Qur'ani na Sunnah zote mbili ni Wahyi kutoka kwa Allah, na tumeamrishwa kufuata yale ambayo Allah Ta'ala ameyateremsha, iwe yameteremshwa kama Qur'ani au kama Sunnah. Allah Ta'ala amesema:

The Qur’aan and the Sunnah are both Wahi from Allah and we have been commanded to follow what Allah Ta’Aalaa has revealed whether it was revealed as the Qur’aan or as the Sunnah. Allah Ta’Aalaa said:

Sunna ilikuja kufafanua na kuweka wazi Qur'ani (Bayaan). Allah Taʿālā amesema:

The Sunnah came to explain and make clear the Qur’aan (Bayaan). Allah Ta’Aalaa said:

Bayaan hii (maelezo na ufafanuzi) inajidhihirisha kama ifuatavyo:

This Bayaan (explanation and clarification) is manifested as follows:

Mfano wa hili ni kwamba Allah Ta’Aalaa aliamuru kutekelezwa kwa Swalah kwa kauli yake Ta’Aalaa:

An example of this is that Allah Ta’Aalaa commanded the performance of the Salaah by His speech Ta’Aalaa:

Hii ilikuja bila Bayaan (maelezo) ya nyakati zake kamili, Arkaan (nguzo) zake, idadi ya Raka'aat zake, na namna ya kuisali. Kwa hiyo Sunnah ilieleza mambo haya kwa kina kupitia kauli na vitendo vya Mtume ﷺ, ambaye alisema:

This came without a Bayaan (explanation) of its precise timings, Arkaan (pillars), the number of its Raka’aat and the manner of how to perform it. As such the Sunnah explained these matters in detail through the statements and actions of the Messenger (saw) who said:

Vivyo hivyo pia kwa Zakaah, Hijja, na vitendo vingine.

The same applies in respect to the Zakaah, the Hajj and the other actions.

Mfano wa hili ni Kauli ya Allah Ta'aalaa:

An example of this is the Qawl of Allah Ta’Aalaa:

Hii ni ‘Aamm (ya jumla) kuhusu kila Zaani (mzinzi). Kitendo cha Mtume ﷺ na kauli yake kisha vikaja kuifafanua Aayah hii kwa Zaani asiye Muhsin (yaani aliyeoa au kuolewa). Ama Zaani aliye Muhsin, yeye hupigwa mawe hadi kufa. Hii ni kwa sababu ya kitendo cha Mtume ﷺ alipowapiga mawe Maa’iz na Al Ghaamidiyah, na kwa sababu ya Qawl (kauli) yake ﷺ: “Damu ya Muislamu si halali isipokuwa kwa mojawapo ya mambo matatu: Zaani aliyeoa (mzinzi aliye Muhsin), uhai kwa uhai, na yule aliyeiacha Dini yake na kujitenga na Jamaa’ah.”

This is ‘Aamm (general) in respect to every Zaan (fornicator). The action of the Messenger (saw) and his speech then came and specified this Aayah to the Zaani who is not Muhsin (i.e. married). As for the Zaani who is Muhsin then he is stoned until death. This is due to the action of the Messenger (saw) when he stoned Maa’iz and Al Ghaamidiyah and due to his Qawl (statement): “The blood of a Muslim person is not Halaal except in one of three (circumstances); the married Zaani (adulterer), the life for the life and the one who left his Deen and separated from the Jamaa’ah”.

Mfano wa hili ni Kauli ya Allah Ta'aalaa:

An example of this is the Qawl of Allah Ta’Aalaa:

Huu ni Mutlaq (usiowekewa masharti) kwa kila aina ya wizi na kila mwizi, na hivyo Sunnah ikaja kuweka masharti ya wizi kupitia kauli (Qawl) ya Mtume ﷺ katika Hadithi iliyopokewa na Al-Bukhaari na Muslim, ambapo anasema ﷺ: “Usikate mkono wa mwizi isipokuwa (katika kesi ya) robo ya Dinari au zaidi.” Pia ni lazima wizi huo ufanyike kutoka mahali salama pa kuhifadhia (Hirz), miongoni mwa masharti mengine ambayo Sunnah imeyaleta kuhusiana na wajibu wa kukatwa mkono wa mwizi.

