Mgongano kati ya kauli mbili za Mtume ﷺ hautokei isipokuwa katika hali moja, nayo ni kufutwa (al-naskh), na zaidi ya hapo kungekuwa ni aina ya usawa na kupima uzito, au inawezekana kupatanisha kati yake. Kuhusu naskh, mazungumzo yake yatakuja katika mjadala wake, na mazungumzo ya usawa na kupima uzito yatakuwa katika mada ya usawa na kupima uzito wa dalili. Kuhusu kupatanisha kati ya kauli mbili zinazogongana, ni kwa kuchunguza kila moja yake ili kubainisha mazingira na hali zake, kisha kutogongana kunadhihirika, kwa sababu hali za maisha hutofautiana, hivyo hakuna hali yake inayopaswa kupimwa kwa nyingine kwa sababu tu ya kufanana kwao, kwani kufanana kunaweza kuwepo katika jambo fulani huku tofauti zikiwepo katika mambo mbalimbali. Kwa hiyo ni lazima kuepukwa kujumlisha kupita kiasi na kutoa mambo kwa dhana (abstraction) katika sheria na siasa, kwa sababu sheria ni kushughulikia matendo ya waja kwa kubainisha hukumu zake, na siasa ni kusimamia mambo ya watu kwa manufaa yao ambayo matendo yao yanajengwa juu yake. Na kila mmoja wao unahusiana na maisha na mazingira yake na hali zake, nazo ni mbalimbali, tofauti na zenye kutofautiana, ingawa mara nyingi huonekana kufanana. Hivyo kuna hofu kwamba utofauti, tofauti hizo na aina mbalimbali hazitazingatiwa, jambo linalopelekea kujumlisha hukumu, yaani kutoa hukumu moja kwa kila lile lililo la aina yake, na pia linaweza kupelekea dhana, yaani kuliachilia kila tendo au jambo mbali na mazingira na hali zinazolihusu, na hapa ndipo kosa hutokea, na kwa sababu ya hilo mgongano ungedhaniwa kati ya matibabu mawili ya tendo moja au jambo moja, yaani. inaonekana kwamba kauli mbili zinapingana, na kutoka hapa ndipo ulipotokea mgongano unaodhaniwa kati ya baadhi ya kauli za Mtume ﷺ. Lakini kwa kuepuka jumla, na kwa kukifunga kila jibu katika tukio lililolifanya lishuke, na kwa kuepuka dhana ya kutoa hadithi katika muktadha wake, yaani kuliondoa tukio katika mazingira yake, na kwa kuunganisha jibu na tukio lake, na tukio hilo na mazingira yake, itaonekana kwamba kuna tofauti kati ya matukio hayo mawili, na itadhihirika kwamba hakuna mgongano kati ya hadithi hizo mbili, kwa sababu ya tofauti za hali na mazingira ya kila moja yao, au kwa sababu ya uhusiano wa moja na nyingine. Hivyo hazifanywi pamoja kama msingi wa mtazamo wa jibu, au msingi wa mtazamo wa tukio, wala hakuna hata moja inayotengwa na nyingine. Mwanazuoni au mwanasiasa lazima alitenge kila tukio na jingine, ili aweze kuona kwa usahihi tofauti kati yao, na afikie hitimisho kwamba majibu yao ni tofauti, hivyo aweze kukaribia ukweli na usahihi zaidi katika kushughulikia matukio, na katika kuelewa sheria au siasa. Kwa upande wa sheria, maandiko ya kisheria ni hukumu za matukio na mambo yanayotokea, kwa hiyo yanatofautiana kwa asili yake, na kwa kawaida yanaonekana kana kwamba yanapingana, kwa sababu ya tofauti ndogo kati yao, pamoja na mfanano dhahiri ulioko pamoja na tofauti hiyo. Kwa hiyo, mwanazuoni lazima achunguze kwa makini matini za sheria kabla ya kutoa hukumu yake juu yake, kwa sababu hizi si semi za kifasihi zinazoonyesha maana pekee, bali ni tiba za matukio. Hivyo, ni lazima aunganishe maana zilizomo akilini mwake na matukio anayoyahisi, ili aweze kubainisha uhalisia. Kwa njia hiyo ataweza kuelewa sheria na kutambua uhalisia anaotaka kuutibu. Kisha ataona tofauti laini kati ya maana za matini, na hatari ya jumla na ya kutoa mambo katika muktadha wake. Hadithi za Mtume ﷺ zinapaswa kutazamwa kwa msingi huu, na hapo ndipo kutopingana kwake kutakapofahamika.

