Refutation to a YouTube Sunni
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I found this one
watch?v=Z6rg6Kd3_-c
I thought it might be helpful for some folks (I will try to send it to him or her).
The verse number is listed with the refutation three spaces below
3321
3318-20 describes the poor behaviour of hypocrites in a situation of conflict.
3321 says a good example was set by the Messenger for those who hope in Allah and remember Him much.
3322 describes the behaviour of true believers in the same situation.
3323 contrasts Muslim behaviour to that of the hypocrites.
Therefore 3321 refers to the good example of the Messenger in displaying courage and trust in Allah.
Demonstrating a good example for those who do a particular thing means setting a good example in doing that thing.
Precisely the same expression is used for Prophet Ibrahim (606) in another contextual situation (604-6).
606 does not mean we need ahadith of Prophet Ibrahim, thus 3321 does not mean we need ahadith of Prophet Muhammad.
The ?good example? comes from conduct conforming to the ideals detailed by the Qur?an.
For instance Prophet Ibrahim?s behaviour (9114, 1169, 1175, 1942-4.
3336
91 says that an ultimatum is issued by ?Allah and His Messenger?.
This ultimatum is entirely from Allah since He does not consult the Messenger in His decisions (1826, 2127).
Likewise, 3336 says that people have no choice once ?Allah and His Messenger? have decided a matter.
2448 tells us that ?Allah and His Messenger? offer just one judgement (Allah?s) between people.
The Qur?an then adds ??if the truth be on their side, they come to him quickly?? confirming 820 (820 tells us that obeying ?Allah and His Messenger? means listening to what the Messenger recites (of the Qur?an)).
NOTE The Qur?an is the truth (240-42, 291, 2119, 2147, 2176, 548, 1032-33, 16102, 296.
7223 confirms that ?Allah and His Messenger? means ?Allah and His Message?.
3345
This merely repeats what we know (3523).
3346
You say that The Prophet could guide people. You say the Prophet is like the Qur?an (4174-175). This is not true.
For example, just because we teach the Book (379), it does not mean Allah did not teach it (551-2).
Likewise, if we judge by the Qur?an (54, we are taking Allah as judge (6114).
1035 confirms this, terminating any contention that we must follow the Messenger as a separate source.
The Messenger had no power to guide (1035, 2856). Yet humans can still ?guide? on Allah?s behalf through the Qur?an (7181)!
The Messenger as a human could not give light; he could only deliver the light that was the Qur?an. You contradict 1035 and 2856, thus your allegation must be dropped.
3366
Why say ?Obey the Messenger?? Why not ?Obey Allah??
Combine the first six reasons for ?Reason 7?
REASON 1 Allah gives us the Message via the Messenger, and the Messenger orders us to obey it (2556-57).
REASON 2 The Messenger?s duty was to deliver the Qur?an, and believers were expected to help and therefore obey him (including in situational decisions). E.g. 7157.
REASON 3 Some commandments begin with ?Say?, meaning that the Prophet is being told to give orders and thus must be obeyed.
REASON 4 People at the time did not have paperback Qur?ans, and thus they had to obey the Message by following the Messenger.
REASON 5 People had an incomplete Message, and so had to be ready to receive more Revelation from the Messenger (161).
REASON 6 Allah?s words came via the Messenger, thus we have to obey His instructions ?using? the Messenger.
REASON 7 4217 says that Allah sent down the Book in truth, and the balance. The Qur?an contains the truth, and it contains the balance (251).
The Messenger was given the ?Book and the wisdom? (379). The Qur?an contains the wisdom (1739, 3334, 362, 434, 4363, 545).
2441 says that Allah knows every prayer and glorification. Glorification is a part of prayer (17108-111, 5040).
2238 tells us to keep up the prayers, and the ?middle prayer?. The ?middle prayer? is a part of the prayers.
337 says that a covenant was made with the Prophets, and Muhammad, and Isa, and Nuh, and Ibrahim.Each one was a Prophet.
33 declares that Allah revealed the Qur?an and that he revealed the Furqan. The Furqan is actually the Qur?an (251).
In 26108, Nuh tells his people to be careful of Allah and to obey him (Nuh). In the next verse, he says that he asks no reward for it (see 690).
