Kafin a tattauna hadisai ma'lul (marasa inganci), ya dace a fara da bayani a takaice kan hadisai mudtarib (masu rikici) da maqlub (wadanda aka juya), domin hakan zai taimaka wajen fahimtar ma'lul.

Before discussing ma'lul (defective) ahadith, a brief note on mudtarib (shaky) and maqlub (reversed) ahadith would help in understanding ma'lul.

Mudtarib

Mudtarib.

Dangane da abin da Ibn Kathir ya ce, idan masu ruwaito sun saba wa juna game da wani shaikh na musamman, ko game da wasu al'amura a cikin isnad ko a cikin matn, ta yadda babu wata ra'ayi daga cikin ra'ayoyin da za a fifita a kan sauran, kuma saboda haka akwai shakku game da isnad ko matn, to irin wannan hadisi ana kiransa mudtarib (mai girgiza).55.

According to Ibn Kathir, if reporters disagree about a particular shaikh, or about some other points in the isnad or the text, in such a way that none of the opinions can be preferred over the others, and thus there is uncertainty about the isnad or text, such a hadith is called mudtarib (shaky).55.

Misali game da idtirab a cikin isnad, an ruwaito daga Abu Bakr cewa ya ce: "Ya Manzon Allah! Ina ganin kana tsufa?" Sai ya amsa: "Abin da ya sa ni tsufa shi ne Suratu Hud da surorin 'yan uwanta."ﷺ Al-Daraqutni ya ce.

For example with regard to idtirab in the isnad, it is reported on the authority of Abu Bakr that he said, "O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs." Al-Daraqutni says.

"Wannan misali ne na hadisi mudtarib. Ana riwayarsa ta hanyar Abu Ishaq, amma akwai ra'ayoyi daban-daban guda goma game da wannan isnadi: wasu suna ruwaito shi a matsayin mursal, wasu kuma a matsayin muttasil; wasu suna ɗaukarsa musnad na Abu Bakr, wasu kuma musnad na Sa'd ko 'A'isha. Tunda duk waɗannan riwayoyi suna da nauyi iri ɗaya, yana da wuya a fifita ɗaya bisa wani. Saboda haka, ana kiran hadisin da suna mudtarib."56.

"This is an example of a mudtarib hadith. It is reported through Abu Ishaq, but as many as ten different opinions are held about this isnad: some report it as mursal, others as muttasil; some take it as musnad of Abu Bakr, others as musnad of Sa'd or 'A'ishah. Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as mudtarib."56.

Misali na idtirab a cikin littafin, Rafi' b. Khadij ya ce Manzon Allah (Allah ya yi masa salati ya kuma ba shi aminci) ya hana haya da ƙasa. Masu ruwaitawa daga Rafi' sun ba da maganganu daban-daban, kamar haka:

As an example of idtirab in the text, Rafi' b. Khadij said that the Messenger of Allah (may Allah bless him and grant him peace) forbade the renting of land. The reporters narrating from Rafi' give different statements, as follows:

Hanzalah ya tambayi Rafi', "Yaya game da yin haya da zinariya da azurfa?" Sai ya amsa, "Babu matsala idan haya ce da zinariya da azurfa."

1. Hanzalah asked Rafi', "What about renting for gold and silver?" He replied, "It does not matter if it is rent for gold and silver.".

2. Rifa'ah --- Rafi' --- Annabi ﷺ, wanda ya ce: "Duk wanda ya mallaki wani fili, ya noma shi, ko ya ba ɗan'uwansa ya noma shi, ko ya bar shi."

2. Rifa'ah --- Rafi' --- the Prophet (may Allah bless him and grant him peace), who said, "Whoever owns a piece of land should cultivate it, give it to his brother to cultivate, or abandon it.".

3. Salim --- Rafi' --- his two uncles --- Annabi (ﷺ), wanda ya hana haya gonar noma.

3. Salim --- Rafi' --- his two uncles --- the Prophet (may Allah bless him and grant him peace), who forbade the renting of farming land.

4. Ɗan Rafi'i --- Rafi' --- Annabi (ﷺ), wanda ya hana haya gona.

4. The son of Rafi' --- Rafi' --- the Prophet (may Allah bless him and grant him peace), who forbade the renting of land.

5. Wata riwayar daban daga Rafi' daga Annabi (Allah ya yi masa salati ya kuma ba shi aminci), wanda ya ce: "Duk wanda ya mallaki wani fili, to ya noma shi, ko kuma ya ba ɗan'uwansa ya noma shi. Kada ya yi hayar shi da kashi ɗaya bisa uku ko kashi ɗaya bisa huɗu na amfanin gona, kuma kada ya yi hayar shi da wani ƙayyadadden adadin amfanin gona."

5. A different narration by Rafi' from the Prophet (may Allah bless him and grant him peace), who said, "Whoever owns a piece of land should either cultivate it or give it to his brother to cultivate. He must not rent it for a third or a quarter of the produce, nor for a given quantity of the produce.".

6. Zaid b. Thabit ya ce, "Allah Ya gafarta wa Rafi'! Ni na fi shi sanin hadisin. Abin da ya faru shi ne, wasu mutum biyu daga cikin Ansar (Mataimaka) sun yi sabani, sai suka zo wurin Annabi ﷺ, wanda bayan ya saurari hujjojinsu ya ce, 'Idan wannan ne matsayinku, to kada ku yi hayar gonaki.' Rafi' ya ji jumlar ƙarshe kawai, wato, 'Kada ku yi hayar gonaki'."

6. Zaid b. Thabit said, "May Allah forgive Rafi'! I am more aware of the hadith than he; what happened was that two of the Ansar (Helpers) had a dispute, so they came to the Prophet (may Allah bless him and grant him peace), who said after listening to their cases, 'If this is your position, then do not rent the farms.' Rafi' has only heard the last phrase, i.e., 'Do not rent the farms'.".

Saboda waɗannan nau'o'i daban-daban, Ahmad b. Hanbal ya ce.

Because of these various versions, Ahmad b. Hanbal said.

Ahadith da Rafi' ya ruwaito game da hayar fili suna da mudtarib. Ba za a karɓe su ba, musamman idan sun saɓa wa hadisin Ibn 'Umar da aka tabbatar, cewa Manzon Allah ﷺ ya ba Yahudawa filin Khaibar a kan sharaɗin cewa za su yi aiki a kansa, su kuma karɓi rabin amfanin gona.57.

"The ahadith reported by Rafi' about the renting of land are mudtarib. They are not to be accepted, especially when they go against the well-established hadith of Ibn 'Umar that the Messenger of Allah (may Allah bless him and grant him peace) gave the land of Khaibar to the Jews on condition that they work on it and take half of the produce."57.

Maqlub.

Maqlub.

Hadis da ake kira maqlub (wanda aka canza ko aka juyar da shi) shi ne idan aka maye gurbin isnadinsa da wani rubutu daban, ko akasin haka, ko kuma idan wani mai ruwaya ya juya tsarin jimlar da ke cikin rubutun. Misali da ya shafi wannan rubutu: a cikin ruwayarsa na sanannen hadisin da ke bayyana mutum bakwai da Allah zai inuwantar da su a Ranar Alkiyama, Muslim ya ruwaito daya daga cikin rukunin kamar haka: "wani mutum da ya boye sadakarsa har ta kai ga hannun damansa ba ya sanin abin da hannun hagunsa ke bayarwa a sadaka." Wannan jimla a fili an juya ta ne daga wani mai ruwaya, domin daidaitacciyar kalma tana cikin wasu ruwayoyin Bukhari da Muslim kamar haka: "... har ta kai ga hannun hagunsa ba ya sanin abin da hannun damansa ke bayarwa ..."58.

A hadith is known as maqlub (changed, reversed) when its isnad is grafted to a different text or vice versa, or if a reporter happens to reverse the order of a sentence in the text. As an example relating to the text, in his transmission of the famous hadith describing the seven who will be under the shelter of Allah on the Day of Judgment, Muslim reports one of the categories as, "a man who conceals his act of charity to such an extent that his right hand does not know what his left hand gives in charity." This sentence has clearly been reversed by a reporter, because the correct wording is recorded in other narrations of both al-Bukhari and Muslim as follows: "... that his left hand does not know what his right hand gives ..."58.

Shari'ar da ta shahara ta Al-Bukhari da malaman Baghdad tana ba da misali mai kyau na isnadin maqlub. Malaman hadisi, don su jarraba bakonsu, Al-Bukhari, sun naɗa mutum goma, kowannensu yana da hadisai goma. To, kowane hadisin waɗannan mutum goma an riga an sanya masa isnadin wani. Imam Al-Bukhari ya saurari kowane ɗaya daga cikin mutum goman yayin da yake ba da hadisansa, kuma ya musanta ingancin kowane hadisi. Bayan sun gama ba da waɗannan hadisai, sai ya kira kowane mutum a bisa tsari, ya ba shi labarin kowane hadisinsa tare da isnadinsa na gaskiya. Wannan jarrabawa ta samar masa da babban daraja a wurin malaman Baghdad.59.

The famous trial of al-Bukhari by the scholars of Baghdad provides a good example of a maqlub isnad. The traditionists, in order to test their visitor, al-Bukhari, appointed ten men, each with ten ahadith. Now, each hadith (text) of these ten people was prefixed with the isnad of another. Imam al-Bukhari listened to each of the ten men as they narrated their ahadith and denied the correctness of every hadith. When they had finished narrating these ahadith, he addressed each person in turn and recounted to him each of his ahadith with its correct isnad. This trial earned him great honour among the scholars of Baghdad.59.

Wata hanyar kuma da hadisai suka kasance maqlub ita ce ta hanyar musanya sunan mai ruwaito hadisin da wani, misali a ambaci Abu Hurairah a matsayin mai ruwaitowa daga Annabi ﷺ alhali kuwa ainihin mai ruwaitowar wani ne, ko kuma ta hanyar jujjuya sunan mai ruwaitowa, misali a ambaci Walid b. Muslim maimakon Muslim b. Walid, ko Ka'b b. Murrah maimakon Murrah b. Ka'b.60.

Other ways in which ahadith have been rendered maqlub are by replacement of the name of a reporter with another, e.g. quoting Abu Hurairah as the reporter from the Prophet (may Allah bless him and grant him peace) although the actual reporter was someone else, or by reversal of the name of the reporter, e.g. mentioning Walid b. Muslim instead of Muslim b. Walid, or Ka'b b. Murrah instead of Murrah b. Ka'b.60.

Ma'lul ko Mu'allal.

Ma'lul or Mu'allal.

Ibn al-Salah ya ce, "Hadisin ma'lul (mai lahani a boye) shi ne wanda ya bayyana a matsayin ingantacce, amma bincike mai zurfi ya bayyana wani abu mai rage darajarsa." Irin wadannan abubuwa na iya zama:

Ibn al-Salah says, "A ma'lul (defective) hadith is one which appears to be sound, but thorough research reveals a disparaging factor." Such factors can be:

1. yin hukunci cewa wani hadisi musnad ne alhali a zahiri mursal ne, ko kuma marfu' alhali a zahiri mauquf ne.

1. declaring a hadith musnad when it is in fact mursal, or marfu' when it is in fact mauquf.

2. nuna wa mai ruwaya cewa yana ruwaya daga malaminsa alhali bai taba haduwa da shi ba; ko kuma danganta hadisi ga wani Sahabi alhali yana zuwa ta hanyar wani daban.

2. showing a reporter to narrate from his shaikh when in fact he did not meet the latter; or attributing a hadith to one Companion when it in fact comes through another.61.

Ibn al-Madini (d. 324) ya ce irin wannan aibu ba za a iya gano ta ba sai an tattara dukkan isnadan wani hadisi na musamman. A littafinsa al-'Ilal, ya ambaci tabi'ai talatin da hudu da sunayen sahabbai da kowannensu ya ji hadisai kai tsaye daga gare su. Misali, ya ce al-Hasan al-Basri (d. 110, yana da shekara 88) bai ga 'Ali ba (d. 40), ko da yake ya kara da cewa akwai dan yiwuwar ya gan shi a lokacin yarintarsa a Madina.62 Irin wannan bayani yana da muhimmanci sosai, domin misali, hadisai da yawa na Sufaye suna komawa ga al-Hasan al-Basri, wanda ake da'awar cewa yana ruwaito kai tsaye daga 'Ali.

Ibn al-Madini (d. 324) says that such a defect can only be revealed if all the isnads of a particular hadith are collated. In his book al- 'Ilal, he gives thirty-four Successors and the names of those Companions from whom each of them heard ahadith directly. For example, he says that al-Hasan al-Basri (d. 110, aged 88) did not see 'Ali (d. 40), although he adds that there is a slight possibility that he may have seen him during his childhood in Madinah.62 Such information is very important, since for example, many Sufi traditions go back to al- Hasan al-Basri, who is claimed to report directly from 'Ali.

Kasancewar wannan reshe ne mai matuƙar laushi na Mustalah al-Hadith, sai wasu masana hadisi sanannu kaɗan ne suka rubuta littattafai a kansa, kamar Ibn al-Madini (d. 234), Ibn Abi Hatim al-Razi (d. 327), al-Khallal (d. 311) da al-Daraqutni (d. 385). Ibn Abi Hatim, a cikin littafinsa Kitab al-'Ilal, ya kawo misalai 2840 na hadisai ma'lul game da batutuwa daban-daban.

Being a very delicate branch of Mustalah al- Hadith, only a few well-known traditionists such as Ibn al-Madini (d. 234), Ibn Abi Hatim al-Razi (d. 327), al-Khallal (d. 311) and al-Daraqutni (d. 385), have compiled books about it. Ibn Abi Hatim, in his Kitab al-'Ilal, has given 2840 examples of ma'lul ahadith about a range of topics.

Misali na hadisin ma'lul shi ne wanda Muslim ya ruwaito daga Abu Hurairah, wanda ya bayar da labarin cewa Annabi ﷺ ya ce.

An example of a ma'lul hadith is one transmitted by Muslim on the authority of Abu Hurairah, who reports the Prophet (may Allah bless him and grant him peace) as saying.

"Allah ya halicci ƙasa a ranar Asabar; ya halicci duwatsu a ranar Lahadi; ya halicci bishiyoyi a ranar Litinin; ya halicci abubuwan da ke buƙatar aiki a ranar Talata; ya halicci haske (ko kifi) a ranar Laraba; ya warwatsa dabbobi a cikinta (ƙasar) a ranar Alhamis; sannan ya halicci Adam bayan la'asar ranar Juma'a, halitta ta ƙarshe a sa'a ta ƙarshe daga sa'o'in ranar Juma'a, tsakanin la'asar da dare.»63."

"Allah created the land on Saturday; He created the mountains on Sunday; He created the trees on Monday; He created the things entailing labour on Tuesday; He created the light (or fish) on Wednesday; He scattered the beasts in it (the earth) on Thursday; and He created Adam after the afternoon of Friday, the last creation at the last hour of the hours of Friday, between the afternoon and night."63.

Game da haka, Ibn Taimiyyah ya ce.

Regarding it, Ibn Taimiyyah says.

"Malamai da suka fi Muslim ilimi, irin su al-Bukhari da Yahya b. Ma'in, sun soki shi. Al-Bukhari ya ce, 'Wannan magana ba ta Annabi ba ce ﷺ, face ta Ka'b al-Ahbar.'"64

"Men more knowledgeable than Muslim, such as al-Bukhari and Yahya b. Ma'in, have criticised it. Al-Bukhari said, 'This saying is not that of the Prophet (may Allah bless him and grant him peace), but one of Ka'b al-Ahbar'."64