Does the Quran always override the Hadiths?

Sources

• ✓ 33:36 · Al-Ahzaab

  33:36 · Muhammad Marmaduke Pickthall

  وَمَا كَانَ لِمُؤْمِنٍۢ وَلَا مُؤْمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمْرًا أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ ضَلَّ ضَلَٰلًۭا مُّبِينًۭا

  And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest.

• ✓ Tafsir Ibn Kathir on 33:36

  Sunni

  Tafsir Ibn Kathir · 33:36

  Ibn Kathir relates that Al-Awfi narrated from Ibn Abbas about the meaning of the verse: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any choice about their affair.” He explains this was revealed in a specific incident where the Prophet Muhammad (peace be upon him) intended to propose marriage to Zaynab bint Jahsh for his freed slave Zayd ibn Haritha. When the Prophet approached her, she initially refused, saying she was not married to him. The Prophet said, “No, then marry him.” She replied, “O Messenger of Allah, I am being commanded in my own soul.” While they were discussing, this verse was revealed, establishing that when Allah and His Messenger decide something, the believers must accept it without objection. Upon hearing this, Zaynab accepted to be married to Zayd as commanded by the Prophet. Ibn Lahia also cites Ibn Abi Amra from Ikrimah, quoting Ibn Abbas that when the Prophet proposed to Zaynab for Zayd, she initially refused, considering herself nobler than him. She was a woman with a strong spirit. Allah then revealed this entire verse to affirm that the acceptance of the Messenger’s order is obligatory. Other scholars like Mujahid, Qatadah, and Muqatil ibn Hayyan similarly explain this verse came down regarding Zaynab bint Jahsh of the Asadi tribe when she initially resisted the marriage proposal but then consented. Abd al-Rahman ibn Zayd ibn Aslam mentions a narration that this verse was revealed concerning Umm Kulthum bint Uqba ibn Abi Mu'ayt, the first woman to emigrate after the Treaty of Hudaybiyyah. She devoted herself to the Prophet, who accepted her devotion and then ordered her married to Zayd ibn Haritha (presumably after Zaynab and Zayd had separated). She and her brother were displeased by this marriage and said it was done merely to marry off the Prophet’s slave. Subsequently, this verse was revealed to settle the matter, followed by the verse specifying the Prophet's priority over believers in their own selves. This latter verse indicates the particular case of the Prophet's authority, compared to the general ruling in the verse under discussion. Imam Ahmad narrates that Anas reported an instance where the Prophet proposed on behalf of Julaibib, a poor companion who was known for entering women's homes playfully and interacting freely. The Prophet asked the Ansar man if he could propose to his daughter, and upon being told to consult her mother, the man was dissuaded by the mother, who considered Julaibib an unsuitable match. However, the servant girl in her enclosure overheard and rebuked the mother, saying, “Do you intend to turn back the command of the Messenger of Allah? If he is pleased with him, then marry him.” This persuaded the parents to accept the marriage. Later, during a battle, Julaibib was martyred after bravely killing seven enemies before being slain himself. The Prophet praised him, saying, “He killed seven and they killed him. This is from me and I am from him.” This story illustrates the gravity of obeying the Prophet's decisions in matters of marriage. Ibn Jurayj relates from Ibn Abbas that this verse also prohibits having the choice against what Allah and His Messenger have decreed in religious rulings, exemplified by Ibn Abbas forbidding two rak‘ahs after ‘Asr prayer based on this principle. Hence, Ibn Kathir concludes that this verse is a general ruling applying to all matters. When Allah and His Messenger decide on a matter, no believer, male or female, has the freedom to oppose or to choose otherwise. There is no scope for personal opinion or objection in matters Allah and His Messenger have ruled. This is supported by other Qur’anic verses commanding believers to accept the Prophet’s judgments fully and submittedly and by hadith emphasizing that true faith requires following the Prophet’s guidance over one’s own desires. Therefore, Ibn Kathir stresses that opposing Allah and the Messenger’s commands results in blatant misguidance, just as the Qur’an warns that those who deviate from the Prophet's orders will be afflicted by trials or painful punishment.

• ✓ Al-Kafi 2:165

  Shia

  Al-Kafi · Book 2, Hadith 165

  The Messenger of Allah (peace be upon him and his family) said: "Every right has a reality, and every correctness has a light. So whatever agrees with the Book of Allah, take it, and whatever contradicts the Book of Allah, leave it." — OR — I heard him say, "Increase in saying 'Laa ilaaha illa Allah' (There is no god but Allah) and 'Allahu Akbar' (God is the Greatest), for nothing is more beloved to Allah, the Almighty and Majestic, than these two." — OR — He was asked about a man entering the bathhouse while fasting. He said there is no harm as long as he does not fear weakness. — OR — Fudayl ibn 'Iyad said, "I asked Abu Abdullah (peace be upon him) about certain sources of earnings, and he forbade me from some of them. He said, 'O Fudayl, by Allah, the harm caused by these people to this community is more severe than the harm of the Turks and the Daylamites.' I asked him about piety in relation to people. He said, 'The one who abstains from what God has forbidden and avoids these people, and if he does not avoid doubtful matters, he falls into the forbidden without knowing it. If he sees something wrong and does not oppose it, although he is able to do so, he in effect loves to disobey God. Whoever loves to disobey God has indeed declared enmity against Him. Whoever wishes the persistence of the wrongdoers loves to disobey God. God praised Himself regarding the destruction of the wrongdoers and said: the end of the people who do wrong is cut off. Praise be to God, Lord of all worlds.'" — OR — I wrote to the man (peace be upon him) asking about a man who has a wife from the common people and wishes to divorce her, but she concealed her menstruation and purification for fear of divorce. He replied: He should separate from her for three months, then divorce her. — OR — A man died leaving behind a wife. The inheritance was apportioned so that the quarter was for her, and the remainder was allocated to us.