The conflict between two of the Messenger's sayings does not occur except in one situation, that is the abrogation (al-naskh), and other than this it would be either a kind of equality and outweighing, or it is possible to conciliate between them. As for the naskh; the talk about it will come in the discussion of it, and the talk about the equality and the outweighing will be in the topic of the equality and the outweighing of the evidences. As for the reconciliation between the two conflicted sayings; it is by scrutinizing each one of them to clarify its circumstances and situations, then the non confliction becomes apparent, that is because the situations in the life differ from each other, so none of its situations should be measured to one another just for the likeness between them, because the likeness may exist in a matter while the difference exist in various matters, therefore the generalization and the abstraction must be avoided in the legislation and the politics, because the legislation is the treatment of the servants actions by clarifying their verdicts, and the politics is taking care of the peoples affairs in their benefits on which their actions are based. And every one of them is related to the life and its circumstances and situations, and they are various, different and disparate, but they often seem to be similar to each other. So there is fear that the disparity, the difference and the variety are not noticed, which leads to generalize the verdict, i.e. issuing one verdict for all those which are of its kind, and may also lead to the abstraction, i.e. by freeing every action or matter from the circumstances and situations related to it, and this is where the mistake happens, and because of that a conflict would be supposed between two treatments of one action or matter, i.e. it seems that the two sayings are in conflict, and from here the supposed conflict between some of the sayings of the Messenger came, but by avoiding the generalization, and by limiting every treatment to the incident that it came for it, and by avoiding the abstraction, i.e. freeing the incident from its circumstances, i.e. by relating the treatment to its incident and relating the incident to its circumstances; it will be noticed that there is a difference between the two incidents, and it will be cleared out that there is no conflict between the two ahaadeeth for the differences in the circumstance and the situation of each one of them, or for the relation of one of them to the other so they are made together as a basis for the treatment viewpoint, or a basis for the incident viewpoint, and none of them is isolated from the other. The scholar or the politician must isolate every incident from the other, so that he can accurately see the difference between them, and he comes to the conclusion that their treatments are different, so he can approach the nearest to the truth and the correct in treating the incidents, and in understanding the legislation or the politics. As for the legislation, the legislative texts are verdicts for the events and the incidents, so they are different from each other by their nature, and they naturally seem to be in conflict, for the little difference between them, and for the definite similarity along with this difference. So the scholar must scrutinize the legislative texts before he issues his decision about them, because they are not literary expressions which denote meanings only, but they are treatments for events, so it is inevitable that he joins their meanings that are in his mind with the events that he senses, so that he pinpoints the reality, in order that he can understand the legislation and perceive the reality he wants to treat, then he perceives the fine differences between the denotations of the texts and the danger of the generalization and the abstraction. The ahaadeeth of the Prophet should be looked at on this basis, and then the non confliction will be perceived.

Mtazamaji wa hadithi za Mtume (SAW) ambazo zinaonekana kupingana na nyingine, anapozichunguza kwa kina, huona kwamba zote zinaweza kupatanishwa. Kuna mifano mingi juu ya hili. Kwa mfano, hadithi ambazo Mtume ﷺ anaamuru jambo, zinapingwa na hadithi nyingine ambamo Mtume ﷺ anakataa kukubali mambo aliyoyaamuru. Hili linaonekana kama mgongano kati yao, lakini ukweli ni kwamba hakuna mgongano, kwa sababu amri ya Mtume ﷺ ni ombi la kutenda, ambalo halidhihirishi wajibu, sunnah wala ibaha bila dalili. Kwa hiyo, kitendo chake ﷺ cha kutofanya jambo baada ya kuliamuru kinaonyesha kwamba ombi hilo lilikuwa la ibaha. Hivyo basi, kukataa kwake kukubali mambo aliyoyaamuru hakupingani na amri yake kuhusu jambo hilo, bali ni dalili kwamba amri yake ilikuwa ya ibaha, si ya wajibu wala ya sunnah.

The observer into the ahaadeeth of the Prophet (SAW) which seem to be in conflict with each other finds that they are all reconcilable after scrutinizing. And there are many examples on this, For example the ahaadeeth in which the Messenger (SAW) commands something, and get conflicted by other ahaadeeth in which the Messenger refuses to accept things he had commanded, which seems to be conflict between them, but the reality is that there is no conflict, because the command of the Messenger is a request to act which does not denote the wujoob, the nadb or the ibaahah without an indication, so being that he (SAW) did something which denotes that he does not do it after the request to do it, that is an indication that the request is for the ibaahah, so his refusal to accept things that he commanded would not be in conflict with his command about it, but it is an indication that his command is for the ibaahah, not for the wujoob nor for the nadb.

Kutoka kwa hayo ni kile kilichosimuliwa kutoka kwa Qays bin Sa'd, aliyesema: Mtume wa Allah ﷺ alitutembelea nyumbani kwetu … kisha Sa'd akaamuru apatiwe maji ya kujitawadha, akajitawadha, kisha akampa shuka iliyotiwa rangi ya zafarani na wars (mmea wenye rangi nyekundu kidogo), akajifunika nayo, kama ilivyokusanywa na Ahmad. Hadith hii inaonyesha kuruhusiwa kujikausha baada ya kujitawadha, na wudhuu' ni mfano wake. Hadith hii inapingana na kile kilichosimuliwa kutoka kwa Maimunah, aliyesema: Kisha alipewa kitambaa, lakini hakujikausha nacho, kama ilivyokusanywa na Al-Bukhari, kwa sababu inaonyesha kwamba Mtume ﷺ hakujikausha. Baadhi ya watu walijaribu kuoanisha hadith hizi mbili kwa kuichukulia kauli ya kwamba kutojikausha kwake kulikuwa ni karaahah (kuchukiza), kana kwamba ni makruh. Lakini ikiwa Mtume ﷺ alikataza jambo na pia akaamuru jambo hilo, basi katazo lake ndilo litakalochukuliwa kuwa makruh. Hapa, alifanya jambo mara moja na hakulifanya mara nyingine, kwa hiyo hakuna mgongano kati ya vitendo hivyo viwili. Hata kama kungekuwa na mgongano, ingepasa kuchukuliwa kuwa ni ibaahah (ruhusa), kwa sababu jambo lolote ambalo Mtume ﷺ hakulifanya halionyeshi kuwa ni katazo, kwani mara nyingi alikuwa haachi baadhi ya mambo yaliyoruhusiwa.

