/* Sunnah and Islamic Spirituality */

== Sunnah and Islamic Spirituality ==These sayings and ways of Muhammad have not only been recorded and handed down so that him may be known to all generations of Muslims, but also so that his nature can be an example to be followed. There are passages in the [[Qur'an]] that command that the prophet be followed, such as 3:32 "Obey Allah and His Messenger" Okumus, Fatih. "The Prophet As Example." Studies in Inter religious Dialogue 18 (2008): 82-95. Religion Index. Ebsco. Thomas Tredway Library, Rock Island, IL.. For Muslims, the spiritual significance of the Sunnah is more than simply doing as Muhammad did; to imitate him helps one to know God and be loved by God Nasr, Seyyed H. "Sunnah and Hadith." World Spirituality: An Encyclopedia History of the Religious Quest. 19 vols. New York: Crossroad. 97-109. . Believers think that if one imitates and embraces the ways of Muhammad, they will also be loved by God. To love and be loved by God is key in Islamic spirituality; one comes to know God through this love, and by living by the Sunnah one lives in constant remembrance of God Nasr, Seyyed H. "Sunnah and Hadith." World Spirituality: An Encyclopedia History of the Religious Quest. 19 vols. New York: Crossroad. 97-109..
A group of scholars, from the Indian Sub-continent, has specifically treated this issue and held that "by Sunnah is meant that tradition of Prophet Abraham’s (sws)religion which the Prophet Muhammad (sws) instituted among hisfollowers as religion after reviving and reforming it and after making certain additions to it. The Qur’ān has directed Muhammad (sws) to obey the religion of Abraham (sws). This tradition is a part of it." [http://al-mawrid.org/pages/browse_art_ques_eng.php?cid=104 Meezaan, Javed Ahmad Ghamidi].
According to these scholars the following portion of Islam has been given to us throughthe Sunnah:
'''Worship Rituals'''i. The Prayerii. Zakah and Ssadaqah of ‘Id al-Fitriii. Fasting and ‘Itikāfiv. Hajj and ‘Umrahv. Animal Sacrifice and the Takbīrs during the days ofTashrīq
'''Social Sphere'''i. Marriage and Divorce and their relevant detailsii. Abstention from coitus during the menstrual and the puerperal period'''Dietary Sphere'''i. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allahii. Slaughtering in the prescribed manner of tadhkiyah by taking Allah’s name
'''Customs and Etiquette'''i. Remembering Allah’s name before eating or drinking and using the right hand for eating and drinkingii. Greeting one another with al-Sālamu ‘Alaykum (peace be to you) and responding with Wa ‘Alaykum al-Salām (and peace be to you)iii. Saying al-Hamdu lillāh (praise be to Allah) after sneezing and responding to it by saying Yarhamu kallāh (may Allah have mercy on you)iv. Saying A%dhān in the right ear of a new born baby and saying Iqāmah in the left earv. Keeping moustaches trimmedvi. Shaving pubic hairvii. Removing the hairs under the armpitsviii. Cutting nailsix. Circumcising the male offspringx. Cleaning the nose, the mouth and the teethxi. Cleaning the body after excretion and urinationxii. Bathing after the menstrual and the puerperal periodsxiii. Ghusl-i Janābahxiv. Bathing the dead before burialxv. Enshrouding a dead body and preparing it for burialxvi. Burying the deadxvii. ‘Id al-Fitrxviii. ‘Id al-Adhā
According to these scholars, "this is all what the Sunnah is, and it can be said with certainty that there is no difference between it and the Qur’ān as far as their authenticity is concerned. Just as the Qur’ān has been received by the ummah through the consensus of the Prophet’s Companions (rta) and through their perpetual recitation, the Sunnah has been received by it through their consensus and through their perpetual practice and stands validated like the Qur’ān in every period of time through the consensus of the ummah. Consequently, there is no doubt or debate about it now." [[Javed Ahmad Ghamidi]]