Sunnah ni ushahidi wa kisheria kwa dalili yenye hakika ya unabii wa bwana wetu Muhammad ﷺ na ujumbe wake (risaalah), na kwa dalili yenye hakika, kwa upokezi na kwa maana, kwamba yeye ﷺ hasemi kwa matamanio yake mwenyewe; hayo si chochote isipokuwa ufunuo unaoteremshwa. Na kile anachoonya nacho ni ufunuo kutoka kwa Allah Ta'ala tu. Kwa hiyo Sunnah ni ufunuo kutoka kwa Allah Ta'ala, isipokuwa kwamba ufunuo huo ni maudhui na maana za Sunnah, si maneno yake. Allah Ta'ala alimfunulia ﷺ, naye ﷺ akaeleza ufunuo huu kwa maneno yake mwenyewe, au vitendo vyake, au kwa kukubali kwake, yaani kunyamaza.

The Sunnah is shari'ahi evidence for the decisive evidence of the prophet-hood of our master Muhammad (pbuh) and his message (risaalah), and for the decisive evidence in both transmission and denotation that He (pbuh) speaks not after His own desire, it is but a revealed revelation, and that what he warns with is only revelation from Allah Ta'ala. So the Sunnah is revelation from Allah Ta'ala, except that the revelation is the contents and meanings of the Sunnah not its words. Allah Ta'ala revealed it to Him (pbuh) and He expressed this revelation by His own words or actions or approvals i.e. silence.

Sunnah ni ushahidi unaofanana na Kitabu na si duni kuliko hicho katika kuwa ushahidi thabiti wenye kuamua, kama ulivyothibitika kwa Qur'an. Kuzuia (kuchukua) kwenye Kitabu peke yake ni maoni ya waasi wa dini. Allah Ta'ala amesema: {Na chochote alichowapa Mtume, basi kichukueni; na chochote alichowakataza, basi jiepusheni nacho...} Surat Al-Hashr, 7. Na Ta'ala amesema: {Atakayemtii Mtume, basi amemtii Allah...} Surat An-Nisaa', 80. Na amesema: {Basi wale wanaokwenda kinyume na amri yake wajihadhari, isije ikawapata fitina au ikawapata adhabu iumizayo...} Surat An-Nur, 63. Na amesema: {Haifai kwa...}

The Sunnah is an evidence similar to the Book and not less then it for the established decisive evidence for it, as it is established for the Qur'aan, and the limiting (of the taking) to the Book is the opinion of the apostates, Allah Ta'ala said ُ Messenger the what take So} assigns to you, and abstain from that which He withholds you from...) 7 Surat Al Hashr, and He Ta'ala said: the obeys who He Messenger, indeed obeys Allah…) 80 Surat Al Nisaa', and he said: who beware those Let... withstand the Messenger's order, lest some trial befall them, or a grievous Punishment be inflicted on them.) 63 Surat Al Nour, and he said: a for fitting not is It...

