Ko‘plab hollarda ba’zi hadis rivoyatlari ayrim olimlarga yetib bormagan. Buning sababi shundaki, ularni rivoyat qilgan sahobalar islom davlatining turli hududlarida joylashib qolgan edi va asosiy mazhablar hadislarning keng qamrovli to‘plamlari tuzilishidan oldin davlatning turli qismlarida shakllangan edi. Aniqroq aytadigan bo‘lsak, Abu Hanifa mazhabi (702–767

There were numerous cases where certain narrations of Hadeeths, did not reach some of the scholars, due to the fact that the Sahaabah who narrated them had settled in various regions throughout the Islamic empire, and the major Madhhabs were founded in different parts of the empire before the comprehensive compilations of Hadeeths were made. To be more specific, the Madh-hab of Abu Haneefah (702-767

Abu Hanifa (699–767 M.), Molik (717–855 M.), Ash-Shofi'iy va Ahmad (778–855 M.) mazhablari VIII asrning o'rtalari bilan IX asrning boshlari orasida tashkil topgan, holbuki Hadis to'plamlarining eng ishonchli va keng qamrovli to'plamlari (Sahih oltilik)170 IX asrning ikkinchi yarmi va X asrning dastlabki o'n yilliklarigacha tayyor bo'lmagan.

CE), Maalik (717-855 CE), Ash-Shaafi’ee and Ahmad (778- 855 CE) were founded between the middle of the eighth century CE and the early part of the ninth, whereas the most authentic and comprehensive compilations of Hadeeth (the Sound Six170) were not available until the latter5 part of the ninth century and the early decades of the tenth.

(i) Abu Hanifa istisqo (yomg‘ir so‘rab ibodat qilish) namozni o‘z ichiga olmaydi, deb hukm chiqargan. Uning bu fikri Anas ibn Molikdan rivoyat qilingan hadisga asoslangan, unda Payg‘ambar ﷺ bir safar namoz o‘qimasdan, o‘z-o‘zidan yomg‘ir uchun duo qilgan.171

(i) Abu Haneefah ruled that Istisqaa (prayer for rain) did not include formal congregational prayer (Salaah). His position was based on the narration of Anas ibn Maalik in which the Prophet (s.w.), on an occasion, made a spontaneous Du’aa (supplication) for rain without making Salaah.171

(ii) Biroq uning shogirdlari Abu Yusuf va Muhammad hamda boshqa imomlar istisqo namozining to‘g‘ri ekaniga barchasi ittifoq qilganlar.172 Ularning bu mavqei ‘Abbod ibn Tamim va boshqalarning rivoyatiga asoslangan bo‘lib, unda Payg‘ambar ﷺ namozgohga chiqqanlari, Qibla (Makka tomoni) tarafga yuzlanib yomg‘ir uchun duo qilganlari, ridolarini teskari aylantirganlari va odamlarga ikki rakat namoz o‘qib berganlari rivoyat qilinadi.173

(ii) However, his students Abu Yousuf and Muhammad and the other Imaams all agreed that Salaah for Istisqaa was correct.172 Their position was based on the narration of ‘Abbaad ibn Tameem and others in which the Prophet (s.w.)was reported to have gone out to the prayer area, made Du’aa for rain facing the Qiblah (direction of Makkah), reversed his cloak and led the people in two units of Salaah.173

Ba'zi faqihlar zaif (ishonchsiz) hadislarga asoslanib hukm chiqargan holatlar bo'lgan, chunki ular bu hadislarning ishonchsizligini bilmagan yoki zaif hadisni o'z qiyoslari (analogik xulosa chiqarish)dan afzal deb hisoblagan. Masalan, (i) Imom Abu Hanifa, uning sahobalari va Imom Ahmad ibn Hanbal qusish bilan voziy buzilishi haqida bir xil fikrda bo'lganlar. Ular bu hukmni 'Oisha roziyallohu anhodan rivoyat qilingan hadisga asoslaganlar. Unda u, Payg'ambar ﷺ shunday degan deb nақl qilgan: "Kimga qay, ru'af yoki qals (qusishning turli shakllari) yuz bersa, u namozni tark etsin, voziy qilsin, so'ngra namozda gapirmasdan, to'xtagan joyidan davom ettirsin."175

There were cases where some jurists based their rulings on Hadeeths which were in fact Da’eef (weak and unreliable), because they were unaware of the unreliability of those Hadeeths or because they took the position that a weak Hadeeth was to be preferred to their Qiyaas (analogical deduction)174. For example, (i) Imaam Abu Haneefah, his companions and Imaam Ahmad ibn Hambal all held that the state of Wudoo is broken by vomiting basing their ruling on a Hadeeth attributed to ‘Aa’eshah in which she reportedly claimed that the Prophet (s.w.) had said, “Whoever is afflicted by Qay, Ru’aaf or Qals (different forms of vomiting) should leave (the Salaah), make Wudoo, then continue where he left off without speaking during it.”175

(ii) Imom ash-Shofi'iy va Imom Molik ikki sababga ko'ra qay qilish (qusish) vuzuni buzmaydi, deb hukm chiqarganlar:

(ii) Imaam ash-Shaafi’ee and Imaam Maalik ruled for two reasons that Qay’ (vomit) did not break Wudoo:

Birinchidan, yuqorida keltirilgan hadis sahih emas edi, ikkinchidan, qay qilish boshqa islomiy huquq manbalarida vuzuni buzuvchi amal sifatida aniq zikr etilmagan.

First, the above mentioned Hadeeth was not authentic and second , Qay’is not specifically mentioned in other sources of Islamic law as an act which breaks Wudoo.

Sunnatga oid masalalarda fuqaholar orasidagi boshqa farqlar ularning uning qabul qilinishiga qo'ygan turli shartlaridan kelib chiqdi. Masalan, Imom Abu Hanifa hadisning dalil sifatida qabul qilinishi uchun u mashhur (keng tarqalgan) bo'lishi kerak deb shart qo'ydi, Imom Molik esa hadis dalil bo'lishi uchun Madinaliklarning odatlariga zid kelmasligi kerak deb shart qo'ydi. Boshqa tomondan, Imom Ahmad mursal[176] hadislarni dalil sifatida qabul qildi, Imom ash-Shofiʼiy esa faqat Saʼid ibn al-Musayyabning mursal hadislarini qabul qildi, chunki ko'pchilik hadis olimlari ularni juda sahih deb hisoblashgan.177

Other differences among jurists in the area of the Sunnah arose from various conditions they placed on its acceptability. For example, Imaam Abu Haneefah stipulated that a Hadeeth had to be Mash-hoor (well known) before being regarded as admisible evidence, whereas Imaam Maalik stipulated that a Hadeeth must not contradict the customs of the Madeenites in order to be admissible. On the other had, Imaam Ahmad considered Mursal176 Hadeeths acceptable as proof, while Imaam ash-Shaafi’ee accepted only the Mursal Hadeeths of Sa’eed ibn al-Mussayib which most Hadeeth scholars felt were highly authentic.177

Madhhablar asoschilari va ularning shogirdlari hadislarda uchraydigan ayrim rivoyatlarning zohiriy ma'nolari o'rtasidagi ko'rinma ziddiyatlarni hal qilishda ikki asosiy yo'lni tutdilar. Ba'zi faqihlar "tarjeeh" yo'lini tanladilar, ya'ni bir mavzudagi ba'zi hadislarga ustunlik berib, boshqalarini rad etdilar. Boshqa ayrim faqihlar esa "jamʼ" yo'lini tanladilar, ya'ni bunday hadislarni umumiy ma'noda birlashtirdilar. Masalan, Payg'ambar ﷺ ma'lum vaqtlarda namozni man etib: "Bomdod namozidan keyin quyosh chiqquncha, Asr namozidan keyin quyosh botquncha namoz (o'qish joiz) emas", degan sahih hadis bor.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

Shu bilan birga, boshqa teng darajada sahih bo'lgan hadislar ham mavjud bo'lib, ularda ma'lum namozlar vaqt cheklovisiz tavsiya etilgan. Masalan: "Sizlardan biringiz masjidga kirsa, o'tirishdan oldin ikki rakat (namoz) o'qisin."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

Imom Abu Hanifa birinchi hadisga ustunlik berdi va taqiqlangan vaqtlarda namozning barcha turlari man etilgan deb hukm qildi.

(i) Imaam Abu Haneefah gave preference to the first Hadeeth and ruled that all forms of Salaah were forbidden during the forbidden times.

(ii) Imom Molik, Imom ash-Shofi'iy va Imom Ahmad ikki hadisni birlashtirib, birinchi hadisning umumiy ekanligini va nafl namozga tegishli ekanligini, ikkinchi hadisning esa aniq ekanligini hamda taqiqlangan vaqtlarda ham tavsiya etilgan (mustahab) namozni ado etishga ruxsat berishini hukm qildilar.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