There is an important point here, which is that obedience to the Messenger (saws) is a part of being obedient to Allah (swt). There are various ways that Allah (swt) addresses the believers in the Holy Quran regarding this topic of being obedient to the noble Prophet (saws). Examples are:

 وَأَطِيعُواْ اللّهَ وَرَسُولَهُ

(And obey Allah and His Messenger) (Al-Anfal: 1)

 وَأَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ

(And obey Allah and obey the Messenger) (Al-Maida: 92)

In rulings as a whole, obedience is to be to Allah (swt). In details, obedience is to be to His Messenger Muhammad (swt). For example, Allah (swt) says:

 وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً

(Pilgrimage to this House is an obligation by Allah upon whoever is able among the people) (Ali-Imran: 97)

Then comes the obedience to the Prophet (saws) with regards to the details, as he (saws) said:

“Take from me your rituals (of pilgrimage)”[1]

 The Prophet (saws) has told us to perform seven rounds of Tawaf, the Sa’i between Safa and Marwa and to do the standing in ‘Arafah.  Likewise, for prayer, Allah (swt) says:  

 وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ

(Establish prayer, pay zakah, and bow down with those who bow down) (Al-Baqara: 43)

Who tells us that the Zuhr, ‘Asr and ‘Isha prayers consist of four rakaah (cycles) while the Maghrib prayer consists of three and the Subuh prayer only two? Who informs us of the prayer timings? Who teaches us the way to perform them? Who tells us of the Ruku’ and Sujood, the Fatihah recitation, the Surah recitation and the recitations in every other movement in them? Those who claim that the Quran suffices for us actually wish to empty the religion of the commands of the Quran, as the Quran itself says: (And obey Allah and obey the Messenger and beware.) Beware of anyone saying, ‘I do not want to abide by the Hadiths (Prophetic Traditions and sayings), as this means that he does not want to pray nor perform pilgrimage. As a result, he in reality does not want the Quran, as it was revealed upon the Prophet (saws). Thus, all the details of the Islamic rulings require obedience to the Prophet (saws), as in another verse Allah (swt) says:

 وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

(Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it) (Al-Hashr: 7)

Many of the rulings and details which explain what is lawful and what is unlawful are not found in the Holy Quran, such as:

“Whatever a lot of it intoxicates, a little of it is unlawful” [2]

And:

“Allah curses the briber and the bribe”[3]

     Who informs us of these rulings? He is The Prophet (saws) is the one who informs us of them, whereas they cannot be found in the Holy Quran. This discussion is very lengthy, but we suffice with what has been said. However, due to this important point, directly after mentioning the issue of intoxicants and gambling, Allah (swt) says: (And obey Allah and obey the Messenger), so that someone does not come claiming that a bit of alcohol has no effect, and is thus permissible, whereas the Prophet (saws) has told us: “Whatever a lot of it intoxicates, a little of it is unlawful.” So, everything which occupies the mind such that it covers and veils it is considered unlawful and falls under the category of intoxicants.

When Allah (swt) says: (And obey Allah and obey the Messenger and beware), a question arises: Why does Allah (swt) tell us to beware? It serves as a reminder to beware of separating the commands of Allah (swt) from the commands of the Prophet (saws), so that the religion is not emptied of its contents. Otherwise, every person will then interpret the Holy Quran based on his own whims and say regarding the Quran other than what Allah (swt) has commanded. To avoid this, there are criterions that have been set by the Prophet (saws). His life, traditions, sayings, commands, actions, things that he left doing, and prohibitions, make up the religion. His actions are like the detailed notes for the Holy Quran. Therefore, in matters connected to rulings, such as inheritance and divorce, the rulings will only be clear if we look too at the commands of the Prophet (saws).

I can give many examples of studies which are put forward to prove that this verse means so-and-so and that verse means so-and-so. We are not here to leave it up to every individual to say whatever he wishes regarding the Holy Quran, whereas the Prophet (saws) has demarcated the boundaries of matters in the Quran, thus no one can claim anything else which is not in line with them.

 There are also some people who say: “This saying is Sahih, this Hadith is Sahih, that one is not….”. They are in fact delving into that which is not their forte. This concerns a knowledge which is precise, existent and known. There are discussions regarding the Hadiths which are Sahih, Hadiths which can be used as legal proofs, Hadiths which are Mutawatir, Masyhur and Ahad, the autobiographies of the narrators and the Science of Mustalah Hadith. So, we leave these discussions up to scholars specialized in them, for the Science of Hadith has ripened till it has reached wonders!

[1] Sunan al-Bayhaqi al-Kubra: Book of Pilgrimage, Hadith No. 9307.

[2] Sunan at-Tirmidhi: Book of Drinks, Chapter of Whatever a lot of it intoxicates, a little of it is unlawful, Hadith No. 1865.

[3] Sahih ibn Hayan: Book of Judgement, Chapter of the Bribery, hadith No. 5077.