Exclusiveness of canonization in Quran

Ahl Al-Quran believes that decree and judgment that devote God are demonstrated in Quran according to the following verse;
'' إنِ الحُکمُ إلّا للهِ'' 57/ Al-An'aam
Moreover, if it is supposed to consider Sunnah valid, it will involve that God has multiplicity. For example, Ibn Ghernas says in the book '' Al-Hadith and Al-Quran'' that if someone imagines that Quran is not enough for Islamic canonization and it needs other texts than Quran in completion of the religion, he or she will go awry according to Al-A'raaf Surah/ verses 175-179 and if they follow sources of human canonization, they will become polytheists because following messenger is same following Quran not narrations related to messenger of God. To prove his claim, he has referred to Al-Furqaan Surah/ verses 27-31. According to these verses, if someone issues a decree out of Quran, he will not only consider himself as partner of God, but he will also pass a path that Jewish persons have passed and God has prevented us (Aal-i-Imraan / 73) from passing it.
This foundation is defaced because Quraniyun have considered Sunnah in contrast with Quran whereas Sunnah is synchronous and symphonious with Quran and it has not mentioned any decrees in contrast with Quran and if so, it should be ignored as message of narrations presented to Quran is true. In more clear words, Sunnah represents decree of God and divine decree is reflected in Quran and Sunnah. Hence, exalted God has considered obeying the prophet same as obeying himself (Nisaa/ 80) and condition of divine affection as obeying prophet (Aal-i-Imraan/ 31). Contrast between two decrees that have united source is not possible and this affair does not devote Quran and Sunnah, even between wisdom and Quran. Moreover, if Sunnah is in contrast with Quran, it should represent that Sunnah has been distorted by forgers of Hadith.
However, it seems that it will be possible to consider religious validity of Sunnah as polytheism same as divine rule if founder of Sunnah discusses about it according to the rules of Quran or apart from Quran and does not consider a religious role for himself. However, there is a remark from the prophet that Quran has confirmed his scientific and practical perfections through revelation (Al-An'aam/ 161-163; An-Najm/ 2-4), has considered him trustworthy of divine message (Jinn/ 27-28), has ruled his authority in struggles and disagreements and has granted him right of governorship (Nisaa/ 59, 105; Maede/ 48-49).
8. Denial of historical origin of the narrations of the prophet from the aspect of compilation
The companions of this event have denied the historical origin of the prophetic Sunnah from aspect of compilation with help of some theoretical and historical documents. They believe that the prophet and the dignitaries of companions have been reluctant toward writing and compiling Sunnah and news of prohibition of the prophet from writing is the best witness of this claim.
Ahmad Sobhi Mansour considers purpose from the following verse book other than Quran and eradicating each writing in the religion discussed out of Quran with subjective interpretation of the verses of prophet obeying;
''وَ ما نهاکم عَنهُ فانتَهُوا Al-Hashr/7 ''
He has referred to documents of preventing from writing and rejecting Sunnis explanations and has mentioned them among news of prohibition and permit of writing. If Sunnah same as Quran had been considered as religion, it would have been paid attention by the prophet same as Quran whereas the history has narrated the contrast of this affair for us. In other words, the prophet was completely interested in recording and writing Quran, but he prevented from writing Hadith. Hence, what is clear is that the messenger of God left nothing except Quran after his decease and the dignitaries of companions resorted to Quran and hated writing Hadith following the messenger of God because they considered it in contrast with the religion of God and will of the prophet until news related to prophet was recorded two centuries after the decease of the prophet.
Ahl Al-Quran believes that when the prophet left Islamic nation, he made all of them united under the flag of Quran and they remained united until conspiracy of Hadith compilers occurred and they caused that Islamic nation dispersed with Hadith writing and invitation of people to it. They believed that the writers of the Sette Books cooperated in this conspiracy. Therefore, they were Iranian and none of residents of Al-Arab Island were seen among them.
It is clear that conspiracy of the movement of Hadith compilation does not rely on any documents. According to historical documents, sources of Shiite and Sunni Hadiths are taken from sources and principles of ancient Hadith or past narrators that attended in era of mission and Imamate and sometimes, they had short time difference with that era. Moreover, known personalities of the writers of these sources eradicated accusation of their falsity and fake although this remark does not mean veracity of all narrations and reliability of narrators of these sources. Although all or most of Hadith writers have not been Arabic, they have been familiar with Arabic Literature and sources of Hadith and to achieve valid prescriptions, they had scientific trips to different Islamic lands.
It should be reminded that lack of effort to writing Hadith is one of extensive matters of the Hadith history of Sunnis and this matter devotes to the Hadith area of Sunnis because it is mentioned only in their Hadith sources from prohibition of the prophet and importance of prevention of some companions and followers. However, in Shiite sources, prohibition of the prophet from Hadith writing is not permanent and prevention and refusal of some companions have been rooted in specific causes and factors. Apart from Sunnis explanations and their historical roots and reasons, these narrations are defaced due to content and document criticism that cannot be explained now. Moreover, it is supposed that prohibition of the prophet from writing is proved in certain conditions, but according to a lot of documents and evidence, writing Hadith by Sunnis is recommended by the prophet in common conditions and it is paid attention by a lot of companions and researchers have reported a lot of cases. Moreover, Shiite researchers believe that writing Hadith was a serious and common affair among companions and their Hadiths were considered as prophetic ones that opened extended chapter in this area.
9. Suspicion of Sunnah
One of other foundations of this event is suspicion of Sunnah. Therefore, valid qualification equal with Quran that is described as certain frequency will not be.
