(Shaikhai biyu daga Abu Hurairah (ra))

(The two Sheikhs from Abu Hurairah (ra))

Ta fuskar lughawa, At-Tarjeeh na nufin At-Tamyeel (karkata) da At-Taghleeb (a sanya wani abu gaba ko sama da wani). A ma'anar Istilaah ta masana Usool:

Linguistically At-Tarjeeh means At-Tamyeel (to incline) and At-Taghleeb (to be put before or above s.th.) At-Tarjeeh in the Istilaah of the Usooliyeen:

Ba da ƙarfi ga ɗayan dalilai biyu akan ɗayan don a yi aiki da shi saboda kasancewar wani abu mai bambancin ra'ayi a cikin Daleel Ar-Raajih (dalili mafi rinjaye).

Giving strength to one of the two Daleels over the other in order to work with it due to the existence of a distinguishing factor within the Daleel Ar-Raajih (outweighing evidence).

Misali na At-Tarjeeh:

Example of At-Tarjeeh:

- ‘Aa’ishah (ra) da Umm Salamah (rah) sun ruwaito: "Cewa Annabi ﷺ yana tashi ne a cikin yanayin janaaba sakamakon saduwa da mata, ba saboda mafarkin ɗaukar ciki ba, sannan ya yi azumin Ramadan." (Bidaayat ul-Mujtahid Wa Nihaayat ul-Muqtasid, Ibn Rushd Al-Qurtubi.

- ‘Aa’ishah (ra) and Umm Salamah (rah) related: “That the Nabi (saw) used to awaken in a state of major impurity (Janaabah) after having engaged in sexual intercourse and not a wet dream and then fast (the fast of) Ramadan” (Bidaayat ul-Mujtahid Wa Nihaayat ul-Muqtasid, Ibn Rushd Al-Qurtubi.

- Ya (ﷺ) ya ce:

- He (saw) said:

Hadisin farko ya nuna cewa Manzon Allah ﷺ yana kwanciya da iyalinsa a cikin watan Ramadan kafin fitowar Alfijir, sannan ya kasance cikin janaba bayan fitowar ko farawar Alfijir, sannan ya yi azumi.

The first Hadeeth indicates that the Messenger of Allah (saw) used to have intimate relations in Ramadan before the rise of Fajr and remain in a state of major impurity (Janaabah) after the rising or start of Fajr, and then fast.

Hadisi na biyu yana nuna cewa babu azumi ga wanda yake cikin halin janaba lokacin da alfijir ya yi.

The second Hadeeth indicates that there is no fasting for the one who is in a state of major impurity (Janaabah) when Fajr comes.

At-Tarjeeh (Ma'anar Rarraba Ra'ayoyi):

At-Tarjeeh (the outweighing):

Hadisin farko ya fi karfi domin masu ruwaito shi su ne ‘Aa’ishah da Umm Salamah (rah) wadanda matan Manzon Allah ﷺ ne. Saboda haka sun fi sanin ayyukan Manzon Allah ﷺ game da abin da ya shafi rayuwar aure fiye da mai ruwaito hadisi na biyu (Abu Hurairah).

The first Hadeeth outweighs because its narrators are ‘Aa’ishah and Umm Salamah (rah) who were the wives of the Messenger of Allah (saw). They were therefore more aware of the actions of the Messenger of Allah (saw) in regards to that which is related to the marital life than the relator of the second Hadeeth (Abu Hurairah).

Saboda haka, abin da ya sa hadisi na farko ya fi karfi a kan hadisi na biyu shi ne cewa mai ruwaito hadisin farko ya fi sanin halin musamman na Annabi ﷺ fiye da mai ruwaito hadisi na biyu.

Therefore, the distinguishing factor or attribute that made the first Hadeeth stronger than the second Hadeeth is due to the narrator being more aware of the particular situation of the Nabi (saw) than the narrator of the second Hadeeth.

The user's message is "Another example:", which is a label. Translating it into Hausa: Wani misali:

Another example:

Abu Raafi’ ya ruwaito cewa Annabi ﷺ ya auri Maimuna alhali yana Halal, wato ba ya cikin halin Ihram don Hajji, kamar yadda Ahmad da At-Tirmidhi suka rubuta.

- Abu Raafi’ related that the Nabi (saw) married Maymoonah whilst he was Halaal, meaning not in a state of Ihraam for Hajj, as recorded by Ahmad and At-Tirmidhi.

Ibn ‘Abbaas (ra) ya ruwaito game da Nabi (saw) cewa ya auri Maymoonah yana cikin halin Ihraam a Sirf (sunan wuri), kamar yadda wata jama’a suka rubuta. Riwaayar Abu Raafi’ ta fi riwaayar Ibn ‘Abbaas nauyi, domin Abu Raafi’ ne ya zama manzo tsakanin Manzon Allah ﷺ da Maymoonah (ra).