Is there any Quranic verse or Hadith that says both Quran & Hadith are equal ?
Before I start a reply, I want to warn you that this is, in essence, the exact same arguement that the Hadith rejectors use, except that they say, "Where does the Qur'an say to follow Hadith?". So before you even read what is to follow, please ask yourself what your intention in reading this is.
Now, there are many verses that indicate this. I'll mention some here for you:
59:7
...And whatever the Messenger has given you - take; and what he has forbidden you - refrain from..
4: 65. But no,
by your Lord, they can have no Faith, until they make
you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.
24: 63 ...
And let those who oppose the Messenger's commandment beware, lest some Fitnah befall them or a painful torment be inflicted on them.
3: 31. Say: "If you (really) love Allah then
follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful."
32. Say: "
Obey Allah and the Messenger." But if they turn away, then Allah does not like the disbelievers.
And the verses such as the last are many scattered throughout the Qur'an.
To my knowledge ( and that is not up to a very high level) , Quran is the only one book in the world without any single errors. After Quran , it's hadith al-Qudsi .
Sister, there is no doubt that the Qur'an is the most authentic book, but tell me how was it preserved? The preservation of the Qur'an is via men who memorized it. The Qur'an was recorded by men. It was human beings who memorized and recorded the Qur'an just as it was human beings who memorized and recorded the Ahadith. It is through human beings that Allaah's Book is conveyed from one to another. But it is due to the divine help of Allaah that human beings accomplished either. Why do you accept the Qur'an and cast doubt on the Ahadith when they have both been preserved by the same people? It is Allaah who enabled us to do both tasks.
One person on their own can make an error. But the same error cannot be missed by over a millenium of hadith scholars who re-examined the work. For each hadith you can find the research of hadith scholars on it, the verdicts they gave on it and their conclusions about the people in the chains of narration.
I mentioned earlier , our some acts/ attitude could lead us to Shirk. So , as it's Allah who gave the honour to Prophet Muhammed (p) & as it's because of Allah's command , we respect Allah & His Prophet , words of Allah & His Prophet can not be equal.
Sister, do I need to quote the Hadith again? The Qur'an is NOT the only revelation the Messenger got.
53:3 Nor does he speak of (his own) desire.
53: 4. It is only an Inspiration that is inspired.
"I have recieved the Quran and something like it" [Abu Dawud]
You will find that when Allaah mentions the Qur'an, he mentions the Hikmah. What is the Hikmah? It is the Sunnah of the Messenger.
Everything that he told us regarding the religion was from Allah and
MOST of the details and rulings of the religion are in the Ahadith which NECCISITATES that they be preserved, few being in the Quran and those being general.
This doubt is actually cleared in Ma'âriful-Qur'ân, which is as follows:
The Holy Prophet's Words are a Revelation from Allah
وَمَا يَنطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى
{And he does not speak of [his own] desire. It is not but revelation revealed to [to him]...53:3-4}
The verses tell us that it is absolutely impossible for the Messenger [saws] to forge lies and impute them to Allah. Nothing he utters is of his own wish or desire. He only conveys to the people what he was commanded to convey in its entirety, without additions or deletions. An analysis of the various Traditions in Bukhârî indicates that there are many categories or types of wahy [inspiration or revelation]. Type one is that in which the wordings and the meaning are both directly from Allah. This is called Qur'ân. Type two is the one in which only the meaning comes from Allah, and the Messenger [saws] expresses the meaning in his own words. This is called Hadîth or Sunnah [Tradition]. The subject of Hadîth, which comes from Allah, sometimes lays does injunctions or rules of conduct in clear and express terms, and at other times it establishes a general principle from which the Messenger [saws] derives laws on the basis of ijtihâd or analogy, and promulgates them. In this there does exist the possibility of mistake of judgement. But it is the characteristic of the Messenger [saws] and other Prophets [as] that if they commit any error of judgement, Allah sends down a revelation to amend it, so that they do not unwittingly persist in their mistaken ijtihâd. Unlike other scholars of ijtihâd, who can persist in their erroneous conclusions. However, their error is not only forgiven, but they also recieve one reward for exerting their utmost effort in comprehending the rule of religion to the fullest extent, as authentic and well-known Traditions bear testimony to this fact.
