in (Jami’ Bayan al-Ilm wa Fadlha: 2/190): “The statement from him, may God’s prayers and peace be upon him, is of two kinds: the first: the statement of the entirety of the Holy Book, such as the five daily prayers in their timing, prostration, bowing and other rulings. Like the prohibition of a woman’s marriage to her paternal aunt and uncle.” End. Since the Sunnah is the second section of revelation, it was necessary for God Almighty to preserve it, in order to preserve the religion from distortion, deficiency or loss. He says Ibn Hazem, may God have mercy on him (tightness: 1/95): "Allaah has said: {[The Prophets: 45]. So God Almighty informed that all the words of His Prophet, may God bless him and grant him peace, are all revelation, and the revelation is without dispute, mentioning, and the remembrance is preserved in the text of the Qur’an, so it was clear that all of his words, may God’s prayers and peace be upon him, are preserved by the protection of God Almighty, and it is guaranteed to us that it will not be lost. Something from it, as what God Almighty has preserved is with certainty, and there is no way for anything of it to be lost, for it is transmitted to us all, so God has the proof against us forever.” End. Evidence for the authenticity of the Sunnah First: The evidence of the Holy Qur’an on the authenticity of the Sunnah: This is from several aspects: First - God Almighty said: {He who obeys the Messenger has obeyed God} [An-Nisa: 80], so God Almighty made obedience to His Messenger, may God bless him and grant him peace, one of his obedience. Then he combined his obedience with obedience to his Messenger, may God bless him and grant him peace. God Almighty said: {O you who believe, obey God and obey the Messenger} [Muhammad: 33]. The second - God Almighty warned against violating His Messenger, may God’s prayers and peace be upon him, and threatened those who disobeyed him with eternity in Hellfire. Third - God Almighty made obedience to His Messenger, may God bless him and grant him peace, one of the requirements of faith, and opposing it a sign of hypocrisy, the Most High said: (No, by your Lord, they do not believe until they make you judge in what they dispute between them, then they do not find in themselves any embarrassment about what you have decreed and they submit in complete peace). Fourth - The Almighty commanded His servants to respond to God Almighty and the Messenger, may God bless him and grant him peace, God Almighty said: {O you who believe, respond to God and to the Messenger when he calls you to that which gives life} [Al-Aykal: 24]. Fifthly - Then He commanded them to return to Him what they disputed about, and that is when there is a difference. God Almighty said: {If you quarrel about anything, refer it to God and the Messenger} [An-Nisa’, verse: 59]. Second: The evidence of the Prophetic Sunnah on the authenticity of the Sunnah: This is from several aspects: One of them: What Al-Tirmidhi narrated on the authority of Abu Rafi’ and others that he raised (i.e.: to the Prophet, peace be upon him), he said: “I do not find any of you reclining on his couch and an order comes to him that I have commanded or forbidden.” He says, “I do not know what we found in the Book of God, we followed it.” Abu Issa said, “This is a hadith.” Hasan Sahih (Sunan al-Tirmidhi i. Shakir No. 2663). On the authority of Al-Irbad bin Sariyah, may God be pleased with him, on the authority of the Prophet, may God’s prayers and peace be upon him, he said: “Does any of you reclining on his couch think that God has not forbidden anything except what is in this Qur’an? » The hadith was narrated by Abu Dawood in the book (Al-Kharaj, Al-Emarat, and Al-Fay’). The second: What Abu Dawood also narrated in his Sunan on the authority of Al-Irbad bin Sariya, may God be pleased with him, that he said: The Messenger of God, may God’s prayers and peace be upon him, prayed to us one day, then came to us, and he gave us an eloquent sermon in which: “So adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs. With it, and sticking to it with molars” in the Book of the Sunnah from Sahih i.e. Dawood Third: The evidence of consensus on the authenticity of the Sunnah: Al-Shafi’i, may God Almighty have mercy on him, said: I do not know of the Companions nor of the followers of anyone who was informed about the Messenger of God, may God bless him and grant him peace, except before his news, and he ended with him, And this was proven as a Sunnah.. and that was done by those after the followers, and those we met, all of them confirming the news and making it Sunnah, praise be to those who follow