Methodology
Since then, empowered by the love of Prophet Muhammad (PBUH), Sheikh El Nayyal wrote series of books on different aspects of religion using his own unprecedented rigorous methodology of research. This included the following criteria for checking the authenticity of the prophetic traditions (reports of Sunnah) and the accuracy of interpretations of the Holy Quran, as these constitute the sources of Islamic heritage:
1. The Messenger (PBUH) is the sole reference and exemplar of the message of God, ‘ . . . and whatever the messenger consigns unto you, take it, and from whatever he forbids you, abstain.’ (59:7) Abu Groon said, ‘The one whom God has chosen to deliver His message will never be but the supreme example of its understanding and practice. Hence, the perfection of acting upon it cannot be seen except through him. And whatsoever is obscured from the message is not clarified except through the chosen one''s actions or words. To hold a position other than this is to accuse the messenger (PBUH) of deficiency regarding the conveyance of his message due to ignorance or to an error in conduct on his part. This would imply that he is not the standard reference concerning what he was sent with! Such a position, in fact, compromises the relationship between the messenger (PBUH) and the one who sent him since this is the criterion for such a reference.’ Therefore, an alleged text of Sunnah or interpretation of a verse of the Holy Quran that conflicts or disregards the role and status of the messenger (PBUH) should be rejected.
2. The infallibility or Ismah of the prophet (PBHH) stems from the fact that he is Haqq (the absolute truth); ‘How would Allah guide the people who disbelieved after their acceptance of faith and witnessed that the messenger is Haqq’ (absolute truth). Abu Groon said, ‘In fact, the Ismah or infallibility of the prophet (PBUH) doesn’t mean that he makes no mistakes. The one who doesn’t make mistakes must be following a set path; if he followed the path perfectly, he will be described as ma’soom (infallible or the one who makes no mistakes). As for Muhammad (PBUH), he is the one who set up the path, which is followed by the one who makes mistakes and the other who doesn’t. In fact, his Ismah is embodied in his action, ‘I follow only that which is revealed to me.’ (6:50) Equally, his sanctity stems from his special relation to God, the merciful, being the most beloved to Him of all His creation.’ This means that whatever he has said, done, or approved of was in essence the act of God who said, ‘Verily, in the messenger of God, you have a good example [to follow]’ (33:21). This entails that any alleged text of Sunnah or interpretation of the Holy Qur’an that violates his Ismah or sanctity should be excluded.
3. Interpretation of the Holy Qur''an is the God-given right of His messenger (PBUH): ‘And we revealed to you (oh Muhammed) the Dhikr [knowledge], so that you clarify to the people what was sent down to them, that they might contemplate.’ (16:44) Abu Groon said, ‘The way Prophet Muhammad (PBUH) knows God is personal acquaintance. He (PBUH) knows the meaning of His revelation and what He intends for His creation. Therefore, any human being other than him (PBUH) will fall short in interpreting fully the Qur''an no matter how much one struggles. Since it is the words of God, the exalted, its wonders are infinite, marvels are immeasurable, and its total knowledge is far beyond human comprehension. Therefore, the context of any interpretation of, or reflections on the words of God, the Greatest, must be in conformity with the love of God for His messenger (PBUH), his status, and his Isma. Moreover, such interpretation and reflection must not compromise the nature and aim of the message, which are mercy and morality respectively. Therefore, an interpretation of the Holy Quran out of this context is inaccurate and should not be attributed to God.
