It is as clear as daylight from the unanimous statements of the Imams of the Muslims that the Hadith of the Prophet ﷺ is revelation, which is the meaning and interpretation of the Quran. The Quran and Hadith are never contradictory to each other; therefore, there is no need to present Hadith over the Quran.
In a Sahih Hadith, the Prophet ﷺ’s prediction about the deniers of Hadith
❀ Muqadam bin Ma’dikarib رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
«ألا إني أوتيت الكتاب، ومثله معه ألا یوشک رجل شبعان على أريكته يقول: علیکم بهذا القرآن فما وجدتم فيه من حلال فاحلوه، وما وجدتم فيه من حرام فحرموه، ألا لا يحل لكم لحم الحمار الأهلي، ولا كل ذي ناب من السبع، ولا لقطة معاھد .»
“Beware! I have been given the Quran, along with its like (Hadith). Beware! Soon a well-fed man reclining on a pillow will say: ‘Hold firmly to this Quran; whatever you find lawful in it, consider lawful, and whatever you find unlawful in it, consider unlawful.’ Beware! The meat of domestic donkeys and predatory beasts with claws is not lawful for you, nor is it permissible to use something that has been violated by a treaty.”
,
Imam Hakim رحمه الله (109/1) declared its chain authentic.
Scholars’ reasoning from this Hadith
Hafiz Khatib Rahimahullah (388 AH) says:
«فى الحديث دليل على أنه لا حاجة بالحديث أن يعرض على الكتاب وأنه مهما ثبت عن رسول الله صلى الله عليه وسلم كان حجة بنفسه .»
This hadith proves that there is no need to present a hadith before the Quran, because whatever is proven from the Prophet ﷺ is itself a proof.”
◈ Qawam al-Sunnah Imam Abu al-Qasim Asbahani Rahimahullah (535 AH) says:
«في هذا دليل على ان أ مره صلى الله عليه وسلم إذا اخبر به واحد ثقة، لزم اتباعه، ووقع العلم به، وإن لم يوجد له فى كتاب الله نص حکم»
“This hadith proves that when a trustworthy narrator reports a command of the Noble Prophet ﷺ, it is obligatory to follow it; it will be considered necessary knowledge, even if no explicit text is found in the Book of Allah.”
◈ Allama Amir San’ani Rahimahullah (831 AH) says:
«ما أحسن ما قال بعض العلماء أن حديث العرض يرد نفسه»
«فإذا عرضناه على کتاب الله فما وجدنا فيه إلاخلاف معناًه قال الله: وما آتام الرسول فخذوه وما نهاکم عنه فانتهوا (الحشر: 7) ولم نجد فيه إذا قال لكم الرسول قولا او سمعتم عنه حديثا فاعرضوه على كتاب الله فقد رد الحديث نفسه۔»
Some scholars have rightly said that a hadith which tries to be presented before the Quran refutes itself. Because when we present this hadith before the Quran, we find its contradiction in the Quran. Allah Almighty says: «وما آتاكم الرسول فخذوہ ومانهاكم عنه فانتهوا»
“Whatever the Messenger gives you, take it, and whatever he forbids you, abstain from it.” This verse does not mean that when the Messenger tells you something or you hear a hadith from him, you should present it before the Book of Allah. Thus, this hadith refutes itself.”
◈ Imam Ishaq bin Rahwayh Rahimahullah (238 AH) says:
«من بلغه عن رسول الله صلى الله عليه وسلم خبر یقر بصحته ثم رده بغير تقية فهو کافر.»
“Whoever has knowledge of a hadith of the Messenger of Allah ﷺ and considers it authentic, then clearly rejects it without interpretation, is a disbeliever.”
◈ Imam Ajuri Rahimahullah (360 AH) says:
«ينبغي لأهل العلم والعقل إذاسمعوا قائلا يقول: قال رسول الله صلى الله عليه وسلم فى شيء قد ثبت عند العلماء، فعارض إنسان جاهل فقال: لا أقبل إلا ما كان فى كتاب الله تعالى، قيل له: أنت رجل شوء، وأنت ممن یحذرناک النبى صلى الله عليه وسلم، وحذر منک العلماء .»
“People of knowledge and intellect should say to anyone who is presented with an authentic hadith and he ignorantly says, ‘I only accept the Quran,’ that you are evil, and the Messenger of Allah ﷺ and the scholars have warned us against ignorant people like you.”
◈ Allama Abu Bakr Jassas Rahimahullah (370 AH) writes under Surah An-Nisa (65):
«في هيير الآية دلالة على ان من رد شيئا من أوامر الله تعالى أو أوامر رسوله صلى الله عليه وسلم فهو خارج من الإسلام سواء رده من جهة الشك فيه أو من جهة ترك القبول والامتناع من التسليم .»
“This verse is proof that whoever rejects any command of Allah Almighty or His Messenger ﷺ is outside Islam, whether he rejects it out of doubt or refuses to accept and submit to it.”
◈ Allama Abdul Qahir Baghdadi Rahimahullah (429 AH) writes:
«من رد ځجة القرآن والسنة فهو الكافر .»
“Whoever rejects the authority of the Quran and Hadith is a disbeliever.”
◈ Allama Ibn Hazm Rahimahullah (452 AH) says:
«لو ان امر قال: لا ناخذ إلا ما وجدنا فى القرآن لكان كافرا بإ جماع الأمة .»
If a person says, “I will only accept what is mentioned in the Quran (regarding prayer),” the consensus of the Ummah is that he is a disbeliever.”
◈ Allama Ibn al-Wazir Yamani Rahimahullah (840 AH) says:
«ان التکذيب لحدیث رسول الله صلى الله عليه وسلم مع العلم انه حدیثہ کفر صريح .»
“Deliberately rejecting the hadith of the Messenger of Allah ﷺ is clear disbelief.”
◈ He also says:
«التفسير النبوي وهو مقبول بالنص والإجماع .»
“There is a Quranic text and consensus that the interpretation explained by the Noble Prophet ﷺ is accepted.”
Despite this, the deniers of hadith remain confused in their attempts to create conflict between the Quran and Hadith. They also present arguments in this regard, which you may examine carefully;
A Research Review of the Arguments of Hadith Deniers
① First Argument
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
«إنهاستاتيکم عني أحاديث مختلفه فما أتاكم موافقا لكتاب الله وستني فهو ممي وما أتاكم مخالفا كتاب الله ولسنتی فليس مني.»
“Soon various hadiths attributed to me will reach you, so the hadith that agrees with the Book of Allah and my Sunnah will be my hadith, and the one that contradicts the Book of Allah and my Sunnah cannot be my hadith.”
Research Review
The chain of narration is invalid.
Saleh bin Musa is “weak and abandoned.”
◈ The chain in Al-Dhu’afa Al-Kabir by Al-Aqili (32/1) is invalid.
➊ Ashath bin Baraz is “weak, abandoned, and a denier of hadith.”
➋ Qatadah’s narration is ‘Ananah.’
◈ Imam Aqili, may Allah have mercy on him, and Hafiz Zahni, may Allah have mercy on him (Tarikh al-Islam: 4/311), have declared this narration “denounced.”
◈ Al-Madkhal ila Ilm al-Sunan by Al-Bayhaqi (1/139) has confusion in its chain and text, also:
Its chain is mursal, and it mistakenly mentions Sayyiduna Abu Hurairah, may Allah be pleased with him, as Imam Bukhari, may Allah have mercy on him, stated.
◈ Imam Ibn Khuzaymah, may Allah have mercy on him, says:
«فى صحة هذا الخبر مقال، لم نر فى شرق الأرض ولا غربها أحدا يعرف خبر ابن أبى ذئب من غير رواية يحيى ابن آدم، ولا رأيت أحدا من علماء الحدیث يثبث ھذا عن أبى هريرة .»
“There is debate about the authenticity of this hadith; we do not know any individual in the East or West who knows that this narration of Ibn Abi Dhi’b was narrated by anyone other than Yahya bin Adam. Among the muhaddithin, I do not know anyone who considers this hadith as established from Sayyiduna Abu Hurairah, may Allah be pleased with him.”
◈ The chain in Al-Madkhal by Al-Bayhaqi (140/1) is also weak and confused.
Abu Ma’shar Najih bin Abdul Rahman is “weak.”
◈ Hafiz Bayhaqi, may Allah have mercy on him, says:
«فى هذہ الأحاډيث لا يليق بكلام النبى صلى الله عليه وسلم ولا يشبه المعقول، وفي روايته ضعف .»
