Pernyataan Al-Wahidi yang mengharuskan Asbàbun-Nuzùl berasal dari hadits shohih justru menjadi autokritik bagi karyanya sendiri yang berjudul Asbàbun-Nuzùl. Pasalnya melalui uji validitas hadits, telah ditemukan sebanyak 402 riwayat yang ia klaim sebagai Asbàbun-Nuzùl malah justru sanad haditsnya dhaif. Sehingga menyisakan 196 riwayat Asbàbun-Nuzùl saja yang benar-benar shohih. Hal ini berimplikasi pada sebagian besar teks Asbàbun-Nuzùl tersebut tidak bisa dipakai dalil dalam penetapan hukum syariat maupun aqidah. Sehingga 402 riwayat Asbàbun-Nuzùl Al-Wahidi akan terancam menjadi teks yang mati, tidak memproduksi makna baru, dan sia-sia di bidang Fiqh dan Aqidah, disebabkan riwayat yang ia tulis terbukti hadits dhaif.
Berdasarkan fakta ini, penerapan teori The Meaningful Action (Tindakan Bermakna) menjadi solusi untuk melakukan pembacaan teks Asbàbun-Nuzùl yang dhaif dan tidak lolos sortir riwayat hadits shohih, tetap produktif menghasilkan makna baru di ranah hermeneutika al-Qur’an, khususnya sejarah penulisan dan pembukuan Asbàbun-Nuzùl. Riwayat Asbàbun-Nuzùl yang dhaif bisa diposisikan sebagai teks sejarah dan bisa dianalisis melalui teori Tindakan Bermakna bila memenuhi empat kriteria, yakni 1). Terpatrinya Tindakan, 2). Mandirinya Tindakan, 3). Relevansi dan Pentingnya Tindakan, 4). Tindakan Sebagai Karya Terbuka.
Melalui pembacaan Tindakan Bermakna ini, menghasilkan 1) Adanya pemahaman indrawi dalam konsep ketuhanan bangsa arab jahiliyah, sehingga hal ini menjadi pokok pembahasan turunnya surat al-Ikhlas. 2) Surat al-Fiil yang diklaim memiliki riwayat Asbàbun-Nuzùl oleh Al-Wahidi ternyata hanya sebatas bukti catatan historis peradaban ka'bah pada masa Raja Abrahah. 3) Turunnya surat Ad-Dhuha yang telah dinanti-nantikan Rasulullah menjadi terlambat dikarenakan ada seekor anak anjing yang mati di bawah ranjang Rasulullah.
 
ABSTRACT:
Al-Wahidi's statement that requires Asbābun Nuzūl to come from authentic hadiths becomes self-criticism for his own work titled Asbābun Nuzūl. This is because, through the validity test of hadiths, it has been found that out of the 402 narrations that he claimed as Asbābun Nuzūl, the chain of the hadiths is actually weak. Thus, only 196 narrations of Asbābun Nuzūl are truly authentic. This implies that the majority of the texts in Asbābun Nuzūl cannot be used as evidence in determining Sharia laws and beliefs. Hence, the 402 narrations in Al-Wahidi's Asbābun Nuzūl are at risk of becoming lifeless texts, not producing new meanings, and being futile in the fields of Fiqh and Aqidah, due to the proven weakness of the narrations he wrote.
Based on this fact, the application of The Meaningful Action theory becomes a solution for reading the weak texts of Asbabun-Nuzul that did not pass the selection of authentic hadiths, while still being productive in producing new meanings in the realm of the hermeneutics of the Qur'an, especially the history of the writing and compilation of Asbābun Nuzūl. The weak narrations of Asbābun Nuzūl can be positioned as historical texts and can be analyzed through The Meaningful Action theory if they meet four criteria: 1) The occurrence of an action, 2) The independence of the action, 3) The relevance and significance of the action, 4) The action as an open work.
Through this reading of The Meaningful Action, it results in: 1) The understanding of the sensory concept of the pre-Islamic Arab's divinity, which becomes the subject of the revelation of Surah Al-Ikhlas. 2) Surah Al-Fil, which Al-Wahidi claimed to have a narration of Asbabun-Nuzul, is actually only a historical record of the Ka'bah's civilization during the reign of King Abrahah. 3) The revelation of Surah Ad-Dhuha was delayed because there was a dead puppy under the bed of the Prophet Muhammad, which he had been waiting for.