This excerpt is taken from the book "Hujjat al-Hadith" by Fazilat al-Sheikh Ghulam Mustafa Zaheer Amanpuri .
It is the unanimous and agreed belief of Muslims that both the Quran and Hadith are revelation and principles of religion. Allah Almighty has commanded to refer all kinds of disputes and differences back to them. It is evident that both the Quran and Hadith are from Allah and are true, and they are preserved and infallible by the protection of Allah Almighty; otherwise, what would be the meaning of referring disputes and differences back to them? It is also established that the Shariah texts are in agreement and unity with each other; in reality, there is no contradiction between them. Otherwise, there would be no benefit in referring to them at the time of disagreement.
Allama Ibn Abi al-Izz Hanafi, may Allah have mercy on him (792 AH), says:
الأمور التي تتنازع فيها الأمة، في الأصول والفروع، إذا لم ترد إلى الله والرسول، لم يتبين فيها الحق، بل يصير فيها المتنازعون على غير بينة من أمرهم.
In the fundamental and subsidiary matters in which the Ummah has differed, when they are not referred back to Allah and His Messenger, the truth is not clear; rather, those who differ remain in their matter without evidence.
Reference: Sharh al-Aqeedah al-Tahawiyyah: p. 515
❀ The Quran is revelation, Hadith is also revelation, the Quran is preserved, Hadith is also preserved by the protection of Allah Almighty, the Quran is truth, Hadith is also truth, the Quran is light, Hadith is also light, the Quran is guidance, Hadith is also guidance, the Quran is criterion, Hadith is also criterion. Just as confirming the Quran is necessary, similarly confirming the Hadith is also necessary. Just as believing in the Quran is necessary, similarly believing in the Hadith is also necessary. Just as acting upon the Quran is necessary, similarly acting upon the Hadith is also necessary. There is no doubt that both are the religion of Allah, therefore, in times of disagreement, it is necessary to refer to them. This is the proof of faith in Allah and the Last Day. This is among the essentials and requisites of faith, indeed it is a condition for the soundness of faith. Without this, the dream of unity and agreement of the Ummah cannot be realized. It is also the only way to avoid misguidance, ignorance, and the methods of innovators and to seek the truth. In reality, this is following the truth.
The command of Allah Almighty is:
[فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَ الرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ ؕ ذٰلِکَ خَیۡرٌ وَّ اَحۡسَنُ تَاۡوِیۡلًا]
If there is a dispute among you, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and best in outcome.
Reference: (An-Nisa:59)
Ata bin Abi Rabah, may Allah have mercy on him (114 AH), says:
إلى الله إلى كتاب الله وإلى الرسول إلى سنة رسول الله صلى الله عليه وسلم.
Referring to Allah means referring to the Book of Allah, and referring to the Messenger means referring to the Hadith of the Messenger of Allah ﷺ.
Reference: Ash-Shari'ah lil-Ajuri: 106, and its chain is Hasan
Maymun bin Mihran, may Allah have mercy on him (117 AH), says:
الرد إلى الله الرد إلى كتابه، والرد إلى رسوله إن كان حيا فإن قبضه الله إليه فالرد إلى السنة.
Referring to Allah means referring to His Book, and when the Messenger ﷺ was alive, it meant referring to his person, and after he ﷺ passed away, it means referring to his Sunnah.
Reference: Tafsir at-Tabari: 186/7, Sharh Mushkil al-Athar by at-Tahawi: 474/1, Al-Faqih wal-Mutafaqqih by al-Khatib: 144/1, and its chain is Hasan
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
أجمع المسلمون أن الرد إليه هو الرجوع إليه في حياته، والرجوع إلى سنته بعد مماته، واتفقوا أن فرض هذا الرد لم يسقط بموته فإن كان متواتر أخباره وآحادها لا تفيد علما ولا يقينا لم يكن للرد إليه وجه.
There is a consensus among Muslims that (referring disagreements) back to the Prophet ﷺ means referring them back to you ﷺ during your blessed life, and after your death, referring them back to your Hadith. It is also agreed upon that the obligation to refer (disagreements) back did not cease after the passing of the Noble Prophet ﷺ, therefore if knowledge and certainty are not obtained through mutawatir and ahad reports, then referring (disagreements) back to the Noble Prophet ﷺ has no meaning left.
