Terdapat banyak kes di mana sebahagian riwayat hadith tidak sampai kepada sebahagian ulama, kerana para Sahabat yang meriwayatkannya telah menetap di pelbagai wilayah di seluruh empayar Islam, dan mazhab-mazhab utama telah diasaskan di bahagian-bahagian yang berlainan dalam empayar tersebut sebelum himpunan hadith yang menyeluruh dibuat. Lebih khusus lagi, mazhab 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

...CE), Malik (717-855 CE), Asy-Syafi'i dan Ahmad (778-855 CE) telah didirikan antara pertengahan abad kelapan Masihi dan awal abad kesembilan, manakala koleksi Hadis yang paling sahih dan menyeluruh (Enam Hadis Sahih170) baru tersedia pada separuh akhir abad kesembilan dan beberapa dekad awal abad kesepuluh.

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 memutuskan bahawa Istisqaa' (solat memohon hujan) tidak termasuk solat berjemaah yang rasmi (Salaah). Pendapat beliau berdasarkan riwayat Anas ibn Malik yang menyatakan bahawa Nabi ﷺ, pada suatu ketika, berdoa memohon hujan secara spontan tanpa melaksanakan Salaah.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) Namun begitu, murid-muridnya, Abu Yusuf dan Muhammad, serta para Imam yang lain, semuanya bersepakat bahawa solat Istisqa' itu sah.172 Pendirian mereka berdasarkan riwayat 'Abbad bin Tamim dan yang lain, yang melaporkan bahawa Nabi ﷺ keluar ke kawasan solat, berdoa memohon hujan dengan menghadap kiblat (arah Makkah), membalikkan jubahnya, dan mengimamkan orang ramai dalam dua rakaat solat.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

Terdapat beberapa kes di mana sesetengah ulama fiqh mendasarkan hukum mereka pada Hadis-Hadis yang sebenarnya *Da'eef* (lemah dan tidak boleh dipercayai), sama ada kerana mereka tidak mengetahui kelemahan Hadis-Hadis tersebut, atau kerana mereka berpendapat bahawa Hadis yang lemah harus diutamakan daripada *Qiyaas* (kesimpulan berdasarkan analogi) mereka174. Sebagai contoh, (i) Imam Abu Haneefah, sahabat-sahabatnya dan Imam Ahmad ibn Hambal semuanya berpendapat bahawa keadaan Wudhu' batal disebabkan muntah, dengan mendasarkan hukum mereka pada sebuah Hadis yang dinisbahkan kepada 'Aa'eshah, di mana beliau dilaporkan berkata bahawa Nabi ﷺ pernah bersabda, "Sesiapa yang ditimpa *Qay*, *Ru'aaf* atau *Qals* (bentuk-bentuk muntah yang berbeza) hendaklah meninggalkan Solat, berwudhu', kemudian meneruskan semula di tempat dia berhenti tanpa berkata-kata semasa berbuat demikian."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 asy-Syafi'i dan Imam Malik memutuskan dengan dua alasan bahawa muntah (qay') tidak membatalkan wuduk:

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

Pertama, hadith yang disebutkan di atas tidak sahih, dan kedua, Qay’ tidak secara khusus disebutkan dalam sumber-sumber hukum Islam lain sebagai perbuatan yang membatalkan wudhu.

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.

Perbezaan lain di kalangan para fuqaha dalam bidang Sunnah timbul daripada pelbagai syarat yang mereka letakkan terhadap penerimaannya. Contohnya, Imam Abu Haneefah mensyaratkan bahawa sesuatu Hadith mesti Mash-hoor (masyhur) sebelum ia boleh dianggap sebagai dalil yang diterima, manakala Imam Maalik mensyaratkan bahawa sesuatu Hadith tidak boleh bercanggah dengan amalan penduduk Madinah agar ia dapat diterima. Sebaliknya, Imam Ahmad menganggap Hadith Mursal176 boleh diterima sebagai dalil, sementara Imam ash-Shaafi’ee hanya menerima Hadith Mursal daripada Sa’eed ibn al-Mussayib, yang kebanyakan ulama Hadith berpendapat sangat sahih.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

Para pengasas mazhab-mazhab dan murid-murid mereka mengambil dua pendekatan utama dalam menyelesaikan percanggahan yang nampak antara maksud zahir sebahagian riwayat hadith. Sesetengah faqih memilih jalan "Tarjeeh", iaitu memberi keutamaan kepada sebahagian hadith sambil menolak yang lain dalam topik yang sama. Sebaliknya, sebahagian faqih yang lain memilih jalan Jama', iaitu menggabungkan hadith-hadith tersebut dengan memahaminya secara umum. Contohnya, terdapat sebuah hadith sahih di mana Nabi ﷺ melarang solat pada waktu-waktu tertentu dengan sabdanya: "Tidak ada solat (dibenarkan) selepas solat Subuh sehingga matahari terbit, dan selepas solat 'Asar sehingga matahari terbenam."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

Pada masa yang sama terdapat juga hadis-hadis lain yang sama sahihnya, yang menganjurkan solat-solat tertentu tanpa had waktu. Sebagai contoh, "Apabila seseorang daripada kamu memasuki masjid, hendaklah dia solat dua rakaat sebelum duduk."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 Hanifah mengutamakan hadis yang pertama dan memutuskan bahawa semua bentuk solat diharamkan pada waktu-waktu yang dilarang.

(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 asy-Syafi'i dan Imam Ahmad menggabungkan kedua-dua Hadis tersebut, dengan memutuskan bahawa Hadis pertama bersifat umum dan merujuk kepada solat sunat (Nafl), manakala Hadis kedua bersifat khusus, membenarkan solat yang sangat digalakkan (Mustahabb) walaupun pada waktu-waktu yang secara umumnya dilarang.180