Allah (SWT) anasema katika Qur'an: "Atakayemtii Mtume amemtii Allah." (TMQ An-Nisa: 80)

Allah (swt) says in the Qur‟an: “He who obeys the Messenger has obeyed Allah.” (TMQ An-Nisa: 80)

"Lakini hapana, naapa kwa Mola wako, hawataamini mpaka wakufanye hakimu katika mambo yanayowatatiza baina yao." (TMQ An-Nisa: 65)

“And no, by thy Lord, they would never believe until they refer to you in the issues and disputes that are between them” (TMQ An-Nisa: 65)

Hasemi kwa matamanio yake mwenyewe; hakuna ila ni wahyi unaofunuliwa kwake. Sitaongeza ﷺ kwa sababu aya ya Qur'an iko ndani ya mabano ya { }, na hapa haitajwi jina la Mtume moja kwa moja.

“He does not speak of his own desires and whims; indeed he is inspired by Wahy (revelation).” (TMQ An-Najm: 2 & 3)

"Basi lolote alilokupa Mtume, lichukueni, na lolote alilokukataza, jiepusheni nalo." (TMQ Al-Hashr: 7)

“What the Messenger has given you then take it, and what he prohibits then abstain from it.” (TMQ Al-Hashr: 7)

"Na tumekuteremshia (ewe Muhammad) Ukumbusho, ili uwabainishie watu yale yaliyoteremshwa kwao." (TMQ An-Nahl: 44)

“And we have revealed to you (O Muhammad) the Dhikr, for you to explain it to the people.” (TMQ An-Nahl: 44)

Sema (Ee Muhammad): Ikiwa mnampenda Allah basi nifuateni, naye Allah atawapenda ﷺ. Hmm, I should correct: the verse text is inside { } in the rules only for placement; here the Qur'an quote is in quotation marks, and ﷺ shouldn't be placed inside a Qur'an verse. Since this is a Qur'an verse, I should omit ﷺ within it. Also the "(O Muhammad)" addresses the Prophet; it is part of the verse translation, and the rule says write ﷺ after every mention of the Prophet's name, but not inside a Qur'an verse, so I leave it out. Corrected translation: Sema (Ee Muhammad): Ikiwa mnampenda Allah basi nifuateni, naye Allah atawapenda. (TMQ Al-Imran: 31)

“Say (O Muhammad): If you love Allah then follow me, and Allah will love you.” (TMQ Al-Imran: 31)

Mtume wa Allah ﷺ alisema:

The Messenger of Allah (saw) said:

"Mmoja wenu ambaye, akiwa ameegemea kiti chake, ananukuliwa Hadithi kutoka kwangu, kisha anamwambia mtu aliyenukuu Hadithi, ‘Sisi tunayo Kitabu cha Allah (Qur'ani), kwa hiyo kile tunachokikuta ndani yake miongoni mwa mambo ya Halali tutakichukulia kuwa Halali, na kile tunachokikuta ndani yake ambacho ni Haramu, tutakichukulia kuwa Haramu.’ (Mtume ﷺ aliendelea...) Lakini kile ambacho Mjumbe wa Allah ameharamisha, ni kama kile kitu ambacho Allah ameharamisha."

“One of you who while reclining on his chair is quoted a Hadith from me, and he says to the person who quoted the Hadith, „we have the Book of Allah (Qur‟an), so what we find in it from what is Halal we will take it as Halal, and what we find in it that is Haram, we‟ll treat as Haram.‟ (The Prophet (saw) continued...) But whatever the Messenger of Allah has made Haram, it is like that thing which Allah has made Haram.” 5

Simulizi ya Jabir inaongeza:

The narration of Jabir adds:

"Yeyote atakayejua hadithi kutoka kwangu, kisha akaikataa, atakuwa amekataa mambo matatu: Mwenyezi Mungu, Mtume Wake, na yule aliyemjulisha hadithi hiyo." Abdul-Aziz ameeleza kutoka kwa Amr bin Amr, mtumwa aliyeachwa huru wa Al Mutallib bin Hantab, kwamba Mtume wa Mwenyezi Mungu ﷺ alisema:

“Whosoever comes to know a hadīth about me and he rejects it. He has rejected three: Allah, His Messenger and the one who informed him of the hadīth.” Abdul-Aziz reported from Amr bin Amr - the freed slave of Al Mutallib bin Hantab that the Messenger of Allah (saw) said:

"Sijaacha chochote kuhusu kile ambacho Allah amewapa amri juu yake bila kuwapa amri hiyo; wala sijaacha chochote kuhusu kile alichokikataza bila kuwapa katazo hilo."6

“I have left nothing concerning which Allah has given you an order without giving you that order; nor have I left anything concerning that which He has prohibited without giving you that prohibition.”6

Aya na Hadithi hizi zinathibitisha bila shaka yoyote kwamba Qur'ani na Sunnah vyote viwili vinatoka kwa Allah (SWT), na kwa hiyo vyote viwili ni vyanzo vya sheria. Sunnah ni msingi muhimu sana katika Uislamu, na kuijua Sunnah ni sharti la kuelewa na kuitekeleza Qur'ani.

These Ayah and Hadith establish without any doubt that both the Qur‟an and the Sunnah are from Allah (swt) and consequently both are sources for legislation. The Sunnah is a very fundamental element in Islam and knowing the Sunnah is a prerequisite for understanding and applying the Qur‟an.