Va Payg'ambar ﷺ ning qavliga ko'ra:

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

1 – Ikki matn o‘rtasidagi ziddiyat, ularning biri (vahiy vaqti bo‘yicha) boshqasidan keyinroq bo‘lganda:

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

Agar ikki matn har jihatdan bir-biriga zid bo‘lsa va ularni birlashtirish (al-jam‘) yoki moslashtirish imkoni bo‘lmasa, ya’ni ikkalasini birgalikda amalga oshirib bo‘lmasa, hamda ulardan qaysi biri keyinroq nozil bo‘lgani ma’lum bo‘lsa, u holda keyingi matn oldingisi uchun nosix (bekor qiluvchi) bo‘ladi, oldingisi esa mansux (bekor qilingan) hisoblanadi.

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).

Misol:

Example:

Alloh (SWT) shunday deydi:

Allah (swt) says:

Va Alloh Taolo aytadi:

And Allah Ta’Aalaa says:

Shunga ko'ra, ikki matn zoniya (zino qiluvchi ayol) haqida ziddiyatli ko'rinadi. Birinchisi zoniyaning hukmi uning uyda qamalib qolishi ekanini bayon qiladi, ikkinchisi esa uning hukmi yuz darra urilishi ekanini bayon qiladi.

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.

Agar An-Nur surasidagi oyat An-Niso surasidagi oyatdan keyin nozil bo‘lgan bo‘lsa, bu shuni anglatadiki, An-Nur surasining keyinroq nozil bo‘lgan oyati o‘zidan oldin (nozil bo‘lishda) kelgan An-Niso surasi oyatining hukmini bekor qiladi.

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 – Ziddiyat ikki matn o'rtasida, ulardan qaysi biri keyinroq ekani haqida bilim yo'q bo'lganda:

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

Agar ikki matn bir-biriga zid bo‘lib, ulardan qaysi biri keyinroq ekanini bilmasak va ularni birlashtirib bo‘lmasa (al-Jam‘), u holda dalillar o‘rtasida at-tarjeeh (ustun qo‘yish) qoidalariga murojaat qilishimiz kerak, shunda eng kuchli dalilni ustun qo‘yamiz. Dalilning kuchi (Quwwah ad-Daleel) deganda uning quyidagi masalalarga nisbatan kuchi nazarda tutiladi:

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 – Al-Adillah al-ijmaliyya (umumiy dalillar) tartibini ko'rib chiqish quyidagicha:

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

Qur’on al-Karim sunnat an-nabaviyadan kuchliroqdir, hatto u mutawotir bo‘lsa ham.

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

Ahodisi mutavotira ijmodan ham, xabari ohoddan ham kuchliroqdir.

(Abdur Razzoq Maqoofan rivoyat qilgan, al-Bayhaqiy esa uni da'if deb tasnif qilgan. Al-Kanz sharhlovchisi az-Zay'aliy esa uni marfu' deb zikr qilgan, ya'ni isnod Nabiy ﷺ gacha yetadi.)

(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)).

Payg'ambar (ﷺ) ning ushbu so'zlari sababli:

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

– ikki dalildan biri Al-Wujoob (majburiyat)ni, ikkinchisi esa Al-Ibaahah (ruxsat)ni isbotlaydi. Majburiyatni isbotlovchi dalil ruxsatni isbotlovchi dalildanustun turadi, chunki Waajib (farz)ni tark etish ‘Ithm’ (gunoh) hisoblanadi, Mubaah (ruxsat etilgan ish)ni tark etish esa gunoh emas. – ikki dalildan biri Al-Hadd (belgilangan jazo)ni rad etadi, boshqa dalil esa Hadd’ni tasdiqlaydi. Bunday holatda Hadd’ni rad etuvchi dalil uni tasdiqlovchidanustun turadi, va bu Rasulullah ﷺning Qavli (so‘zi)ga asoslanadi.

* 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):

Misol:

Example:

Muvatta' kitobida rivoyat qilinishicha, Umar ibn al-Xattob (roziyallohu anhu) ochlik (yoki qurg'oqchilik) yilida o'g'rining qo'lini kesmagan, holbuki Alloh (subhanahu va taolo) aytgan:

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:

Bu masala ushbu kitobning birinchi qismida "Sahobalarning ijtihodlari" mavzusida batafsil muhokama qilingan.

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