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Some Reasons Why the Fataawaa of the Scholars May Differ
1- The text (of the Hadeeth) having not reached the Scholar, so due to this reason he gives many verdicts from that which instead came from the companions (Ridhwaanullaahi ‘alaihim). However; they retracted from that when there reached them that which came from the Messenger which opposed it.

2- It could be that the Hadeeth reached him (the Scholar); however it did not withstand authenticity with him. This could be due to a defect in the chain of narration or due to a disparagement of one of its men (in the chain).

3- His belief that the Hadeeth is Da’eef (weak) due to an Ijtihaad in which others have differed with him concerning.

4- His conditions with regard to a Khabar Waahid (singularly reported narration) in regulation; such that other than him differs with him with regard to it.

5- It could be that the Hadeeth did indeed reach him; and likewise was authentic with him – however; he had forgotten about it.

6- The absence of his understanding of the proofs of the Hadeeth due to ambiguity of some of its wordings. Or due to there being many different viewpoints concerning it. Or due to the proofs of the text being hidden in other than that.

7- His belief that there is no proof to be utilised from the Hadeeth due to the absence of its authenticity with him based upon his principles upon which he relies; such as his belief that the proof for a generality is not applied to that which is specified. Or that he restricts that which is found generally due to a reason from his reasons only - and so on.

8- His belief that those proofs have been conflicted with by that which shows that it is not intended such as the opposing of a generality with something particular. Or something un-restricted with something that is to be restricted.

9- His belief that the Hadeeth is an opposer due to that which points to its weakness or its abrogation or its interpretation.

10- Its being an opposing element with that which shows its weakness or its abrogation or its interpretation – such as other than him or his kind would not deem it as an opposing element. Or that it is not in reality a formidable opposer.

Shaykh ul-Islaam Ibn Taymiyyah
Masaa’il Al-Imaam Ahmad wa Ishaaq ibn Raahawaih volume 1 page 32. See: Raf’ ul-malaam ‘anil a’immatil a’laam pages 11-50.
Translated by Aboo Haatim Muhammad Farooq
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