As-Sunnah ta kasu gida uku dangane da As-Sihhah (ingancin ruwayar) da Ad-Da'f (raunin ruwayar):

he Sunnah is divided in respect to As-Sihhah (soundness) and Ad Da’f (weakness) into three categories:

Sahihi, Hasan da Da'if.

Saheeh, Hasan and Da’eef.

Wannan shi ne Hadisin da sanadinsa (silsilar masu ruwaitawa) ke haɗa ruwayar ma'aminci mai kiyaye abin da ya ji (ʿAdl Ad-Dābit) daga ma'amin mai kiyayewa har zuwa ƙarshensa, kuma ba shi da Shādh ko Muʿallal.

This is the Hadeeth in which its Isnaad (chain) connects the transmission of the ‘Adl Ad-Daabit from the ‘Adl Ad-Daabit until its end and is not Shaadh or Mu’allal.

Al-‘Adl (mai adalci): As-Sudooq At-Taqi (Mai gaskiya wanda yake tsoron Allah kuma yake biyayya gare Shi).

Al-‘Adl (the just): As-Sudooq At-Taqi (The honest person who fears Allah and obeys Him).

Ad-Daabit (mai daidaito): Wanda aka sani da kaifin basira da rashin sakaci ko rashin kula.

Ad-Daabit (the precise): Known for his astuteness and not being careless or inattentive.

Har zuwa ƙarshensa: Sanad (silsila) yana haɗuwa da Manzon Allah ﷺ.

Until its end: The Sanad (chain) connects to the Messenger (saw).

Ba shaadh (mara ka'ida) ba, ko kuma ba tare da shuzuzuwa ba: wato bai saba wa wanda ya fi shi karfi a cikin Thiqqah (amintaccen mai ruwaya) ba.

Not Shaadh (irregular) or without Shudhoodh (irregularity): That it does not go against the Thiqqah (a trustworthy narrator) stronger than it.

Mu'allal (mai aibi) ko ba tare da 'Illah ba (ba shi da aibi): Cewa babu aibi a cikinsa, kamar katsewar silsilar isnadi.

Mu’allal (defective) or without an ‘Illah (defect): That it is free of defects like the interruption of the chain.

Matakar matsayi a cikin Hadisai Sahihai shi ne wanda Al-Bukhari da Muslim suka yarda da ingancinsa (Sihhah) da kuma ruwayarsa (Riwaayah). Wannan shi ne abin da ake nufi da kalmar: 'Sahih Muttafaqun Alaihi' (wanda aka yarda da shi). Amfani da Hadisin Sahihi a matsayin hujja ko dalili wajen tabbatar da hukunce-hukunce (Ahkaam) yana daga cikin mafi karfin nau'ikan Ihtijaj (amfani da hujja wajen fitar da hukunce-hukunce).

The highest level of the Saheeh Hadeeth is that which Al-Bukhaari and Muslim have agreed upon its Sihhah (soundness) and Riwaayah (report). This is what is indicated to by the statement: ‘Saheeh Mutaffaq ‘Alaihi’ (Agreed upon). The utilisation of the Saheeh Hadeeth as an evidence or proof for the Ahkaam is considered to be from the strongest forms of Ihtijaaj (evidential usage of proof to derive Ahkaam).

Hadisin da asalinsa sananne ne kuma masu ruwayarsa (Rijaal) sun shahara ko sanannu ne. Yana daga cikin hadisan da mafi yawan malamai suka karɓa, kuma mafi yawan masana fiqhu suka yi amfani da shi. Hadisi ne wanda babu wanda aka zarga da ƙarya a cikin silsilar isnadinsa, kuma ana kiransa Hasan saboda kyakkyawan zato game da ruwayarsa, duk da cewa bai kai matsayin masu ruwayar hadisi Sahihi ba.

“It is the Hadeeth whose point of origin is known and its transmitters (Rijaal) have become famous or well known”. It has been accepted by the majority of the ‘Ulamaa and utilised by the majority of the Fuqahaa. It is the Hadeeth in which none in the Isnaad (chain) has been accused of lying and it is called Hasan due to the Husn Azh Zhann in respect to its Riwaayah (narration) despite not reaching the level of the transmitters of the Saheeh Hadeeth.

Malamai sun bayar da wannan ma'anar ga wannan rukuni na Hadisi: Hadisi Hasan shi ne wanda silsilar isnadinsa ta kasance tana haɗuwa ta hanyar masu ruwayarsa waɗanda suke ‘Adl (amintattu, masu adalci), Khafeef Ad-Dabt (wanda daidaitonsu ya ɗan ragu), har zuwa ƙarshenta, ba tare da Shudhoodh (sabani/saɓawa da wanda ya fi su) ko ‘Illah (lahani ɓoye).

The ‘Ulamaa have provided the following definition for this category of Hadeeth: The Hasan Hadeeth is that which its Sanad (chain) has connected through the transmission of the ‘Adl, Khafeef Ad-Dabt (lesser precision) until its end without Shudhoodh (irregularity) or ‘Illah (defect).

Saboda haka bambanci tsakanin Hadisin Sahih da Hadisin Hasan shi ne kasancewar wani ƙaramin matakin ko sauƙin ƙwarewa daga mai ruwaitawa.Ban da haka kuwa, suna kama da juna.

