Ta'arudin maganganu biyu daga cikin maganganun Manzon Allah ﷺ ba ya faruwa sai a yanayi guda ɗaya, shi ne naskh (ɗaukewa), kuma banda wannan, to ko dai wani nau'i ne na daidaito da rinjaye, ko kuma za a iya sasanta tsakanin su. Dangane da naskh, magana a kansa za ta zo a lokacin tattaunawa a kansa, kuma magana a kan daidaito da rinjaye za ta kasance a cikin maudu'in daidaito da rinjayen hujjoji. Dangane da sasanta tsakanin maganganu biyun da suka yi karo da juna, yana faruwa ne ta hanyar duba kowace ɗaya daga cikinsu don bayyana yanayinta da hālinta, sannan a lokacin ne rashin karo da juna zai bayyana, saboda yanayin rayuwa suna bambanta da juna, don haka babu ɗaya daga cikin yanayinsu da za a auna shi da wani, kawai saboda kamancen da ke tsakaninsu, domin kamanci na iya kasancewa a wani al'amari alhali bambanci yana cikin al'amura daban-daban. Saboda haka dole ne a guji ɗaukar abu gaba ɗaya da kuma keɓe shi daga yanayinsa a cikin shari'a da siyasa, domin shari'a ita ce kula da ayyukan bayi ta hanyar bayyana hukunce-hukuncensu, siyasa kuma ita ce kula da al'amuran mutane ta fuskar amfanin da ayyukansu suka dogara a kai. Kowannensu yana da alaƙa da rayuwa da yanayinta da hālinta, kuma waɗannan sun bambanta, sun sha bambam, kuma sun yi nisa da juna, amma sukan yi kama da juna. Don haka akwai fargabar cewa ba za a lura da wannan bambanci, da banbancin da kuma iri-iri ba, wanda hakan zai kai ga ɗaukar hukunci gaba ɗaya, watau yin hukunci guda ɗaya ga duk abin da yake irinsa, kuma hakan na iya kaiwa ga keɓewa, watau 'yantar da kowane aiki ko al'amari daga yanayi da hālin da ke da alaƙa da shi, kuma nan ne kuskure ke faruwa, kuma saboda haka sai a yi zaton ta'arudi tsakanin hanyoyin magance aiki ɗaya ko al'amari ɗaya, watau. ya bayyana cewa maganganu biyu suna karo da juna, kuma daga nan ne aka samu wani rikici da ake zato tsakanin wasu daga cikin maganganun Manzon Allah ﷺ. Amma idan mutum ya guji yin ƙididdiga gabaɗaya, ya kuma takaita kowace magana ga abin da ta zo domin shi, kuma ya guji yin abstraction, wato ya cire abin da ya faru daga yanayinsa, wato ya danganta hukuncin da abin da ya faru, sannan ya danganta abin da ya faru da yanayinsa, za a lura cewa akwai bambanci tsakanin al'amura biyu, kuma za a fahimci cewa babu wani rikici tsakanin hadisan biyu saboda bambancin yanayi da yanayin kowannensu, ko saboda alakar ɗayansu da ɗayan, don haka ana haɗa su tare a matsayin tushe ga mahangar hukunci, ko tushe ga mahangar al'amari, babu ɗayansu da aka ware daga ɗayan. Dole ne malami ko ɗan siyasa ya ware kowane al'amari daga wani, domin ya ga bambancin da ke tsakaninsu daidai, ya kai ga ƙarshen cewa hukuncinsu daban ne, don ya iya kusantar gaskiya da abin da ya dace wajen magance al'amura, da fahimtar shari'a ko siyasa. Dangane da shari'a kuwa, nassoshin shari'a hukunce-hukunce ne na abubuwan da suka faru da al'amuran da suka auku, don haka suna bambanta da juna ta yanayinsu, kuma a zahiri suna bayyana kamar suna karo da juna, saboda ƙaramin bambancin da ke tsakaninsu, tare da kamancen da ba a musantawa a tsakaninsu tare da wannan bambanci. Don't I need to be careful here: "the Prophet" is mentioned, so ﷺ follows. Saboda haka malamin ilimi dole ne ya yi nazari sosai a kan nassosin shari'a kafin ya fitar da hukuncinsa a kansu, domin su ba maganganu ne na adabi kawai da ke nuna ma'anoni ba, a'a magunguna ne ga al'amura. Don haka babu makawa sai ya haɗa ma'anonin da ke cikin zuciyarsa da al'amuran da yake gani a zahiri, har ya kai ga gane hakikanin abin, domin ya fahimci shari'ar kuma ya gane gaskiyar lamarin da yake so ya magance. Sa'an nan zai iya gane banbance-banbance masu dabara tsakanin ma'anonin nassosi da kuma haɗarin yin ƙetare-iyaka (ta hanyar yin genelization) da kuma yin abstraction. Ya kamata a duba hadisan Annabi ﷺ bisa wannan tushe, sa'an nan za a fahimci cewa babu karo a tsakaninsu.

The conflict between two of the Messenger's sayings does not occur except in one situation, that is the abrogation (al-naskh), and other than this it would be either a kind of equality and outweighing, or it is possible to conciliate between them. As for the naskh; the talk about it will come in the discussion of it, and the talk about the equality and the outweighing will be in the topic of the equality and the outweighing of the evidences. As for the reconciliation between the two conflicted sayings; it is by scrutinizing each one of them to clarify its circumstances and situations, then the non confliction becomes apparent, that is because the situations in the life differ from each other, so none of its situations should be measured to one another just for the likeness between them, because the likeness may exist in a matter while the difference exist in various matters, therefore the generalization and the abstraction must be avoided in the legislation and the politics, because the legislation is the treatment of the servants actions by clarifying their verdicts, and the politics is taking care of the peoples affairs in their benefits on which their actions are based. And every one of them is related to the life and its circumstances and situations, and they are various, different and disparate, but they often seem to be similar to each other. So there is fear that the disparity, the difference and the variety are not noticed, which leads to generalize the verdict, i.e. issuing one verdict for all those which are of its kind, and may also lead to the abstraction, i.e. by freeing every action or matter from the circumstances and situations related to it, and this is where the mistake happens, and because of that a conflict would be supposed between two treatments of one action or matter, i.e. it seems that the two sayings are in conflict, and from here the supposed conflict between some of the sayings of the Messenger came, but by avoiding the generalization, and by limiting every treatment to the incident that it came for it, and by avoiding the abstraction, i.e. freeing the incident from its circumstances, i.e. by relating the treatment to its incident and relating the incident to its circumstances; it will be noticed that there is a difference between the two incidents, and it will be cleared out that there is no conflict between the two ahaadeeth for the differences in the circumstance and the situation of each one of them, or for the relation of one of them to the other so they are made together as a basis for the treatment viewpoint, or a basis for the incident viewpoint, and none of them is isolated from the other. The scholar or the politician must isolate every incident from the other, so that he can accurately see the difference between them, and he comes to the conclusion that their treatments are different, so he can approach the nearest to the truth and the correct in treating the incidents, and in understanding the legislation or the politics. As for the legislation, the legislative texts are verdicts for the events and the incidents, so they are different from each other by their nature, and they naturally seem to be in conflict, for the little difference between them, and for the definite similarity along with this difference. So the scholar must scrutinize the legislative texts before he issues his decision about them, because they are not literary expressions which denote meanings only, but they are treatments for events, so it is inevitable that he joins their meanings that are in his mind with the events that he senses, so that he pinpoints the reality, in order that he can understand the legislation and perceive the reality he wants to treat, then he perceives the fine differences between the denotations of the texts and the danger of the generalization and the abstraction. The ahaadeeth of the Prophet should be looked at on this basis, and then the non confliction will be perceived.

Mai duba hadisan Annabi (SAW) da ke bayyana kamar suna karo da juna, sai ya ga cewa bayan bincike duka suna iya dacewa da juna. Akwai misalai da yawa a kan haka. Misali, hadisai inda Manzo (SAW) ya umarci wani abu, sannan sai a sami wasu hadisai inda Manzo ya ki karɓar abubuwan da ya umarta, wanda hakan kamar karo ne a tsakaninsu. Amma gaskiyar magana ita ce babu karo a tsakaninsu, domin umarnin Manzo buƙata ce ta aikata abu wadda ba ta nuna wajibi ba, ko mustahabbi, ko ibaha, sai dai idan akwai alama da ke nuna hakan. Don haka idan ya yi wani abu da ke nuna cewa ba ya aikata abin bayan ya umarta da shi, to wannan alama ce cewa buƙatar ibaha ce, ba wajibi ba kuma ba mustahabbi ba. Saboda haka ƙin karɓar abubuwan da ya umarta ba ya karo da umarninsa a kan su, sai dai alama ce cewa umarninsa na ibaha ne, ba na wajibi ba ko na mustahabbi ba.

The observer into the ahaadeeth of the Prophet (SAW) which seem to be in conflict with each other finds that they are all reconcilable after scrutinizing. And there are many examples on this, For example the ahaadeeth in which the Messenger (SAW) commands something, and get conflicted by other ahaadeeth in which the Messenger refuses to accept things he had commanded, which seems to be conflict between them, but the reality is that there is no conflict, because the command of the Messenger is a request to act which does not denote the wujoob, the nadb or the ibaahah without an indication, so being that he (SAW) did something which denotes that he does not do it after the request to do it, that is an indication that the request is for the ibaahah, so his refusal to accept things that he commanded would not be in conflict with his command about it, but it is an indication that his command is for the ibaahah, not for the wujoob nor for the nadb.

Daga cikin abin da aka ruwaito daga Qays Ibn Sa'd cewa ya ce: Manzon Allah ﷺ ya ziyarce mu a gidanmu … sai Sa'd ya umarci a kawo masa ruwan alwala, sai ya yi alwala, sannan ya miƙa masa wani zani da aka rina da zafi (wani tsiron da ake rina da shi, mai launin jan ƙasa), sai ya naɗe kansa da shi. Ahmad ne ya tattara wannan. Wannan hadisi yana nuna halaccin bushewa daga ruwan alwala, kuma alwala tana kama da haka. Wannan hadisi kuma yana karo da abin da aka ruwaito daga Maimunah – cewa ta ce: "Sai aka ba shi wani tawul, amma bai bushe da shi ba." Al-Bukhari ne ya tattara wannan – domin yana nuna cewa Manzon Allah ﷺ bai bushe ba. Wasu mutane sun yi ƙoƙarin sasanta hadisan biyu ta hanyar ɗaukar rashin bushewar sa a matsayin karaha, kamar dai abin ƙi ne. Idan Manzon Allah ﷺ ya hana wani abu, sannan ya umarci wani abu, to haramcinsa za a ɗauka a matsayin makruhi. Amma a nan ya aikata abu sau ɗaya, sannan bai aikata shi a wani lokacin ba, don haka babu karo tsakanin ayyukan biyu. Ko da an ɗauka akwai karo, to ya kamata a ɗauke shi bisa ibaha (halascin abu), domin abin da Manzon Allah ﷺ bai aikata ba, ba ya nuna haramci, domin shi ﷺ sau da yawa yana barin wasu abubuwan da suke halal.