From that is what was narrated from Qays Ibn Sa'd that he said: visited) SAW (Allah of Messenger The us in our house …, then Sa'd ordered a ritual wash for him so he washed, then he handed him … a sheet dyed by saffron and wars (a reddish colour dye plant), so he wrapped himself with it" compiled by Ahmad. This hadeeth denotes the permissibility of drying from the ritual wash, and the wadhu' is similar to it, and this hadeeth conflicts what is narrated from Maimunah -that said she then He was given a handkerchief but he did not dry with it" compiled by Al-Bukhari- because it denotes that the Messenger did not dry. Some people attempted to reconcile between the two ahaadeeth by (carrying it on the karaahah) regarding his nondrying as if it is makrooh. If the Messenger (SAW) forbade something and he commanded it; then his forbiddance will be regarded as makrooh, but here did something once and he did not do it the other time, so there is no conflict between the two actions, and supposing that there is a conflict; it should be carried on the ibaahah, because if something nonbeing acted by the Messenger; it does not denote the prohibition, because he frequently used not to do some of the permissible.

Na miongoni mwa hayo ni yaliyosimuliwa kutoka kwa Abd Al-Rahmaan Ibn Ka'b Ibn Maalik kwamba 'Aamir Ibn Maalik, mchezaji wa vichwa vya mishale, alimwendea Mjumbe wa Allah (SAW) alipokuwa mshirikina, akamtolea zawadi. Mjumbe ﷺ akasema: "Sikubali zawadi ya mshirikina," imekusanywa na Al-Tabaraani. Hadithi hii inapingana na kilichothibitishwa kuhusu Nabii (SAW) kwamba alikubali zawadi kutoka kwa washirikina na aliamuru ikubaliwe. Kutoka kwa Ali (RAA) amesema: Kisra (mfalme wa Uajemi) alimtumia Mjumbe wa Allah (SAW) zawadi naye ﷺ akaipokea kutoka kwake, na Qaysar (mfalme wa Roma) alimtumia zawadi naye ﷺ akaipokea kutoka kwake, na wafalme walimtumia zawadi naye ﷺ alikubali kutoka kwao," imekusanywa na Ahmad. Pia kutoka kwa 'Aamir Bn Abd Allah Bn Al-Zubayr, kutoka kwa baba yake, amesema: Qutailah binti Abd Al-'Uzza Ibn Abd As'ad, kutoka kabila la Bany Maalik Ibn Hasal, alimwendea binti yake Asmaa' binti Abi Bakr akiwa na zawadi: vinyonga, jibini na samli, naye alikuwa mshirikina; hivyo Asmaa' akakataa kuipokea zawadi yake na kumruhusu kuingia nyumbani kwake. 'Aa'ishah alimuuliza Mtume ﷺ, kisha Allah Mtukufu na Mwenye Nguvu akateremsha: {Allah hakatazi kuwatendea wema na kuwafanyia uadilifu wale wasiokupigana kwa sababu ya dini wala hawakukufukuzeni katika nyumba zenu; kwani Allah huwapenda wenye kufanya uadilifu}. Basi akamwamuru ailipokee zawadi yake na amruhusu kuingia nyumbani kwake," imekusanywa na Ahmad. Hivyo mgongano unaonekana baina ya Mjumbe ﷺ kukubali zawadi kutoka kwa mshirikina na kukataa kwake zawadi kutoka kwa mshirikina. Upatanisho baina yao ni kwamba kukataa kwake zawadi ya mshirikina ni dalili kwamba kukubali zawadi ni jambo linaloruhusiwa, si wajibu wala mandub, kwa kuwa Mjumbe ﷺ alikuwa akikataa mambo mengi yaliyoruhusiwa; alikataa kula nyama ya dhabu (kenge) na akasema yanayoonyesha kwamba alikichukia, na alikataa kula sungura. Kutoka hayo pia ni yale aliyosimulia Bukhari kuhusu wanawake waumini waliohama, alisema: Mwenyezi Mungu alipoteremsha kuhusu wao: (Enyi mlioamini, wanapowajia wanawake waumini kama wahamiaji, wachunguzeni; Mwenyezi Mungu anajua zaidi imani yao, basi mkiwathibitishia kuwa ni waumini wa kweli, msiwarudishe kwa makafiri; hawahalali kwao, wala makafiri hawahalali kwao …) 'Urwah alisema: 'Aisha aliniambia: kwamba Mtume wa Mwenyezi Mungu ﷺ alikuwa akiwachunguza kwa Aya hii: (Enyi mlioamini, wanapowajia wanawake waumini kama wahamiaji, wachunguzeni … hadi) Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema nyingi. 'Urwah alisema: 'Aisha alisema: basi mwanamke yeyote miongoni mwao akikubali sharti hili, Mtume wa Mwenyezi Mungu ﷺ alikuwa akimwambia: Nimekuchukulia kiapo chako cha utii (bai'ah). Hiyo ni kwa maneno, anamwambia kwa maneno hayo. Kwa Mwenyezi Mungu, mkono wake haukugusa mkono wa mwanamke yeyote alipokuwa akichukua kiapo; alikuwa akichukua kwa maneno yake tu. Amekusanya Al-Bukhari. Na kutoka kwa Umaimah binti Raqiqah, alisema: Nilimjia Mtume wa Mwenyezi Mungu ﷺ pamoja na baadhi ya wanawake, nao wakamtolea kiapo cha utii (bai'ah) juu ya Uislamu. Walisema: Ee Mtume wa Mwenyezi Mungu, tunakupa kiapo cha utii kwamba hatutamshirikisha Mwenyezi Mungu na chochote katika ibada, hatutaiba, hatutazini, hatutawaua watoto wetu, hatutasema uzushi wa kuzua kati ya mikono yetu na miguu yetu (kwa kudai kwamba watoto haramu ni wa waume zao), na hatutakuasi katika mema (yale ambayo Uislamu unaamrisha). Ndipo Mtume ﷺ akasema: Katika yale yanayowezekana na yanayoweza kuvumilika kwenu. Akasema: Wakasema: Mwenyezi Mungu na Mtume wake ni wenye huruma zaidi kwetu kuliko sisi wenyewe. Basi tupe kiapo cha utii, Ee Rasuli wa Mwenyezi Mungu. Ndipo Rasuli wa Mwenyezi Mungu ﷺ akasema: Mimi sipeani mikono na wanawake; mazungumzo yangu na wanawake mia ni kama mazungumzo yangu na mwanamke mmoja. Amekusanya Maalik. Al-Bukhari amesimulia kutoka kwa 'Urwah, kutoka kwa 'Aa'ishah (RA), alisema: "Mkono wa Mjumbe wa Allah (SAW) haukugusa mkono wa mwanamke yeyote isipokuwa mwanamke ambaye alikuwa mali yake." Basi hadithi hizi zinapingana na ile ambayo Al-Bukhari amesimulia kutoka kwa Umm 'Atiyyah, ambaye alisema: "Tulimwapia utiifu Nabii ﷺ, kisha akatusomea: {… kwamba hawatamshirikisha Allah na chochote katika ibada …} na akatukataza kulia kwa sauti kubwa. Ndipo mwanamke mmoja miongoni mwetu akaondoa mkono wake akasema: 'Fulani alinifurahisha, na ninataka kumlipa,' lakini hakusema chochote." Hadithi hii inaonyesha kwamba Mjumbe ﷺ alipokea kiapo cha utiifu cha wanawake kwa kupeana mikono, kwa kuwa anasema: "kisha mwanamke mmoja miongoni mwetu akaondoa mkono wake …", ikimaanisha kwamba wanawake waliokuwa pamoja naye hawakuondoa mikono yao, yaani walifanya kiapo cha utiifu kwa mikono yao, yaani kwa kupeana mikono. Na hadithi ya Umaymah inasema: "Sipeani mikono na wanawake …", na inasema: "mkono wake haukugusa mkono wa mwanamke yeyote …". Kwa hiyo kuna mkanganyiko katika hilo, kwa sababu hadithi ya kiapo cha utiifu kwa kupeana mikono inapingana na hadithi kwamba hakupeana mikono na wanawake. Upatanisho kati ya hadith hii na hadith nyingine ni kwamba kukataa kwa Mtume ﷺ kufanya kitendo fulani si katazo, kwa hiyo hakuashirii kukataza kupeana mikono; bali ni kujiepusha kwake na jambo mojawapo kati ya mambo yaliyo halali. Ni dalili kwamba kitendo chake cha kuwapokea wanawake kiapo cha utiifu (bai'ah) kwa kupeana mikono si wajibu, wala si mustahabu, bali ni mubaah. Kwa sababu kauli ya Mtume ﷺ kwamba hakupeana mikono haimaanishi kwamba alikataza kupeana mikono, hivyo hakika si katazo, lakini huenda aliepuka jambo hilo kama alivyokuwa akiepuka mambo mengi yaliyo halali. Alikuwa akiepuka kuweka dirham au dinari usiku mmoja nyumbani kwake, na alikuwa akiepuka kusikiliza filimbi ya mchungaji iliyotajwa katika hadith ya Naafi' kutoka kwa Ibn 'Umar; wala hakumkataza mchungaji wala hakumzuia, jambo linaloashiria kuridhia kwake, lakini alipendelea kutosikia. Vilevile alikuwa akiepuka kula kenge na sungura na mfano wao. Kwa hiyo hakuna mgongano kati ya hadith ya Umaimah na hadith iliyotangulia. Umakini katika hadith ya Umaimah unapaswa kuelekezwa kwa hilo. Shaka ya mgongano ndani yake inatokana tu na hadith ya Umm 'Atiyah kuhusu kiapo cha utiifu kwa kupeana mikono, kwa kuwa ni mahsusi kwa bai'ah; na hadith hizo nazo ni mahsusi kwa bai'ah, hivyo kuna shaka ya mgongano. Kuhusu dalili zinazoashiria kuruhusiwa kugusa, kama kauli ya Mwenyezi Mungu: "au mmegusa wanawake …" (Suratu ), na katika qiraa nyingine: "au mmewagusa wanawake …", hiyo inaashiria kwa dalala ya ishara kuruhusiwa kwa mwanamume kumgusa mwanamke. Hivyo hakuna shaka ya mgongano kati ya hadith ya Umaimah na Aya hii, kwa sababu hii ni ya jumla kwa kila kugusa, ilhali hadith ya Umaimah ni mahsusi kwa bai'ah.

