Al-Mutawaatir a harshen larabci yana nufin: Jerin abubuwa da ke biye da juna, tare da tazara (ta lokaci) a tsakaninsu.

Al-Mutawaatir linguistically means: Consecutiveness, one after another with a gap (of time) between.

Al-Mutawaatir a cikin ma'anar Istilaah (ma'anar ilimi): Abin da wani adadi mai yawa ya ruwaito a cikin zamani uku (ko tsara uku), wanda hakan ya sa ba zai yiwu ba su hada kai akan karya.

Al-Mutawaatir in accordance to the Istilaah (terminological definition): That which was related in the three eras (or generations) by a large number making it impossible for them to collude upon a lie.

Zamanai uku (tsararraki) sune: Zamanin Sahabbai, zamanin Tabi'ai, da zamanin Tabi'ut-Tabi'ai.

The three eras (generations) are: The era of the Sahaabah, the era of the Taabi’een and the era of the Taabi’ At-Taabi’een.

Sunnah Mutawatirah tana da Qat'iy Ath-Thuboot (tabbataccen isnadi) dangane da cewa ta fito daga Annabi ﷺ, saboda haka wajibi ne a yi aiki da ita dangane da abin da ta zo da shi, ko ya kasance hukunce-hukunce (Ahkaam) ne ko akidu (Aqaa'id).

The Sunnah Al-Mutawaatirah is Qat’iy Ath-Thuboot (definite in transmission) in respect to it coming from the Nabi (saw) and therefore it is obligatory to work or act with it in respect to what it came with whether this was Ahkaam or Aqaa’id (beliefs).

Misali na Sunnah Al-Qawliyah Al-Mutawaatirah shi ne furucinsa ﷺ:

An example of the Sunnah Al-Qawliyah Al-Mutawaatirah is his Qawl (saw):

Misali na Sunnah Al-Fi'liyah Al-Mutawaatirah shi ne irin wadanda aka ruwaito game da yadda ake gudanar da sallolin farilla guda biyar.

An example of the Sunnah Al-Fi’liyah Al-Mutawaatirah are like those related to the performance of the five prayers.

Dangane da Tawaatur Al-Ma'nawiy (a ma'ana), to wannan shi ne watsa hadisin wani Sunnah guda ɗaya ta hanyar mabambantan kalmomi (Alfaazh), a inda masu ruwaito kowace kalma ba su kai matakin Tawaatur ba, amma tarin masu ruwaito waɗannan mabambantan kalmomi sun kai matakin Tawaatur. Misalin wannan Sunnah shi ne cewa ayyukan ibada (‘Ibaadaat) an gina su ne a kan Niyya (niyya). Kalmomin (Alfaazh) da suka haɗa wannan ma'ana sun haɗa da faɗinsa ﷺ: "Lallai ayyuka ba komai ba ne sai da niyya" (Al-Bukhaari, Muslim, Abu Daawood, At-Tirmidhi da An-Nasaa'iy), faɗinsa ﷺ: "Duk wanda ya yi yaƙi don ɗaukaka kalmar Allah, to shi yana cikin Fee Sabeelillah (a tafarkin Allah)" (Mutaffaq ‘Alaihi), da kuma: "Babu Hijrah bayan Al Fat'h (buɗe Makka), amma akwai Al-Jihaad da Niyya (niyya)" (Muttafaqun 'alaihi), da kuma faɗinsa ﷺ: "Wanda bai yi niyyar Siyaam (azumi) ba kafin Fajr, to babu azumi a gare shi" (Abu Daawood da At Tirmidhi).