Muumini, mwanamume au mwanamke, anapoamuliwa jambo na Allah na Mtume Wake, hana chaguo lolote kuhusu uamuzi wao... (Surat Al-Ahzaab, 36). Na Allah Aliposema: {Lakini hapana, kwa Mola wako Mlezi, hawataamini kikweli mpaka wakufanye hakimu katika mambo yote yanayozozana baina yao, kisha wasipate ndani ya nafsi zao upinzani dhidi ya hukumu zako, bali wayakubali kikamilifu...} (Surat An-Nisaa', 65). Na Alisema: {Ikiwa mnagombana katika jambo lolote miongoni mwenu, lirudisheni kwa Allah na Mtume...} (Surat An-Nisaa', 59). Na kurejea kwa Mtume baada ya kufa kwake ni kurejea kwenye Sunnah yake. Allah Ta'ala amesema: (Sema: Mtiini Allah na mtiini Mtume...) (Surat Aal Imraan, 32). Na amesema: {Sema: (Ee Muhammad ﷺ) Ikiwa mnampenda Allah, basi nifuateni, Allah atawapenda...} (Surat Aal Imraan, 31). Basi maandiko haya yenye hoja madhubuti katika upokezi wake na maana yake yanaonyesha wazi kwamba kuchukua Sunnah ni wajibu sawa na kuchukua Kitabu. Anayekataa Sunnah ni kafiri bila shaka, kwa hiyo Sunnah inapaswa kuchukuliwa kama Qur'an inavyopaswa kuchukuliwa, bila tofauti yoyote baina yao. Haifai kusema: "Tunakitabu cha Allah, tunachukua kilichomo ndani yake," kwa sababu hilo linaweza kueleweka kuwa ni kuiacha Sunnah. Ni lazima kuunganisha Sunnah na Kitabu. Mtume ﷺ ametuonya dhidi ya hilo katika Hadithi yake ﷺ aliposema: "Karibu itatokea mtu ameketi juu ya kitanda chake, akaambiwa moja ya Hadithi zangu, akasema: Kati yetu na nyinyi ni Kitabu cha Allah Mtukufu Mwenye Enzi. Tunachokipata ndani yake kuwa ni halali tunakiona halali, na tunachokipata ndani yake kuwa ni haramu tunakiona haramu." Kumbe kilichokatazwa na Mtume ﷺ ni kama kilichokatazwa na Allah. Ibn ... pia amesema. Imepokewa na Majah: "Itakaribia wakati ambapo mmoja wenu atasema: Hiki ni Kitabu cha Allah; kile kilicho halali ndani yake tunakichukulia kuwa halali, na kile kilicho haramu tunakichukulia kuwa haramu." Hakika, yeyote anayekataa Hadith aliyopokewa, basi amemkadhibisha Allah na Mtume Wake ﷺ, na pia amemkadhibisha yule aliyemfikishia Hadith hiyo. Ibn Abd Al-Barr ameipokea. Sunnah ndiyo inayofafanua Kitabu, kwa kuwa Kitabu kinaweza kuwa na maana mbili au zaidi. Kisha Sunnah inakuja kubainisha mojawapo ya maana hizo, hivyo jambo hurejeshwa kwa Sunnah, na kinachoonekana kuwa ni maana ya dhahiri ya Kitabu kinaachwa. Allah Ta'ala amesema: {Na mmehalalishiwa wengine zaidi ya hao, mkitafuta (kuwaoa) kwa mali zenu...} [Surat An-Nisaa, 24]. Kabla ya hapo amesema: {Mmeharamishiwa (kuoa): mama zenu, binti zenu, dada zenu, shangazi zenu wa upande wa baba, shangazi zenu wa upande wa mama, binti za ndugu wa kiume, binti za dada zenu, mama zenu wa kunyonyesha, dada zenu wa kunyonya, mama wa wake zenu, watoto wa wake zenu walio chini ya ulezi wenu, waliozaliwa na wake zenu mliowaingilia; hakuna dhambi kwenu ikiwa hamkuwaingilia; na wake wa watoto wenu wa mbegu zenu, na kuoa dada wawili kwa wakati mmoja, isipokuwa yaliyokwisha pita; hakika Allah ni Mwingi wa kusamehe, Mwenye kurehemu. Na (wameharamishwa) wanawake walioolewa, isipokuwa wale ambao mikono yenu ya kulia imewamiliki; hayo ndiyo aliyowaandikia Allah. Na mmehalalishiwa wengine zaidi ya hao, mkitafuta (kuwaoa) kwa mali zenu...} []. Hii inaonyesha ruhusa ya kuoa wanawake wote ambao hawakutajwa. Kisha Sunnah ikaja na kutenga kutoka katika hilo kuoa mwanamke pamoja na shangazi yake wa upande wa baba au shangazi yake wa upande wa mama, kwa kauli ya Mtume ﷺ: "Mwanamke hatoolewa pamoja na shangazi yake wa upande wa baba wala pamoja na shangazi yake wa upande wa mama." Muslim ameipokea. Basi hapa ni kuacha maana ya dhahiri ya Kitabu na kuitangulizia Sunnah juu yake. Maana ya dhahiri ya Kitabu inaweza kuonyesha jambo fulani, kisha Sunnah ikaja kuliondoa katika maana yake ya dhahiri. Inaonekana kwamba Qur'ani ilikuja na amri ya kutoa Zakaat kutoka mali zote, kisha Sunnah ikaja ikaibainisha kwa mali maalum, na ikaweka kikomo cha kuchukua Zakaat kwa mali hizo pekee, ili isichukuliwe kutoka mali nyingine.