This means that serving Allah and obeying the Messenger means following the Message (also study 4363-64).
2454 says that we must ?obey Allah and obey the Messenger?.
Like 26108, it means ?follow the Message? (since it says nothing is incumbent on him except delivering the Message).
The balance is a part of the Qur?an. The wisdom is a part of the Qur?an. Glorification is a part of prayer.
Muhammad, Isa, Nuh and Ibrahim were all a ?part? of the Prophets.
The Furqan is in the Qur?an.
Obeying Nuh or Isa was a part of serving Allah. Obeying the Messenger is a part of obeying Allah.
459 can therefore be understood as ?Obey Allah by obeying the Messenger those in authority. If there is a matter of dispute, refer it to Allah by referring it to the Messenger.?
This explains how ?Allah and His Messenger? can both deliver the ultimatum in 91.
?Allah and His Messenger? means the Messenger is a part of the process by which Allah reveals His will.
?Obey Allah and obey the Messenger? means obeying the Messenger is a part of obeying Allah.
There is no way to obey Allah except to obey the Messenger. Allah commands us to obey by obeying His Messenger.
If we ?obey the Messenger? by taking him as a separate source of law besides the Qur?an, we obey neither Allah nor His Messenger. Without the Qur?an, we cannot obey Allah.
This is why the Messenger was only a warner and commands us only to obey the Qur?an (2556-57).
12108 and 2527-30 confirm that the way of the Messenger is the Qur?an, and that the Qur?an is all that we should adhere to. The Qur?an guides to the right path (2213, 2256, 2282, 3101, 4174-175, 515-16, 575-77, 638-41, 6126, 6161-164, 931-34, 1025, 1156, 179, 1782, 1936-37, 1943, 2254, 2435, 346 etc.). The Messenger tells us to take it (2556-57), and thus he will represent a way different to the non-Muslim leaders in 3367. This argument should thus be dropped.
3371
See the refutation of 3336 and the seven reasons of 3366.
414
Please read 412. Read the next verse. Now what does it tell you about obeying ?Allah and His Messenger?? See the refutation of 3336 and the seven reasons of 3366.
459
See the refutation of 3336 and the seven reasons of 3366. If Allah (SWT) is represented by the Qur?an and the Messenger by his interpretation of the Qur?an (ahadith), is Islam a religion authored by at least three different sources? Notice that after consulting those in authority we are instructed to refer disagreements to Allah and His Messenger. Thus, ?Obey Allah and obey the Messenger? must necessarily reference one source (for examples of ?those in authority? see 843).
Again, ?Allah and His Messenger? means ?Allah via His Messenger? (e.g. 91).
Allah does not consult the Messenger about the ultimatum (1826).
It means ?obey Allah by obeying the Messenger and those in charge?.
If people disagree about something, why refer it to two sources?
The Messenger only judged by the Qur?an (4105, 548, 6114), thus a paradox is created for Sunnis.
How can we possibly obey 459 if it tells us to refer to separate sources one of which comes from the other?
464-465
Messengers were sent for a specific purpose, and this was to deliver the Message (599, 1635).
The Messenger leads his people to a new way of life (2556-57), and Allah (SWT) bestowed on him the authority to do so.
This is like intercession, where one may intercede ONLY with His permission (2255).
Even then, it is actually only Allah interceding (3944). It is an identical principle with ?being obeyed? in 464.
Even when the Messenger is judging between people, it is actually Allah Who is the judge (6114).
Finally, the Messenger was only a warner (7184, 3523),?
?thus nothing is religiously authoritative beyond the Arabic Qur?an with which he warned (619, 427).
The following is a response to the allegation against 465.
Compare it to 548. If 465 requires Muhammad?s ?ahadith?, then why would not 464 require ahadith of every other Messenger?
Therefore as per 465, Messengers must make certain decisions when necessary (i.e. during matters of disagreement).
When the final decision is made (in keeping with the Qur?an and the way of Allah), it should be adhered to.
Consultation may be required (3159, 459, 6012), and is recommended (3159, 423.
It should be noted that the Prophet being a ?judge? does not mean he makes the law.
