Littattafai shida na hadisai da aka fi sani da al-Sihah al-Sitta (littattafai shida masu inganci na hadisi):

The following six books of ahadith are better known as the al- Sihah al-Sitta (the six authentic books of hadith):

1. Bukhari 2. Muslim 3. Abu Dawud 4. Nisa’i 5. Tirmidhi 6. Ibn Maja Babu wani sabani tsakanin malamai game da littattafai biyar na farko, amma malamai sun sami sabani game da Ibn Maja da kuma ko ya kamata a saka shi cikin littattafai shida na hadisi ko a'a. Duk da haka, Ibn Maja daga karshe ya shahara kuma ya kafa matsayinsa a tsakanin littattafai shida na hadisi.

1. Bukhari 2. Muslim 3. Abu Dawud 4. Nisa’i 5. Tirmidhi 6. Ibn Maja There is no disagreement about the first five books, but the scholars did differ about Ibn Maja and as to whether it should be included in the six books of hadith or not. Nonetheless, Ibn Maja eventually became famous and established its place amongst the six books of hadith.

Mutane da yawa suna tunanin cewa kalmar "al-Sihah" tana nufin cewa ingantattun hadisai suna cikin littattafan hadisi guda shida kawai, amma wannan zato ma kuskure ne. A zahiri, hadisai da yawa waɗanda ba a karɓa a cikin al-Sihah al-Sitta ba suna daidai da, idan ba su fi ƙarfi ba, hadisai da yawa da ke cikin al-Sihah al-Sitta. Misali, hadisan Muwatta'u na Imam Malik an tattara su tun kafin hadisan Bukhari, kuma an ɗauke shi a matsayin littafi mafi inganci bayan Littafin Allah (SWT). Ko da haka, Ibn Hazm ya yi ra'ayin cewa Sharhu Ma'anil-Athar na Imam Tahawi ya fi aminci fiye da Muwatta'u na Imam Malik.

Many people think that al-Sihah must mean that the authentic hadith are only found in the six books of hadith, but this assumption is also incorrect. In fact, many of the ahadith not admitted in the al-Sihah al-Sitta are equal to, if not stronger than, many of the ahadith in the al-Sihah al-Sitta. For example, the ahadith of the Muwatta’’ of Imam Malik were compiled long before the ahadith of Bukhari and it was considered the most authentic book after the book of Allah (SWTH). Even then, Ibn Hazam was of the opinion that the Sharah Ma’ani al-Athar of Imam Tahawi was more reliable than the Muwatta’’ of Imam Malik.

Tambayar da ta rage ita ce, idan wasu littattafai sun ƙunshi hadisai masu ingantattun isnadi fiye da al-Sihah al-Sitta, to me ya sa aka kebe shida masu shahara kawai da sunan al-Sihah al-Sitta? Gaskiya ita ce, duk da shaharar su mai yawa da karɓuwar su a cikin al'umma, har yanzu ba a san yadda littattafan hadisi shida suka sami sunan al-Sihah al-Sitta ba.

The question then remains, if other books contain more authentic ahadith than al-Sihah al-Sitta, then why are only the six famous books of ahadith called al-Sihah al-Sitta? The truth is that despite their widespread fame and acceptance in the umma, it is still unknown as to how the six books of ahadith came to be called al-Sihah al-Sitta.

A ƙarshe, abin da ya fi muhimmanci shi ne cewa dukkan marubutan waɗannan manyan littattafai sun sanya sharuɗɗa don saka hadisi a cikin littattafansu. Idan aka riƙe waɗannan sharuɗɗa a zuciya yayin karatun littattafansu, za mu sami zurfin fahimtar hadisai da ilimin da ake samu daga gare su. Misali, muna koyon dalilin ingancin hadisi ko raunin sa, da kuma lahani ɓoyayyu cikin isnadin hadisi. Muna kuma koyon hanyar da ta dace ta fitar da hukunce-hukunce daga hadisai. Wataƙila shi ya sa ake kiran su al-Sihah al-Sitta.

Ultimately, what matters is that all the authors of these great books put conditions for including a hadith in their books. If those conditions are kept in mind when studying their books, we gain a deeper understanding of the ahadith and the knowledge derived from them. For example, we learn the reason behind the authenticity or weakness of ahadith or the hidden flaws in the transmission of a hadith. We also learn the correct method of how to deduce rulings from the ahadith. This is possibly why they are called al-Sihah al-Sitta.

Ba zai yiwu a rufe fannoni daban-daban na hadisi a cikin wannan gabatarwar ba, amma duk wanda yake son ƙarin sani zai iya komawa ga littattafai masu yawa da aka rubuta a kan wannan fanni. Anan, zan taƙaita manufofin kowane marubucin al-Sihah al-Sitta da abin da suka sa a gaba lokacin tattara hadisai don littafinsu.

It is not possible to cover the different fields of hadith in this introduction, but if anyone wishes to learn more, they may always refer back to the many books written on this subject. Here, I will summarize the objectives of each author of the al-Sihah al-Sitta and what they had in mind when compiling ahadith for their book.

Manufar Imam Bukhari ita ce koyar da hanyar cire hukunce-hukunce daga ingantattun hadisai. Kowane karamin babi yana da take wanda ke nuna wani hukunci da aka cire daga hadisan da ke karkashin wannan babi. Shi ya sa ake cewa fiqhun Imam Bukhari yana cikin taken babinsa [fiqh al-Bukhari fī Tarajimihī].

Imam Bukhari’s objective was to teach the method of how to deduce rulings from the authentic ahadith. Every sub-chapter is given a heading that indicates a ruling deduced from the ahadith under that sub-chapter. This is why it is said that the fiqh of Imam Bukhari is in his headings [fiqh al-Bukhari fī Tarajimihī].

Manufar Imam Muslim ita ce ya tattara dukkan riwayoyi daban-daban na hadith guda daya a littafi guda. Saboda haka, ya fi sauki a samu takamaiman hadith ingantacce a cikin Muslim fiye da yadda ake samunsa a cikin Bukhari.

Imam Muslim’s objective was to compile all the different trans- missions of one hadith in one book. For this reason, it is easier to find a specific authentic hadith in Muslim than it is in Bukhari.

Imam Nisa'i ya mayar da hankali wajen cire hukunce-hukuncen Shari'a daga hadisai, kamar yadda Imam Bukhari ya yi. Saboda haka, kanun kowane sabon babi karami yana kama da na wani babi karami a cikin Bukhari. Sai dai Imam Nisa'i ya kuma nufi tattara hadisan da ke dauke da gurbatattun lahani boyayyu a cikin isnadinsu. Salon sa na musamman shi ne ya fara kowane babi karami da hadisan da ke da boyayyen lahani a cikin isnadinsu, sannan ya yi nazari a kansu kamar yadda malaman hadisi suka yi. Yakan kammala kowane babi karami da hadisin da yake ganin shi ne mafi inganci a cikin wannan babin.

Imam Nisa’i concentrated on deducing rulings of the Shari‘a from the ahadith, like Imam Bukhari. For this reason, the heading of each new sub-chapter is similar to that of a sub-chapter in Bukhari. But Imam Nisa’i also aimed to compile the ahadith that carry hidden flaws in their transmissions. It is his unique style to start a sub-chapter with the ahadith that have hidden flaws in their transmission and then analyze them as the hadith masters did. He ends every sub-chapter with the hadith which he considers to be the most authentic in that sub-chapter.

Imam Abu Dawud ya tattara dukkan hadisan da malaman fiqhu suke kawowa a matsayin hujja ga hukunce-hukuncensu; haka kuma ya saka hanyoyin ruwaya da dama na hadisi guda daya a cikin littafinsa. Idan kuma hadisi yana da rauni, sai ya yi sharhi a kansa. Sai dai, Imam Abu Dawud ya bi hanya akasin wadda Imam Nisa'i ya bi, domin yana fara kowane babi na karami da hadisi mai inganci, sannan ya kare shi da mafi rauni.

Imam Abu Dawud compiled all the ahadith that the jurists bring in support of their rulings; he also includes multiple transmissions of one hadith in his book; also, if a hadith is weak, he will comment on it. However, Imam Abu Dawud takes the opposite course of Imam Nisa’i in that he starts off every sub- chapter with a authentic hadith and ends it with the weakest.

Imam Tirmidhi ya buɗe sabbin babi-babi na ƙasa don kowane hadisi ko rukunin hadisai da masana fiqhu suka dogara da su. Ba ya tara hanyoyin watsa hadisi guda ɗaya kamar Imam Nasa'i ko Imam Abu Dawud. Yakan kawo hadisi ɗaya wanda ke goyon bayan ɗaya daga cikin malamai huɗu a wani hukunci na Shari'a ƙarƙashin babi-babi ɗaya. Wata hanyar da Imam Tirmidhi yake amfani da ita ita ce ya kawo hadisai waɗanda babu wani daga cikin sauran malaman hadisi da ya taɓa ambatarsu a kan wani takamaiman hukunci na Shari'a, sannan ya nuna wasu hadisai masu goyon baya a kan wannan batu ta hanyar cewa, "an ƙara ruwaito hadisai a kan wannan maudu'i daga wane da wane." Wannan don nuna cewa akwai ƙarin hadisai a kan batun. Haka kuma yakan ambaci ra'ayoyin masana fiqhu a kan wasu batutuwa sau da yawa.

Imam Tirmidhi opened new sub-chapters for each hadith or group of hadith used by the jurists. He does not gather multiple transmissions of one hadith like Imam Nisa’i or Imam Abu Dawud. He will usually narrate one hadith that is in favor of one of the four imams in a ruling of the Shari‘a under one sub-chapter. Another method employed by Imam Tirmidhi is to narrate the hadith which have never been previously raised by any other of the hadith masters on a specific Shari‘a ruling and then indicate to other supporting ahadith [on that issue] by saying, “more ahadith are narrated on this subject by so and so.” This is to show that there are more ahadith on the subject. He also frequently quotes the opinions of the jurists on certain issues.

Sunan Ibn Maja yana bin tsari irin na Sunan Abu Dawud, sai dai tsarin hadisai a Sunan Ibn Maja ya fi na Sunan Abu Dawud. Sunan Ibn Maja shi ne yake da yawan hadisai marasa inganci fiye da sauran littattafai shida na al-Sihah al-Sitta.

Sunan Ibn Maja follows the same pattern as Sunan Abu Dawud except that the arrangement of ahadith in Sunan Ibn Maja surpasses Sunan Abñ Dówñd. Ibn Mója contains the most number of weak ahadith in the al-Sihah al-Sitta.