4.2 Fitar da Hujjoji daga Sunnah - Halin Musulunci | Quran Course

4.2 Fitar da Hujjoji daga Sunnah - Halin Musulunci | Quran Course

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4.2 Fitar da Hujjoji daga Sunnah

4.2 Inferring Evidences From The Sunnah

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 116 times

An fahimci cewa Sunnah ita ce maganar Manzon Allah ﷺ, aikinsa, da shirunsa, kuma wajibi ne a bi Sunnah kamar yadda ake bin Alƙur'ani. Duk da haka, dole ne a tabbatar cewa Manzon Allah ﷺ ne ya faɗi wannan magana, ko ya aikata wannan aiki, ko ya yi shiru a kan wannan magana ko aiki. Idan Sunnah ta tabbata, to yana da kyau a yi amfani da ita wajen fitar da hujjoji ga hukunce-hukuncen Shari'a da akidu. Hujja ce a ce abin da Sunnah ta tabbatar hukunci ne na Shari'a ko ɗaya daga cikin ginshiƙan imani. Sahihancin Sunnah kuwa yana iya zama tabbatacce (qat'i), kamar idan wata ƙungiya ta tabi'ai ta karɓa daga wata ƙungiya ta tabi'ai, wadda ta karɓa daga wata ƙungiya ta sahabbai waɗanda suka ruwaito daga Annabi ﷺ, bisa sharaɗin cewa kowace ƙungiya ta ƙunshi adadi mai yawa wanda zai hana yiwuwar yarjejeniya a kan ƙarya. Wannan shi ne Sunnah mutawatir (wadda aka karɓa ta hanyoyi masu yawa) ko hadisi mutawatir. Sahihancin Sunnah kuma yana iya zama na zato (zanni), kamar idan wani mai ruwaya guda ɗaya ko masu ruwaya daban-daban guda ɗaya suka karɓa daga wani tabi'i-tabi'ai, wanda ya karɓa daga wani tabi'i guda ɗaya ko tabi'ai daban-daban guda ɗaya, waɗanda suka ruwaito daga wani sahabi guda ɗaya ko sahabbai daban-daban guda ɗaya, waɗanda suka ruwaito daga Annabi ﷺ. Saboda haka, Sunnah, dangane da fitar da hukunci daga cikinta, ta kasu kashi biyu: hadisin mutawatir da hadisin ahad (khabar al-ahad). Amma mashhur ko mustafid, hadisi ne da masu ruwaya guda ɗaya suka ruwaito daga Annabi ﷺ, sannan hadisin ya yaɗu sosai a zamanin tabi'ai ko tabi'i-tabi'ai. Yana cikin hadisan ahad, kuma ba rukuni na uku ba ne. Dalili kuwa shi ne, ta fuskar fitar da hukunci ba ta fi matsayin khabar al-ahad ba, kuma tabbas ba ta kai matsayin mutawatir ba. Muddin isnadin ya ƙunshi masu ruwaito shi kaɗai (ahad) a kowane mataki, ko a cikin Sahabbai, ko Tabi'een, ko Tabi'ut-Tabi'een, to ana ɗaukar sa a matsayin hadisi ahad, koda matakai biyun ƙarshe sun ƙunshi ƙungiyoyi. Don haka, Sunnah ko dai mutawatir ce (mai yawan ruwaito) ko kuma ahad (ruwaitar mutum ɗaya), babu wani nau'i na uku.

