The news was frequent, like a verse, and the history was unknown, and it was not possible to combine them.

[ It is more likely that the hadith of the increase will be taken over its opposition ]

And every two news or two verses contradict each other, or a verse and an authentic hadith that is mutawaatir and not mutawatir, and in one of them there is an addition of a ruling.

[ Do not deviate from the hadith if it is authentic and contradicts the statement of a friend or imam of a school of thought ]

It is not taken from the hadith except what is authentic. If the person in charge is an imitator, and a weak hadith has reached him that is attributed to the Messenger of God, may God s prayers and peace be upon him, and the saying of an imam from the imams or a friend who does not know the evidence for that saying, he accepts the weak hadith and leaves that saying, if only it is in the degree of that saying If the hadith in the same matter is not authentic and does not alter the hadith, but if the hadith is authentic and contradicts the saying of a companion or imam, there is no way to deviate from the hadith and leave the saying of that imam and the companion to the report. The hadith is only on the authority of a companion and no one else. Lying about the Prophet, may God s prayers and peace be upon him, is in the interests of good.

[ The news has been reported on the authority of a hidden people who will act upon it ]

And if the news comes from a hidden people about whom he did not speak with a wound or an alteration, it is necessary to take into account their narration, for if one of them was injured by a wound that affects his sincerity, he left his speech, and if the wound was not related to his transmission, then it must be taken into consideration except for the one who drinks alcohol if it occurs in a state of drunkenness, and if it is known that it happened in a state of health while he is still alive. From whom this characteristic is taken, he took his saying, and Islam is justice and injury is immediate

[ The authentic and mutawatir news if they contradict each other ]

There is no difference between taking the authentic one report and the mutawatir one unless they contradict as we have said

[ God has not obligated us to accept the words of anyone other than His Messenger ]

And God did not compel us to take the saying of anyone other than the Messenger of God, may God bless him and grant him peace, even though we are commanded to glorify and love them.

[ The abrogation is the end of the sentence in the knowledge of God ]

As for abrogation, I do not say it according to what they say, because we have the end of the period of judgment in the knowledge of God. He, peace be upon him, is commanded to make clear to the people what was revealed to them and to judge by what God has shown him, not by what he has shown himself, for he only follows what is revealed to him, whether that is Qur an or not, and the Sunnah may be abrogated by the Qur an and the Sunnah, and if a text is received from a verse or a report, it is not permissible to stop taking that into consideration. The Qur an or the narration until he sees whether it contradicts it or not. Rather, he acts according to what he reached. If after that he finds a narration or a verse that was abrogated, or specified or circulated to the preceding one, it was by virtue of what he reached with his conditions, which is to search for history, for the specific may precede the general as the general precedes the general. Special and the origin is that the judgment is late

[ The words of the Book and the Sunnah are taken as they are in the language of the Arabs or as interpreted by the Legislator. ]

And if the verse or the news comes with a word that is not from the tongue, then the principle is to take what it is in the language of the Arabs. What the legislator interpreted with it and did not carry it on what it is in the tongue until it is reported from the Messenger in that word that it contains what it is in the tongue, so it is at that to him in that report on the specification

[ Shar a commands are obligatory and its prohibitions are prohibited .]

The commands of Sharia are all predicated on obligatory, and its prohibitions are predicated on prohibition unless the command is accompanied by a presumption in the event that it departs from the obligation to the recommendation or permissibility. Likewise, the prohibition if accompanied by a presumption that brings it out of the prohibition to disapproval. Or the Prophet forbidding the removal of petrification in particular, not because it is obligatory to do what is commanded

[ Consensus is the consensus of the Companions after the Messenger and only ]

And the consensus is the consensus of the Companions after the Messenger of God, may God s prayers and peace be upon him, and nothing else. The matter and he said about it with that ruling. If a disagreement is transmitted from one person, then it is not unanimous, or silence is transmitted from him, then there is no unanimity

[ If there is a dispute over something, the ruling on it must be referred to the Book and the Sunnah .]

And if there is a disagreement about something, the ruling must be returned to the Book and the Prophetic report, for it is better and the best interpretation.

[ The opinion may not be condemned by God ]

He shall not be condemned