الفكر العقدي عند الشيخ بيوض

5. Sheikh Beyoud exposes the Hadith to the fundamentals of the Koran: in case of seemingly opposition، he tries to reinterpret the Hadith so as it agrees with the main objectives (Makacid) of the Koran، and with what is known by virtue from religion; in case if this was not possible he judges that there is in fact a true meaning contradiction between the two texts، he therefore rejects altogether that Hadith narrative since it is impossible that the Koran's Prophet refutes the Koran.

6. Sheikh Beyoud preconditions that a given Hadith to be reasoned with in belief matters must reach the degree of unanimous succession (Tawatur)، because Dogma should not and could not founded but in certainty (Yakin)، which sprung from the holy Koran texts and unanimously succeeded Sunnah. This approach has some dimensions among which:

a. Establishing Dogma matters،

b. Safety from believing what differs from the meaning intended by Allah،

c. Achieving the unity of the Islamic Nation (Ummah) by avoiding the rejection of other part opinion.

Second: Reason and reinterpretation:

1. Reason is among the strongest auxiliaries of religion، but its domain is limited and its utilization out of religion is mere hallucination، such as dealing with the matters of the unseen (Ghayb)، which cannot be reached except by the right (and true) text. Sheikh Beyoud's approach in these matters is sticking to the boundaries of intended and meant by the text. He was therefore criticizing the Koran interpreters and Hadith narrators who elaborate in their writings by giving too much details relying on their minds and on the narratives which are mostly Israeli narratives.

2. To understand the text Sheikh Beyoud follows three levels:

a. Adopting what is plainly understood from the text which is mostly the rule، except if this may lead to something forbidden.

b. Reinterpret the utterance (or the word) so as to get an acceptable headed meaning، with respecting the rules of reinterpretation and without ultimately deciding on its result because only Allah holds the truth.

c. Entrusting the matter to Allah.

3. Since Sheikh Beyoud sees that the rule is to maintain the plain meaning of the text in the limits of possibility، he did not wide open the door of reinterpretation at its maximum; rather، he resorted to it when necessary and when its criteria are available.

First: the criteria of reinterpretation:

Reinterpretation according to Sheikh Beyoud is not an intellectual waste or a powerless effort

to orient or deviate the texts towards a doctrine or idea; rather، the motive was to achieve necessary

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