Hadith of the Quran and Sunnah
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Several hadith (oral tradition about the words and deeds of the Islamic prophet Muhammad) indicate the importance as sources of Islam not only the Quran (the revelation of God to Muhammad, infallible but containing compressed information), but also of the Sunnah of the Islamic prophet Muhammad (a detailed explanation of the everyday application of the principles established in the Qur'an that is based on ahadith). One of these hadith quotes Muhammad as saying: "I have left among you two matters by holding fast to which, you shall never be misguided: the Book of God and my Sunna."
Basis of hadith
Hadith literature refers to the oral tradition about the words and deeds (Sunnah) of Muhammad. The statement that Islam has these two sources has been attributed to Muhammad. The Sunni Muslims accept this attribution as sahih (authentic) and hence a hadith; whereas the Shi'a Muslims reject this as being mawdoo (fabricated), and not a separate hadith, arguing that nowhere is it recorded in the Six Authentic Books of the Sunni's (Sahih Sitta). The hadith in the Six Authentic Books are generally accept as authentic throughout Islam.
The Qur'an and Sunnah hadith is reported in other books as having been said during Muhammad's Farewell Sermon atop Mount Arafat after his Last Pilgrimage.(e.g. Malik Muwatta)
Slightly varied versions are cited in many Sunni hadith works. Among those are:
- al-Jami' li-Akhlaq al-Rawi by Al-Khatib 
- Sunan al-Daraqutni 
- Sira al-Nabawiyyah by Ibn Hisham 
John Esposito explains the importance of the Hadith in Islam: "the Prophet Muhammad is seen as the living Quran, the embodiment of God's will in his behavior and words. Sunni Muslims ... take their name from the sunnah, meaning those who follow the example of the Prophet". Prof. Fatih Okumus refers to Muhammad as "the walking Qur’an," with the Sunnah giving an example to follow.
As the sayings and deeds of Muhammad were reported via many different sources, there was disagreement about what constituted sunnah, and how that affected what should be shariah. In the ninth century Al-Shafi‘i took the view that the Quran superseded sunnah, but that sunnah could not supersede the text of the Quran. In this he rejected the version of the above hadith that said the Quran and sunnah were equal sources of guidance. (See Shafi'i school of jurisprudence.) Others, notably Ibn Kathir in his book Al-Bidaya wa'l-Nihaya, took the reverse position that sunnah as later revelation should take precedence over the Quran.
Sunni and Shi'a agreement and differences
Both Sunnis and Shi'as accept the authenticity of the related Hadith of the two weighty things (Hadith al-Thaqalayn). In this hadith, Muhammad referred to the Qur'an and Ahl al-Bayt ('people of the house', Muhammed's family) as the two weighty things. Although the hadith is accepted by both Sunnis and Shi'as, the two groups differ on the exact wording of what Muhammad said, as well as how to interpret these words. The Shi'as use the Hadith of the two weighty things to prove their claim that Muhammad meant for all his successors to be from his own family (Ahl al-Bayt). The Sunnis reject this view and believe in a different interpretation of this related hadith.
The Sunnis and the Shi'as also disagree about what constitutes the "Sunnah".
The Sunnis generally accept this hadith, but narrowly define sunnah as the sayings and deeds of Muhammad. Although some include the "implied approvals" of Muhammad. This hadith is considered sahih by the Sunni, as stated by following scholars:
Shi'as reject this hadith and deem it to be a fabrication designed to distract from what they deem to be the real saying of Muhammad: the 'Hadith of the two weighty/precious things' (Hadith al-Thaqalayn). Since the Hadith about Quran and Sunnah was said by Muhammad in front of the larger gathering during his Farewell Sermon, and the Hadith about Quran and Ahl al-Bayt was said by Muhammad in front of the smaller gathering at Ghadir Khumm, the Shi'as believe that only the 'Hadith of the two weighty things' is authentic.
At the same time, Shi'as do agree with the meaning of the Hadith, even if they deem it a fabrication. The Shi'as believe in following the Sunnah of Muhammad, but they say that this is only possible via the Ahl al-Bayt (Muhammad's family).
The Shi'as believe that Muhammad said Hadith al-Thaqalayn multiple times in multiple settings in multiple wordings. They argue that Muhammad said Hadith al-Thaqalayn at Mount Arafat during his Farewell Sermon, at Ghadir Khumm, in the mosque of Medinah, during his last illness, and at many other places and times. The Shi'as believe that Muhammad said this hadith so many times because he wanted to stress how important it was that the Muslims only take his own descendants as leaders.
The Shi'as believe that this hadith is mutawattir, meaning that it has been related so many times by so many people that there is no doubt about its authenticity. The Shi'a claim that this hadith is the most authentic of hadiths, claiming that it has been narrated by over 35 companions of Muhammad.
The Hadith al-Thaqalayn is used by the Shi'a, among other reasons, to support their belief of Ali's succession to Muhammad. Shi'as view this hadith as a clear indication that Muhammad wished to keep the matter of leadership within his own family, starting with his cousin Ali. They believe that Muhammad was clearly indicating that only the Ahl al-Bayt have a right to authority and leadership. It is based on this claim that the Shi'as reject the first three Sunni Caliphs, most especially as legitimate spiritual leaders of the ummah', referring to them and those who put them into power as usurpers.
Because the Shi'a believe that Muhammad said Hadith al-Thaqalayn on many occasions, the Shi'a have many different versions of what Muhammad said. One such version corresponds closely to what the Sunnis also believe in:
Muhammad said: "One of them (i.e. the Thaqalayn) is the Book of God and the other one is my select progeny ('Itratî ), that is family (Ahlul-Bayt). Beware of how you behave (with) them when I am gone from amongst you, for God, the Merciful, has informed me that these two (i.e., Quran and Ahlul-Bayt) shall never separate from each other until they reach me at the paradisial pool (hawd) (of al-Kawthar). I remind you, in the name of God, about my Ahlul-Bayt. I remind you, in the name of God, about my Ahlul-Bayt. Once more! I remind you, in the name of God, about my Ahlul-Bayt." 
The Shi'as, however, also believe in other versions of the Hadith such as:
"I have left with you something, which if you strictly adhere to, you shall never go astray–The Book of God and my progeny."
"I leave you two weighty things, if you stick to both you will never go astray after me: the Book of God and my progeny."
"I am leaving for you two precious and weighty Symbols that if you adhere to both of them, you shall not go astray after me. They are, the Book of God, and my progeny, that is, my Ahl al-Bayt. The Merciful has informed me that these two shall not separate from each other till they come to me by the Pool (of Paradise)."
It is these latter versions that more strongly support the Shi'a interpretation that Muhammad intended to keep the leadership of the Muslims within his own family and the idea of Ali as the rightful successor of Muhammad.
Moreover, unlike "Quran and Sunnah" which is nowhere to be found in Sahih Sitta—the six authentic books of Sunnis—"Quran and Ahlulbayt (members of Holy Prophet's household)" is found therein:
"Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (ﷺ) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (ﷺ). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (ﷺ), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (ﷺ) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes."
This tradition is commonly cited by the Shi'as as proof of the obligation of following the household of the Prophet Muhammad. But, in reality, the hadith is only talking about "duties" to the members of the family. Duties could easily be seen as mere kind treatment towards them. There is no mention here of some sort of obligation to take the family as infallible or people who are to be followed in every single manner.
The hadith also refutes the shi'a tradition that the wives of the Prophet are not part of ahlul bayt. Because the truth of the matter is that Zaid clearly says, "His wives are the members of his family...". It is true that he mentions that the hadith is pertaining to Ali, Aqil, and Jafar, and all their offsprings; but, as is the well-known position in the sunni tradition, a companion or anyone other than the prophet can not make official any ruling or opinion. Zaid did not tell why he believes the hadith is pertaining only to Ali, Aqil, Jafar, and their offsprings. Therefore, his interpretation is not set in stone. Nevertheless, he clearly says "His wives are the members of his family [household - ahlul bayt definition].
- "Sunnah and Hadith". quoting M. M. Azami's Studies in Hadith Methodology and Literature
- Abd-Allah, Umar F. (2013). Mālik and Medina: Islamic Legal Reasoning in the Formative Period. Brill. p. 95.
- I have left among you two matters by holding fast to which, you shall never be misguided: Allah's Book and the Sunnah of His Prophet.Kabbani, Muhammad Hisham (2003). The Approach of Armageddon?: An Islamic Perspective : a Chronicle of Scientific Breakthroughs and World Events that Occur During the Last Days, as Foretold by Prophet Muhammad. Washington, D.C.: Islamic Supreme Council of America. p. 67. ISBN 978-1-930409-20-0.
- Dogan, Recep (2012). Islamic Law with the Quran and Sunnah Evidences (from a Hanafi perspective). FB Publishing. ISBN 978-0-9857512-4-1.
- "Sunnah and Hadith". quoting M. M. Azami's Studies in Hadith Methodology and Literature
- John L. Esposito, ed. (2003). "The Oxford Dictionary of Islam: Hadith". Oxford University Press.
- Vol 1 p111, 1983 ed.
- Vol 4 p.245 #149
- vol6 p.8-10
- John Esposito (2010). The Future of Islam. Oxford University Press. p. 43. ISBN 978-0-19-516521-0.
- Okumus, Fatih. "The Prophet As Example". Studies in Inter religious Dialogue 18 (2008): 82–95. Religion Index. Ebsco. Thomas Tredway Library, Rock Island, IL.
- Ahmad, Abu Umar Faruq (2010). Theory and Practice of Modern Islamic Finance: The Case Analysis from Australia. Boca Raton, Florida: BrownWalker Press. p. 59. ISBN 978-1-59942-517-7.
- Kamali, Mohammad Hashim (1999). "Law and society : the interplay of revelation and reason in the Shariah". In Esposito, John L. The Oxford History of Islam. New York: Oxford University Press. pp. 107–154, page 118. ISBN 978-0-19-510799-9.
- Ali, Syed Mohammed (2004). The Position of Women in Islam: A Progressive View. Albany, New York: State University of New York Press. p. 7. ISBN 978-0-7914-6095-5.
- full name Abu Al-Fida, 'Imad Ad-Din, Isma'il bin 'Umar bin Kathir, Al-Qurashi, Al-Busrawi
- Ali 2004, pp. 7–8
- As stated in his book Mustadrak al-Hakim, vol 1 p 93
- As stated in his work Tamhid, vol 24 p 331
- As stated in his work al-Ihkam vol 6 p 243
- Subḥānī, Jaʻfar (2001). The Doctrines of Shi'ism: A Compendium of Imami Beliefs and Practices. London: I.B. Tauris. p. 103. ISBN 978-1-86064-780-2.
- A’alam al-Wara, pp 132-133
- Sahih Muslim In-book reference: Book 44, Hadith 55
- Sahih Muslim USC-MSA web (English) reference: Book 31, Hadith 5920
- Sahih Muslim hadith no. 2408 a
- "Hadith - The Book of the Merits of the Companions - Sahih Muslim - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". Sunnah.com. Retrieved 21 February 2017.
- Musa, Aisha Y. Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam, New York: Palgrave, 2008.