Ba'zilar hadislar orasida ziddiyat ko'rinadigan masalalar ko'pincha uchrashini ta'kidlaydilar. Natijada ular bunday ko'rinadigan ziddiyatli ikki hadisni ikkalasini ham rad etish kerak degan xulosaga keladilar, boshqalari esa butun Sunnatni rad etish kerak deb e'lon qiladilar. Bu ikki yondashuv ham mutlaqo noto'g'ri va asossizdir. Shunga qaramay, agar ikki hadis o'rtasida ziddiyat ko'rinsa, nima qilish kerak, degan savol tug'ilishi mumkin.

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?

Birinchidan, Elchi (saw) ning so'zlari va harakatlari o'rtasida hech qanday ziddiyat bo'lishi mumkin emas, faqat nasx (bekor qilish) hollari bundan mustasno. Elchi (saw) shunday degan:

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:

“Men sizlarni qabristonlarni ziyorat qilishdan qaytargan edim, endi borib ularni ziyorat qilinglar.” (Muslim, Abu Dovud, An-Nasaiy va Al-Hokim)

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

Ushbu hadisda Payg'ambar ﷺ musulmonlarni qabristonlarni ziyorat qilishdan qaytargan edilar, ammo hadisning oxirgi jumlasi bu hukmni mansux qiladi.

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.

Sunnatni rad etishni nasx holatlari bilan asoslab bo'lmaydi, chunki nasx tushunchasi Islomning o'zida mavjud. Shuningdek, Qur'onda nasx sodir bo'lganda oyat bekor qilinmaydi, balki undan chiqariladigan hukm bekor qilinadi. Shunga ko'ra, hukmi bekor qilingan bo'lsa ham, oyatni Qur'ondan o'chirib tashlash mumkin emas.

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.

Ikkinchidan, ba'zan Sahobalar (roziyalloohu anhum) Payg'ambarning (ﷺ) turli xil amallarini rivoyat qilganlar. Masalan, Payg'ambar (ﷺ) namozni qo'llarini ko'kragi ustiga qo'yib o'qiganlari haqida rivoyatlar bor, boshqalari esa uning (ﷺ) qo'llari qorin sohasida bo'lganini aytganlar. Bu ziddiyatni anglatmaydi, aksincha, uning (ﷺ) ikkala amalni ham bajarganini ko'rsatadi va namoz davomida har ikki amalning ham joiz ekanini bildiradi.

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.

Uchinchidan, agar Rasululloh (ﷺ)ning so'zi bilan amali o'rtasida ziddiyat ko'rinsa, bu amal faqat unga (ﷺ) xos bo'ladi, matn yoki hukm esa musulmonlar uchundir. Buning misoli shuki, u zot (ﷺ) kecha-kunduz uzluksiz ro'za tutar edilar, holbuki sahobalarni (roziyallohu anhum) bu amaldan qaytargan edilar.

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.

Ahadislar — bu hadislarda, musulmon bo‘lmaganlardan yordam so‘rash masalasi haqida quyidagilar keltiriladi:

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

Oisha binti Abu Bakr (r.a.) rivoyat qiladi: "Payg'ambar ﷺ Badr jangiga yo'l olganlarida, Harratul-Vabra degan joyda juda mashhur, jasur bir kishi unga qo'shildi. Shunda sahobalar (r.a.) uni ko'rib juda xursand bo'lishdi. Odam Payg'ambar ﷺ ni ko'rganda dedi: "Men siz bilan birga jang qilish va urush o'ljasidan ulush olish uchun keldim." Shunda Payg'ambar ﷺ undan so'radi: "Sen Allohga (SWT) va Uning Elchisi ﷺ ga ishonasanmi?" Odam javob berdi: "Yo'q." Payg'ambar ﷺ unga orqaga qaytishni buyurdi, chunki biz (musulmonlar) mushriklardan yordam so'ramaymiz. Payg'ambar ﷺ Badr tomon yo'lida davom etib, Al-Shajaraga yetdi. Odam yana kelib, Payg'ambar ﷺ ga avval aytgan gapini takrorladi. Payg'ambar ﷺ ilgari bergan savolini unga yana berdi va yana orqaga qaytishni buyurdi, chunki u mushriklardan yordam olmaydi. Natijada, odam orqaga qaytdi. Odam Baida'da yana Payg'ambar ﷺ ga qo'shildi. Shunda Payg'ambar ﷺ undan yana so'radi: "Sen Allohga (SWT) va Uning Elchisi ﷺ ga ishonasanmi?" Odam: "Ha", deb javob berdi. Shundan so'ng Payg'ambar ﷺ unga shoshilib borib jang qilishni buyurdi." (Muslim va 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)

Boshqa bir holatda al-Bayhaqiy shunday degan: Sahih (ishonchli) hadis shundaki, uni bizga al-Hofiz Abu Abdulloh rivoyat qilgan, u zanjir orqali Abu Hamid as-Sa‟idiygacha yetib boradi, u esa shunday degan:

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: