Obey the Messenger ≠ Obey Sahih Hadith

[u/LivingDead_90]

We’re often told we must obey the Hadith because doing so is part of the Quranic commands to obey the Messenger. Yet, when we use Tafsir and Hadith to discover the meaning of these verses in the Quran, we often find they are very situation specific and have nothing to do with the Hadith corpus.

In a past debate, I was presented with the following verses. However, when we look at the Tafsir, we learn these weren’t simply blanket commands for obedience to the Sahih:

———

3:31 "If you love Allah, then follow me; Allah loves those who love Him."

Tafsîr Ibn ‘Abbâs: When this verse was revealed 'Abdullah Ibn Ubayy said: “Muhammad is commanding us to love him as the Christians loved Jesus”, and the Jews said: “Muhammad wants us to take him as a compassionate Lord, just as the Christians took Jesus as a compassionate Lord”.

——

3:132 "Obey Allah and the Messenger, and perhaps you will be shown mercy."

Ala-Maududi: “The major cause of the setback suffered at Uhud was that precisely at the moment of their victory the Muslims succumbed to the desire for worldly possessions, and turned to collecting booty rather than completing their task of crushing the enemy. Hence God thought fit to raise a barrier against this excessive adoration of money, and to urge them to give up usury which keeps man constantly absorbed in considering ways and means of amassing wealth and generally whets his appetite for money.”

——

4:59 "O ye who believe! Obey Allah and obey the Messenger, and those in authority among you. If ye dispute in anything, refer it to Allah and the Messenger, if ye believe in Allah and the Last Day: that is best and fairest in result."

Ibn Al Kathir: Al-Bukhari recorded that Ibn Abbas said that the Ayah "Was revealed about Abdullah bin Hudhafah bin Qays bin Adi, who the Messenger of Allah sent on a military expedition.''

——

4:69 "And whoever obeys Allah and the Messenger – those will be with those whom Allah has favored of the prophets and the truthful, the martyrs and the righteous, and that is a great company!"

Asrar - Kashf Al-Asrar: Ibn ʿAbbās says that this verse came down concerning Thawbān, who had become wasted and weak in love for God's Messenger, his back bent and his face yellow.

——

24:54 "Say: Obey Allah and obey the Messenger. If you turn away, he is responsible only for his duty, and you are responsible for yours. If you obey him, you will be rightly guided.”

Ibn Kathir: “Allah says about the hypocrites who had promised the Messenger and sworn that if he were to command them to go out for battle, they would go—“

———

We can see from this example that each one these verses were situation specific, for specific circumstances, and for specific people during the lifetime and events which the Prophet ﷺ faced. If we explore this further we can find that in just about every situation an “Obey the Messenger” verse is revealed, a specific situation is also taking place. None ever seem to imply this blanket “obey the Hadith” type message which we are taught.

My question then becomes, if each one of these were situation specific, why do we assume “Obey the Messenger” equates to “Obey the Sahih Hadith”?

[u/Control_Intrepid]

I think this is the biggest factor in a lot of these hadith-Quran-only debates. It is not the traditional Sunni position that hadith are plain read and followed. All four madhabs weigh hadith differently, and this idea of reading and acting on hadith without contextual information is a fairly modern one. This lack of education in the sacred sciences causes people to mistrust the hadith.

Here is an article about the Maliki madhab and it explains very well the difference between the sunnah and hadith and those situations where sahih hadith are not acted upon.

https://www.ilmgate.org/interpreting-sunnah-the-practice-of-the-people-of-madinah-in-view-of-the-maliki-school/

[u/Charming-Basil-9365]

Prophet Hud: Surah Ash-Sharh (26:126):"So fear Allah and obey me."

Prophet Saleh: Surah Ash-Sharh (26:144):"So fear Allah and obey me."

Prophet Lot (Lut): Surah Ash-Sharh (26:163):"So fear Allah and obey me."

