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Quran 2:158 – Saee As A Nafl Act And Principle Of Sunnah Extracted By Ghamidi Sb
Assalamu Alaikum
In the fourth principle of Sunnah in the book Meezan, Ghamidi sahab quotes from Baqarah:158 “he who does a virtue of his own will, God accepts it and is all-knowing”, but from that he means that anything which has come to us fron Rasool SAW from anyother source than Sunnah then following that is a voluntary act and will be rewarded by God. But the objection is that that verse has come in a context of Hajj, not in a context from which Ghamidi sahab has generalized that thing. And under that verse Ghamidi sahab writes in Al Bayan that “”sa’ii is a nafl act”, but still can’t understand that how did he apply that verse on the act we have got from Rasool SAW from any source other than Sunnah or Quran?
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Quran 2:158 – Saee As A Nafl Act And Principle Of Sunnah Extracted By Ghamidi Sb
updated 1 month ago
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The Sunnah we received contains obligatory and voluntary acts. The Qur’an sometime comments on a Sunnah occasionally. Qur’an mentions prayer zakat Hajj, sacrifice of animals ans his to cut the throat of a camel. A Sunnah act originally comes from Rasool but can be mentioned in the Qur’an too.
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Thanks for answering but my question is that on what basis did Ghamidi sahab take that ayah and made it a principle in the context of Sunnah. Ayat came in the context of Hajj and said that “Ṣafā and Marwah [395] are indeed among God’s symbols.[396] Thus, it shall be no offence [397] for those who come for ḥajj or ‘umrah of this House to also do the ṭawāf of both.[398] [In fact, this is a virtuous deed] and He who does a virtue out of his own interest God accepts it; He is fully aware of it”. God said a general thing that if you do anything virtuous out of your own will, God will accept that. Virtuous things can be anything considered ethically good, but taking that general principal of doing anything virtuous which pleases God and putting it in the context of Sunnah which is a whole different thing, that’s my question.
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If the Qur’an comments on the status of a Sunnah, its being obligatory or voluntarily, the Qur’an’s verdict is definitely taken. In the verse cited above the Qur’an describes it as a Nafl act by saying that there is no offence if one performs it. If it were obligatory the style would be different that one must perform it. The next sentence too confirms that it is a Nafl act, that the one who does a virtual deed will be rewarded. This whole description refers to its being a Nafl act.
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