As for the Tawaatur Al-Ma’nawiy (in meaning) then this is the transmission of the narrators of a single Sunnah with different Alfaazh (wordings) in the case where the narrators of each wording or worded version do not reach the level or point of Tawaatur however the collection or collective of the narrators of those different wordings (Alfaazh) reach the level of Tawaatur. An example of this Sunnah is that the actions in the ‘Ibaadaat (acts of worship) are based or built upon the Niyah (intention). As for the Alfaazh (wordings) that have incorporated and included this meaning then they are like his Qawl (saw): “Verily the actions are only by the intentions” (Al-Bukhaari, Muslim, Abu Daawood, At-Tirmidhi and An-Nasaa’iy), his statement (saw): “Whoever fights to make the word of Allah the highest then he is Fee Sabeelillah (in the way of Allah)” (Mutaffaq ‘Alaihi) and: “There is no Hijrah after Al Fat’h (conquest) but rather there is Al-Jihaad and the Niyah (intention)” (Agreed upon) and his statement (saw): “The one who does not resolve (i.e. make intention) for the Siyaam (fasting) before Fajr has no fasting for him” Abu Daawood and At Tirmidhi)

Jamii'n da suka yi ƙayyadaddun adadi don cika sharuɗɗan tawaatur ba su da hujja da za ta goyi bayan maganarsu, ko ta nassi ko ta hankali. Wannan saboda Sunnah Al-Mutawaatirah, wadda ake samun yaƙini (tabbaci) da ita daga fannin tabbatuwa (ruwaya), dole ne jama'a ce ta ruwaito ta, ba wani takamaiman adadi ba. Adadin wannan jama'a da kuma nisan wuraren zamansu dole ne su sa ba zai yiwu su haɗa kai ko su yi shiri a kan ƙarya ba.

All of the opinions that have specified a specific number for the accomplishment of Tawaatur do not have a basis to support them whether textual or ‘Aqliy (intellectual). That is because the Sunnah Al-Mutawaatirah in which Yaqeen (certainty) is attained, from the angle of Thuboot (transmission), must be narrated by a Jamaa’ah (group) and not by a particular number. The number of this group and the distance of their locations must make it impossible for them to collude or collaborate upon a lie.

Don't add: "Saboda haka sharuɗɗan Tawaatur (sharuɗɗa) guda uku ne:"

As such the Shuroot (conditions) of the Tawaatur are three:

A – Adadin masu ruwaya waɗanda ke tabbatar da hana su haɗa kai wajen yin ƙarya.

A – A number of narrators that secures and prevents their collusion upon a lie.

B – Cewa ilimin Ruwaat (masu ruwaito hadisi) ya dogara ne akan ji da shaida, ba akan hasashe ko ƙiyasi ba.

B – That the knowledge of the Ruwaat (relaters) is based upon hearing and witnessing and is not based upon deduction or inference.

C – Cewa Tawaatur yana faruwa a dukkan zamani uku: Zamanin Sahabbai, da zamanin Tabi'ai, da zamanin Tabi'u't-Tabi'ai.

C – That the Tawaatur occurs in all three eras: The Sahaabah, the Taabi’een and the Taabi’iy At-Taabi’een.

Wannan shi ne abin da aka riwaito daga Sahabbai ta hanyar wasu mutane da adadinsu bai kai matakin Tawaatur ba, sannan ya kai matakin Tawaatur a zamanin Tabi'een da Tabi'i At-Tabi'een.

This is that which has been related from the Sahaabah by a number that does not reach the level of Tawaatur and then reached the level in the era or time of the Taabi’een and the Taabi’iy At-Taabi’een.

Wannan Sunnah tana kafa Zhann (rashin tabbas), ba tana kafa Yaqeen (tabbaci) ba, domin ba Qat’iy Ath-Thuboot daga Annabi ﷺ ba ne. Saboda haka hujja ce a fannin Ahkaam Ash-Shar’iyah, amma ba hujja ba ce a Aqaa’id.

This Sunnah establishes Zhann (indefiniteness) and it does not establish Yaqeen (certainty) because it is not Qat’iy Ath-Thuboot from the Nabi (saw). It is therefore a Hujjah (evidence and source of proof) in respect to the Ahkaam Ash-Shar’iyah but not a Hujjah for the Aqaa’id.

Misali daga Hadisai Al-Mash'hoorah shi ne Qawlinsa (ﷺ): "Lallai ayyuka suna ne kawai da niyyoyi," kuma wannan yana daga cikin Sunnah Al-Mash'hoorah.

