Baadhi ya watu wameibua hoja kwamba mara nyingi inaonekana kuna Hadithi zinazopingana juu ya jambo fulani. Kutokana na hilo, wamefikia hitimisho kwamba tunapaswa kuzikataa Hadithi zote mbili zinazoonekana kupingana, na wengine hata wametangaza kwamba Sunnah yote lazima ikataliwe. Mbinu zote mbili ni potofu kabisa na hazina mantiki. Hata hivyo, mtu anaweza kujiuliza nini kifanyike iwapo inaonekana kuna mgongano kati ya Hadithi mbili?

Some have raised the point that there often appears to be conflicting Ahadith on an issue. As a result, they have reached to the conclusion that we have to reject both of these seemingly conflicting Ahadith and others have even declared that the entire Sunnah must be rejected. Both of these approaches are completely wrong and absurd. However, one may wonder what should be done if there seems to be a conflict between two Ahadith?

Kwanza, hakuwezi kuwa na mgongano wowote kati ya kauli na vitendo vya Mtume ﷺ isipokuwa katika kesi za kufutwa kwa hukumu (naskh).

Firstly there can be no conflict whatsoever between the sayings and / or actions of the Messenger (saw) except in such cases of abrogation. The Messenger (saw) said:

"Nilikuwa nikiwakataza kutembelea makaburi, basi sasa nendeni mkayatembelee." (Muslim, Abu Dawud, An-Nisai na Al-Hakim)

“I used to prohibit you from visiting the graveyards, now go and visit them.” (Muslim, Abu Dawud, An-Nisai & Al-Hakim)

Katika Hadith hii Nabii ﷺ alikuwa akiwakataza Waislamu kutembelea makaburi, lakini kanuni hii imefutwa na kifungu cha mwisho cha Hadith.

In this Hadith the Prophet (saw) used to prohibit Muslims from visiting the graveyards, however this rule is abrogated by the last phrase of the Hadith.

Kukataa Sunnah hakuwezi kudaiwa kwa sababu ya visa vya kufuta hukumu (naskh), kwa kuwa dhana ya naskh ni sehemu ya Uislamu. Pia, pale ambapo naskh inapotokea katika Qur'ani, Aya yenyewe haifutwi; bali hukumu inayotolewa kutoka katika Aya ndiyo inayofutwa. Kwa hiyo, mtu hawezi kuondoa Aya kutoka katika Qur'ani kwa sababu hukumu yake imefutwa.

The rejection of the Sunnah cannot be claimed due to the cases of abrogation because the concept of abrogation is part of Islam. Also, in cases where abrogation occurs in the Qur‟an, the Ayah is not abrogated, rather the rule, which is extracted from the Ayah, is abrogated. Consequently, one cannot delete an Ayah from the Qur‟an because its rule is abrogated.

Pili, wakati mwingine Sahaba (ra) waliripoti aina mbalimbali za vitendo vya Mtume ﷺ. Kwa mfano, kuna riwaya zinazoeleza kwamba alikuwa akiswali huku mikono yake ﷺ ikiwa juu ya kifua, na wengine walisema mikono yake ﷺ ilikuwa chini ya kitovu. Hii haionyeshi mgongano, bali inaonyesha kwamba alionekana akifanya yote mawili, na kwamba kila kitendo kati ya hivyo ni halali wakati wa Swala.

Secondly, sometimes the Sahabah (ra) reported a variety of actions by the Prophet (saw). For example, there are reports that he (saw) made Salah with his (saw) hands on his (saw) chest, and others said his (saw) hands were on his midsection. This doesn‟t indicate a conflict, rather, it illustrates that he (saw) was seen doing both and that either action is permissible during the Salah.

Tatu, ikiwa kuna mgongano unaoonekana kati ya kauli na tendo la Mtume (ﷺ), basi tendo hilo ni mahsusi kwake (ﷺ), ilhali kauli au amri ni kwa Waislamu. Mfano wa hili ni kwamba yeye (ﷺ) alikuwa akifunga mfululizo mchana na usiku, ilhali alikataza Maswahaba (ra) kufanya mazoea haya.

Thirdly, if there is a seeming conflict between the speech and action of the Messenger (saw), then this action is specifically for him (saw), while the text or the statement is for the Muslims. An example of this is that he (saw) used to continuously fast day and night, while he (saw) prohibited the Sahabah (ra) from this practice.

Kuhusu kuomba msaada kutoka kwa wasiokuwa Waislamu, tunapata Hadithi zifuatazo:

Regarding seeking the help of non-Muslims, we find the following Ahadith:

Katika tukio moja, Aisha binti Abu Bakr (ra) alisimulia: "Mtume ﷺ alipokuwa njiani kuelekea vita vya Badr, mwanamume shujaa sana na maarufu alijiunga naye mahali paitwapo Harratul Wabra. Maswahaba (ra) walifurahi sana kumwona. Mwanamume huyo alipomwona Mtume ﷺ, alisema: 'Nimekuja kupigana pamoja nawe na kupata sehemu ya ngawira ya vita.' Mtume ﷺ akamuuliza: 'Je, unamwamini Allah (swt) na Mjumbe Wake ﷺ?' Mwanamume akajibu: 'Hapana.' Mtume ﷺ akamwambia arudi nyuma, kwa sababu sisi (Waislamu) hatutafuti msaada kwa Washirikina. Mtume ﷺ aliendelea na safari yake kuelekea Badr hadi alipofika Al-Shajara. Mwanamume huyo alikuja tena na kumwambia Mtume ﷺ yale aliyomwambia hapo awali. Mtume ﷺ alimuuliza swali lile lile alilomuuliza hapo awali, kisha akamwambia arudi nyuma, kwa sababu yeye ﷺ hatafuti msaada kwa Washirikina. Matokeo yake, mwanamume huyo alirudi nyuma. Mwanamume huyo alijiunga tena na Mtume ﷺ huko Baida'ah. Hivyo Mtume ﷺ alimuuliza tena: 'Je, unamwamini Allah (swt) na Mjumbe Wake ﷺ?' Mwanamume akajibu: 'Ndiyo,' ndipo Mtume ﷺ akamwambia afanye haraka aende kupigana." (Muslim & Ahmad)

In one situation Aisha bint Abu Bakr (ra) reported: “That when the Prophet (saw) was on his (saw) way to the battle of Badr, a very well known courageous man joined him at a place called Harratul Wabra. So the Sahabah (ra) were very pleased to see him. When the man saw the Prophet (saw), he said, “I have come to fight with you and to get a share of the war booty.” So the Prophet (saw) asked him, “Do you believe in Allah (swt) and His Messenger (saw)?” The man replied, “No”. The Prophet (saw) told him to return back since we (the Muslims) do not seek help from the Mushriks. The Prophet (saw) proceeded on his way to Badr until he reached Al-Shajara. The man came again and told the Prophet (saw) what he had told him (saw) earlier. The Prophet (saw) asked him the same question he (saw) had asked the man before and then told him to return back since he (saw) does not seek help from the Mushriks. As a result, the man returned back. The man joined the Prophet (saw) again at Baida‟ah. So the Prophet (saw) asked him again, “do you believe in Allah (swt) and His Messenger (saw).” The man replied, “Yes”, and then the Prophet (saw) told him to hurry up and go fight.” (Muslim & Ahmad)

Katika tukio jingine, Al-Bayhaqi alisema: Hadithi sahihi ni ile ambayo Al-Hafidh Abu Abdullah alitupa habari yake kupitia mnyororo wa wapokezi unaofika kwa Abu Hameed as-Sa‟idi, ambaye alisema:

On another occasion, Al-Bayhaqi said: The authentic (sahih) is what Al-Hafidh Abu Abdullah informed us via a chain leading to Abu Hameed as-Sa‟idi who said: