Ana iya aiwatar da Sunnah ta hanyoyi guda biyar:

The Sunnah can be applied in five ways:

A. Sunnah na iya bayyana kalma wadda ba a bayyana ta a cikin Alqur'ani ba. Misali, Alqur'ani ya ce:

A. Sunnah can explain a word which is not explained in the Qur‟an For example, the Qur‟an says:

"Ku tsayar da Salla" (TMQ Al-Baqarah: 43)

“Establish the Salah” (TMQ Al-Baqarah: 43)

Alƙur'ani ba ya bayyana ko bada cikakken bayani game da kalmar, "Ku tsayar da Salla." Amma Sunnah ita ke bayyana cikakkun bayanai game da kalmar "Ku tsayar da Salla." Manzon Allah ﷺ ya ce:

The Qur‟an does not explain or provide any details regarding the term, “Establish the Salah.” However, the Sunnah explains the details pertaining to the term “Establish the Salah.” The Messenger of Allah (saw) says:

"Ku yi sallah kamar yadda kuke ganina ina yi" Manzon Allah (saw) yana lura da yadda mutane suke sallah, kuma yana gyara su a wuraren da suke kuskure a cikin Salah. Batun bayani da ƙarin fayyace ma yana shafar dokokin Hajji, Zakka, Jihadi, da sauran su. A takaice, Alƙur'ani na iya ambaton wani lamari ba tare da ya ba da cikakken bayani a kansa ba, amma Sunnah ita ce take bayyana waɗannan abubuwa.

“Pray as you see me pray” The Messenger (saw) used to observe people pray and would correct them in the areas of the Salah where they made mistakes. The issue of explanation and clarification also extends to the rules of Hajj, Zakah, Jihad, and others. In summary, the Qur‟an may mention a term without providing any details, but Sunnah plays the role of explaining these terms.

B. Alƙur'ani ya ambaci wani kalma gabaɗaya, wadda za a iya amfani da ita ga kowane mutum, sannan Sunna ta ƙara bayyana wannan kalma kuma ta kafa wata ƙa'ida.

B. Qur‟an mentions a general term, which could be applied to any person, while the Sunnah further specifies the term and forms another rule.

Misali, Alkur'ani ya ce:

For example, the Qur‟an says:

"Mazinacin mace da namiji, to ku yi wa kowannensu bulala ɗari." (TMQ An-Nur: 2)

“The man and woman who commit Zina, flog each of them with one hundred lashes.” (TMQ An-Nur: 2)

Wannan hukuncin za a iya aiwatar da shi a kan kowane namiji ko mace da aka samu da laifin zina. Sai dai Manzon Allah ﷺ ya yi wa masu auren da suka aikata zina rajam, namiji da mace. Saboda haka, a wannan yanayi, Manzon Allah ﷺ ya keɓe mijin aure da matar aure, ya ba su hukuncin rajam har su mutu saboda zina.

This rule can be applied to any male or female who is found guilty of Zina. However, the Messenger (saw) stoned married men and women who committed Zina. Thus, in this case, he (saw) singled out the married man and woman and gave them the rule of stoning to death for Zina.

Misali, Muslim ya ruwaito a cikin Sahihinsa daga Ibnu Umar cewa Manzon Allah ﷺ ya yi wa wani mutumin Bayahude da wata matar Bayahude rajm har suka mutu, saboda sun aikata zina.

As an example, Muslim extracted in his Sahih on the authority of Ibnu Omar that the Messenger of Allah (saw) stoned to death a Jewish man and a Jewish woman for committing adultery.

C. Ana iya ambaton wata doka a cikin Alƙur'ani ba tare da wani sharadi ko takaitawa ba, amma Sunnah ta sanya mata sharuɗɗa ko takaitawa.

C. A rule may be mentioned in the Qur‟an without any restrictions, but the Sunnah places restrictions on the rule.

Misali, Alkur'ani ya ce:

For example, the Qur‟an says:

"Mai sata da mace mai sata, ku yanke hannayensu" (TMQ Al-Ma'ida: 38)

“The male and female thief, cut their hands” (TMQ Al-Ma‟ida: 38)

Babu wani takura da aka sanya a wannan doka a cikin Ayar, wadda kawai ta bayyana cewa duk wanda aka samu da laifin sata ya kamata a yanke masa hannu. Sai dai Sunnah ta sanya wasu sharudda kan aiwatar da wannan hukunci. Daga cikinsu akwai cewa dukiyar da aka sata dole ta kai Nisab, wato kwata na dinari na zinare. Haka kuma, dole ne a sace dukiyar daga wurin da ake ajiye irin wannan dukiya a al'ada.

There is no restriction placed on this rule in the Ayah, which simply states that anyone found guilty of stealing should have his hand cut. However, the Sunnah places certain restrictions on the application of this punishment. Some of which are that the stolen property must equal a Nisab, which amounts to one quarter of a Dinar in gold. Also, the property must be stolen from a place where such property wealth is usually kept.

Dole ne a kiyaye shi da kariya ta matsakaici, wacce ta shafi mutane da kuma dukiyar kanta. Misali, idan aka bar kayan ado na zinariya a bude maimakon a ajiye su a wuri da aka kulle, to wanda ya sace su ba za a yanke masa hannu ba, duk da cewa aikin har yanzu haramun ne. Wani misali kuma shi ne idan tumaki ko dawakai ba a ajiye su a rumfa ko tabila ba, to sata ba za ta kawo aiwatar da hadd ba, duk da cewa satar su haramun ce.

It has to be kept under average protection, which is relevant to the people and the property itself. For example, if the jewellery is left in the open instead of a locked up place, then the one who steals it will not have his hand cut off, even though the action is still Haram. Another example is if the sheep or horses are not kept in a barn or stable, then stealing will not call for the implementation of the Hadd, even though stealing them is Haram.

D. Wata ƙa'ida ta asali a cikin Alƙur'ani, wadda aka yi bayaninta, ba ta da ƙayyadewa ko keɓewa, amma Sunnah tana ƙara sabbin abubuwa a kan ƙa'idar asali.

D. An original rule in the Qur‟an, which is explained, has neither restrictions nor exceptions, but the Sunnah adds new items to the original rule.

Misali, Alkur'ani ya ce:

For example, the Qur‟an says:

An haramta a kanku mata, da 'ya'yanku mata, da 'yan'uwanku mata, da inne-inenku, da 'yan'uwan mahaifinku mata, da 'yan'uwan mahaifiyarku mata, da 'ya'yan ɗan'uwanku mata, da 'ya'yan 'yar'uwarku mata, da iyayenku mata masu shayar da ku, da 'yan'uwanku mata na shayarwa, da surukanku mata, da 'ya'yan matanku waɗanda kuke tarayya da su, idan kun riga kun shiga da matan, babu laifi a kanku idan ba ku shiga da su ba. Haka kuma matan 'ya'yanku waɗanda suka fito daga sulbinku, da kuma auren 'yan'uwa mata biyu a lokaci ɗaya, sai abin da ya riga ya wuce. Lallai Allah Mai gafara ne, Mai jinƙai ne.

“Forbidden to you are your mothers, daughters, paternal and maternal aunts, nieces, foster mothers and sisters, mothers-in-law, and step daughter....” (TMQ An-Nisa: 23)

Sunna ta ƙara da cewa: "Ba za a auri wata mace ga mijin da yake auren 'yar'uwarta ko gwaggonta ta wajen uwa ko ta wajen uba ba." (Bukhari da Muslim)

The Sunnah added that: “No woman can be married to a man who is already married to her sister or her maternal / paternal aunt.” (Bukhari & Muslim)

Haka kuma an haramta wa maza auren matan da suka shayar da su nono. Don haka, Sunnah ta ƙara wasu abubuwa a kan dokar Alƙur'ani.

Men are also prohibited from marrying the women who breast-fed them. Thus, the Sunnah adds extra items to the Qur‟anic rule.

E. Ka'ida da ta samo asali daga Sunnah, ba daga Alkur'ani ba.

E. A rule originating from the Sunnah and not the Qur‟an.

Misali, Manzon Allah ﷺ ya ce:

For example the Messenger (saw) said:

"Mutane suna tarayya a cikin abubuwa uku: ruwa, kiwo (kela), da wuta (ya haɗa da hanyoyin samar da wutar lantarki da makamashi)." (Abu Dawud)

“People are partners in three things. The water, the graze (kela), and the fire (includes power resources).” (Abu Dawud)

Wannan Hadisi ya kafa ƙa'idodi masu alaƙa da mallakar jama'a ta fuskar albarkatun ƙasa a cikin Daular Musulunci. Batun mallakar jama'a a cikin Daula bai taɓa samun cikakken bayani a sarari a cikin Alƙur'ani ba.

This Hadith established rules related to public ownership of the natural resources in the Islamic State. The topic of public ownership in the State was never explicitly addressed in the Qur‟an.