Kamar yadda fahimtar sadaukarwar da iyayenmu suka yi dominmu take ƙara soyayyarmu gare su, haka fahimtarmu game da yadda aka kiyaye hadisai, matsayinsu a addinin Musulunci, da aikin da sadaukarwar malaman hadisi a ilimin hadisi, tana ƙara ƙaunarmu da girmamawarmu ga magabatanmu. Haka kuma, za mu fahimci ainihin darajar hadisi, kuma za mu fi taka-tsantsan kafin mu hukunta wani hadisi a matsayin rauni.

The way our love for our parents is understood by realization of the sacrifices they made for us, likewise our realization of how úadīth were preserved, their authority in Islam, and the work and sacrifices of the úadīth masters in the science of úadīth, helps increase our love and adoration for our predecessors. In addition, we will appreciate the true value of úadīth and be more scrupulous before judging a hadith as weak.

Allah (SWT) ya ce a cikin Alƙur'ani:

Allah (SWTH) states in the Qur’an:

Lalle Allah (SWT) ya riga ya yi wa muminai alheri, a lokacin da ya tayar musu da wani manzo daga cikinsu, don ya karanta musu ayoyinsa, ya tsarkake su, kuma ya koya musu littafi da hikima.

Indeed Allah (SWTH) has already done a favor to the believers, when He raised amongst them a messenger from themselves to recite to them His verses, purify them and teach them the book and the wisdom.

Wannan aya tana bayyana ɗaya daga cikin manyan aikace-aikacen Annabi mai albarka ﷺ: koyar da Littafi. Wannan aiki ba wai koyar da furuci da karatun Littafin kaɗai ba ne [domin hakan ya riga ya shiga cikin aiki na farko, watau ‘karanta musu ayoyinsa’], a'a, abin da ya fi muhimmanci shi ne ma'anar Alƙur'ani. Ba zai yiwu ga Musulmi ya fahimci ma'anar Alƙur'ani da saƙonsa ba tare da Annabi ﷺ a matsayin malami da zai yi mana bayani ba.

This aya explains one of the most important responsibilities of the beloved Blessed Prophet (PBUH): to teach the Book. This responsibility consists of not just teaching the pronunciation and reading of the Book [as that is already covered in the first responsibility, i.e. ‘to recite to them His verses’], but more importantly, the meaning of the Qur’an. It would be meaningless for a Muslim to try to understand the meaning and message of the Qur’an without the Blessed Prophet (PBUH) as a teacher to explain it to us.

Ƙwarewa a harshen Larabci kaɗai ba za ta iya taimaka mana mu fahimci ma'anar Alƙur'ani ba. Ku tuna cewa sahabbai, waɗanda suke jin Larabci sosai, koyaushe suna komawa wajen Manzon Allah ﷺ domin fahimtar ma'anoni zurfafa na Alƙur'ani. Kalmomin Alƙur'ani da ma'anoninsa Manzon Allah ﷺ ya bayyana su duka da baki da kuma ta hanyar aiki. Waɗannan maganganu da bayanan Manzon Allah ﷺ ana kiransu aḥādīth, kuma suna ba mu sharhi mafi ingancin Alƙur'ani. Saboda haka, alkawarin Allah (SWT) na kiyaye Alƙur'ani yana nufin kiyaye aḥādīth ɗin ma.

Proficiency in the Arabic language alone cannot help us grasp the meaning of the Qur’an. Remember, the ýaúóba , who spoke fluent Arabic, always turned to the Blessed Prophet (PBUH) to understand the deeper meanings of the Qur’an. The Qur’an’s words and its meanings were explained both verbally and practically by the Blessed Prophet (PBUH). These sayings and explanations of the Blessed Prophet (PBUH) are called úódõth and provide us with the the most authentic commentary of the Qur’an. Therefore, Allah’s (SWTH) promise to preserve the Qur’an meant preservation of the aúódõth as well.

Amma kiyaye kalmomi kaɗai ba shi da amfani sosai. Misali, idan Alƙur'ani ya umurci Musulmi da kafa ṣalàt, amma ba mu iya fahimtar abin da wannan umurni ya ƙunsa ba [kamar yadda ake yin ta], to wace fa'ida ce ke cikin kiyaye kalmomin "kafa ṣalàt"? Wannan ya tabbatar da cewa kiyaye Alƙur'ani, ta hanyar wajibi, ya haɗa da kiyaye ḥadìth. Ba tare da ḥadìth ba, ímánin Musulmi bai cika ba. Bayan haka, ta yaya za mu sani cewa Alƙur'ani littafin Allah ne (SWTH)?

However the preservation of words alone serves little purpose. For example, if the Qur’an commands Muslims to establish üalót, but we are unable to understand what this command entails [such as how to perform it], then what benefit is there in preserving the words “establish the üalót?” This proves that the preservation of the Qur’an, by necessity, includes preservation of the úódõth. Without úódõth, the õmón of a Muslim is incomplete. After all, how do we know that the Qur’an is the book of Allah (SWTH)?

Idan mun san Alƙur'ani da matsayinsa, to saboda kawai Annabi mai albarka ﷺ ya ce: "Wannan shi ne Alƙur'ani; shi ne maganar Allah (SWT)." Idan za mu ƙi wannan Hadisin na Annabi mai albarka ﷺ, to tushen Musulunci gaba ɗaya zai rushe. Ba za mu sani ba cewa Alƙur'ani shi ne abin da yake da'awar cewa shi ne.

If we know the Qur’an and its place, it is only because the Blessed Prophet (PBUH) said, “This is the Qur’an; it is the word of Allah (SWTH).” If we were to reject this Hadīth of the Blessed Prophet (PBUH) then the whole foundation of Islam collapses. We would not know that the Qur’an is what it claims to be.

Allah (SWT) ya ce wa Annabi (ﷺ) a cikin Alkur'ani:

Allah (SWTH) says to the Blessed Prophet (PBUH) in the Qur’an:

Kuma Mun saukar muku da Tunatarwa, domin ka bayyana wa mutane abin da aka saukar musu, kuma domin su yi tunani.

And We have sent unto you the message, that you may explain clearly to men what is sent for them, and that they may give thought.

Wannan ayar tana tabbatar da cewa babban aikin Sunnah shi ne bayyana ma'anar Alƙur'ani, wanda hakan na nufin ba za a iya fahimtar Alƙur'ani ba sai da hadisai.

This aya proves that the fundamental role of úódõth is to reveal the meaning of the Qur’an, which means that the Qur’an cannot be understood without the ahadith.