Ikiwa ushahidi mbili za Dhanni zinapingana na ushahidi ulio Raajih (wenye nguvu zaidi au unaorejelewa) usipotumiwa, maana yake ni kutumia ushahidi wa Marjooh (dhaifu zaidi au usiorejelewa) huku ukiupa uzito Marjooh juu ya Raajih haiwezekani kimantiki.

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.

Imethibitishwa kwamba mgongano kati ya matini za Shari'ah unaweza kutokea, na kwa kweli umetokea kati ya baadhi ya matini. Kwa hiyo ni lazima kuzipa uzito mmoja wa dalili mbili, kwa sababu Hukmu ya Allah kwa suala moja ni moja. Mjumbe wa Allah ﷺ na Maswahaba (ra) baada yake walifanya kazi kwa Tarjeeh, na Ijmaa' (kauli moja) yao imeafikiana juu ya kufanya kazi kwa 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.

Kuna dalili za kufanya kazi kwa At-Tarjeeh. Dalili hizo zinajumuisha dalili za Shar'iy na dalili za 'Aqliy.

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

1 – Kazi ya Mtume ﷺ katika At-Tarjeeh.

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

Abu Hurairah (ra) alisema: "Nabii ﷺ alituswalia Swalaat ul-‘Asr pamoja nasi, akatoa Tasleem baada ya Rak'ah mbili. Dhu-l-Yadain akasimama na kusema: Je, umefupisha Swalaah, ewe Mjumbe wa Allah, au umesahau?" Basi akasema ﷺ: "Hakuna lolote kati ya hayo lililotokea." Akasema tena: "Baadhi ya hayo yametokea, ewe Mjumbe wa Allah." Hapo Mjumbe ﷺ akageuka kuwaelekea watu na kusema: "Je, Dhu-l-Yadain amesema kweli?" Wakajibu: "Ndiyo, ewe Mjumbe wa Allah." Basi Nabii ﷺ akakamilisha yaliyobaki ya Swalaah, kisha akasujudu sujuda mbili akiwa ameketi baada ya Tasleem" (Muslim). Na iliongezwa katika Riwaayah ya Hadiyth iliyopokelewa na Abu Dawud: "Abu Bakr na ‘Umar walikuwa miongoni mwa watu."

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”.

Kwa hiyo, Mtume wa Allah ﷺ hakuchukua kauli ya Dhu-l-Yadain mwanzoni, kisha akaichukua baada ya watu kuiunga mkono au kuipa uzito. Hii inaonyesha kwamba Mtume ﷺ aliipa uzito riwaya ya pili ambayo watu waliiunga mkono, kuliko riwaya ya kwanza ambayo Dhu-l-Yadain peke yake alikuwa ameitoa.

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 juu ya At-Tarjeeh:

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

Ilipokewa kutoka kwa Maalik kwamba alisema: "Bibi (nyanya) alimwendea Abu Bakr akimuuliza kuhusu urithi wake. Basi Abu Bakr akasema: Hauna chochote katika Kitabu cha Allah ‘Azza Wa Jalla, na sijui kama una chochote katika Sunnah ya Mtume wa Allah ﷺ. Basi rudi mpaka nitakapowauliza watu. Ndipo Al-Mugheerah Bin Shu’bah akasema: Yeye (yaani bibi) alimhudhuria Mtume wa Allah ﷺ naye akampa (au akamgawia) sehemu ya sita. Abu Bakr akauliza: Je, unaye mtu wa kuthibitisha hilo? Akasema: Muhammad Bin Salamah. Kisha akasema kama alivyosema Al-Mugheerah. Abu Bakr akamgawia sehemu hiyo." (Al-Maalik katika 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’).

Kwa hiyo, Abu Bakr alilipa uzito khabari hiyo (Khabar) baada ya Muhammad Bin Salamah kuithibitisha, kisha akatenda kwa mujibu wake. Hakuna hata mmoja wa Sahaba (rah) aliyemkemea kwa hilo, na kwa sababu hiyo inawakilisha 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’.

Mfano mwingine:

Another example:

Ubora ambao Maswahaba walioutoa kwa Hadith ya ‘Aa’ishah (ra) juu ya Hadith ya Abu Hurairah (ra) kuhusu Mtume wa Allah ﷺ kuamka katika hali ya janaba (najisi kubwa) wakati wa Ramadhani kisha kufunga. Tumezitaja Hadith hizo mbili pamoja na Tarjeeh baina yake hapo awali katika sehemu inayohusu 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.