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samsher

INDIA
Topic initiated on Wednesday, December 14, 2011  -  10:18 AM Reply with quote
Prophet Muhammad observing Salat at only 3 times.


Prophet Muhammad observing Salat at only 3 times of the day?

Introduction:

As per the Quranic command in 6:114, God decreed that the Quran should be the only source of religious law:
[6:114] Shall I seek other than God as a source of law, when He has revealed to you this book fully detailed?

Believers are commanded not to accept any hadith:

[45:6] These are God's revelations (Quran) that we recite to you truthfully. In which Hadith other than God and His revelations do they believe?

However, the hadith can be used as a tool for historic research into the events of the time. This research focuses on a number of hadith from the “sahih” (authentic) sources of Muslim and Bukhari. It must be stressed once again that these hadith are used only as a source of historic inquiry, and not as a source of religious legislation.

FIRST: The hadith about the Bedouins

Hadith 1

Bukhari, Volume 1, Book 10, Number 538:

“Narrated 'Abdullah Al-Muzani: The Prophet said, "Do not be influenced by bedouins regarding the name of your Maghrib prayer which is called 'Isha' by them.”

Observations:

1- The Bedouins spoken of in this hadith were Muslims. If they were Jews or Christians they would be referred to as such. This is the case in all other hadith which speak about Jews or Christians. They are always referred to as “yahud” (Jews) and the “Nasara” (Christians) in those hadith. In addition, these Bedouins could not have been the idol worshippers who were worshipping stone idols at the time of Muhammad because they would not be observing a salat called “Isha” in the first place, plus they would have also been referred to as “mushrekeen” (idol worshippers) in the hadith.

2- Since the “Isha” prayer is the last prayer observed by all Muslims (regardless of whether they do 3 or 5 salat) then this hadith proves that there were some Muslims, at the time this hadith was written, who were observing less than 5 salat per day. It does not prove they were doing 3 salat but it proves that these Muslims were observing less than 5 salat per day, this is because they did not have a salat called “Maghrib”.

3- The followers of hadith will maintain that this hadith, being included in the Bukhari collection, is a genuine hadith from the Prophet. On the other hand, the ones who reject the authenticity of all hadith will doubt that the Prophet ever uttered such words since there is no salat called “Maghrib” in the Quran (the Quran contains only 3 names for salat: Fajr, Wusta and Isha). The question is: if the Prophet never uttered such a hadith, would this hadith still have any value or significance? The answer is yes. This is one of the rare hadith which has significance even if it were not the genuine words of the Prophet. Let us assume that these words were not uttered by the Prophet but by whoever made up this hadith, the question still remains: would anyone make up this hadith unless there were in fact some Muslims, as early as the second century A.H. (when Bukhari wrote his hadith), who were observing less that 5 salat per day? This group of Muslims were observing the “Isha” prayer in its correct timing and thus they did not have a “Maghrib” prayer. Therefore, with the absence of a salat called “Maghrib” the number of salat observed by these Muslims must have been less than 5 salat per day.

SECOND : The Prophet combining salat when on journey:

Hadith 2

Bukhari, Volume 2, Book 20, Number 209:

“Narrated Salim's father: Narrated Ibn Abbas: Allah's Apostle used to offer the Zuhr and 'Asr prayers together on journeys and also used to offer the Maghrib and 'Isha' prayers together.”
Observations:

1- Hadith 2 tells us that while on a journey the Prophet used to combine 2 prayers.

THIRD: The difference between combining 2 salat, and between observing 2 salat one after the other:
There is a very important difference between:

1- Combining 2 salat into one salat
2- Observing one salat after the other (in the case of a missed salat observed with the one after it).

The following 2 hadith demonstrate the difference:

Hadith 3

Bukhai, Volume 1, Book 10, Number 572:
“Narrated Jabir: Umar came cursing the disbelievers (of Quraish) on the day of Al-Khandaq (the battle of Trench) and said, "I could not offer the 'Asr prayer till the sun had set. Then we went to Buthan and he offered the ('Asr) prayer after sunset, and then he offered the Maghrib prayer.”

Hadith 4

Muslim, Book 4, Number 1522:

“Ibn 'Abbas reported that the Messenger of Allah (may peace be upon him) observed in Medina seven (rak'ahs) and eight (rak'ahs), i.e. (be combined) the noon and afternoon prayers (eight rak'ahs) and the sunset and 'Isha' prayers (seven rak'ahs).”

