Sister,
---it's a good point. No stone to death is prescribed in Quran. May be , death penatly occured before the Quranic verses revealed. May be , Prophet (p) did that regarding the previous scriptures as there was no verses revealed about this at that moment.
So , will it be a sin for me to believe that regarding Quran , lashing is the punishment for adultery ?
Please see this thread:
http://www.islamicboard.com/islamic-jurisprudence/5966-stoning-death.html
Specifically:
http://www.islamicboard.com/25327-post17.html
http://www.islamicboard.com/50650-post31.html
http://www.islamicboard.com/50951-post34.html
----why ? Quran does not say that cut off the hand of a kid ....so there is no conflict if we look in to hadith for this matter.
It says cut off the hand of a theif. How would you know that a child is an exception?
---no objection but still , is it ok to say that these 2 books are equal to Quran ?
Not the books, the Ahadith inside because their authenticity has been established beyond a doubt.
-----I m not against Hadith. I m just totally consufed about giving same status on Quran & Sunnah
*Legal status. These lectures will make you understand better what we are trying to explain to you Insha'Allaah. Sister, here are the links, please download and listen to them in entirety
:
Shaykh Abu Ammar Yasir Qadhi - Legal Status of the Sunnah:
http://www.4shared.com/file/13451592/7e722afb/legal_status_of_sunnah_01.html
http://www.4shared.com/file/13451591/e77b7b41/legal_status_of_sunnah_02.html
After you listen, ask about that which you don't understand and we'll try to explain, but the Shaykh does an excellent job of explaining the entire issue
while informing the people about the verses of Quran , the Prophet (p) did not lie , did not change anything...... i fully agree with it. But how this made Sunnah equal to Quran ?
Because as explained many times above sister, that the explanations of the Messenger are a second type of Wahi which he recieved from Allaah.
----- the Sunna means only the legal matters regarding Quran or how the Prophet (p) ate , dressed , talked to people etc ,etc also ?
If yes , Sunna means also his life style ,then how what he ate , in which colour he liked can be compulsory for us as the same as Quranic commands ? Yes , we will eat the lawful foods but what if one does not like honey or the veg Prophet (p) liked ?
You are now confusing yourself with what we are trying to explain to you regarding the legalities and the Messenger's personal preferences.
---ok ,i will look for the commentary that this verse also mean Sunna. I thought , this verse referred Quran.....which translation & commentary u used ?
It is actually used to refer to other then the Qur'an in many places in the Qur'an itself.
This ludicrous notion that Dhikr refers
exclusively to the Qur'an is annihilated by SEVERAL verses in the Qur'an which use Dhikr to refer to many other revelations beside the Qur'an. Only one counterexample is necessary to refute such an assertion:
21:48 And We had already given Moses and Aaron the criterion and a light and a DHIKR for the righteous.
There are many other verses which refute the claim that Dhikr refers exclusively to the Qur'an such as 77:5, 21:105, 18:70, 21:7, etc. etc.
http://www.islamicboard.com/525614-post153.html
In other 2 translations , it's the message/reminder that will be saved from corruption.......does not it refer to the holy Quran ?
We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).
----Absolutely, we have revealed the reminder, and, absolutely, we will preserve it.*
See the verses cited above.
---ok , i will read the links the brothers recommended , try to gain ( HOPEFULLY) some more knowledge on same status of Quran & Sunnah.
Same *Legal status.
Please read this (from the second link in my last post):
The Position of the Sunnah in Islamic Law
During the Messenger’s lifetime (peace be upon him) the Qur’ân and Sunnah were the only sources of Islamic Law.
The Qur’ân provides the general injunctions that formed the basis of the Law, without going into all the details and secondary legislation, with the exception of a few injunctions that are established along with the general principles. These injunctions are not subject to change over time or with the changing circumstances of the people. The Qur’ân, likewise, comes with the tenets of belief, sets down acts of worship, mentions the stories of the nations of old, and provides moral guidelines.
The Sunnah comes in agreement with the Qur’ân. It explains the meanings of what is unclear in the text, provides details for what is depicted in general terms, specifies what is general, and explains its injunctions and objectives. The Sunnah also comes with injunctions that are not provided by the Qur’ân, but these are always in harmony with its principles, and they always advance the objectives that are outlined in the Qur’ân.
The Sunnah is a practical expression of what is in the Qur’ân. This expression takes many forms. Sometimes, it comes as an action performed by the Messenger (peace be upon him). At other times, it is a statement that he made in response to something. Sometimes, it takes the form of a statement or action of one of the Companions that he neither prevented nor objected to. On the contrary, he remained silent about it or expressed his approval for it.
The Sunnah explains and clarifies the Qur’ân in many ways. It explains how to perform the acts of worship and carry out the laws that are mentioned in the Qur’ân. Allah commands the believers to pray without mentioning the times that the prayers had to be performed or the manner of performing them. The Messenger (peace be upon him) clarified this through his own prayers and by teaching the Muslims how to pray. He said: “Pray as you have seen me praying.”
Allah makes the Hajj pilgrimage obligatory without explaining its rites. Allah’s Messenger (peace be upon him) explains this by saying: “Take the rites of Hajj from me.”
Allah makes the Zakâh tax obligatory without mentioning what types of wealth and produce it is to be levied against. Allah also does not mention the minimum amount of wealth that makes the tax obligatory. The Sunnah, though, makes all this clear.
The Sunnah specifies general statements found in the Qur’ân. Allah says:Allah commands you regarding your children: to the male, a portion equal to that of two females.
This wording is general, applying to every family and making every child an inheritor of his or her parents. The Sunnah makes this ruling more specific by excluding the children of Prophets. Allah’s Messenger (peace be upon him) said: “We Prophets leave behind no inheritance. Whatever we leave behind is charity.”
The Sunnah qualifies unqualified statements in the Qur’ân. Allah says:The male and female thieves, cut off their hands.
The verse does not mention where the cut should be administered, leaving the question of whether the cut should be made at the wrist or the forearm. The Sunnah makes this clear by showing that the cut is to be made at the wrist, because this is what Allah’s Messenger (peace be upon him) did when a thief was brought to him.
The Sunnah also comes emphasizing what is in the Qur’ân or providing secondary legislation for a law stated therein. This includes all the hadîth that indicate that Prayer, the Zakâh tax, fasting, and the Hajj pilgrimage are obligatory.
An example of where the Sunnah provides subsidiary legislation for an injunction found in the Qur’ân is the ruling found in the Sunnah that it is forbidden to sell fruit before it begins to ripen. The basis for this law is the statement of the Qur’ân:Do not consume your property amongst you unjustly, except it be a trade among you by mutual consent.
The Sunnah contains rulings that are not mentioned in the Qur’ân and that do not come as clarifications for something mentioned in the Qur’ân. An example of this is the prohibition of eating donkey flesh and the flesh of predatory beasts. Another example of this is the prohibition of marrying a woman and her aunt at the same time. These and other rulings provided by the Sunnah must be adhered to.