Reshad Khalife considers Sunnah and Hadith as Satanic innovation at the beginning of the book '' Quran, Hadith and Islam'' and they have no relationship with the prophet. He believes that Quran is comprehensive and includes all details. In contrast, Sunnah and Hadith are completely suspicious. Hence, Quran is only source of canonization and unique Hadith that Muslims should follow.
With suspicion of Sunnah of Makyh, he believes that even if authentication of Hadith to the prophet is supposed, Sunnah will not have equal validity with Quran because Quran has been descended to us through a certain way that has no suspicion according to revelation verses (Yunes/ 35-37), but Sunnah has been presented to us not in a successive way. Hence, its details are suspicious and way of achieving it is not equal with Quran.
Sobhi Mansour believes that the religion of Islam is a reality that has no suspicion. Quran is an absolute reality to fulfill Hojjat and it is out of distortion and vanity (Al-Hashr/ 9; Fussilat/ 41-42). In this book, God has invited us to obey reality and to avoid point of views related to suspicion (Yunes/66) and he has stated about canonization related to suspicion;
'' إن تَتَّبِعونَ إلا الظَّنَّ وَ إن أنتُم إلا تَخرُصُونَ 148 '' / Al-An'aam
Exalted God states about difference between followers of true path and followers of suspicion
''وَ ما یَتَّبِعُ أکثَرُهُم إلّا ظنّا إنَّ الظَنَّ لا یُغنی مِنَ الحَقِّ شیئاًYunes/ 36''
He says that problem of most of human societies is to ignore reality and to follow suspicion and problem of Muslims is that although most of Hadith scientists consider news related to the prophet as suspicion, they have invited us to follow it whereas God is true and its book is too. Therefore, there will be no place for suspicious remarks that have no position in the religion.
First, Sunnah and Sunnah of Mahkyh have been mixed and according to way of achieving Hadiths, suspicion and invalidity of Hadith have been concluded. Second, in spite of lack of analogy of document rank of most Hadiths with Quran, in contrast with what is imagined, uncertainty of most Hadiths prevents from trust to them. In fact, as some interprets have said clearly, criticism of Quran related to obeying suspicion (Yunes/ 6, 36/Al- Israa/ 36; An-Najm) that is the document of the above claim is different with the specific expression of suspicion in the science of principles of jurisprudence and logic apparently. Quran talks about suspicion that is against reality and naturally, it is unfounded from aspect of illusion. Sometimes, it may be accompanied with logical and mental science when consequence and belief of preparations and false foundation are provided (Al-Ghaafir/ 83). What has caused criticism of such a belief in the culture of Quran is lack of its foundation and reference to certain background and permanent foundation of recognition. Hence, suspicion in these verses are accompanied with some interpretations such as passion (An-Najm/ 23) and bear (Al-An'aam / 184, 116; Yunes/ 66; Az-Zukhruf/ 20) and in contrast, science (Nisaa/ 157; Az-Zukhruf/ 20; Al-Jaathiya/ 24; An-Najm/ 28), is accompanied with some interpretations such as certainty (Nisaa/ 157; Al-Jaathiya/32), divine king ( Yunes/68; An-Najm/ 23), guidance(An-Najm/ 23; Luqman/ 20; Hajj/ 8). Therefore, valid narrations that have been considered as assumptions include some remarkable foundations of Hadith and ranks of rational reliability. On the other, validity of suspicion gained from them relys on some Quran documents and rational support and it will be in rule as science in Quran.
10. Divisiveness of Quran
On one hand, companions and theorists of this event have said about divisiveness of Sunnah clearly and have considered it in contrast with ideal of Islamic unity of Quran and on the other hand, they have claimed decline of Sunnah in social cultural areas and have concluded inadmissibility of referring to Sunnah. They believe that if Islamic nation ignores Sunnah and returns Quran, they will get rid of dispersion, will regain lost greatness and will find their qualified position among other nations. Sobhi Mansour believes that God has introduced Quran as straight path and other paths as ways that should be left. We request God straight path in Al-Fatiha Surah and the straight path is God;
''اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ Al-Fatiha / 6 ''
With Khelt Madalil of the verses, he has referred to the following verse and says that purpose from '' Haza'' is Quran and purpose from ''Sobl'' ways and sequences of Hadith narrators;
''وَ اَنَّ هَذا صِراطی مُستقیماً فَاتَّبِعُوهُ وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکم عَن سَبیلهِ ذلِکُم وَ صَّلَکم بِهِ لَعَلَّکم تَتَّقونَ''
He says that scientists of Hadith have considered Islamic nation against disagreement and division with leaving the straight path whereas God has prevented us from division.
It seems that Khelt Madalil of verses and inappropriate interpretations with style have led Quraniyun to ungracious and illogical interpretations from verses of Quran. In contrast with point of view of Sobhi Mansour, the style of the mentioned verses represents that purpose from the word ''Haza '' in the following verse is the path of the messenger of God and his religion and God has rank of absence in this style;
''وَ أنَّ هَذا صِراطی مُستقیماً فَاتَّبِعُوهُ و لاتَتَّبِعُوا السُّبُلَ...''
This meaning is adaptable with other verses of revelation that God has introduced his messenger as mission of guiding people toward straight path and divine religion (Ash-Shura/ 52-53). Purpose from '' Sobol'' is ways that are in contrast with divine religion and lead human to deviation and straying such as tendency toward Judaism, Christian, Mjusyt and obedience of polytheism, blasphemy and innovation and if persons follow such paths, they will go awry from straight path and integrity. Although there is a lot of emphasis on necessity of resorting to all of religious trains and equality of prophet obeying with obeying God, is it appropriate to deny generality of Sunnah due to some problems based on societies of Hadith, to ignore the attempts of scientists and Mohaddessin in preservation of Sunnah and to consider Sunnah as one of instances of deviated paths?