Akwai lokuta da dama da wasu hadisai ba su isa ga wasu malamai ba, saboda sahabban da suka ruwaito su sun zauna a yankuna daban-daban na daular Musulunci, kuma manyan mazhabobi sun samu ne a sassa daban-daban na daular kafin a yi tattara cikakkun littattafan hadisi. Musamman ma, mazhabar Abu Haneefah (702-767

There were numerous cases where certain narrations of Hadeeths, did not reach some of the scholars, due to the fact that the Sahaabah who narrated them had settled in various regions throughout the Islamic empire, and the major Madhhabs were founded in different parts of the empire before the comprehensive compilations of Hadeeths were made. To be more specific, the Madh-hab of Abu Haneefah (702-767

Makarantun fiqhu na Abu Hanifa (699-767 CE), Malik (717-855 CE), Ash-Shafi'i da Ahmad (778-855 CE) an kafa su tsakanin tsakiyar karni na takwas CE da farkon karni na tara, alhali kuwa mafi ingancin kuma mafi cikakken tarin Hadisai (Sahihai shida170) ba su samu ba sai a rabin karshe na karni na tara da farkon shekarun karni na goma.

CE), Maalik (717-855 CE), Ash-Shaafi’ee and Ahmad (778- 855 CE) were founded between the middle of the eighth century CE and the early part of the ninth, whereas the most authentic and comprehensive compilations of Hadeeth (the Sound Six170) were not available until the latter5 part of the ninth century and the early decades of the tenth.

(i) Abu Haneefah ya yi hukunci cewa Istisqaa (addu'ar neman ruwan sama) ba ta haɗa da sallah ta musamman ta jama'a ba (Salaah). Matsayinsa ya dogara ne akan riwayar Anas ibn Maalik, inda Manzon Allah ﷺ, a wani lokaci, ya yi addu'ar neman ruwan sama ba tare da yin sallah ba.171

(i) Abu Haneefah ruled that Istisqaa (prayer for rain) did not include formal congregational prayer (Salaah). His position was based on the narration of Anas ibn Maalik in which the Prophet (s.w.), on an occasion, made a spontaneous Du’aa (supplication) for rain without making Salaah.171

(ii) Sai dai almajiran sa Abu Yusuf da Muhammad da sauran Imamai duk sun yarda cewa Sallar Istisqaa tana da inganci.172 Matsayinsu ya dogara ne akan riwayar ‘Abbaad ibn Tameem da sauran mutane, inda aka ruwaito cewa Annabi ﷺ ya fita zuwa filin sallah, ya yi addu'ar neman ruwan sama yana fuskantar alkiblar Makka, ya juya rigarsa, sannan ya jagoranci mutane a rakoki biyu na Sallah.173

(ii) However, his students Abu Yousuf and Muhammad and the other Imaams all agreed that Salaah for Istisqaa was correct.172 Their position was based on the narration of ‘Abbaad ibn Tameem and others in which the Prophet (s.w.)was reported to have gone out to the prayer area, made Du’aa for rain facing the Qiblah (direction of Makkah), reversed his cloak and led the people in two units of Salaah.173

Akwai lokutan da wasu malaman fiqhu suka kafa hukunce-hukuncensu bisa Hadisai da a zahiri suke da rauni (da'eef, marasa inganci), ko dai saboda ba su san rashin amincewar wadannan Hadisai ba, ko kuma saboda sun dauki matsayin cewa Hadisi mai rauni ya fi a fifita shi akan Qiyaasinsu (ma'anar hukunci ta hanyar kwatance)174. Misali, (i) Imam Abu Haneefah, abokansa, da Imam Ahmad ibn Hambal, duk sun yi ra'ayin cewa amai yana karya alwala, suna kafa hukuncinsu bisa wani Hadisi da aka danganta ga 'Aa'isha, inda aka ce ta ruwaito cewa Annabi ﷺ ya ce: "Duk wanda ya sami Qay, Ru'aaf ko Qals (nau'o'in amai daban-daban) ya bar Sallah, ya yi Alwala, sannan ya ci gaba daga inda ya tsaya ba tare da yin magana ba a lokacin."175

There were cases where some jurists based their rulings on Hadeeths which were in fact Da’eef (weak and unreliable), because they were unaware of the unreliability of those Hadeeths or because they took the position that a weak Hadeeth was to be preferred to their Qiyaas (analogical deduction)174. For example, (i) Imaam Abu Haneefah, his companions and Imaam Ahmad ibn Hambal all held that the state of Wudoo is broken by vomiting basing their ruling on a Hadeeth attributed to ‘Aa’eshah in which she reportedly claimed that the Prophet (s.w.) had said, “Whoever is afflicted by Qay, Ru’aaf or Qals (different forms of vomiting) should leave (the Salaah), make Wudoo, then continue where he left off without speaking during it.”175

(ii) Imam ash-Shafi'i da Imam Malik sun yanke hukunci a kan dalilai guda biyu cewa amai (qay') ba ya karya alwala.

