Shah}rūr has broken down an understanding of hadith and sunnah that has been ingrained in Muslim minds for many centuries. Shah}rūr rejects hadith as the second source of law and its codification by the companions of the Prophet. Shah}rūr also said that the meaning of the "second hadith" in the Qur'an is a story and news.15.
Shah}rūr claims that revelation has two sources, having transferred the command and punishment from the context of the verses of the Qur'an solely to the context of the Prophet's H{adīth. Shah}rūr made the first interpretation of the Qur'anic verse and stated that neither the H{adīth nor the Sunnah included revelation from Allah. The first definition proposed by Shah}rūr, that the H{adīth is the Qur'an itself, is comparatively incorrect.
The meaning of the word "h{adīth" is the Qur'an, but this does not mean that the H{adīth is the Qur'an itself.
يْنَعيِدْيَزيي
A third definition proposed by Shah}rūr that H{adīth is "mā dhahaba ilayh al-nabī," meaning all forms of Prophetic endeavor (ijtihād), and Shah}rūr's view that all H{adīth are wise and full of the words and actions of Banī Isrā'īl cannot be accepted. Presumably those who reject the H{adīth and Sunnah do not consider the Prophet's H{adīth as their argument (h}ujjah), but it is ironic that they base their argument for rejecting the H{adīth on the H{adīth itself. In this context, Shah}rūr's argument against the H{adīth and the Sunnah is based on the Prophet's H{adīth narrated by Jābir b.
Shah}rūr confirms these books, he claims that it can be concluded that Shah}rūr who did the H{adīth is a sage, because in Mus}annaf 'Abd al-Razzāq number 10.158 there is no word “fa innahū kānat fī him al - a'ājib” as follows:.
يَييي يي
يِنَب يي
ليِئاَرْسِإ يييَلاَقيي
ياوُثِ دَح «يي
يْنَعيٍرِباَجيي
يْنَع يييِنَبيي
يْتَناَك يي يُمِهيِف يي
ي بيِجاَعَْلْا
ييي
Abd Allah in Musnad al-Shafi'ī number 1.177 is that the disputed hadith cannot be found, even the hadith number 1.177 is not different from the hadith intended by Shahrūr. Abd Allah can be found in Musnad Ah}mad, but with different text (matn):.
يْنَعيِرِباَجيي
للّا يي يَلاَق يي
يَل « اوُلَأْسَت يي
ءْيَش يييي
يَناَك يىَسوُم يي
هَليي يييَّلِإ
The Prophet allowed the Companions to narrate about Bani Isra'il under certain conditions, but forbade the inclusion of stories about Bani Isra'il in the hadith. 45. The interpretation of the (linguistic) verse "wa mā yant}iqu 'an al-hawā" is "nothing was uttered by the Prophet Muhammad according to the will of his passions". Whereas the expression "in huwa ilā wah}y yūh}ā" means It can also be interpreted that the word "yant}iqu" means what is said by the Prophet Muhammad.
The Prophet could not have said anything wrong, as what he said was a proof or argument from Allah. Another commentary states that what was revealed to the Prophet came from Allah and was conveyed to the Prophet through Jibrīl. In other words, all the words that came out of the Prophet's mouth were revelations (not the Prophet's passions) and that the Prophet's words were revealed by Allah through Jibrīl (including the Qur'an and the H{adīth).
This can be proved by the testimony about the incident when the Prophet made a mistake in ijtihād, then Allah rebuked the Prophet and provided a solution by revealing the verse related to the wrong Prophet's ijtihād.53. This is because the Qur'an is the words of the Prophet verbatim from Allah, while the word "yant}iqu" means everything that was said by the Prophet. Hence, the word "huwa" and the word "yant}iqu" are related to each other as they explain the meaning and type of words uttered by the Prophet.
In this context, the Quran is the words of the Prophet that come from Allah, while the Hadiths are the words of the Prophet that come from the Prophet himself.54. It can be explained that the words of the Prophet (both the Quran and the Hadith) are not based on the will of his desires and have nothing to do with the fluctuating condition of his soul. 7.55 and the H{adīth of the Prophet which is relevant to asbāb al-nuzūl (the causes of revelation) of al-Najm, which implies that everything the Prophet said (including the Quran and H{adīth) h{adīth is. }aq (truth),56 namely:.
