Idan dalilai biyu na zanni suka saɓa wa juna, kuma dalilin da ya fi rinjaye (mai ƙarfi) bai a yi aiki da shi ba, to hakan yana nufin aiki da dalilin da ya fi rauni (wanda aka rinjaye) ne, alhali kuwa rinjayar wanda aka rinjaye bisa wanda ya fi rinjaye ba zai yiwu ba bisa hankali.

If two Zhanniy evidences are in conflict and the Raajih (outweighing or stronger) one is not worked with, it means working with the Marjooh (outweighed or weaker) whilst outweighing the Marjooh (outweighed/weaker) over the Raajih (outweighing/stronger) is rationally not possible.

Lokacin da aka tabbatar cewa rikici tsakanin nassoshin Shari'a na iya faruwa, kuma hakika ya faru tsakanin wasu nassoshin, to ya zama wajibi a rinjayar ɗaya daga cikin dalilai guda biyu, domin hukuncin Allah game da mas'ala guda ɗaya shi ɗaya ne. Manzon Allah ﷺ da Sahabbai (rah) bayansa sun yi aiki da Tarjeeh, kuma ijma'i ya tabbata akan aiki da At-Tarjeeh.

It has been confirmed that conflict amongst the Shar’iyah texts can happen and it has indeed happened between some of the texts. It is therefore necessary to outweigh one of the two evidences because the Hukm of Allah for a single issue is one. The Messenger of Allah (saw) and the Sahaabah (rah) after him worked with Tarjeeh and their Ijmaa’ (consensus) has fallen upon working with At-Tarjeeh.

Akwai hujjojin yin aiki da At-Tarjeeh. Waɗannan hujjoji sun haɗa da hujjojin Shar'i da kuma hujjojin 'Aqli.

There are evidences for working with At-Tarjeeh. They include both Shar’iy and ‘Aqliy evidences.

1 – Aikin Manzon Allah ﷺ tare da At-Tarjeeh.

1 – The Messenger’s (saw) working with At-Tarjeeh.

Abu Hurairah (ra) ya ce: "Annabi (saw) ya yi Sallar La'asar tare da mu, sai ya yi Tasleem bayan raka'o'i biyu. Dhu-l-Yadain ya tsaya ya ce: Shin an takaita Sallah, ya Manzon Allah, ko kuwa ka manta?" Sai ya ce: "Ba abin da ya faru." Sai ya ce: "Wani abu ya faru, ya Manzon Allah." Sai Manzon ya juya ga mutane ya ce: "Shin Dhu-l-Yadain ya faɗi gaskiya?" Suka amsa: "Eh, ya Manzon Allah." Sai Annabi (saw) ya cika sauran Sallar, sannan ya yi sujjada biyu yana zaune bayan Tasleem" (Muslim). An kuma ƙara a cikin wata riwaya ta Hadisin da Abu Dawud ya rawaito: "Abu Bakr da Umar suna cikin mutane."

Abu Hurairah (ra) said: “The Nabi (saw) prayed Salaat ul-‘Asr with us and he made the Tasleem after two Rak’ah. Dhu-l-Yadain stood and said: Have you shortened the Salaah O Messenger of Allah or did you forget? And so he (saw) said: None of that happened. And so he said: Some of that had (taken place) O Messenger of Allah. So the Messenger turned towards the people and said: Did Dhu-l-Yadain speak the truth? They replied: Yes, O Messenger of Allah. So the Nabi (saw) completed what remained of the Salaah and then prostrated two prostrations whilst he was sitting after the Tasleem” (Muslim). And it was added in a Riwaayah of the Hadeeth recorded by Abu Dawud: “Abu Bakr and ‘Umar were amongst the people”.

Saboda haka, Manzon Allah ﷺ bai karɓi maganar Dhul-Yadain tun farko ba, sai bayan mutane sun goyi bayanta ko sun ba ta muhimmanci. Wannan yana nuna cewa Manzon Allah ﷺ ya ba da muhimmanci ga rahoto na biyu da mutane suka goyi baya fiye da rahoto na farko wanda Dhul-Yadain shi kaɗai ya gabatar da shi.

Therefore, the Messenger of Allah (saw) did not take the statement of Dhu-l-Yadain to begin with and then took it after the people supported or gave weight to it. This indicates that the Messenger (saw) gave weight to the second report that the people supported over the first report that Dhu-l-Yadayn was alone in presenting.

2 – Ijma'in Sahabbai a kan Tarjeeh:

2 – Ijmaa’ As-Sahaabah upon At-Tarjeeh:

An Maalik ya ruwaito cewa ya ce: "Wata kaka ta zo wajen Abu Bakr tana tambayarsa game da gadonta. Sai Abu Bakr ya ce: Ba ki da wani abu a cikin Littafin Allah ‘Azza Wa Jalla, kuma ban san cewa kina da wani abu a cikin Sunnar Manzon Allah ﷺ ba. Don haka ki koma har sai na tambayi mutane." Sai Al-Mugheerah Bin Shu’bah ya ce: "Ta halarci Manzon Allah ﷺ, sai ya ba ta (ko ya ware mata) na shida." Sai Abu Bakr ya tambaya: "Kana da wani da zai goyi bayan haka?" Sai ya ce: "Muhammad Bin Salamah." Sai ya faɗi irin abin da Al-Mugheerah ya faɗa. Abu Bakr ya ware mata shi a sakamakon haka." (Al-Maalik a cikin Al-Muwatta’).

It was related from Maalik that he said: “The grandmother approached Abu Bakr asking him about her inheritance. So Abu Bakr said: You do not have in the Kitaab of Allah ‘Azza Wa Jalla anything and I am not aware that you have anything in the Sunnah of the Messenger of Allah (saw). So return until I have asked the people. So Al-Mugheerah Bin Shu’bah said: She (i.e. the grandmother) attended the Messenger of Allah (saw) and he gave (or allocated for) her the sixth. So Abu Bakr asked: Do you have anyone to support that? So he said: Muhammad Bin Salamah. He then said the same as Al-Mugheerah. Abu Bakr then allocated it for her” (Al-Maalik in Al-Muwatta’).

Saboda haka, Abu Bakr ya ba wa khabar (rahoto) muhimmanci, ya karɓe ta bayan Muhammad Bin Salamah ya goyi bayanta, sannan ya yi aiki da ita. Babu ɗaya daga cikin Sahabbai (rah) da ya tsawata masa saboda hakan, don haka wannan yana wakiltar Ijma'i.

Therefore, Abu Bakr gave weight to the report (Khabar) taking it after Muhammad Bin Salamah backed it up and then acted by it. None of the Sahaabah (rah) rebuked him for that and as such it represents an Ijmaa’.

Ga wani misali:

Another example:

Fifilar Sahabbai ga Hadisin ‘Aisha (ra) akan Hadisin Abu Hurairah (ra) game da Manzon Allah ﷺ da ya tashi cikin halin janaba a cikin watan Ramadan sannan ya yi azumi. Mun ambaci hadisai biyu da tarjihin da ke tsakaninsu a baya, a sashen da ke magana kan At-Tarjeeh.

The outweighing of the Sahaabah of the Hadeeth of ‘Aa’ishah (ra) over the Hadeeth of Abu Hurairah (ra) in regards to the Messenger of Allah (saw) waking up in a state of Janaabah (major impurity) in Ramadan and then fasting. We have mentioned the two Hadeeth and the Tarjeeh between them previously in the section about At-Tarjeeh.