Kuma saboda faɗar Manzon Allah ﷺ:
And due to the Qawl of the Messenger (saw):
Rikici Tsakanin Nassoshi Biyu Inda Ɗayansu Ya Kasance Daga Baya Ko Kuma Ba Daga Baya Ba
The Conflict Between Two Texts With One Being Later Than The Other Or Not Being Later
1 – Rikici tsakanin nassoshi biyu inda ɗayansu ya fi ɗayan zuwa daga baya (a lokacin saukar wahayi):
1 – Conflict between two texts with one of them being later (in the time of revelation) than the other:
Idan nassoshi biyu sun yi karo da juna ta kowace fuska, kuma ba zai yiwu a haɗa su ba (al-Jam'u) (ko a daidaita su), a yanayin da ba za a iya aiki da su duka tare ba, kuma aka san cewa na baya daga cikinsu ne (ta fuskar lokacin saukar wahayinsa), to nassin na baya zai zama Naasikh (mai soke) na wanda ya gabata (wanda kuma zai zama Mansookh/wanda aka soke).
If two texts are in conflict from every angle and it is not possible to bring them together (Al-Jam’u) (or reconcile them), in the case where they cannot both be acted upon together, whilst the later of the two texts (in terms of time of revelation) is known, then the later text would be Naasikh (abrogating) for the prior one (which would be Mansookh/abrogated).
Misali:
Example:
Allah (SWT) ya ce:
Allah (swt) says:
Waɗanda suke aikata zina daga cikin matanku, ku nemi shaidu huɗu daga cikinku a kansu. Idan kuwa sun ba da shaida, to ku killace matan da suka aikata laifin cikin gidaje har mutuwa ta riske su, ko Allah ya ƙaddara musu wata hanya.
Those who commit unlawful sexual intercourse of your women - bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way (An-Nisaa’ 15).
Kuma Allah Ta'ala ya ce:
And Allah Ta’Aalaa says:
Mazinaciyar da ba ta yi aure ba da mazinaci namiji, ku yi wa kowannensu bulala ɗari (An-Nur 2).
The [unmarried] female fornicator and male fornicator, lash each one of them a hundred lashes (An-Noor 2).
Don haka nassoshin biyu sun yi kama da sabani dangane da Zaaniyah (mazinaciya). Na farko ya bayyana cewa hukuncin Zaaniyah shi ne a tsare ta a cikin gida, yayin da na biyu ya bayyana cewa hukuncinta shi ne a yi mata bulala ɗari.
The two texts therefore appear to be in conflict in respect to the Zaaniyah (fornicator). The first explains that the Hukm of the Zaaniyah is for her to be confined within the house whilst the second explains that her Hukm (legal ruling) is for her to be lashed with one hundred lashes.
Idan aayar Suratun Nur ta sauka bayan aayar Suratun Nisa'i, to ma'anar hakan ita ce aayar Suratun Nur ta gaba ta soke hukuncin aayar Suratun Nisa'i wadda ta gabace ta (a saukarwa).
In the case where the Aayah in An-Noor was revealed after the Aayah of An-Nisaa’ it means that the later Aayah of Soorah An-Noor abrogates the Hukm of the Aayah of Soorah An-Nisaa’ which is prior to it (in revelation).
2 – Rikici tsakanin nassoshi biyu idan babu ilimi game da wanne daga cikinsu ya zo daga baya:
2 – Conflict between two texts in the absence of knowledge in respect to which one is later than the other:
Idan nassoshi biyu sun saba wa juna, ba mu san wanne daga cikinsu ya zo daga baya ba, kuma ba mu iya haɗa su (Al-Jam'u), to sai mu koma ga ka'idojin At-Tarjeeh (fifita) tsakanin dalilai, domin mu fifita dalili mafi ƙarfi. Ƙarfin dalili (Quwwah Ad-Daleel) yana nufin ƙarfinsa dangane da la'akari da abubuwan da ke biye:
If two texts are in conflict with each other and we did not know which of them is later than the other and we are unable to bring them together (Al-Jam’u), then we have to resort to the principles of At-Tarjeeh (outweighing) between the evidences so that we outweigh the strongest Daleel. The Quwwah Ad-Daleel (strength of the evidence) means its strength in respect to taking into consideration the following matters:
A – Yin la'akari da tsarin matsayi (darajar) na Adillah Al-Ijmaaliyah kamar haka:
A – The consideration of the (ranking) order of the Adillah Al-Ijmaaliyah as follows:
Al-Qur'aan Al-Kareem ya fi Sunnah An-Nabawiyyah ƙarfi, koda kuwa ita Sunnah ɗin mutawatirah ce.
- The Qur’aan Al-Kareem is stronger than the Sunnah An-Nabawiyah and even if it was Mutwaatirah.
Ahaadeeth Al-Mutawaatirah sun fi Ijmaa' karfi, kuma sun fi Khabar Al-Aahaad karfi.
- The Ahaadeeth Al-Mutawaatirah are stronger than the Ijmaa’ and stronger than the Khabar Al-Aahaad.
Halal da haram ba sa haɗuwa, sai dai haram yana rinjayar ko ya mamaye halal.
The Halaal and the Haraam do not meet except that the Haraam outweighs or dominates over the Halaal
(Abdur Razzaaq ya rawaito shi a matsayin mawqoof, kuma Al-Bayhaqi ya kasafta shi a matsayin Da'eef. Az-Zay'aliy, mai sharhin Al-Kanz, ya ambata cewa hadisin marfoo'i ne, watau isnadin ya kai ga Annabi ﷺ.)
(Related by Abdur Razzaaq Maqoofan and Al-Bayhaqi classified it as Da’eef. Az-Zay’aliy the explainer of Al-Kanz mentioned that it is Marfoo’an i.e. the chain reaches the Nab (saw)).
Kuma saboda faɗar Manzon Allah ﷺ:
And due to the statement of the Messenger (saw):
Ka bar abin da ke sa ka shakka zuwa abin da ba ya sa ka shakka.
Leave that which causes you doubt for that which does not cause you doubt
* Cikin dalilai biyu, daya yana tabbatar da Al-Wujoob (wajibci) ɗayan kuma yana tabbatar da Al-Ibaahah (izini/halatta). Dalilin da ke tabbatar da wajibci ya fi dalilin da ke tabbatar da Al-Ibaahah, domin barin Waajib laifi ne (ithm), alhali barin Mubaah ba shi da laifi. * Cikin dalilai biyu, daya yana kore Al-Hadd (hukuncin da aka tsara) alhali ɗayan dalilin yana tabbatar da Hadd. A wannan yanayi, dalilin da ke kore Hadd ya fi wanda ke tabbatarwa, kuma hakan saboda maganar Manzon Allah ﷺ:
* That one of the two evidences establish Al-Wujoob (obligation) and the other establishes Al-Ibaahah (recommendation). The Daleel establishing the obligation outweighs the Daleel establishing Al-Ibaahah because leaving the Waajib is an ‘Ithm’ (sin) whilst leaving the Mubaah is not sinful. * That one of the two evidences negate Al-Hadd (prescribed set punishment) whilst the other Daleel affirms the Hadd. In this case the Daleel negating the Hadd outweighs the one affirming and that is due to the Qawl (speech) of the Messenger (saw):
Ku kawar da hudud daga Musulmi gwargwadon ikon ku (At-Tirmidhi).
Avert the Hudood from the Muslims as much as you are able (At-Tirmidhi).
Ya fi kyau ga Imam ya yi kuskure wajen yafiya fiye da yadda zai yi kuskure wajen hukunci (At-Tirmidhi).
For the Imaam to make an error in pardoning is better than him making an error in punishing (At-Tirmidh).
Misali:
Example:
An kawo a cikin Al-Muwatta' cewa 'Umar Ibn Al-Khattaab (ra) bai yanke hannun ɓarawo ba a shekarar yunwa (ko fari) duk da cewa Allah (swt) ya ce:
It was narrated in Al-Muwatta’ that ‘Umar Ibn Al-Khattaab (ra) did not cut the hand of the thief in the year of the famine (or drought) even though Allah (swt) said:
Dangane da ɓarawo, namiji da mace, ku yanke hannayensu a matsayin sakamakon abin da suka aikata, a matsayin hukunci daga Allah. Kuma Allah Mai girma da hikima ne (Al-Ma'idah 38).
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise (Al-Maa’idah 38).
An wannan an tattauna shi sosai a cikin maudu'in 'Ijtihadan Sahabbai' a kashi na farko na wannan littafi.
* This has been discussed in full in the subject of the ‘Ijtihaadaat of the Sahaabah’ in the first part of this book.