يْنَعيِدْبَعي
يُهْنِم ييي
The Prophet told H{afs}ah that she (Māriyah Qibt}īyah) h}arām (forbidden) was for me. Shah}rūr's mistake lies in his rejection of the Hadith by stating that it was the result of the Prophet's ijtihad, using the Qur'anic evidence about the Prophet's mistake. However, the Prophet's misdeeds were not something that was used as the basis for law in Islam.
The third interpretation of the verse of Shah}rūr is that the Prophet and his companions did not consider the H{adīth as a revelation from Allah. He also wonders why the Qur'an and the H{adīth were not written at the same time or why the Prophet ordered his companions to document both the Qur'an and the H{adīth. This in fact strengthens the statement that the Prophet ordered the writing of the Qur'an and postponed (with a temporary ban) the writing of anything other than the Qur'an (in this case the H{adīth) on the grounds that it is not may be mixed. .
However, after Islam developed, the name al-Qur'an came into being to designate the corpus of collected verses revealed to the Prophet. The Prophet also ordered some Companions to write H{adīths after Islam spread, but it was not obligatory. The Arabs are known for not being strong in reading, writing and arithmetic,65 and having a very good memory.66 In this context, the Qur'an and the Hadith of the Prophet have been memorized from the beginning of the Prophetic message.
It is recorded in Islamic history that the Prophet ordered his companions to write down hadiths after the conquest of the city of Mecca. The incident took place when the Prophet was giving a sermon after the conquest of the city and one of his companions from Yemen, Abū Shah, was told to write down the Prophet's sermon. The Prophet then ordered his companions to write down a sermon (Prophetic H{adīth) for Abū Shah.
وُبَأ يييٍهاَشيي
In addition, the Prophet allowed this companion to write down everything that the Prophet said (see H{adīth Ah}mad b. H{anbal no. 3.646).67. Many companions were wondering what to write, so one of the companions gave an explanation by writing the Prophet's sermon.68 This is in accordance with the H{adīth:.
يي يييَي يِل
يَلوُسَر
للّا يي يَلاَقَ ف يي
يييِبَِلْ
هاَش ييييي،
يَةَبْطُلخا يي
The ban on writing the Qur'an in early Islam is intended to avoid mixing the revealed Qur'an with the hadith of the Prophet. However, when examined historically, it is important to mention that the hadith forbidding writing other than the Qur'an was the hadith of the Prophet in Mecca, while the hadith allowing the writing of hadith. it was the hadith of Medina, as shown by the time of the event when the Prophet said the hadith.71. Shah}rūr's fourth interpretation of Qur'anic verses is that the Sunnah changes and transforms, since the Qur'an never explains the eternity of the Sunnah.
Lexically, the word "mad}at" has several meanings and one of the meanings is "has passed away", but it refers to something similar to what God did to the unbelievers in the past. It can be argued that the word nor} in this verse can be meant as having passed or happened, while the meaning of the word istamarra is continuation and repetition. Shah}rūr's misinterpretation also occurs in the meaning of the word "khalat". This word comes from the word khalā-yakhlū, which means mad}ā (go/passage), dhahaba (go), taqaddama (passage).75 According to Shah}rūr, the word "khalat" means a pass or was missed or expired and is was replaced with a new one.
Lexically, the word "khalat" has several meanings, and one of the meanings is "passed away", but it refers to something similar to what God has done (destroyed) to the previous people who were disbelievers, and it does not mean that " has passed" then being replaced by a new one. From these two verses, it is clear that Shahrūr has misinterpreted and misinterpreted the meaning and intent of the Qur'anic verses by interpreting them literally and changing the interpretation which distorts the definition of the Sunnah , which is considered tentative and changes all the time, although the Sunnah does not change every time. This can be seen from his concept or definition that the Hadith is the Qur'an itself;.
For some scholars, his criticism of the established view of H{adīth and Sunnah represents a tendency to deny the tradition of the Prophet (inkār al-Sunnah). His argument is based on the view that the H{adīth is the Qur'an itself. However, based on a critical review of the sources presented above, which include Qur'anic verses, H{adīth narrations, exegesis, historical accounts, and linguistic works, this article concludes that Shah}rūr's views and thoughts on the H{hadith issue are not supported by sound arguments and valid reading and understanding of the meaning of various Qur'anic verses.
كثير القرشي البصري الدمشقي، تفسير القرآن العظيم (تفسير ابن كثير)، المجلد الأول. عالم المعرفة في القرآن: تفسير معاصر لآيات القرآن برباس المادية-الديالكتيكا-التاريخ، ترجمة م.