Reference: Mukhtasar al-Sawa'iq al-Mursalah : 352/2
He also says:
إن الناس أجمعوا أن الرد إلى الله سبحانه هو الرد إلى كتابه، والرد إلى الرسول صلى الله عليه وسلم هو الرد إليه نفسه في حياته وإلى سنته بعد وفاته.
The scholars agree that referring disagreements back to Allah means referring disagreements back to His Book, and referring disagreements back to the Noble Messenger ﷺ means during his life to his blessed self, and after his death to his Hadith.
Reference: I'lam al-Muwaqqi'in: 39/1
Allama Shawkani, may Allah have mercy on him (1250 AH), says:
معنى الرد إلى الله سبحانه الرد إلى كتابه، ومعنى الرد إلى رسوله صلى الله عليه وسلم الرد إلى سنته بعد وفاته، وهذا مما لا خلاف فيه بين جميع المسلمين.
Turning towards Allah means turning towards the Quran. Turning towards the Messenger of Allah ﷺ means, after your ﷺ passing, referring to your ﷺ Sunnah. There is no disagreement among all Muslims regarding this.
Reference: Sharh al-Sudur bi-Tahrim Raf' al-Qubur: p. 3
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
لو لم يكن في كتاب الله ورسوله بيان حكم ما تنازعوا فيه ولم يكن كافيا لم يأمر بالرد إليه؛ إذ من الممتنع أن يأمر تعالىٰ بالرد عند النزاع إلىٰ من لا يوجد عنده فصل النزاع.
If the Book of Allah and the Sunnah of the Messenger did not provide a solution to differences, and this was not sufficient, then Allah Almighty would not have commanded referring to them, because it is impossible that Allah commands referring to something in which there is no solution to differences.
Reference: I'lam al-Muwaqqi'in: 39/1
Allama Shatibi, may Allah have mercy on him (790 AH), says:
هٰذه الآية صريحة في رفع التنازع والاختلاف؛ فإنه رد المتنازعين إلى الشريعة، وليس ذٰلك إلا ليرتفع الاختلاف، ولا يرتفع الاختلاف إلا بالرجوع إلىٰ شيء واحد؛ إذ لو كان فيه ما يقتضي الاختلاف لم يكن في الرجوع إليه رفع تنازع، وهٰذا باطل.
This verse is a clear proof that disputes and disagreements will be ended, because Allah Almighty has commanded those who differ to return to the Shariah, and this is so that the disagreement may be resolved. Disagreement will only end when there is a return to one and the same thing, because if there is a point of disagreement even in that thing, then returning to it will not end the disagreement, and doing so is invalid.
Reference: Al-Muwafaqat: 60/5, Al-I'tisam: 309/2-310
Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), says:
هذا أمر من الله عز وجل، بأن كل شيء تنازع الناس فيه من أصول الدين وفروعه أن يرد التنازع في ذلك إلى الكتاب والسنة، كما قال تعالى: [وَ مَا اخۡتَلَفۡتُمۡ فِیۡہِ مِنۡ شَیۡءٍ فَحُکۡمُہٗۤ اِلَی اللّٰہِ ؕ] (الشورى: 10)
Allah Almighty has commanded that in every matter of the principles and branches of religion in which people differ, this difference should be referred back to the Quran and Hadith, as Allah Almighty says: "So judge between them by what Allah has revealed," and the judgment that is made according to the Book and Sunnah and is testified to be correct is the truth, and other than the truth is only misguidance. Therefore, Allah Almighty said: "If you believe in Allah and the Last Day..." meaning return your disputes and ignorance to the Book of Allah and the Sunnah of the Messenger, and bring the matter over which you dispute to these two, if you truly believe in Allah and the Last Day. From this it is understood that whoever does not bring the judgment of the Book and Sunnah in his disputes and does not refer to them, does not truly believe in Allah and the Last Day. Also, the statement of the Almighty Allah: ﴿ذٰلِكَ خَيْرٌ﴾ means that for deciding disputes, referring to the Quran and Sunnah is better, and ﴿وَأَحْسَنُ تَأْوِيلًا﴾ means that this action is best in terms of outcome and consequence.
Reference: Tafsir Ibn Kathir: 345/2
فما حكم به كتاب الله وسنة رسوله وشهدا له بالصحة فهو الحق، وماذا بعد الحق إلا الضلال، ولهذا قال تعالى: [اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ] أَيْ رُدُّوا الخصومات والجهالات إلى كتاب الله وسنة رسوله، فتحاكموا إليهما فيما شجر بينكم [اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ] فدل على أن من لم يتحاكم في مجال النزاع إلى الكتاب والسنة ولا يرجع إليهما في ذلك، فليس مؤمنا بالله ولا باليوم الآخر، وقوله: [ذٰلِکَ خَیۡرٌ] أي التحاكم إلى كتاب الله وسنة رسوله، والرجوع في فصل النزاع إليهما خير [وَّ اَحۡسَنُ تَاۡوِیۡلًا] أي وأحسن عاقبة ومآلا.
Allah's Command is:
[وَ مَا اخۡتَلَفۡتُمۡ فِیۡہِ مِنۡ شَیۡءٍ فَحُکۡمُہٗۤ اِلَی اللّٰہِ ؕ]
Whatever you differ in, refer it to Allah.
Reference: (Ash-Shura: 10)
The verse commands to refer disputes to Allah; both the Quran and Hadith are from Allah Almighty. Allah has commanded obedience to the Noble Messenger ﷺ and has given severe warnings against rejecting his decisions. Furthermore, the interpretation of this verse is found in Surah An-Nisa
Reference: (Ayah 59)
.Hafiz Ibn Kathir (may Allah have mercy on him, 774 AH) says:
أي مهما اختلفتم فيه من الأمور وهذا عام في جميع الأشياء، [فَحُکۡمُہٗۤ اِلَی اللّٰہِ ؕ] أي هو الحاكم فيه بكتابه، وسنة نبيه صلى الله عليه وسلم، كقوله: [فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَ الرَّسُوۡلِ]
Reference: (An-Nisa: 59)
Whatever you differ in. This includes all disputes. "Refer it to Allah" means Allah will decide through His Book and the Hadith of His Prophet ﷺ, as Allah Almighty says: [فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَ الرَّسُوۡلِ]
Reference: (An-Nisa: 59)
"If you differ in anything, refer it to Allah and His Messenger."
Reference: Tafsir Ibn Kathir: 193/7
Warning:
Allah Almighty's Command is:
[وَ اِذَا جَآءَہُمۡ اَمۡرٌ مِّنَ الۡاَمۡنِ اَوِ الۡخَوۡفِ اَذَاعُوۡا بِہٖ ؕ وَ لَوۡ رَدُّوۡہُ اِلَی الرَّسُوۡلِ وَ اِلٰۤی اُولِی الۡاَمۡرِ مِنۡہُمۡ لَعَلِمَہُ الَّذِیۡنَ یَسۡتَنۡۢبِطُوۡنَہٗ مِنۡہُمۡ ؕ]
When a matter of peace or fear comes to them, they spread it around; but if they had referred it back to the Messenger and those in authority among them, then those who are able to investigate would have known about it.
Reference: (An-Nisa: 83)
❀ If it is said that disputes should only be referred back to Allah and His Messenger, while this noble verse mentions referring back to the Messenger and those in authority, how can this apparent contradiction or difficulty be resolved?
There are two answers to this:
[1] This noble verse does not mention dispute or disagreement at all; rather, it instructs Muslims that instead of spreading news of victory or defeat without verification, they should bring it to the Messenger ﷺ during his lifetime. After his death, those knowledgeable and investigative Muslims should present it before the Muslim rulers and Muslim military commanders to determine whether the news is true or false, whether spreading it is beneficial, or whether it should be concealed for the sake of Islam and the welfare of the Muslims.
Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), says:
إنكار على من يبادر إلى الأمور قبل تحققها، فيخبر بها ويفشيها وينشرها، وقد لا يكون لها صحة.
This noble verse denies the person who hastily reports matters without investigation and spreads them, while sometimes those matters turn out to be untrue.
Reference: Tafsir Ibn Kathir: 365/2
[2] Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said:
كفى بالمرء كذبا أن يحدث بكل ما سمع.
It is enough for a man to be considered a liar that he narrates everything he hears.
Reference: Muqaddimah Sahih Muslim: 5, and its chain is authentic
Therefore, the apparent contradiction between the verses is resolved, and the hadith has been helpful in resolving this Qur'anic contradiction.