“In these hadiths, there is a style of speech that is not befitting of the Noble Prophet, peace be upon him; it is also not in accordance with reason, and there is weakness in this narration.”
② Second Argument
❀ It is narrated from Sayyiduna Ali رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
«إنها تکون بعدي رواة يروون عنی الحدیث فاعرضوا حديثهم على القرآن فما وافق القرآن فخذوا به وما لم يوافق القرآن فلا تأخذوا به .»
“After me, some people will attribute hadiths to me, so present those narrations before the Holy Quran; accept those which are in accordance with the Quran and reject those which are contrary to it.”
Research Review
The chain of narration is weak and disconnected.
This narration is a misconception of Abu Bakr bin Ayyash.
◈ Regarding this, Imam Ibn Hibban, may Allah have mercy on him, says:
«الصواب فى أمره مجانبه ما علم أنه أخطأ فيه والإحتجاج بما يرويه سواء وافق الثقات أو خالفهم لأنه داخل فى جملة أهل العدالة، ومن صحت عدالته لم يستحق القدح ولا الجرح إلا بعد زوال العدالة عنه بأحد أسباب الجرح، وهكذا حکم كل محدث ثقة صحت عدالته وتبين خطاؤه .»
“The correct approach regarding Abu Bakr bin Ayyash is to avoid those narrations of his in which errors are found, and to accept the rest of his narrations, whether they conform to authenticity or not, because he is among the just narrators. A narrator whose justice is established is not subject to criticism unless some reason causes his justice to be nullified along with criticism. This ruling applies to every Muhaddith whose justice is established and whose mistakes become clear.”
The Muhadditheen and Imams of the religion have declared the narration of Abu Bakr bin Ayyash that is considered erroneous and doubtful to be avoided. Reporting the mentioned narration as connected is an error and misconception; the correct view is that it is a disconnected narration from Ali bin Hussain. Imam Darqutni, may Allah have mercy on him, has classified it as a disconnected narration from Ali bin Hussain.
◈ Hafiz Jurqani, may Allah have mercy on him, has classified this hadith as “denounced and disconnected.”
The chain mentioned in Al-Madkhal ila Ilm al-Sunan by Al-Bayhaqi (238) and Al-Ahkam by Ibn Hazm (6/2 7) is fabricated.
➊ Hussain bin Abdullah bin Zumayrah is abandoned and a liar.
➋ Bishr bin Numayr Qaysiri is weak, abandoned, and a denier of hadith.
➌ The authentication of Abdullah bin Zumayrah is not established.
Imam Bayhaqi, may Allah have mercy on him, says:
«هذا إسناد ضعيف لايحتج بمثله .»
“The chain is weak; such a chain cannot be taken as proof.”
③ Third Argument
❀ It is narrated from Sayyiduna Jabir bin Abdullah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
«إذا بلغكم عيني حيث منكر فاعرضوه على كتاب الله، فما وافق كتاب الله فهو مني وأنا قلته، وما خالف كتاب الله فليس مني ولم أقله .»
“When you receive a hadith from me that is unfamiliar, compare it with the Qur’an; the hadith that agrees with the Qur’an is my hadith and I have said it, and the one that contradicts the Qur’an is not my hadith nor have I said it.”
Investigative Review
The chain of narration is weak.
➊ The author of the book is not authenticated.
➋ The conditions of Mutahhar Al-Babi are not found.
➌ It is a transmission from Abu Al-Zubair.
❀ It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
«إنه سيفشوا عني أحادیث فما أتاكم من حديثي فاقرؤوا كتاب الله، واعتبروه فما وافق كتاب الله فانا قلته، وما لم يوافق كتاب اللہ فلم أقله .»
“Soon many fabricated hadiths will be attributed to me, so whatever hadith you come to know, read the Quran and examine it; whatever is in accordance with the Book of Allah will be my hadith, and whatever is not in accordance with the Book of Allah will not be my hadith.”
The chain is weak.
➊ Wadhin bin Ata is poor in memory.
➋ Abu Hadir is unknown. Imam Abu Hatim رحمه الله (Al-Jarh wa al-Ta’dil: 362/9) and Hafiz Dhahabi رحمه الله in Mizan al-I’tidal:
have called him “unknown.”
