Shadhdh da Munkar.

Shadhdh & Munkar.

Bisa ga al-Shafi'i, hadisin shadhdh (wanda ya bambanta) shi ne wanda mutumin amintacce ya ruwaito, amma yana saba wa ruwayar wanda ya fi shi amana. Ba ya haɗa da hadisin da abin da yake ciki ya keɓanta, wanda babu wani da ya ruwaito shi.43 Bisa wannan ma'ana, sanannen hadisin, "Ayyuka suna da hukunci bisa ga niyyoyi", ba a ɗauke shi a matsayin shadhdh ba, domin Yahya b. Sa'id al-Ansari ya ruwaito shi daga Muhammad b. Ibrahim al-Taimi, daga 'Alqamah, daga 'Umar, dukansu amintattu ne masu inganci, ko da yake kowannensu shi ne kaɗai mai ruwaitawa a wannan matakin.44.

According to al-Shafi'i, a shadhdh ("irregular") hadith is one which is reported by a trustworthy person but goes against the narration of a person more reliable than him. It does not include a hadith which is unique in its contents and is not narrated by someone else.43 In the light of this definition, the well-known hadith, "Actions are (judged) according to their intentions", is not considered shadhdh since it has been narrated by Yahya b. Sa'id al-Ansari from Muhammad b. Ibrahim al-Taimi from 'Alqamah from 'Umar, all of whom are trustworthy authorities, although each one of them is the only reporter at that stage.44.

Misali na hadisin shādh a wajen wasu malamai shi ne hadisin da Abu Dawud da al-Tirmidhi suka riwaito, ta wannan isnadi:

An example of a shadhdh hadith according to some scholars is one which Abu Dawud and al-Tirmidhi transmit, through the following isnad:

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === Annabi ﷺ: "Idan ɗayanku ya yi raka'o'i biyu kafin sallar Asuba, to ya kwanta a kan gefensa na dama."

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === the Prophet (may Allah bless him and grant him peace): "When one of you offers the two rak'ahs before the Dawn Prayer, he should lie down on his right side.".

Dangane da shi, al-Baihaqi ya ce.

Regarding it, al-Baihaqi said.

"Abdul Wahid ya saba wa mutane masu yawa a cikin wannan riwayar, domin su sun ruwaito abin da ke sama a matsayin aikin Annabi ﷺ, ba a matsayin maganarsa ba; Abdul Wahid shi kaɗai ne a cikin ɗaliban al-A'mash amintattu wanda ya ruwaito waɗannan kalmomi."45

"'Abdul Wahid has gone against a large number of people with this narration, for they have reported the above as an act of the Prophet (may Allah bless him and grant him peace), and not as his saying; 'Abdul Wahid is alone amongst the trustworthy students of al-A'mash in narrating these words."45

Dangane da abin da Ibn Hajar ya faɗa, idan wani hadisi da ya saɓa wa wani hadisi ingantacce aka ruwaito shi ta hanyar wani ɗan rawa mai rauni, ana kiransa munkar (wanda aka ƙi).46 Malaman hadisi har zuwa zamanin Ahmad suna kiran duk wani hadisi da mai ruwaitowa mai rauni ya ruwaito a matsayin munkar.47 Wani lokaci kuma ana kiran hadisi munkar saboda abin da ke cikinsa ya saɓa wa maganganun Annabi ﷺ gabaɗaya. Al-Khatib (d. 463) ya ruwaito daga al-Rabi' b. Khaitham (d. 63) yana cewa.

According to Ibn Hajar, if a narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar (denounced).46 Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar.47 Sometimes, a hadith is labelled as munkar because of its contents being contrary to general sayings of the Prophet (may Allah bless him and grant him peace). Al-Khatib (d. 463) quotes al-Rabi' b. Khaitham (d. 63) as saying.

Wasu hadisai suna da haske kamar na rana, wanda muke gane shi; wasu kuma suna da duhu kamar na dare wanda ke sa mu ƙi su.

