Sunnatni besh xil tarzda qo'llash mumkin:

The Sunnah can be applied in five ways:

A. Sunnat Qur’onda izohlanmagan so‘zni izohlab bera oladi. Masalan, Qur’onda shunday deyilgan:

A. Sunnah can explain a word which is not explained in the Qur‟an For example, the Qur‟an says:

“Namozni barpo eting” (TMQ Al-Baqara: 43)

“Establish the Salah” (TMQ Al-Baqarah: 43)

Qur'on salot so'zining ("namozni o'rnating" degan ibora) ma'nosi haqida hech qanday izoh yoki tafsilot bermaydi. Ammo sunnat "namozni o'rnating" degan ibora bilan bog'liq tafsilotlarni bayon qiladi. Allohning Elchisi ﷺ aytdilar:

The Qur‟an does not explain or provide any details regarding the term, “Establish the Salah.” However, the Sunnah explains the details pertaining to the term “Establish the Salah.” The Messenger of Allah (saw) says:

“Meni ko‘rganingizdek namoz o‘qing” Elchi (saw) odamlarning namoz o‘qiyotganini kuzatar edi va namozning ular xato qiladigan qismlarida ularni to‘g‘rilar edi. Izoh va aniqlashtirish masalasi haj, zakot, jihod va boshqa qoidalarga ham taalluqlidir. Qisqacha aytganda, Qur’onda biror atama tafsilotlarsiz zikr qilinishi mumkin, ammo bu atamalarni izohlash vazifasini Sunnat bajaradi.

“Pray as you see me pray” The Messenger (saw) used to observe people pray and would correct them in the areas of the Salah where they made mistakes. The issue of explanation and clarification also extends to the rules of Hajj, Zakah, Jihad, and others. In summary, the Qur‟an may mention a term without providing any details, but Sunnah plays the role of explaining these terms.

B. Qur‟an mentions a general term, which could be applied to any person, while the Sunnah further specifies the term and forms another rule.

B. Qur‟an mentions a general term, which could be applied to any person, while the Sunnah further specifies the term and forms another rule.

Masalan, Qur’on shunday deydi:

For example, the Qur‟an says:

"Zino qilgan erkak va ayol — ularning har biriga yuz darra uring." (An-Nur surasi, 2-oyat)

“The man and woman who commit Zina, flog each of them with one hundred lashes.” (TMQ An-Nur: 2)

Bu hukm zino qilganda aybdor topilgan har qanday erkak yoki ayolga tegishli bo'lishi mumkin. Biroq, Elchi ﷺ zino qilgan turmush qurgan erkak va ayollarni toshbo'ron qilganlar. Shunday qilib, bu holatda u ﷺ turmush qurgan erkak va ayolni ajratib, ularga zino uchun o'limga mahkum etilib toshbo'ron qilish hukmini berdi.

This rule can be applied to any male or female who is found guilty of Zina. However, the Messenger (saw) stoned married men and women who committed Zina. Thus, in this case, he (saw) singled out the married man and woman and gave them the rule of stoning to death for Zina.

Misol tariqasida, Muslim o‘zining "Sahih" kitobida Ibn Umar roziyallohu anhudan rivoyat qilib keltirgan: Allohning Elchisi ﷺ zino qilgan bir yahudiy erkak va bir yahudiy ayolni toshbo‘ron qilib o‘ldirgan.

As an example, Muslim extracted in his Sahih on the authority of Ibnu Omar that the Messenger of Allah (saw) stoned to death a Jewish man and a Jewish woman for committing adultery.

C. Qur’onda bir hukm hech qanday cheklovsiz zikr qilingan bo‘lishi mumkin, lekin Sunnat bu hukmga cheklovlar qo‘yadi.

C. A rule may be mentioned in the Qur‟an without any restrictions, but the Sunnah places restrictions on the rule.

Masalan, Qur’on shunday deydi:

For example, the Qur‟an says:

"O‘g‘ri erkak va ayol, ikkalasining qo‘lini kesing" (TMQ Al-Ma‟ida: 38)

“The male and female thief, cut their hands” (TMQ Al-Ma‟ida: 38)

Oyat matnida bu hukmga hech qanday cheklov qo‘yilmagan: o‘g‘rilikda ayblangan har bir kishining qo‘lini kesish kerakligi shunchaki aytilgan. Biroq Sunnat bu jazoning qo‘llanilishiga ma’lum cheklovlar qo‘ygan. Ulardan bir qismi shuki, o‘g‘irlangan mol nisob miqdoriga teng bo‘lishi kerak, nisob esa bir dinorning to‘rtdan bir qismi oltindir. Shuningdek, mol odatda shunday mol-mulk saqlanadigan joydan o‘g‘irlangan bo‘lishi lozim.

