Sunnah shaida ce ta Shari'a (dalili na Shar'i) kamar Alkur'ani, kuma wahayi ne daga Allah. Yin takaitawa ga Alkur'ani kawai da barin Sunnah kufr buwah ne (kafirci bayyananne), kuma yana fitar da wadanda suke goyon bayan wannan ra'ayi daga cikin Musulunci. Dangane da Sunnah kasancewar wahayi daga Allah, hakan a fili yake daga Alkur'ani mai girma. Ya ce:

The Sunnah is a Sharī’ah Evidence (dalīl Shar’i) like the Qur’ān and it is a revelation from Allah . Confining to the Qur’ān and leaving the Sunnah is kufr buwah (manifest disbelief) and takes those who support this opinion outside the fold of Islam. As for the Sunnah being revelation from Allah , it is explicit from the Noble Qur’ān. He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Waɗannan ayoyi suna da tabbaci a cikin ingancinsu, kuma ma'anarsu tana da tabbaci wajen takaita abin da Manzon ﷺ ya kawo, da abin da ya yi gargaɗi a kansa, cewa wahayi ne daga Allah wanda ba ya karɓar wata fassara. Saboda haka, Sunnah wahayi ce kamar Alƙur'ani. Game da wajabcin bin Sunnah kamar Alƙur'ani mai girma, shi ma an bayyana shi a fili a cikin Alƙur'ani. Kuma Ya ce:

These verses are definite in authenticity and definite in their meaning in restricting what the Messenger  has brought, warned people of, that it is divine revelation which is not open to any interpretation. Thus, the Sunnah is a revelation like the Qur’ān. As for the obligation of following the Sunnah like the Noble Qur’ān, it is also explicitly stated in the Qur’ān. And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

He  said:

Duk waɗannan āyoyi a fili suke kuma sun bayyana wajibcin bin Manzon Allah ﷺ dangane da abin da ya zo da shi, da kuma ɗaukar biyayya ga Manzon Allah ﷺ a matsayin biyayya ga Allah.

All of these ayāt are explicit and clear in the obligation of following the Messenger  with regards to what he  has brought and in considering the obedience to the Messenger  as obedience to Allah .

Don't Alƙur'ani da hadisi hujjoji ne na Shari'a dangane da wajibcin bin abin da suka zo da shi. Hadisi yana kama da Alƙur'ani ta wannan fuska. Saboda haka, ba a yarda mutum ya ce: mun dai ɗauki hukunce-hukunce daga Littafin Allah kawai, domin abin da ake fahimta daga wannan magana shi ne an watsar da hadisi. Maimakon haka, wajibi ne a haɗa Sunnah da Littafi. Don haka ana ɗaukar hadisi a matsayin hujjar Shari'a kamar yadda Alƙur'ani yake. Ba a yarda Musulmi ya nuna cewa Alƙur'ani kaɗai ya isa, kuma Sunnah ba ta da muhimmanci ba. Manzon Allah ﷺ ya yi nuni da haka, an rawaito cewa Annabi ﷺ ya ce:

So the Qur’ān and hadīth are Sharī’ah evidences in terms of the obligation of following what has come therein. The hadīth is like the Qur’ān in this respect. Therefore, it is not allowed for someone to say: we have the Book of Allah  from which we will take (rulings), because what one understands from this statement is that the hadīth has been abandoned. Rather, it is imperative that the Sunnah is combined with the Book. So the hadīth is taken as a Sharī’ah evidence just as the Qur’ān. It is not allowed for a Muslim to imply that the Qur’ān alone is sufficient, and the Sunnah is not needed. The Messenger  has alluded to this, It has been reported that the Prophet  said:

Kuma a cikin hadisin Jabir, wanda ya koma ga Annabi ﷺ, ya ce:

And in the narration of Jabir, which goes back to the Prophet , he  said:

Saboda haka, ba daidai ba ne a kwatanta Alkur'ani da hadisi, domin sakamakon hakan zai kasance: idan hadisi bai yi daidai da shi ba (watau Alkur'ani), to sai mu watsar da shi, saboda wannan yana kai ga watsar da Sunnah, tun da ta zo ne don ƙayyade Alkur'ani, ko takaita shi, ko yin bayani ga sassansa masu ma'ana gama-gari (mujmal). Domin hakan zai nuna cewa abin da hadisi ya ce bai yi daidai da Alkur'ani ba, ko kuma ba a samunsa a cikin Alkur'ani ba. Kamar hadisan da ke danganta rassa da tushe (asl). Hakika, ƙa'idodin da aka ambata a cikin hadisi ba a ambace su a cikin Alkur'ani ba, musamman ma da yawa daga cikin dokoki dalla-dalla waɗanda ba a saukar da su a cikin Alkur'ani ba, sai dai an ambace su a cikin hadisi kawai. Saboda haka, ba a kwatanta hadisi da Alkur'ani game da abin da aka ambata a cikin Alkur'ani, sannan a ƙi duk wani abu dabam. Hakika, hukuncin da ya shafi wannan shi ne: idan hadisi ya ambaci wani abu da ya saɓa wa abin da ya zo a cikin Alkur'ani a matsayin ma'ana tabbatacciya, to ana ƙin hadisin saboda ma'anarsa, watau matn, domin ma'anarsa ta saɓa wa Alkur'ani. Wannan kamar abin da aka ruwaito game da Fatimah 'yar Qays lokacin da ta ce:

Therefore, it is wrong to compare the Qur’ān with the hadīth, the result of which would be, if the hadīth does not agree with it (i.e the Quran) then we abandon it, because this leads to abandoning the Sunnah if it came to specify the Qur’ān, restrict it or elaborate its ambivalent (mujmal) parts, since it would show that what the hadīth states does not agree with the Qur’ān or it is not found in the Qur’ān. Like the ahadīth which relate the branches to the foundation (asl). Indeed, the rules mentioned in the hadīth have not been mentioned in the Qur’ān, especially, many of the detailed rules which have not been revelead in the Qur’ān but mentioned in the hadīth only. Therefore, Hadith is not compared to the Qur’ān regarding what is mentioned in the Qur’ān and rejecting anything else. Indeed, the order regarding this is that when a hadīth mentions something which contradicts what has come in the Qur’ān as a definite meaning, then the hadīth is rejected on the basis of its meaning i.e the text (matn) because it’s meaning contradict the Qur’ān. This is like what has been narrated about Fatimah bint Qays when she said:

Wannan hadisi an ƙi shi ne saboda yana sabawa da Alƙur'ani. Yana sabawa da faɗinSa:

This hadīth is rejected because it contradicts the Qur’ān. It contradicts His  saying:

Saboda haka, hadīth ɗin ana ƙin karɓarsa idan ya saba wa nassi tabbatacce da ma'ana tabbatacciya ta Alƙur'ani. Amma idan hadīth ɗin bai saba wa Alƙur'ani ba, domin yana ƙunshe da abubuwan da Alƙur'ani bai zo da su ba, ko kuma ƙari ne a kan abin da ke cikin Alƙur'ani, to ana karɓar hadīth ɗin kamar yadda ake karɓar Alƙur'ani. Ba a kuma ce: Alƙur'ani da abin da aka ambata a cikinsa sun isar mana, tun da Allah ya umarce mu mu bi su duka tare, kuma wajibi ne a yi imani da su duka tare.

Therefore, the hadīth is rejected because it has contradicted definite text and definite meaning of the Qur’ān. As for when the hadīth does not contradict the Qur’ān since it includes things not brought by the Qur’ān or it is an addition to what is in the Qur’ān, then the hadīth is taken just like the Qur’ān. It should not be said; the Qur’ān and what has been mentioned in it suffices for us since Allah  has ordered us to (follow) them both together and it is obligatory to believe in both of them together.