Thirdly: Among the linguistic meanings they focus on in their scepticism towards the hallowed Sunnah, its meaning revealed in the Quran in the sense of command of Allah – the Almighty –, His prohibitions and all other provisions, and His way, and they say: there is no Sunnah apart from the Way of Allah – the Almighty – which is mentioned in His Mighty Book, and that it is impossible for the Messenger of Allah to have a Way, and for Allah – the Almighty – to have a Way, then the Apostle would associate himself with Almighty Allah.
Concerning this, Mohammed Najib (1) says in his book (The Prayer): The Quran and the verses contained therein is the Way of Allah, which He instigated and prescribed as a framework for existence, and Allah Himself followed; for it is the Way of Allah...
It is not plausible for the Messenger to have a way, and for Allah to have a Way, then the Apostle would associate himself with Allah, and both of them would have a special Way, which is impossible to happen from a believer and from a Messenger in particular. It is not plausible for a person, to whom Allah Has given the book, the wisdom and the prophecy that he leaves the rule of Allah and His Way, and requests of people that they follow what he instigates as provisions. That, if it ever happens, is but arrogance in the land and transcendence over Allah. Allah Almighty says: (It is not (possible) that a man, to whom Allah Has given the Book, and Wisdom, and the prophetic office, should say to people: "Be my worshippers rather than Allah's": on the contrary (He would say) "Be worshippers of Him Who is truly the Cherisher of all: For you have taught the Book and you have studied it earnestly) (Al ‘Imran: 79), (But when a warner came to them, it has only increased their flight (from righteousness). On account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients were dealt with? But no change will you find in Allah's way (of dealing), and no turning off will you find in Allah's way (of dealing). (Fatir: 42, 43). This underlines the need to return to the Book of Allah, for it is alone the collection of the way of Allah (2).
In that, too, Ahmed Subhi Mansour (3) says in his book (The Class of Punishment for Apostasy), defining the real Sunnah, by saying: (The Way of Allah the Almighty is the Sunnah of His Messenger, peace be upon him...). Almighty Allah sends down the Law as revelation and the Messenger conveys it and implements it, and the Prophet would be the first of people in obedience and following to the commands of Allah. Almighty Allah commanded the Prophet to say: (I follow but that which is revealed to me) (Al Ahqaf: 9). Belief in the Messenger means belief in all that which descended on him of the Quran, and belief that he followed that revelation and applied it, and he was the first of people to believe it and implement it thereof (4).
Qaasim Ahmad (5) says in his book (Re-evaluation of the Hadith): It is by looking at the use of the words Sunnah and Hadith in the Quran, which gives us interesting information, that we find that the word (Sunnah) refers in the Quran to the order, or the divine law, and to the paradigm of the previous nations which met their fate. The Quran did not indicate that the Sunnah is the comportment of the Prophet, and these two uses are inferred to by the following two verses:
(Such has been the practice (approved) of Allah already in the past: no change will you find in the practice (approved) of Allah) (Al Fath: 23). (Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them)) (Al Anfal: 38).
The term "Hadith" has been used in the Quran with the meaning "news", "narratives", "message" and "thing". It has been mentioned thirty-six times in different linguistic placements, none of which refers to what is known as the prophetic Hadith. In contrast, it has been mentioned in ten placements from manifest verses referring to the Quran and strongly excluding any discourse besides the Quran, of which these verses: (Allah has revealed the most beautiful Message in the form of a Book, consistent with itself) (Az Zumar: 23), (But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty) (Luqman: 6) (6).
The answer to that is in many ways:
The first: the allegation of the enemies of the Sunnah in their definition of the prophetic Sunnah that it is the practical process, or the practical Sunnah, or that it is the Way of Allah Almighty. And that the definition of the Sunnah is that it is: (all that which is issued by the Prophet - peace be upon him – from utterance, action, endorsement, or character ....), a terminology introduced by the orators and was not known to the Prophet - peace be upon him - or his Companions – may Allah be pleased with them – even though this definition has been a reason in the mummification of Islam. This false assertion is indicative of what I have already mentioned, that these enemies are mingling meanings in the language, with those in the terminology, and neither care about its cognition nor its clarification, either out of ignorance, or knowingly with the intention to deceive the reader and mislead him, and cause him to call in question the probativeness of the Sunnah, and its scholars.
(1) Mohamed Najib: A contemporary writer. Among his works (The Prayer), in which he denied the hallowed Sunnah, and claimed that prayer details have been mentioned in the Holy Quran. The book has been issued by the supporters of the Quran following a symposium, published by the Encyclopaedia of Islamic Scientific Knowledge.
(2) The Prayer, p. 276, 277.
(3) Ahmed Sobhi Mansour: graduated from Al Azhar and got an international award in history from the University. He repudiated the Sunnah, so the University cleared itself of him. He travelled to America and worked with the divinator Rashad Khalifa, lecturing at the American University in Cairo, Director of the gallery Ibn Khaldun at Moqattam. Among his compilations: ‘Prophets in the Quran’, ‘The Disobedient Muslim’, ‘The Torment of the Grave and the Bald Snake’ and ‘Why the Quran?’, under the pseudonym Abdullah Al-Khalifa. See his story with Rashad Khalifa in the two books: ‘Musaylimah at the Tucson Mosque’, and ‘Defence of the Sunnah’, the first part of the series "Islam and the Continuation of the Plot" both of which are by the honourable Professor. Dr. Taha Hbaishi.
(4) The Class of Punishment for Apostasy, p. 40.
(5) Qaasim Ahmad: a contemporary Malaysian writer and President of the Malaysian Socialist Party - formerly - author of: ‘Re-evaluation of the Hadith’, in which he denied the probativeness of the Sunnah.
(6) See: ‘Re-evaluation of the Hadith’, p. 77, 78, and his inference to this verse that the term Hadith is the Quran is an obsolete and void inference. This (idle talk) here is the fairytales and myths, see: ‘Interpretation of the Holy Quran’ by Ibn Katheer 3/441.