(ii) Imaam ash-Shaafi’ee and Imaam Maalik ruled for two reasons that Qay’ (vomit) did not break Wudoo:

Da farko, hadisin da aka ambata a sama ba ingantacce ba ne, na biyu kuma, Qay’i (amai) ba a ambace shi musamman a sauran majiyoyin shari'ar Musulunci a matsayin abin da ke karya Wudhu ba.

First, the above mentioned Hadeeth was not authentic and second , Qay’is not specifically mentioned in other sources of Islamic law as an act which breaks Wudoo.

Sauran bambance-bambancen da ke tsakanin malamai a fagen Sunnah sun samo asali ne daga sharuddan daban-daban da suka sanya don karɓar Hadisi a matsayin hujja. Misali, Imam Abu Haneefah ya sanya sharaɗi cewa Hadisi dole ne ya zama Mash-hoor (sananne) kafin a ɗauke shi a matsayin hujja mai karɓuwa, yayin da Imam Malik ya sanya sharaɗi cewa Hadisi kada ya saɓa wa al'adun mutanen Madina domin a karɓe shi. A ɗaya ɓangaren kuma, Imam Ahmad ya ɗauki Hadisan Mursal176 a matsayin hujja karɓaɓɓiya, shi kuwa Imam ash-Shaafi'i ya karɓi Hadisan Mursal na Sa'eed ibn al-Mussayib kawai, waɗanda mafi yawan malaman Hadisi suka ɗauka a matsayin ingantattu sosai.177

Other differences among jurists in the area of the Sunnah arose from various conditions they placed on its acceptability. For example, Imaam Abu Haneefah stipulated that a Hadeeth had to be Mash-hoor (well known) before being regarded as admisible evidence, whereas Imaam Maalik stipulated that a Hadeeth must not contradict the customs of the Madeenites in order to be admissible. On the other had, Imaam Ahmad considered Mursal176 Hadeeths acceptable as proof, while Imaam ash-Shaafi’ee accepted only the Mursal Hadeeths of Sa’eed ibn al-Mussayib which most Hadeeth scholars felt were highly authentic.177

Masu kafa mazhabobi da almajiransu sun bi hanyoyi biyu manya wajen warware sabani da ke bayyana a tsakanin ma'anonin zahiri na wasu hadisai da aka rawaito. Wasu malaman fiqhu sun bi hanyar "Tarjeeh", wato ba da fifiko ga wasu hadisai da watsi da wasu a kan wannan mas'ala. Wasu malamai kuwa sun bi hanyar "Jama'", wato haɗa irin waɗannan hadisai ta hanyar amfani da ɗayansu a ma'ana ta gabaɗaya. Misali, akwai wani hadisi ingantacce inda Annabi ﷺ ya hana sallah a wasu lokuta, yana cewa: "Babu sallah (ana yarda) bayan sallar asuba har rana ta fito, kuma bayan sallar la'asar har rana ta faɗi."178

The faounders of the Madh-habs and their students took two main approaches in resolving apparent contradictions between the literal meanings of some of the recorded narrations of Hadeeth. Some jurists chose the path of “Tarjeeh” which meant giving preference to some Hadeeths while rejecting others on the same topic. On the other hand, some of the other jurists chose the path of Jama’, which involved combining such Hadeeths using one in one in general sense. For example, there is an authentic Hadeeth in which the Prophet (s.w.) forbade Salaah at certain times saying; “No Salaah (is allowed) after fajr prayer until the sun has rised and after ‘Asr prayer until the sun has set.”178

A lokaci guda kuma akwai wasu Hadisai masu inganci daidai da waɗannan, waɗanda suka ƙarfafa wasu Salloli ba tare da ƙayyadadden lokaci ba. Misali, "Idan wani daga cikinku ya shiga masallaci, to ya yi raka'a biyu kafin ya zauna."179

At the same time there are other equally authentic Hadeeths in which certain Salaahs were recommended without time restriction. For example, “If any of you enters a masjid, he should pray two Raka’aat (units of prayer) before sitting down.”179

(i) Imam Abu Haneefah ya ba da fifiko ga hadisi na farko, ya kuma yanke hukuncin cewa dukkan nau'ikan sallah an haramta su a lokutan da aka hana yin sallah.

(i) Imaam Abu Haneefah gave preference to the first Hadeeth and ruled that all forms of Salaah were forbidden during the forbidden times.

(ii) Imam Malik, Imam ash-Shafi'i da Imam Ahmad sun haɗa hadisai biyun, suka yanke hukunci cewa hadisin farko na gaba ɗaya ne kuma yana magana ne a kan sallar nafila, yayin da hadisin na biyu kuwa takamaimai ne, yana ba da izinin sallar da aka fi so sosai (mustahabb) ko da a lokutan da aka haramta gabaɗaya.180

(ii) Imaam Malik, Imaam ash-Shaafi’ee and Imaam Ahmad combined the two Hadeeths, ruling that the first Hadeeth was general and referred to voluntary Salaah (Nafl), whereas the second Hadeeth was specific, allowing highly recommended Salaah (Mustahabb) even during the generally frobidden times.180