From that is what was narrated from Qays Ibn Sa'd that he said: visited) SAW (Allah of Messenger The us in our house …, then Sa'd ordered a ritual wash for him so he washed, then he handed him … a sheet dyed by saffron and wars (a reddish colour dye plant), so he wrapped himself with it" compiled by Ahmad. This hadeeth denotes the permissibility of drying from the ritual wash, and the wadhu' is similar to it, and this hadeeth conflicts what is narrated from Maimunah -that said she then He was given a handkerchief but he did not dry with it" compiled by Al-Bukhari- because it denotes that the Messenger did not dry. Some people attempted to reconcile between the two ahaadeeth by (carrying it on the karaahah) regarding his nondrying as if it is makrooh. If the Messenger (SAW) forbade something and he commanded it; then his forbiddance will be regarded as makrooh, but here did something once and he did not do it the other time, so there is no conflict between the two actions, and supposing that there is a conflict; it should be carried on the ibaahah, because if something nonbeing acted by the Messenger; it does not denote the prohibition, because he frequently used not to do some of the permissible.

Wa daga cikin abin da aka riwaito daga Abd Al-Rahmaan Ibn Ka'b Ibn Maalik cewa 'Aamir Ibn Maalik, mai wasan kibau, ya zo wurin Manzon Allah ﷺ alhali yana mushirki, ya ba shi kyauta, sai Manzon ﷺ ya ce: "Ba na karɓar kyautar mushirki." Al-Tabaraani ne ya tattara shi. Wannan hadisi yana sabawa abin da aka tabbatar game da Annabi ﷺ cewa ya karɓi kyauta daga mushirikai, kuma ya umarta a karɓa. Daga Ali (RAA) ya ce: Kisra (sarkin Farisa) ya aika wa Manzon Allah ﷺ kyauta, sai ya karɓe ta daga gare shi, Qaysar (sarkin Romawa) ya aika masa kyauta, sai ya karɓe ta daga gare shi, sarakuna kuma suna aika masa kyauta, sai ya karɓa daga gare su." Ahmad ne ya tattara shi. Haka kuma daga Aamir Bn Abd Allah Bn Al-zubayr, daga mahaifinsa, ya ce: Qutailah 'yar Abd al-'uzza Ibn Abd As'ad, daga kabilar Bany Maalik Ibn Hasal, ta zo wurin 'yarta Asmaa' 'yar Abi Bakr da kyaututtuka: kadangaru, cuku da mai, alhali kuwa ita mushirka ce, sai Asmaa' ta ƙi karɓar kyautarta da kuma barin ta shiga gidanta. 'Aa'ishah ta tambayi Annabi ﷺ, sai Allah Mai girma da ɗaukaka ya saukar: "Allah ba ya hana ku, game da waɗanda ba su yaƙe ku saboda addini ba, ba kuma su kore ku daga gidajenku ba, ku yi musu alheri kuma ku yi musu adalci: lalle Allah yana son masu adalci." {Al-Mumtahanah: 8} Sai ya umarce ta da karɓar kyautarta, da kuma barin ta shiga gidanta." Ahmad ne ya tattara shi. Don haka sai rikici ya bayyana tsakanin karɓar Manzon ﷺ kyautar mushirki da ƙin karɓar kyautar mushirki. Sulhu tsakanin su shi ne: ƙin karɓar kyautar mushirki da ya yi alama ce da ke nuna cewa karɓar kyauta halal ne, ba wajibi ba ne kuma ba mustahabbi ba ne, domin Manzon ﷺ yakan ƙi abubuwa da dama da suke halal, ya ƙi cin naman kadangaren dabb, ya kuma ce abin da ke nuna cewa yana ƙyamarsa, ya ƙi cin naman zomo. Daga cikin wannan kuma akwai abin da Bukhari ya ruwaito game da mata muminai masu hijira. Ya ce: Lokacin da Allah ya saukar game da su: (Ya ku waɗanda suka yi imani, idan mata muminai suka zo muku a matsayin masu hijira, ku yi bincike a kansu; Allah ya fi sanin imaninsu. Idan kun tabbatar da cewa su muminai ne na gaske, to kada ku mayar da su ga kafirai; ba su halatta ga kafirai ba, kuma kafirai ba su halatta ga su ba…) 'Urwah ya ce: 'Aisha ta gaya mini cewa Manzon Allah ﷺ yana bincika su da wannan ayar: (Ya ku waɗanda suka yi imani, idan mata muminai suka zo muku a matsayin masu hijira, ku yi bincike… har zuwa: Allah Mai yawan gafara ne, Mai yawan jin kai). 