For example, just because we teach the Book (379), it does not mean Allah did not teach it (551-2).
Likewise, if we judge by the Qur?an (54, we are taking Allah as judge (6114).
1035 confirms this, terminating any contention that we must follow the Messenger as a separate source.
The Messenger had no power to guide (1035, 2856). Yet humans can still ?guide? on Allah?s behalf through the Qur?an (7181)!
Let us look at 466
In context with the previous verses, the decisions (prescriptions) of the Messenger are intermingled with the will of Allah (SWT).
This is because the Prophet judged by the Qur?an alone (544-49).
469
See the refutation of 3336 and the seven reasons of 3366.
480 is in the context of war and refers to decisions which uphold the principles of the Qur?an (e.g. not retreating).
2556-57 confirms that the Messenger only asks us to follow the way of Allah in the Qur?an, thus obeying the Messenger is indeed obeying Allah. Besides, swearing allegiance to the Messenger is swearing allegiance to Allah (4810), because the Messenger swore his allegiance to Allah (715).
There is thus no point in presenting this ayah.
483
The translation seems skewed. Merely confirms that the Messenger was a community leader, like the other Messengers. Messengers are made community-leaders (2124), but they must lead only according to the Message (2127, 2173).
Besides, referring to others in charge confirms that this ayah has nothing to do with another source of religion.
A better translation
?And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it.?
4105
Works against you by confirming that we must follow the Qur?an alone.
?(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed.?
2213
As you can see, it is the same principle as that described in 464-65. The Messenger does not simply read the Book and make new laws from it (just like that!). The law is the Qur?an. All people are expected to learn it, teach it and judge by it (379, 543-50). You are still misguided.
4115
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What does acting hostilely to the Messenger have to do with ?sunnah??
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Where in the Qur?an does ?believers? actually mean ?sahaba?? Are you saying only his companions can be Muslims?
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What were the only things Muslims are commanded to do, and what was the Messenger only (2791-92)?
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What is the actual way of the believers, and what was it being compared to (4114)?
?Say This is my way I call to Allah, I and those who follow me, being certain.
And glory be to Allah; I am not one of the polytheists.? (1210
12109 further clarifies that people follow this ?way? via Revelation.
2527-30 refutes you by declaring the way of the Messenger as the Qur?an.
The fact that 80% of ?Muslims? are Sunni means that 80% of so-called Muslims are not Muslims. Majority of believers are idol-worshippers (12106). They won?t agree (623).
4170
You added an explanation by way of falsification. Let me explain
?And they say We believe in Allah and in the messenger and we obey; then a party of them turn back after this, and these are not believers. And when they are called to Allah and His Messenger that he may judge between them, lo! a party of them turn aside. And if the truth be on their side, they come to him quickly, obedient.?
2447-49
We must believe in Allah (SWT), His Messengers (since the Books come through Messengers), the angels and the Last Day (see 4136). It would be illogical to say that ?believing in the Messenger? meant believing in another source of religious law when Messengers only act according to the Message (543-50, 2127) (there is also only one judgement here, not two). It would also be illogical to say that you believe in a Messenger if you do not adhere to the Message! The placement of the words ?we obey? means that they obey after believing in Allah (SWT) and His Messenger (thus demonstrating that His Messenger is delivering the commandments of the Message and that (as a Messenger) he represents Allah?s (SWT) will). The fact that the truth may not be on their side proves that orders and judgements come from the Qur?an (since the Qur?an is the truth ((240-42, 291, 2119, 2147, 2176, 548, 16102).
331-32
331 states that we must follow the Messenger. According to 331-32 and 1436, ?following? is synonymous with ?obeying?.
1435-36 shows that ?following? and ?obeying? the Messenger means departing from a life of idol-worship.
26105-111 shows again that ?following? is synonymous with ?obeying?.
Here the Messenger says that he requests no reward for giving the people something to follow, and Prophet Muhammad said the same when delivering the Qur?an (689-90).
This confirms that giving the people something to follow and obey meant teaching them the Message.
Correspondingly, rejecting the Messenger means rejecting the Message (16105), just as following the Messenger means obeying the Message (331-32).
Can you respond?
3132
See the refutation of 3336 and the seven reasons of 3366.
581
See the rebuttal of 4170. Please explain how believing that the Prophet was a Prophet/Messenger means obeying other than what was revealed to him. After all, the verse is in actuality saying we believe in Allah by believing in the prophet by believing in what was revealed to him (please see ?Reason 7?). We must believe that the Prophet received Revelation, but we must also believe in what he says (i.e. the mandate of Allah passed through him).
The Messenger was only a warner (3523), and was given the Qur?an to warn with (619, 20113, 427). Can you therefore please explain how there can be more than the Qur?an to obey?
592
You explained it yourself. ?Obey Allah and obey the Messenger? is explained by my refutation to 3366, and that is why the Message is linked to obeying the Messenger.
If the clear delivery (the proclamation to people makes it clear, as does helping to remember and record it) is the only obligatory task, how can you assert that ?teachings? besides the Qur?an are obligatory?
2450
Please see the refutation of 3336. Why would people fear that BOTH Allah and His Messenger would act against them unless ?Allah and His Messenger? meant the will of Allah as passed through the Messenger (i.e. the Qur?an)?
By now you may realise that ?Allah and His Messenger? is a dead argument.
2451
It is impossible for ?Allah and His Messenger? to refer to two source of law when there is only one judgement mandated.
2452
Please see the refutation of 3336.
2454
?Obey Allah and obey the Messenger? is explained by my refutation to 3366, and that is why the Message is linked to obeying the Messenger.
If the clear delivery (the proclamation to people makes it clear, as does helping to remember and record it) is the only obligatory task, how can you assert that ?teachings? besides the Qur?an are obligatory?
2456
If obeying the Messenger meant learning from him exactly how ritualistic prayer should be or how much zakat was to be enforced for all time, these two commandments (prayer and zakat) would not need to be listed. Rather, they are the same thing in that obeying the Messenger means obeying the Message which tells us how to be practicing Muslims (there are after all additional details elsewhere in the Qur?an). As was deduced from 2447-49, the Messenger (not Muhammad) is the representative of Allah?s (SWT) will on Earth. ?Obeying the Messenger? is clarified in 2527-30 as adhering to the Qur?an.
331 states that we must follow the Messenger. According to 331-32 and 1436, ?following? is synonymous with ?obeying?.
1435-36 shows that ?following? and ?obeying? the Messenger means departing from a life of idol-worship.
26105-111 shows again that ?following? is synonymous with ?obeying?.
Here the Messenger says that he requests no reward for giving the people something to follow, and Prophet Muhammad said the same when delivering the Qur?an (689-90).
This confirms that giving the people something to follow and obey meant teaching them the Message.
2462
?And they say We believe in Allah and in the messenger and we obey; then a party of them turn back after this, and these are not believers. And when they are called to Allah and His Messenger that he may judge between them, lo! a party of them turn aside. And if the truth be on their side, they come to him quickly, obedient.?
2447-49
We must believe in Allah (SWT), His Messengers (since the Books come through Messengers), the angels and the Last Day (see 4136). It would be illogical to say that ?believing in the Messenger? meant believing in another source of religious law when Messengers only act according to the Message (543-50, 2127) (there is also only one judgement here, not two).
Muhammad (SAW) is expected to use his judgment in circumstances too variable to include entirely in the Qur?an.
2463
You may wish to clarify the context lest you mislead readers. After all, the ayah 2462 was talking about momentous affairs.
?Do not hold the Messenger?s calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.?
2463
In momentous affairs (e.g. campaigns), the Messenger?s command is very important. Once again the variables of such circumstances are too extensive to include entirely in the Qur?an. The Messenger as a community leader would judge contextual situations using the Qur?an (6114).
820
Believers are told to listen to a singular entity (?anhu? = ?from him?) even though ?Allah and His Messenger? is used.
Please read 412. Read the next verse. Now what does it tell you about obeying ?Allah and His Messenger?? See the rebuttal to 3336.
Perhaps you are misunderstanding the verses (822).
823
More relevant for Sunnism.
824
These ayat just testify against you. ?Allah and His Messenger? is clearly one source since Muhammad (SAW) is represented (within the phrase ?when he calls you?) by ?Allah and His Messenger?.
