Mutawatir & Ahad.

Mutawatir & Ahad.

Dangane da adadin masu ruwaito hadisi a kowane matakin isnadi, watau a kowane zamani na masu ruwaito, ana iya rarraba shi zuwa kashi-kashi na gaba ɗaya: mutawatir ("mai jerawa") ko ahad ("guda ɗaya"). Hadisin mutawatir shi ne wanda mutane masu yawa suka ruwaito shi har ba za a iya tsammanin cewa dukkansu tare za su yarda a kan ƙarya ba.29.

Depending on the number of the reporters of the hadith in each stage of the isnad, i.e. in each generation of reporters, it can be classified into the general categories of mutawatir ("consecutive") or ahad ("single") hadith. A mutawatir hadith is one which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.29.

Al-Ghazali (d. 505) ya shimfiɗa sharaɗin cewa hadisin mutawatir ya zama an san shi da yawan masu ruwaitansa, daidai gwargwado tun farko, a tsakiya da kuma ƙarshe.30 Yana daidai a wannan sharaɗi, domin wasu ruwayoyi ko ra'ayoyi, duk da cewa mutane da dama, Musulmi ko waɗanda ba Musulmi ba, suna ɗaukansu a matsayin mutawatir, asalinsu ba su da tawatur. Babu ƙayyadadden adadi na "yawan masu ruwaya"; ko da yake an ambaci lambobi kamar huɗu, biyar, bakwai, goma, goma sha biyu, arba'in da saba'in, da sauransu, a matsayin mafi ƙarancin adadi, ainihin adadin ba shi da muhimmanci (wasu masu ruwaya, misali Imamai na Hadisi, suna da nauyi fiye da waɗanda suke zamaninsu): abin da yake da muhimmanci shi ne sharaɗin cewa yiwuwar daidaituwa ko "ƙarya da aka shirya" ta kasance a bayyane ba ta da yawa.31.

Al-Ghazali (d. 505) stipulates that a mutawatir narration be known by the sizeable number of its reporters equally in the beginning, in the middle and at the end.30 He is correct in this stipulation because some narrations or ideas, although known as mutawatir among some people, whether Muslims or non-Muslims, originally have no tawatur. There is no precise definition for a "large number of reporters"; although the numbers four, five, seven, ten, twelve, forty and seventy, among others, have all been variously suggested as a minimum, the exact number is irrelevant (some reporters, e.g. Imams of Hadith, carry more weight anyway than others who are their contemporaries): the important condition is that the possibility of coincidence or "organised falsehood" be obviously negligible.31.

Misalan ayyukan mutawatir sun haɗa da sallolin yau da kullum guda biyar, azumi, zakka, aikin Hajji, da karatun Alƙur'ani. Daga cikin hadisai mutawatir na magana, wannan da ke ƙasa sahabbai sittin da biyu aƙalla sun ruwaito shi daga Annabi ﷺ, kuma Musulmai sun san shi sosai a kowane zamani: "Duk wanda ya ƙirƙiri ƙarya ya danganta ta gare ni da gangan, to ya shirya masauƙinsa a Wuta."

Examples of mutawatir practices are the five daily prayers, fasting, zakat, the Hajj and recitation of the Qur'an. Among the verbal mutawatir ahadith, the following has been reported by at least sixty-two Companions from the Prophet (may Allah bless him and grant him peace), and has been widely-known amongst the Muslims throughout the ages: "Whoever invents a lie and attributes it to me intentionally, let him prepare his seat in the Fire.".

Ahadisi da suka shafi bayanin Haud Kauthar (tafkin alheri mai yawa) a Lahira, da ɗaga hannaye a wasu matsayi na sallah, da shafa hannaye jika a kan safar fata a lokacin alwala, da saukar Alƙur'ani a harrufa bakwai, da haramcin kowane abu mai sa maye, misalai ne na ƙarin hadisai mutawatir na magana.32.

Ahadith related to the description of the Haud Kauthar (the Basin of Abundant Goodness) in the Hereafter, raising the hands at certain postures during prayer, rubbing wet hands on the leather socks during ablution, revelation of the Qur'an in seven modes, and the prohibition of every intoxicant are further examples of verbal mutawatir ahadith.32.

Hadith ahad ko khabar wahid shi ne wanda mutanen da adadinsu bai kai na hadisin mutawatir ba suka ruwaito shi. Ana kuma raba ahad zuwa:

A hadith ahad or khabar wahid is one which is narrated by people whose number does not reach that of the mutawatir case. Ahad is further classified into:

Gharib, 'Aziz & Mashhur.

Gharib, 'Aziz & Mashhur.

Ana kiran hadisi gharib ("baƙo, abin mamaki") idan an sami mai ruwaito guda ɗaya kawai yana ruwaito shi a wani mataki na isnadi. Misali, maganar Annabi ﷺ, "Tafiya wani yanki ne na azaba," hadisi ne gharib; isnadin wannan hadisi ya ƙunshi mai ruwaito guda ɗaya a kowane mataki: Malik --- Yahya b. Abi Salih --- Abu Hurairah --- Annabi ﷺ. Dangane da isnadinsa, wannan hadisi sahihi ne, ko da yake yawancin hadisai gharib rauni ne; Ahmad b. Hanbal ya ce, "Kada ku rubuta waɗannan hadisai gharib domin ba a karɓe su ba, kuma yawancinsu rauni ne."33.

A hadith is termed gharib ("scarce, strange") when only a single reporter is found relating it at some stage of the isnad. For example, the saying of the Prophet (may Allah bless him and grant him peace), "Travel is a piece of punishment" is gharib; the isnad of this hadith contains only one reporter in each stage: Malik --- Yahya b. Abi Salih --- Abu Hurairah --- the Prophet (may Allah bless him and grant him peace). With regard to its isnad, this hadith is sahih, although most gharib ahadith are weak; Ahmad b. Hanbal said, "Do not write these gharib ahadith because they are unacceptable, and most of them are weak."33.

