Se duas evidências zanniyy estiverem em conflito e a evidência Raajih (mais forte ou preponderante) não for aplicada, isso significa aplicar a evidência Marjooh (menos forte ou subordinada), enquanto dar preferência à Marjooh em detrimento da Raajih não é racionalmente possível.

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.

Foi confirmado que pode haver conflito entre os textos legislativos (Shar'iyah), e de fato isso aconteceu entre alguns deles. Por isso, é necessário dar preferência a uma das duas evidências, pois o Hukm de Allah para uma única questão é um só. O Mensageiro de Allah ﷺ e, depois dele, os Companheiros (rah) agiram com o Tarjeeh, e o Ijmaa' (consenso) recaiu sobre a prática do 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.

Existem evidências para trabalhar com o At-Tarjeeh. Elas incluem tanto evidências Shar'iy quanto 'Aqliy.

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

1 – A atuação do Mensageiro (SWT) com At-Tarjeeh. Note: the rules say to keep "(saw)" exactly as it is only when it's an honorific abbreviation... Actually, the rule states to keep "(SWT)" and ﷺ exactly, and to replace written/abbreviated honorifics like "(saw)" with ﷺ. Applying that rule, "(saw)" should become ﷺ, and since it refers to the Messenger (the Prophet Muhammad), it takes ﷺ. Corrected translation: 1 – A atuação do Mensageiro ﷺ com At-Tarjeeh.

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

Abu Hurairah (ra) disse: "O Profeta ﷺ rezou o Salaat ul-‘Asr conosco e fez o Tasleem após duas Rak’ah. Dhu-l-Yadain levantou-se e disse: Você encurtou a Salaah, ó Mensageiro de Allah, ou esqueceu? E então ele ﷺ disse: Nada disso aconteceu. E então ele disse: Algo disso aconteceu, ó Mensageiro de Allah. Então o Mensageiro ﷺ voltou-se para as pessoas e disse: Dhu-l-Yadain falou a verdade? Responderam: Sim, ó Mensageiro de Allah. Então o Profeta ﷺ completou o que restava da Salaah e, em seguida, prostrou-se duas vezes estando sentado, após o Tasleem" (Muslim). E foi acrescentado numa Riwaayah do Hadith registrada por Abu Dawud: "Abu Bakr e ‘Umar estavam entre as pessoas".

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”.

Portanto, o Mensageiro de Allah ﷺ não aceitou de imediato a afirmação de Dhu-l-Yadain e só a tomou depois que as pessoas a apoiaram ou lhe deram crédito. Isso indica que o Mensageiro ﷺ deu preferência ao segundo relato, que as pessoas apoiaram, em detrimento do primeiro relato, que Dhu-l-Yadayn apresentou sozinho.

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 sobre At-Tarjeeh:

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

Foi relatado por Mālik que ele disse: "A avó aproximou-se de Abu Bakr perguntando-lhe sobre a sua herança. Então Abu Bakr disse: Não encontras nada no Kitāb de Allah ‘Azza Wa Jalla e não tenho conhecimento de que tenhas algo na Sunnah do Mensageiro de Allah ﷺ. Volta, até que eu tenha perguntado às pessoas. Então Al-Mugheerah Bin Shu’bah disse: Ela (ou seja, a avó) esteve presente com o Mensageiro de Allah ﷺ e ele lhe deu (ou destinou para ela) a sexta parte. Então Abu Bakr perguntou: Tens alguém que confirme isso? Então ele disse: Muhammad Bin Salamah. Ele então disse o mesmo que Al-Mugheerah. Abu Bakr então destinou-lhe essa parte." (Mālik em 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’).

Portanto, Abu Bakr deu crédito ao relato (Khabar), aceitando-o depois que Muhammad Bin Salamah o corroborou, e então agiu de acordo com ele. Nenhum dos Sahaabah (rah) o repreendeu por isso, e, portanto, isso representa um 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’.

Outro exemplo:

Another example:

A preferência dos Sahaabah pelo Hadeeth de ‘Aa’ishah (ra) em detrimento do Hadeeth de Abu Hurairah (ra) acerca do Mensageiro de Allah ﷺ acordar em estado de Janaabah (impureza maior) no Ramadan e, em seguida, jejuar. Já mencionamos os dois Hadeeth e a Tarjeeh entre eles anteriormente, na seção sobre 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.