Ikilinganishwa na Qur'ani, Sunnah kwa ujumla ni mfafanuzi wake. Allah Ta'ala amesema: "Na tumekuteremshia ukumbusho ili uwabainishie watu yaliyoteremshwa kwao..." (Surat An-Nahl, 44). Hii ni kwa sababu habari za Qur'ani kuhusu hukumu za shari'ah mara nyingi si kamili kwa ukamilifu, bali zinakuja kwa kiasi; na pale habari inapokuja kwa kiasi, inapaswa kuchukuliwa kwa msingi wa jumla. Qur'ani ni ya kina na haiwezi kuwa hivyo isipokuwa mambo yaliyokusanywa ndani yake ni mambo ya jumla, kwa kuwa shari'ah ilikamilishwa kwa kukamilika kwa kuteremshwa kwake. Na kwa sababu ya wingi wa Sunnah na wingi wa masuala yake, ni mfafanuzi wa Kitabu. Kila kilichomo katika Sunnah kina asili katika Kitabu, iwe Kitabu kimefafanua jambo hilo kwa muhtasari, au kwa undani, au kwa njia zote mbili. Sunnah ilikuja ikitoa hukumu za mambo hayo kwa kuyafafanua na kuyabainisha. Sunnah imeleta hukumu nyingi ambazo hazijatajwa waziwazi katika Qur'ani Tukufu, lakini hukumu hizi zimekuja kama nyongeza kwa misingi yake iliyotajwa katika Qur'ani, na ni aina ya ufafanuzi wa yaliyomo katika Qur'ani. Hivyo basi, Sunnah ni mfafanuzi wa Kitabu.

In comparison with the Qur'aan, the Sunnah most generally is a clarifier for It, Allah Ta'ala said:.And We have sent down unto you the Message; that you may explain clearly to the mankind what is sent for them...) 44 Surat Al Nahl that is because the informing of the Qur'aan about the shari'ahi verdicts is mostly totally not partially, and where the informing comes as partially; it is to be taken on the total basis, and the Qur'aan in comprehensive and it can not be as such except that what is gathered in it are general matters, because the shari'ah was completed by the completion of Its descent. And because of the numerousness of the Sunnah and the multitude of its issues; It is a clarifier for the Book. All that is in the Sunnah have origins in the Book, whether It (The Book) clarifies it either in summing up or in details or in both ways the Sunnah came adjudging all that by clarifying and explaining. The Sunnah brought many verdicts that are not textually mentioned in the Qur'aan Al Kareem, but these verdicts came as supplements for origins for them mentioned in the Qur'aan, and they are a kind of clarification for what is in the Qur'aan. So the Sunnah is a clarifier for the Book.

Ufafanuzi wa Kitabu kwa Sunnah umefupishwa kama ifuatavyo:

The clarification of the Book by the Sunnah is summed up by the following:

1. Ufafanuzi Kwa muhtasari Kutokana na hayo, Allah Mtukufu aliamuru katika Kitabu kuswali, bila kufafanua nyakati zake, nguzo zake, na idadi ya rakaa zake; Sunnah ndiyo iliyofafanua hilo. Mtume ﷺ alisema: "Swalini kama mnavyoniona ninavyoswali," kama ilivyosimuliwa na Al-Bukhari. Na katika Kitabu kumekuja wajibu wa hijja, bila kufafanua manasiki zake; Sunnah ndiyo iliyofafanua hilo, na yeye ﷺ alisema:

1. Detailing Its summed up From that, is that Allah Ta'ala commanded in the Book to perform the prayer, without a clarification of its times, pillars, and the number of its prostration (Rak'ah); the Sunnah clarified that. The Messenger (pbuh) said: do pray as you see me praying" narrated by Al Bukhari. And there came in the Book the obligation of the pilgrimage (hajj), without clarifying its ceremonies (manaasik), the Sunnah clarified that, and He (pbuh) said:

Jitahidi kuchukua manasik zenu kutoka kwangu" amesimulia Ahmad. Na ikaja katika Kitabu wajibu wa Zakaat bila kufafanua ni mali zipi zina wajibu huo, wala haufafanui nisaab ya wajibu wake; Sunnah ndiyo iliyofafanua hilo, na hivyo hivyo. (Kubainisha yaliyo ya jumla: Katika Qur'aan kuna maneno ya jumla, na Sunnah ilikuja kuyabainisha. Miongoni mwa hayo ni kwamba Allah Ta'ala ameamuru watoto warithi wazazi wao, kama Alivyobainisha Ta'ala katika kauli Yake: {Allah anawausieni kuhusu watoto wenu: mwanamume apate sehemu sawa na ya wanawake wawili...} Suratu An-Nisaa' 11. Hili ni la jumla kwa kila baba aliyerithiwa na kila mtoto anayerithi. Kisha Sunnah ikabainisha kuhusu baba anayerithiwa kwamba si Mitume kwa kauli Yake (pbuh): "...Sisi haturithiwi, kile tulichoacha ni sadaka." Imesimuliwa na Al-Bukhari, Muslim na Ahmad. Na Sunnah ikabainisha kuhusu anayerithi kwamba si muuaji, kwa kauli Yake (pbuh): "Muuaji hairithi chochote." Imesimuliwa na Abu Dawood. Na miongoni mwa hayo ni kauli ya Allah Ta'ala: {Na walioaga dunia miongoni mwenu na kuwaacha wake, wake hao watajizuia wenyewe kwa miezi minne na siku kumi...} Suratu Al-Baqarah 234. Aya hii inaonyesha kipindi cha 'iddah ambacho mjane hawezi kuolewa tena. Kisha aya hiyo ikabainishwa na Hadithi ya Subay'ah Al-Aslamiyah, alipojifungua siku 25 baada ya kifo cha mumewe, ndipo Nabii ﷺ akamwambia kwamba sasa ameruhusiwa (kuolewa tena). Hivyo ikaonyesha kwamba aya hiyo inahusu asiye mjamzito.) (Kuweka mipaka kwa yasiyo na masharti (mutlaq): Katika Qur'aan kuna aya zisizo na masharti, kisha Sunnah ikaja ikaweka mipaka iliyoamuliwa kwa masharti hayo. Miongoni mwa hayo ni kauli ya Allah Ta'ala: {Wala msinyoe vichwa vyenu mpaka hadyi ifike mahali pa kuchinjiwa.}) Na mtu yeyote kati yenu akiwa mgonjwa, au ana maumivu kichwani (anayelazimika kunyoa), (atoe) kama fidia either kufunga, au kutoa sadaka, au kuchinja…) Aya ya 196 Surat Al Baqarah. Basi hizi tatu: kufunga, kutoa sadaka, au kuchinja, zimethibitishwa kuwa ni za jumla (zisizo na kikomo); ni maneno yasiyo na mipaka, lakini yamekuja kuwekewa mipaka na Hadith aliyoipokea Muslim kutoka kwa Ka'ab Ibn Ajrah, ambaye alisema: Mtume ﷺ alisema: "Nyoa kichwa chako na walishe masikini sita, faraq moja; na faraq ni saa tatu, au funga siku tatu, au toa nusuk." Hivyo amepunguza kufunga kwa jumla kuwa siku tatu, na kutoa sadaka kwa jumla kuwa faraq moja kwa masikini sita, na faraq ni saa tatu, na nusuk kwa jumla kuwa ni kuchinja kondoo jike mmoja.

Do your best to take your manaasik from me" narrated by Ahmad. And there came in the Book the obligation of the Zakaat without clarifying for which properties the obligation is, nor does it clarify the nisaab for its obligation, the Sunnah clarified that, and as such. (Specifying Its general: there are generalities in the Qur'aan and the Sunnah came to specify them, and of that, is that Allah Ta'ala commanded that the children inherit the parents the way He Ta'ala clarified in :saying His you commands Allah regarding your children's (inheritance): to the male, a portion equal to that of two females...) 11 Surat Al Nisaa', so this is general for every father got inherited and every child that inherits, the Sunnah then specified the inherited father by other then the prophets for His (pbuh) saying: "…We do not get inherited, what We left is sadaqah" Al Bukhari, Muslim and Ahmad narrated it. And the Sunnah specified the inheritor by other then the killer by His (pbuh) saying: not does killer the And... inherit anything" Abu Dawood narrated it. And of that is Allah Ta'ala's saying: {If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days....) 234 Surat Al Baqarah this verse denoted the (iddah) period in which the widow may not remarry then the verse got specified by the Hadeeth of Subay'ah Al Aslamyah, when she gave birth 25 days after the death of her husband, then the Prophet (pbuh) told her that she became allowed (to remarry) so that showed that the verse is specific for the non pregnant. َِ(Limiting Its unrestricted (absolutes): There came in the Qur'aan verses that are unrestricted, so the Sunnah came and limited this unrestricting with determined restriction, and from that is His Ta'ala's saying: And do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation either fast, or donation, or offer sacrifice…) 196 Surat Al Baqarah, so these three: fasting, donation, or sacrifice, are confirmed indefinite, they are unrestricted words, but they became limited by the Hadeeth that Muslim narrated from the way of Ka'ab Ibn Ajrah him to said) pbuh (Prophet the that needy six to faraq one feed or head your Shave and the faraq is three saa' or fast three days or do a nusuk" so He limited the unrestricted fasting by three days, and the unrestricted donation by one faraq for six needy, and the faraq is three saa', and the unrestricted nusuk by slaughtering one female sheep.

4. Kuunganisha tawi la matawi ya hukumu na asili yake iliyokuja katika Qur'ani, kwa sababu tawi hili linaonekana kuwa sheria mpya, lakini baada ya kuchunguza inadhihirika kuwa ni nyongeza kwa asili yake katika Qur'ani, na yako mengi ya aina hii. Miongoni mwa hayo ni kwamba Allah Ta'ala ametaja (katika urithi) sehemu zilizowekwa kisheria, na hakutaja urithi wa (asabaat) (jamaa wa upande wa baba na binamu wa upande wa baba) isipokuwa kile kilichokuja katika kauli Yake Ta'ala: {Allah anakuusieni kuhusu (urithi wa) watoto wenu: kwa mwanamume, sehemu sawa na ya wanawake wawili…} Surat An-Nisaa' 11, na kauli Yake Ta'ala: {…ikiwa ni ndugu wa kiume na wa kike, (watagawana), mwanamume atapata sehemu sawa na ya wanawake wawili…} Surat An-Nisaa' 176. Hili linaonyesha kwamba hakuna sehemu zilizowekwa kisheria zinazomlazimu (aasib) (jamaa wa upande wa baba) isipokuwa watoto na ndugu; yeye huchukua kilichobaki baada ya kulipa sehemu zilizowajibika za urithi. Mtume wa Allah ﷺ alilieleza hili aliposema: "Patieni watu sehemu zao zilizowekwa kisheria, kisha kinachobaki ni cha mwanamume aliye karibu zaidi." Al-Bukhari ameipokea. Basi ﷺ aliwaunganisha aasib wasio watoto na ndugu na watoto. Dada pia waliunganishwa na mabinti kama asabah, kwa kutegemea hukumu ya Al-Aswad, kwamba Mu'adh Ibn Jabal alitekeleza urithi wa dada na binti, alipokuwa Yemen, akampa kila mmoja wao nusu, na Mtume wa Allah ﷺ alikuwa bado hai. Abu Dawood ameipokea. Mu'adh asingetoa hukumu hii wakati wa uhai wa Nabii ﷺ isipokuwa baada ya kujua dalili yake, na lau asingeijua dalili, asingeharakisha jambo hilo. Na kutokana na mwenendo huo ni kwamba Allah Ta'ala alikataza kuoa wanawake wawili ambao ni dada wawili kwa kusema: *"na kukusanya dada wawili katika ndoa kwa wakati mmoja…"* (Sura An-Nisaa', 23). Hakutaja jambo la kuoa mwanamke pamoja na shangazi yake wa upande wa baba au wa upande wa mama, lakini Mtume ﷺ alilifafanua kwa kauli yake: Mjumbe wa Allah ﷺ alikataza kuoa wanawake juu ya shangazi yao wa upande wa baba au wa upande wa mama, akasema: "Mkifanya hivyo, mtakata udugu wenu wa damu (arhaam)." Basi akaliunganisha hilo lote na katazo la kukusanya dada wawili katika ndoa. Pia, kutokana na mwenendo huo ni kwamba Allah Ta'ala alisema: *"Huwahalalishia yaliyo safi na huwaharamishia yaliyo najisi…"* (Sura Al-A'raaf, 157), wala hakutaja maelezo ya kina. Kisha matini za Sunnah zikatoa yale yanayomsaidia mujtahidi kujua hukumu za vitu vinavyoonekana kuwa najisi au safi, na kuviunganisha navyo. Sunnah ilitoa katazo la kula nyama ya punda, kila mnyama wa kuwinda mwenye meno ya kuuma, na kila ndege mwenye kucha, na kuviunganisha na najisi. Ibn Abbas alisema: "Mjumbe wa Allah ﷺ alikataza kila mnyama wa kuwinda mwenye meno ya kuuma, na kila ndege mwenye kucha." Imepokewa na Muslim. Jaabir alisema: "Mjumbe wa Allah ﷺ alikataza siku ya Khaybar nyama ya punda, nyama ya nyumbu, kila mnyama wa kuwinda mwenye meno ya kuuma, na ndege wenye kucha." Imepokewa na At-Tirmidhi. Sunnah pia ilitoa ruhusa ya kula mjusi wa dabb, sungura, na mfano wao, na kuviunganisha na vitu safi. Ibn Umar alisema: Mtu mmoja alimuuliza Mjumbe wa Allah ﷺ kuhusu kula mjusi wa dabb. Akasema ﷺ: "Mimi sili, wala sikatazi." Imepokewa na Muslim. Abu Hurayrah alisema: "Mwarabu mmoja alimletea Mtume wa Allah (ﷺ) sungura aliyemchoma, pamoja na sinaab yake na adam, akauweka mbele yake. Kisha Mtume (ﷺ) alijizuia kuula na hakula, akawaamuru Maswahaba wake wale." Amesimulia Ahmad. Sinaab ni mchuzi unaotengenezwa kwa haradali na zabibu kavu. Na katika hilo, Allah Ta'ala ameruhusu uwindaji unaofanywa na wanyama waliofunzwa kuwinda. Kile kinachokamatwa na wanyama wa uwindaji waliofunzwa ni halali. Allah Ta'ala amesema: {Leo mmehalalishiwa vitu vizuri. Na vile vya wanyama wa uwindaji mliowafundisha... Basi kuleni wanachokamata kwa ajili yenu, na mtajeni jina la Allah juu yake...} []. Kwa hiyo tunajua kwamba ikiwa mnyama hakufunzwa, uwindaji wake ni haramu kwa sababu alikamata kwa ajili yake mwenyewe. Hivyo kati ya kanuni mbili zinazozungumziwa ni kwamba mnyama wa uwindaji aliyefunzwa, kufunzwa kwake kunalazimu kwamba alikamata kwa ajili yako, na kula kwake kutoka kwenye uwindaji huo kunalazimu kwamba aliwinda kwa ajili yake mwenyewe, si kwa ajili yako. Kanuni hizo mbili zinapingana. Sunnah ikaleta ufafanuzi wa jambo hilo: Mtume (ﷺ) alisema: "Ikiwa (mbwa aliyefunzwa) amekula, usile, kwani naogopa kwamba amekamata kwa ajili yake mwenyewe..." Amesimulia Muslim. Pia, katika hilo, Allah Ta'ala ametaja miongoni mwa wale ambao ndoa nao ni haramu kwa sababu ya unyonyeshaji (radha'ah), katika kauli yake: {Mama zenu waliokunyonyesheni, na dada zenu wa kunyonya...} []. Kisha Mtume (ﷺ) akaongeza kwa hawa wawili jamaa wengine waliokatazwa kuoana nao kwa sababu ya undugu wa kinasaba, kama shangazi wa baba, shangazi wa mama, binti wa kaka na dada, na wengineo. Alisema: "Unyonyeshaji unakataza kile ambacho undugu unakataza." Amesimulia Al-Bukhari. Na katika hilo, Allah Ta'ala amesema:

Na upate mashahidi wawili, katika wanaume wenu, na ikiwa hawapatikani wanaume wawili, basi mwanamume mmoja na wanawake wawili, miongoni mwa mashahidi mnaowaridhia…) Surat Al Baqarah 282. Kwa hiyo katika suala la mali, Yeye (SWT) ameamuru kuchukuliwa ushahidi wa wanawake pamoja na ushahidi wa mwanamume. Kisha Sunnah imeongeza kwa hilo kiapo pamoja na shahidi, kama alivyoamua Mtume ﷺ. Imepokewa kwa mapokezi ya Ali (MABPWH): Mtume ﷺ aliamua kwa ushahidi wa shahidi mmoja pamoja na kiapo, kama ilivyopokewa na Al Daraqutny. Hivyo, ushahidi wa shahidi mmoja pamoja na kiapo utakuwa na hukumu sawa na mashahidi wawili wanaume, au mwanamume mmoja na wanawake wawili. Kwa namna hii, Sunnah imeleta hukumu nyingi ambazo hazikuja katika Kitabu; ni sheria mpya lakini zimeambatanishwa na asili yake. Hii haimaanishi kwamba Mtume ﷺ hakuleta sheria mpya isipokuwa ikiwa imeambatanishwa na asili yake katika Qur'aan, wala haimaanishi kwamba kila sheria mpya aliyoleta Mtume ﷺ lazima iwe imeambatanishwa na asili yake katika Qur'aan; lakini hiyo ndiyo hali ya wengi katika visa vingi. Hata hivyo, Mtume ﷺ anaweza kuleta sheria mpya isiyoambatanishwa na asili yake katika Qur'aan, nayo inaweza isiwe na asili katika Qur'aan. Mfano wa hilo: kuthibitisha kwamba huduma za umma ni miongoni mwa mali ya umma ni sheria mpya aliyoileta Mtume ﷺ alipoisema: "Waislamu ni washirika katika mambo matatu: malisho, maji na moto." Abu Dawood ameipokea. Hii haijaambatanishwa na asili yake katika Qur'aan. Na miongoni mwa hayo ni katazo la kuchukua ushuru wa forodha, ambalo Mtume ﷺ alilithibitisha kwa kauli yake: "Mwenye kutoza ushuru (wa forodha) hataingia peponi." Imepokewa na Ahmad. Hii pia haijaambatanishwa na asili yake katika Qur'aan. Hizi ni chache, lakini wengi wa sheria mpya alizoleta Mtume ﷺ wameambatanishwa na asili yake katika Qur'aan.

َAnd get two witnesses, from your own men, and if there are not two men, then a man and two women, such as you choose, for witnesses…) 282 Surat Al Baqarah, so in the money issue He commanded to take the testimony of women joined with a testimony of a man, then the Sunnah attached to that the oath with the witness, as the messenger (pbuh) decreed, it is narrated on the authority of Ali (MABPWH): decreed) pbuh (prophet The after a testimony of one witness and an oath" narrated by Al Daraqutny, so the witness and the oath would have the manner as the two male witnesses, or one male and two female witnesses. On this manner the Sunnah brought many verdicts that did not come in the Book, they are new legislation but attached to their origins. That does not mean that the Messenger (pbuh) did not bring new legislation unless it is attached to it's origin in the Qur'aan, nor does it mean that every new legislation the messenger brought must be attached to its origin in the Qur'aan, but that is the majority in most cases. However, The Messenger (pbuh) may bring a new legislation not attached to its origin in The Qur'aan, but it may not have an origin in The Qur'aan. An example for this, the affirmation of the public utilities to be from among the public ownership is a new legislation The Messenger (pbuh) brought when He said: " " The Muslims are partners in three: in the pasture, the water and the fire" Abu Dawood narrated it. This is not attached to its origin in The Qur'aan. And from that is the prohibition to take the custom tax which is َ :saying) pbuh (His by affirmed َّ max imposes whoever" (custom tax) does not enter paradise" narrated by Ahmad. It is not attached to its origin in The Qur'aan. This is only few, but the majority in most cases the new legislations the Messenger (pbuh) brought are attached to their origin in the Qur'aan.