"Some ahadith have a light like that of day, which we recognise; others have a darkness like that of night which makes us reject them.".

Ya kuma ambato al-Auza'i (d. 157) yana cewa.

He also quotes al-Auza'i (d. 157) as saying.

"Mun kasance muna sauraron hadisai, mu gabatar da su ga abokan aikinmu masana hadisi, kamar yadda ake gabatar da tsabar kudi na jabu ga masu canjin kudi: abin da suka gane daga cikinsu, mu karba; abin da suka ki daga cikinsu, mu ma mu ki." 48.

"We used to listen to ahadith and present them to fellow traditionists, just as we present forged coins to money-changers: whatever they recognise of them, we accept, and whatever they reject of them, we also reject."48.

Ibn Kathir ya ruwaito hadisai biyu a cikin Tafsirinsa, na farko daga cikinsu yana karbuwa, yayin da na biyu ya saba masa kuma ba abin dogara ba ne:

Ibn Kathir quotes the following two ahadith in his Tafsir, the first of which is acceptable, whereas the second contradicts it and is unreliable:

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, wadda ta ce: "Mahaifiyata ta zo (Madina) a lokacin yarjejeniyar da Quraish suka yi, alhali tana har yanzu mushrikiya. Sai na zo wurin Annabi ﷺ na ce masa: 'Ya Manzon Allah, mahaifiyata ta zo da radin kanta: shin in yi mata alheri?' Sai ya ce: 'Eh! Ki yi mata alheri'."

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, who said, "My mother came (to Madinah) during the treaty Quraish had made, while she was still a polytheist. So I came to the Prophet (may Allah bless him and grant him peace) and said to him, 'O Messenger of Allah, my mother has come willingly: should I treat her with kindness?' He replied, 'Yes! Treat her with kindness'.".

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al-'Adawi -- - dan'uwan al-Zuhri --- al-Zuhri --- 'Urwah --- 'A'ishah da Asma', dukansu sun ce, "Mahaifiyarmu ta zo mana a Madinah alhali tana mushrikiya, a lokacin yarjejeniyar zaman lafiya tsakanin Quraishawa da Manzon Allah ﷺ. Sai muka ce, 'Ya Manzon Allah ﷺ, mahaifiyarmu ta zo Madinah da son ranta: shin mu yi mata alheri?' Ya ce, 'Eh! Ku yi mata alheri'."

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al- 'Adawi -- - the nephew of al-Zuhri --- al- Zuhri --- 'Urwah --- 'A'ishah and Asma', both of whom said, "Our mother came to us in Madinah while she was a polytheist, during the peace treaty between the Quraish and the Messenger of Allah (may Allah bless him and grant him peace). So we said, 'O Messenger of Allah, our mother has come to Madinah willingly: do we treat her kindly?' He said, 'Yes! Treat her kindly'.".

Ibn Kathir sai kuma ya ce:

Ibn Kathir then remarks:

"Wannan hadisi (na ƙarshe), a sanina, an ruwaito shi ne ta wannan hanya kawai ta al-Zuhri --- 'Urwah --- 'A'isha. Hadisi ne munkar da wannan matani saboda mahaifiyar 'A'isha ita ce Umm Ruman, wadda tuni ta kasance baiwar Allah mai hijira, yayin da mahaifiyar Asma' wata mace ce daban, kamar yadda aka ambace ta da suna a wasu hadisai." 49.

"This (latter) hadith, to our knowledge is reported only through this route of al- Zuhri --- 'Urwah --- 'A'ishah. It is a munkar hadith with this text because the mother of 'A'ishah is Umm Ruman, who was already a Muslim emigrant, while the mother of Asma' was another woman, as mentioned by name in other ahadith."49.

