al_etidaal_gn

(Sallallahu Alayhi Wasailam) was marching towards the battlefield. A man wellknown
for his skill in battle and courage came along with the intention of
participating. When the Sahabah (Radiallahu anhum) saw him they were pleased.
Rasulullah (Sallaflahu Alayhi Wasallam) asked him: “Have you embraced the faith?”
He replied: “No”.
Rasulullah (Sallallahu Alayhi Wasallam) said: “I do not accept help from a
polytheist.”
That happened but it is also reported that later Rasulullah (Sallallahu Alayhi
Wasallam) sought financial and other help from a polytheist -Safwan bin Urnmayya
in the battles of Khaybar and Hunayn. Now which of these Hadeeth enjoy preference
and why? (Kitabul Eetibaar) What is more, at Badr the Muslims in their weakness
and being few in number were much more in need of help than at the battles of
Khaybar and Hunayn.
Once in the 8th year Hijri Rasulullah (Sallallahu Alayhi Wasallam) was going
somewhere when one of the Sahabah (RadiallahU anhum) while fasting, was being
cupped (to draw blood). Rasulullah (Sallallahu Alayhi Wasallam) said: “The fast of
him who cups and him who is being cupped is nullified.” But during the 10th year of
the Hijri Rasulullah (Sallallahu Alayhi Wasallam) had himself cupped while fasting.”
Then there is also a saying of his that the payment received for cupping is unholy, but
at the same time we also have it on record that Rasulullah (Sallallahu Alayhi
Wasallam) himself paid the man who cupped him. How is the one Hadeeth given
preference over another?
There is a Hadeeth of Rasulullah (Sallallahu Alayhi Wasallam) which says that
nothing (on the outside) cuts off prayer. But then there is another which says that if a
woman, or an ass or a dog crossed in front of a person in Salaah, the Salaat breaks.
How are these statements reconciled?
Similarly there is a Hadeeth to the effect that should Salaah time come upon you and
food he ready to be eaten, the meal should be taken first. But then there is another
Hadeeth which says that Salaah should not be postponed for the sake of meals or
anything else. What should be the correct line of action in this regard?
In brief there are numerous ordinances of Shariat, where for various reasons different
commands were given. Hence one cannot be merely looking at the translation of the
Quran or at any translation of some Hadeeth book or by having obtained a degree in
Arabic, discover the reasons for those different ordinances. Those things are not
enough to be able to ascertain to which Hadeeth preference should be given, or which
preceeded which, or which of the various ordinances is the fundamental standing
order and which was a temporary order through some special circumstances.
Rasulullah (Sallallahu Alayhi Wasallam) said: “Three persons are a calamity for
deen. An immortal jurist, (faqeeh) an unjust king (tyrant king) and and ignorant
Al- Eti’daal Fi Maraatibur- Rijaal 171