Sunnah imegawanywa katika aina tatu kwa kuzingatia Al-Sihhah (usahihi) na Al-Da'f (udhaifu):

he Sunnah is divided in respect to As-Sihhah (soundness) and Ad Da’f (weakness) into three categories:

Sahihi, Hasan na Dhaifu.

Saheeh, Hasan and Da’eef.

Hadithi hii ambayo mnyororo wake wa usimulizi (isnad) unaunganisha upokezi wa mpokezi mwadilifu na madhubuti (ʿAdl Ad-Daabit) kutoka kwa mpokezi mwadilifu na madhubuti hadi mwisho wake, na haina kasoro ya Shādh wala ʿIllah.

This is the Hadeeth in which its Isnaad (chain) connects the transmission of the ‘Adl Ad-Daabit from the ‘Adl Ad-Daabit until its end and is not Shaadh or Mu’allal.

Al-‘Adl (Mwenye haki): As-Sudooq At-Taqi (Mkweli anayemcha Mwenyezi Mungu na kumtii).

Al-‘Adl (the just): As-Sudooq At-Taqi (The honest person who fears Allah and obeys Him).

Ad-Daabit (Mwenye usahihi): Anayejulikana kwa busara yake na kutokuwa mzembe wala asiyejali.

Ad-Daabit (the precise): Known for his astuteness and not being careless or inattentive.

Hadi mwisho wake: Sanad (mnyororo wa wapokezi) unaunganika hadi kwa Mtume ﷺ.

Until its end: The Sanad (chain) connects to the Messenger (saw).

Si Shaadh (isiyo ya kawaida) wala bila Shudhoodh (kasoro ya kawaida): Yaani, hadithi isipingane na mpokezi aliye mwaminifu (Thiqah) mwenye nguvu zaidi kuliko yeye.

Not Shaadh (irregular) or without Shudhoodh (irregularity): That it does not go against the Thiqqah (a trustworthy narrator) stronger than it.

Mu'allal (yenye kasoro) au isiyo na 'Illah (kasoro): Kwamba haina kasoro kama vile kukatika kwa mnyororo wa wapokezi.

Mu’allal (defective) or without an ‘Illah (defect): That it is free of defects like the interruption of the chain.

Kiwango cha juu kabisa cha Hadithi Sahihi ni kile ambacho Al-Bukhaari na Muslim wamekubaliana juu ya usahihi (Sihhah) wake na upokezi (Riwaayah) wake. Hii ndiyo inayoonyeshwa na kauli: ‘Saheeh Mutaffaq ‘Alaihi’ (Iliyokubaliwa). Kutumia Hadithi Sahihi kama ushahidi au hoja kwa ajili ya Ahkaam (hukumu za kisheria) kunachukuliwa kuwa miongoni mwa aina zenye nguvu zaidi za Ihtijaaj (kutumia ushahidi kama hoja ya kupata hukumu).

The highest level of the Saheeh Hadeeth is that which Al-Bukhaari and Muslim have agreed upon its Sihhah (soundness) and Riwaayah (report). This is what is indicated to by the statement: ‘Saheeh Mutaffaq ‘Alaihi’ (Agreed upon). The utilisation of the Saheeh Hadeeth as an evidence or proof for the Ahkaam is considered to be from the strongest forms of Ihtijaaj (evidential usage of proof to derive Ahkaam).

"Ni Hadithi ambayo chanzo chake kinajulikana na wapokezi wake (Rijaal) wamejulikana au kuwa maarufu. Imekubaliwa na wengi wa Ulamaa na imetumiwa na wengi wa Fuqahaa. Ni Hadithi ambayo hakuna hata mmoja katika Isnadi (mnyororo wa wapokezi) aliyeshtakiwa kwa uongo, na inaitwa Hasan kutokana na Husn Azh-Zhann (dhana njema) kuhusu upokezi wake, ingawa haifikii kiwango cha wapokezi wa Hadithi Swahihi."

“It is the Hadeeth whose point of origin is known and its transmitters (Rijaal) have become famous or well known”. It has been accepted by the majority of the ‘Ulamaa and utilised by the majority of the Fuqahaa. It is the Hadeeth in which none in the Isnaad (chain) has been accused of lying and it is called Hasan due to the Husn Azh Zhann in respect to its Riwaayah (narration) despite not reaching the level of the transmitters of the Saheeh Hadeeth.

Wanazuoni wa Kiislamu wametoa ufafanuzi ufuatao kwa aina hii ya Hadithi: Hadithi Hasan ni ile ambayo mnyororo wake wa wapokezi (Sanad) umeunganishwa kupitia usimulizi wa wapokezi wa ‘Adl (waadilifu), Khafeef Ad-Dabt (wenye usahihi kiasi cha chini), hadi mwisho wake, bila Shudhoodh (kupingana na wengine) wala ‘Illah (kasoro iliyojificha).

The ‘Ulamaa have provided the following definition for this category of Hadeeth: The Hasan Hadeeth is that which its Sanad (chain) has connected through the transmission of the ‘Adl, Khafeef Ad-Dabt (lesser precision) until its end without Shudhoodh (irregularity) or ‘Illah (defect).

Kwa hiyo, tofauti kati ya Hadithi Sahih na Hadithi Hasan ni kuwepo kwa kiwango cha chini au nyepesi zaidi cha usahihi kwa upande wa mpokezi. Isipokuwa hilo, zinafanana.

The difference therefore between the Saheeh Hadeeth and the Hasan Hadeeth is the existence of a lesser or lighter level of precision from the transmitter. Aside from that they resemble each other.

Hadithi Dhaifu (dhaifu) ni ile ambayo sifa za Sahihi na Hasan hazitimii, au hazikusanyiki pamoja.

The Da’eef (weak) Hadeeth is that in which the attributes of the Saheeh and Hasan are not met or do not come together.

Kuna maoni matatu kuhusu kulitumia kama ushahidi (Ihtijaaj):

There are three opinions in respect to using it as evidence (Ihtijaaj):

1 – Haitumiwi kama ushahidi hata kidogo, na hii ndiyo kauli ya Kibaar (maulamaa wakubwa) kama Al-Bukhaari. Ni kauli sahihi zaidi miongoni mwa kauli zote.

1 – It is not used as evidence at all and this is the opinion of the Kibaar (major) Ulamaa like Al-Bukhaari. It is the most correct of the opinions.

2 – Hutumika kama ushahidi kuhusu fadhila za Akhlaaq (tabia njema) na sifa (sifa za kitabia).

2 – It is used as evidence in respect to the merits of Akhlaaq (morals) and traits (characteristics).

3 – Hutumika kama ushahidi endapo masharti ya Ahkaam Ash Shar’iyah hayatimizwi au hayatimizwi na Qur’aan au Sunnah Sahihi. Maoni mawili ya mwisho ni dhaifu kwa sababu hakuna Daleel Shar’iy inayounga mkono kupitishwa kwa mojawapo kati yake.

3 – It is used as evidence if the (requirements of the) Ahkaam Ash Shar’iyah are not fulfilled or met by the Qur’aan or the (Saheeh) Sunnah. The last two opinions are both weak because there is no Daleel Shar’iy that supports the adoption of either of them.

Hadithi Da'eef zina aina tofauti, zikiwemo Shaadh (isiyo ya kawaida au inayopingana na nyingine), Mu'allal (yenye kasoro iliyofichika), Munqati' (iliyokatika kwenye mnyororo wa wapokezi) na Mawdoo' (ya kuzushwa), pamoja na nyinginezo.

The Da’eef Hadeeth is of different types including the Shaadh (irregular or contradictory), the Mu’allal (defective), the Munqati’ (interrupted) and the Mawdoo’ (fabricated) amongst others.

Hadithi ambayo Taabi’iy (kizazi kinachofuata baada ya Maswahaba) amemnasibisha kwa Mjumbe wa Allah ﷺ kuhusu Qawl (kauli), Fi’l (kitendo) au Taqreer (kukubali), iwe Taabi’iy huyo alikuwa mkubwa au mdogo (yaani anajulikana sana au hajulikani sana). Hadithi hii imeitwa ‘Mursal At-Taabi’iy’, nayo ni Hadithi ambayo Sahaabiy hatajwi katika mnyororo wa wapokezi.

This is the Hadeeth that the Taabi’iy (generation after the Sahaabah) raised to the Messenger of Allah (saw) in regards to a Qawl, Fi’l or Taqreer, whether the Taabi’iy was major or minor (i.e. well known or not as well known). It has been called ‘Mursal At-Taabi’iy’ and it is the Hadeeth in which the Sahaabiy is not mentioned (in the chain).

Wameiona kuwa ni miongoni mwa aina za Hadithi Dhaifu.

They (the Ulamaa) have considered it to be from the kinds of Da’eef (weak) Hadeeth.

Hukumu ya Mursal At-Taabi'iy: 'Ile hadithi ambayo Sahaabiy hakutajwa katika mlolongo wa wapokezi.'

The Hukm of the Mursal At-Taabi’iy: ‘That which the Sahaabiy was not mentioned in the chain’.

A – Hairuhusiwi kabisa kuitumia kama ushahidi.

A – It is not allowed to use it as evidence at all.

B – Inaruhusiwa kuitumia kama ushahidi.

B – It is permissible to use it as evidence.

C – Inatumika kama ushahidi pamoja na Shuruut (masharti), na sharti hilo ni kwamba haipingani wala haienda kinyume na Hadithi Musnad (yaani yenye mlolongo kamili kuanzia juu hadi chini) ndani ya eneo lake la mada.

C – It is used as evidence with Shuroot (conditions) and that is that it does not contradict or go against a Hadeeth that is Musnad (i.e. complete top to bottom) within its subject area.

Maoni sahihi kati ya haya ni la mwisho, kwa sababu kutokutajwa kwa Sahaabiy katika Sanad (mnyororo wa wapokezi) wa Hadeeth hakufanyi hadeeth hiyo kuwa Da’eef (dhaifu) wala batili kutumiwa kama dalili. Hiyo ni kwa sababu Masahaba (rah) hawahitaji kupimwa uaminifu wao (Ta’deel), kwa kuwa Allah Ta’Aalaa amewasifu na kuwasifia, na Mtume wa Allah ﷺ naye alifanya hivyo.

The most correct of these opinions is the last one because the absence of the mention of the Sahaabiy from the Sanad (chain) of the Hadeeth does not make it Da’eef and invalid to be used as evidence. That is because the Sahaabah (rah) are not in need of evaluation of their trustworthiness (Ta’deel) as Allah Ta’Aalaa has praised and commended them and the Messenger of Allah (saw) did likewise.