846
See the rebuttal to 3336.
864
?Obeying? or ?following? someone implies accepting or following their particular way of life (e.g. that prescribed in the Qur?an or the making of mischief), and not the particulars of religious practice once the Message itself is accepted. For example
?My Lord! deliver me and my followers from what they do.?
26169
Ayat 26181-184 provide specific aspects of the way of life prescribed by Allah (SWT).
1435-36 shows that ?following? and ?obeying? the Messenger means departing from a life of idol-worship.
26105-111 shows again that ?following? is synonymous with ?obeying?.
Here the Messenger says that he requests no reward for giving the people something to follow, and Prophet Muhammad said the same when delivering the Qur?an (689-90).
This confirms that giving the people something to follow and obey meant teaching them the Message.
5820
See the rebuttal to 3336.
4732
?Say I do not ask you aught in return except that he who will, may take the way to his Lord.?
2557
Hindering from the path of Allah means stopping them from following the Qur?an. The Messenger leads his people to a new way of life (2556-57), thus opposing the Messenger means opposing the way of life as compared to a non-Islamic way of life.
4733
Please see the seven reasons of 3366.
597
?They ask you about the windfalls. Say The windfalls are for Allah and the Messenger. So be careful of (your duty to) Allah and set aright matters of your difference, and obey Allah and His Messenger if you are believers.?
81
Since we know that the spoils are not all entirely for Muhammad (SAW) individually and that they are not all entirely for Allah (SWT) individually (841, 869), ?Allah and the Messenger? cannot reasonably refer to Allah (SWT) represented by the Qur?an plus Muhammad (SAW) represented by ?his sunna?. The ayat are stating that the victory was in the name of Allah SWT and that the disposal of windfalls is the privilege of Allah through His Messenger (i.e. the people should abide by the decision of ?Allah and the Messenger?). Now just as in 91-3 (conceptually), we know that Allah (SWT) did not consult Muhammad (SAW) regarding the disposal of spoils. Therefore ?Allah and the Messenger? refers to the will of Allah (SWT) as presented in the Qur?an. Muhammad (SAW) will implement the order by allowing and prohibiting the items according to the will of Allah (SWT) and hence circumstance (in this case they were weak) (841, 866). This verdict is shown in 841, consistent with 597 where the spoils are also to go to the orphans and the needy etc. (although people are still expected to spend benevolently (i.e. give charity) (83))
?What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.?
597
As we see, the spoils are restored to the Messenger (by the decree of Allah (SWT)) so that he can distribute it according to the will of Allah (SWT) (the verdict is that it is to be distributed amongst the needy, those who helped the Messenger etc. (598-9). A specific amount of 1/5 was prescribed for the believers in 841). For this reason we are ordered to take what he gives us and forsake what he withholds (according to Allah?s (SWT) criterion/verdict by which he decides (i.e. abides)). In effect, whatever is left after the criteria have been satisfied is what the believers must take.This is an example of the Messenger judging by the Qur?an (543-50) and the community leaders are expected to do this too. Remember also that there would be much haram material in war booty (869), and that Muhammad (SAW) is expected to use his judgement in matters too variable to include entirely in the Qur?an (e.g. 2462).
These days ?the Messenger? would be the state judging by the Qur?an.
1644
false assumption.
FIRST POINT
?And when Allah made a covenant with those who were given the Book You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.?
3187
The word for ?make it known? (proclaim/make clear) is ?litubayyena?. This is similar to the word used for ?proclaim? in 1644
?With clear arguments and scriptures; and We have revealed to you the Reminder that you may proclaim to men what has been revealed to them, and that haply they may reflect.?
However, some scholars opted the irrelevant and alternate meaning for the word in 1644 by claiming that it means ?explain?. If the Qur?an is a clear Message explained by Allah (SWT) (426, 7519) then it is impossible for someone to claim that ayah 44 of Sura 16 tells Muhammad (SAW) to explain it. He was only a plain warner (7184). Usage of the word in 3187, 426, 519, and 144 indicate that the intended meaning is ?proclaim/make clear?, not to explain.
