Wannan yana nufin cewa ba mu ɗaure da hadisai marasa ingantaccen tushe ba. Saboda haka, ba mu wajaba mu aiwatar da abin da suke ƙunshe da shi ba. Su kuwa suna ɗaukar wannan a matsayin hujja ga ra'ayinsu (maimakon ya zama hujja a kansu), na cewa bai kamata a yi koyi da ayyukan Manzon Allah ﷺ a Makka ba, lokacin da yake aiki don kafa Khilafah.

This means we are not bound by texts that are not authentic. As a consequence, we are not required to act upon it. They think this is an evidence for their opinion (as opposed to it being an evidence against them) of not emulating the actions of the Messenger 􀁕 in Makkah, when he worked to establish the Khilafah.

A wannan ra'ayi muka ce: Sirah tarin rahotanni ne da al'amura ne, waɗanda ke buƙatar bincike da tabbatarwa.

In response to this view we say that the Sirah is a compilation of reports and incidents, which require examination and authentication.

Tun da yake yana da alaƙa da ayyukan Manzon Allah ﷺ, yana cikin Wahayi. Saboda haka, musulmi dole ne su damu da Siyar Mustafa ﷺ, kamar yadda suke damuwa da Alƙur'ani da Sunnah. Siyarsa a Makka ta ƙunshi ayyukan da ya aikata a can, waɗanda suka kai ga kafa Dar al-Islam a Madina. Yin sakaci da Siyar zai jawo zunubi ga waɗanda suke iya tabbatar da ita saboda rashin yin hakan, kuma zai jawo zunubi ga musulmi saboda rashin ƙarfafa waɗanda suke da ikon tabbatar da ita.

Since it relates to the actions of the Messenger 􀁕, it is part of the Wahy (revelation). Hence, the Muslims must be concerned with the Sirah of the Mustafah, just as they are concerned with the Qur’an and Sunnah. His Sirah in Makkah constitues the actions he undertook whilst he was there, and which led to the establishment of dar al-Islam in Madinah. Neglecting the Sirah will incur sin on those able to verify it for not doing that, and it will incur sin upon Muslims for not encourageing those who had the ability to verify it.

Abin mamaki ne sosai, cewa waɗanda suke yin wannan da'awa su ne mafi yawan mutanen da ke ɗaukar nauyin ruwaito da tabbatar da hadisai. Suna gabatar da wannan ra'ayi kamar suna keɓe daga aikin kafa addini. Suna ambaton wannan ra'ayi, suna tunanin cewa sun samu wata hujja mai muhimmanci kuma mai yanke hukunci.

It is very strange indeed, that those who make such a claim are from the people who usually concern themselves with the reporting and checking of ahadith. They put forward this view as if they are exempt from working to establish the deen. They cite this view, thinking that they have scored an important and conclusive point.

Shin waɗannan Musulmi sun manta cewa, kamar kowane Musulmi, an umarce su su yi aiki don kafa Daular Musulunci? Wannan ya sa wajibi a kansu su yi nazari, bincike da duba Sira. Idan hakika ta sa su duba hadisan Annabi ﷺ game da al'amuran shari'a na sashe, wani aiki da ake gode musu a kansa, kuma sun yi matuƙar ƙoƙari da ɓata lokaci mai yawa a wannan hanya, to balle kuma wajibi ne su ɓata lokaci da ƙoƙari idan sun fahimci cewa al'amarin yana da alaƙa da kafa addinin Allah (SWT).

Have those Muslims forgotten that they are commanded, like any other Muslim, to work to estbalish the Islamic State? This makes it obligatory upon them to study, examine and check the Sirah. If the reality has prompted them to check prophetic ahadith regarding partial Shar’ee matters, an effort for which they are thanked; and they have exerted great effort and spent a lot of time in this path; then how much more incumbent is it upon them to spend time and effort once they realised that the issue relates to the estbalishment of the deen?

Littattafan Sira ba su kai matsayin da za a yi watsi da dukkan rahotannin su ba, kamar yadda ba su kai matsayin da za a karɓi dukkan riwayoyin su ba.

The Sirah books are not at a point where all their reports must be neglected, just as they have not reached the point where all their narrations have to be taken.

Fagen tarihi da marubutan Sira suka yi aiki a cikinsa ba su dogara ga ingantattun hanyoyin Muhaddithun (masu tattara hadisai) ba. Haka kuma ba su kasance masu tsananin bincike ba wajen tabbatar da amincin masu ruwaito da masu isar da labari, da ingancin abin da suka isar, da gajarta mai yawa (takaitawa) da kuma kin isar da labari.

The field of historiography in which the Sirah writers worked did not depend on the strict accuracy of the methods of the Muhaddithun (compilers of ahadith). Nor were they as strict with regards to establishing the trustworthiness of narrators and transmitters, the correctness of what they transmitted, excessive brevity (contraction) and reluctance in transmission.

Wannan ya sa malaman hadisi, ko waɗanda ke da hannu wajen tabbatarwa, suka kalli marubutan Sira a matsayin masu sako-sako da rashin kulawa. Gaskiya ita ce, ilimin hadisi yana buƙatar abin da Muhaddithun da malaman ahadisi suka bincika a cikin kansu da kuma cikin hanyoyin ruwaitonsu.

This made the scholars of hadith or those involved in verification look at the Sirah writers as complacent. The truth is that the science of hadith requires what the Muhaddithun and scholars of ahadith have investigated in themselves and in their transmissions.

Ilimin Siyar yana da buƙata a ɗaya daga cikin fannoninsa, wanda ya shafi tarihin rayuwar Manzon Allah ﷺ da sahabbansa. Amma ɗayan fannin, wanda bai shafi Manzon Allah ﷺ da sahabbansa ba, to sassaucin da ake yi a cikinsa ba ya cutar da wannan ilimi. Al'amuran suna da yawa kuma suna da yawa, kwanaki kuma suna wucewa da sauri, don haka marubucin Siyar ko masanin tarihi ba zai iya kewaye dukkan al'amura ba idan yana so ya dogara da tsarin Muhaddithun. Saboda haka, tarihin rayuwar Manzon Allah ﷺ yana cikin abubuwa mafi muhimmanci da ya kamata Musulmi su damu da su, domin yana ƙunshe da rahotanni game da Manzon Allah ﷺ dangane da maganganunsa, ayyukansa, amincewarsa da halayensa. Dukkan waɗannan abubuwa suna cikin shari'a kamar Alkur'ani. Siyar Annabci ɗaya ce daga cikin ginshiƙan shari'a; shi ya sa ake ɗaukarta a matsayin wani ɓangare na hadisi. Duk abin da aka ruwaito daga Annabi ﷺ da inganci ana ɗaukarsa a matsayin hukuncin shari'a, domin yana daga Sunnah. Bugu da ƙari, Allah ﷻ ya umarci a bi Manzon Allah ﷺ. Ya ce: "Lalle ne, a cikin Manzon Allah [Muhammadu ﷺ] akwai kyakkyawan abin koyi a gare ku." [Alkur'ani 33:21]. Don haka, ba da kulawa da bin Siyar al'amari ne na shari'a.

The science of Sirah demands this in one of its aspects, which relates to the biography of the Messenger 􀁕 and his companions. As for the other aspect, which does not relate to the Messenger 􀁕 and his companions, then the leniency does not impair this knowledge. The incidents are many and numerous and the days pass quickly, the Sirah writer or historiographer is not able to encompass all the incidents if he wishes to rely on the method of the Muhaddithun. Hence, the biography of the Messenger 􀁕 is one of the most important things the Muslims should be concerned with, because it containes the reports about the Messenger 􀁕 regarding his statements, actions, consent and attributes. All of these things are part of the legislation just like the Qur’an. The Prophetic Sirah is one of the constituents of legislation; that is why it is considered part of the hadith. Whatever has been authentically narrated from the Prophet 􀁕 is considered a Shar’ee rule because it is from the Sunnah. Not to mention that following the Messenger 􀁕 has been commanded by Allah 􀀬. He 􀀬 said; “Indeed in the Messenger of Allah [Muhammad 􀁕] you have a good example to follow.” [TMQ 33:21]. Thus, to give attention and pursue the Sirah is a Shar’ee matter.

Hanyar watsa Sira a farkon zamani ta dogara ne da ruwaito rahotanni. Masana tarihi sun fara watsa ta ta baki.

The methodology of transmitting the Sirah in the early days used to rely on the narration of reports. The historians began to transmit it verbally.

Generation farko, wanda ya shaida ayyukan Manzon Allah ﷺ kuma ya ji labarinsu, ya fara ba wasu labarinsu. Generation da ya biyo baya ya karɓi labarin daga generation na farko. Wasu daga cikinsu sun rubuta su a rubuce ba tare da tsari na musamman ba, kamar yadda muke gani a littattafan hadisai har yau. Zuwa farkon karni na biyu, mun ga wasu malamai suna fara tattara labaran tarihin rayuwar Annabi ﷺ da haɗa su tare, kuma sun rubuta su ta hanyar ambaton sunan mai ba da labari da wanda ya karɓi labarin daga gare shi, kamar yadda ake yi a riwayar hadisi. Saboda haka, malaman hadisi da masu bincike a kan isnadi (sarkar ba da labari) sun iya sanin ingantattun labaran Sira masu karɓuwa daga waɗanda suka yi rauni aka ƙi su, ta hanyar sanin masu ba da labari da sarkar watsa labarin. Wannan ne ake dogara da shi idan za a ambaci wani abu daga Sira lokacin da ya inganta. Batun ba kafa wata sabuwar ilimi ba ne; a'a, yana buƙatar neman gaskiya da daidaito a cikin maganganu da ayyukan Manzon Allah ﷺ. To sai dai akwai wasu mutane masu kishi da suka bincika Sira. Ƙungiya ko jam'iyyar da take koyi da misalin Manzon Allah ﷺ wajen kafa addini, dole ne ta bincika nassosin da take dogara da su a matsayin hujja ga aikinta.

The first generation, which witnessed the actions of the Messenger 􀁕 and heard about them, began to narrate them to others. The generation that came after transmitted it from the first generation. Some of them put them in writing in a miscellaneous manner as we can see in the books of ahadith even today. By the advent of the second century we saw some scholars beginning to compile the biographical reports and put them together, and they wrote this down by mentioning the name of the transmitter and the person from whom he transmitted the report, exactly as it was done in the narration of the hadith. Hence, the scholars of hadith and those who scrutinise the isnaad (chain of transmission) were able to know the acceptable and authentic Sirah reports from the ones which were weak and rejected, by knowing the narrators and the chain of transmission. This is what is relied upon when citing something from the Sirah when it is authentic. The issue is not one of establishing a new discipline; rather it requires seeking the accuracy and correctness in the statements and actions of the Messenger 􀁕. However, there are some concerned people who checked the Sirah. The group or party that emulates the example of the Messenger 􀁕 in establishing the deen must check the texts that it relies on as evidence for its action.

Haka kuma littattafan Siyar, duk da bambance-bambancen da ke tsakaninsu, suna yarda tare (kamar yadda littattafan hadisi suke yi, kuma kamar yadda Alkur'ani Mai Girma ya nuna) a kan matakai da ayyukan da'awa. Alkur'ani Mai Girma ya bayyana da yawa daga cikin cikakkun bayanan da'awa, ta hanyar da ta isa ta haskaka sahihancin abin da aka ruwaito game da ita. Alkur'ani Mai Girma ya ambaci abubuwa da yawa da ke bayyana abin da ake buƙata, kuma cikin tsari daidai.

Furthermore, the books of Sirah, despite their disagreements, agree together (just like the books of hadith and as the Noble Qur’an has indicated) on the stages and actions of the da’wah. The Noble Qur’an has clarified many of the details of the da’wah, in a manner that is sufficient to throw a clear light on the correctness of what has been transmitted about it. The Noble Qur’an has mentioned many things that clarify what is required, and in an accurate manner.

Misali, Manzon Allah ﷺ ya fara kai hari ga akidu na karya da adawa da gumaka, da kafirci, da Yahudanci, da Majusawa, da Sabiawa.

For example, the Messenger 􀁕 embarked upon attacking the false creeds and opposing the idols, atheism, Judaism, Magians and the Sabians.

Alkur'ani ya nuna haka a ayoyi da dama. Manzon Allah ﷺ ya soki al'adu da al'adun gargajiya lokacin da ya soki binne 'ya'ya mata da ransu, da sakin rakumi don ya yi kiwo kyauta (wasilah), da hadayar gumaka saboda haihuwar tagwaye a dabbobi, da yin duba da kibau. Ya ﷺ ya adawa da masu mulki, ya ambace su da sunayensu da siffofinsu, ya kuma fallasa makircinsu a kan da'awa. Wannan jama'a dole ne ta tsaya kan dukkan wadannan abubuwa. Tsayuwarta za ta kasance ne a kan asalin aikin da ma'anarsa gaba daya, ba bisa ga cikakkun bayanansa, hanyoyinsa da siffofinsa ba. Don haka jama'ar za ta yi adawa da tunani na kuskure da ra'ayoyi marasa daidai, kuma ta kai hari kan al'adu da al'adun gargajiya da suka karkata daga Musulunci a aikace. Za ta tsaya kai da fata wajen adawa da masu mulki, ta fallasa makircinsu, ta bayyana tunani da hukunce-hukuncen Musulunci, sannan ta kira al'umma su karbe su, tare da yin aiki tare da ita don kafa su a rayuwarsu.

The Qur’an has indicated this in many ayaat. The Messenger 􀁕 attacked the customs and traditions when he attacked the live burial of girls, a she-camel let loose for free pasture (waseelah), idol sacrifices for twin births in animals, and divining with arrows. He 􀁕 opposed the rulers and he mentioned them by name and description, and exposed their plots against the da’wah. The group must adhere to all of these things. Its adherence will be to the origin of the action and its general meaning, and not according to its details, means and forms. Thus, the group will oppose the erroneous thoughts, incorrect concepts and attack the customs and traditions that deviate from Islam in their reality. It will stand up against the rulers, expose their conspiracies, clarify the thoughts and rules of Islam and call the Ummah to adopt them and work together with it to establish it in their life.

Manzon Allah ﷺ ya fuskanci duk wannan babu makami kuma babu kariya, ba tare da ya goyi bayan bangare ba, ko ya yi biyayya ga buƙatun wasu, ko ya karɓi wata sulhu. Ya ƙi duk tayin jan hankali ko barazana, kuma ya yi haƙuri ba tare da ya karkata daga umarnin Ubangijinsa ba. Alkur'ani ya sanar da mu wannan, kuma wannan shiriya ce ga ƙungiyar a cikin aikinta.

The Messenger 􀁕 faced all of this unarmed and defenceless without taking sides (with any), compliance (with others’ wishes) or accepting any compromise. He refused all the offers of attraction or threat, and remained patient without deviating from the order of his Lord. The Qur’an has informed us of this, so this is a guidance for the group during its work.

Bayyanar wahayin Allah ﷻ na umarni ga Manzon Allah ﷺ: "Saboda haka ka bayyana abin da ake umarnin ka da shi" yana nuna cewa kafin a saukar da ayar, batun bayyana da'awa a fili bai wanzu ba; a maimakon haka, ta kasance a ɓoye da sirri, wanda shi ne mataki da ya gabaci bayyana da'awa a fili.

The revelation of Allah’s 􀀬 order to the Messenger 􀁕; “So proclaim what you are commanded with” indicates that before the ayah was revealed, the issue of the public proclaiming of the da’wah did not exist, rather it was secret and hidden, which is the stage before the public proclamation.

Kuma faɗinsa: "Domin ka yi gargaɗi ga uwar ƙauyuka da waɗanda suke kewaye da ita" [TMQ 6:92], umarni ne na faɗaɗa da'wah zuwa wajen Makka. Ambaton Muhajirai da Ansarai a cikin Alƙur'ani hujja ce a kan kasancewar Hijrah da Nusrah.

And His 􀀬 saying; “So that you may warn the mother of towns and what surrounds it” [TMQ 6:92], is a command of extending the da’wah outside of Makkah. The Qur’an’s mention of the Muhajireen and the Ansar is a proof for the existence of Hijrah and Nusrah.

To haka, Alkur'ani ne jagora na farko. Littattafan hadisi kuwa cike suke da rahotannin Musulmai a lokacin zamanin Makka.

Therefore, the Qur’an is the first guide. The books of hadith are overflowing with the reports of the Muslims during the Makkan period.

Misali, Bukhari ya ambata a karkashin taken: "Yadda Mushrikai na Makka suka yi wa Annabi ﷺ da sahabbansa." Ya kawo hadisin Khabbab b. al-Arat lokacin da ya zo yana rokon Manzon Allah ﷺ ya yi wa Allah (SWT) addu'a don ya ba Musulmi nasara. Haka kuma ya ambaci addu'ar Manzon Allah ﷺ a kan shugabannin Quraishawa. Ya kuma ambaci irin azabar da ya sha daga mutanensa lokacin da ya tafi Ta'if. Irin wadannan abubuwa ana samun su a sauran littattafan hadisi. Saboda haka, ba mu tsaya a gaban wani umarni da za mu aiwatar ba tare da mun san nassosinsa ba.

Bukhari, for example, mentioned under the heading; “How the Prophet 􀁕 and his companions were treated by the Mushriks in Makkah.” He cites the hadith of Khabbab b. al-Arat when he came pleading to the Messenger 􀁕 to pray to Allah 􀀬 to give the Muslims the victory. He also mentions the Messenger’s 􀁕 du’a against the chiefs of Quraysh. He also mentions the severe mal-treatment he 􀁕 received from his people when he went up to Taa’if.We find the same things narrated in the other books of hadith. Therefore, we do not stand before an order that we have to perform without having its texts.

Yana da kyau a ambata a nan cewa marubutan Sirah da kansu amintattu ne kuma abin dogaro, kamar yadda sauran malamai suka shaida.

It is worth mentioning here that the Sirah writers were themselves reliable and trustworthy, which other scholars have testified to.

- Ibn Ishaaq (85-152 AH) ya rubuta wani littafi mai suna "al-Maghazi" (yaƙe-yaƙe da leƙen asiri na soja). Az-Zuhri ya ce game da shi: "Duk wanda yake son sanin al-Maghazi (yaƙe-yaƙen soja), to ya koma ga Ibn Ishaaq." Shafi'i ya ce game da shi: "Duk wanda yake son ya zama gwani a al-maghazi, to ya dogara gaba ɗaya ga Muhammad b. Ishaq." Bukhari ma ya ambace shi a cikin littafinsa na Tareekh.

- Ibn Ishaaq (85-152 AH) wrote a book called, “al-Maghazi” (the military expeditions). Az-Zuhri said about him; “Whosoever wishes to learn about the Maghazi (military expeditions), let him refer to Ibn Ishaaq.” Shafi’i said about him: “Whosoever wishes to be an expert in the maghazi, he is totally dependent on Muhammad b. Ishaq.” Bukhari also mentioned him in his Tareekh.

Ibn Sa'd (168 – 230 AH) da littafinsa "at-Tabaqaat" (Tsararraki).

- Ibn Sa’d (168- 230 AH) and his book, “at-Tabaqaat” (the generations).

Al-Khateeb al-Baghdadi ya ce game da shi: "Muhammad b. Sa'd a wajenmu yana cikin mutanen amana, kuma hadisansa yana nuna gaskiyarsa, domin yana bincikar yawancin ruwayoyinsa." Ibn Khillikaan ya ce: "Ya kasance mai gaskiya kuma amintacce." Ibn Hajar ya ce game da shi: "Yana cikin manyan huffaz (mutanen da suka haddace hadisai) masu amana da kuma masu sukar hadisai." - At-Tabari (224-310 AH) yana da littafi mai suna "Tarihin Manzanni da Sarakuna" (Tareekh ar-rasool wal-mulook) wanda a cikinsa ya bi tsarin isnaad (silsilar ruwaya). Al-Khateeb al-Baghdaadi ya ce game da shi: "Ya kasance masani kan Sunan (watau hadisai), silsilolin watsa su, da hadisi sahihi daga na karya, da tarihin mutane da labaransu." Ga yawancin hadisai, ya rubuta Tareekh bisa tsarin Muhaddithai.

Al-Khateeb al-Baghdadi said of him: “Muhammad b. Sa’d for us is one of the people of trust, and his hadith indicates his truthfulness for he examines most of his narrations.” Ibn Khillikaan said: “He was honest and trustworthy.” Ibn Hajar said about him: “He was one of the great, reliable huffaz (people who had memorised ahadith) and critics.” - At-Tabari (224-310 AH) he has a book entitled, “History of the Messengers and Kings” (tareekh ar-rasool wal-mulook) in which he followed the methodology of isnaad (chains of narration). Al-Khateeb al- Baghdaadi said about him, “He was knowledgeable about the Sunan (ie hadith), their lines of transmission, the sound hadith from the spurious, the history of people and their news.” For the majority of hadith, he wrote the Tareekh according to the methodology of the Muhaditheen.

Ya tattara wani littafi na hadisi mai suna: "Tahzeebul athaar wa tafseel at-thaabit 'an Rasoollullahi ﷺ minal akhbaar" – "Gyara ahadisai da bayanin labarai ingantattu game da Manzon Allah ﷺ." Ibn 'Asaakir ya ce game da shi, "Littafi ne mai ban mamaki, wanda ya yi magana kan kowane hadisi ingantacce na Manzon Allah ﷺ." Haka kuma, Ibn Katheer da az-Zahabi ana ɗaukar su da ƙwarewa mai girma a fannin hadisi.

He has compiled a book of hadith entitled; “Tahzeebul athaar wa tafseel at-thaabit ‘an Rasoollullahi 􀁕 minal akhbaar” – “Revision of the reports and elaboration of the proven news about the Rasool of Allah 􀁕.” Ibn ‘Asaakir said about it, “It is an amazing book, in which he spoke about every authentic hadith of the Messenger of Allah 􀁕.” - Similary, Ibn Katheer and az-Zahabi are considered to have great expertise regarding hadith.