Jika dua dalil zhanniy bertentangan dan dalil yang rajih (yang lebih kuat atau lebih berat) tidak diamalkan, maka itu bermakna mengamalkan dalil yang marjooh (yang lebih lemah atau lebih ringan), sedangkan mengutamakan yang marjooh ke atas yang rajih secara akal tidak mungkin.

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.

Telah dipastikan bahawa percanggahan dalam kalangan nas-nas Syariah boleh berlaku, dan memang telah berlaku antara sebahagian nas. Oleh itu, perlu mengutamakan salah satu daripada dua dalil, kerana hukum Allah bagi satu isu ialah satu. Rasulullah ﷺ dan para Sahabat (raḍiyallāhu ʿanhum) selepas baginda telah beramal dengan at-Tarjīḥ, dan ijmak (kesepakatan) telah jatuh kepada beramal dengan at-Tarjīḥ.

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.

Terdapat dalil-dalil untuk beramal dengan At-Tarjeeh. Dalil-dalil tersebut meliputi dalil-dalil Shar‘iy dan dalil-dalil ‘Aqliy.

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

1 – Kerja Rasulullah ﷺ bersama At-Tarjeeh.

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

Abu Hurairah (ra) berkata: "Nabi (saw) solat Salaat ul-'Asr bersama kami, lalu baginda memberi salam selepas dua rakaat. Dhu-l-Yadain bangun dan berkata: Adakah Salaah telah diringkaskan, wahai Rasulullah, atau adakah tuan terlupa? Lalu baginda (saw) bersabda: Tiada yang seperti itu berlaku. Maka baginda berkata: Sebahagian daripadanya memang berlaku, wahai Rasulullah. Lalu Rasulullah menghadap orang ramai dan bertanya: Adakah Dhu-l-Yadain bercakap benar? Mereka menjawab: Ya, wahai Rasulullah. Maka Nabi (saw) menyempurnakan baki Salaah itu, kemudian sujud dua kali ketika baginda sedang duduk selepas memberi salam." (Muslim). Dan ditambah dalam satu riwayat hadis yang dicatat oleh Abu Dawud: "Abu Bakar dan 'Umar turut berada di kalangan orang ramai."

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”.

Oleh itu, Rasulullah ﷺ tidak mengambil kenyataan Dhu-l-Yadain pada mulanya, kemudian baginda mengambilnya selepas orang ramai menyokong atau memberi keutamaan kepadanya. Ini menunjukkan bahawa Rasulullah ﷺ memberi keutamaan kepada riwayat kedua yang disokong oleh orang ramai berbanding riwayat pertama yang hanya dikemukakan oleh Dhu-l-Yadain seorang diri.

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 – Ijmaa' As-Sahaabah ke atas At-Tarjeeh:

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

Diriwayatkan daripada Malik bahawa beliau berkata: "Seorang nenek datang kepada Abu Bakr bertanyakan tentang pusakanya. Lalu Abu Bakr berkata: Engkau tidak mempunyai apa-apa bahagian dalam Kitab Allah 'Azza Wa Jalla, dan aku tidak mengetahui bahawa engkau mempunyai apa-apa bahagian dalam Sunnah Rasulullah ﷺ. Maka pulanglah sehingga aku bertanya kepada orang ramai. Lalu Al-Mughirah bin Shu'bah berkata: Dia (iaitu nenek itu) pernah hadir bersama Rasulullah ﷺ, lalu baginda memberikan (atau menetapkan) untuknya seperenam. Abu Bakr bertanya: Adakah engkau mempunyai sesiapa yang menyokong perkara itu? Maka dia berkata: Muhammad bin Salamah. Lalu beliau mengatakan seperti yang dikatakan oleh Al-Mughirah. Abu Bakr kemudian menetapkan bahagian itu untuknya." (Malik dalam 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’).

Oleh itu, Abu Bakr menerima dan memberatkan khabar tersebut selepas Muhammad bin Salamah menyokongnya, lalu beliau bertindak berdasarkannya. Tiada seorang pun daripada para Sahabat (rah) yang menegur beliau kerana itu, dan oleh itu ia merupakan satu Ijmaa'.

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’.

Saya tidak melihat teks asal dalam mesej ini. Sila tampal teks dalam bahasa Inggeris yang ingin diterjemahkan ke dalam bahasa Melayu.

Another example:

Pengutamaan para Sahabat terhadap hadis 'Aisyah (ra) berbanding hadis Abu Hurairah (ra) mengenai Rasulullah ﷺ yang bangun dalam keadaan junub pada bulan Ramadan lalu berpuasa. Kedua-dua hadis dan tarjih antara keduanya telah kami sebutkan sebelum ini dalam bahagian mengenai 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.