It is known that the Sunnah is the speech, actions and silence of the Messenger  and that it is obligatory to adhere to the Sunnah like the Qur’ān. However, it has to be established that the Messenger  is the one who has said this saying, that he  performed this action or was silent over this saying or action. And when the Sunnah has been proven, then it is correct to educe proofs from it for the Sharī’ah rules and beliefs. It is a proof to say that this thing established by the Sunnah is a Sharī’ah rule or one of the articles of belief. However, the authenticity of the Sunnah is either definite (qat'i), such as when a group of tabi-Tabi’een transmit from a group of Tabi’een from a group of Sahabah  who narrated it about the Prophet  on the condition that each group is composed of a sufficient number such as to preclude the possibility of an agreement on a lie, This is the mutawatir Sunnah (recurrently transmitted sunnah) or the mutawatir report. The authenticity of the Sunnah can be speculative (zanni), such as when a single narrator or separate single narrators transmit from a tabi'i-Tabi’een from a single tabi'i or separate single tabi'i's from a single Sahabi  or separate single sahabas  who narrated from the Prophet . Consequently, the Sunnah, with respect to its eduction, comprises of two categories; the mutawatir report and the solitary report (khabar al-ahad). As for the mash-hur or mustafid, it is the report transmitted via single narrators who narrated from the Prophet , then the report became widely known in the age of the Tabi’een or the tabi-Tabi’een, It is one of the solitary reports (khabar al-ahad), and it is not a third category. The reason is that in eduction it is not higher than the level of a khabar al-ahad, It definitely does not reach the level of mutawatir. As long as the transmission has the presence of solitary transmitters at any tier whether among the Sahabah, Tabi’een or Tabi Tabi’een, then it is considered a solitary report even if the last two tiers composed of groups. Thus, the Sunnah is either mutawatir (recurrect) or ahad (solitary), there is no third category.

Khabar al-ahad, idan ya kasance sahihi (ingantacce) ko hasan (mai kyau), hujja ce ga dukkan hukunce-hukuncen Shari'ah, kuma wajibi ne a aiki da su, ko hukuncin ya shafi ibadodi ('ibadat), mu'amalolin cinikayya (mu'amalat), ko hukunce-hukuncen laifuka ('uqubat). Haka kuma an halatta a fitar da dalilai daga gare shi. Amfani da rahotannin kadaici wajen kafa hukunce-hukuncen Shari'ah ya tabbata, kuma Sahabbai ma sun yi ijma'i a kansa. Dalilin hakan shi ne, Shari'ah ta amince da shaida wajen kafa shari'ar shari'a, wadda rahoton kadaici ne, don haka karbar riwayar Sunnah da karbar rahoton kadaici ana kwatanta shi da karbar shaida. Wannan saboda an tabbatar da shi ta nassin Alkur'ani Mai Girma cewa za a iya yanke hukunci bisa shaidar maza biyu ko namiji daya da mata biyu game da kudi, bisa shaidar mutum hudu a zina, da shaidar mutum biyu a hukunce-hukuncen hadd da kisasi. Manzon Allah ﷺ kuma ya yanke hukunci bisa shaidar mutum daya tare da rantsuwar mai hakki, ya karbi shaidar mace daya game da shayarwa, kuma duk wadannan rahotannin kadaici ne. Dukkan Sahabbai sun amince da hakan, kuma babu wata riwaya da ta tabbatar da akasin haka. Hukunci yana wajaba bisa rinjayen gaskiya a kan karya matukar babu ko ba a tabbatar da shakku wadanda ke sa rahoton ya zama abin zargin karya ba. Wannan dauri ba komai ba ne face aiki da rahoton kadaici. Ta hanyar qiyas (kwatance), wajibi ne a gare mu mu aiki da rahoton kadaici da aka riwaito game da Annabi ﷺ domin rinjayar gaskiya, matukar mai riwayar yana da adalci ('adl), amintacce (thiqa) kuma daidai (thabit), kuma ya hadu da mutumin da ya riwaito daga gare shi. To, shakkar karya ba ta wanzu, kuma wannan shakka ba ta tabbata ba. Karɓar hadisi ɗaya (khabar al-wāḥid) game da Manzon Allah ﷺ da kuma cire hukunci daga gare shi, yana kama da karɓar shaida da yanke hukunci bisa ga hukuncin da aka yanke. Saboda haka, hadisi ɗaya ma hujja ne, kamar yadda Alqur'ani ya nuna.

The khabar al-ahad, if it is Sahih (sound) or hasan (good), is considered a proof for all of the Sharī’ah rules and it is obligatory to act upon them whether the rules pertain to worships ('ibadat), transactions (mu'amalat) or punishments ('uqubat). Inferring evidences from it is also allowed. The use of solitary reports in establishing Sharī’ah rules is proven, and the Sahabah  also had a consensus (ijma') on it. The evidence for this is that the Sharī’ah has recognised testimony in establishing a legal case, which is a solitary report, so accepting the narration of a Sunnah and accepting the solitary report is compared with the acceptance of a testimony. This is because it has been proven by the text of the Noble Qur’ān that a ruling can be passed on the basis; of two male witnesses or one man and two female witnesses regarding money, on the basis of testimonies by four witnesses in zina and two witnesses for hadd punishments and equal retribution (qisaas), The Messenger of Allah  passed judgement on the basis of a testimony by one witness and the oath of the sahib al-haqq, and he accepted the testimony of one woman regarding suckling and all of these are solitary reports. All the Sahabah  agreed on this and there is no narration that proves otherwise. The judgment is binding by the preponderance of the truth over the lie as long as the uncertainities which make the report to be suspected as a lie are absent or not proven. This binding (ruling) is nothing other than acting upon the solitary report. By qiyas (analogy) it is obligatory upon us that we act upon the solitary report narrated about the Prophet  to outweigh the truth as long as the narrator is just ('adl), trustworthy (thiqa) and accurate (thabit) and he has met the person from which he has narrated the report. Then the doubt of suspected lying is absent and this doubt is not proven. So the acceptance of the solitary report about the Messenger  and inferring evidences from it for a hukm is like the acceptance a testimony and giving the ruling according to the judgement that has been passed. Therefore, the solitary report is also a proof as the Qur’ān has indicated.

Manzon Allah ﷺ ya ce: "Allah ya sanya fuska ta haskaka ga bawa," bai ce "bayi ba." Kalmar "'abdan" (bawa) ta shafi mutum ɗaya ko fiye da ɗaya. Don haka yana yabon mutum ɗaya da wasu mutane guda ɗaya bisa isar da hadisinsa.

The Messenger PBUH says 'may Allah make a servant radiant' and not 'servants'. A servant ('abdan) is generic applicable to one or more persons. So he is praising the single and other single persons for transmitting his hadīth.

Haka kuma, Annabi ﷺ yana kira ga mutane su haddace maganganunsa su kuma isar da su. Saboda haka, ya zama wajibi ga kowane Musulmi da ya ji (ko mutum ɗaya ne ko fiye da haka) ya isar da shi, kuma isar da wannan magana ta Annabi ﷺ da yada ta ga wasu ba zai da wani tasiri ba idan ba a karɓi maganarsa ba. Don haka, kiran Annabi ﷺ na a isar da maganganunsa kira ne a karɓe ta, muddin mutumin da ake isar masa da hadisin ya yi imani cewa wannan maganar Manzon Allah ﷺ ce, watau muddin mai isarwa amintacce ne, mai gaskiya, mai tsoron Allah, mai daidaito, kuma ya san abin da yake isarwa da abin da yake barinwa, har sai shakkar ƙarya ta tafi kuma gaskiya ta fi ƙarfi. Wannan ya nuna cewa hadisin wanda mutum ɗaya ya ruwaito hujja ce daga nassin Sunna bayyananne, kuma bisa abin da Sunna ta nuna.

Moreover, the Prophet PBUH is calling people to memorise his sayings and transmit it. So it is fard on every Muslim who hears it (whether one or more persons) to transmit it, and his delivery and transmission of the Prophet's saying to others will have no effect if his statement is not accepted. So the call of the Prophet PBUH to transmit his sayings is a call for it to be accepted as long as the person to whom the hadīth is transmitted believes that this is the speech of the Messenger PBUH i.e as long as the transmitter is trustworthy, honest, God fearing, accurate and he knows what he is conveying and what he is leaving out, until the suspicion of lying is gone and the truth is preponderant. This shows that the solitary report is a proof from the explicit text of the Sunnah and according to what the Sunnah has indicated.

Bugu da ƙari, Annabi ﷺ ya taɓa aika manzanni goma sha biyu a lokaci guda zuwa sarakuna goma sha biyu don kiran su zuwa Musulunci. Kowane manzo an naɗa mutum ɗaya zuwa ga wurin da aka aike shi. Idan isar da da'wa (tabligh) ba ta zama wajibi a bi ta ta hanyar rahoto guda ɗaya ba, to da Manzo ﷺ ba zai gamsu da aika mutum ɗaya don isar da Musulunci ba. Wannan hujja ce bayyananniya daga aikin Manzo ﷺ cewa rahoto guda ɗaya hujja ce a isar da Musulunci. Manzo ﷺ yakan aika wasiƙu zuwa ga gwamnoni ta hannun manzanni guda ɗaya, kuma ba ta taɓa faruwa ga ɗaya daga cikin gwamnonin sa ba su daina aiwatar da umarninsa saboda manzon mutum ɗaya ne. Maimakon haka, sun bi abin da manzon ya kawo daga wurin Annabi ﷺ na hukunce-hukunce da umarni. Wannan kuma hujja ce bayyananniya daga aikin Manzo ﷺ cewa rahoto guda ɗaya hujja ce da ke wajabta mana aiki da hukunce-hukuncen Shari'a, kuma hujja ce ga umarni da hani na Annabi ﷺ. In ba haka ba, da Manzo ﷺ ba zai gamsu da aika mutum ɗaya kawai zuwa ga gwamna ba.

In addition to this, the Prophet  sent at one time twelve messengers to twelve kings inviting them to Islam. Every messenger constituted one person to the direction he was sent. If the conveyance (tabligh) of the Da’wah was not obligatory to follow through a solitary report then the Messenger  would not be content to send one person to convey Islam. This is explicit evidence from the action of the Messenger  to say that the solitary report is a proof in the conveyance of Islam. The Messenger  used to send letters to governors in the hand of solitary messengers, it did not occur to any of his governors to abandon implementing his order because the messenger was a single person. Rather they adhered to what the messenger brought from the Prophet  in terms of rulings and orders. That is also explicit evidence from the action of the Messenger  for the fact that the solitary report is a proof that obliges us to act upon the Sharī’ah rules and it is proof for the orders and prohibitions of the Prophet . Otherwise the Messenger  would not be content in sending just one person to the governor.

Haka kuma an tabbatar game da Sahabbai, a cikin abin da ya shahara game da su da abin da aka rawaito game da su, cewa suna karɓar hadisin wahid idan mai ruwaitowa amintacce ne. Hujjojin da aka tabbatar a wannan batu ba su yarda da wani sharadi ko takura ba, kuma babu wani rahoto da aka riwaito daga wani daga cikinsu cewa ya ƙi hadisin wahid saboda an rawaito shi ta hanyar mai ruwaitowa guda ɗaya. Maimakon haka, ba sa ƙin hadisin wahid sai dai idan mai ruwaitowarsa ba amintacce ba ne. Saboda haka, hadisin wahid hujja ne ga hukunce-hukuncen shari'a da wajen isar da Musulunci, kamar yadda Alkur'ani, Sunna, da Ijma'in Sahabbai (Allah Ya yarda da su) suka tabbatar.

Further it is established about the Sahabah  in what has become well known about them and what has been narrated about them that they used to accept the solitary report when the narrator was trustworthy. The proven facts in this matter exclude any limitation or restriction and there is no narration reported about any one of them that they rejected a solitary report because it was narrated by a single narrator. Rather they would only reject the solitary report if its narrator was not trustworthy. Therefore, the solitary report is a proof for shari’ rules and in conveying Islam as evidenced by the Quran, Sunnah, Ijma' (consensus) of the Sahabah (may Allah be pleased with them)