➌ Zubair bin Muhammad bin Zubair Rahawi is unknown; only Ibn Hibban رحمه الله mentioned him in “Al-Thiqat: 8/725.”
◈ It has another chain as well.
The chain is fabricated.
➊ Uthman bin Abdul Rahman is unanimously considered “weak and abandoned.”
◈ Hafiz Dhahabi رحمه الله says:
«متفق على تركه .»
“There is consensus on his abandonment.”
➋ It is a narration from Zuhri.
④ Fourth Evidence
❀ It is narrated from Sayyiduna Thawban رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
«ألا إن رحی الإسلام دائرة، قال: فكيف نصنع يا رسول الله قال: اعرضوا حدیثي على الكتاب، فما وافقه فهو مني، وأنا قلته .»
“Beware! The millstone of Islam is about to turn. The Companions asked: O Messenger of Allah! What should we do? He said: Present my Hadith against the Qur’an; whatever agrees with it will be from me and I will have said it.”
Research Review
The chain is very weak.
➊ Abu Kamil Yazid bin Rabi’ah al-Mashqi is weak and mixed.
◈ Hafiz Jawz Jani رحمه الله says:
«أحاديثه أباطيل أخاف أن تكون موضوع»
“His hadiths are false; there is a fear that they are fabricated as well.”
◈ Imam Abu Hatim رحمه الله Jamal says:
«ضعيف الحديث، منكر الحديث، وهى الحديث، وفي روايته عن أبى الأشعت عن ثوبان تخليظ كثير»
“This is a weak hadith, a denier of hadith, and a ‘wahhi al-hadith’ (fabricator of hadith). The narration he reported from Abu al-Ash’ath from Thawban’s chain contains a great deal of confusion and disorder.”
Imam Darqutni رحمه الله called him “abandoned.”
➋ Ahmad bin Muhammad bin Yahya bin Hamzah al-Hadrami is weak.
⑤ Fifth Evidence
It is narrated from Abu Ja’far, may Allah have mercy on him, that the Messenger of Allah, peace be upon him, said:
إن الحديث سيفشو عني فما أتاکم عني يوافق القرآن فهو عني وما أتاكم عني يخالف القرآن فليس عني۔
“Soon narrations attributed to me will become widespread, so whatever you receive from me that agrees with the Quran is from me, and whatever you receive from me that contradicts the Quran is not from me.”
Investigative Review
The chain is weak.
➊ Abu Ja’far Baqir, may Allah have mercy on him, is a Tabi’i; the narration is directly attributed to the Messenger of Allah, peace be upon him, so the narration is mursal.
➋ Qadi Abu Yusuf is weak.
✿ It is narrated from Abdullah bin Jaafar Hashmi, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, said:
«إنه سيكثر على من بعدي كما كثر على من قبلي من الأنبياء فما حدثتم عني بحديث فاعتبروه پكتاب الله، فما وافق كتاب الله فهو من حديثي، وإنما هدى الله نبيه بكتابه، وما لم يوافق كتاب الله فليس من حديثي .»
Just as many lies were fabricated against the prophets before me, similarly many lies will be fabricated against me. Therefore, when a hadith attributed to me is narrated to you, compare it with the Quran; if it agrees, then it is my hadith, because Allah has guided His Prophet through the Quran, and any narration that does not agree with the Book of Allah is not my hadith.”
The chain is false.
➊ Abdullah bin Masur is a liar.
➋ It is not known that Abdullah bin Masur heard from our master Abdullah bin Jaafar Hashmi, may Allah be pleased with him.
⑥ Sixth Evidence
Asbagh bin Muhammad bin Abi Mansoor also said that the Messenger of Allah, peace be upon him, said:
«الحث على ثلاث؛ فأيما حديث بلغكم عني تعرفونه بكتاب الله فاقبلوه، وأيما حديث بلغكم عني لا تجدون فى القرآن موضعه، ولا تعرفون موضعه فلا تقبلوه، وأيما حديث بلغكم عني تقشعر منه جلودكم، وتشمئز منه قلو بكم، وتجدون فى القرآن خلافه فردوه .»
There are three types of hadith: The hadith attributed to me that reaches you and you recognize it through the Book of Allah (its conformity), then accept it. The hadith attributed to me that reaches you and you do not find it in accordance with the Book of Allah, then do not accept it. The hadith attributed to me that reaches you, upon hearing it your hair stands on end, your heart fears, and there is something against it in the Qur’an, then reject it.
