2 piyii al quriin op cit p 581 3 quriin 459 98 it is

This preview shows page 112 - 115 out of 139 pages.

2.Piyii' al-Qur'iin,op. cit.,p.581.3.Qur'iin, 4:59.98
Itisquite obvious from the above that obedience and respect accorded toAlilih(SWT) andthe Prophet (s.a.w.s.) are unconditional, whereas obedience and respect for thoseinauthority is conditional. In Islam there is no distinction between religious and secularaffairs. The lifeofthe Prophet (s.a.w.s.) bears testimony to the fact that during his termofoffice both as a Prophet and as a ruler there was no distinction between religious andtemporal affairs, and between law and morality. Therefore, a righteous leader who derivesauthority from the discoursesofthe Prophet (s.a.w.s.) must be obeyed and respected.Ifaleader or any authority does not possess qualitiesofrighteous conduct, or takes decisionswhich are contrary to the teachingsofthe Prophet (s.a.w.s.), then the followers are notobliged to obey or respect that leader's personal views either in spiritual or temporalaffairs.Although the Prophet (s.a.w.s.) is no longer on this mortal plane, his traditions are alive.Therefore, when the traditions are recited and explained, politeness and respectful attentionshould be paid? One should not doubt the authenticityofthe teachingsofthe Prophet(s.a.w.s.); nor should one engage in debates pertaining to the status and the teachingsofthe Prophet (s.a.w.s.). In present day context when Muslims assemble in gatheringsofa religious nature such as amawlid al-Nabf(commemorationofthe birthofthe Prophets.a.w.s.) or anijtimii'(religious gathering), whereby disseminationofreligious knowledgetakes place, they should then adhere to a codeofconduct in accordance to the norms laiddown by the Prophet (s.a.w.s.).Here it ought to be noted that believers must exercise the same codeofconduct in everyothermasjidofthe world whereinAlilih(SWT) is worshipped according to the teachings1.Piyli'al-Qur'an,op. cit.,p.580.99
of the Prophet (s.a.w.s.). They should therefore refrain from the following detestable actswhen in anymasjid:i)Conducting business-transaction or the indulgence in conversations pertaining toworldly matters.ii) Raisingofvoices in arguments or jokes.iii) The incitingofviolence.iv) Being inattentive when a sermon or prayerisin progress.v)Sitting in a disrespectful manner.vi) Engaging in any act which may disturb the peace and serenity or may disturb otherworshippers.vii)Toengage in slander or backbitingofa fellow-being or theImam(leaderofthecongregation) .viii) To voice one's own personal opinions during religious discourses above thatoftheQur'iinandSunnah.InIslam the raisingofvoices in generalisviewed as a violationofthe moral and socialcodeofconduct. A studyofthe variousAlJ,adithofthe Prophet (s.a.w.s.) reveals that heencouraged the avoidanceoftalking loudly and shouting out at each other. For engagingin such behavioural pattern may lead to other devastating or sinful acts such as violence,unjustified murder, false allegations, etc. The degree to which Islam condemns theunnecessary raisingofvoices can be gauged from a statement in theQur'iinwherein theraisingofvoice is said to be the same as thatofthe brayingofan ass:

Upload your study docs or become a

Course Hero member to access this document

Upload your study docs or become a

Course Hero member to access this document

End of preview. Want to read all 139 pages?

Upload your study docs or become a

Course Hero member to access this document

Term
Fall
Professor
NoProfessor
Tags
Islam, Qur an, Alliih, Muhammad Rasulullah

  • Left Quote Icon

    Student Picture

  • Left Quote Icon

    Student Picture

  • Left Quote Icon

    Student Picture