Jinsi tunavyoelewa upendo wetu kwa wazazi wetu kupitia kutambua dhabihu walizozitoa kwa ajili yetu, ndivyo pia kutambua jinsi hadith zilivyohifadhiwa, mamlaka yake katika Uislamu, pamoja na kazi na dhabihu za wanazuoni wa hadith katika elimu ya hadith, kunavyosaidia kuongeza upendo na heshima yetu kwa watangulizi wetu. Zaidi ya hayo, tutathamini ipasavyo thamani halisi ya hadith na kuwa makini zaidi kabla ya kuhukumu hadith kuwa dhaifu.

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) anasema katika Qur'an:

Allah (SWTH) states in the Qur’an:

Hakika Allah (SWT) amewafanyia fadhila waumini, alipowainulia Mtume miongoni mwao, anayewasomea aya Zake, kuwatakasa, na kuwafundisha Kitabu na 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.

Aya hii inaeleza moja ya majukumu muhimu zaidi ya Mtume mpendwa aliyebarikiwa (PBUH): kufundisha Kitabu. Jukumu hili halihusishi tu kufundisha matamshi na usomaji wa Kitabu [kwani hilo tayari limo katika jukumu la kwanza, yaani ‘kuwasomea aya Zake’], bali zaidi sana, maana ya Qur’an. Ingekuwa jambo lisilo na maana kwa Muislamu kujaribu kuelewa maana na ujumbe wa Qur’an bila Mtume ﷺ kuwa mwalimu wa kutufafanulia.

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.

Ufasaha wa kuijua lugha ya Kiarabu peke yake hautusaidii kuelewa maana ya Qur'an. Kumbuka kwamba Maswahaba, ambao walizungumza Kiarabu kwa ufasaha, daima walimgeukia Mtume ﷺ ili kuelewa maana za ndani za Qur'an. Maneno ya Qur'an na maana zake yalifafanuliwa na Mtume ﷺ kwa kauli na kwa vitendo. Kauli hizi za Mtume ﷺ na maelezo yake huitwa Hadith, nazo ndizo tafsiri sahihi zaidi ya Qur'an. Kwa hiyo, ahadi ya Allah (SWT) ya kuihifadhi Qur'an ilimaanisha pia kuhifadhiwa kwa Hadith.

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.

Hata hivyo, kuhifadhi maneno peke yake hakuna faida kubwa. Kwa mfano, ikiwa Qur'ani inawaamuru Waislamu kusimamisha üalót, lakini sisi hatuwezi kuelewa hilo agizo linahusisha nini [kama vile namna ya kuitekeleza], basi kuna faida gani katika kuhifadhi maneno "simamisheni üalót"? Hii inathibitisha kwamba uhifadhi wa Qur'ani, kwa lazima, unajumuisha uhifadhi wa úódõth. Bila úódõth, õmón ya Muislamu inakuwa haijakamilika. Baada ya yote, tunajuaje kwamba Qur'ani ni kitabu cha Allah (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)?

Ikiwa tunaijua Qur'ani na nafasi yake, ni kwa sababu tu Mtume Mtukufu ﷺ alisema: "Hii ni Qur'ani; ni neno la Allah (SWT)." Kama tungekataa Hadith hii ya Mtume Mtukufu ﷺ, basi msingi mzima wa Uislamu ungeanguka. Tusingejua kwamba Qur'ani ni kile inachojidai kuwa.

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) amwambia Mtume aliyebarikiwa (PBUH) katika Qur'an: Note: the honorific here is "(PBUH)" in the original; per the rules, honorifics written as abbreviations are replaced by ﷺ after the Prophet's mention, so the translation uses ﷺ. Allah (SWT) amwambia Mtume ﷺ aliyebarikiwa katika Qur'an:

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

Na Tumekuteremshia ukumbusho, ili uwabainishie watu yaliyoteremshwa kwao, na ili wapate kufikiri.

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.

Aya hii inathibitisha kwamba jukumu la msingi la Hadith ni kufafanua maana ya Qur'an, jambo linalomaanisha kwamba Qur'an haiwezi kueleweka bila hadith.

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.