The difference therefore between the Saheeh Hadeeth and the Hasan Hadeeth is the existence of a lesser or lighter level of precision from the transmitter. Aside from that they resemble each other.

Hadith Da'eef (mai rauni) shi ne wanda sharuddan Sahihi da Hasan ba su cika ba, ko kuma ba su taru a cikinsa ba.

The Da’eef (weak) Hadeeth is that in which the attributes of the Saheeh and Hasan are not met or do not come together.

Akwai ra'ayoyi guda uku game da amfani da shi a matsayin hujja (Ihtijaaj):

There are three opinions in respect to using it as evidence (Ihtijaaj):

1 – Ba a amfani da shi a matsayin hujja kwata-kwata, kuma wannan ra'ayin manyan malamai ne kamar Al-Bukhaari. Shi ne mafi daidaiton ra'ayoyi.

1 – It is not used as evidence at all and this is the opinion of the Kibaar (major) Ulamaa like Al-Bukhaari. It is the most correct of the opinions.

2 – Ana amfani da shi a matsayin hujja game da falalar Akhlaaq (ɗabi'u) da halaye.

2 – It is used as evidence in respect to the merits of Akhlaaq (morals) and traits (characteristics).

3 – Ana amfani da shi a matsayin hujja idan bukatun Ahkaam Ash Shar'iyyah ba su cika ko ba a biya su ta Alkur'ani ko Sunnah (Sahihiyyar) ba. Ra'ayoyi biyu na karshe duka rauni ne, domin babu wata Daleel Shar'iy da ke goyon bayan karbar daya daga cikinsu.

3 – It is used as evidence if the (requirements of the) Ahkaam Ash Shar’iyah are not fulfilled or met by the Qur’aan or the (Saheeh) Sunnah. The last two opinions are both weak because there is no Daleel Shar’iy that supports the adoption of either of them.

Hadiisin Da'eef (rauni) sun kasu zuwa nau'o'i daban-daban, da suka hada da Shaadh (wanda ya saba ko ya ci karo da wanda ya fi shi karfi), Mu'allal (wanda ke da nakasa a boye), Munqati' (wanda aka yanke sanadinsa) da Mawdoo' (wanda aka kirkira), da sauran nau'o'i.

The Da’eef Hadeeth is of different types including the Shaadh (irregular or contradictory), the Mu’allal (defective), the Munqati’ (interrupted) and the Mawdoo’ (fabricated) amongst others.

Wannan Hadisi ne da Tabi'i (wanda ya zo bayan Sahabbai) ya danganta shi zuwa ga Manzon Allah ﷺ, ko dai maganarsa ce, aikinsa ne, ko kuma amincewarsa, ko Tabi'in ya kasance babba ko karami (wato sananne ko ba sananne sosai ba). Ana kiransa 'Mursal At-Taabi'iy', kuma shi ne Hadisin da ba a ambaci Sahabiy ba a cikin sarkar isnadi.

This is the Hadeeth that the Taabi’iy (generation after the Sahaabah) raised to the Messenger of Allah (saw) in regards to a Qawl, Fi’l or Taqreer, whether the Taabi’iy was major or minor (i.e. well known or not as well known). It has been called ‘Mursal At-Taabi’iy’ and it is the Hadeeth in which the Sahaabiy is not mentioned (in the chain).

Sun dauke shi a matsayin ɗaya daga cikin nau'ikan Hadisi Ḍa'eef (raunana).

They (the Ulamaa) have considered it to be from the kinds of Da’eef (weak) Hadeeth.

Hukuncin Mursal At-Taabi'iy: "Abin da sahabi ba a ambace shi ba a cikin sanadin".

The Hukm of the Mursal At-Taabi’iy: ‘That which the Sahaabiy was not mentioned in the chain’.

A – Ba a halatta a yi amfani da shi a matsayin hujja ko kaɗan ba.

A – It is not allowed to use it as evidence at all.

B – Ana halatta a yi amfani da shi a matsayin hujja.

B – It is permissible to use it as evidence.

C – Ana amfani da shi a matsayin hujja tare da Shuroot (sharuɗɗa), kuma sharaɗin shi ne cewa bai saɓa wa ko ya ci karo da wani Hadeeth da yake Musnad (watau cikakken isnadi daga farko zuwa ƙarshe) a cikin fagen maudu'insa ba.

C – It is used as evidence with Shuroot (conditions) and that is that it does not contradict or go against a Hadeeth that is Musnad (i.e. complete top to bottom) within its subject area.

Mafi daidaito a cikin waɗannan ra'ayoyi shi ne na ƙarshe, domin rashin ambaton Sahaabiy a cikin Sanad (silsilar ruwaito) na Hadisi ba ya sa shi Da'eef, kuma ba ya sa ba za a iya amfani da shi a matsayin hujja ba. Wannan saboda Sahaabah (rah) ba sa buƙatar a tantance amincinsu (Ta'deel), tun da Allah Ta'aalaa ya yabe su kuma ya ba su yabo, haka kuma Manzon Allah ﷺ ya yi hakan.

The most correct of these opinions is the last one because the absence of the mention of the Sahaabiy from the Sanad (chain) of the Hadeeth does not make it Da’eef and invalid to be used as evidence. That is because the Sahaabah (rah) are not in need of evaluation of their trustworthiness (Ta’deel) as Allah Ta’Aalaa has praised and commended them and the Messenger of Allah (saw) did likewise.