it, and blame for those who disagree with it. Of the ignorant people. Fourth: The evidence of correct consideration of the authenticity of the Sunnah: The fact that the Prophet, may God bless him and grant him peace, is the Messenger of God Almighty, requires his belief in everything he tells, and obedience to him in all that he commands, and it is recognized that he has informed and judged things that are more than what is in the Holy Qur’an. Between it and the Qur’an, in the obligation to adhere to it, and respond to it, is a distinction that has no evidence. Rather, it is a false distinction, so it is necessary that his report, may God’s prayers and peace be upon him, be a duty of ratification, and his command is also a duty of obedience. The ruling on the one who denies the authority of the Sunnah is that he is an infidel for denying what is known from the religion by necessity. The difference between the Noble Qur’an and the Sunnah of the Prophet. It is from His words, the Most High, but from His revelation only, then it does not have to come with its wording, but rather with the meaning and content. From understanding this difference, it appears that the lesson in transmitting the Sunnah is the meaning and content, not the same words that the Prophet, may God bless him and grant him peace, uttered, and Islamic law was preserved by God Almighty’s preservation of the entire Holy Qur’an, and His preservation of the Prophetic Sunnah in its entirety, its meaning, and what it showed of The Book of God Almighty, not in its words and letters. Nevertheless, the scholars of this nation over the past centuries have preserved the Shari’a and the Sunnah, and transmitted to us the words of the Prophet, may God’s prayers and peace be upon him, as he said them, and distinguished what they contain of right and wrong, right and wrong. The difference between the term hadith and the Prophetic Sunnah The difference in terminology among scholars is one of the issues in which the disagreement is often verbal, because the term is a special humility to the significance of a particular word on one of the meanings, and if the dispute occurred after that, it is related to the accidents and not the intentions. On the issue of differentiating between the terms “Sunnah” and “Hadith” we tend to say that these two terms meet in places, and separate in other places: First: Places of meeting 1- What is narrated from the Prophet, peace and blessings be upon him, of saying, deed or report: It is called a 'hadith', and it is also called a 'sunnah'. Sheikh Abdullah Al-Juday’ says: “The Sunnah in the fundamental sense is equal to the hadith with the advanced definition of the people of hadith, without restriction (or adjective), and the exclusion of the prophetic attribute from the group of Sunnahs occurred because the topic of speech in the Sunnah is to consider it as one of the sources of legislation, and this does not Subjective descriptions fall under it, but the sayings, actions and reports of the Prophet are used. (Editing of Hadith Sciences). 2- From the names of the surviving sect and the sect that preserves the orders of God Almighty: They are called “Ahl al-Hadith,” and they are also called: “Ahl al-Sunnah.” 3- The books that deal with the transmission of the traceable and endowed traces and the sayings of the righteous predecessors: they are called “books of hadith”, and they are also called: “books of the Sunnah.” Second: The places of separation 1- The guidance of the Prophet, may God bless him and grant him peace, is called the overall fixed in all his affairs “the Sunnah,” meaning his method, method and path, may God’s prayers and peace be upon him, and scholars – often – do not use the term “hadith” here. The scholar Sayyid Suleiman al-Nadawi al-Hindi, may God Almighty have mercy on him, says: “A hadith is every incident that was attributed to the Prophet, peace be upon him, even if he did it once in his honorable life, and even if one person narrated it from him. - It was transmitted to us by the continuous work, that the work of the Prophet, peace and blessings be upon him, then after him the Companions, may God be pleased with them, and after them the followers and so on. There are two matters among you that you will not go astray as long as you hold fast to them: the Book of God Almighty and the Sunnah of His Messenger” which is not permissible for any Muslim, whoever he is, to leave it or go against it, otherwise he will have no part in Islam.” Ended in a nutshell (Al-Manar Magazine:30/673). 2- The scholars also call adhering to the amount contained in the Sharia and not adding to and innovating in the religion as “the Sunnah,” and they do not call that “the hadith.” And from him is the famous saying of Abd al-Rahman ibn Mahdi: Sufyan al-Thawri is an imam in hadith, not an imam in the Sunnah, al-Awza’i is an imam in the Sunnah, and he is not an imam in hadith, and Malik ibn Anas is an imam in both of them (The History of Damascus by Ibn Asaker: 35/183). Al-Hafiz Abu Amr ibn al-Salah, may God Almighty have mercy on him, was asked: “Some of them said on the authority of Imam Malik, may God be pleased with him, that he combined the Sunnah and the hadith, so what is the difference between the Sunnah and the hadith? He replied, may God be pleased with him: The Sunnah here is against heresy, and a person may be among the people of hadith. He was an innovator, and Malik, may God be pleased with him, combined the two Sunnahs, and he was a scholar of the Sunnah, i.e. hadith, and a believer of the Sunnah, i.e. his doctrine was that of the people of truth from the It is not heresy, and God knows best.” End.(Fatwas Ibn al-Salah: 1/139-140) 3- The jurists also use the term “sunnah” to clarify the ruling on the desirability of a specific act, and they do not use the term “hadith.”4- When scholars speak of narrations To correct or weaken, they only use the term “hadith,” and they do not use the term “sunnah.” They say: This is a weak hadith. The year and the Prophet (peace and blessings of Allaah be upon him) urged the Prophet (peace and blessings of Allaah be upon him) urged the Prophet (peace and blessings of Allaah be upon him? An innovation and every innovation is a misguidance” (Abu Dawud: 4607) and it was authenticated by Al-Albani in (Sahih Abi Dawood). the Darkness, and because of what they seek to fix what people have corrupted. The Prophet, may God’s prayers and peace be upon him, says: “Islam began as something strange, and it will return to being strange as it began. Blessed are the strangers. They were told O Messenger of Allah? He said: “Those who are righteous when people become corrupt.” Narrated by Abu Amr al-Dani in (Al-Sunan Al-Fitn: 1/25) from the hadith of Ibn Masoud, may God be pleased with him. . The Prophet (peace and blessings of Allaah be upon him) says. He said: The reward of fifty of you.” (Abu Dawud: 4341 and Al-Tirmidhi: 3058). Adherence to the Sunnah means things: 1- Doing duties and avoiding taboos. 2- Avoiding practical and ideological innovations. 3- Be careful to apply the Sunnahs and recommended acts according to his ability and ability. 4- Inviting people to goodness and trying to reform as much as possible. It came in a lecture by Sheikh Ibn Jibreen on the reality of adherence (p. 10): “There is no doubt that the Sunnah of the Prophet is codified, present, close and easy to handle for those who seek it, so what we have to do is search for it. ), and we do not look at those who let down or who belittle or ridicule and the like, and the Sunnahs may be among the duties, and they may be luxuries or desirable, and they may be etiquette and morals. The observant is the one who, whenever he hears a hadith, he rushes to implement it, and is very keen to act upon it, even if it is a supplement or a supererogatory, so you see him, for example, racing to the mosques and making him worse if someone else precedes him, and you see him racing to a lot of reading and more remembrance than others, and you see him in many types Worship, and every care is keen that all his works and worship be followed by the Sunnah, and there is nothing in it from heresy, so that those actions and acts of worship are acceptable to God Almighty; Mujib" It's over. Sheikh Saleh Al-Fawzan, may God Almighty preserve him, says in (Al-Muntaqa): “You must adhere to the Sunnah of the Messenger of God, may God bless him and grant him peace, and preserve it, and not turn to the humiliation of those who insult you or blame you for this, especially if these Sunnahs are among the duties that must be adhered to, Not in what is recommended, and if the matter does not reach the point of strictness, but if the matter has reached the point of strictness, you should not, but moderation and mediation in the application of the Sunnahs and working with them without exaggeration and strictness, and without leniency or negligence. This is what you should do; In any case, you will be rewarded, God willing, and you have to adhere to the Sunnah of the Messenger of God, may God bless him and grant him peace.” End. God knows best and highest.

äÈíá ÇáÞíÓí 17-09-2023 04:00 PM

ÑÏ: Ïáíá ÇáãÓáã ÇáÌÏíÏ - (24) ÇáÓäÉ ÇáäÈæíÉThe New Muslim's Guide - (24) Sunnah
 
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