SECOND POINT
?With clear arguments and scriptures; and We have revealed to you the Reminder that YOU may make clear to men what has been revealed to them, and that haply they may reflect.?
1644
The Qur?an here is described as clear and therefore does not need to be explained by Muhammad (SAW). His sole duty was to proclaim the Message (1635). Moreover, why would Allah give the Messenger a Book so that he could explain the Book? Why not just give him the explanation without the Book? Obviously it means that the Messenger received the Revelation personally, and that HE would make it clear (?explain?) to people by proclaiming the Message (599). See 1664 and the notes to confirm that the Qur?an itself is the explanation.
The Book explains itself (426, 1039, 20114, 2533, 2784, 7519).
NOTE 2
This is like intercession, where one may intercede only with His permission (2255). Even then, it is actually only Allah interceding (3944).
Another example just because we teach the Book (379), it does not mean Allah did not teach it (551-2). Likewise, if we judge by the Qur?an (54, we are taking Allah as judge (6114).
Finally, the Messenger had no power to guide (1035, 2856), yet humans can still ?guide? on Allah?s behalf through the Qur?an (7181).
It is an identical principle with ?explaining the Revelation? in 1644/64. Allah explained it (7519) and He made it clear (2159). The Book itself makes things clear, and for this reason the Messenger also makes things clear (4413). 4414 confirms the ?explanation? as the Qur?an.
THIRD POINT
?And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe.?
1664
The Qur?an was obviously not revealed so that Muhammad (SAW) could explain to people what they differed about in the Qur?an. Nor was it revealed so that Muhammad (SAW) could explain it (the Book)?rather the explanation would be revealed, and that is what the Qur?an is (12111, 1689, 7519 (clarification comes from Allah (SWT) into the studier?s mind (via complete reading))).
The Book explains itself (426, 1039, 20114, 2533, 2784, 7519).
6412
?Obey Allah and obey the Messenger? is explained by my refutation to 3366, and that is why the Message is linked to obeying the Messenger.
If the clear delivery (the proclamation to people makes it clear, as does helping to remember and record it) is the only obligatory task, how can you assert that ?teachings? besides the Qur?an are obligatory?
2918 refutes your entire video. Still, needless to say, rejecting the Messenger means rejecting the Message (26105), just as following the Messenger means obeying the Message (331-32).
4248
Why do you post ayat which refute you?
548
This ayah shows we must judge by the Qur?an alone. If you believed in ?Muhammad?s Sunna? before, you should not now. Judgement is only when needed (e.g. 465, 542).
When the Messenger passes away, people must judge by the Book themselves (543-50). We must teach study and teach it for ourselves, not rely on ahadith (379).
549
Continues your own refutation from 548. I am unsure why you post these ayat. You are refuting ?Muhammad?s Sunna?.
532-4
You are falling into idol-worship.
532-4 states that the companion (the Messenger) is not deceived, makes no mistake nor speaks of his own desire.
To say this refers to everything that Prophet Muhammad as a person says would contradict the fallibility of the human he was.
Prophet Muhammad was fallibly human, like us (943, 1793, 18110, 3337, 661, 801-10).
Messengers were repeatedly warned to stay upright (e.g. 6150). If they were infallible, this would never be necessary.
Prophet Muhammad was capable of sinning (479).
Messengers did not know what would become of themselves (469), thus Muslims have no right to consider them infallible.
534 is comparable to 971. The ?it? in 534 is the same as the ?it? in 971 (referring to the Qur?an).
Therefore 532-4 refers to the attributes of the Revelation being recited (i.e. it is true, it guides correctly and it comes from Allah).
1015
This is in fact the Qur?an (7203). It would be appreciated if you could be a little more honest.
6944-46
Refers to forging the Qur?an.
2543
An assumption based on your own unwillingness to study the Qur?an yourself. Please see 379 and 20114.
2850
See the previous verse to refute your own claim
?Say Then bring some (other) book from Allah which is a better guide than both of them, (that) I may follow it, if you are truthful.?
This confirms that the guidance from Allah is the Qur?an. According to you, we do not need the Qur?an since you only follow the explanation (ahadith). Since we have just confirmed that the guidance is the Qur?an, how can you be guided?
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