'Urwah ya ce: 'Aisha ta ce: Duk wata mace daga cikinsu da ta amince da wannan sharadi, Manzon Allah ﷺ yakan ce mata: Na karɓi alkawarinki (bai'ah). Wannan yana nufin da magana yake faɗa mata. Ta hanyar Allah, hannunsa bai taɓa hannun wata mace ba yayin karɓar alkawari; ya karɓa ne kawai da maganarsa. An tattara wannan daga Bukhari. Haka kuma daga Umaimah 'yar Raqiqah, ta ce: Na zo wurin Manzon Allah ﷺ tare da wasu mata, suka yi masa alkawarin bai'ah a kan Musulunci. Suka ce: Ya Manzon Allah, muna yi maka alkawarin cewa ba za mu haɗa wani abu da Allah a bauta ba, ba za mu yi sata ba, ba za mu yi zina ba, ba za mu kashe 'ya'yanmu ba, ba za mu yi qage ba da muke ƙirƙira tsakanin hannayenmu da ƙafafunmu (ta hanyar da'awar cewa 'ya'yan zina na mazajensu ne), kuma ba za mu saɓa maka a cikin abin da yake ma'ruf ba (abin da Musulunci ya umarta). Sai Manzon Allah ﷺ ya ce: A cikin abin da yake yiwuwa kuma mai sauƙi a gare ku. Ta ce: Suka ce: Allah da Manzonsa sun fi jin ƙai a gare mu fiye da kanmu. Bari mu yi maka bai'ah, ya Rasulullah. Sai Rasulullah ﷺ ya ce: Ni ba na yin musabaha da mata. Maganata ga mata ɗari kamar maganata ce ga mace ɗaya. An tattara wannan daga Malik. Al-Bukhari ya ruwaito daga 'Urwah, daga 'A'ishah (RA), ta ce: "Hannun Manzon Allah (SAW) bai taɓa hannun wata mace ba, sai dai matar da ya mallaka." To, waɗannan hadisai sun saɓa wa abin da Al-Bukhari ya ruwaito daga Umm 'Atiyyah, wadda ta ce: "Mun yi wa Annabi (SAW) mubaya'a, sai ya karanta mana: ({...} cewa ba za su haɗa wani abu da Allah ba wajen bauta) kuma ya hana mu yin kuka mai tsanani, sai wata mace daga cikinmu ta janye hannunta ta ce: 'Fulana ta faranta mini rai, kuma ina so in biya ta,' sai bai ce komai ba." Wannan hadisin yana nuna cewa Manzo ya karɓi mubaya'ar mata ta hanyar musabaha, domin ya ce: "sai wata mace daga cikinmu ta janye hannunta…", ma'ana matan da ke tare da ita ba su janye hannayensu ba, wato sun yi mubaya'a da hannayensu, watau ta hanyar musabaha. Hadisin Umaimah kuma ya ce: "Ba na musabaha da mata…", kuma ya ce: "hannunsa bai taɓa hannun wata mace ba…", don haka akwai saɓani a nan, domin hadisin mubaya'a ta hanyar musabaha ya saɓa wa hadisin cewa bai yi musabaha da mata ba. Sulhu tsakanin wannan hadisi da sauran hadisan yana cikin cewa ƙin aikatawa daga Manzon Allah ﷺ ba hani ba ne, don haka yana nuna ba hana gaisuwar hannu ba ce, illa dai kauracewarsa ce daga cikin abubuwan da aka halatta. Hakan kuma alama ce da ke nuna cewa aikinsa na karɓar mubaya'ar mata ta hanyar gaisuwar hannu ba wajibi ba ne, ba kuma mustahabbi ba ne, illa dai mubah ne. Domin maganar Manzon Allah ﷺ cewa bai gaishe da hannu ba, ba ya nufin ya hana gaisuwar hannu ba ne, don haka tabbas ba hani ba ne, amma watakila ya kauracewa ta kamar yadda yakan kauracewa abubuwa da yawa daga cikin halal, kamar yadda ya kauracewa ajiye dirhami ko dinari a gidansa har dare, da kuma yadda ya kauracewa jin sarewar makiyayi da take cikin hadisin Nafi'u daga Ibn 'Umar, duk da cewa bai hana makiyayin ba kuma bai hana shi ba, wanda hakan ke nuna amincewarsa, amma ya kauracewa jin ta, da kuma yadda ya kauracewa cin kadangaru da zomo da makamantansu. Saboda haka babu sabani tsakanin hadisin Umaimah da hadisin da ke gabaninsa. Abin da ya kamata a mai da hankali a kai a hadisin Umaimah shi ne wannan. Shakkar sabani a cikinsa tana faruwa ne kawai saboda hadisin Ummu 'Aɗiyya game da mubaya'ar gaisuwar hannu, domin ita takamaimai ce ga mubaya'a, shi ma waɗannan hadisai takamaimai ne ga mubaya'a, saboda haka akwai shakkar sabani. Amma dangane da dalilan da ke nuna halascin taɓa mace ga namiji, kamar faɗin Allah: "ko kuwa kun taɓa mata" (Suratun Nisa'i, aya ta 43), kuma a wata karatun: "ko kuwa kun taɓa mata …", wannan yana nuna ta hanyar alama halascin taɓa mace ga namiji, don haka babu shakkar sabani tsakanin hadisin Umaimah da wannan aya, domin wannan gama-gari ne ga kowace taɓawa, hadisin Umaimah kuwa takamaimai ne ga mubaya'a.