There is no restriction placed on this rule in the Ayah, which simply states that anyone found guilty of stealing should have his hand cut. However, the Sunnah places certain restrictions on the application of this punishment. Some of which are that the stolen property must equal a Nisab, which amounts to one quarter of a Dinar in gold. Also, the property must be stolen from a place where such property wealth is usually kept.

U'ni o'rtacha himoya ostida saqlash kerak, bu esa odamlarga ham, mulkning o'ziga ham tegishli. Masalan, agar zargarlik buyumlari qulflangan joyda emas, balki ochiq joyda qoldirilgan bo'lsa, uni o'g'irlagan kishining qo'li kesilmaydi, garchi bu harakat baribir harom bo'lsa ham. Yana bir misol: agar qo'ylar yoki otlar omborxona yoki otxonada saqlanmasa, o'g'irlik qilinganda hadd joriy etilmaydi, garchi ularni o'g'irlash harom bo'lsa ham.

It has to be kept under average protection, which is relevant to the people and the property itself. For example, if the jewellery is left in the open instead of a locked up place, then the one who steals it will not have his hand cut off, even though the action is still Haram. Another example is if the sheep or horses are not kept in a barn or stable, then stealing will not call for the implementation of the Hadd, even though stealing them is Haram.

D. Qur’on’dagi asl hukm, ya’ni sharhlangan hukm, na cheklovga, na istisnoga ega emas, lekin Sunnat asl hukmga yangi holatlarni qo‘shadi.

D. An original rule in the Qur‟an, which is explained, has neither restrictions nor exceptions, but the Sunnah adds new items to the original rule.

Masalan, Qur’on shunday deydi:

For example, the Qur‟an says:

Sizlarga haram qilindi: onalaringiz, qizlaringiz, opa-singillaringiz, amakilaringiz, xolalaringiz, jiyanlaringiz, emizgan onalaringiz, emizgan opa-singillaringiz, qaynonalaringiz va xotinlaringizning tarbiyangizdagi qizlari....

“Forbidden to you are your mothers, daughters, paternal and maternal aunts, nieces, foster mothers and sisters, mothers-in-law, and step daughter....” (TMQ An-Nisa: 23)

Sunnat shuni qo'shimcha qilganki: "Hech bir ayol o'z opasi yoki xolasi (ammasi) nikohida bo'lgan erkakka turmushga chiqa olmaydi." (Buxoriy va Muslim)

The Sunnah added that: “No woman can be married to a man who is already married to her sister or her maternal / paternal aunt.” (Bukhari & Muslim)

Erkaklarga ham o‘zlarini emizgan ayollarga uylanish taqiqlangan. Shunday qilib, Sunnat Qur’ondagi hukmga qo‘shimcha ravishda yana bir narsani kiritadi.

Men are also prohibited from marrying the women who breast-fed them. Thus, the Sunnah adds extra items to the Qur‟anic rule.

E. Sunnatdan kelib chiqqan, Qur'ondan emas bo'lgan qoida.

E. A rule originating from the Sunnah and not the Qur‟an.

Masalan, Elchi ﷺ shunday dedilar:

For example the Messenger (saw) said:

"Odamlar uch narsada sherikdirlar: suvda, o'tloqda (kela) va olovda (kuch manbalarini ham o'z ichiga oladi)." (Abu Dovud)

“People are partners in three things. The water, the graze (kela), and the fire (includes power resources).” (Abu Dawud)

Ushbu hadis Islom davlatida tabiiy resurslarning jamoat mulkiga oid qoidalarni belgilab berdi. Jamoat mulki masalasi davlatda Qur’oni karimda aniq ravishda hech qachon ko‘rib chiqilmagan.

This Hadith established rules related to public ownership of the natural resources in the Islamic State. The topic of public ownership in the State was never explicitly addressed in the Qur‟an.