Observations:

1- Hadith 3 tells us that Umar was unable to offer the Asr prayer in its prescribed time, so he offered it after sunset, and when he finished the (delayed) Asr prayer he observed the Maghrib prayer independently in its correct time. In other words he observed two independent prayers one after the other.

However, Hadith 4 tells us that the Prophet did not pray one prayer after the other; he actually prayed only one prayer which combined the two mentioned prayers. This is confirmed by the fact that the prophet observed a salat consisting of 8 raka’s and 7 raka’s (the combined number of raka in the two prayers respectively).

2- It can be concluded from the above hadith that, on the day of travel, the Prophet observed the salat at only 3 times during that day.

3- We know that the Prophet was given the Quran and commanded by God to follow the Quran and nothing else (5:48) Thus we must enquire here as to whether the Quran allows believers to combine prayers when they are on journey or under any other circumstances. The answer is NO. In fact, and while on journey, God allows the believers to pray while riding or walking so as not to miss their salat (2:239). The Quran gives a concession to shorten the prayer (not combine) at times of war when there is possible danger to the believers (4:101), but there is no concession anywhere in the Quran to combine 2 salat.

4- In addition, the Quran states that the salat is prescribed for clearly specified times of the day (4:103), and thus to perform the salat outside its prescribed time would be in violation of the Quranic law.

5- As a result, we must ask: was the Prophet really combining 2 prayers (when there is no such concession in the Quran), or was he simply observing a total of 3 salat at their correct timing?

6- Hadith 2 gives us yet another very significant observation. This hadith tells us that the Prophet observed one prayer as a combined “Zuhr and Asr” prayer, and also one prayer in place of “Maghrib and Isha”. Assuming the Prophet observed the “Fajr” salat in its correct time, would mean that the Prophet observed the 3 Quranic salat of “Fajr, Wusta and Isha” in their correct Quranic times.

7- Is it a coincidence to note that the “Fajr” salat was never subject to being ‘combined’ in any of the hadith collections? The significance of this is paramount considering that the “Fajr” salat is a lawful salat given its name in the Quran while as the “Asr” and “Maghrib” salat (which were subject to being combined) are not names found in the Quran.

FOURTH : The Prophet combining salat at normal times:
(not travelling nor in danger)

Hadith 5

Muslim, Book 4, Number 1515:

“Ibn 'Abbas reported: The Messenger of Allah (may peace be upon him) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey.”

Observations:

1- Hadith 5 is of great significance. It tells us that the Prophet combined the salat at normal times (to make them 3 salat per day) even when there was no fear nor travel involved and thus no valid reason to do so. We have seen from hadith 3 and 4 the difference between observing a salat after its normal time, and between combining 2 salat.

2- The question posed in the previous section of why would the Prophet combine prayers at times of travel when there is no such concession in the Quran was significant. When we read Hadith 5, which states that the Prophet combined those prayers at normal times (no travel nor fear), our previous question becomes even more significant; why did the Prophet do so?

FIFTH : Why was the Prophet combining salat?

If the Prophet combined salat at times when there was no apparent reason to do so, we must wonder why in fact he did?

Was it because he missed the time of one salat?

We know that this could not be the reason since we have another hadith in which the Prophet says that whoever misses a salat should observe it when it is remembered:

Hadith 6

Bukhari, Volume 1, Book 10, Number 571:
“Narrated Anas: The Prophet said, "If anyone forgets a prayer he should pray that prayer when he remembers it. There is no expiation except to pray the same." Then he recited: "Establish prayer for My (i.e. Allah's) remembrance." (20.14).”

Note that hadith 6 instructs those who miss a salat to observe it when it is remembered, this hadith does not say “combine” it with the next salat.
The words ”There is no expiation except to pray the same" and particularly the words “the same” are indeed of extra significance in confirming that the same whole salat must be observed (when remembered) in its entirety rather than combining it as part of another salat, for then it would not be “the same”.

As a matter of fact, we learn from hadith 3 (above) that Umar did just that. He observed the salat which he missed in its entirety and only when he completed the missed salat did he observe the next one, he did not combine the two salat.

So if the prophet was not combining salat because he missed a salat, nor was he combining salat because he was travelling, nor was he combining salat because he was in any danger, why was he in fact combining salat?
SIXTH : The Prophet explains why he combined salat:

Hadith 7

Muslim, Book 4, Number 1516:

“Ibn 'Abbas reported: The Messenger of Allah (may peace be upon him) observed the noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. (Abu Zubair said: I asked Sa'id [one of the narrators] why he did that. He said: I asked Ibn 'Abbas as you have asked me, and he replied that he [the Holy Prophet] wanted that no one among his Ummah should be put to [unnecessary] hardship.)”

Observations:

1- Hadith 7 tells us that the Prophet combined salat so as not to put his people under any unnecessary hardship! The implications of this hadith are immense. This hadith implies that according to the prophet, any believer who observes five salat in a day, and in normal times when there is no travelling nor fear, would actually be doing so under unnecessary hardship!

2- This would also imply that the Prophet amended God’s law and allowed the believers to combine salat because he was more merciful to the believers than God is (not to mention the legality of having the authority to amend God’s law).

CONCLUSION:

After reading all the above, the following issues become of great interest:

1- Why was the Prophet combining two salat? Does the Prophet have the authority to combine two salat when there is no such concession given in the Quran?

2- Additionally, why would the Prophet combine two salat when there did not seem to be any reason for doing so (at times when there was no fear of any kind, nor any hardship from travel)?

3- Why would the Prophet say that in observing the five salat during normal times there would be unnecessary hardship on the believers? Does the prophet regard God’s law as excessively harsh?

4- Does the Prophet have the authority to amend God’s law of salat in order to protect the believers from the harshness of God’s law?

5- The outcome of this research for those who uphold every hadith in the ‘sahih’ collections of Bukhari and Muslim to be authentic can only be resolved by choosing one of the following options:

a- The Quran states very clearly that the prophet does not have the authority to alter God’s words or law, and that he is commanded to follow the Quran and nothing else (10:15, 66:1, 5:48). As a result, the above hadith would portray the prophet as someone who was acting in violation of God’s commands when he changed the salat laws and combined the salat.

b- The prophet was not combining salat but he was in fact observing 3 salat per day.

There is no third alternative.

Anyone with any degree of respect for the Prophet would conclude that he was never amending God’s law, nor was he advocating that God’s law causes unnecessary hardship. Consequently, the obvious explanation is that the Prophet was never combining two salat, he was in fact observing the three Quranic salat per day.

6- If on the other hand we regard these hadith to be fabricated and that they are total lies against the prophet, then what significance would these hadith really have? These hadith would still have great significance! In the case of fabrication, the only rational explanation behind it would have been to provide a cover up for the innovation of the five salat which would have been in practice at the time of the collection of hadith (2 centuries after Hijra).

Samsher Ali
Tariq Hashmi

PAKISTAN
Posted - Friday, December 16, 2011  -  8:00 AM Reply with quote
assalaam o alaykum

This a very interesting discussion in that it tries to challange an established fact of history. I wanted to add some points for those interested in the discussion. Will be glad to be corrected.
General questions:
1. Do the believers who offer five daily prayers have any historical arguments proving the fact that the Prophet offered five times daily and taugh the same to the companions?
2. If yes what does it worth? Is it more forceful and binding or weak and conjectural?
3. What principles of interpretation of the Qur'an can we all agree on before making the Book of God a judge for us. When we interpret the Book in a particular way and then put it in support of our claims we seem to be putting our words in the Book. It is our owrn word that works as an argument not the Book of God. In order to raise the Book to the status of Judge we need to agree upon principles of interpretation bases on reason and revelation.

Coming to the Hadiths mentioned I believe a common reader like me faces the following questions while attempting to understand your views on the same.

quote:


Bukhari, Volume 1, Book 10, Number 538:

“Narrated 'Abdullah Al-Muzani: The Prophet said, "Do not be influenced by bedouins regarding the name of your Maghrib prayer which is called 'Isha' by them.”


I failed to understand how does it mean that the Beduins offered less than five prayers. It seems the hadith, if it is authentic, talks about the difference of the name of a certain prayer and aims at preempting a possible confusion resulting from the different usages of the name of the time. It implies that there are two different prayers, maghrib and isha.


quote:

Bukhari, Volume 2, Book 20, Number 209:

“Narrated Salim's father: Narrated Ibn Abbas: Allah's Apostle used to offer the Zuhr and 'Asr prayers together on journeys and also used to offer the Maghrib and 'Isha' prayers together.”



