Salaam,
I have rewritten and reorganised this document and I believe it is better now offering a more complete approach.
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First we must summarise what has been learned in the other documents: -
- The Qur’an is complete and detailed for our guidance. This implies that anything not in the Qur’an (by virtue of its completeness) is not binding upon us (45:6).
a. If what was outside the Qur’an was binding on us, then the Qur’an is not complete.
- The excellent example of the messenger/prophet can be found in the Qur’an in the same way it can for Ibrahim. External sources are not defined or needed.
- The only revelation given to Muhammad was the Qur’an. That is, it is the only guidance from Allah that reaches him. Those who do not judge by what is REVEALED are unbelievers/wrong doers/rebellious (5:44-50).
The direct consequences of these 3 points are that:
· Religious guidance can only have as it source the Qur’an/Allah.
· It means that there is nothing of the words and practice of the messenger/prophet that is not mentioned in the Qur’an that has any binding value on us now.
· The role of the messenger/prophet for the generations after him lies in no more than his transmission of the Qur’an.
A major argument of the followers of hadith for the need for and validity of hadith can be found in the “obey Allah and (obey) the Messenger” type ayahs. These ayahs are of two types:
The first says “Obey Allah and the messenger”:
أَطِيعُوا اللَّهَ وَالرَّسُولَ
The second says “Obey Allah and obey the messenger”.
أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ, this occurs less frequently in the Qur’an.
Allah has used a different phrasing for a reason; these statements do not mean the same thing. So let’s analyse the ayaat where these are mentioned and understand them logically.
See the rest here
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