چکیده:
With a hermeneutic attitude and using the two principles of distinguishing religion from religious knowledge, Abu Zayd examined the Sunnah through a historical lens. He considered the terminological definition of Sunnah and the granting of extensive authority to it as religious knowledge and an issue constructed by scholars in a later period of the Prophet (PBUH); therefore, he saw no reason to accept it and criticized it. Relying on a historical perspective, Abu Zayd viewed the Prophet (PBUH) as a human being limited by the conditions of time and place, and prophetic Sunnah as a historical matter that should not be followed. From his view, the Prophet's Sunnah was non-revelatory and accompanied by human errors, and even in the prophetic era, it was not followed and thus was not codified or collected. Abu Zayd's view regarding the Sunnah faces serious flaws due to the use of ineffective foundations in this matter, the arbitrary and unscientific use of them, and the disregard for evidence that contradicted his view; for this reason, Abu Zayd's view regarding the Sunnah and its authority cannot be accepted.
خلاصه ماشینی:
B) Abu Zayd considered Sunnah to mean the conduct of the people; therefore, it was necessary to look at the custom of Muslims and become aware of their special interaction with the sayings and actions of the Messenger of Allah (PBUH) and their special attention to Sunnah, but he overlooked this issue and ignored it.
C) Abu Zayd considered the change from the linguistic meaning of Sunnah to its technical concept to be a product of Shafi'i's thought; however, it must be noted that the explicit statement of the term Sunnah does not mean its fabrication; many Islamic sciences, including the science of Usul (principles) and Hadith, took shape after the death of the Prophet (PBUH), and Shafi'i was one of the scholars who played a significant role in shaping and unifying these sciences (see: Hanafi, 1414, pp.
69) Abu Zayd did not accept Shafi'i's Quranic and Hadith-based arguments regarding the revelatory nature of Sunnah, and considered them incorrect interpretations of the concepts of the Quran and Sunnah that are inconsistent with the context of the verses and 1 other indicators.
93) Abu Zayd believes that even Al-Shafi'i himself, in some cases, consigned the independent authority of the Sunnah to oblivion and relied on the same theory that was prevalent before him, and for this reason, he did not consider the Sunnah to be an abrogation of the Quran.
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