Doesn't this imply that customarily there are four prayers, talked of in this narrative, which are combined? Doesn't it name the prayers which are combined in certain cumstances? This leaves little doubt that the prayer are customarily and conventionally offered separately.


quote:

Bukhai, Volume 1, Book 10, Number 572:
“Narrated Jabir: Umar came cursing the disbelievers (of Quraish) on the day of Al-Khandaq (the battle of Trench) and said, "I could not offer the 'Asr prayer till the sun had set. Then we went to Buthan and he offered the ('Asr) prayer after sunset, and then he offered the Maghrib prayer.”


Do I miss something here? He just offers the missed prayer first and then goes on to offer the Maghrib prayer. This explicitly proves the existence of these two prayers. The issue is what to do when you have missed a prayer. The principle is to offer it when you come to know that you have missed it or when you get up if you have slept it or when you are free from a hinderance.

quote:

“Ibn 'Abbas reported that the Messenger of Allah (may peace be upon him) observed in Medina seven (rak'ahs) and eight (rak'ahs), i.e. (be combined) the noon and afternoon prayers (eight rak'ahs) and the sunset and 'Isha' prayers (seven rak'ahs).”


If the narrator were to say that the Prophet offered 17 Raka'ah in twentyfour hours, 2 in the morning, 4 in zuhr, 4 in Asr, 3 in Maghrib, and 4 in Isha, the author of this article would have concluded that there is only one prayer.

quote:

“Ibn 'Abbas reported: The Messenger of Allah (may peace be upon him) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey.”


I would say why would the narrator specifically mention fear and journey? Let us listen to our friend on this.
aboosait

INDIA
Posted - Monday, December 19, 2011  -  8:21 AM Reply with quote
quote:


......Do the believers who offer five daily prayers have any historical arguments proving the fact that the Prophet offered five times daily and taugh the same to the companions? ..........


The times of the prayers were mentioned by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth:

“The time for Zuhr is from when the sun has passed its zenith and a man’s shadow is equal in length to his height, until the time for ‘Asr comes. The time for ‘Asr lasts until the sun turns yellow. The time for Maghrib lasts until the twilight has faded. The time for ‘Isha’ lasts until midnight. The time for Subh (Fajr) prayer lasts from the beginning of the pre-dawn so long as the sun has not yet started to rise. When the sun starts to rise then stop praying, for it rises between the two horns of the Shaytaan.”

(Narrated by Muslim, 612).

This hadeeth explains the timings of the five daily prayers.
samsher

INDIA
Posted - Wednesday, December 21, 2011  -  7:40 AM Reply with quote
quote:

assalaam o alaykum

This a very interesting discussion in that it tries to challange an established fact of history. I wanted to add some points for those interested in the discussion. Will be glad to be corrected.
General questions:
1. Do the believers who offer five daily prayers have any historical arguments proving the fact that the Prophet offered five times daily and taugh the same to the companions?
2. If yes what does it worth? Is it more forceful and binding or weak and conjectural?
3. What principles of interpretation of the Qur'an can we all agree on before making the Book of God a judge for us. When we interpret the Book in a particular way and then put it in support of our claims we seem to be putting our words in the Book. It is our owrn word that works as an argument not the Book of God. In order to raise the Book to the status of Judge we need to agree upon principles of interpretation bases on reason and revelation.

Coming to the Hadiths mentioned I believe a common reader like me faces the following questions while attempting to understand your views on the same.

quote:


Bukhari, Volume 1, Book 10, Number 538:

“Narrated 'Abdullah Al-Muzani: The Prophet said, "Do not be influenced by bedouins regarding the name of your Maghrib prayer which is called 'Isha' by them.”


I failed to understand how does it mean that the Beduins offered less than five prayers. It seems the hadith, if it is authentic, talks about the difference of the name of a certain prayer and aims at preempting a possible confusion resulting from the different usages of the name of the time. It implies that there are two different prayers, maghrib and isha.


quote:

Bukhari, Volume 2, Book 20, Number 209:

“Narrated Salim's father: Narrated Ibn Abbas: Allah's Apostle used to offer the Zuhr and 'Asr prayers together on journeys and also used to offer the Maghrib and 'Isha' prayers together.”