Kwa hiyo, ikiwa hadithi inaonyesha kujizuia kwa Mtume ﷺ kutokana na kufanya jambo fulani, na kauli yake kwamba yeye hafanyi jambo hilo, basi hilo si katazo wala halionyeshi katazo, kwa hiyo halipingani na kitendo chake cha jambo hilo wakati mwingine, wala halipingani na amri yake ya kufanya jambo hilo. Na jambo zima ni kwamba ni qarīnah (dalili ya kiashiria) kwamba kitendo ambacho Mtume ﷺ alikifanya au aliamuru ni mubaah, si wājib wala mandūb, na Mtume ﷺ alijizuia na mambo mengi yaliyoruhusiwa.

Accordingly, if a hadeeth denotes the abstention of the Messenger from doing something, and his statement that he does not do it, that is not forbiddance nor does it denote the forbiddance, so it does not conflict with his deed of that action in another time, nor does it conflict with his command to do that thing, and the whole matter is that it is a qareenah (indication) that the action which the Messenger did or commanded is mubaah, not waajib nor mandoob, and the Messenger (SAW) abstained from many of the permissible.

Miongoni mwa hadithi zinazoonekana kupingana lakini inawezekana kuzipatanisha, zipo hadithi ambazo Mjumbe (SAW) anakataza jambo na pia anaamrisha, na miongoni mwa hizo ni hadithi zinazokataza kutibu kwa vitu najisi au vilivyoharamishwa. Kutoka kwa Wa'il Al Hadhrami, Al Suwaid ibn Taariq: Ja'fi alimuuliza Nabii ﷺ kuhusu kileo, naye akamkataza, au akachukia kukitengeneza. Kisha akasema: "Mimi natengeneza kwa ajili ya dawa tu." Akasema: "Sio dawa, bali ni ugonjwa." Imepokewa na Muslim. Na kutoka kwa Abu Ad-Dardaa': Mjumbe wa Allah ﷺ alisema: "Allah amewateremshia ugonjwa na tiba, na amefanya tiba kwa kila ugonjwa, basi tibuni nafsi zenu, lakini msitibu kwa kitu kilichoharamishwa." Imepokewa na Abu Dawood. Na kutoka kwa Abu Hurayrah amesema: Mjumbe wa Allah ﷺ alikataza dawa najisi, yaani sumu. Imepokewa na Ahmad. Hadithi hizi zinapingana na hadithi nyingine ambazo Mjumbe ﷺ anaamrisha kutibu kwa vitu najisi na vilivyoharamishwa. Qataadah amepokea kutoka kwa Anas, kutoka kwa watu wa 'Ukal na 'Urainah, waliokuja Madinah kwa Nabii ﷺ wakazungumza kuhusu Uislamu. Wakasema: "Ee Nabii wa Allah, sisi tulikuwa wamiliki wa mifugo, lakini hatukuwa wa nchi hii, na walichukia kukaa Madinah kwa sababu ya ugonjwa waliopata." Basi Mjumbe wa Allah ﷺ akaamrisha dthawd (ngamia watatu hadi tisa) na mchungaji, akawaamrisha watoke wakiwapanda na kunywa maziwa yao na mkojo wao. Imepokewa na Al-Bukhari. Na kutoka kwa Anas: Nabii ﷺ aliruhusu Abd Al-Rahmaan ibn Awf na Al-Zubair ibn Al-Awwam kuvaa hariri kwa sababu ya upele waliokuwa nao. Imepokewa na Ahmad. Al-Tirmidhi naye amepokea akisema: Abd Al-Rahmaan ibn Awf na Al-Zubair ibn Al-Awwam walilalamikia chawa kwa Nabii ﷺ wakiwa katika msafara wa vita, basi akawaruhusu mashati ya hariri. Anas akasema: "Nilimuona juu yao." Hadithi hizi mbili basi zinaruhusu kutibu kwa vitu najisi na vilivyoharamishwa. Hadithi ya kwanza inaruhusu kutibiwa kwa kunywa mkojo ambao ni najisi, na hadithi ya pili inaruhusu kutibiwa kwa kuvaa hariri ambayo imeharamishwa. Hadithi zilizotangulia zinakataza kutibiwa kwa kitu kilichoharamishwa na najisi, na hapa ndipo mgongano unapotokea. Njia ya kuweka maelewano kati yao ni kwamba katazo lichukuliwe kama (karaahah) chuki, kwa kuwa katazo ni ombi la kujiepusha, na linahitaji qareenah (dalili ya kuonyesha kama ni ombi thabiti au si thabiti). Kwa kuwa Mtume ameruhusu kutibiwa kwa najisi na kilichoharamishwa, wakati akikataza kutibiwa kwa vitu hivyo, hiyo ni qareenah kwamba katazo lake la kutibiwa kwa vitu hivyo si thabiti, hivyo ni makruh.

