What is the difference between sacred hadith and Quran verses?

When Muhammad died, the immediate problem for his successors was to collect both his revelations and the reports of his deeds and sayings in the most accurate form possible. The latter had seldom been written down, so a system had to be set up to assess the circumstances under which they occurred and the reliability of those who claimed to have received and remembered them. These remembered examples were in time codified as what was called Hadith, reports of Muhammad’s teaching and conduct as certified by the authority of their transmitters. Within a few centuries of Muhammad’s death, there were six authoritative collections of Hadith recognised by the Sunni (‘mainstream’) Muslim community and another adopted by the rival Shiite community that gave special authority to the Shiite imams, their distinctive spiritual leaders. Different schools of law developed around these collections, each attempting in its own way to determine the relevant authority of the Koran, the Hadith collections, and local practices to create normative community standards.

It was not only Muhammad’s moral and legal guidance that had to be maintained when he died, however, but also his political leadership. From the moment of his death onward, there were questions about who should be his Caliph or ‘Successor’ and what standards should be used to select him. Should he be chosen on the basis of his relationship to Muhammad, his spiritual character, his political/military skills, or his membership in a particular family or community? Should there be one Caliph to rule over all Muslims, or should leadership be more decentralised and based on more regional or cultural factors? These issues surfaced in various forms in almost every generation, and a major conflict over succession eventually split the Muslim community into the rival Sunni and Shiite branches. This split did not resolve other problems, however, and disputes about the authority of different Hadith collections, legal schools, and leadership principles continue to generate factional conflicts within each branch.

ICJ

The difference between the Koran and Hadith Qudsi

Quran: down by Gabriel prayer and peace upon our Prophet Muhammad, peace be upon him, and the types of revelation.

The modern shrine does not require one to be medium in which the angel Gabriel, it may be Gabriel is a medium, or is it inspiration, or otherwise.

Forums: Cut the constancy, it is frequently a whole.

The modern shrine from the right and the weak and the subject.

Quran: worshiper read out, it is read every letter mole, and a good ten-fold.

The Hadith Qudsi: non-worshiper read.

Quran: is divided into chapters and verses, and parties and parts.

The Hadith Qudsi: can not swear this division.

Quran: miraculous throw him and meaning.

The modern shrine: it is not well at all.

Quran: Jahdh expiate, but denies a single letter from him disbelieve.

The modern shrine: it rejects a newly or condemned by some because of the state of his novel is not a kaafir.

Quran: Do not permissible to narrate or read sense.

The modern shrine: his novel is permissible sense.

Qur'an: The Word of God in words and meaning.

The Hadith Qudsi: what it means when the word of God and the Prophet, peace be upon him and his family.

Quran: Allah challenged the Arabs but the worlds to come in kind of rude and meaningless.

The modern shrine: It is not to be challenged

The primary sources of Islamic law, accepted universally by all Muslims, are the Qur'an and Sunnah (Hadith). The Qur'an is the holy scripture of Islam, believed by Muslims to be the direct and unaltered word of Allah.

The Sunnah consists of the religious actions and quotations of the Islamic Prophet Muhammad and narrated through his Companions and Imams (as per the beliefs of the school of Ahle-Sunnah and Ahle-Shia respectively). However, there are significant differences in the hadith of the different sects of Islam. It is impossible to arrive at an accurate view over the hadith accounts.

John Esposito, a Western scholar of Islam, notes that "Modern Western scholarship has seriously questioned the historicity and authenticity of the hadith", maintaining that "the bulk of traditions attributed to the Prophet Muhammad were actually written much later." He mentions Joseph Schacht as one scholar who argues this, claiming that Schacht "found no evidence of legal traditions before 722," from which Schacht concluded that "the Sunna of the Prophet is not the words and deeds of the Prophet, but apocryphal material" dating from later.

Recently, Madelung (Laudian Professor of Arabic at the University of Oxford) has immersed himself in the hadith literature. Having done this, he is much more willing to trust hadith than many of his contemporaries. Madelung said of hadith: "Work with the narrative sources, both those that have been available to historians for a long time and others which have been published recently, made it plain that their wholesale rejection as late fiction is unjustified and that with [not without] a judicious use of them, a much more reliable and accurate portrait of the period can be drawn than has been realized so far."

I recommend that you do read Madelung - his magnus opus is The Succession to Muhammad.