Sunnah and Hadith

In the history of Sunni Hadith, there are thoughts whose analysis has effective role in collaboration with Sunnah and Hadith. One of thoughts is Quraniyun that has extended in recent years. Since foundations of Quraniyun such as exclusiveness of divine revelation in Quran, belonging of divine will in Quran exclusive preservation, historical origin denial of narrations of the prophet from compilation aspect, comprehensiveness of Quran in explanation of all religious needs, exclusiveness of permanence of terms and meanings in Quran, exclusiveness of canonizations in Quran, exclusiveness of sanctity of terms and meanings in Quran and divisiveness of Sunnah can lead to Elteghad ( combination of Islamic concepts with other thoughts) , radicalism and extension of negative viewpoint toward Sunnah. Scientific analysis of foundations of this event is an obligatory and perilous attempt. Therefore, it is tried that foundations of factors and theorists of this event appear in authority denial, authentication and Sunnah proving with library procedure and analytical approach.
Although Hadith is considered as the most extended source of the religion recognition and comprehensive understanding of the trains of Quran really needs it, trains of the book of God can be understood within its meaning framework. Islamic researches about Sunnah do not have their appropriate position and even in some areas of research, it is on elementary stages. For example, one of necessities of research in order to achieve deep and comprehensive point of view in Islamic sciences and religion research is historical studies and mainstreaming of Hadith whose awareness of developments and events has effective role in appropriate understanding and imagination of the second source of the religion recognition. One of contemporary Hadith events of Sunnis that had penetrated into dissidents and educated classes, based on historical root in thought and cultural changes of the modern life, was event of Qranyvn with Ahle Al-Quran that tried to deny effect of Sunnah in the recognition of the religion with church sufficiency in the religion, rejection of authority and authentication and proving of Sunnah. Factors of this event have helped irreligious events against the Islam based on invalidity of Sunnah, dictatorship and chimerical interpretations of verses instead of following their basic slogans in modification, giving up superstitions and coming back the early Islam and they have approached Elteghad (combination of Islamic concepts with other thoughts) and radicalism instead of reform and fundamentalism.
After middle periods, in the thirteenth century, this event distributed as organized and coherent one in subcontinent of India, Egypt, India, Syria, Libya, Sudan, and some Islamic areas and some researchers did not have agreement about the source and reason of appearing of this thought and area of its beginning. It seems that at first, this idea discussed in the subcontinent of India and Ahmad Khan from India was the first person that discussed about it. When the first book of Jaker Alavi published in 1906, Muhammad Tufiq Sedqi presented point of views similar to ideas of Ahle Al-Quran in the subcontinent of India for the first time after he published the article in the magazine '' Al-Menar''. Although Sedqi repented the idea of lack of authority of Sunnah, he distributed the slogan of church sufficiency in the religion and thought of invalidity of Sunnah among some Arabic intellectuals.
Of course, general denial of Sunnah and its serious criticism were not limited to the subcontinent of India and some Arabic areas, but it was discussed in other Islamic lands at the end of the twentieth century. At the present time, one of promoter of this event in other Islamic lands is Adib Yuksel from Turkey and Ghasem Ahmad from Malaysia.
Since doubts and activities of this event are increasing in Islamic countries and especially virtual atmosphere, scientific recognition of foundation of this event is necessary and a perilous attempt and it is an attempt in this writing that this becomes clear with library procedure and information collection with critical analytical approach. Of course, this does not mean that descriptive or historical procedures have not been used. Therefore, at first, the writer collected information and studied effects of Quranyun and valid documents about them. Afterwards, he classified and extracted information about background, foundation and points of view of Quranyun in denial of authority, authentication and proving Sunnah and analyzed them.
It is supposed that apart from disagreements of Quranyun, the theory of denial of authority, authentication and proving of Sunnah based on explanatory comprehensiveness of realities of Quran, permanent exclusiveness of words and meanings in Quran, will of God in exclusive preservation of Quran, denial of the historical origin of the narrations of the prophet from the aspect of writing, exclusiveness of sanctity in the book of God, denial of existence of ambiguities in religious rules and trains through possibility of understanding and thinking about Quran and exclusiveness of explanation in Quran have been expressed and it deals with some problems such as validity and authority of rhetoric and non-rhetoric Sunnah of the prophet with rational and narrative reasons, lack of exclusiveness of divine messages in Quran and equality of source of authority of Quran and Sunnah, selective choice of the verses of Quran, lack of attention to style, avoiding the valid appearance of Quran and chimerical interpretation from the verses of Quran and attempt of the prophet and the dignitaries of the companions in order to preserve Sunnah and achieving valid Sunnah through certain and uncertain ways that will be explained.
Foundational analysis of Quraniyun in denial of authority, authentication and proving of Sunnah
Each event has specific foundation, presuppositions and topical principles that are based on them from aspect of thought. The event of Quraniyun also has specific foundation and their idea is based on them. In spite of the disagreements of companions and theorists of this event, foundational of Quran is a necessity and its study and analysis have an important role in recognition of problems of this event and defense of the position of Sunnah in the recognition of the religion. The brief analysis of this foundation is as it is followed.
1. Exclusiveness of divine messages in Quran
Ahl Al-Quran believe that Quran is only divine message and Sunnah, Ijtihad, personal interpretations of the prophet and revelation do not interfere with it and what is called Sunnah can be reanalyzed and it is not obligatory for Muslims. For example, Abdullah Jaker Alavi says '' we have been supposed to obey whatever God has descended and if we accept that some Hadiths have attributed to the prophet absolutely, it will not be necessary to follow them because they are not messages descended from God''.
To prove this claim, Quranyun have compared Quran and Sunnah. In this comparison, this first condition is that it is its revelation and is from God and a person that revelation is descended to does not have interference in it and Sunnah does not have such conditions because first, Hadiths include the remarks of the prophet whereas Quran is remark of God and second, in the process of Hadith narration, narration is based on meaning. The second problem of Sunnah in comparing to Quran is its late registration and problematic narration. In other words, if God wants to consider Sunnah as the religion, God will definitely have the prophet register it like Quran whereas the prophet avoided writing Hadith so that it could not combine with Quran. The third problem of Sunnah returns mahkiyh and the societies of Hadith whose correctness and suqeim combined together. Therefore, recognition of revealed remarks from faked matters are not possible.
There is no question that the content and words of Quran are from exalted God and the prophet has annunciated them to us without manipulation. The most important reason that Quran is revealed is that this divine book is a miracle and has summoned rivals, but no one has been able to bring like verses of Quran because it is remarks of God and non-human. However, according to rational and narrative reasons, Quran is not only divine message, but authority of Sunnah is also source of authority of Quran. Quran is authority because it has been descended from God and Sunnah is authority because it is related to revelation and only difference is that both term and content are related to revelation in Quran, but only content is related to God in Sunnah and emphasis is on immaculateness of the messenger of God and Ahle Beit so that we can consider this clear destiny from Allah.
God will belonging to exclusive preservation of Quran
Quranyun believe that God has guaranteed preservation of Quran based on the verses of revelation. Hence, there are no distortion and change on it. In contrast, God has not taken responsibility of Hadith preservation and facilities and conditions of Hadith preservation prevent from trusting it. To prove their claim, they have referred to some reasons such as deface of Hadiths from the aspect of document and text and lack of attempt of the prophet and the dignitaries of companions in preservation of Sunnah.
Gholam Ahmad Parviz whose interpretative ideas are influenced under Seyyed Ahmad Khan and whose attitude to the history and Hadith are influenced under Hafez Aslam Jerajopori believed that Quran was only divine message in order to guide human and its rule was striking in each time and place and God has preserved it forever. If Hadith of the prophet same as Quran had been authority in each time, God should have preserved it and the prophet should have left a collection of its documentary to the nation.
Ahmad Sobhi Mansour believes in preaching of revelation with the exclusiveness of the mission of the prophet that if the messenger of God had had right of Ijtehad and canonization of the religion, the religion should have had two aspects and its second should have been kept and preserved like Quran whereas such a thing did not happen. When the revelation became complete, the religion became complete and the messenger of God passed away after he did his responsibility and preaching of his mission.
Mustafa Kamal Mahdavi as one of members of upper court in Tripoli, Libya is considered as the companions of this event with compilation of '' Al-Bayan Be Al-Quran''. Rejecting Rajam Narrations, he reminds that God should preserve its book from distortion and in contrast, he has not guaranteed preservation of narrations. Hence, whatever is expressed in the sire of the prophet includes error and forgetfulness. He says '' if Rajam Narrations that are not expressed in Quran were considered as the religion, exalted God that has not mentioned anything in his book would not refer to the crucial sentence.
Several points are considered in the conclusion and foundation of Quranyun: 1. If fake, enactment and narration of incomplete news are accepted, it will be impossible to deny generality of Sunnah. Attempts of Muhaddith from time of the prophet have been in order to guard this reality for preservation of Hadith and formation of knowledge such as ''Rejal'' and '' Mokhtalef Al-Hadith''. Hence, Tabatabaei criticized persons that have discarded Hadiths due to existence of faked narrations and has considered their activity as misuse of existence of faked narrations and wastage of narrations.
There is no question that preservation of Quran is possible with preservation of Sunnah because Quran includes two aspects of reduction and gloss of meaning. God has guaranteed preservation of reduction aspect through keepers and scribblers of revelation, but if another aspect is not guaranteed, the content of Quran will be misinterpreted and misunderstood and the basic purpose of the preservation of the words of Quran will not be implemented.
3. If foundation of judgment about Sunnah of Mhkyh is only Sunni Hadith Societies, naturally, doubts such as delay in writing Hadith and lack of preservation of Sunnah will be expressed. However, Shias believe that although caliphs prevented from writing Hadith, the prophet, Ahle Beit and their faithful companions tried a lot to preserve Sunnah. The first comprehensive Shiite Hadith was compiled in era of Lesser Occultation.