Qur’on va Sunnat ikkalasi ham Allohdan kelgan vahiydir va biz Alloh taolo nozil qilgan narsaga, u Qur’on sifatida nozil qilingan bo‘lsinmi yoki Sunnat sifatida, ergashishga buyurilganmiz. Alloh taolo aytadi:

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 Qur'onni sharhlash va aniqlashtirish (bayon qilish) uchun kelgan. Alloh Taolo aytadi:

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

Ushbu bayon (tushuntirish va aniqlik) quyidagicha namoyon bo‘ladi:

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

Shunga misol qilib aytadigan bo‘lsak, Alloh Ta’Oloh Salohni ado etishni O‘z kalomi bilan buyurgan, Ta’Oloh aytadi:

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

Bu (amal) o‘zining aniq vaqtlari, arkonlari (ruknlari), rakaatlari soni va qanday ado etilishi haqida bayon qilinmagan holda kelgan. Shu sababli Sunnat bu masalalarni Rasululloh ﷺning so‘zlari va amallari orqali batafsil bayon qilgan. U zot ﷺ aytdilar:

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:

Xuddi shunday hol zakot, haj va boshqa amallarga ham taalluqlidir.

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

Bunga misol — Allohning Qavli Ta’olo:

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

Bu Zaan (zino qiluvchi) har bir zinokor haqidagi ʼaamm (umumiy) hukmdir. Keyin Payg‘ambarning ﷺ amali va so‘zlari bu oyatni muhson bo‘lmagan (ya’ni uylangan bo‘lmagan) zinokor bilan cheklab qo‘ydi. Muhson bo‘lgan zinokorga esa o‘limgacha toshbo‘ron qilinadi. Bu hukm Payg‘ambarning ﷺ Ma’iz va G‘omidiyya ayollarini toshbo‘ron qilgani amali va uning ﷺ: “Muslimning qoni uch holatdan birisidan boshqa halol emas: uylangan zinokor, qasos uchun jon va dinini tark etib jamoadan ajralgan kishi”, degan so‘zi asosida ham tasdiqlanadi.

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”.

Bunga misol — Allohning Qavli Ta’olo:

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

Bu, o‘g‘rilikning har qanday turi va har bir o‘g‘ri uchun mutlaq (cheklanmagan) hukmdir. Shuning uchun Sunnat Rasulullohning ﷺ so‘zi (qavl) orqali o‘g‘rilikni cheklab qo‘ydi. Al-Buxoriy va Muslim rivoyat qilgan hadisda Rasulullah ﷺ shunday deydi: “O‘g‘rining qo‘lini faqat chorak dinor yoki undan ko‘p (miqdordagi o‘g‘irlik) uchun kesinglar.” Shuningdek, o‘g‘rining qo‘lini kesish vojib bo‘lishiga oid Sunnat keltirgan boshqa cheklovlar qatorida, o‘g‘irlangan mol xavfsiz saqlanadigan joydan (hirz) olingan bo‘lishi ham shart.

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.

Bunga misol — ikki opaning bir vaqtda nikohda birlashtirilishining taqiqi (tahrim).

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

Allohning Elchisi ﷺ bunga ayolni uning xola (ona tomonidan amakisi) va amakivachcha (ota tomonidan amakisi) bilan turmush qurishning harom ekanligini qo‘shib qo‘ydi. Bu uning ﷺ quyidagi so‘zida keldi: “Ayolni uning ammasi ustiga va uning xolasi ustiga nikoh qilmang” (Muttafaqun alayh).

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).

Shu nuqtai nazardan, Sunnat keltirgan biror hukmni Qur'oni Karimda uning asli (manbai) bo'lmagan holda topish qiyin, bu aloqa yaqin bo'lsin yoki uzoq. Bu fikr Ash-Shofi'iyning "Ar-Risola" asarida naql qilingan, Ash-Shotibiy esa undan keyin "Al-Muvofaqot" asarida uni tasdiqlagan. Shunga ko'ra, quyidagi oyat haqida:

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:

Bu ikki oyat Qat’iy Dalolat (aniq ko‘rsatma) bilan Qur’on Shariatning barcha Usullari (asoslari va negizlari) ekanligini bildiradi. Sunnat esa unga izoh bo‘lib keladi va Qur’onda Asli (manbai) bo‘lmagan hech bir Hukm (huquqiy hukm) yo‘q. Ammo uy eshaklari (Al-Humur Al-Ahliyah) va yirtqich hayvonlarga oid taqiq hukmi haqida aytilganlar esa, ular Qur’onda Asli (manbai) yo‘q deyilsa, u holda Alloh Ta’ologa shunday demoqda:

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:

Ushbu oyat har bir harom yoki halol masalaning asli (asosi) uchun namuna sifatida keltirilgan, deb bahs yuritilgan.

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