Qibla - Have you read the Quran, let me Quote you the verse from Quran
تِلۡکَ اٰیٰتُ اللّٰہِ نَتۡلُوۡہَا عَلَیۡکَ بِالۡحَقِّ ۚ فَبِاَیِّ حَدِیۡثٍۭ بَعۡدَ اللّٰہِ وَ اٰیٰتِہٖ یُؤۡمِنُوۡنَ
"These are God's revelations that we recite to you, bearing the truth. Which Hadith, beside God and His revelations do they believe in? 45:6"
وَ مِنَ النَّاسِ مَنۡ یَّشۡتَرِیۡ لَہۡوَ الۡحَدِیۡثِ لِیُضِلَّ عَنۡ سَبِیۡلِ اللّٰہِ بِغَیۡرِ عِلۡمٍ ٭ۖ وَّ یَتَّخِذَہَا ہُزُوًا ؕ اُولٰٓئِکَ لَہُمۡ عَذَابٌ مُّہِیۡنٌ۶
There are, among men, those who use vain Hadith, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty. 31:6
If Quran is not in detailed than what's the credibility of Quran because below is written in Quran
Shall I seek other than God as a source of law, when He sent down to you this book FULLY DETAILED? 6: 114
You should remove above verses from Quran to call other Kharjies
Mr be a man and read several those ayats in which ALLAH says follow HAZRAT MUHAMMAD SAW and take what he gives you and leave what he ask you to leave and than the ayat in which ALLAH HAZRAT MUHAMMAD SAW say what ALLAH tells him to say but Kharjis denied the Hadees because they were enemies of HAZRAT MUHAMMAD SAW and they can't tell method of Salah nor Ramazan nor of Zakat nor of Hajj and many other orders without Hadees
"He does not speak from his hawaa (desire); it is nothing except Wahee revealed to him." ( Quran 53:3-4)
In his Tafsir, ibn Kathir had the following to say:
"Allah said, (Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish, (It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions."
Hadith are the collected traditions of Prophet Muhammad(saw) composed of sayings attributed to him(saw) as well as his(saw) actions in various situations. These are to serve as examples and guidelines for Muslim belief and practice. They are a very important part of Islam. It is important for one to understand that the sayings, sermons etc of Prophet Muhammad(saw) were divinely inspired and the above ayah confirms this.
It is through hadith that we have answers to lots of questions about life after death, Heaven, Hell, Day of Judgment, how to perform prayer correctly, wudu etc etc. It is very important, however, to read and follow hadiths that are authentic and trustworthy, because there is a number of inaccurate hadiths, which people have fabricated, and a few are considered extremely weak. And after finding an authentic hadith it is important to follow it accordingly, because Allah(swt) says in the Quran,
"And OBEY Allah and the messenger, that ye may find mercy" (Quran 3:132)
"And whatsoever the Messenger allows you to do, do it. And whatsoever he forbids, abstain (from it.)" (Quran 59:7)
For people who think that the Hadith is not necessary and can be ignored are in great ignorance. Such people then would not be able to pray either or perform ablution and many other things. Moreover, we should not exaggerate in allegorical interpretations of the Sunnah, and try to philosophize it, because Prophet Muhammad(saw) did not intend that, rather he spoke in clear simple terms in order for people to be able to understand him, and be right in practicing their faith.
"Say: 'Obey Allah, and obey the Messenger. but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message).'" (Quran 24:54)
"O ye who believe! Obey Allah and obey the Messenger and make not vain your deeds!" (Quran 47:33)
Ebrahim Saifuddin
The two fundamental sources of Islam are the Qur'an (the word of God) and the Sunnah (the example) of the Prophet (peace and blessings be upon him). By Sunnah, we mean the actions, sayings and silent permissions (or disapprovals) of the Prophet.
The word "Sunnah" is also used to refer to religious duties that are optional. Here, we are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet Muhammad (peace and blessings be upon him). In this sense, Hadith is considered to be second to the Qur'an. It is impossible to understand the Qur'an without reference to the Hadith; and it is impossible to explain a hadith without relating it to the Qur'an.
The Qur'an is the message, while the Hadith is the verbal translation of the message into pragmatic terms, as exemplified by the Prophet. While the Qur'an is the metaphysical basis of the Sunnah, the Sunnah is the practical demonstration of the precepts laid down in the Qur'an.
The duty of the Messenger was not just to communicate the message, rather, he was entrusted with the most important task of explaining and illustrating that message. That is the reason why Allah Himself has commanded the following:
[Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e. to convey Allah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way.] (An-Nur 24:54)
This verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is we who have to answer before Allah.
Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the subject. We know that Allah Almighty revealed the Qur'an to His chosen Prophet Muhammad (peace and blessings be upon him). So it is through the Prophet we come to hear the word of Allah; and it is the Prophet himself who can properly explain and demonstrate the precepts in the Qur'an. Without the required explanations and illustrations given by the Prophet, the Qur'an may be misunderstood and misinterpreted by people. So the Prophet took care to explain and demonstrate to his companions how the Qur'anic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Qur'an.
For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet through his words and action, and not by the Qur'an. This means that we wouldn't know how to pray, fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith. Indeed, all necessary details are given in the Hadith, not in the Qur'an.
The revelation of each of the verses of the Qur'an took place at some critical junctures in the life of the Prophet. Of course, there are verses of universal application and significance, irrespective of the context in which those verses were revealed. But there are other verses that can be understood or interpreted only in the light of the actual context in the life of the Prophet, which called for that revelation. There are many examples. For instance, the following verse in the Surah Aali `Imran:
[If any one disputes in this matter with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie.] (Aali `Imran 3:61)
This verse talks about mubahala (invoking the curse of Allah on those who take a dishonest stand); and was revealed when the Prophet was conferring with the Christian delegation from Najran in 631 CE This example clearly shows how we need to refer to the life and example of the Prophet to understand the context, as well as the meaning of verses, such as the above mentioned one in the Qur'an.
The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Qur'an. If we reject the Hadith, we may misread the Qur'an; so Hadith is central to a proper understanding of the Qur'an.
In the Qur'an, Allah Almighty commands us not only to obey the Messenger, but also to abide by his decisions as follows:
[But no, by the Lord, they can have no (real) Faith, until they make you (the Prophet] judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."] (An-Nisaa' 4:65)
And surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet's decisions whole-heartedly. The Qur'an also orders the faithful to emulate the role model of the Messenger and reckons it to be the only way to gain the pleasure of Allah.
It is therefore obligatory that we look up to the Prophet's morals and exemplary character and carry them out in our lives. We can never do so without studying Hadith. It is most illuminating in this respect to learn that when `A'ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, "His character was that of the Qur'an." In other words, Prophet Muhammad (peace and blessings be upon him) personified the best ideals and values of the Qur'an. How could we then neglect the Hadith, which alone can lead us to the precise ways in which the Prophet exemplified the Qur'anic ideals?
So lets Implement The Islam implemented in Iran!
No Sir implement Islam Sir
So lets Implement The Islam implemented in Iran!
No Sir implement Islam Sir