Exclusiveness of terms and meanings in Quran

In this event, belonging of God will on exclusive preservation of Quran and sanctity of its terms and meanings is emphasized and lack of innocence of the prophet and lack of sanctity of his remarks and behaviors are discussed. Moreover, sacred value of his Hadiths has been denied in preaching the religion. Factors of this event have resorted to the documents of Quran such as inadmissible swearing to the prophet for boycotting halal actions on the behalf of cheer of his wives, satanic induction to prophets and haram action of zihar of a woman by her husband.
In spite of the fact that Ahmad Sobhi has considered the prophet out of fault in preaching and his duty as annunciation of revelation and to prove his claim in difference between prophet and messenger, he has considered Muhammad Bin Abdullah innocent as prophet with referring to some verses such as criticizing prophet due to being cheated by hypocrites and deviation in judgment and has introduced his Quran rules non-human along with deviation and fault. He believes that Muhammad is human with his description as '' prophet'' and some hypocrites could cheat him because they imagined that he was human and sinner whereas Muhammad was innocent as messenger and did not issue rules based on Quran.
It should be said that immaculateness of the prophet relies on the specific foundation of prophet recognition that most of scientists of Islamic religions have agreed with it unanimously. Doubt in the immaculateness of the prophet deprives our trust of the origin of mission and message sending and even it does not give a chance for trust to Quran revelation. Hence, some have not accepted his immaculateness in personal and irreligious areas. However, in the area of the explanation and interpretation of the verses, it must be accepted. It is clear that narrative documents may face to ambiguities. Fund thinking and searching adaptable with certain foundations of religious understanding are necessary. For example, in Tahrim Surah of verse 1, firstly, it is not expressed about the specific meaning of religious boycotting that is documents of rule of respecting God, but it refers to personal and pragmatic decision of the prophet in avoiding some kinds of halal enjoyments the same as Aal-i-Imraan Surah in verse 93. Secondly, although it seems that tone of the verse is admonitory, its assimilation with some other Quran addresses to the prophet can include a kind of sympathy with guidance language such as At-Tawba Surah/ verse 43, Kahaf Surah/ verse 6 and Hud Surah/ verse 12. Moreover, the mentioned verse not only improves spirit of the prophet, but it also censures persons that had him restricted.
The concluded verses of Sobhi Mansour cannot prove his claim because purpose from forgiving in Nisaa Surah in verse 106 is that the messenger of God should want God to forgive and cover whatever is in nature of human that may usurp rights of others and lead them toward desires. The reason of this meaning is the following verses;
''وَ لَو لا فَضلُ اللهِ عَلَیکَ و رَحمَتُهُ لَهَمَّت طائفةٌ مِنهُم أن یُضِلُّوکَ وَ ما یُضِلُّونَ إلّا اَنفُسَهُم وَ ما یَضُرُّونَکَ مِن شیءٍ'' Nisaa Surah/ verse113
According to the above verse, traitors cannot hurt the messenger of God and as much as they try, they cannot provoke his emotions in priority of true path to false path. Therefore, the messenger of God is in divine security and messenger of God has preserved him from such a thing. Hence, it is impossible that he should be tyrant in his rule, or he tends toward it. Therefore, it is recommended to request forgiving for sins that are not torturing.
Comprehensiveness of Quran in the explanation of all religious needs
This event believes that Quran includes all explanation of all religious needs and basically, it does not need Sunnah. Ibn Ghernas, the theorists of this event, says '' Quran is comprehensive and to depict the general guidelines of the religion does not need Sunnah''. Hence, if someone considers Quran in need of other things, he will be in path of blasphemy and deviation''.
Ahmad Sobhi Mansour has had selective manner of inappropriate verses and القران و کفی مصدرا للتشریع الاسلامی interpretations based on the style of the verses in
And he believes that Quran is a complete and comprehensive book of realities that guides believers and prevents people from referring other persons and things than God. He says that the verses of revelation have been described as signs and this represents that Quran needs reciting and thinking in its explanation. Hence, the word '' reservation'' is against the word '' explanation'' and the explanation of the book of God by human means lack of its preservation and reciting. He believes that verses that describe Quran as an explainer book are more than what can be enumerated. However, some believe that the book of God is ambiguous and complex and needs persons to describe it whereas the best interpretation of Quran is in itself. Sobhi Mansour considers the answer of this question'' if Quran does not need Sunnah, what verses will include details of rules such as praying time and number of praying postures? '' In understanding of way of Quran expression in the explanation of rules, he believes that persons that have not understood the style of Quran in explanation accuse of exalted God falsity in matters that he has not expressed. He believes that God informs such persons and states
''وَ الَّذینَ سَعَوا فِی آیاتِنا مُعَاجِزینَ أولئکَ لَهم عَذابٌ مِن رِجزٍ ألیمٌSaba Surah/ verse 5''
Sobhi Mansour believes that Quran includes all necessities and we have no problem in some devotions such as number of praying postures and quality of fulfilling it because we have known it since childhood and have practiced it greedily. From his point of view, reminding unnecessary affairs in Quran causes entrance of smut in the book of God and this book has no place for it.