Research Review
The chain of narration is weak.
➊ The biography of Asbagh bin Muhammad bin Abi Mansoor is not found.
➋ It is unknown who conveyed this to Asbagh.
Hafiz Al-Bayhaqi, may Allah have mercy on him, says:
«هذه رواية منقطعة عن رجل مجهول .»
“This narration is disconnected from an unknown person.”
It is narrated from Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both:
«إذا حدثتكم عن رسول الله صلى الله عليه وسلم حديثا فلم تجدوا تضديقه فى القرآن ولم يكن حسنا فى أخلاق الرجال فانا من الكاذبين .»
“When I present to you a hadith from the Messenger of Allah, peace be upon him, which you do not find confirmed in the Qur’an and which is not about good character, then I will be among the liars.”
The chain is weak. It is a transmission from Sufyan al-Thawri, may Allah have mercy on him.
✿ It also has a second chain.
The chain is weak.
Abu Ishaq al-Sabi’i is a mudallis (one who conceals a weak link), and there is no direct hearing from Arqam bin Sharhabil.
✿ The narration in Sunan al-Darimi (641) is without a chain.
⑦ Seventh Proof
✿ It is narrated from Hasan Basri, may Allah have mercy on him, that the Messenger of Allah, peace be upon him, said:
«إني لا أدري لعلكم أن تقولوا عني بعدي مالم اقل ما حدثتم عني مما يوافق القرآن فصدقوا به وما حدثتم عني مما لا يوافق القرآن فلا تصدقوا به وما لرسول الله صلى الله عليه وسلم حتي يقول ما لا يوافق القرآن بالقرآن هداه الله .»
“I do not know, perhaps after me, someone may attribute to me something which I did not say, so whatever hadith is narrated to you in accordance with the Quran, confirm it, and whatever hadith is narrated contrary to the Quran, reject it. It is not possible for the Messenger of Allah to say anything contrary to the Quran, because Allah has guided the Messenger through the Quran.”
Research Review
The chain of narration is weak.
➊ Hasan Basri, may Allah have mercy on him, is narrating a Mursal hadith.
➋ There is an ambiguous and unknown narrator in it.
✿ The chain in Fada’il al-Quran by Al-Mustaghfiri (354) is very weak and Mursal.
➊ Hasan Basri is narrating directly from the Prophet, peace be upon him.
➋ Salih bin Bushri Mari is “weak and abandoned in hadith.”
Scholars’ Research on Narrations Presenting Hadith According to the Quran
✿ Imam Aqili, may Allah have mercy on him, (322 AH) says:
«ليس لهذا الفظ عن النبى صلى الله عليه وسلم إسناد یصح .»
“No chain of narration from the Prophet Muhammad, peace be upon him, is established with these words.”
✿ Hafiz Khattabi, may Allah have mercy on him (388 AH) says:
«إنه حديث باطل لا أصل له .»
“This hadith is false and baseless.”
✿ Hafiz Bayhaqi, may Allah have mercy on him (458 AH) says:
«قد روی من أوجه أځرکلها ضعيف .»
“This narration is reported through other chains, all of which are weak.”
✿ He also says:
«الحديث الذى روي فى عرض الحدیث على القرآن باطل لا يصح، وهو ينعكس على نفسه بالبطلان، فليس فى القرآن دلالة على عرض الحدیث على القرآن .»
“The hadith that was narrated about presenting hadith over the Qur’an is false and unproven; in fact, it contradicts itself, because there is no evidence in the Qur’an for presenting hadith over the Qur’an.”
Hafiz Ibn Abd al-Barr, may Allah have mercy on him (463 AH) says:
«هذه الألفاظ لا تصح عنه صلى الله عليه وسلم عند أهل العلم بصحيح النقل من سقيمه .»
“Among the scholars and transmitters who differentiate between authentic and weak, these words are not established from the Messenger of Allah, peace be upon him.”
✿ This hadith has been mentioned by Hafiz Ibn al-Jawzi, may Allah have mercy on him, in “Al-Mawdu’at.”
✿ Allama Sughani Hanafi, may Allah have mercy on him, declared it “fabricated.”
Hafiz Dhahabi, may Allah have mercy on him (748 AH) says:
«لم يصح فى هذا شيء۔»
“No narration is established regarding this.”
