Sunnah Tawatur And Ijma
Ji bhai. So what I’m saying is if the main preservation is oral and practical: there is no way to prove tawatur. Because to prove tawatur you need to prove as early as you can that this took place. Unless tawatur comes from ijma maybe?
Taking Ijma out of equation would not be a fair assessment. Tawatur initiated after Ijma is what makes it valuable, also Ijma is an independent source of transmission of any historical fact. Since Sunnah mainly relates to practical matters and actions performed in daily life, therefore that Ijma has been in continuous tawatur since the time of its happening. We need to refer to fiqh to see if fiqh has introduced something in the amali twatur, not to see what amali tawatur actually is.
Sorry bhai for so many questions but it doesn’t make sense. How can we know what tawatur is without any historical texts. How can we know if I’m 1200 they prayed 4 rakahs dhur also without any historical references?
What changes are you referring to?
I would sum it up as follows: 1) If we were to question the mode of transmission of Sunnah then logic suggests that Quran’s mode of transmission needs to be questioned as well. We can’t claim Ijma and Quoli Tawatur for Quran as reliable mode of transmission while completely dismissing the same modes for transmission of Sunnah. If we demand documented proof of Sunnah then documented proof of Quran deserves to be demanded as well. 2) Just the way Quran in it’s original form is present and being followed by Ummah without any source documentation, similarly, Sunnah is present and being followed by Ummah without any dependence on any source documentation. They are both alive and present within Ummah.