Saboda haka, idan wani hadisi ya nuna kauracewar Manzon Allah daga aikata wani abu, da kuma faɗarsa cewa bai aikata shi ba, to wannan ba haramtawa ba ce, kuma ba ya nuna haramtawa. Don haka bai saɓa da aikinsa na wannan abu a wani lokaci ba, kuma bai saɓa da umarninsa na yin wannan abu ba. Dukan al'amarin shi ne cewa hakan alama ce (qareenah) da ke nuna cewa abin da Manzon Allah ﷺ ya aikata ko ya umarta mubaah ne, ba wajibi ba ne, ba kuma mandubi ba ne, kuma Manzon Allah ﷺ ya kauracewa abubuwa da yawa daga cikin abubuwan da aka halatta.

Accordingly, if a hadeeth denotes the abstention of the Messenger from doing something, and his statement that he does not do it, that is not forbiddance nor does it denote the forbiddance, so it does not conflict with his deed of that action in another time, nor does it conflict with his command to do that thing, and the whole matter is that it is a qareenah (indication) that the action which the Messenger did or commanded is mubaah, not waajib nor mandoob, and the Messenger (SAW) abstained from many of the permissible.

Daga cikin hadisan da ke da alama suna karo da juna, amma ana iya sasanta tsakaninsu, akwai hadisai inda Manzon Allah (SAW) ya hana wani abu, sannan ya umarci shi. Daga cikin haka, akwai hadisan da suka hana a yi magani da abubuwan najasa ko haramtattu. Daga Wa'il Al Hadhrami Al Suwaid ibn Taariq cewa Ja'fi ya tambayi Annabi (SAW) game da abin buguwa, sai ya hana shi, ko kuma ya ƙi ya yi shi. Sai ya ce: Ina yin sa ne kawai don magani. Sai ya ce: Ba magani ba ne, cuta ce." Muslim ne ya tattara shi. Daga Abu Al-Dardaa' cewa Manzon Allah (SAW) ya ce: "Allah ya saukar da cuta da magani, don haka ku yi magani, amma kada ku yi magani da abin haram." Abu Dawood ne ya tattara shi. Daga Abu Hurairah ya ce, Manzon Allah (SAW) ya hana magani da abu najasa, wato guba." Ahmad ne ya tattara shi. Wadannan hadisai suna karo da wasu hadisai da Manzon Allah ya umarci a yi magani da abubuwan najasa da haramtattu. Daga Qataadah, daga Anas, daga mutane cewa 'Ukal da 'Urainah sun zo Madina wurin Annabi (SAW) suka yi magana game da Musulunci, suka ce: "Ya Annabin Allah, mu masu dabbobi ne, amma ba mu fito daga wannan kasa ba," kuma sun ƙi zama a Madina saboda cutar da suka kamu da ita. Sai Manzon Allah (SAW) ya umarci a ba su dthawd (raƙuma uku zuwa tara) da makiyayi, ya umarce su su fita suna hawa su, su sha daga madararsu da fitsarinsu." Al-Bukhari ne ya tattara shi. Daga Anas cewa: "Annabi (SAW) ya yarda Abd Al-Rahmaan ibn Awf da Al-Zubair ibn Al-Awwam su sanya siliki saboda ƙaiƙayin da suke fama da shi." Ahmad ne ya tattara shi. Al-Tirmidhi kuma ya ruwaito cewa: Abd Al-Rahmaan ibn Awf da Al-Zubair ibn Al-Awwam sun koka wa Annabi (SAW) game da kwarkwata a lokacin wani yaƙi da suke ciki, sai ya yarda musu su sanya rigunan siliki. Anas ya ce: "Na gan shi a jikinsu." Don haka waɗannan hadisai guda biyu suna ba da izinin yin magani da abu najasa da haramtacce. Hadisi na farko ya halatta a warkar da kai ta hanyar shan fitsarin da yake najasa, hadisi na biyu kuma ya halatta a warkar da kai ta hanyar sanya siliki, wanda haramun ne, sai hadisan da suka gabace su suka hana warkar da kai da abin haramun da najasa, kuma nan ne rikicin ya faru. Hanyar sasantawa a tsakaninsu ita ce a dauki haramcin a matsayin karaahah (ki), domin haramcin bukata ce ta nisantar abu, kuma yana bukatar qareenah (alamar nuni) don a san ko bukatar tabbatacciya ce ko kuma ba tabbatacciya ba. Tun da Manzon Allah ﷺ ya halatta warkar da kai da najasa da abin haramun, alhali kuma ya hana warkar da kai da su, wannan alama ce da ke nuna cewa haramcinsa na warkar da kai da su ba tabbatacce ba ne, saboda haka makruhi ne.