This is Mutlaq (unrestricted) to every type of theft and every thief and so the Sunnah came and restricted the theft through the speech (Qawl) of the Messenger (saw) in the Hadeeth narrated by Al Bukhaari and Muslim in which he (saw) says: “Do not cut the hand of the thief except in (the case of) a quarter of a Deenaar or above”. It also has to be taken from a safe place of keeping (Hirz) amongst other restrictions that the Sunnah has brought in relation to the obligation of cutting the hand of the thief.

Mfano wa hili ni Tahreem (katazo) la kuoa wanawake wawili ambao ni dada wa kuzaliwa pamoja kwa ndoa moja.

An example of this is the Tahreem (prohibition) of combining two sisters in marriage:

Mtume wa Allah ﷺ aliongeza katazo la kuoa wanawake wawili wanaounganishwa na uhusiano wa ndoa, yaani mwanamke na shangazi yake wa upande wa mama (Khaalah), na mwanamke na shangazi yake wa upande wa baba (‘Ammah). Hili limekuja katika kauli yake ﷺ: “Usimwoe mwanamke pamoja na ‘Ammah wake, wala pamoja na Khaalah wake” (Imekubaliwa na wanazuoni).

The Messenger of Allah (saw) attached to that the Tahreem (prohibition) of combining in marriage between a woman and her Khaalah (maternal aunt) and a woman and her ‘Ammah (paternal aunt). This came in his Qawl (saw): “Do not marry a woman upon her ‘Ammah and not upon her Khaalah” (Agreed upon).

Kuhusiana na hili, ni vigumu kupata Hukmu yoyote ambayo Sunnah imeleta ambayo haina ‘Asl (chanzo) katika Qur’aan Al-Kareem, iwe uhusiano huo ulikuwa wa karibu au wa mbali. Maoni haya yalipokewa kutoka kwa Ash-Shaafi’iy katika kitabu chake ‘Ar-Risaalah’, na Ash-Shaatibi aliyathibitisha baada yake katika kitabu chake ‘Al-Muwaafaqaat’. Kwa hiyo, kuhusu Aayah:

In respect to this, it is hard to find a Hukm that the Sunnah has brought except that it has an ‘Asl (origin) in the Qur’aan Al-Kareem whether this connection was close or distant. This opinion was transmitted from Ash-Shaafi’iy in his ‘Ar-Risaalah’ and Ash-Shaatibi affirmed it after him in his ‘Al-Muwaafaqaat’. Consequently, in respect to the Aayah:

Aya hizi mbili zinaonyesha kwa Dalaala ya Qat'iy (dalili isiyo na shaka) kwamba Qur'ani ndiyo Usul (misingi na nguzo) ya Sharia yote. Sunna kisha inafafanua Qur'ani, na hakuna Hukm (hukumu ya kisheria) isiyo na Asl (chanzo) katika Qur'ani. Kuhusu yanayosemwa juu ya Hukm ya katazo linalohusu punda wa nyumbani (Al-Humur Al-Ahliyah) na wanyama wakali walao nyama, kwamba hayana Asl katika Qur'ani, hakika Allah Ta'aalaa amesema:

These two Aayaat indicate with a Qat’iy Dalaalah (definite indication) that the Qur’aan comprises the Usool (fundamentals and bases) of all of the Sharee’ah. The Sunnah is then explanatory to it and there is no Hukm (legal ruling) that does not have an Asl (origin) in the Qur’aan. As for what is said in respect to the Hukm of the prohibition related to the domesticated (tamed) donkeys (Al-Humur Al-Ahliyah) and the predatory beasts and that they have no Asl (origin) in the Qur’aan, then verily Allah Ta’Aalaa said:

Aya hii imetolewa hoja kuwa ndiyo msingi (Asl) wa kila jambo lililoharamishwa au kuhalalishwa.

This Aayah has been argued to be representative of the Asl (origin) for every prohibited or permissible matter.