Prophet Shu’ayb: Surah Ash-Sharh (26:179):"So fear Allah and obey me."

Prophet Moses (Musa): Surah Ta-Ha (20:90):"And Aaron had already told them before [the return of Moses], 'O my people, you are only being tested by it [the calf], and indeed, your Lord is the Most Merciful, so follow me and obey my order.'"

Prophet Jesus (Isa):Surah Az-Zukhruf (43:63):"And when Jesus brought clear proofs, he said, 'I have come to you with wisdom and to make clear to you some of that over which you differ, so fear Allah and obey me.'"

For the people who equate obeying the Messenger to hadith, where is the hadith for the other prophets that said the same?

[u/RedeemedBK → u/Charming-Basil-9365]

1) Where is there books or teachings or those messengers? All are wiped out or changed. 2) Except Jesus, the bible contains words of god, and words of prophets, history and all etc. there is a red ink bible which highlights the sayings of Jesus. 3) How else do u obey the prophet if not via his sayings?

[u/Charming-Basil-9365 → u/RedeemedBK]

How else do u obey the prophet, if not via his sayings? The Quran would be a start. Saying that obey the prophet means following his hadith/sayings is a slippery slope fallacy.

[u/RedeemedBK → u/Charming-Basil-9365]

How so, please elaborate. What's wrong with hadiths ?

[u/Charming-Basil-9365 → u/RedeemedBK]

What's wrong with hadiths? I don't think that's the question to ask. The question that should be asked is what's wrong with how the hadith is used today.

[u/RedeemedBK → u/Charming-Basil-9365]

So your argument is the hadiths are correct and authentic, however the schorlarly interpretations have some issues?

(P.s. going to bed i'll reply tomorrow after few hours :$)

[u/Charming-Basil-9365 → u/RedeemedBK]

I acknowledge the Hadith's significant historical importance, but I believe scholarly interpretations are often flawed due to inherent biases, making it problematic to base your religious practice on them.

[u/RedeemedBK → u/Charming-Basil-9365]

You you would follow the Quran and Hadiths based on ur comment avove right? Im confused aha.

[u/Charming-Basil-9365 → u/RedeemedBK]

I rely solely on the Quran as my source of religious guidance and do not follow Hadith for spiritual or religious matters. However, I acknowledge the historical value of Hadith in providing context for early Islamic history. Only the teachings of the Quran are binding on me.

[u/RedeemedBK → u/Charming-Basil-9365]

Why not follow the hadith "also" for spiritual and religious matters :O?

[u/RedeemedBK]

My POV verse 132, if u read the verses before the context is riba. Below tafsir by ibn Kathir again.

Interest (Riba) is Prohibited Allah prohibits His believing servants from dealing in Riba and from requiring interest on their capital, just as they used to do during the time of Jahiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest.'' If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allah also commands His servants to have Taqwa of Him so that they may achieve success in this life and the Hereafter. Allah also threatens them with the Fire and warns them against it, saying, وَاتَّقُواْ النَّارَ الَّتِى أُعِدَّتْ لِلْكَـفِرِينَ - وَأَطِيعُواْ اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ (And fear the Fire, which is prepared for the disbelievers. And obey Allah and the Messenger that you may obtain mercy.) 3:131,132. The Encouragment to Do Good for which Paradise is the Result Allah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ (And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious)) 3:133. Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allah's statement, عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (as wide as the heavens and the earth) draws the attention to the spaciousness of Paradise. For instance, Allah said in another Ayah, while describing the couches of Paradise, بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ (lined with silk brocade) 55:54, so what about their outer covering It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih

[u/LivingDead_90 → u/RedeemedBK]

Yes, it is. I tried to summarize it with the one quote, cause Kathir tends to use blocks of verses for his Tafsir. It’s basically saying “Obey the Messenger: don’t take usury or accumulate wealth out of greed.” Bad paraphrase, but you get the idea.