Doesn't this imply that customarily there are four prayers, talked of in this narrative, which are combined? Doesn't it name the prayers which are combined in certain cumstances? This leaves little doubt that the prayer are customarily and conventionally offered separately.


quote:

Bukhai, Volume 1, Book 10, Number 572:
“Narrated Jabir: Umar came cursing the disbelievers (of Quraish) on the day of Al-Khandaq (the battle of Trench) and said, "I could not offer the 'Asr prayer till the sun had set. Then we went to Buthan and he offered the ('Asr) prayer after sunset, and then he offered the Maghrib prayer.”


Do I miss something here? He just offers the missed prayer first and then goes on to offer the Maghrib prayer. This explicitly proves the existence of these two prayers. The issue is what to do when you have missed a prayer. The principle is to offer it when you come to know that you have missed it or when you get up if you have slept it or when you are free from a hinderance.

quote:

“Ibn 'Abbas reported that the Messenger of Allah (may peace be upon him) observed in Medina seven (rak'ahs) and eight (rak'ahs), i.e. (be combined) the noon and afternoon prayers (eight rak'ahs) and the sunset and 'Isha' prayers (seven rak'ahs).”


If the narrator were to say that the Prophet offered 17 Raka'ah in twentyfour hours, 2 in the morning, 4 in zuhr, 4 in Asr, 3 in Maghrib, and 4 in Isha, the author of this article would have concluded that there is only one prayer.

quote:

“Ibn 'Abbas reported: The Messenger of Allah (may peace be upon him) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a state of journey.”


I would say why would the narrator specifically mention fear and journey? Let us listen to our friend on this.



Salaam,


<<<<Bukhari, Volume 1, Book 10, Number 538:
“Narrated 'Abdullah Al-Muzani: The Prophet said, "Do not be influenced by bedouins regarding the name of your Maghrib prayer which is called 'Isha' by them.”


I failed to understand how does it mean that the Beduins offered less than five prayers. It seems the hadith, if it is authentic, talks about the difference of the name of a certain prayer and aims at preempting a possible confusion resulting from the different usages of the name of the time. It implies that there are two different prayers, maghrib and isha. >>>>>>


If the beduins called the maghrib prayer esha, then what did they call the esha prayer?

They could not have had 2 prayers both called ESHA?

and since the ESHA prayer is the last prayer of the day, this shows that they had only one prayer in place of the two,

So they observed the correct salat which is called ESHA in the Quran, and which sunnis today call maghrib …….



<<<<<Bukhari, Volume 2, Book 20, Number 209:

“Narrated Salim's father: Narrated Ibn Abbas: Allah's Apostle used to offer the Zuhr and 'Asr prayers together on journeys and also used to offer the Maghrib and 'Isha' prayers together.”


--------------------------------------------------------------------------------


Doesn't this imply that customarily there are four prayers, talked of in this narrative, which are combined? Doesn't it name the prayers which are combined in certain cumstances? This leaves little doubt that the prayer are customarily and conventionally offered separately. >>>>>>



It does not mean there were 4 prayers, it means that they were combining 4 prayers into 2 prayers, then they also had the fajr prayer, so the total would be 5 and not 4.


More important, I have made it clear in my previous post that the Quran does NOT allow us to combine prayers, so this combining of prayers in hadith is a lie against the prophet.

The prophet of God could not have invented rules for salat (combining) which were not authorised by God!


If he was only praying one salat in place of the two, he was not really combining salat, but he was observing the correct number of salat in the day which is 3 …….


<<<<<Bukhai, Volume 1, Book 10, Number 572:
“Narrated Jabir: Umar came cursing the disbelievers (of Quraish) on the day of Al-Khandaq (the battle of Trench) and said, "I could not offer the 'Asr prayer till the sun had set. Then we went to Buthan and he offered the ('Asr) prayer after sunset, and then he offered the Maghrib prayer.”


Do I miss something here? He just offers the missed prayer first and then goes on to offer the Maghrib prayer. This explicitly proves the existence of these two prayers. The issue is what to do when you have missed a prayer. The principle is to offer it when you come to know that you have missed it or when you get up if you have slept it or when you are free from a hinderance. >>>>>


I don’t think you are reading my post very carefully!

I have shown in the post that the Quran does not allow anyone to observe a prayer after the time for it has ended!

If you read 4:103 we are told that the salat is decreed for the believers for SPECIFIC TIMES, this means that we cannot offer these prayers (fajr, wusta and esha) outside their specific times ……..

So the hadith about Umar observing the Asr prayer after sunset paints Umar as someone who changed God’s rules by himself !!!

This hadith does not prove the existence of Asr prayer as you wrote!

The only proof we can be certain of for the legality of any prayer is a proof we get from the Quran and not from tales about Umar written 200 years after the death of the prophet … these hadith were used in the article to show what they were doing, and not to confirm the legality of any praye
r.


<<<<<<“Ibn 'Abbas reported that the Messenger of Allah (may peace be upon him) observed in Medina seven (rak'ahs) and eight (rak'ahs), i.e. (be combined) the noon and afternoon prayers (eight rak'ahs) and the sunset and 'Isha' prayers (seven rak'ahs).”


If the narrator were to say that the Prophet offered 17 Raka'ah in twentyfour hours, 2 in the morning, 4 in zuhr, 4 in Asr, 3 in Maghrib, and 4 in Isha, the author of this article would have concluded that there is only one prayer. >>>>>>


I am not really interested in ifs and buts …… the post is based on available hadith and also on what the Quran says, it is not based on if or but

Samsher
samsher

INDIA
Posted - Wednesday, December 21, 2011  -  7:43 AM Reply with quote
quote:

quote:

........... Let us listen to our friend on this.
Which friend of yours?

The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):

“… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44]

“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]

The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth).

Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.



Edited by: aboosait on Monday, December 19, 2011 8:15 AM


Mr. aboosait, your questions have already been answered in another place under the heading subject 'Quran & Sunnah'. You please see there.
aboosait

INDIA
Posted - Thursday, December 29, 2011  -  3:11 PM Reply with quote
quote:

........Mr. aboosait, your questions have already been answered in another place under the heading subject 'Quran & Sunnah'. You please see there...............
Over to the topic 'Quran & Sunnah'

http://www.studying-islam.org/forum/topic.aspx?topicid=1103&;pg=61&lang=&forumid=1




Edited by: aboosait on Tuesday, August 14, 2012 4:08 PM
aboosait

INDIA
Posted - Tuesday, August 14, 2012  -  3:56 PM Reply with quote
quote:
---------------------------------------------------
..........God decreed that the Quran should be the only source of religious law.............

Samsher Ali
---------------------------------------------------

On what authority do you utter such falsehood?

And you are quoting a fragment of Verse 6:114 out of context to support your agenda?

Please read the whole Verse

﴿أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ - ﴾

(114. ﴿Say:﴾ "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book, explained in detail." Those unto whom We gave the Scripture know that it is revealed from your Lord in truth. So be not you of those who doubt.)

Allah tells His Prophet to say to these polytheists who worship others besides Allah,

﴿أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً﴾

(Shall I seek a judge other than Allah...) between you and I,

﴿وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً﴾

(while it is He Who has sent down unto you the Book, explained...) in detail,

﴿وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ﴾

(and those unto whom We gave the Scripture) the Jews and the Christians,

﴿يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ﴾

(know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement,

﴿فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ﴾

(So be not you of those who doubt.)

The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):

Al-Imran [3:164]
لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلالٍ مُّبِينٍ

3:164 Allah did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.

An-Nisa [4:113]
وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

4:113 But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee.

Al-Jumu'ah [62:2]
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

62:2 It is He Who has sent amongst the Unlettered an apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error;-

[Please note in the above Verses that Book/Scripture and Wisdom are two separate things given to the Prophet in the form of Wahy.]

“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]

The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth).

Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

And Allah says,

An-Nisa [4:59]

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

4:59 O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.

Allah said,

﴿أَطِيعُواْ اللَّهَ﴾

(Obey Allah), adhere to His Book,

﴿وَأَطِيعُواْ الرَّسُولَ﴾

(and obey the Messenger), adhere to his Sunnah,

﴿وَأُوْلِى الاٌّمْرِ مِنْكُمْ﴾

(And those of you who are in authority) in the obedience to Allah which they command you, not what constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we mentioned in the authentic Hadith,

«إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»

(Obedience is only in righteousness.)

The Necessity of Referring to the Qur'an and Sunnah for Judgment.

Allah said,

﴿فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ﴾

((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger). Mujahid and several others among the Salaf said that the Ayah means, "(Refer) to the Book of Allah and the Sunnah of His Messenger.'' This is a command from Allah that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes. In another Ayah, Allah said,

﴿وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ﴾

(And in whatsoever you differ, the decision thereof is with Allah). Therefore, whatever the Book and Sunnah decide and testify to the truth of, then it, is the plain truth. What is beyond truth, save falsehood This is why Allah said, u

﴿إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ﴾

(if you believe in Allah and in the Last Day.) meaning, refer the disputes and conflicts that arise between you to the Book of Allah and the Sunnah of His Messenger for judgment. Allah's statement,

﴿إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ﴾

(if you believe in Allah and in the Last Day. ) indicates that those who do not refer to the Book and Sunnah for judgment in their disputes, are not believers in Allah or the Last Day. Allah said,

﴿ذَلِكَ خَيْرٌ﴾

(That is better) meaning, referring to the Book of Allah and the Sunnah of His Messenger for judgment in various disputes is better,

﴿وَأَحْسَنُ تَأْوِيلاً﴾

(and more suitable for final determination.) meaning, "Has a better end and destination,''


Edited by: aboosait on Thursday, August 16, 2012 4:54 AM
HassanH36

UNITED KINGDOM
Posted - Wednesday, December 11, 2013  -  8:27 AM Reply with quote
I have read this article on quran-islam.org a while ago, so why do you post it under your name of Samsher? It is not an Islamic act to steal other people's work and post them under your name! The original is at:
http://www.quran-islam.org/articles/part_3/prophet_and_3_prayers_%28P1379%29.html
mahathir

BRUNEI DARUSSALAM
Posted - Sunday, March 02, 2014  -  10:03 AM Reply with quote
Some scholars even argued that there was no basis for the Friday noon's communal prayers and to be performed at a mosque. How did this practice started and what authenticated sources were there?
mahathir

BRUNEI DARUSSALAM
Posted - Sunday, March 02, 2014  -  10:35 AM Reply with quote
How was the start of Isya' timed? The sun had set so there were no shadows from a man or a stick to measure time. Same for Fajar.



The times of the prayers were mentioned by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth:

“The time for Zuhr is from when the sun has passed its zenith and a man’s shadow is equal in length to his height, until the time for ‘Asr comes. The time for ‘Asr lasts until the sun turns yellow. The time for Maghrib lasts until the twilight has faded. The time for ‘Isha’ lasts until midnight. The time for Subh (Fajr) prayer lasts from the beginning of the pre-dawn so long as the sun has not yet started to rise. When the sun starts to rise then stop praying, for it rises between the two horns of the Shaytaan.”

(Narrated by Muslim, 612).

This hadeeth explains the timings of the five daily prayers.



Edited by: mahathir on Sunday, March 02, 2014 10:40 AM
aboosait

INDIA
Posted - Monday, June 02, 2014  -  3:50 AM Reply with quote
quote:

How was the start of Isya' timed? The sun had set so there were no shadows from a man or a stick to measure time. Same for Fajar.

Where is "the requirement of shadows from a man or a stick" mentioned in the Hadith I quoted?

Please read again. ".......The time for Maghrib lasts until the twilight has faded." ........(Narrated by Muslim, 612).

The time for ‘Isha’ starts immediately after that.

This hadeeth clearly explains the timings of the five daily prayers.

Also here is a recap of what I had posted earlier in another thread..

4:59 (Y. Ali) O ye who believe! Obey Allah, and obey the Messenger,.........

This clearly shows that according to Qur'an Allah and Muhammad are separate to obey.

In Surah 66:3, the Prophet told his wives that he knew because Allah had informed him about it. Show me a Quranic verse where Allah had informed the Prophet about it. You cannot. This proves that there are revelations to Prophet Muhammad besides the Quran.

Surah 2:143 shows that Allah (swt) gave an order for the Muslims to change their Qibla from (Bayt Al Maqdis in Jerusalem) to the Kabah in Mecca. However, there is no Quranic verse that shows the first order that Allah gave to make the Qibla towards Jerusalem. This is another proof that there are revelations to Prophet Muhammad besides the Quran.


Sanwal

INDIA
Posted - Monday, November 17, 2014  -  6:41 AM Reply with quote
A agree with Samsher!
imran2015

INDIA
Posted - Thursday, March 19, 2015  -  6:34 AM Reply with quote
I think Samsher ali presented his views by inspiring from Quran-islam.org website. However, I think he is right in his views.

I think everyone should visit quran-islam.org website and read the articles displayed therein as Qurán says us to listen all the views and accept the best one. Qur'an also says us we will be accountable only for our deeds and none help us in the day of judgement.

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