Hukunce-hukuncen da aka yi kan hadisan da aka ambata a cikin Gabatarwa

Verdicts on the ahadith mentioned in the Foreword

1. Mutawatir, kamar yadda malamai da dama suka tabbatar, ciki har da Ibn Taimiyyah, al-Suyuti, Najm al-Din al-Iskandari (d. 981) da al-'Ijlouni (d. 1162). Game da wannan hadisi, al-Daraqutni ya ce, "Shi ne mafi..."

1. Mutawatir, as declared by many scholars, including Ibn Taimiyyah, al-Suyuti, Najm al-Din al-Iskandari (d. 981) and al-'Ijlouni (d. 1162). About this hadith, al-Daraqutni said, "It is the most.

Hadisi mai inganci game da falalar kowace sura." Al-Bukhari, Muslim da wasu ne suka ruwaito shi. 2. Ga hadisi sahihi na al-Bukhari, Muslim, al-Tirmidhi, Ibn Majah da Ibn 'Asakir: "Lallai Allah yana da Sunaye Casa'in da tara, duk wanda ya kiyaye su, zai shiga Aljannah." A wasu riwayoyin wannan hadisi da ke cikin al-Tirmidhi, Ibn Majah, al-Hakim da wasu, an lissafa sunayen a karshe; sai dai akwai aƙalla jeri uku daban-daban da aka bayar, misali, wani jeri na cewa, "Shi ne Allah, babu wani abin bautawa da ya cancanta sai Shi, Mai rahama, Mai jin kai, ..., Mai haƙuri," yayin da wani kuma yake cewa, "Allah, Shi Kaɗai, Madaukaki, ..., Wanda babu wani abu kamarsa." An yarda cewa wadannan riwayoyi na karshe da'if ne, shi ya sa al-Bukhari da Muslim ba su saka su cikin Sahihan su ba. Al-Tirmidhi ya ce a cikin Sunan dinsa, "Wannan (sigar) hadisi gharib ce; an ruwaito ta ta hanyoyi daban-daban daga Abu Hurairah, amma ba mu san ambaton sunayen a cikin riwayoyi masu yawa ba, sai wannan kawai." Ibn Taimiyyah ya ce, "Al-Walid (daya daga cikin masu ruwaito hadisin) ya ruwaito sunayen daga (maganar) wani daga malamansa na Sham ... ambaton sunayen musamman ba daga kalmomin Annabi ba ne (Allah ya yi masa salati ya kuma ba shi aminci), bisa yarjejeniyar masana hadisi."87 Ibn Kathir ya ce a cikin Tafsirinsa, a karkashin aya ta 180 ta Suratul A'raf, cewa wadannan riwayoyi mudraj ne. Ibn Hajar ya dauki irin wannan ra'ayi a sharhinsa kan Sahih al-Bukhari. Malamai daban-daban sun bayar da jerin sunaye 99 daban-daban daga nazarinsu na Alkur'ani da Sunna, ciki har da Ja'far al-Sadiq, Sufyan b. 'Uyainah, Ibn Hazm, al-Qurtubi, Ibn Hajar da Salih b. 'Uthaimin.

authentic one regarding the virtues of any surah." It is related by al-Bukhari, Muslim and others. 2. The following is the sahih hadith of al- Bukhari, Muslim, al-Tirmidhi, Ibn Majah and Ibn 'Asakir: "Verily, Allah has Ninety-Nine Names which if a person safeguards them, he will enter the Garden." In some narrations of this hadith found in al-Tirmidhi, Ibn Majah, al-Hakim and others, the names are listed at the end; however, at least three different listings are given, e.g. one list being, "He is Allah, besides whom there is no other deity, the Merciful, the Compassionate, ..., the Forbearing" while another is "Allah, the Unique, the Absolute, ..., the One who has nothing like unto Him." It is agreed that these latter narrations are da'if, and this is why al-Bukhari and Muslim did not include them in their Sahihs. Al-Tirmidhi says in his Sunan, "This (version of the) hadith is gharib; it has been narrated from various routes on the authority of Abu Hurairah, but we do not know of the mention of the Names in the numerous narrations, except this one." Ibn Taimiyyah says, "Al-Walid (one of the narrators of the hadith) related the Names from (the saying of) one of his Syrian teachers ... specific mention of the Names is not from the words of the Prophet (may Allah bless him and grant him peace), by the agreement of those familiar with Hadith."87 Ibn Kathir says in his Tafsir, under verse 180 of Surah al- A'raf, that these narrations are mudraj. Ibn Hajar takes a similar view in his commentary on Sahih al-Bukhari. Various scholars have given different lists of 99 Names from their study of the Qur'an and Sunnah, including Ja'far al- Sadiq, Sufyan b. 'Uyainah, Ibn Hazm, al-Qurtubi, Ibn Hajar and Salih b. 'Uthaimin.

3. Ibn Taimiyyah ya ce, "Ba daga cikin maganganun Annabi (sallallahu alaihi wa sallam) ba ne, kuma babu sanadi da aka sani a gare shi, ba sahihi ba kuma ba da'if ba"; al-Zarkashi (d. 794), Ibn Hajar, al-Suyuti da sauransu sun yarda da shi. Al-Qari ya ce, "Amma ma'anarsa daidai ce, an samo ta ne daga maganar Allah, {Ban halicci aljannu da mutane ba sai don su bauta mini}, wato su san ni, kamar yadda Ibn 'Abbas (Allah ya yarda da su biyun) ya bayyana."ﷺ Wadannan maganganu al-'Ijlouni ne ya ambata, wanda ya kara da cewa, "Wannan magana tana yawan bayyana a maganganun Sufaye, waɗanda suka dogara da ita, suka gina wasu daga cikin ka'idojinsu a kanta."88.