From among the ahaadeeth that seem to be in conflict with each other but it is possible to conciliate between them, there are ahaadeeth in which the Messenger (SAW) forbids something and he commands it, from that, there are ahaadeeth that forbid to cure by the impure or forbidden things, from Wa'il Al Hadhrami Al Suwaid ibn taariq that Ja'fi asked the Prophet (SAW) about the intoxicant, and he forbade him, or he detested that he makes it. Then he said: I only make it for medication, he said: it is not a medication but it is a disease", compiled by Muslim. And from Abu Al Dardaa' that the Messenger of Allah (SAW) said: and ,cure the and disease the down sent Allah " He made a cure for every disease, so do cure your selves, but do not cure your selves by a forbidden" compiled by Abu Dawood. And from Abu Hurayrah said of Messenger the Allah (SAW) forbade the impure medicine, means the poison" compiled by Ahmad. These ahaadeeth are in conflict with other ahaadeeth in which the Messenger commands to cure by the impure and the forbidden things. Qataadah Anas from narrated َFrom people That 'Ukal and 'Urainah came to the Madeenah to the Prophet (SAW) and talk about Islam, they said: O Prophet of Allah, we were owners of cattle but we are not from the country, and they detested to stay in the Madeenah for a disease they caught, then the Messenger of Allah (SAW) ordered a dthawd (three to nine camels) and a shepherd, and commanded them to go out riding them and to drink from their milk and urine" compiled by Al-Bukhari. And from Anas that ُ:(SAW (Prophet the ِ" allowed Abd Al-Rahmaan ibn Awf and Al- Zubair ibn Al-Awwam to wear silk for an itch they had" compiled by Ahmad. And Al-Tirmidthi narrated saying it :That Abd Al-Rahmaan ibn Awf and Al-Zubair ibn Al-Awwam complaint the lice to the Prophet (SAW) during an incursion they were in, so he allowed the silk shirts for them. Anas said: I saw it on them" so these two ahaadeeth permit to cure by the impure and the forbidden. The first hadeeth permits to cure by drinking the urine which is impure, and the second hadeeth permits to cure by wearing the silk which is forbidden, and the ahaadeeth before them forbid to cure by the forbidden and the impure, and here is where the conflict falls. The gathering between them is that the prohibition should be carried as (karaahah) hatred, because the prohibition is a request to keep away from, and it needs a qareenah (indication) to show if it is decisive or indecisive request, so being that the Messenger permits to cure by the impure and the forbidden, while he prohibits to cure by them is a qareenah that his prohibition to cure by them is not decisive, so it is makrooh.

Miongoni mwa Hadithi zinazoonekana kupingana lakini zinaweza kupatanishwa ni zile Hadithi zinazofanana katika mada yake lakini hali zake ni tofauti. Kati ya hizo ni kile kinachosimuliwa kutoka kwa Zaid bin Khaalid Al-Juhany kwamba Mtume wa Allah ﷺ alisema: "Je, niwaambie ni nani shahidi aliye bora? Ni yule anayetoa ushahidi kabla hajaombwa." Imepokewa na Muslim. Inapingana na kile kinachosimuliwa kutoka kwa Ibn Omar kwamba alisema:

And from the ahaadeeth that seem to be in conflict but they can be conciliated with each other, are the ahaadeeth which are united in their subject but their circumstances differ. From that is what is narrated from Zaid ibn Khaaled Al-Juhany that the Messenger of Allah (SAW) said: " Shell I tell you who is the best witness, it is he who brings the testimony before he is asked for it" compiled by Muslim. It conflicts what is narrated from ibn Omar that he said:

"Omar alitutolea khutba huko Jaabyah, akasema: Enyi watu, nimesimama kwenu kama vile Mjumbe wa Allah ﷺ alivyosimama kwetu, kisha akasema: Nawausia masahaba wangu, kisha wale watakaokuja baada yao, kisha wale watakaokuja baada yao, kisha uwongo utaenea mpaka mtu ataapa pasipo kuombwa kufanya hivyo, na atatoa ushahidi pasipo kuombwa kutoa ushahidi." Imepokewa na al-Tirmidhi. Katika hadithi hii Mjumbe ﷺ anakemea shahidi anayetoa ushahidi pasipo kuombwa, na katika hadithi iliyotangulia Mjumbe ﷺ anasifu anayetoa ushahidi wake kabla ya kuombwa kufanya hivyo, hivyo inaonekana kwamba zina mgongano. Njia ya kupatanisha hadithi hizi mbili ni kwamba hadithi ya kwanza, ambamo alimsifu shahidi anayetoa ushahidi wake kabla ya kuombwa, inahusu ushahidi wa al-hisbah, yaani ushahidi unaohusu haki ya Allah Ta'ala, kama vile kuachilia watumwa (al-ataaq), wakfu (al-waqf), wasia ya jumla (al-wasiyah al-'ammah) na mfano wake. Shahidi huyu, yaani shahidi wa hisbah (shaahid al-hisbah), ndiye aliye bora kati ya mashahidi, kwa sababu asipoyafafanua kwa ushahidi wake, hukumu fulani ya dini na kanuni fulani ya shariah inaweza kupotea. Vilevile ni yule anayeshuhudia haki ya mtu ambayo mtu huyo hana habari nayo, hivyo anamwendea na kumjulisha. Kuhusu hadithi ya pili, ambamo Mjumbe ﷺ alikemea anayetoa ushahidi kabla ya kuombwa, hiyo inahusu haki za binadamu. Hivyo ndivyo hali za hadithi hizi zilivyotofautiana, ingawa suala lao ni moja.