Allama Zakshi, may Allah have mercy on him (794 AH) says:
«يروى من طرق كلها ضعيفة .»
“This narration is reported through many chains, all of which are weak.”
✿ Allama Muhammad bin Ya’qub Firozabadi, may Allah have mercy on him (816 AH) says:
«لم يثبت فيه شيء وهذا الحديث من اوضع الموضوعات .»
“No narration is established regarding this; it is the most fabricated narration.”
✿ Hafiz Sakhawi, may Allah have mercy on him (906 AH) says:
«قد شئل عن هذا الحدیث، فقال: إنه جاء من طرق لا تخلو من مقال .»
“Our Shaykh (Hafiz Ibn Hajar, may Allah have mercy on him) was asked about this hadith; he said: It is narrated through chains that are not free from weakness.”
✿ Allama Muhammad Tahir Patni, may Allah have mercy on him (986 AH) says:
«باطل وضعته الزنادقه .»
“It is false; it was fabricated by the heretics.”
Allama Abdul Haq Dehlawi, may Allah have mercy on him (1052 AH) says:
«هذا الحدیث موضوع عند المحدثين .»
“Among the Muhaddithin, this hadith is fabricated.”
✿ Allama Ibn Hazm, may Allah have mercy on him (352 AH) says:
“First of all, we present the very hadith you mentioned before the Qur’an; when we presented it before the Qur’an, we saw that the Qur’an contradicts it. Allah Almighty says: «وما آتاكم الرسول فخذوه ومانهاكم عنه فانتهوا واتقوا الله إن الله شديد العقاب»
“Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it. And fear Allah; indeed, Allah is severe in punishment.” Also He said: «من يطع الرسول فقد أطاع الله ومن تولي فما أرسلناك عليهم حفيظا»
“Whoever obeys the Messenger has obeyed Allah; but whoever turns away – We have not sent you over them as a guardian.” Furthermore, He said: «إنا أنزلنا إليك الكتاب بالحق لتحكم بين الناس بما أراك الله ولا تكن الخائيمن خصيما»
“We have sent down to you the Book in truth so that you may judge between the people by that which Allah has shown you. And do not be an advocate for the deceitful.”
Hafiz Ibn Abd al-Barr, may Allah have mercy on him (493 AH) says:
«قد عارض هذا الحديث قوم من أهل العلم فقالوا: نحن»
«نعرض ھذا الحديث على كتاب الله قبل كل شيء نعتمد على ذلك، قالوا: فلما عرضناه على كتاب اللہ عز وجل وجدناه مخالفا كتاب الله؛ لا نا لم تجد فى كتاب اللہ ألا نقبل من خيديث رسول اللہ صلى الله عليه وسلم إلا ما وافق كتاب الله، بل وجدنا كتاب الله يطلق التأسي به والأمر بطاعته و المخالفة عن امرہ جملة على كل حال .»
“One of the scholars among the people of knowledge opposed this hadith and said that we first present this hadith before the Qur’an and rely on it. He said that when we presented it before the Book of Allah, we found it contrary to the Book of Allah, because we did not find in the Book of Allah that only that hadith of the Prophet, peace be upon him, which agrees with the Book of Allah will be accepted; rather, we found that the Book of Allah has commanded absolute adherence to the beautiful example of the Prophet, peace be upon him, obedience to his commands, and warned against opposing him in any circumstance.”
✿ He also says:
«قد أمر الله عز وجل بطاعته واتباعه أمرا مطلقا مجملا لم يقيد بشيء ولم يقل ما وافق كتاب اللہ كما قال بعض أهل الريغ .»
“Allah, the Exalted, has commanded absolute and general obedience and following of the Prophet, peace be upon him, without restricting it to anything, nor has He said that only the command that agrees with the Qur’an should be followed, as some misguided people claim.”
✿ Imam Shafi’i, may Allah have mercy on him (204 AH) says:
«إن قول من قال: تعرض السنه على القرآن فإن وافقت ظاهره وإلا استعملنا ظاهر القرآن وترکنا الحدیث جهل .»
“Whoever says that hadith should be presented before the Qur’an, if it agrees with the apparent meaning of the Qur’an, it is correct; otherwise, we will act upon the apparent meaning of the Qur’an and leave the hadith, this is ignorance.”
