4.1 Sunnah Ni Dalili ya Sharia Kama Qur'ani

4.1 Sunnah Ni Dalili ya Sharia Kama Qur'ani - Utu wa Kiislamu | Quran Course

Kwa hiyo, si sahihi kulinganisha Qur'ani na hadithi, kwa sababu matokeo yake yangekuwa: ikiwa hadithi haikubaliani nayo (yaani Qur'ani), basi tunaiacha. Hili lingeleta kuacha Sunnah, kwa kuwa Sunnah ilikuja kubainisha Qur'ani, kuweka mipaka yake, au kufafanua sehemu zake zenye maana zisizo wazi (mujmal). Kwa maana hiyo, ingeonyesha kwamba kile hadithi inachosema hakikubaliani na Qur'ani, au hakipatikani ndani ya Qur'ani. Vivyo hivyo kwa ahadith zinazohusisha matawi na msingi (asl). Hakika, hukumu nyingi zilizotajwa katika hadithi hazikutajwa katika Qur'ani, hasa hukumu nyingi za kina ambazo hazikushushwa katika Qur'ani bali zimetajwa katika hadithi pekee. Kwa hiyo, hadithi haipimwi kwa Qur'ani kwa kuangalia yale tu yaliyotajwa katika Qur'ani na kukataa kila kingine. Hukumu sahihi katika jambo hili ni kwamba, pale hadithi inapotaja jambo linalopingana waziwazi na yale yaliyokuja katika Qur'ani kwa maana iliyo wazi na yenye uhakika, hadithi hiyo hukataliwa kwa msingi wa maudhui yake, yaani matn, kwa sababu maana yake inapingana na Qur'ani. Mfano wa hili ni yale yaliyopokewa kuhusu Fatimah bint Qays aliposema:

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: