Waanzilishi wa madhehebu na wanafunzi wao walichukua njia mbili kuu katika kutatua mikinzano inayoonekana kati ya maana za moja kwa moja za baadhi ya riwaya za Hadithi zilizopokelewa. Baadhi ya wanazuoni wa fiqhi walichagua njia ya “Tarjeeh”, ambayo ilimaanisha kutoa upendeleo kwa baadhi ya Hadithi huku wakizikataa nyingine zinazohusu mada hiyo hiyo. Kwa upande mwingine, baadhi ya wanazuoni wengine walichagua njia ya Jama’, ambayo ilihusisha kuunganisha Hadithi kama hizo kwa kuzitumia kwa maana ya jumla. Kwa mfano, kuna Hadithi sahihi ambayo Mtume ﷺ alikataza Swalah katika nyakati fulani, akisema: “Hakuna Swalah (inayoruhusiwa) baada ya Swalah ya alfajiri hadi jua lichomoze, na baada ya Swalah ya ‘Asr hadi jua lizame.”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
Wakati huo huo, kuna pia Hadithi nyingine ambazo ni sahihi vilevile, ambamo swala fulani zilipendekezwa bila kizuizi cha wakati. Kwa mfano, "Mmoja wenu akiingia msikitini, na aswali Raka'a mbili kabla ya kuketi."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 Haneefah alipendelea hadithi ya kwanza na akahukumu kuwa aina zote za Swalah zimekatazwa wakati wa nyakati zilizokatazwa.
(i) Imaam Abu Haneefah gave preference to the first Hadeeth and ruled that all forms of Salaah were forbidden during the forbidden times.
(ii) Imamu Malik, Imamu ash-Shaafi'i na Imamu Ahmad waliziunganisha Hadithi mbili hizo, wakitoa hukumu kwamba Hadithi ya kwanza ni ya jumla na inahusu Swala ya sunna ya hiari (Nafl), ilhali Hadithi ya pili ni mahsusi, ikiruhusu Swala yenye kupendekezwa sana (Mustahabb) hata katika nyakati ambazo kwa ujumla zimekatazwa.180
(ii) Imaam Malik, Imaam ash-Shaafi’ee and Imaam Ahmad combined the two Hadeeths, ruling that the first Hadeeth was general and referred to voluntary Salaah (Nafl), whereas the second Hadeeth was specific, allowing highly recommended Salaah (Mustahabb) even during the generally frobidden times.180