From among the ahaadeeth that seem to be in conflict with each other but it is possible to conciliate between them, there are ahaadeeth in which the Messenger (SAW) forbids something and he commands it, from that, there are ahaadeeth that forbid to cure by the impure or forbidden things, from Wa'il Al Hadhrami Al Suwaid ibn taariq that Ja'fi asked the Prophet (SAW) about the intoxicant, and he forbade him, or he detested that he makes it. Then he said: I only make it for medication, he said: it is not a medication but it is a disease", compiled by Muslim. And from Abu Al Dardaa' that the Messenger of Allah (SAW) said: and ,cure the and disease the down sent Allah " He made a cure for every disease, so do cure your selves, but do not cure your selves by a forbidden" compiled by Abu Dawood. And from Abu Hurayrah said of Messenger the Allah (SAW) forbade the impure medicine, means the poison" compiled by Ahmad. These ahaadeeth are in conflict with other ahaadeeth in which the Messenger commands to cure by the impure and the forbidden things. Qataadah Anas from narrated َFrom people That 'Ukal and 'Urainah came to the Madeenah to the Prophet (SAW) and talk about Islam, they said: O Prophet of Allah, we were owners of cattle but we are not from the country, and they detested to stay in the Madeenah for a disease they caught, then the Messenger of Allah (SAW) ordered a dthawd (three to nine camels) and a shepherd, and commanded them to go out riding them and to drink from their milk and urine" compiled by Al-Bukhari. And from Anas that ُ:(SAW (Prophet the ِ" allowed Abd Al-Rahmaan ibn Awf and Al- Zubair ibn Al-Awwam to wear silk for an itch they had" compiled by Ahmad. And Al-Tirmidthi narrated saying it :That Abd Al-Rahmaan ibn Awf and Al-Zubair ibn Al-Awwam complaint the lice to the Prophet (SAW) during an incursion they were in, so he allowed the silk shirts for them. Anas said: I saw it on them" so these two ahaadeeth permit to cure by the impure and the forbidden. The first hadeeth permits to cure by drinking the urine which is impure, and the second hadeeth permits to cure by wearing the silk which is forbidden, and the ahaadeeth before them forbid to cure by the forbidden and the impure, and here is where the conflict falls. The gathering between them is that the prohibition should be carried as (karaahah) hatred, because the prohibition is a request to keep away from, and it needs a qareenah (indication) to show if it is decisive or indecisive request, so being that the Messenger permits to cure by the impure and the forbidden, while he prohibits to cure by them is a qareenah that his prohibition to cure by them is not decisive, so it is makrooh.

Daga cikin hadisai da suke da kamar sabani amma ana iya sasanta su da juna, akwai hadisan da maudu'insu daya ne amma yanayinsu ya bambanta. Daga cikin su akwai abin da aka ruwaito daga Zaid ibn Khaalid Al-Juhani cewa Manzon Allah ﷺ ya ce: "Shin, ba zan fada muku wane ne mafi kyawun shaida ba? Shi ne wanda yake kawo shaida kafin a nemi shaidarsa," wanda Muslim ya tattara. Yana sabawa abin da aka ruwaito daga Ibn Umar cewa ya ce:

And from the ahaadeeth that seem to be in conflict but they can be conciliated with each other, are the ahaadeeth which are united in their subject but their circumstances differ. From that is what is narrated from Zaid ibn Khaaled Al-Juhany that the Messenger of Allah (SAW) said: " Shell I tell you who is the best witness, it is he who brings the testimony before he is asked for it" compiled by Muslim. It conflicts what is narrated from ibn Omar that he said:

"Umar ya yi mana huɗuba a Al-Jaabiyah, ya ce: Ya ku mutane, na tsaya muku kamar yadda Manzon Allah ﷺ ya tsaya mana, sannan ya ce: Ina yi muku wasiyya da sahabbai na, sannan waɗanda suka zo bayansu, sannan waɗanda suka zo bayan waɗannan, sannan karya za ta yaɗu har mutum zai rantse ba tare da an nemi haka ba, kuma zai ba da shaida ba tare da an nemi shaidar ba." At-Tirmidhi ne ya tattara shi. A cikin wannan hadisi Manzon Allah ﷺ yana zargin shaidar da ake bayarwa ba tare da an nemi ta ba, kuma a cikin hadisin da ya gabace shi, Manzon Allah ﷺ yana yabon wanda ya bayar da shaidarsa kafin a nemi ta, don haka sai ya bayyana kamar suna karo da juna. Hanyar haɗa waɗannan hadisai biyu ita ce: hadisin farko wanda ya yabi shaidar da ke bayar da shaidarta kafin a neme ta, yana cikin al'amarin shaidun hisbah, wato shaidu game da haƙƙin Allah Ta'ala, kamar 'yantar da bawa (al-ataaq), wakafi (al-waqf), wasiyya ta gama-gari (al-wasiyah al-'ammah) da makamantansu. Don haka wannan shaida, wato shaahid al-hisbah, ita ce mafi alheri daga cikin shaidu, domin idan bai bayyana ta ba (ta hanyar shaida), wani hukunci na addini da wata ƙa'ida ta shari'a na iya ɓacewa. Haka kuma wanda ya shaida haƙƙin wani mutum wanda shi bai san da shi ba, sai ya je wurinsa ya faɗa masa. Amma hadisi na biyu wanda Manzon Allah ﷺ ya zargi shaidar da ke bayar da ita kafin a neme ta, yana game da haƙƙoƙin mutane ne, kuma haka yanayin hadisan ya bambanta duk da cewa al'amarinsu ɗaya ne.