3. Ibn Taimiyyah says, "It is not from the words of the Prophet (may Allah bless him and grant him peace), and there is no known isnad for it, neither sahih nor da'if"; al-Zarkashi (d. 794), Ibn Hajar, al-Suyuti and others agreed with him. Al-Qari says, "But its meaning is correct, deduced from the statement of Allah, I have not created the Jinn and Mankind, except to worship Me, i.e. to recognise/know me, as Ibn 'Abbas (may Allah be pleased with them both) has explained." These statements are mentioned by al-'Ijlouni, who adds, "This saying occurs often in the words of the Sufis, who have relied on it and built upon it some of their principles."88.

4. Al-'Ijlouni ya ce, "Al-Saghani (d. 650) ya ce: Maudu'. Ni kuwa ina cewa: Amma ma'anarsa daidai ne, koda kuwa ba hadisi ba ne." No. 2123. 'Ali al-Qari ya ce, "Amma ma'anarsa daidai ne, domin al-Dailami ya ruwaito daga Ibn 'Abbas a matsayin marfu': 'cewa Jibril ya zo mini ya ce: Ya Muhammad ﷺ! Da ba don kai ba, da ba a halicci Aljanna ba, kuma da ba don kai ba, da ba a halicci Wuta ba', kuma a riwayar Ibn 'Asakir: 'Da ba don kai ba, da ba a halicci duniya ba'." Al-Albani ma ya kawo hukuncin al-Saghani, ya kuma yi sharhi kan kalmomin al-Qari kamar haka, "Bai dace a tabbatar da ingancin ma'anarsa ba tare da an kafa ingancin riwayar daga al-Dailami ba, wanda ba na sami wani malami da ya yi magana a kansa ba. Ni da kaina, duk da cewa ban ci karo da isnadinsa ba, ba ni da shakka a kan raunin sa; ya isa mana alama cewa al-Dailami shi kadai ne ya ruwaito shi. Dangane da riwayar Ibn 'Asakir, Ibn al-Jauzi ma ya ruwaito ta cikin wani dogon hadisi marfu' daga Salman, ya ce, 'Maudu' ne', al-Suyuti kuma ya amince da wannan a cikin al-La'ali."

4. Al-'Ijlouni says, "Al-Saghani (d. 650) said: Maudu'. I say: But its meaning is correct, even if it is not a hadith." no. 2123. 'Ali al- Qari says, "But its meaning is correct, for al- Dailami has related from Ibn 'Abbas as marfu': 'that Jibril came to me and said: O Muhammad! Were it not for you, the Garden would not have been created, and were it not for you, the Fire would not have been created', and in the narration of Ibn 'Asakir: 'Were it not for you, the world would not have been created'." Al- Albani also quotes al-Saghani's verdict, and comments on al-Qari's words thus, "It is not appropriate to certify the correctness of its meaning without establishing the authenticity of the narration from al-Dailami, which is something I have not found any of the scholars to have addressed. Personally, although I have not come across its isnad, I have no doubt about its weakness; enough of an indication for us is that al-Dailami is alone in reporting it. As for the narration of Ibn 'Asakir, Ibn al-Jauzi also related it in a long marfu' hadith from Salman and said, 'It is maudu', and al-Suyuti endorsed this in al-La'ali."89.

5. Sahih - Al-Bukhari da Muslim ne suka ruwaito shi.

5. Sahih - related by al-Bukhari and Muslim.

6. Al-'Ijlouni ya ce, "Al-Ghazali ya ambata shi a cikin Ihya' 'Ulum al-Din da kalmomin: Allah ya ce, 'Ba sama ta ko kasa ta Ta iya ɗaukar Ni ba, amma zuciya mai laushi, mai tawali'u ta bawana mai imani tana iya ɗaukar Ni.'" Al-'Iraqi ya ce a cikin bayanansa a kan Al-Ihya', "Ban sami tushen isnadi (wato sarkar masu ruwaya) a kansa ba", al-Suyuti kuma ya yarda da shi, yana bin al-Zarkashi. Sannan al-'Iraqi ya ce, "Amma a cikin hadisin Abu 'Utbah da ke cikin al-Tabarani akwai: ... kwantenan Ubangijinku su ne zukatan bayinsa masu adalci, kuma mafi soyuwa a wajensa su ne mafi laushi da taushi a cikinsu." Ibn Taimiyyah ya ce, "An ambace shi a cikin labaran Isra'iliyyat, amma babu wani sanannen isnadi daga Annabi (ﷺ) a kansa." Al-Sakhawi ya ce a cikin Al-Maqasid, yana bin malaminsa al-Suyuti a cikin Al-La'ali, "Babu wani sanannen isnadi daga Annabi (ﷺ) a kansa, kuma ma'anarsa ita ce zuciyarsa na iya ɗaukar imani da Ni, ƙauna ta da Ni da sanin Ni. Amma wanda ya ce Allah yana shiga cikin zukatan mutane, to ya fi kafirci fiye da Nasarori, waɗanda suka keɓe hakan ga Almasihu kaɗai." Da alama ambaton Ibn Taimiyyah na labaran Isra'iliyyat yana nufin abin da Ahmad ya ruwaito a cikin Al-Zuhd daga Wahb b. Munabbih, wanda ya ce Allah ya buɗe sama ga Ezekiel har ya ga Al'arshi, sai Ezekiel ya ce, "Tsarki ya tabbata a gare Ka! Girma ya tabbata a gare Ka, ya Ubangiji!" Sai Allah ya ce, "Hakika sama da ƙasa sun yi rauni da ba za su iya ɗaukar Ni ba, amma zuciya mai laushi, mai tawali'u ta bawana mai imani tana ɗaukar Ni." Ya kuma ambata daga rubutun al-Zarkashi cewa wani malami ya ce hadisi ne na ƙarya, wanda wani mai ridda (daga addini) ya ƙirƙira, kuma wani mai wa'azi ga talakawa, 'Ali b. Wafa, ne yake yawan ambatonsa don amfanin kansa, wanda yake cewa a lokacin wajd da rawa, "Ku zagaya Gidan Ubangijinku." Ya kuma ƙara da cewa al-Tabarani ya riwaito daga Abu 'Utbah al-Khawlani, a matsayin marfu' (wanda aka danganta ga Annabi ﷺ), cewa: "Lallai Allah yana da kwantena daga cikin mutanen duniya, kuma kwantenan Ubangijinku su ne zukatan bayinsa nagargaru, kuma mafi soyuwa daga cikinsu a wurinsa su ne waɗanda suka fi laushi da tausayi." A cikin isnadinsa akwai Baqiyyah b. al-Walid, wanda mudallis ne, amma ya bayyana a sarari cewa ya ji wannan hadisin. Al-Albani ya tabbatar da cewa wannan hadisin da aka ambata a ƙarshe hasan ne.

6. Al-'Ijlouni says, "Al-Ghazali mentioned it in Ihya' 'Ulum al-Din with the wording, Allah says, "Neither My heaven nor My earth could contain Me, but the soft, humble heart of my believing slave can contain Me." Al-'Iraqi said in his notes on Al-Ihya', "I do not find a basis (i.e. isnad) for it", and al-Suyuti agreed with him, following al-Zarkashi. Al-'Iraqi then said, "But in the hadith of Abu 'Utbah in al-Tabarani there occurs: ... the vessels of your Lord are the hearts of His righteous slaves, and the most beloved to Him are the softest and most tender ones." Ibn Taimiyyah said, "It is mentioned in the Israelite traditions, but there is no known isnad from the Prophet (may Allah bless him and grant him peace) for it." Al-Sakhawi said in Al- Maqasid, following his shaykh al-Suyuti in Al- La'ali, "There is no known isnad from the Prophet (may Allah bless him and grant him peace) for it, and its meaning is that his heart can contain belief in Me, love of Me and gnosis of Me. But as for the one who says that Allah incarnates in the hearts of the people, then he is more of an infidel than the Christians, who specified that to Christ alone. It seems that Ibn Taimiyyah's mention of Israelite tradition refers to what Ahmad has related in Al-Zuhd from Wahb b. Munabbih who said that Allah opened the heavens for Ezekiel until he saw the Throne, so Ezekiel said, 'How Perfect are You! How Mighty are You, O Lord!' So Allah said, 'Truly, the heavens and the earth were too weak to contain Me, but the soft, humble heart of my believing slave contains Me'." He also quoted from al- Zarkashi's writing that one of the scholars said that it is a false hadith, fabricated by a renegade (from the religion), and that it is most-often quoted by a preacher to the masses, 'Ali b. Wafa, for his own purposes, who says at the time of spiritual rapture and dance, "Go round the House of your Lord." He further said that al-Tabarani has related from Abu 'Utbah al- Khawlani as marfu', "Truly, Allah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones"; in its isnad is Baqiyyah b. al-Walid, a mudallis, but he has clearly stated hearing the hadith."90 Al-Albani rates this last hadith mentioned as hasan.91.

7. Al-Nawawi ya ce, "Ba a tabbatar da shi ba." Ibn Taimiyyah ya ce, "Maudu'." Al-Sam'ani ya ce, "Ba a san shi a matsayin marfu' ba, amma an ruwaito shi a matsayin maganar Yahya b. Mu'adh al-Razi." Al-Suyuti ya amince da maganar al-Nawawi, kuma ya ce, "Wannan hadisi ba ingantacce ba ne." Al-Fairozabadi ya ce, "Ba magana ce ta Annabi ﷺ ba, duk da cewa yawancin mutane suna ganin hadisi ne, amma ba ingantacce ba ne ko kadan. A zahiri, ana ruwaitonsa ne kawai a cikin ruwayoyin Isra'iliyyat: Ya Mutum! Ka san kanka: za ka san Ubangijinka." Ibn al-Gharas, bayan ya ambato hukuncin al-Nawawi, ya ce, "... amma littattafan Sufaye, kamar Shaikh Muhi al-Din Ibn 'Arabi da sauransu, sun cika da shi, ana ambatonsa kamar hadisi." Ibn 'Arabi kuma ya ce, "Wannan hadisi, duk da cewa ba a tabbatar da shi ta hanyar ruwaya ba, an tabbatar mana da shi ta hanyar Kashf ('buɗe ido', yayin da mutum yake cikin wani yanayi na rapt)." Game da wannan hanyar, al-Albani ya ce, "Tabbatar da hadisai ta hanyar Kashf sabon abu ne mara kyau na Sufaye, kuma dogaro da shi yana kaiwa ga tabbatar da hadisai na karya, marasa tushe ... Wannan saboda, ko a mafi kyawun lokuta, Kashf kamar ra'ayi ne, wanda zai iya zama daidai ko kuskure - kuma hakan idan babu son zuciya ya shiga cikinsa! Muna roƙon Allah Ya tsare mu daga gare shi, da duk abin da Ba ya yarda da shi."93.

7. Al-Nawawi said, "It is not established." Ibn Taimiyyah said, "Maudu'." Al-Sam'ani said, "It is not known as marfu', but it is quoted as a statement of Yahya b. Mu'adh al-Razi." Al- Suyuti endorsed al-Nawawi's words, and also said, "This hadith is not authentic." Al- Fairozabadi said, "It is not a Prophetic statement, although most of the people think it is a hadith, but it is not authentic at all. In fact, it is only related in the Israelite traditions: O Man! Know yourself: you will know your Lord." Ibn al-Gharas said, after quoting al-Nawawi's verdict, "... but the books of the Sufis, such as Shaykh Muhi al-Din Ibn 'Arabi and others, are filled with it, being quoted like a hadith." Ibn 'Arabi also said, "This hadith, although it is not proved by way of narration, is proved to us by way of Kashf ('unveiling', while in a trance)."92 Regarding this methodology, al-Albani says, "Authenticating ahadith by way of Kashf is a wicked innovation of the Sufis, and depending upon it leads to the authentication of false, baseless ahadith ... This is because, even at the best of times, Kashf is like opinion, which may be right or wrong - and that is if no personal desires enter into it! We ask Allah to save us from it, and from everything with which He is not pleased."93.

8. Sahih. Malik ya rawaito shi a cikin Al-Muwatta', Al-Shafi'i a cikin Al-Risalah (shafi na 110, fassarar Turanci) da Muslim (1:382; fassarar Turanci 1:272). Wannan ita ce tambaya ta farko cikin biyu da Annabi ﷺ ya yi wa wata baiwa domin gwada imaninta; tambaya ta biyu kuwa ita ce, "Wane ne ni?" Ta amsa da "A sama" a na farko, da "Kai Manzon Allah ne" a na biyu, sai ya ce, "Ka 'yanta ta, domin ita mumina ce." Amsarta ta farko, wadda ke cikin Alkur'ani (67:16-17, kalmar fi tana iya nufin 'sama/bisa', kamar a 6:11, 20:71 da 27:8), tana nufin cewa Allah yana sama da halittarSa kuma ya rabu da ita, ba ya cakuduwa da ita ba, wannan kuskuren imani ne da ke kai ga bautar halitta.

8. Sahih. Related by Malik in Al-Muwatta', al- Shafi'i in Al-Risalah (p. 110, Eng. trans.) and Muslim (1:382; Eng. trans. 1:272). This was the first of two questions which the Prophet (may Allah bless him and grant him peace) put to a slave-girl to test her faith, the second one being, "Who am I?" She answered, "Above the heaven" and "You are the Messenger of Allah" respectively, to which he said, "Free her, for she is a believer." Her first answer, which is found in the Qur'an (67:16-17, the word fi can mean 'above/on', as in 6:11, 20:71 & 27:8), means that Allah is above and separate from His creation, not mixed in with it, the erroneous belief which leads to worship of creation.

9. Mawdu', kamar yadda al-Saghani da wasu suka bayyana. Malamai sun sha banban game da ko ma'anarsa daidai ce ko a'a, ta yaya, da kuma har zuwa wane mataki.94 Wani lokaci ana amfani da shi wajen tabbatar da kishin kasa da kabilanci mai raba kan al'umma da adawa da Musulunci.

9. Maudu', as stated by al-Saghani and others. Scholars differ as to whether its meaning is correct or not, in what way, and to what extent.94 It is sometimes used to justify divisive, anti- Islamic nationalism and patriotism!.

10. Sahihi ne. Malik ya ruwaito shi a matsayin mursal/mu'allaq/balaghat (dangane da zabin kalma), kuma al-Hakim ya ruwaito shi sau biyu a matsayin musnad. Ma'anar hadisin tana cikin Alkur'ani, a ambaton Littafi da Hikima (2:129, 2:151, 2:231, 3:164, 4:113, 33:34 da 62:2); al-Shafi'i yana cewa, "Na ji mafiya sanin Alkur'ani suna cewa Hikima ita ce Sunnah" (Al-Risalah, fassarar Turanci, shafi na 111).

10. Sahih. Related by Malik as mursal/mu'allaq/balaghat (depending on choice of terminology), and related twice as musnad by al- Hakim. The meaning of the hadith is contained in the Qur'an, in the mention of the Book and Wisdom (2:129, 2:151, 2:231, 3:164, 4:113, 33:34 & 62:2); al-Shafi'i says, "I have heard the most knowledgeable people about the Qur'an say that the Wisdom is the Sunnah" (Al-Risalah, Eng. trans., p. 111).

1. Sahihi. Al-Tirmidhi, Ahmad, Ibn Abi 'Asim, al-Hakim, al-Tabarani, al-Dailami da al-Tahawi ne suka ruwaito shi.95 Kalmar Ahl al-Bayt (mutanen gida) tana nufin: (i) da farko matan Annabi ﷺ, daga bayyanannen mahallin ayar Alkur'ani da ta shafe su (33:33); (ii) zuwa ga 'Ali, Fatimah, Hasan da Husain, daga "hadisin abin rufe jiki" (duba Sahih Muslim, Babin Falalar Sahabbai). Yin watsi da daya daga cikin wadannan rukunai biyu daga cikin hadisin rashin daidaito ne kuma rashin adalci.

11. Sahih. Related by al-Tirmidhi, Ahmad, Ibn Abi 'Asim, al-Hakim, al-Tabarani, al-Dailami and al-Tahawi.95 The phrase Ahl al-Bayt (members of the house) refers: (i) primarily to the Prophet's wives (may Allah bless him and grant him peace), from the clear context of the relevant verse of the Qur'an (33:33); (ii) to 'Ali, Fatimah, Hasan & Husain, from the "hadith of the garment" (cf. Sahih Muslim, Book of the Virtues of the Companions). It is imbalanced and unjust to exclude either of these categories from the hadith.

12. Hadisi sahihi wanda Abu Dawud, al-Tirmidhi, Ibn Majah da Ahmad suka ruwaito, kuma sananne ne a tsakanin mutane. Cikakken riwayar ita ce: "Abu Bakr zai shiga Aljanna; 'Umar zai shiga Aljanna; 'Uthman zai shiga Aljanna; 'Ali zai shiga Aljanna; Talhah zai shiga Aljanna; al-Zubair zai shiga Aljanna; 'Abd al-Rahman b. 'Auf zai shiga Aljanna; Sa'd b. Abi Waqqas zai shiga Aljanna; Sa'id b. Zaid zai shiga Aljanna; Abu 'Ubaidah b. al-Jarrah zai shiga Aljanna."

12. A sahih hadith related by Abu Dawud, al- Tirmidhi, Ibn Majah & Ahmad, and well-known amongst the people. The fullest narration is, "Abu Bakr will be in the Garden; 'Umar will be in the Garden; 'Uthman will be in the Garden; 'Ali will be in the Garden; Talhah will be in the Garden; al-Zubair will be in the Garden; 'Abd al-Rahman b. 'Auf will be in the Garden; Sa'd b. Abi Waqqas will be in the Garden; Sa'id b. Zaid will be in the Garden; Abu 'Ubaidah b. al-Jarrah will be in the Garden.".

13. An rawaito shi Ishaq b. Rahawaih da al-Baihaqi da isnadi sahihi a matsayin magana ta 'Umar. Haka kuma Ibn 'Adi da al-Dailami sun tattara shi daga Ibn 'Umar a matsayin marfu', amma a cikin isnadinsa akwai 'Isa b. Abdullah, wanda yake da rauni. Duk da haka, an karfafa shi ta wata riwayar Ibn 'Adi, kuma hadisin da ke cikin Sunan yana goyon bayansa, wanda ya ce wani mutum ya ga a mafarki cewa an auna Manzon Allah ﷺ da Abu Bakr, sai aka same shi ya fi nauyi; sannan aka auna Abu Bakr da kowa ...96.

13. Related by Ishaq b. Rahawaih and al-Baihaqi with a sahih isnad as a statement of 'Umar. It is also collected by Ibn 'Adi and al-Dailami from Ibn 'Umar as marfu', but in its isnad is 'Isa b. Abdullah, who is weak. However, it is strengthened by another narration of Ibn 'Adi, and also supported by the hadith in the Sunan that a man saw in a dream that Prophet (may Allah bless him and grant him peace) was weighed against Abu Bakr, and was found to be heavier; then Abu Bakr was weighed against everyone else ...96.

14. Hadisin al-Hakim da al-Tabarani da wasu ne suka ruwaito shi. Haka kuma al-Tirmidhi ya ruwaito shi da lafazin: "Ni ne Gidan Hikima, kuma 'Ali ne Kofarsa." Al-Daraqutni ya kira hadisin da mudtarib, duka a cikin isnadi da cikin matani; al-Tirmidhi ya ce gharib ne kuma munkar; al-Bukhari ya ce babu wata riwaya sahihiya a cikinsa; Ibn Ma'in ya ce karya ce marar tushe. Irin wadannan suka game da hadisin an ruwaito su daga Abu Zur'ah, Abu Hatim da Yahya b. Sa'd. Al-Hakim ya bayyana asalin hadisin a matsayin sahih a cikin isnadi, amma Ibn al-Jauzi ya dauki duka nau'ukan biyu a matsayin maudu', al-Dhahabi kuma ya amince da shi. Wasu malaman zamani, ciki har da Ibn Hajar al-'Asqalani, Ibn Hajar al-Makki da al-Suyuti, sun bayyana shi da hasan saboda hanyoyin riwayarsa daban-daban. Al-'Ijlouni ya ce: "... babu wani abu daga cikin wannan da ke rage darajar ijma'in masu bin Sunnah daga Sahabbai, Tabi'ai da wadanda suka zo bayansu, cewa mafi alherin Sahabbai baki daya shi ne Abu Bakr, sannan 'Umar ...", kuma ya nakalto wannan ra'ayi daga Ibn 'Umar da kuma daga 'Ali da kansa, kamar yadda aka rubuta a Sahih al-Bukhari.97 Al-Albani ya bayyana hadisin a matsayin maudu'.98.

14. Related by al-Hakim, al-Tabarani and others. It is also related by al-Tirmidhi with the wording, "I am the House of Wisdom, and 'Ali is its Door". Al-Daraqutni labelled the hadith as mudtarib, both in isnad and text; al-Tirmidhi said it is gharib and munkar; al-Bukhari said that it has no sahih narration; Ibn Ma'in said that it is a baseless lie. Similar dismissals of the hadith are reported from Abu Zur'ah, Abu Hatim and Yahya b. Sa'd. Al-Hakim declared the original hadith as sahih in isnad, but Ibn al- Jauzi regarded both versions as maudu', and al- Dhahabi agreed with him. Several of the later scholars, including Ibn Hajar al-'Asqalani, Ibn Hajar al-Makki and al-Suyuti declared it hasan due to its various routes of narration. Al- 'Ijlouni says, "... none of this devalues the consensus of the Adherents to the Sunnah from the Companions, the Successors and those after them, that the best of the Companions overall is Abu Bakr, followed by 'Umar ...", and quotes this view from Ibn 'Umar and 'Ali himself, as recorded in Sahih al-Bukhari.97 Al-Albani declares the hadith to be maudu'.98.

15. Hadisi da'if ko maudu', kamar yadda Ahmad b. Hanbal, Ibn 'Abd al-Barr, al-Bazzar da wasu da yawa suka bayyana. Ibn Hazm ya ce ba wai kawai isnadinsa bai inganta ba, har ma hadisin ba zai iya zama gaskiya ba saboda wasu dalilai guda biyu: (i) Sahabbai ba su da kariya daga kuskure, don haka sun yi kuskure, kuma ba daidai ba ne a ce bin kowane daga cikinsu yana kaiwa ga shiriya; (ii) kwatancin da aka yi da taurari ba daidai ba ne, domin ba kowane tauraro ne ke shiryar da mutum a kowace tafiya ba! Akwai wani kwatanci na daban, ingantacce, da aka ambata a Sahih Muslim: Manzon Allah ﷺ ya ce: "Taurari su ne masu tsaron sama, don haka idan taurari suka tafi, sai abin da aka yi wa sama alkawari ya zo mata (watau a Ranar Alkiyama). Ni kuma ne mai tsaron Sahabbaina, don haka idan na tafi, sai abin da aka yi wa Sahabbaina alkawari ya zo musu (watau manyan jarrabawoyi da wahaloli). Sahabbaina kuma su ne masu tsaron al'ummata, don haka idan Sahabbaina suka tafi, sai abin da aka yi wa al'ummata alkawari ya zo mata (watau rarrabuwa, yaduwar bidi'o'i, da sauransu)." (4:1961, fassarar Turanci IV:1344).

15. A da'if or maudu' hadith, as stated by Ahmad b. Hanbal, Ibn 'Abd al-Barr, al-Bazzar and many others. Ibn Hazm states that not only is the isnad unsound, but the hadith cannot be true for two further reasons: (i) the Companions were not infallible, and hence made mistakes, so it would be wrong to say that following any of them leads to guidance; (ii) the comparison with the stars is wrong, for not every star guides one through every journey! There is a different, authentic comparison with the stars given in Sahih Muslim: the Prophet (may Allah bless him and grant him peace) said, "The stars are the custodians of the sky, so when the stars depart, there will come to the sky what is promised for it (i.e. on the Day of Judgment). I am the custodian of my Companions, so when I depart, there will come to my Companions what is promised for them (i.e. great trials and tribulations). My Companions are the custodians for my Ummah, so when my Companions depart, there will come to my Ummah what is promised for it (i.e. schisms, spread of innovations, etc.)." (4:1961, Eng. trans. IV:1344).

16. Babu isnad ga wannan hadisi: Al-Subki (d. 756) ya ce, "Ba a sani ba a wurin malaman Hadisi, kuma ba zan iya samun isnad a gare shi ba, ko sahih, ko da'if, ko maudu'." Wannan hadisi, tare da wanda ya gabata, sau da yawa ana amfani da su wajen tabbatar da wadannan matsananciyar hanyoyi guda biyu: (i) bin ra'ayoyin mutane makafi, ba tare da komawa ga Alkur'ani da Sunnah ba; (ii) bin malamin da ya fi sauki ko wanda ya fi dacewa da son zuciya, kuma ba tare da komawa ga manyan tushe ba.

16. No isnad exists for this hadith: al-Subki (d. 756) said, "It is not known to the scholars of Hadith, and I cannot find an isnad for it, whether sahih, da'if, or maudu'." It, along with the previous one, is often used to justify the following two extremes: (i) blind following of the views of men, with no reference to the Qur'an and Sunnah; (ii) conveniently following whichever scholar holds the easiest view, or that most agreeable to one's desires, again without reference to the fundamental sources.

17. An yi riwayoyi masu yawa na wannan hadisi a cikin littattafan Abu Dawud, al-Tirmidhi, Ibn Majah, al-Hakim, Ahmad da wasu. Sun bambanta a matsayinsu: wasu sahihi ne, wasu hasan ne, wasu kuma da'if ne, amma hadisin yana da tabbas. Daga cikin malaman da suka tabbatar da wannan hadisi akwai al-Tirmidhi, al-Hakim, al-Shatibi, Ibn Taimiyyah, Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, Ibn Hajar da al-'Iraqi. Yawancin riwayoyin sun ambaci cewa Yahudawa da Nasara sun rabu zuwa ƙungiyoyi saba'in da ɗaya ko saba'in da biyu, dukansu suna cikin Wuta sai guda ɗaya, kafin a ambaci cewa Musulmai ma sun rabu har fiye da haka. A wasu riwayoyin, Annabi (ﷺ) ya siffanta ƙungiyar da za ta tsira ta hanyoyi daban-daban: "al-Jama'ah (al'umma, taro, babban jama'a)", "mafi girman jama'a (al-sawad al-a'zam)", da kuma "wadda take bin abin da ni da Sahabbaina muke a kansa." Hadisin ba ya nufin cewa mafi yawan Musulmai za su shiga Wutar Jahannama, domin yawancinsu ("talakawan jama'a") ba sa cikin bidi'ar rarrabuwa da gangan. Haka kuma, ambaton Wuta ba ya nufin cewa ƙungiyoyin saba'in da biyu za su dawwama a cikinta har abada, ko kuma cewa waɗannan ƙungiyoyi kafirai ne.

17. Numerous narrations of this hadith are found in the collections of Abu Dawud, al-Tirmidhi, Ibn Majah, al-Hakim, Ahmad and others: they vary in being sahih, hasan, or da'if, but the hadith is established. Among those who have authenticated this hadith are al-Tirmidhi, al- Hakim, al-Shatibi, Ibn Taimiyyah, Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, Ibn Hajar and al-'Iraqi. Most narrations mention the splitting-up of the Jews and the Christians into seventy-one or seventy-two sects, all being in the Fire except one, prior to mention of the Muslims dividing even more. In some of the narrations, the Prophet (may Allah bless him and grant him peace) describes the Saved Sect variously as "the Jama'ah (community, congregation, main body)", "the largest body (al-sawad al-a'zam)" and "that which follows what I and my Companions are upon." The hadith does not mean that the majority of Muslims will be in the Hellfire, for most of them ("the masses") are not involved in intentional, divisive innovation; further, mention of the Fire does not necessarily imply that the seventy-two sects will remain there forever, or that those sects are disbelievers.

18. Ko da yake Mahdi ba a ambace shi a fili ba a cikin littattafan al-Bukhari da Muslim, hadisai da yawa ingantattu, waɗanda ma'anarsu mutawatir ce, suna magana game da zuwan Mahdi, wani mutum mai suna Muhammad ɗan 'Abdullah, kuma zuriyar Annabi ﷺ ta wajen Fatima, wanda zai zama Shugaban Musulmi (Imam, Khalifah), zai yi mulki shekara bakwai, kuma zai cika duniya da adalci da daidaito bayan an cika ta da zalunci da danniya. Zai kuma yi yaƙi da Dajjal tare da Isa ɗan Maryam. Marubucin, a littafinsa The Concept of the Mahdi among the Ahl al-Sunnah, ya ambaci malamai 37 da suka tattara hadisai game da Mahdi tare da isnadansu, da malamai 69 na baya da suka rubuta don goyon bayan wannan ra'ayi, sabanin malamai 8 da suka ƙi wannan ra'ayi. Hadisan da suke annabta Dajjal (Maƙaryacin Almasihu), wani mutum mai ido ɗaya wanda zai sami ikon mu'ujizai kuma Yahudawa za su bi shi, da kuma dawowar Isa Almasihu ɗan Maryam (aminci ya tabbata a gare su), wanda zai sauka a Dimashƙu ya yi sallah bayan Mahdi, ya kashe Dajjal a ƙofar Lod a Falasɗinu, ya karya Gicciye, ya kashe Alade, ya yi aure ya haifi 'ya'ya, kuma ya rayu shekara arba'in kafin ya mutu mutuwa ta halitta, ma'anarsu mutawatir ce. Al-Bukhari da Muslim da sauran masana hadisi ne suka tattara su. 19. Mutawatir ce a ma'ana, kuma al-Bukhari, Muslim da sauransu ne suka tattara ta.

18. Although the Mahdi is not mentioned explicitly in the collections of al-Bukhari and Muslim, numerous sahih ahadith, which are mutawatir in meaning, speak of the coming of the Mahdi, a man named Muhammad b. 'Abdullah and a descendant of the Prophet (may Allah bless him and grant him peace) through Fatimah, who will be the Leader (Imam, Khalifah) of the Muslims, rule for seven years and fill the world with justice and equity after it had been filled with tyranny and oppression. He will also fight the Dajjal along with Jesus son of Mary. The author, in his The Concept of the Mahdi among the Ahl al-Sunnah, has named 37 scholars who collected ahadith about the Mahdi with their own isnads and 69 later scholars who wrote in support of the concept, compared to 8 scholars who rejected the idea. The ahadith prophesying the Dajjal (False Christ), a one-eyed man who will have miraculous powers and will be followed by the Jews, and the return of Jesus Christ son of Mary (peace be upon them), who will descend in Damascus and pray behind the Mahdi, kill the Dajjal at the gate of Lod in Palestine, break the Cross, kill the Pig, marry and have children and live for forty years before dying a natural death, are mutawatir in meaning. They have been collected by al-Bukhari and Muslim, as well as other traditionists. 19. Mutawatir in meaning, and collected by al- Bukhari, Muslim and others.

20. Ma'anarsu mutawatir ne, kuma al-Bukhari, Muslim da wasu sun tattara su. Ambaton rashin karɓar ceto (shiga tsakani) a Ranar Lahira a cikin Alƙur'ani, misali 2:48 da 2:123, dole ne a fahimce shi bisa hasken wasu ayoyi, misali 20:109, da ingantattun hadisai. Ladan ganin Allah ga muminai yana cikin Alƙur'ani, misali 75:22-23 da 83:15. Wadannan hadisai da na sassa biyun da suka gabata, Mu'tazilawa na farko (Masu hankali) sun ƙi su gaba ɗaya, haka kuma waɗanda Mu'tazilawa suka rinjayar a yau, bisa ɗaya ko fiye daga cikin waɗannan dalilai: (i) sun saɓa wa Alƙur'ani (a ganinsu); (ii) sun saɓa wa hankali (a ganinsu), kuma (iii) hadisai ne na ahad ba mutawatir ba, saboda haka ba a karɓe su a al'amuran imani ba (hujja ce mara inganci). Saboda haka, malaman da suka rubuta akidar Ahlus-Sunna sun saka waɗannan ra'ayoyi a cikinta, don tabbatar da musun kuskuren ra'ayoyin Mu'tazilawa. Sauran hadisai ingantattu da Mu'tazilawa suka ƙi suna da yawa, kuma sun haɗa da waɗanda ke bayyana Mi'rajin Annabi ﷺ (hawansa zuwa sammai), waɗanda kuma ma'anarsu mutawatir ce.

20. Mutawatir in meaning, and collected by al- Bukhari, Muslim and others. Mention of the inadmissibility of intercession on the Day of Judgment in the Qur'an, e.g. 2:48 2:123, must be understood in the light of other verses, e.g. 20:109 and sahih ahadith. The reward of seeing Allah for the believers is referred to in the Qur'an, e.g. 75:22-23 and 83:15. These ahadith and those of the previous two categories were generally rejected by the classical Mu'tazilah (Rationalists), as well by those influenced by them today, on one or more of the following bases: (i) they contradict the Qur'an (in their view); (ii) they contradict Reason (in their view), and (iii) they are ahad, not mutawatir, and hence not acceptable in matters of belief (a flawed argument). Hence, the scholars who wrote the 'aqidah (creed) of the Ahl al-Sunnah included these concepts in it, to confirm their denial of the wrong ideas of the Mu'tazilah. Other authentic ahadith rejected by the Mu'tazilah are many, and include those describing the Prophet's Mi'raj (ascension to the heavens), which are again mutawatir in meaning.

21. Hadisin da wannan lafazin yana da da'if, amma ma'anarsa tana cikin hadisin Ibn Majah da al-Nasa'i cewa wani mutum ya zo wurin Annabi (ﷺ) ya ce, "Ya Manzon Allah! Ina niyyar fita yaki, amma na zo neman shawararka." Sai ya ce, "Mahaifiyarka tana raye?" Ya ce, "Eh." Sai ya ce, "To ka zauna tare da ita, domin Aljanna tana karkashin ƙafafunta." Wannan hadisi na karshe al-Hakim, al-Dhahabi da al-Mundhiri sun tabbatar da cewa sahihi ne.99.

21. The hadith with this wording is da'if, but its meaning is contained in the hadith of Ibn Majah and al-Nasa'i that a man came to the Prophet (may Allah bless him and grant him peace) and said, "O Messenger of Allah! I intend to go on a (military) expedition, but I have come to ask your advice." He said, "Is your mother alive?" He said, "Yes." He said, "Then stay with her, for the Garden is under her feet." This latter hadith is declared to be sahih by al-Hakim, al-Dhahabi and al-Mundhiri.99.

22. Hadisi sahihi, wanda al-Bukhari, Muslim da wasu suka tattara.

22. A sahih hadith, collected by al-Bukhari, Muslim and others.

23. Wannan hadisi yana da sarƙoƙin ruwaitoci da yawa daga sahabbai fiye da goma sha biyu, har ma da tabi'ai, kimanin ashirin, waɗanda ke ruwaitowa daga Anas kaɗai. Ibn Majah, al-Baihaqi, al-Tabarani da sauransu sun tattara su, amma duk suna da rauni (da'if) a cewar Ahmad b. Hanbal, Ishaq b. Rahuwaih, Ibn 'Abd al-Barr, al-Bazzar da wasu, kodayake wasu malamai sun tabbatar da ingancin wasu daga cikin sarƙoƙin. Al-Baihaqi ya ce matanin hadisin mashhur ne, alhali isnadinsa da'if ne. Shi kuma al-Hakim da Ibn al-Salah sun ɗauke shi a matsayin misali mafi kyau na hadisi mashhur wanda ba sahih ba. Duk da haka, malaman hadisi na baya suna ɗaukarsa da isasshen sarƙoƙin ruwaitoci da za su iya ƙarfafa shi zuwa matakin hasan ko sahih, ra'ayin da al-Mizzi, al-'Iraqi, Ibn Hajar, al-Suyuti da al-Albani suka bayyana.

23. This hadith has many chains of narration on the authority of more than a dozen Companions, including twenty Successors apparently reporting from Anas alone. They are collected by Ibn Majah, al-Baihaqi, al-Tabarani and others, but all of them are da'if, according to Ahmad b. Hanbal, Ishaq b. Rahuwaih, Ibn 'Abd al-Barr, al- Bazzar and others, although some scholars authenticated a few of the chains. Al-Baihaqi said that its text is mashhur while its isnad is da'if, while al-Hakim and Ibn al-Salah regarded it as a prime example of a mashhur hadith which is not sahih. However, it is regarded by later scholars of Hadith as having enough chains of narration to be strengthened to the level of hasan or sahih, a view which is stated by al- Mizzi, al-'Iraqi, Ibn Hajar, al-Suyuti and al- Albani.100.

24. Wannan ƙarin magana yana cikin wasu daga cikin riwayoyin rauni na hadisin da ya gabata, kuma Ibn Hibban, Ibn al-Jauzi, al-Sakhawi da al-Albani sun bayyana shi da maudu'.101.

24. This additional statement is found in a few of the (weak) narrations of the previous hadith, and is declared as maudu' by Ibn Hibban, Ibn al- Jauzi, al-Sakhawi and al-Albani.101.

25. An ambaci al-Manjaniqi a cikin littafinsa na hadisai na tsofaffin masu ruwaito daga matasa, daga Al-Hasan al-Basri. Al-Khatib al-Baghdadi ya ce hadisin maudu'i ne a matsayin ruwaya daga Annabi ﷺ, amma magana ce ta Al-Hasan al-Basri.102.

25. Mentioned by al-Manjaniqi in his collection of ahadith of older narrators reporting from younger ones, on the authority of al-Hasan al- Basri. Al-Khatib al-Baghdadi said that it is maudu' as a narration from the Prophet (may Allah bless him and grant him peace), but that it is a statement of al-Hasan al-Basri.102.

26. An ruwaito shi a matsayin marfu' daga al-Baihaqi, da isnadi mai rauni, kamar yadda al-'Iraqi ya bayyana. Ibn Hajar ya ce, a zahiri, magana ce ta Ibrahim b. Abi 'Ablah, wanda yake cikin Tabi'ai.103.

26. Related as marfu' by al-Baihaqi with a da'if isnad, according to al-'Iraqi. Ibn Hajar said that it is actually a saying of Ibrahim b. Abi 'Ablah, a Successor.103.

*NB: Malamai na ilimin Hadisi sun yarda cewa ba a kamata a danganta hadisin da ke da rauni (da'if) ko na ƙage (maudu') ga Annabi ﷺ ba, misali ta hanyar cewa, "Annabi ﷺ ya ce: ...", koda kuwa ma'anarsa ta zama daidai ko kuma maganar wani malamin Musulunci ce, domin hakan zai zama hanyar yin ƙarya ga Annabi ﷺ.

*NB: The scholars of Hadith agree that a da'if or maudu' hadith must not be attributed to the Prophet (may Allah bless him and grant him peace), e.g. by saying, "The Prophet said: ...", even if the meaning is considered to be correct or if it is actually the saying of a Muslim scholar, for that would be a way of lying about the Prophet (may Allah bless him and grant him peace).