"Omar delivered a sermon to us in the Jaabyah, he said: O people, I stood for you the way the Messenger of Allah (SAW) stood for us, then he said: I recommend to you my companions, then those who come after them, then those who come after them, then telling lie will spread until the man would swear without being asked to do so, and he would testify without being asked to give a testimony" compiled by Al- Tirmidthi. In this hadeeth the Messenger dispraises the witness who gives a testimony without being asked for it, and in the hadeeth before it the Messenger praises the one who gives his testimony before being asked to give it, so it appears that they are in conflict. The gathering between these two ahaadeeth, is that the first hadeeth in which he praised the witness who gives his testimony before he is asked for it, is in the issue of al-hisbah testimonies, which are testimonies concerning the right of Allah Ta'ala, like the slavery freeing (al-ataaq), the entailment (al-waqf), the general will (al-wasiyah al-'ammah) and the likes. So this witness which is the hisbah witness (shaahid al-hisbah) is the best of witnesses, because if he does not clarify it (by witnessing) a verdict of the religion and a principle of the shariah may get lost, and like this is who has witnessed a right for a person that he does not know about it, so he goes to him and tells him about it. As for the second hadeeth in which the Messenger dispraised the witness who gives his testimony before he is asked for it, that is concerning the rights of the human being, and that is how the circumstances of the ahaadeeth differed despite that their issue is one.

Miongoni mwa hadithi zinazoonekana kupingana lakini inawezekana kuzipatanisha ni hadithi ambazo maudhui yake ni moja lakini hali zake ni tofauti. Miongoni mwa hizo ni ile inayosimuliwa kutoka kwa 'Aa'ishah (RA), mke wa Mtume (SAW), kwamba alisema: Mtume wa Allah (SAW) alitoka kuelekea Badr. Alipofika Harrat al-Wabrah, alikutana na mtu mmoja, ambaye ujasiri wake na msaada wake ulitajwa, hivyo masahaba wa Mtume wa Allah (SAW) walifurahi walipomwona. Alipomfikia Mtume (SAW) alisema: Nimekuja kukufuata na kupata ushindi pamoja nawe. Mtume wa Allah (SAW) akamwambia: Je, unamwamini Allah na Mtume wake? Akasema: Hapana. Akasema: Basi rudi nyuma, mimi sitafuti msaada wa mshirikina. Aliendelea kusema kwamba Mtume aliendelea kwenda hadi alipofika mtini, yule mtu akamjia na kusema kama alivyosema mara ya kwanza, kisha Nabii (SAW) akamwambia kama alivyosema mara ya kwanza. Akasema: Rudi nyuma, mimi sitafuti msaada wa mshirikina. Aliendelea kusema kwamba akarudi, kisha akamjia jangwani, akamwambia kama alivyosema mara ya kwanza: Je, unamwamini Allah na Mtume wake? Akasema: Ndiyo. Ndipo Mtume wa Allah akamwambia: Nenda mbele. Imepokewa na Muslim. Kutoka kwa Khubaib, kutoka kwa Abd al-Rahmaan, kutoka kwa baba yake, kutoka kwa babu yake, aliyesema: Nilikuja pamoja na mtu wa kabila langu kwa Mtume wa Allah (SAW) wakati alipotaka kuvamia, sisi tulikuwa bado hatujasilimu, tukasema: Tunaona aibu kwamba watu wetu wanashiriki katika vita na sisi hatuko nao. Akasema: Je, mmeamini? Tukasema: Hapana. Akasema: Sisi hatutafuti msaada wa washirikina dhidi ya washirikina. Kisha tukasilimu na tukashiriki pamoja naye. Imepokewa na Ahmad. Kutoka kwa Anas, kwamba alisema: Mtume wa Allah (SAW) alisema: Msitafute mwanga kutoka kwa moto wa washirikina, wala msichore pete zenu kwa Kiarabu. Imepokewa na Ahmad. Na kutoka kwa Abu Hameed al-Saa'idy kwamba alisema: Mtume wa Allah (SAW) alitoka (katika vita), alipopita Thaniyat Al-Wadaa' kikosi (kundi la wanajeshi) kilikuja. Akauliza: Hawa ni akina nani? Wakasema: Banu Qainuqaa', ni kundi la Abd Allah ibn Salaam. Akauliza: Je, wamesilimu? Wakasema: Hapana, bado wako katika dini yao wenyewe. Akasema: Waambieni warudi nyuma, sisi hatutafuti msaada wa washirikina," kilichokusanywa na Al-Haafidhth Abu Abd Allah, na mwandishi wa Nail Al-Awtaar ameitaja. Hadithi hizi zinapingana na hadithi nyingine zilizokuja zikiruhusu kutafuta msaada wa washirikina. Kutoka Makhbar, alisema: Nilimsikia Mtume wa Allah (SAW) akisema: Mtafanya mkataba wa amani na Warumi, nanyi mtapigana pamoja nao dhidi ya adui nyuma yenu," imepokewa na Abu Dawood. Al-Tirmidthi ameandika kutoka kwa Al-Zouhri: Kwamba Mtume (SAW) alitoa sehemu (ya ngawira) kwa watu kutoka kwa Mayahudi waliopigana pamoja naye. Na imepokewa kwamba Qazmaan alitoka (kupigana) pamoja na Mtume (SAW) siku ya Uhud, naye alikuwa mshirikina, akawaua watatu wa Bani Abd al-Daar, wabebaji wa bendera ya washirikina," imenukuliwa katika Nail al-Awtaar kutoka kwa waandishi wa wasifu (siar). Hadithi hizi zinaonyesha kuruhusiwa kutafuta msaada wa washirikina, na hadithi zilizotangulia zinaonyesha kutoruhusiwa kutafuta msaada wao, kwa hiyo zinaonekana kupingana. Upatanisho kati yao ni huu: Katika hadithi ya 'Aa'ishah, kuna kukanusha kwa Mtume kwamba alitafuta msaada wa mshirikina, na kukataa kwa Mtume kutenda jambo hakuonyeshi kuwa jambo hilo limekatazwa, kwa sababu inawezekana alijiepusha nalo kama alivyokuwa akijiepusha na jambo lolote linaloruhusiwa, lakini ni dalili kwamba jambo liko kinyume nalo, au kutenda kinyume nalo si wajib, wala mandoub, wala mubaah, kwa hiyo hakuna mgongano na hadithi hii. Kuhusu hadith ya Abu Hameed Al-Saa'idy, alisema ndani yake: "hatutafuti msaada wa washirikina", jambo hili ni la jumla kwake na kwa Ummah, kwa hiyo linaashiria katazo. Lakini lengo lake lilikuwa kwamba kikosi kimoja kilitaka kupigana chini ya bendera yake yenyewe, si mtu mmoja mmoja. Kwa hiyo katazo linahusu kutafuta msaada wa jeshi linalopigana chini ya bendera yake yenyewe, na hadith ambazo Mtume ﷺ alikubali msaada, alikubali msaada wa watu binafsi. Hali ya hadith hizo mbili ni tofauti, hivyo katazo ni la kutafuta msaada wa jeshi linalopigana chini ya bendera yake, na ruhusa ni ya kutafuta msaada wa watu binafsi. Kama ilivyo katika hadith ya Anas, moto ni kiashiria cha kundi fulani, kwa sababu kabila huwasha moto kama ishara ya kutangaza vita, na kutafuta mwanga wa moto wake ni kuingia chini ya kundi hilo, na hilo ni haramu. Na hadith ya Warumi maana yake ni kwamba wanatulipa jizya na wameingia chini ya ulinzi wetu, kwa sababu mkataba unahitaji hivyo, hivyo wanakuwa wanapigana chini ya bendera yetu. Kwa msingi huo, hakuna mgongano kati ya hadith hizi, kwa sababu katazo ni la kutafuta msaada wa mshirikina katika hali ya kutafuta msaada wake kama jeshi lililo chini ya bendera yake, na ruhusa ya kutafuta msaada wa mshirikina ipo tu katika hali ya kuwa mtu binafsi au jeshi chini ya bendera ya Uislamu. Miongoni mwa hadith zinazoonekana kugongana lakini inawezekana kuzipatanisha ni zile ambazo Mtume ﷺ alikataza jambo kwa ujumla kisha akaruhusu katika hali maalum, hivyo hali hiyo maalum inakuwa ni kipekee, na jambo kinyume na hali inayoruhusu ndilo sababu (illah) ya katazo. Na katika hayo ni kile kinachosimuliwa kutoka kwa Abu Khaddash, kutoka kwa mtu mmoja katika masahaba wa Mtume ﷺ, alisema: Mtume ﷺ alisema:

"Waislamu ni washirika katika mambo matatu: maji, malisho, na moto," amesimulia Ahmad. Hadithi hii inapingana na lile linalothibitishwa kutoka kwake (SAW) kwamba aliruhusu watu binafsi kumiliki chemchemi za maji kama umiliki wa mtu binafsi kwa ajili yao wenyewe huko Ta'if na Madina. Lakini inawezekana kuoanisha kati yao, kwa kuwa maji ambayo Mtume ﷺ aliruhusu yamilikiwe na watu binafsi hayakuwa yanahitajika na jamii (jamaa'ah), hivyo ni ziada juu ya mahitaji ya jamaa'ah. Dalili juu ya hili ni hadithi nyingine ambayo Mtume ﷺ anasema: "Ziada ya maji isizuiliwe ikiwa haihitajiki," amesimulia Ahmad. Maana yake ni kwamba maji yanayoruhusiwa kumilikiwa binafsi, jamaa'ah haina haja nayo; kwa hiyo kinyume chake, yaani maji ambayo jamaa'ah inayahitaji, ndiyo watu wanayoshirikiana nayo. Hii ndiyo sababu (illah) ya kuwafanya watu washirikiane nayo, na kwa msingi huo hakuna mgongano kati ya hadithi hizi mbili.

"The Muslims are partners in three: the water, the pasture, and the fire" compiled by Ahmad. This hadeeth conflicts that which is affirmed from him (SAW) that he permitted for the individuals the possession of the water springs as individual ownership for themselves in the Taa'if and the Madeenah. But it is possible to conciliate between them, for the water that the Messenger permitted to be owned by individuals were not needed by the society (jamaa'ah), so they are a remainder over the need of the jamaa'ah. The daleel on this is the other hadeeth in which the Messenger (SAW) says: "A remainder of the water should not be prevented if it is not needed" compiled by Ahmad. It means that the water which is permitted to be individually owned; the jamaa'ah has no need in it, so its contrary, that is the water which the jamaa'ah needs is what the people are partners in it, so this is the illah of making the people partners in it, and accordingly there is no conflict between the two ahaadeeth.

Na hivyo basi, hadithi zote ambazo zinaonekana kupingana, inadhihirika baada ya kuzichunguza kwa makini kwamba hazipingani kwa sababu ya tofauti zilizomo ndani yake, na inadhihirika kwamba hakuna mgongano wowote kati ya kauli za Mtume ﷺ isipokuwa katika hali moja, nayo ni nasikh (kufuta hukmu ya awali).

And thus all the ahaadeeth that seem to be in conflict, it becomes clear after scrutinizing in them that they are not in conflict for the differences in them, and it becomes clear that there is no conflict between the sayings of the Messenger except in one situation, which is the abrogation.