Irin hadith mai kama da gharib shi ne fard ("shi kadai"); ana sanin sa ta hanyoyi uku.

A type of hadith similar to gharib is fard ("solitary"); it is known in three ways:

1. Kamar gharib, watau mutum ɗaya ne kawai aka same shi yana ruwaito shi daga sanannen Imam.

1. similar to gharib, i.e. a single person is found reporting it from a well-known Imam.

2. Mutanen wani yanki guda ne kawai aka sani da ruwaito hadisin.

2. the people of one locality only are known to narrate the hadith.

3. Masu ruwaya daga wani wuri suna ruwaitar hadisi daga masu ruwaya na wani wuri, misali mutanen Makkah suna ruwaitowa daga mutanen Madina.34.

3. narrators from one locality report the hadith from narrators of another locality, such as the people of Makkah reporting from the people of Madinah.34.

Idan a kowane mataki na isnad, mutum biyu ne kawai aka samu suna ruwaito hadisin, ana kiransa 'aziz ("rare, strong"). Misali, Anas ya ruwaito cewa Manzon Allah ﷺ ya ce: "Babu wanda ɗayanku yake imani da gaske har sai na zama masoyi a gare shi fiye da mahaifinsa, ɗansa, da dukkan mutane."

If at any stage in the isnad, only two reporters are found to narrate the hadith, it is termed 'aziz ("rare, strong"). For example, Anas reported that the Messenger of Allah (may Allah bless him and grant him peace) said, "None of you (truly) believes until I become more beloved to him than his father, his son, and all the people." .

Masu ruwaya biyu, Qatadah da 'Abdul 'Aziz b. Shu'aib, sun ruwaito wannan hadisi daga Anas, sannan masu ruwaya biyu-biyu sun kara ruwaitawa daga kowannensu: Shu'bah da Sa'id sun ruwaito daga Qatada, Isma'il b. Ulayyah da 'Abd al-Warith kuma daga 'Abd al-'Aziz; daga bisani wata jama'a ta ruwaito daga kowannensu.35

Two reporters, Qatadah and 'Abdul 'Aziz b. Shu'aib, report this hadith from Anas, and two more reporters narrate from each of them: Shu'bah and Sa'id report from Qatada, and Isma'il b. Ulayyah and 'Abd al-Warith from 'Abd al-'Aziz; then a group of people report from each of them.35

Hadisin da wasu ma'abota riwaya fiye da biyu suka ruwaito shi ana kiransa mashhur ("sananne"). A cewar wasu malamai, duk wata riwaya da ta zama sananne a ko'ina, ko tana da asali ingantacce ko babu, ana kiranta mashhur. Hadisin mashhur na iya kasancewa wasu ma'abota riwaya guda ɗaya ko biyu ne suka ruwaito shi a farko, sannan daga bisani ya yaɗu sosai, sabanin gharib ko 'aziz, waɗanda wasu mutane ɗaya ko biyu ne suka ruwaito su a farko, kuma adadin mai ruwaitowa yakan ci gaba da zama haka ko da a zamanin Tabi'ai da waɗanda suka zo bayansu. Misali, idan ba a samu ma'abota riwaya fiye da ɗaya ko biyu suna ruwaito hadisi daga sahihiyar majiya a cikin Hadisi kamar al-Zuhri da Qatadah ba, hadisin zai kasance ko dai gharib ko 'aziz. A gefe guda kuma, idan wata jama'a suka riƙa ruwaitowa daga gare su, to zai zama mashhur.36.

A hadith which is reported by more than two reporters is known as mashhur ("famous"). According to some scholars, every narrative which comes to be known widely, whether or not it has an authentic origin, is called mashhur. A mashhur hadith might be reported by only one or two reporters in the beginnning but become widely-known later, unlike gharib or 'aziz, which are reported by one or two reporters in the beginning and continue to have the same number even in the times of the Successors and those after them. For example, if only one or two reporters are found narrating hadith from a reliable authority in Hadith such as al-Zuhri and Qatadah, the hadith will remain either gharib or 'aziz. On the other hand, if a group of people narrate from them, it will be known as mashhur.36.

Bisa ga al-'Ala'i (Abu Sa'id Khalil Salah al-Din, d. 761), hadisi na iya zama duka 'aziz da mashhur a lokaci guda. Yana nufin hadisi wanda a cikin isnadinsa akwai masu ruwaitowa guda biyu kawai a kowane mataki, alhali kuma a wasu matakan yana da masu ruwaitowa da yawa. Misali shi ne faɗin Manzon Allah ﷺ: "Mu ne na ƙarshe amma za mu zama na farko a Ranar Alkiyama." Wannan hadisi 'aziz ne a matakinsa na farko, domin Hudhaifah b. al-Yaman da Abu Hurairah ne kawai suka ruwaito shi. Daga baya kuma ya zama mashhur, domin mutum bakwai sun ruwaito shi daga Abu Hurairah.37

According to al-'Ala'i (Abu Sa'id Khalil Salah al-Din, d. 761), a hadith may be known as 'aziz and mashhur at the same time. By this he means a hadith which is left with only two reporters in its isnad at any stage while it enjoys a host of reporters in other stages, such as the saying of the Prophet (may Allah bless him and grant him peace), "We are the last but (will be) the foremost on the Day of Resurrection." This hadith is 'aziz in its first stage, as it is reported by Hudhaifah b. al-Yaman and Abu Hurairah only. It later becomes mashhur as seven people report it from Abu Hurairah.37