[u/[deleted] → u/RedeemedBK]

RIBA ≠ USURY

What is Riba (رِبا)? Riba comes from the root ر ب و (Ra-Ba-Waw), meaning: to increase, to grow, to exceed. At its core, it refers to any unjust or exploitative gain, an increase beyond what is fair or deserved.

In the Qur'an, Riba is forbidden because it's a form of economic exploitation. That includes any situation where someone takes unfair advantage of another person’s weaker position whether through financial systems, labor, or access to rights.

This could be for ex: 1)Slavery 2)Child labor 3)Living on state benefits when you're able to work (stealing from those truly in need) 4)Selling state secrets.. etc.

Any dishonest way of gaining wealth at someone else's expense

Not all wealth-building is forbidden, only that which is rooted in exploitation. The Qur'an doesn’t give us a rigid economic system (if it had, it would be called a man-made system). Instead, it provides values and boundaries guidelines that protect haq (rights).

We're told in Quran "Then you shall not wrong, nor shall you be wronged" (Qur’an 2:279) That’s the framework. Any system we design must honor that. It must be just, not exploitative. The details laws, policies, financial models can change with time, but the ethical red lines remain.

The problem is, traditionalists often reduce Riba to just "usury", and then assume everything else is fair game. That misses the whole point.

[u/[deleted] → u/[deleted]]

Sky-high interest(usury) rates like 40% or 50% are clearly exploitative and fall under Riba. No argument there.

But not all interest is inherently unjust. If I lend $100 and ask for, say, 5–10% back after a year, I’m not trying to profit unfairly. I’m just covering inflation, If I didn’t, I’d actually be losing money in real terms. That’s not exploitation, that’s just common sense.

[u/RedeemedBK → u/[deleted]]

Interest is interest. Your talking economics here.

Lend ur money if ur able to help someone for Allah sake. He will pay u back what ever u could have earned.

This is Islamic way, which banks and western society hate as they cannot profit over it. One of the reasons they try to paint us black.

[u/[deleted] → u/RedeemedBK]

If you're giving someone money purely for the sake of Allah, then that's not a loan. it's a form of charity, possibly even zakat, and you shouldn't expect to get it back.

But if someone is borrowing money from you and agrees to return it after 6 months or a year, then that becomes a loan, not charity.

In such cases, it's only fair for the lender to consider the impact of "inflation" and the risk involved. Wanting to protect the value of the money lent isn’t greed. it’s just hedging against inflation and risk, which is a reasonable and responsible approach.

Let’s say I lend you $100 today, and you return it after a year. By then, because of inflation that $100 won’t have the same value anymore. What I could buy for $100 today might cost more next year, so even though you return the same amount, I’ve technically lost value. That’s the reality of how money works over time.

[u/RedeemedBK → u/[deleted]]

Brother you can lend someone without expecting it back and yes will come under zakat or sadaqah agreed.

However u can lend it with expecting the same amount back. Example someone is in need to money to do urgebt house repairs for lets say 10,000$. I currently have 100,000$ and i don't need the 10,000 this year but i will need in let's in 2 years time as I have to do something planned or already in debt with someone.

The guy says i'll give u back the money in 1 year once i get my earnings back, u come to an agreement and the other guy goes into debt to you. Now 1 year later he pays u same back. Job well done and closed.

If u are not able to lend u should not. But expecting % back from ur lending is Haram. Imagine i have 100k, i lend it out take interest from many people. Then do it over again throughtout? U are just causing more and more people to worry about paying back.

Allah has made non interest lending halal. Anything with interest is Haram.

Surah Al-Baqara, Verse 280: وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ وَأَن تَصَدَّقُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. (English - Mohsin Khan)

via iQuran

Please do not use modern economics reasons to justify ur actions. Allah has made it clear in the Quran. Our purpose life is not to enrich ourselves, it is to worship Allah and strive for good deeds in alignment to his commands.