Hivyo basi tunaona kwamba Sunnah inarejelewa kwenye Kitabu, na yaliyokuja ndani yake ni aina ya ufafanuzi na ubainishaji wa maana za hukumu za Kitabu, kama vile kufafanua mambo yaliyofupishwa, kubainisha yaliyo ya jumla, kuweka mipaka kwa yaliyo bila mipaka, na kuunganisha tawi na asili yake. Licha ya hayo, Sunnah ina sheria mpya ambazo hakuna asili yake iliyokuja katika Qur'ani. Basi Sunnah ni ufafanuzi wa Qur'ani, na ni sheria mpya kwa hukumu. Kuhusu ufafanuzi, unaonyeshwa na kauli ya Allah Ta'ala: {Nasi tumekuteremshia ukumbusho ili uwabainishie watu yale yaliyoteremshwa kwao…} Surat An-Nahl, 44. Na kuhusu sheria mpya, unaonyeshwa na kauli yake Ta'ala:

Thus we find that the Sunnah is referable to the Book, and what came in it is a kind of explanation and elucidation of the verdicts meanings of the Book, like detailing its summed-up, specifying its general, limiting its unrestricted, and attaching a branch to its origin, and in spite of that, the Sunnah has new legislation for which no origin came in the Qur'aan. So the Sunnah is clarification for the Qur'aan, and new legislation for the verdicts. As for the clarification; it is indicated by the saying of Allah Ta'ala: and We have sent down unto you (also) the Message; that you may explain clearly to menkind what is sent to them…) 44 Surat Al Nahl, and as for the new legislation; it is indicated by His Ta'ala's saying:

Ikiwa mtatofautiana katika jambo lolote, lirudisheni kwa Mwenyezi Mungu na Mtume... (Suratu An-Nisaa, 59). Kumrudia Mwenyezi Mungu ni kurudi kwenye Kitabu Chake, na kumrudia Mtume ﷺ wakati alipokuwa hai, kisha Mwenyezi Mungu Mtukufu alipomfisha, kurudi kukawa kwenye Sunna yake. Mgogoro katika kuelewa Qur'ani na kutoa hukumu si wenye mipaka, na kurudi kwenye Sunna pia hakuna mipaka katika yote mawili: yale yaliyomo katika Qur'ani na yale yaliyokuja kama sheria mpya. Kwa hiyo Mwenyezi Mungu Mtukufu amesema: {Atakayemtii Mtume, amemtii Mwenyezi Mungu...} (Suratu An-Nisaa, 80), na amesema: {basi wale wanaokwenda kinyume na amri yake wajihadhari...} (Suratu An-Nuur, 63). Hilo ni la jumla, kwa kuwa ni nomino ya jumla iliyoambatanishwa. Kwa hiyo Sunna ni dalili ya kisheria kama Kitabu. Mtume ﷺ alisema: "Nimewaachia mambo mawili, hamtapotea mkishikamana nayo: Kitabu cha Mwenyezi Mungu na Sunna ya Nabii Wake." Imepokewa na Maalik.

َ ,yourselves among anything in differ you If (…... refer it to Allah and the Messenger…) 59 Surat Al Nisaa', and the returning to Allah is by returning to His Book, and the returning to the Messenger when He was alive, then when Allah Ta'ala made Him died; the returning became to His Sunnah. The dispute in understanding the Qur'aan and deriving the verdicts is unrestricted, and the returning to the Sunnah is also unrestricted in both: what exist in the Qur'aan and what came as new legislation, therefore Allah Ta'ala said indeed he ,Messenger the obeys who He obeyed Allah…) 80 Surat Al Nisaa', and He said: (…then let those beware who withstand the Messenger's order…) 63 Surat Al Nour, and that is general, because it is an adjunct generic noun . Accordingly, the Sunnah is a shari'ahi evidence like the Book, and the Messenger of Allah (pbuh) said:I have left with you two things you will never stray if you adhere to them: the Book of Allah and the Sunnah of His Prophet" Maalik narrated it.