Hukuncin ƙarshe game da wani hadisi, watau sahihi (ingantacce), hasan (mai kyau), da'if (rauni) ko mauḍu' (wanda aka ƙirƙira, na jabu), ya dogara sosai a kan wannan al'amari.

The final verdict on a hadith, i.e. sahih (sound), hasan (good), da'if (weak) or maudu' (fabricated, forged), depends critically on this factor.

A malaman hadisi da malamai na fiqhu na farkon karni biyu, galibi an raba hadisai zuwa nau'i biyu kawai: sahihi da da'if; al-Tirmizi shi ne farkon wanda ya bambanta hasan da da'if. Saboda haka ne malaman hadisi da malaman fiqhu kamar Ahmad, waɗanda ake ganin suna yin hujja da hadisai na da'if a wasu lokuta, a zahiri hujjarsu tana kan hadisai waɗanda daga baya aka sani da hasan.65

Among the early traditionists, mostly of the first two centuries, ahadith were classified into two categories only: sahih and da'if; al- Tirmidhi was to be the first to distinguish hasan from da'if. This is why traditionists and jurists such as Ahmad, who seemed to argue on the basis of da'if ahadith sometimes, were in fact basing their argument on the ahadith which were later to be known as hasan.65

Yanzu za mu duba waɗannan azuzuwan hadisai guda huɗu masu muhimmanci sosai dalla-dalla.

We now examine in more detail these four important classes of ahadith.

Sahih.

Sahih.

Al-Shafi'i ya bayyana sharuddan da ake bukata domin hadisin da ba mutawatir ba ya karbu: "Kowane mai ruwaito ya zama amintacce a addininsa; ya zama sananne da gaskiya a ruwayarsa, mai fahimtar abin da yake ruwaitawa, mai sanin yadda wata magana daban za ta iya canza ma'ana, kuma ya ruwaito lafazin hadisin kamar yadda yake, ba ma'anarsa kawai ba. Wannan saboda idan bai san yadda wata magana daban za ta iya canza dukkan ma'anar ba, ba zai san ko ya mayar da abin da yake halal ya zama haram ba. Saboda haka, idan ya ruwaito hadisin bisa ga lafazinsa, babu wani canjin ma'ana da za a samu kwata-kwata. Haka kuma, ya zama mai kyakkyawan haddacewa idan yana ruwaitowa daga ƙwaƙwalwarsa, ko mai kyakkyawan adana rubuce-rubucensa idan yana ruwaitowa daga gare su. Ya zama yana tafiya daidai da ruwayoyin huffaz (manyan malamai a ilimin Hadisi), idan ya ruwaito abin da su ma suka ruwaito. Kada ya zama mudallis, wanda yake ruwaito daga wanda ya haɗu da shi abin da bai ji daga gare shi ba, kuma kada ya ruwaito daga Manzon Allah ﷺ abin da ya saɓa wa abin da amintattun majiyoyi suka ruwaito daga gare shi. Bugu da ƙari, wanda ke sama da shi a cikin isnadi ya zama yana da irin wannan inganci, [haka kuma da haka,] har hadisin ya koma ba tare da katsewa ba zuwa ga Manzon Allah ﷺ ko zuwa ga wata majiya a ƙasansa."66.

Al-Shafi'i states the following requirement in order for a hadith which is not mutawatir to be acceptable: "Each reporter should be trustworthy in his religion; he should be known to be truthful in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and report the wording of the hadith verbatim, not only its meaning. This is because if he does not know how a different expression can change the whole meaning, he will not know if he has changed what is lawful into what is prohibited. Hence, if he reports the hadith according to its wording, no change of meaning will be found at all. Moreover, he should be a good memoriser if he happens to report from his memory, or a good preserver of his writings if he happens to report from them. He should agree with the narrations of the huffaz (leading authorities in Hadith), if he reports something which they do also. He should not be a mudallis, who narrates from someone he met something he did not hear, nor should he report from the Prophet (may Allah bless him and grant him peace) contrary to what reliable sources have reported from him. In addition, the one who is above him (in the isnad) should be of the same quality, [and so on,] until the hadith goes back uninterrupted to the Prophet (may Allah bless him and grant him peace) or any authority below him."66.

Sai dai Ibn al-Salah ya bayyana hadisin sahihi da karin daidaito, inda ya ce: "Hadisin sahihi shi ne wanda isnadinsa ya ci gaba ba tare da katsewa ba, wanda ya kunshi masu ruwaito masu ingantacciyar ƙwaƙwalwa daga irin waɗannan majiyoyi, kuma aka tabbatar da cewa babu wani kuskure (watau a cikin matan hadisin) ko lahani (watau a cikin isnad)."

Ibn al-Salah, however, defines a sahih hadith more precisely by saying: "A sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad).".

Bisa ga ma'anar da ke sama, babu wani wuri da ya rage ga wani hadisi mai rauni, ko dai shi munqati', mu'dal, mudtarib, maqlub, shadhdh, munkar, ma'lul, ko kuma yana da mudallis a cikinsa. Ma'anar kuma ta keɓe hadisai hasan, kamar yadda za a tattauna a ƙarƙashin wannan taken.

By the above definition, no room is left for any weak hadith, whether, for example, it is munqati', mu'dal, mudtarib, maqlub, shadhdh, munkar, ma'lul, or contains a mudallis. The definition also excludes hasan ahadith, as will be discussed under that heading.

Daga cikin masu tattara hadisi, al-Bukhari da Muslim sun sami girma sosai saboda ƙoƙarinsu marar gajiyawa na tattara ahadisi sahihai kawai. An fahimci gabaɗaya cewa, yadda mai ruwaito yake da aminci da kuma ƙwaƙwalwa mai kyau, haka hadisin yake da inganci. Isnadin: al-Shafi'i --- Malik --- Nafi' --- 'Abdullahi ɗan 'Umar --- Manzon Allah ﷺ, ana kiransa "isnadi na zinariya" saboda shahararrun masu ruwaitonsa.67.

Of all the collectors of hadith, al-Bukhari and Muslim were greatly admired because of their tireless attempts to collect sahih ahadith only. It is generally understood that the more trustworthy and of good memory the reporters, the more authentic the hadith. The isnad: al- Shafi'i --- Malik --- Nafi' --- 'Abdullah b. 'Umar --- The Prophet (may Allah bless him and grant him peace), is called a "golden isnad" because of its renowned reporters.67.

Wasu masana hadisi sun fi son Sahih al-Bukhari a kan Sahih Muslim, saboda al-Bukhari yakan nemi masu ruwaya waɗanda suka yi tarayya ko suka haɗu da juna, ko da sau ɗaya ne kawai a rayuwarsu. Shi kuwa Muslim yana karɓar mai ruwaya idan kawai aka same shi yana zamani ɗaya da wanda ya ruwaito masa a ruwayar.68.

Some traditionists prefer Sahih al-Bukhari to Sahih Muslim because al-Bukhari always looked for those reporters who had either accompanied or met each other, even if only once in their lifetime. On the other hand, Muslim would accept a reporter who is simply found to be contemporary to his immediate authority in reporting.68.

Ana ba da wannan rarrabuwa ga ahadisai sahihai kawai:

The following grading is given for sahih ahadith only:

1. waɗanda Bukhari da Muslim suka ruwaito tare.

1. those which are transmitted by both al- Bukhari and Muslim.

2. Waɗanda Al-Bukhari kaɗai ya ruwaito.

2. those which are transmitted by al-Bukhari only.

3. Waɗanda Muslim kaɗai ya rawaito, waɗanda ba sa cikin tarin biyun da aka ambata a sama, amma

3. those which are transmitted by Muslim only those which are not found in the above two collections, but .

4. waɗanda suka dace da sharuɗɗan kuma na Al-Bukhari da Muslim.

4. which agree with the requirements of both al-Bukhari and Muslim.

5. waɗanda suka dace da sharuɗɗan al-Bukhari kaɗai.

5. which agree with the requirements of al- Bukhari only.

6. waɗanda suka yi daidai da sharuɗɗan Musulmi kaɗai; da kuma 7. waɗanda sauran masana hadisi suka bayyana cewa sahihai ne.69.

6. which agree with the requirements of Muslim only; and 7. those declared sahih by other traditionists.69.

Hasan.

Hasan.

Al-Tirmidhi na nufin da hadisi hasan: hadisi wanda ba shaadh ba ne, kuma babu wani mai ruwayar da aka raina a cikin isnadinsa, kuma ana ruwaito shi ta hanyoyi fiye da daya.70.

Al-Tirmidhi means by hadith hasan: a hadith which is not shadhdh, nor contains a disparaged reporter in its isnad, and which is reported through more than one route of narration.70.

Al-Khattabi (d. 388) ya bayar da wata ma'ana mai takaitaccen bayani, "Shi ne wanda asalinsa ya zama sananne kuma masu ruwaitawarsa sun bayyana ba tare da shubha ba."

Al-Khattabi (d. 388) states a very concise definition, "It is the one where its source is known and its reporters are unambiguous.".

Ta haka yana nufin cewa ya kamata masu ruwaya na hadisi su kasance ba su da shakku a cikinsu, kamar a cikin hadisin mursal ko munqati', ko kuma hadisin da ke ɗauke da mudallis.

By this he means that the reporters of the hadith should not be of a doubtful nature, such as with the mursal or munqati' hadith, or one containing a mudallis.

Ibn al-Salah ya raba hasan zuwa nau'i biyu:

Ibn al-Salah classifies hasan into two categories:

1. wanda isnadinsa ya ƙunshi mai ruwaito wanda yake mastur (ma'ana, babu wani fitaccen mutum da ya ruwaito daga gare shi), amma ba shi da sakaci sosai wajen ruwayarsa, matuƙar an ruwaito irin wannan matani ta wani isnad daban kuma.

1. one with an isnad containing a reporter who is mastur ("screened", i.e. no prominent person reported from him) but is not totally careless in his reporting, provided that a similar text is reported through another isnad as well.

2. Wanda da isnadinsa ya ƙunshi wani mai ruwaito wanda aka sani da gaskiya da amincewa, amma yana ƙasa da mataki ɗaya a cikin riƙe da tunawa da hadisi idan aka kwatanta da masu ruwaito hadisai sahihai. A cikin nau'ikan biyu, Ibn al-Salah yana buƙatar hadisin ya zama ba shi da wani shuɗuɗh (kurakurai ko saɓani).71

2. one with an isnad containing a reporter who is known to be truthful and reliable, but is a degree less in his preservation/memory of hadith in comparison to the reporters of sahih ahadith. In both categories, Ibn al-Salah requires that the hadith be free of any shudhudh (irregularities).71

Al-Dhahabi, bayan ya bayar da ma'anoni daban-daban, ya ce: "Hadisi hasan shi ne wanda ya fi hadisi da'if daraja, amma kuma bai kai matakin hadisi sahih ba."72 A cikin haske na wannan ma'ana, sanadodi masu zuwa su ne hasan a cewar al-Dhahabi.

Al-Dhahabi, after giving the various definitions, says, "A hasan hadith is one which excels the da'if but nevertheless does not reach the standard of a sahih hadith."72 In the light of this definition, the following isnads are hasan according to al-Dhahabi.

1. Bahz b. Hakam --- babansa --- kakansa.

1. Bahz b. Hakam --- his father --- his grandfather.

2. 'Amr b. Shu'aib --- mahaifinsa --- kakansa.

2. 'Amr b. Shu'aib --- his father --- his grandfather.

3. Muhammad b. 'Amr --- Abu Salamah --- Abu Hurairah.

3. Muhammad b. 'Amr --- Abu Salamah --- Abu Hurairah.

Masu ruwaya irin su al-Harith b. 'Abdullah, 'Asim b. Damurah, Hajjaj b. Artat, Khusaif b. 'Abd al-Rahman da Darraj Abu al-Samh suna samun hukunce-hukunce daban-daban: wasu malaman hadisi suna bayyana hadisansu da hasan, wasu kuma suna bayyana su da da'if.73.

Reporters such as al-Harith b. 'Abdullah, 'Asim b. Damurah, Hajjaj b. Artat, Khusaif b. 'Abd al- Rahman and Darraj Abu al-Samh attract different verdicts: some traditionists declare their ahadith hasan, others declare them da'if.73.

Misali na hadisi hasan.

Example of a hasan hadith.

Malik, Abu Dawud, al-Tirmidhi da al-Hakim sun ruwaito ta hanyar isnadansu daga 'Amr b. Shu'aib --- daga mahaifinsa --- daga kakansa, cewa Manzon Allah ﷺ ya ce.

Malik, Abu Dawud, al-Tirmidhi and al-Hakim reported through their isnads from 'Amr b. Shu'aib --- his father --- his grandfather, that the Messenger of Allah (may Allah bless him and grant him peace) said.

"Mahayin mutum guda shaidan ne (watau mai bijire), mahayan mutum biyu shaidanu biyu ne, amma uku su ne ayarin matafiya."

"A single rider is a devil (i.e. disobedient), two riders are two devils, but three makes a travelling party.".

Al-Tirmidhi ya ce wannan hadisi hasan ne saboda isnadin da ke sama, wanda bai kai sharuddan hadisi sahihi ba.

Al-Tirmidhi declares this hadith to be hasan because of the above isnad, which falls short of the requirements for a sahih hadith.74.

Ahadith da yawa masu rauni na iya goyon bayan juna har su kai matakin hasan Bisa ga ma'anoni da al-Tirmidhi da Ibn al-Salah suka bayar, idan aka sami ahadith da dama masu kama da juna kan wani al'amari, rauninsu na iya kaiwa matakin hasan, idan raunin da ke cikin masu ruwaitansu ya zama na sauki. Irin wannan hadisi ana kiransa hasan li ghairihi (hasan saboda wasu), domin a bambance shi da irin da aka tattauna a baya, wato hasan li dhatihi (hasan da kansa). Haka kuma, ahadith hasan da dama kan wannan maudu'i guda na iya sanya hadisin ya zama sahih li ghairihi, wanda za a bambance shi da sahih li dhatihi da aka tattauna a baya.

Several weak ahadith may mutually support each other to the level of hasan According to the definitions of al-Tirmidhi and Ibn al-Salah, a number of similar weak ahadith on a particular issue can be raised to the degree of hasan if the weakness found in their reporters is of a mild nature. Such a hadith is known as hasan li ghairihi (hasan due to others), to distinguish it from the type previously-discussed, which is hasan li dhatihi (hasan in itself). Similarly, several hasan ahadith on the same subject may make the hadith sahih li ghairihi, to be distinguished from the previously-discussed sahih li dhatihi.

Sai dai idan rauni ya yi tsanani (misali, a zargi mai ruwaito da karya, ko kuma hadisin da kansa shaz ne), irin wadannan hadisai masu rauni sosai ba za su goyi bayan juna ba, kuma za su ci gaba da zama masu rauni. Misali, sanannen hadisin nan, "Duk wanda ya kiyaye hadisai arba'in ga al'ummata, Allah zai tashe shi a Ranar Kiyama cikin mutanen fahimta", yawancin malaman hadisi sun tabbatar da cewa da'if ne, duk da cewa an ruwaito shi ta hanyoyi da dama.75.

However, in case the weakness is severe (e.g., the reporter is accused of lying or the hadith is itself shadhdh), such very weak ahadith will not support each other and will remain weak. For example, the well-known hadith, "He who preserves forty ahadith for my Ummah will be raised by Allah on the Day of Resurrection among the men of understanding", has been declared to be da'if by most of the traditionists, although it is reported through several routes.75.

Da'if.

Da'if.

Hadisin da bai kai matsayin hasan ba, to da'if ne. Yawanci, raunin nasa yana kasancewa ne saboda katsewar isnadi, a irin wannan hali hadisin zai iya zama mursal, mu'allaq, mudallas, munqati' ko mu'dal, gwargwadon yanayin katsewar da ya yi. Ko kuma raunin yana iya kasancewa saboda wani mai ruwaitowa da ake yi wa kallon rashin kima, kamar saboda yana karya, yawan kuskure, adawa da ruwaitowar wasu majiyoyi masu aminci, shiga cikin bidi'a, ko rashin sanin ko wanene shi.

A hadith which fails to reach the status of hasan is da'if. Usually, the weakness is one of discontinuity in the isnad, in which case the hadith could be mursal, mu'allaq, mudallas, munqati' or mu'dal, according to the precise nature of the discontinuity, or one of a reporter having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.

Yawan kuma girman lahani ya ragu, to raunin hadisin zai ragu. Haka kuma yawan lahani da girmansu idan sun karu, to hadisin zai kusanci zama maudu' (wanda aka ƙirƙira).76 Wasu ahadisi, gwargwadon bambancin yanayin raunin da ke tattare da masu ruwaitonsu, suna matsayi a ƙasan darajar hasan ko a saman darajar da'if. Irin waɗannan matakai daban-daban suna faruwa ga masu ruwaiton kamar su 'Abdullah b. Lahi'ah (shahararren alƙali daga Masar), 'Abd al-Rahman b. Zaid b. Aslam, Abu Bakr b. Abi Maryam al-Himsi, Faraj b. Fadalah, da Rishdin b. Sa'd, domin su ba masu ingantaccen riƙewa sosai ba ne, kuma ba a watsar da su gaba ɗaya ba daga malaman hadisi.77

The smaller the number and importance of defects, the less severe the weakness. The more the defects in number and severity, the closer the hadith will be to being maudu' (fabricated).76 Some ahadith, according to the variation in the nature of the weakness associated with its reporters, rank at the bottom of the hasan grade or at the top of the da'if grade. Reporters such as 'Abdullah b. Lahi'ah (a famous judge from Egypt), 'Abd al-Rahman b. Zaid b. Aslam, Abu Bakr b. Abi Maryam al-Himsi, Faraj b. Fadalah, and Rishdin b. Sa'd attract such types of varying ranks as they are neither extremely good preservers nor totally abandoned by the traditionists.77.

Maudu'

Maudu'.

Al-Dhahabi ya bayyana maudu' (wanda aka ƙirƙira, na jabu) da cewa shi ne sunan da ake bai wa hadisin da ma'anarsa ta saɓa wa ƙa'idojin da aka kafa na maganganun Annabi ﷺ, ko kuma cikin masu ruwaita shi akwai maƙaryaci, misali hadisai arba'in da ake kira Wad'aniyyah, da kuma ƙaramin tarin hadisai da aka ƙirƙira aka danganta su ga 'Ali al-Rida, Imami na takwas na Shi'ar Ithna 'Ashariyyah.78.

Al-Dhahabi defines maudu' (fabricated, forged) as the term applied to a hadith, the text of which goes against the established norms of the Prophet's sayings (may Allah bless him and grant him peace), or its reporters include a liar, e.g. the forty ahadith known as Wad'aniyyah or the small collection of ahadith which was fabricated and claimed to have been reported by 'Ali al-Rida, the eighth Imam of the Ithna 'Ashari Shi'ah.78.

Wasu malamai masu ilimin hadisi sun tattara hadisai na karya daban-daban domin a bambance su da sauran hadisai; daga cikinsu akwai Ibn al-Jauzi a cikin al-Maudu'at, al-Jauzaqani a cikin Kitab al-Abatil, al-Suyuti a cikin al-La'ali al-Masnu'ah fi 'l-Ahadith al-Maudu'ah, da 'Ali al-Qari a cikin al-Maudu'at. Wasu daga cikin wadannan hadisai an san cewa karya ne bisa ikirari na wadanda suka kirkire su. Misali, Muhammad b. Sa'id al-Maslub yana cewa, "Babu laifi a kirkiro isnadi ga maganar da ta ingata." Wani sanannen mai kirkirar hadisai, 'Abd al-Karim Abu 'l-Auja, wanda Muhammad b. Sulaiman b. 'Ali, gwamnan Basra, ya kashe shi ya kuma gicciye shi, ya yarda cewa ya kirkiro hadisai dubu hudu da ke halatta abin da aka haramta, da kuma akasin haka.

A number of traditionists have collected fabricated ahadith separately in order to distinguish them from other ahadith; among them are Ibn al-Jauzi in al-Maudu'at, al-Jauzaqani in Kitab al-Abatil, al-Suyuti in al-La'ali al- Masnu'ah fi 'l-Ahadith al-Maudu'ah, and 'Ali al- Qari in al-Maudu'at. Some of these ahadith were known to be spurious by the confession of their inventors. For example, Muhammad b. Sa'id al-Maslub used to say, "It is not wrong to fabricate an isnad for a sound statement."79 Another notorious inventor, 'Abd al-Karim Abu 'l-Auja, who was killed and crucified by Muhammad b. Sulaiman b. 'Ali, governor of Basrah, admitted that he had fabricated four thousand ahadith declaring lawful the prohibited and vice-versa.80.

Ahadith al-maudu' ana kuma gane su ta hanyar shaida ta waje, wato ta hanyar rashin daidaito da ake samu a cikin kwanan wata ko lokacin wani lamari. Misali, lokacin da khalifa na biyu, 'Umar b. al-Khattab, ya yanke shawarar korar Yahudawa daga Khaibar, wasu manyan Yahudawa sun kawo wata takarda ga 'Umar, wacce ta nuna a fili cewa Manzon Allah ﷺ ya nufi su zauna a can, ta hanyar keɓe su daga jizyah (haraji da ake karɓa daga wadanda ba Musulmi ba karkashin mulkin Musulmi); takardar tana dauke da shaidar sahabbai biyu, Sa'd b. Mu'adh da Mu'awiyah b. Abi Sufyan. 'Umar ya ƙi karɓar takardar gaba ɗaya, domin ya san cewa an ƙirƙire ta, saboda yakin Khaibar ya faru a shekara ta 6 bayan hijira, alhali Sa'd b. Mu'adh ya rasu a shekara ta 3 bayan hijira jim kadan bayan Yakin Khandaq, Mu'awiyah kuma ya karɓi Musulunci a shekara ta 8 bayan hijira, bayan fathin Makka!

Maudu' ahadith are also recognised by external evidence related to a discrepancy found in the dates or times of a particular incident.81 For example, when the second caliph, 'Umar b. al- Khattab decided to expel the Jews from Khaibar, some Jewish dignitaries brought a document to 'Umar apparently proving that the Prophet (may Allah bless him and grant him peace) had intended that they stay there by exempting them from the jizyah (tax on non-Muslims under the rule of Muslims); the document carried the witness of two Companions, Sa'd b. Mu'adh and Mu'awiyah b. Abi Sufyan. 'Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaibar took place in 6 AH, whereas Sa'd b. Mu'adh died in 3 AH just after the Battle of the Trench, and Mu'awiyah embraced Islam in 8 AH, after the conquest of Makkah!82.

Marubucin, a cikin Sukar Hadisi a tsakanin Musulmi dangane da Sunan Ibn Majah, ya bada ƙarin misalai na hadisan da aka ƙirƙira ƙarƙashin nau'o'i takwas na dalilan ƙirƙira:83.

The author, in his Criticism of Hadith among Muslims with reference to Sunan Ibn Majah, has given more examples of fabricated ahadith under the following eight categories of causes of fabrication:83.

1. Bambancin ra'ayin siyasa.

1. political differences.

2. ƙungiyoyi bisa ga batutuwan akida.

2. factions based on issues of creed.

3. Ƙagage-ƙagage da zanadiqah (abokan gaba daga cikin al'umma masu yada akidu na bidi'a).

3. fabrications by zanadiqah (enemies-within spreading heretical beliefs).

4. Ƙagen da masu ba da labari suke yi.

4. fabrications by story-tellers.

5. Ƙagen-ƙagen da masu zuhudu marasa ilimi suka ƙirƙira.

5. fabrications by ignorant ascetics.

6. Son zuciya a kan gari, kabila, ko wani takamammen imam.

6. prejudice in favour of town, race or a particular imam.

7. Ƙirƙirar abubuwa don dalilai na kashin kai.

7. inventions for personal motives.

8. Karin magana da aka mayar da su hadisai.

8. proverbs turned into ahadith.

Kamar yadda yake a nau'in da ya gabata, haka ma batun Isra'iliyyat ("labarai da ake danganta wa Bani Isra'ila"), wato labaran da suka fito daga Yahudawa da Nasara84, waɗanda aka danganta su da Annabi ﷺ ba daidai ba.

Similar to the last category above is the case of Isra'iliyat ("Israelite traditions"), narrations from the Jews and the Christians84 which were wrongly attributed to the Prophet (may Allah bless him and grant him peace).