Na kwa sababu ya kauli ya Mtume ﷺ:

And due to the Qawl of the Messenger (saw):

1 – Mgongano kati ya matini mbili ambapo moja yao ni ya baadaye (kwa mujibu wa wakati wa kuteremshwa) kuliko nyingine:

1 – Conflict between two texts with one of them being later (in the time of revelation) than the other:

Ikiwa matini mbili zinapingana kwa kila namna na haiwezekani kuzipatanisha (Al-Jam'u) (au kuzileta pamoja), katika hali ambapo haziwezi kutekelezwa pamoja, na ikiwa matini ya baadaye kati ya hizo mbili (kwa mujibu wa wakati wa kuteremshwa kwake) inajulikana, basi matini ya baadaye itakuwa Naasikh (inayofuta) kwa ile ya awali, ambayo itakuwa Mansookh (iliyofutwa).

If two texts are in conflict from every angle and it is not possible to bring them together (Al-Jam’u) (or reconcile them), in the case where they cannot both be acted upon together, whilst the later of the two texts (in terms of time of revelation) is known, then the later text would be Naasikh (abrogating) for the prior one (which would be Mansookh/abrogated).

Mfano:

Example:

Allah (SWT) anasema:

Allah (swt) says:

Na Allah Ta'ala anasema:

And Allah Ta’Aalaa says:

Kwa hiyo, matini hizi mbili zinaonekana kupingana kuhusu Zaaniyah (mzinzi wa kike). Ya kwanza inaeleza kuwa hukumu (Hukm) ya Zaaniyah ni kufungiwa ndani ya nyumba, wakati ya pili inaeleza kuwa hukumu yake ni kuchapwa viboko mia moja.

The two texts therefore appear to be in conflict in respect to the Zaaniyah (fornicator). The first explains that the Hukm of the Zaaniyah is for her to be confined within the house whilst the second explains that her Hukm (legal ruling) is for her to be lashed with one hundred lashes.

Katika hali ambapo aya ya Surat An-Nur ilishushwa baada ya aya ya Surat An-Nisaa', maana yake ni kwamba aya ya baadaye ya Surat An-Nur inafuta (inasuluhisha) hukumu ya aya ya Surat An-Nisaa' iliyotangulia (katika kushushwa).

In the case where the Aayah in An-Noor was revealed after the Aayah of An-Nisaa’ it means that the later Aayah of Soorah An-Noor abrogates the Hukm of the Aayah of Soorah An-Nisaa’ which is prior to it (in revelation).

2 – Mgongano kati ya matini mbili pale ambapo haijulikani ni ipi kati yake iliyo ya baadaye kuliko nyingine:

2 – Conflict between two texts in the absence of knowledge in respect to which one is later than the other:

Ikiwa maandishi mawili yanapingana na hatujui lipi kati yao ni la baadaye kuliko jingine, na hatuwezi kuyaunganisha (Al-Jam'u), basi ni lazima tuchukue kanuni za At-Tarjeeh (kuyapa uzito zaidi) kati ya dalili, ili tuipe uzito dalili iliyo imara zaidi. Quwwah Ad-Daleel (nguvu ya dalili) maana yake ni nguvu yake kwa kuzingatia mambo yafuatayo:

If two texts are in conflict with each other and we did not know which of them is later than the other and we are unable to bring them together (Al-Jam’u), then we have to resort to the principles of At-Tarjeeh (outweighing) between the evidences so that we outweigh the strongest Daleel. The Quwwah Ad-Daleel (strength of the evidence) means its strength in respect to taking into consideration the following matters:

A – Uzingatiaji wa mpangilio (wa daraja) wa Adillah Al-Ijmaaliyah kama ifuatavyo:

A – The consideration of the (ranking) order of the Adillah Al-Ijmaaliyah as follows:

Qur'ani Tukufu ina nguvu zaidi kuliko Sunnah ya Nabii, hata kama hiyo Sunnah ni Mutawaatirah.

- The Qur’aan Al-Kareem is stronger than the Sunnah An-Nabawiyah and even if it was Mutwaatirah.

- Hadithi Mutawaatirah ni zenye nguvu zaidi kuliko Ijmaa', na zenye nguvu zaidi kuliko Khabar Al-Aahaad.

(Imepokewa na Abdur Razzaaq Maqoofan, na Al-Bayhaqi amelitaja kuwa ni Da’eef. Az-Zay’aliy, mfafanuzi wa Al-Kanz, amesema kuwa ni Marfoo’an, yaani mnyororo wa wapokezi unamfikia Nabii ﷺ.)

(Related by Abdur Razzaaq Maqoofan and Al-Bayhaqi classified it as Da’eef. Az-Zay’aliy the explainer of Al-Kanz mentioned that it is Marfoo’an i.e. the chain reaches the Nab (saw)).

Na kwa sababu ya kauli ya Mtume ﷺ:

And due to the statement of the Messenger (saw):

* Kwamba moja kati ya dalili mbili linathibitisha Al-Wujoob (wajibu) na jingine linathibitisha Al-Ibaahah (ruhusa). Dalili inayothibitisha wajibu inapewa uzito zaidi kuliko dalili inayothibitisha Al-Ibaahah, kwa sababu kuacha Waajib ni ‘Ithm’ (dhambi), ilhali kuacha Mubaah si dhambi. * Kwamba moja kati ya dalili mbili linakanusha Al-Hadd (adhabu iliyowekwa maalum), wakati dalili nyingine inathibitisha Hadd. Katika hali hii, dalili inayokanusha Hadd inapewa uzito zaidi kuliko inayothibitisha, na hilo ni kwa sababu ya Qawl (kauli) ya Mjumbe ﷺ:

* That one of the two evidences establish Al-Wujoob (obligation) and the other establishes Al-Ibaahah (recommendation). The Daleel establishing the obligation outweighs the Daleel establishing Al-Ibaahah because leaving the Waajib is an ‘Ithm’ (sin) whilst leaving the Mubaah is not sinful. * That one of the two evidences negate Al-Hadd (prescribed set punishment) whilst the other Daleel affirms the Hadd. In this case the Daleel negating the Hadd outweighs the one affirming and that is due to the Qawl (speech) of the Messenger (saw):

Mfano:

Example:

Ilisimuliwa katika Al-Muwatta' kwamba 'Umar Ibn Al-Khattaab (ra) hakukata mkono wa mwizi katika mwaka wa njaa (au ukame), ingawa Allah (SWT) alisema:

It was narrated in Al-Muwatta’ that ‘Umar Ibn Al-Khattaab (ra) did not cut the hand of the thief in the year of the famine (or drought) even though Allah (swt) said:

Hili limejadiliwa kikamilifu katika mada ya ‘Ijtihaadaat za Maswahaba’ katika sehemu ya kwanza ya kitabu hiki.

* This has been discussed in full in the subject of the ‘Ijtihaadaat of the Sahaabah’ in the first part of this book.