And every two contradictory reports or verses, or a verse and a valid report, whether mutawatir or non-mutawatir, and in one of them there is an addition, a rule that accepts the addition and acts upon it, and it is preferable to adopt the hadith of the addition over its opposition .

Only what is authentic is taken from the hadith. If the person responsible is an imitator and a weak hadith attributed to the Messenger of God, may God bless him and grant him peace, has reached him, and he contradicts the saying of an imam or a companion who does not know the evidence for that saying, then he should take the weak hadith and leave that saying, for the best of it is for it to be in The degree of that statement is if the hadith on the matter itself is not authentic and it should not be changed from the hadith. However, if the hadith is authentic and contradicts the statement of a companion or imam, then there is no way to deviate from the hadith and the words of that imam and author are left to the report. If the report is mursal or suspended, it cannot be relied upon unless it is known from the follower. He does not transmit the hadith except from a companion and no one else, and if he does not specify that companion, then the mursal is taken, for it is under the r

If the news comes from a hidden people who did not speak ill of them or modify them, their narration must be taken into account. If one of them was injured by an injury that affects his truthfulness, he should abandon his narration, and if the injury is not related to his transmission, it must be taken into account, except for the drinker of alcohol, if he narrated it while he was drunk, and if he knows that it happened in As soon as he wakes up, and he is one of those who have this characteristic, he takes what he says, and Islam is justice, and the wound is temporary, and if it is confirmed according to what we said, he will stop taking the hadith of the person who caused that wound.

As for abrogation, I do not say it according to what they say, because with us the period of ruling in the knowledge of God ends, so if it ends, then it is permissible for another ruling to come from the Qur’an or the Sunnah. If something like this is called abrogation, we say so. If the matter is like this, then it is permissible to abrogate the Qur’an with the Qur’an and with the Sunnah. The Sunnah is clear because he, peace be upon him, is commanded to explain to the people what has been revealed to them and to judge by what God has shown him, not by what he himself has seen, for he only follows what is revealed to him, whether that is the Qur’an or other than the Qur’an. It is permissible to abrogate the Sunnah by the Qur’an and the Sunnah, and if a text of a verse or a report is mentioned, it is not permissible to stop. He should not take that Qur’an or report until he sees whether it has an opposition or not. Rather, he should act according to what he found. If after that he

If the verse or news is mentioned in a word on the tongue, then the principle is that it is taken as it is in the Arabic language. If the lawgiver applies it to something that is not understood by the tongue, such as the name of prayer, the name of ablution, the name of Hajj, and the name of zakat, then the principle becomes what the lawgiver interpreted it by and decided upon. If after that, news of that is reported. The word is interpreted according to what the legislator interpreted it to be, and it is not interpreted according to what it is on the tongue, until it is reported from the Messenger in that word that it has what it is on the tongue, and then it is modified to it in that report according to the specification .

All of the commands of the Sharia law are interpreted as obligatory, and its prohibitions are interpreted as prohibition, unless the command is accompanied by a presumption that it departs from the obligation into being recommended or permissible. Likewise, the prohibition, if it is accompanied by a presumption that takes it from the prohibition to being disliked. If the command is stripped of the presumption of recommending or permissibility, it becomes obligatory, and so is the prohibition. The divine or prophetic command responds to the prohibition by lifting prohibition specifically, not because it is necessary to do what is commanded .

And the consensus is the consensus of the Companions after the Messenger of God, may God bless him and grant him peace, and nothing else, and except for their time, there is no consensus by which to rule. The form of consensus is that it is known that the issue has reached each one of the Companions, and he said in it that ruling that the other said, until there is not one of them left who has not This matter reached him and he said in it that ruling. If someone reported a disagreement about that, it is not consensus, or if silence was quoted from him, then it is not consensus.