Sabanin hadisin munkar, idan aka sami wani amintaccen mai ruwaya yana ƙara wani abu wanda sauran ingantattun majiyoyi ba su ruwaito shi ba, to ƙarin yana karɓuwa muddin bai saɓa musu ba; ana kiransa ziyadatu thiqah (ƙari daga amintacce).50 Misali shi ne hadisin al-Bukhari da Muslim daga Ibn Mas'ud: "Na tambayi Manzon Allah ﷺ, 'Wane aiki ne mafi falala?' Ya ce, 'Sallah a lokacinta.'" Masu ruwaya biyu, Al-Hasan b. Makdam da Bindar, sun ruwaito shi da ƙari, "... a farkon lokacinta"; dukkan Al-Hakim da Ibn Hibban sun bayyana wannan ƙari a matsayin sahihi.51

In contrast to a munkar hadith, if a reliable reporter is found to add something which is not narrated by other authentic sources, the addition is accepted as long as it does not contradict them; and is known as ziyadatu thiqah (an addition by one trustworthy).50 An example is the hadith of al-Bukhari and Muslim on the authority of Ibn Mas'ud: "I asked the Messenger of Allah (may Allah bless him and grant him peace), 'Which action is the most virtuous?' He said, 'The Prayer at its due time'." Two reporters, Al-Hasan b. Makdam and Bindar, reported it with the addition, "... at the beginning of its time"; both Al-Hakim and Ibn Hibban declared this addition to be sahih.51.

Mudraj

Mudraj.

Ana kiran wani ƙari da mai ruwaitawa ya yi a cikin matanin hadisin da ake ruwaitawa da suna mudraj (ƙarin da aka saka a ciki).52 Misali, al-Khatib ya ruwaito ta hanyar Abu Qattan da Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- Annabi ﷺ, wanda ya ce: "Ku yi alwala cikakkiya; kaico ga dugadugai daga Wuta!".

An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated).52 For example, al-Khatib relates via Abu Qattan and Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- The Prophet (may Allah bless him and grant him peace), who said, "Perform the ablution fully; woe to the heels from the Fire!".

Al-Khaɗīb sannan ya ce.

Al-Khatib then remarks.

"Maganar, 'Ku cika alwala sosai', Abu Hurairah ne ya faɗa, yayin da maganar da ta biyo baya, 'Kaiton diddigi daga Wuta!', ta Annabi ne ﷺ. Bambancin da ke tsakanin su ana fahimtarsa ne daga ruwayar al-Bukhari, wanda ya ruwaito wannan hadisi iri ɗaya kuma ya nakalto Abu Hurairah yana cewa: "Ku cika alwala, domin Abul-Qasim ﷺ ya ce: Kaiton diddigi daga Wuta!"."53.

"The statement, 'Perform the ablution fully' is made by Abu Hurairah, while the statement afterwards, 'Woe to the heels from the Fire!', is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, "Complete the ablution, for Abu 'l-Qasim (may Allah bless him and grant him peace) said: Woe to the heels from the Fire!"."53.

Irin wannan ƙari yana iya kasancewa a farko, a tsakiya, ko a ƙarshe, sau da yawa a matsayin bayani game da wani kalma da aka yi amfani da ita. Idraj (ƙarawa cikin hadisi) ana samunsa galibi a cikin matn (rubutun hadisin), ko da yake akwai wasu misalai da ke nuna cewa irin waɗannan ƙari ana samunsu a cikin isnad ma, inda mai ruwaito yake haɗa wani sashe na wani isnad da wani isnad. Mai ruwaito da aka samu yana yawan yin idraj da gangan ba a karɓar hadisinsa gabaɗaya, kuma ana ɗaukarsa a matsayin maƙaryaci.54

Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another. A reporter found to be in the habit of intentional idraj is generally unacceptable and considered a liar.54

Sai dai masana hadisi sun fi sassauci ga waɗanda suke yin hakan saboda mantuwa ko don bayyana kalma mai wahala.

However, the traditionists are more lenient towards those reporters who may do so forgetfully or in order to explain a difficult word.