1] Why did the Imâms Differ?

1]
This article is taken from the beginning of Shaikh ul-Islam's (r) treatise
Raf'-ul-Malâm 'an-il-A'immat-il-A'lâm (Removing the Harms fromthe Noble Imâms).
In this treatise, the Shaikh (ra) discusses the reasons why the famous and righteous Imâms, that are followed by the masses of Muslims, differed in some issues and contradicted the established ahâdîth of the Messenger of Allâh(swt) in some cases. He lists over ten reasons inthe introduction of this treatise. However this article only contains the first one. However, it is themost important one, as stated by Ibn Taimiyyah (ra). And it is for this reason, as the Shaikh says, that many of the Imâm's opinions, that contradict the Sunnah, can be explained and acknowledged. Thus, thereis no deficiency on the partof our scholars. Rather, they were rewarded in their correctness as well asin their errors. May Allâh have mercy on them. This article was translated by Isma'îl ibn al-arkân. The notes where taken from Zuhair Ash-Shâwîsh's comments and footnotes to this treatise, unless otherwise specified.
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All praise is due to Allâh for His countless blessings. I bear witness that none has the right to be worshipped except Allâh, He stands alone and with no partners, whether on His earth or in His heavens.And I bear witness that Muhammad(saw) is His slave, Messenger and the last of His prophets. May Allâh send His eternal peace and continuous blessings upon him, his family and his companionsuntil the Day when we shall all meet Him.
To proceed:
It is binding upon the Muslims, after declaring loyalty to Allâh and his Messenger, to declare loyalty to the believers as is stated by the Qur'ân. This especially includes thescholars, for they are the inheritors of the prophets. And they are the ones whom Allâh has given the status of bearing the similitude of stars, throughwhich guidance is achieved in times of darkness, on land and on sea. The Muslims of this nation have agreed upon their guidance and their knowledge.
Before the advent of our Prophet, the scholars of every nation were the worst of its people. But this is not the case with the Muslims, for indeed their scholars are the best from among them. They are the delegated successors of the Messenger (saw) in regardsto his nation and they are the ones who revive what has been caused to die from his (saw) Sunnah. It isthrough them that the Qur'ân is established and through it, they are established. Through themthe Qur'ân is articulated and through it, they are articulated.
It must be known that there is not one scholar, who is accepted widely and willfully by the ummah, that purposely intends to oppose the Messenger of Allâh(swt) in any aspect of his (saw) Sunnah, whether small or large. For indeed, they all agree on the obligation of following the Messenger(saw) upon a firm and certain understanding. They also agree that one can accept or reject the statement of any individual from mankind, except that of the Messenger of Allâh. [1]
Therefore when it is found that an opinion, held by one of them, contradicts an authentic hadîth, there is no doubt that excuses must be made for him, in explanation to his abandoning of it. These excuses can be divided into three categories:
1. The lack of his believing that the Prophet s said it
2. The lack of his believing that particular issue was affected by that statement
3. His belief that that rulingwas abrogated
These three categories can be subdivided into numerous reasons:
The first Reason: TheHadîth did not reach him Anyone that does not havea hadîth that reaches him is not responsible for being knowledgeable about its obligation. Thus, if a hadîth was not conveyed to him, and he formulated an opinion for that issue based on either the apparentness of an obligating ayah, another hadîth, the necessity of Qiyâs or the need for Istishâb [2] , then sometimes he may be in agreement with that hadîth and at other times he may contradict it.
For the most part, it is due to this reason that many of the statements of the Salaf have gone in contradiction to the reports mentioned in some ahâdîth. For certainly, it is not possible for anyone in this ummah to completely grasp (all) ofthe hadîth of the Messenger of Allâh .
The Prophets would narrate hadîth, issue religious verdicts, pass judgements or conduct other matters, and whosoever was present there would hear him or see him. These people would then convey that (information) to other groups or to just some individuals whom they would reach. So knowledge of that affair would end up with whomsoever Allâh(swt) willed, from the scholars among the Sahâbah, the Tâbi'în and those who came after them.
Then in another gathering,he would again narrate hadîth, issue religious verdicts, pass judgements or conduct other matters.
:->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en