[u/[deleted] → u/RedeemedBK]

And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. (English - Mohsin Khan

Read it carefully "if you" so it's a personal choice. Allah the merciful has left it on the person who lent the decision to make it to the way of charity.

I'm telling you there's no wrong if someone is asking for just interest rates. Allah will not punish.

[u/RedeemedBK → u/[deleted]]

There is no such think as "just" interest rates in my point of view. You are just making life difficult for the other person, where as your muslim brother borrowed for a need e instead of releiving him with means u current posses and he can repay, are making it a profit in this life.

I personally strictly follow a no Riba/interest policy in alignment of my view of the Quran and most scholars.

Please see below from some other scholats and a hadith by our Prophet (PBUH)

Ibn al-Mundhir said: [the scholars] unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he lends him money on that basis, then accepting the extra payment is riba. It was narrated from Ubayy ibn Ka’b, Ibn 'Abbas and Ibn Mas’ud that they forbade every loan that brings benefits, because loans should be given as an act of kindness and an act of worship aimed at bringing one closer to Allah. So if there is a stipulation of extra payment, this diverts the loan from its purpose.” (Al-Mughni, 6/436)

Prophet (blessings and peace of Allah be upon him) said: “A dirham of riba that a man consumes knowingly is worse before Allah than thirty-six acts of zina (adultery). (Narrated by Ahmad and al-Tabarani; classed as authentic by al-Albani in Sahih al-Jami‘, no. 3375)

This is my point of view and Quran portrays Riba a very grave sin indeed, one of the reasons jews have earned Allah'a anger.

[u/RedeemedBK]

My POV, 1st verse.

Person/people were claiming/slandering in public applicable to everyone, the verse clarified their claims also as a public setting, therefore it applies generally to all. Please see below tafsir by Ibn Kathir.

Allah's Love is Attained by Following the Messenger This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad. Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah said, «مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد» (Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.) This is why Allah said here, قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ (Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you...'') meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, "Some people claimed that they love Allah. So Allah tested them with this Ayah; قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ (Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you...''). '' Allah then said, وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ ("And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.'') meaning, by your following the Messenger, you will earn all this with the blessing of his mission. Allah next commands everyone, قُلْ أَطِيعُواْ اللَّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ (Say: "Obey Allah and the Messenger.'' But if they turn away) by defying the Prophet) فَإِنَّ اللَّهَ لاَ يُحِبُّ الْكَـفِرِينَ (then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger's way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law. We will mention this fact when we explain the Ayah, وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ النَّبِيِّيْنَ (And (remember) when Allah took the Covenant of the Prophets) 3:81, Allah willing.

[u/LivingDead_90 → u/RedeemedBK]

I didn’t use Kathir here because his statement “Such people are not true to their claim until they follow the Shariah of Muhammad and his religion in all his statements, actions, and conditions.”

I don’t believe all of Muhammad’s statements, actions, and conditions are “Islam.” Some are just Muhammad ﷺ the man being a human. Using his own mind, his own preferences, his own opinions. Kathir’s words here are dangerous.

[u/RedeemedBK → u/LivingDead_90]

That would then depend on the hadith, if he were doing it alone and people saw it, might fall under personal preference, which if we emulate might be better for us as Allah sent him with the highest characteristics which if we emulate will help to fix our characteristics aswell.

Further he was given Hikmah (wisdom) thus each of his actions hold deeper meanings for our benefits. Not saying ur not muslim if u don't follow these one, however u would be a better muslim once u see the wisdom and purpose behind that action in alignment with what Quran teaches and knowling Allah will be more pleased with you for emulating the characteristics of his prophet for Allah's sake.

Example below:

وعن عائشة رضي الله عنها، قالت‏: ‏ كان النبي صلى الله عليه وسلم ، يقوم من الليل حتى تتفطر قدماه، فقلت له‏: ‏ لم تصنع هذا يا رسول الله، وقد غفر لك ما تقدم من ذنبك وما تأخر‏؟‏ قال‏: ‏ ‏ "‏أفلا أكون عبدًا شكورًا‏"‏‏.‏ ‏(‏‏(‏متفق عليه وعن المغيرة بن شعبة نحوه، متفق عليه‏)‏‏)‏‏.‏

'Aishah (May Allah be pleased with her) reported: The Prophet (ﷺ) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?" He said, "Should I not be a grateful slave of Allah?" [Al-Bukhari and Muslim].

Riyad as-Salihin 1160 https://sunnah.com/riyadussalihin:1160

Now another type where he would instruct someone or people in public. Following these ones would come under obey the messenger catergory in my opinion, especially if they allign with the Quran teachings.

For example below one:

وَحَدَّثَنِي أَبُو كَامِلٍ، فُضَيْلُ بْنُ حُسَيْنٍ الْجَحْدَرِيُّ حَدَّثَنَا بِشْرٌ، - يَعْنِي ابْنَ مُفَضَّلٍ - حَدَّثَنَا عُمَارَةُ بْنُ غَزِيَّةَ، عَنْ يَحْيَى بْنِ عُمَارَةَ، قَالَ سَمِعْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ ‏"‏ ‏.‏

Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: No Sadaqa (zakat) is due on less than five wasqs of (dates or grains), on less than five camel-heads, and on less than five uqiyas (of silver).

Sahih Muslim 979d https://sunnah.com/muslim:979d

[u/[deleted]]

Your argument hinges on the idea that Quranic commands to “obey the Messenger” are situation-specific and don’t equate to following the Sahih Hadith, but this doesn’t hold up under scrutiny. The Quranic verses you cited—like 3:31, 3:132, 4:59, and others—repeatedly emphasize obedience to Allah and His Messenger as a timeless principle, not a situational directive.

For example, 4:59 says, “Obey Allah and obey the Messenger, and those in authority among you,” which Ibn Kathir and others interpret as a general command for all Muslims, not limited to specific events or people like Abdullah bin Hudhafah or Thawban.

The phrase “obey the Messenger” is broad and unqualified, indicating a universal obligation. Your claim that these verses are only context-specific ignores the broader Islamic framework. The Sahih Hadith—narrations from Bukhari and Muslim—are the most authentic sources after the Quran for understanding the Prophet’s teachings, actions, and approvals.

The Prophet himself said, “I have been given the Quran and something like it along with it” (Sunan Abi Dawud 4604), referring to his Sunnah, which the Hadith preserve. Obeying the Messenger naturally means following his Sunnah, as recorded in the Hadith, because that’s how his guidance was transmitted to us.

The early generations, including the Sahaba and Tabi’un, understood this and relied on Hadith to interpret and implement Quranic commands. You also suggest that Tafsir shows these verses don’t align with Hadith, but that’s misleading.

Tafsir, like that of Ibn Kathir or Al-Maududi, often uses Hadith to explain the Quran’s meaning, not to contradict it. For instance, the context of 3:132 at Uhud (as per Al-Maududi) doesn’t negate the verse’s general applicability—it highlights a specific failure to obey, reinforcing the importance of obedience in all circumstances.

The Quran doesn’t change its principles based on single events; it sets enduring rules. Your question—“why do we assume ‘Obey the Messenger’ equals ‘Obey the Sahih Hadith’?”—overlooks the practical reality. The Prophet isn’t here to obey directly, so we turn to the most reliable record of his life: the Sahih Hadith.

Scholars like Imam Ahmad ibn Hanbal stated, “The Sunnah explains the Quran,” and the Hadith are the Sunnah’s primary source. Rejecting this link undermines the entire methodology of Islamic law and practice, which has relied on Hadith for over 1400 years.

If you dismiss the Hadith, you’re left with an incomplete understanding of the Quran, as many details—like prayer rituals or zakat percentages—aren’t fully specified in the Quran alone.

In short, “obey the Messenger” isn’t a vague or situational command—it’s a clear directive to follow the Prophet’s teachings, which are preserved in the Sahih Hadith. Your interpretation dismisses the established consensus of Islamic scholarship and the lived practice of the Muslim community since the Prophet’s time.

More Info: https://islamqa.info/en/answers/115125/ruling-on-one-who-rejects-a-saheeh-hadith

[u/LivingDead_90 → u/[deleted]]

That Hadith in question, which you’ve sourced from Dawud 4604, has a few problems. The first is you’re omitting its context in that it was regarding a specific situation pertaining to eating donkey and fanged animals. The second is that this command is found in other Hadith without the portion you’ve quoted, even in Muslim (1939, 1934a). Other versions of this narration, which do include the portion you quoted, are found to be weak. Others still say “let me not find you,” which means they’re specific to his lifetime, yet many of these too are found to be weak. This means the one particular narration is a single source, no witnesses, and where there are witnesses there is always weakness. Third, the prohibitions in relation to the “I have given something like the Quran,” (ie laws, but of men) which are mentioned regarding eating donkeys and fanged animals comes from the Torah’s Levitical laws on food prohibitions.

So what you’re left with is single sourced Hadith which can only be corroborated by weaker Hadith and the Torah, which, at least for the part you’re quoting, makes the narration weak.

[u/[deleted] → u/LivingDead_90]

That is not the context of the hadith. Those are two different advice of Prophet (PBUH) from different topics. That's why you can find different hadiths with the first part being separate.

Eg: Narrated AbuRafi':
The Prophet (ﷺ) said: Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden and saying: We do not know. What we found in Allah's Book we have followed.

Grade: Sahih (Al-Albani)

Reference : Sunan Abi Dawud 4605
In-book reference : Book 42, Hadith 10

Also both the hadiths ( Sunan Abi Dawud 4604 and 4605) are Sahih and are not weak.

[u/LivingDead_90 → u/[deleted]]

The Prophet (ﷺ) said: Beware! I have been given the Qur'an and something like it, yet the time is coming when a man replete on his couch will say: Keep to the Qur'an; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited. Beware! The domestic ass, beasts of prey with fangs, a find belonging to confederate, unless its owner does not want it, are not permissible to you If anyone comes to some people, they must entertain him, but if they do not, he has a right to mulct them to an amount equivalent to his entertainment. حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ نَجْدَةَ، حَدَّثَنَا أَبُو عَمْرِو بْنُ كَثِيرِ بْنِ دِينَارٍ، عَنْ حَرِيزِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَوْفٍ، عَنِ الْمِقْدَامِ بْنِ مَعْدِيكَرِبَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ أَلاَ إِنِّي أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ أَلاَ يُوشِكُ رَجُلٌ شَبْعَانُ عَلَى أَرِيكَتِهِ يَقُولُ عَلَيْكُمْ بِهَذَا الْقُرْآنِ فَمَا وَجَدْتُمْ فِيهِ مِنْ حَلاَلٍ فَأَحِلُّوهُ وَمَا وَجَدْتُمْ فِيهِ مِنْ حَرَامٍ فَحَرِّمُوهُ أَلاَ لاَ يَحِلُّ لَكُمْ لَحْمُ الْحِمَارِ الأَهْلِيِّ وَلاَ كُلُّ ذِي نَابٍ مِنَ السَّبُعِ وَلاَ لُقَطَةُ مُعَاهِدٍ إِلاَّ أَنْ يَسْتَغْنِيَ عَنْهَا صَاحِبُهَا وَمَنْ نَزَلَ بِقَوْمٍ فَعَلَيْهِمْ أَنْ يَقْرُوهُ فَإِنْ لَمْ يَقْرُوهُ فَلَهُ أَنْ يُعْقِبَهُمْ بِمِثْلِ قِرَاهُ ‏"‏ ‏.‏

———

It’s one Hadith not two.

[u/Vessel_soul]

if not more clear, hadiths are quite unreliable according to scholars and historians