An example from the Ahaadeeth Al-Mash’hoorah is his Qawl (saw): “Verily the actions are only by the intentions” and this is from the Sunnah Al-Mash’hoorah.

Wannan shi ne abin da wata adadi wanda bai kai matakin Tawaatur ba a zamanai uku ya ruwaito. Babu wani sabani ko rashin jituwa a tsakanin Musulmai game da cewa Sunnah Al-Aahaad hujja ce a kan Musulmai dangane da wajibcin aiki da ita da kuma riko da hukunceh-hukuncenta. Hujja da dalili (Burhaan) a kan haka an kafa su ta fuskoki da dama, ciki har da:

This is what has been related by a number that does not reach the level of Tawaatur in the three eras. There is no difference or disagreement amongst the Muslims in respect to the Sunnah Al Aahaad representing a Hujjah upon the Muslims in respect to the obligation of acting by or working with it and to adhere to its Ahkaam. The proof and evidence (Burhaan) for this is established from a number of angles including:

1 – Ijma'in Sahabbai a cikin al'amura da abubuwan da suka faru da yawa wadanda ba za a iya kidaya su ba, game da karbar Khabar Al-Waahid da aiki da ita. Misali shi ne lokacin da 'Umar Ibn Al-Khattaab (ra) ya yi aiki bisa ga Khabar (rahoto) na 'Abdur Rahmaan Bin 'Auf (ra) dangane da Annabi ﷺ na karbar Jizyah daga Majoos. Wannan ya faru ne lokacin da ya ruwaito daga Manzon Allah ﷺ cewa ya ce: "Ku yi musu irin abin da kuka yi wa Ahl ul-Kitaab (mutanen littafi)" (Al-Muwatta').

1 – The Ijmaa’ As-Sahaabah in a number of incidents and occurrences that are too numerous to be counted in regards to the acceptance of the Khabar Al-Waahid and acting by it. An example is when ‘Umar Ibn Al-Khattaab (ra) acted in accordance to the Khabar (report) of ‘Abdur Rahmaan Bin ‘Auf (ra) in respect to the Nabi (saw) taking the Jizyah from the Majoos. This is when he related from the Messenger of Allah (saw) that he said: “Apply the same to them as you have applied to the Ahl ul-Kitaab (people of the book)” (Al-Muwatta’).

2 – Manzon Allah (saw) ya ishe shi da isa ya aika Aahaad (mutane guda guda) daga cikin Sahabbai zuwa ga sarakuna da al'ummomi domin su sanar da su game da Musulunci da hukunceinsa, kamar yadda ya aika Mu'azu ɗan Jabal zuwa Yaman, kuma ya aika wasu zuwa ga Farisawa, Romawa, Iraki, Ash-Sham da Masar.

2 – The Messenger (saw) found it sufficient to send Aahaad (singles/individuals) from amongst the Sahaabah to the rulers and nations to inform them about Islaam and its Ahkaam like when he sent Mu’aadh Ibn Jabal to Yemen and sent others to the Persians, Romans, Iraq, Ash-Shaam and Egypt.

3 – Allah Ta'aala ya ce:

3 – Allah Ta’Aalaa said:

Kalmar Ṭā'ifah (a cikin Ayar) a cikin harshen Larabci ana amfani da ita ga guda ɗaya (Waahid) da kuma fiye da guda ɗaya. Saboda haka, idan Khabar Al-Waahid ba hujja ba ce ga ayyuka, to gargaɗin waɗanda suka sami fahimta a cikin addini ba zai amfani mutanen da suke dawowa daga Al-Jihaad ba.

The word Taa’ifah (in the Aayah) in accordance to the Arabic language is used for the Waahid (one) and more than Waahid (one). Consequently, if the Khabar Al-Waahid was not a Hujjah for actions then the warning of those who had obtained understanding in the Deen would hold no benefit for the people returning from Al-Jihaad.