1c] Why did the Imâms Differ?

1c]
is authentic, then he is mistaken. And that is a vile and detestable mistake.
And no one should say:"Indeed (all) the hadîth were transcribed in books and collected, so how could it be hidden from anyone?" This statement isfar from correct for indeed these transcription of ahâdîth, which are well-known in the books of Sunnah, were only collected after the death and disappearance of these Imâms whom are followed by the people, may Allâh have mercy on them. In spite of this, it is not permissible for it to beclaimed that all of the hadîth of the Messenger ofAllâh(swt) are limited to certain specified books.
And even if one were to limit all of the hadîth of the Messenger of Allâh(swt) to such, then still, everything that was in these books was not known to a scholar, nor can this be attained by anyone. Rather there would be with one man, many records of transcribed ahâdîth and hewould not be able to graspall that was in them. Rather, the ones who existed before these booksof transcribed ahâdîth were collected, were muchmore knowledgeable of the Sunnah than those who came after them. Thisis because a lot of what was conveyed to them andconsidered authentic in their opinion, did not reach us except with a narrator that was unknown or with a cut chain of narration or it wasnot conveyed to us in its complete form. Thus the place where they would transcribe the ahâdîth wasin their hearts – and there would be vast amounts of these recorded transcriptions held within them. This is one matter from the knowledge of legal rulings, of which there is no doubt.
And no one should say:"Anyone that doesn’t know all of the ahâdîth cannot be a mujtahid." This is because if it were a condition for a mujtahid tohave knowledge of everything that the Prophet(saws) said and didconcerning matters relatedto rulings, then this ummah would never see this type of mujtahid. Indeed, the extent of a scholar is only: that he knows a majority or a great part of the ahâdîth, such that there does not remain anything unknownto him except for a few cases from the general whole. It is only then that these few cases from the general whole (that are unknown to him), can oppose what has reached and been conveyed to himfrom knowledge.
1. This is a saying that can be attributed to the Salaf, among them Imâm Mâlik (ra).
2. Translators note: This term refers to the deducing of a verdict based on the lack of there being any evidence to forbid it. This applies to only matters outside the field of belief and worship,such as business, family and social affairs. And Allâhknows best.
3. Al-Albânî said in Irwâ-ul-Ghalîl (no. 1680): “It is reported by Abu Dawûd and At-Tirmidhî from the hadîth of Qabîsah Ibn Dhu’aib in mursal form. It has different paths of narration that are all mursal, including the hadîth of ‘Imrân Ibn Husain.”
5.Reported by Al-Bukhârî in his Sahîh from Abu Sa’îd Al-Khudrî. See Fath-ul-Bârî (11/43).
6. Translators Note: A group of people that saw to it that the blood moneywas properly dispersed and Allâh knows best.
7.Reported by Ahmad, AbuDawûd and At-Tirmidhî, who said it was a hasan sahîh hadîth. See Irwâ-ul-Ghalîl (no. 2649)
8.Ash-Shâfi’î reported it in his Musnad in mursal form and it has other paths of narration in mursal form with this same wording. Ahmad, Al-Bukhârî, Abu Dawûd and At-Tirmidhî reported from ‘Umar(ra) that: “He would not collectthe jizyah (money tribute) from the Majûs until ‘Abd-ur-Rahmân Ibn ‘Awf(ra)bore witness that the Messenger of Allâh took it from the Majûs of Hajr.”
9.This is an area of land located in the last parts of Shâm and the first parts of Hijâz, between Al-Mughîtha and Tabûk.
10.Reported by Ahmad, Al-Bukhârî and Muslim from ‘Abd-ur-Rahmân Ibn ‘Awf
11. Al-Albânî said: “Ahmad,Muslim, Abu Dawûd and At-Tirmidhî reported it, however it is from Abu Sa’îd Al-Khudrî. As for the report of ‘Abd-ur-Rahmân Ibn ‘Awf, then Ahmad, At-Tirmidhî and Ibn Mâjah reported it with the wording:
‘If one of you should get doubt in his prayer, such that he does not know if he has prayed one or two (raka’ahs), then he should make it one...’
And there is no mention of‘casting away the doubts’ and ‘building upon what one is certain of’ as has been stated by the author, may Allâh have mercy on him.”
12. Al-Albânî said:
“It is that which Muslim has reported in his Sahîh from ‘Aa’ishah(ra)that she said: ‘When the wind would blow violently, the Prophet (saw) would say:
‘O Allâh, I ask You for the good of it, the good of what is found in it and the good of what You send with it. And I seek refuge in You from the evil of it, the evil of what is found init and the evil of what Yousend with it.’
And it is what Abu Dawûd and Ibn Mâjah have reported on Abu Hurairah(ra) that he heard the Messenger of Allâh say: :->/ - - - :-> 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