"Omar delivered a sermon to us in the Jaabyah, he said: O people, I stood for you the way the Messenger of Allah (SAW) stood for us, then he said: I recommend to you my companions, then those who come after them, then those who come after them, then telling lie will spread until the man would swear without being asked to do so, and he would testify without being asked to give a testimony" compiled by Al- Tirmidthi. In this hadeeth the Messenger dispraises the witness who gives a testimony without being asked for it, and in the hadeeth before it the Messenger praises the one who gives his testimony before being asked to give it, so it appears that they are in conflict. The gathering between these two ahaadeeth, is that the first hadeeth in which he praised the witness who gives his testimony before he is asked for it, is in the issue of al-hisbah testimonies, which are testimonies concerning the right of Allah Ta'ala, like the slavery freeing (al-ataaq), the entailment (al-waqf), the general will (al-wasiyah al-'ammah) and the likes. So this witness which is the hisbah witness (shaahid al-hisbah) is the best of witnesses, because if he does not clarify it (by witnessing) a verdict of the religion and a principle of the shariah may get lost, and like this is who has witnessed a right for a person that he does not know about it, so he goes to him and tells him about it. As for the second hadeeth in which the Messenger dispraised the witness who gives his testimony before he is asked for it, that is concerning the rights of the human being, and that is how the circumstances of the ahaadeeth differed despite that their issue is one.

Daga cikin hadisai da suke ganin kamar sun saɓa wa juna, amma ana iya sasanta tsakaninsu, akwai hadisan da maudu'insu ɗaya ne amma yanayinsu ya bambanta. Daga cikin su akwai abin da aka rawaito daga Aisha (RA), matar Manzon Allah ﷺ, cewa ta ce: Manzon Allah ﷺ ya fita zuwa Badar. Lokacin da ya kai Harratul Wabrah, wani mutum ya same shi, aka ambaci jarumtarsa da ƙarfin hali, sai sahabbai na Manzon Allah ﷺ suka yi farin ciki da ganinsa. Da ya zo wurin Manzon Allah ﷺ, ya ce: Na zo ne domin in bi ka, in samu rabo tare da kai. Manzon Allah ﷺ ya ce masa: Shin kana gaskata Allah da Manzonsa? Ya ce: A'a. Sai ya ce: To, ka koma, ban taɓa neman taimakon mushriki ba. Ta ce: Sai Manzon ﷺ ya ci gaba da tafiya, har ya kai bishiya, mutumin ya zo masa ya faɗi irin abin da ya faɗa a karon farko, sai Annabi ﷺ ya ce masa irin abin da ya ce a karon farko. Ya ce: Ka koma, ban taɓa neman taimakon mushriki ba. Ta ce: Sai ya koma. Sannan ya zo masa a sahara, sai ya ce masa kamar yadda ya ce a karon farko: Shin kana gaskata Allah da Manzonsa? Ya ce: E. Sai Manzon Allah ﷺ ya ce masa: Ka gaba. Muslim ne ya rawaito shi. Daga Khubaib, daga Abdur-Rahman, daga mahaifinsa, daga kakansa, wanda ya ce: Na zo tare da wani mutum daga mutanena wurin Manzon Allah ﷺ alhali yana son yin yaƙi, ba mu kasance mun karɓi Musulunci ba tukuna, sai muka ce: Mun ji kunya cewa mutanenmu za su shiga wani yanayi (yaƙi) mu kuwa ba ma tare da su. Ya ce: Shin kun yi imani? Muka ce: A'a. Ya ce: Ba mu neman taimakon mushrikai a kan mushrikai. Sai muka karɓi Musulunci, muka shiga yaƙi tare da shi. Ahmad ne ya rawaito shi. Daga Anas, ya ce: Manzon Allah ﷺ ya ce: Kada ku nemi haske daga wutar mushrikai, kuma kada ku rubuta a zobunanku da harshen Larabci. Ahmad ne ya rawaito shi. Kuma daga Abu Hameed al-Saa'idy ya ce: Manzon Allah (SAW) ya fita (a yaƙi), sa'ad da ya wuce Thaniyat Al-Wadaa', wata runduna ta zo, ya tambaya: su wane ne? Suka ce: Banu Qainuqaa', su ne ƙungiyar Abd Allah ibn Salaam. Ya tambaya: shin sun karɓi Musulunci? Suka ce: a'a, amma har yanzu suna kan addininsu. Ya ce: ku ce musu su koma, ba ma neman taimakon mushrikai ba. Al-Haafidhth Abu Abd Allah ne ya tattara wannan, marubucin Nail Al-Awtaar kuma ya ambace shi. Waɗannan hadisai sun saɓa wa sauran hadisan da suka zo da halaccin neman taimakon mushrikai. Daga Makhbar kuma ya ce: Na ji Manzon Allah (SAW) yana cewa: Za ku yi yarjejeniyar zaman lafiya da Romawa, za ku kuma kai hari tare da su kan wani maƙiyi daga bayanku. Abu Dawood ne ya rawaito shi. Al-Tirmidthi ya tattara daga Al-Zouhri: cewa Annabi (SAW) ya ba wa mutane daga Yahudawa da suka yi yaƙi tare da shi rabo (na ganima). Kuma an rawaito cewa Qazmaan ya fita (yaƙi) tare da Annabi (SAW) a ranar Uhudu, alhali yana mushriki, kuma ya kashe uku daga Banu Abd al-Daar, masu ɗaukar tutar mushrikai. Wannan an rawaito shi a Nail al-Awtaar daga marubutan littattafan tarihin rayuwa (siar). Waɗannan hadisai suna nuna halaccin neman taimakon mushrikai, hadisan da suka gabata kuma suna nuna rashin halaccinsa, don haka suna kama da juna. Ga sasanci tsakanin su: a hadisin Aa'ishah, akwai musun cewa Manzon ya nemi taimakon mushriki, kuma ƙin Manzon yin wani aiki ba ya nuna haramcinsa, domin yana yiwuwa ya guji shi kamar yadda yake guje wa duk wani abu mai izini, amma alama ce cewa al'amarin ya saɓa masa, ko kuma aikata akasin sa ba wajibi ba ne, ba kuma mustahabbi ba ne, ko mubah ba ne, don haka babu saɓani da wannan hadisi. Game da hadísin Abu Hameed Al-Saa'idy, ya ce a cikinsa: "Ba ma neman taimakon mushrikai", wannan magana ce ta kowa da kowa a gare shi da ga Ummah, saboda haka tana nuna haramci. Amma maudu'in hadísin shi ne cewa wata runduna tana son yin yaƙi a ƙarƙashin tutarta, ba mutum ɗaya ba. Don haka haramcin yana kan neman taimakon rundunar da take yaƙi a ƙarƙashin tutarta, amma hadísan da Manzon Allah ﷺ ya karɓi taimako, ya karɓi taimakon mutane ɗaiɗaiku. Yanayin hadísan biyu ya bambanta, saboda haka haramcin yana kan neman taimakon rundunar da take yaƙi a ƙarƙashin tutarta, halascin kuma yana kan neman taimakon mutane ɗaiɗaiku. Haka kuma a hadísin Anas, "wuta" alama ce ta wata ƙungiya, domin ƙabila takan kunna wuta a matsayin alamar shelar yaƙi, kuma neman hasken wutarta yana nufin shiga ƙarƙashin ikonta, kuma wannan haramun ne. Hadísin Romawa kuwa yana nufin cewa suna biyan mu jizya kuma sun shiga ƙarƙashin kariyarmu, domin yarjejeniya tana buƙatar hakan, ta yadda za su zama masu yaƙi a ƙarƙashin tutarmu. Bisa haka babu sabani tsakanin waɗannan hadísai, domin haramcin yana kan neman taimakon mushriki a yanayin da yake neman taimakonsa a matsayin runduna a ƙarƙashin tutarsa, halascin neman taimakon mushriki kuwa yana kan yanayin da yake mutum ɗaya ko kuma runduna a ƙarƙashin tutar Musulunci. Daga cikin hadísan da suke da alama suna sabawa juna amma ana iya haɗa su su ne hadísan da Manzon Allah ﷺ ya hana wani abu gabaɗaya ya kuma halatta shi a wani yanayi na musamman. Yanayin na musamman ya zama keɓewa, don haka abin da ya saɓa da yanayin da yake halatta shi ya zama dalilin haramcin. Daga cikin haka akwai abin da aka ruwaito daga Abu Khaddash daga wani mutum daga cikin sahabban Annabi ﷺ, ya ce: Manzon Allah ﷺ ya ce:

"Musulmi suna tarayya a cikin abubuwa uku: ruwa, makiyaya, da wuta" wanda Ahmad ya tattara. Wannan hadisi yana sabawa abin da aka tabbatar daga gare shi ﷺ, cewa ya halatta ga mutane su mallaki maɓuɓɓugar ruwa a matsayin mallakar kansu a Ta'if da Madina. Amma ana iya sasanta tsakaninsu, domin ruwan da Manzon Allah ﷺ ya halatta a mallaka ga mutane ba shi ne al'umma (jama'ah) ke bukata ba, don haka ya zama abin da ya wuce bukatar jama'ah. Dalili a kan haka shi ne wani hadisi, inda Manzon Allah ﷺ ya ce: "Kada a hana ragowar ruwa idan ba a bukatarsa ba", wanda Ahmad ya tattara. Ma'ana, ruwan da aka halatta a mallaka shi kaɗai ba shi da bukata ga jama'ah, don haka akasinsa, wato ruwan da jama'ah ke bukata, shi ne mutane ke tarayya a cikinsa. Wannan shi ne dalilin sanya mutane su zama masu tarayya a cikinsa, kuma saboda haka babu sabani tsakanin hadisan biyu.

"The Muslims are partners in three: the water, the pasture, and the fire" compiled by Ahmad. This hadeeth conflicts that which is affirmed from him (SAW) that he permitted for the individuals the possession of the water springs as individual ownership for themselves in the Taa'if and the Madeenah. But it is possible to conciliate between them, for the water that the Messenger permitted to be owned by individuals were not needed by the society (jamaa'ah), so they are a remainder over the need of the jamaa'ah. The daleel on this is the other hadeeth in which the Messenger (SAW) says: "A remainder of the water should not be prevented if it is not needed" compiled by Ahmad. It means that the water which is permitted to be individually owned; the jamaa'ah has no need in it, so its contrary, that is the water which the jamaa'ah needs is what the people are partners in it, so this is the illah of making the people partners in it, and accordingly there is no conflict between the two ahaadeeth.

Haka kuma duk hadisan da suke da kamar sun saɓa wa juna, bayan an yi nazari a cikinsu sai ya bayyana cewa ba sa saɓa wa juna saboda bambance-bambancen da ke cikinsu, kuma ya bayyana cewa babu wani saɓani tsakanin maganganun Manzon Allah ﷺ sai a yanayi guda ɗaya, wato naskh.

And thus all the ahaadeeth that seem to be in conflict, it becomes clear after scrutinizing in them that they are not in conflict for the differences in them, and it becomes clear that there is no conflict between the sayings of the Messenger except in one situation, which is the abrogation.