Alahazrat

Mustafa Jaane Rehmat_the probativeness of sunna

Mustafa Jaane Rehmat Pe Laakon Salam_

The Probativeness of the Prophet’s Sunna

_____♦_____

Alahazrat Imam Ahmad Rida Khan (Allah’s mercy be upon him) says:

مصطفٰی جان رحمت پہ لاکھوں سلام

شمعِ بزمِ  ہدایت پہ لاکھوں سلام

Countless blessings on al-Mustafa, the Essence of Mercy.

Countless salutations on the most resplendent light of Guidance!

وہ دہن جس کی ہر بات وحیِ خدا

چشمۂِ علم و حکمت پہ لاکھوں سلام

The blessed mouth whose every utterance was revelation from Allah;
Countless salutations on the fount of knowledge and wisdom!

Notes:

The blessed sunna of the Prophet is equal in its legislative validity as the Qur’an.[1] Allah vindicates His beloved in many places such as surat al-Najm with: {and He does not utter from his whims and desires…}.[2] His noble actions expound and explain the Qur’an.[3] Rejection of the valid Sunnaic corpus is total disbelief and it is impossible for interpreting the Qur’an without it. Everything the Prophet brought is blessed and a mercy, even if secular standards malign it.

Allah granted the Prophet encompassing knowledge and wisdom as discussed extensively by the classical scholars.[4] Allah bestowed on His Prophet the treasures and secrets of the seen and unseen worlds[5] the extent to which Allah willed it.[6] The Prophet’s knowledge and wisdom of all related things were expressed through his beautifully comprehensive but concise words – expansiveness of meaning captured in brevity of words – as well as his perfect conduct. The subtle layers of meaning, enduring relevance, far-reaching significance and extensive information for all aspects of life locked in the words he spoke and actions he did are an independent testimony to his unique status as Allah’s final Prophet and Messenger.

s.z.c.

Abundant salutations and peace,

On our Beloved, The Chosen One.

Upon his family, Companions and all

Who follow them. Amin.


[1] Refer to Sh. `Ata’ b. Khalil, Taysir al-Wusul, pp.72-81 for a discussion.

[2] See Q. 53:3. Cf. also an analysis of the first segment (vv.1-18) of the sura from the aspect of balagha (rhetoric) in Introducing Arabic Rhetoric, pp.134-139.

[3] Cf. the narration by the great tabi`i (successor) Imam al-Hasan al-Basri from the noble companion `Imran b. al-Husayn regarding the absence of the Qur’an regarding particular legislative and legal detail that require the elaborations of the Prophet. See al-Hakim, al-Mustadrak, 1:109-110; Ibn Hajar, Lisan al-Mizan, 1:3 and al-Suyuti’s Miftah al-Janna, p.73 (#131) and passim.

[4] See the detailed discussion by Alahazrat in his al-Dawlat al-Makkiyya, pp.35-152 with textual evidences.

[5] As in the narration of Ahmad, al-Musnad, 4/303 (#18718) = Ibn Kathir’s al-Bidaya wa ’l-Nihaya, 4:99.

[6] As discussed by Imam Qadi `Iyad, al-Shifa (= Bewley’s trans.), pp.186-193; Imam `Ali al-Qari in his Jam` al-Wasa’il, 1:203-210 and al-Asrar al-Marfu`a, p.126 (#478).

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