Several points should be reminded in brief criticism of this foundation:
1. In fact, two claims are expressed here: comprehensiveness of Quran and possibility of achieving all of the rules and trains of the religion through Quran. In spite of the fact that the first claim is accepted in the areas of the religion and guidance, the verses of revelation have no clear reference toward the second reference, especially their reference to verses is selective and lack of attention to the style of the verses that introduces the book of God as a book including everything, admires Quran with attributes such as '' sings and details', considers it enough for believers and verses that refer to the perfection of the religion have been expressed. In constant, if we want to talk with relying on Quran, we can mention verses that refer to necessity of obeying the prophet in orders, prohibitions, cases and rule ( Al-Hashe Surah/ 7; Ahzab Surah/ 36) and they have introduced him as the interpreter and teacher of Quran(An-Nahl/ 44; Aal-i-Imraan/ 164). Through these verses, what God has wanted for human within the framework of the religion can be gained with referring to the prophet. In fact, validity of Sunnah is considered as one of the contents of Quran; therefore, it will be adaptable with comprehensiveness of Quran.
2. Scrutiny in meaning and style of the intended verses of Quraniyun prevents readers from deviation in understanding verses. For example, Al-Ankaboot Surah, verse 51 that is referred to by the companions of this event after the verse 50 provides a ground for answering sarcasm imposed on Quran and considered it sign of prophesy, its question is denial and its address is to the messenger of God that states '' isn't miracle of this book enough for them?''
3. Apart from the scope of the implication of the intended verses by Quraniyun, they have not been permanent in acting their foundation and have tended self-assurance and chimerical interpretations in extracting the explanation of rules and trains of the religion from Quran. For example, in area of fasting rules, some factors of this event have accepted definite time for vajeb fasting. Moreover, they have considers period of fasting thirty days a year and others have considered its period nine days, from the twenty first day of Ramadan until its end (Baqarah Surah/ verse 184).
5. Exclusiveness of permanence of terms and meanings in Quran
Quraniyun believe that the remarks and guidelines of the prophet devote his era and it does not include other eras. Hence, obeying Sunnah is not vajeb (obligatory) for us. In contrast, comprehensiveness of Quran is secret of its permanence, universality and existence that has wonderful effect on new topics. For example, discriminating Sunnah into two kinds: prophesy and messenger, Ahmad Sobhi emphasizes on permanence, comprehensiveness and absolute obeying of Sunnah of the messenger of God. In contrast, he describes remarks and sire of Hazrat Muhammad as prophecy and considers it as supervision of events that is not a part of the religion. He believes that the remarks of the prophet, described as prophecy, are out of Quran revelation and narrators of Hadith have written it after death of the prophet and it is not real. In contrast, narrations of the messenger of God that are same Quran have been annunciated completely and they must be followed in all eras. He believes that obeying the messenger of God is obeying mission, remarks of God, and obeying the religion is only for exalted God. Hence, God has stated
'' و اطیعوا اللهَ و الرسولَ لَعَلَّکم تُرحَمونَ'' Aal-i-Imraan/ verse 132
The prophet was the first person that obeyed Quran, mission, and since he attended his tribe with mission, he was addressed as messenger and wanted people to obey him based on this mission. Therefore, the prophet has introduced himself as messenger in the following verse
''إنّی لَکُم رَسُولٌ أمینٌ فَاتَّقُوا اللهَ وَ أطیعُونِ'' Ash-Shu'araa/ verses 107-108
And he has not stated
''إنّی لَکُم نبیٌ أمینٌ''
Therefore, obeying messenger is same obeying Quran that the prophet has descended to the prophet and messenger or Quran is between us constantly and it does not eradicate.
It should be said about the criticism of this reason that necessity of obeying the prophet or lack of disagreeing him and obeying messenger according to specific decree or time have been restricted in none of the verses of Quran and as obeying God has been expressed absolutely and comprehensively, obeying prophet is emphasized absolutely. Hence, such a question is asked '' what is difference between obeying God that devotes all eras and obeying the messenger of God that devotes era of his life?'' Moreover, if it is supposed that claim of exclusiveness of trains of the prophet in his era is reason of invalidity Sunnah, we should claim such a thing about Quran because Quran and Sunnah are equal from the aspect of kind of addresses and narrations with the generation of the era of verses descending and narrations issued and next generations.
6. Denial of existence of ambiguity in religious rules and trains through thinking about Quran
Quraniyun have interpreted the verses of revelation according to verses that invite to understand and think about Quran (Yusef/ 2; Nisaa/ 182; Saad/ 29), but they have insisted on understanding Quran and avoiding valid appearance of Quran and subjective interpretation instead of appropriate interpretation of the verses so that they can prove their ideas and interpretation of humanistic, subjective materialistic beliefs and point of views and even they have believed in denial of Sunnah with interpretation of the verses expressing authority and validity of Sunnah of the prophet.
Referring to the verses that have been described as '' signs'', Ahmad Sobhi Mansour concludes that Quran needs only reading, reciting and thinking in its explanation. He deprives the messenger of God of right of Ijtehad in canonization with subjective interpretation of the verses of Quran and irrational explanations and considers exclusiveness of his position in annunciation, Ijtehad and thinking that is qualified for himself and persons that have dealt with it without temptation and in a scientific way. He believes that his understanding and understanding of believers that have interpreted the verses of Quran without temptation and in a scientific way are better than understanding of the messenger of God and if they deviate in its understanding, they will be rewarded because persons are allowed to make mistakes.