The foregoing discussion also allays the following doubt: It seems according to the above verses, that the Messenger [saws] does not speak of his own desire, but whatever he conveys to the people is a revelation from Allah. It follows from this that he does not exercise independent reasoning in any matter whatsoever, whereas authentic Traditions show otherwise. There are incidents recorded that at the beginning, he promulgated one law, but later on, revelation descended and the law was changed. This is an indication that the earlier law was not the law of Allah, but it was based on his ijtihâd. The foregoing paragraph already responded to this objection: the second type of revelation establishes a general principle of law from which the Messenger [saws] derives laws on the basis of ijtihâd, and promulgates them. Because the general principle has descended from Allah, all the laws are said to be the revelation from Allah. Allah knows best!
(Shafy, vol. 8, pp. 202-203)
If we need to say that both Quran & Hadith are equal , then we MUST mention that it's only those Hadith that have commands regarding Quran can deserve equal importance.
How can that be? Either you accept all the hadith or you reject all, there is no picking and choosing. If you don't understand a Hadith, ask those that do, ask the Scholars instead of maing a judgement on your own that you won't accept it or that you won't hold it with the Qur'an. Let me define Sunnah for you.
The Sunnah, according to the scholars of hadîth, is everything that has been related from the Messenger (peace be upon him) of his statements, actions, tacit approvals, personality, physical description, or biography. It does not matter whether the information being related refers to something before the beginning of his prophetic mission, or after it.
The other hadith those describe how the Prophet (p) walked , which foot he gave first -----left or right , on which day he went out for a journey etc , etc can not be compared with Quranic commands as those hadith are not compulsory to follow.
Sister, I do not think you are familiar with Usul ul Fiqh. Proofs are derived in many ways. For example, as you said, the Messenger went someplace and did something. It isn't directly related to the Qur'an, but from it can be derived many rulings on matters. You see, the fallacy of this arguement is the same fallacy that the hadith rejectors fall into. They believe that the Messenger's job was only to convey and not explain to mankind what the Qur'an is. Allaah says:
16: 44
...And We have also sent down unto you (O Muhammad SAW) the reminder and the advice, that you may explain clearly (TUBAYINA) to men what is sent down to them, and that they may give thought.
This verse clearly establishes that there is not only a revelation sent down (the Qur'an) but there are also
the explanations of the Prophet that accompany it. These explanations have been preserved as our ahadith. This is the divine wisdom behind sending a Prophet so that human beings will see someone like them implementing and explaining the revelation from God. Thus, if one were to say the Qur'an is of a higher level then the Messenger's explanations in this sense, then one might as well disregard in totality the Messenger's explanations.
However, to clarify, what is being said is not regarding barakah. There is no doubt that there is more reward for reciting an ayah of Qur'an then reading a Hadith. What is being explained here is regarding Fiqh matters and rulings where the Qur'an and the Commands/Explanations of the Messenger hold equal weight.
I have no doubt that we will get rewards if we follow the Sunnah , i m just trying to say that words of God & allhadith CAN NOT be equally important .
Lets see again, the Sahaba's understanding of the Qur'an:
Once ‘Abdullah ibn Mas`ud quoted this saying of the Prophet while he was delivering a sermon: “May God curse the women who tattoo their bodies and those who pluck their eyebrows; those who separate their teeth to make them look more pretty and those who try to change the creation of God.”
A woman named Umm Ya`qub from the tribe of Banu Asad came to know of these words. She approached Ibn Mas`ud and said, “O Abu ‘Abdur-Rahman! It was reported to me that you have cursed such and such women.”
He said, “Why should I not curse those whom the Prophet (peace and blessings be upon him) cursed and who are cursed in the Book of God as well?”
She said, “I read the Book of Allah from beginning to its end. I did not find what you have said.”
He replied, “Had you been a good reader, you would have discovered it. Did you not read the following verse? [So take whatever the Messenger gives you and keep away from what he forbids you](Al-Hashr 59:7).” [Bukhari and Muslim]
May be , now we won't be mislead by this attitude that both Quran & Hadith are equal , but in future , our next generantion might be misguided & could do the Shirk ( may Allah forbid ).
To follow the Messenger in everything is shirk now? The fallacy of your arguement here is that you are confusing aqidah with fiqh. I have explained above what the Hadith are and what they are used for. They contain the explanations of the Messenger of Allaah of the Qur'an, and therein are rulings on specifics whilst the generals are in the Qur'an and it has been established that both are a type of Wahi from Allaah. The rulings do not just have to be the Messenger's direct speech, it can be in his actions, silent approvals/disapprovals and personality, incidents etc.
how could there be? the hadith weren't recorded until after the qur'an.
Myth:
http://www.islamicboard.com/212874-post5.html
:statisfie 
hew :blind: 
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