al_etidaal_gn

Sunnah, like ignorant people as many people do today, the Salaah is considered to
have been performed correctly and adequately.
What acceptable opinions can be voiced by so-called enlightened brains, polished
oratory and fluent writers in mas’aail such as these? For such a reason Sayyidina Ali
(Radiallahu anhu) said that if this Deen had been based on logically reasoned opinion
only, it would have been the ma’sala that instead of drawing wet hands over the upper
part of the (khut) leather socks, the wet hands would have been drawn over the
bottom of the socks. “But I have seen Rasulullah (Sallallahu Alayhi Wasallam) draw
his hands over the upper part of the socks.”
It is a fact that as long as a person does not have the ability to ascertain the limits and
scope of acting upon the prescriptions and prohibitions of the Quran and Hadeeth, and
as long as he is not able to gather all the relevant verses and Hadeeth (on any specific
topic) and then to give preference to some (unders special rules) how will he be able
to draw the proper conclusions?
Shah Walliyullah (Rahmatullah Alayh) wrote in Izalatul-khifa: “For a mujtahid five
types of knowledge are required. The man who is not properly conversant with all
types of knowledge can never be a mujtahid. Firstly, knowledge of the recitation of
the Quran and its tafseer. Secondly, knowledge of Hadeeth together with the chains of
reporters thereof as well as knowledge of authenticity and weakness. Thirdly,
knowledge of the explanatory statements of the pious predecessors so that one does
not go beyond their consensus as well as the various diverse statements of those
elders. Fourthly, knowledge of the Arabic language, etymology and grammar etc.
Fifthly, the manner of deducing ma’saail, knowledge of the various types of texts,
reconciliation between seemingly rival or contrary verses or Hadeeth as well as the
regulations for giving preference.”
Contradictory Iladeeth and Reconciliation (Izala)
Allama Haazimi, writing in his book Kitabul-eetibaar fee bayaanil naasilchi wal
mansookh minal aathaar has given fifty different criteria whereby one Hadeeth may
be preferred to another in cases where is seems two Hadeeth are contrary or opposite
in meaning one to the other. He mentioned them all serially and at length.
Allama Suyuti, states in his book Tadreebul-Raawi that Hafiz Iraqi had given more
than one hundred possible reasons for giving preference to one Hadeeth over another.
Apart from this there is also some difference of opinion as regards those reasons for
preference. According to some reasons a certain Hadeeth will be given preference and
according to others another Hadeeth will enjoy preference. Then there is the case
where two Hadeeth have contents which are in direct opposition and contrary to one
another. Now if two criteria of preference are opposed to each other, which criterion
should be given first place? This in itself is a separate issue.
Al- Eti’daal Fi Maraatibur- Rijaal 169