Aqsaam (makundi/migawanyo) za Sunnah kwa kuzingatia Ruwaat (wapokezi) "As-Sanad" (mnyororo wa wapokezi)
The Aqsaam (categories/divisions) of the Sunnah in respect to the Ruwaat (narrators) “As-Sanad” (The chain)
Sunnah imegawanywa katika aina tatu kwa kuzingatia Sanad (mnyororo wa wapokezi): Al-Mutawaatir, Al-Mash'hoor na Khabar Al-Aahaad.
The Sunnah is divided into three categories in respect to the Sanad (chain): Al-Mutawaatir, Al-Mash’hoor and Khabar Al-Aahaad.
1 – Al-Mutawaatir:
1 – Al-Mutawaatir:
Al-Mutawaatir kilugha maana yake ni: Kufuatana, moja baada ya jingine kwa pengo (la muda) kati yao.
Al-Mutawaatir linguistically means: Consecutiveness, one after another with a gap (of time) between.
Al-Mutawaatir kwa mujibu wa Istilaahi (maana ya kiistilahi): Ni kile kilichopokelewa katika zama tatu (au vizazi vitatu) na idadi kubwa ya watu, hali ya kuwa haiwezekani kwao kupanga uongo.
Al-Mutawaatir in accordance to the Istilaah (terminological definition): That which was related in the three eras (or generations) by a large number making it impossible for them to collude upon a lie.
Vizazi (karne) vitatu ni: Zama za Maswahaba, zama za Taabi'een na zama za Taabi' At-Taabi'een.
The three eras (generations) are: The era of the Sahaabah, the era of the Taabi’een and the era of the Taabi’ At-Taabi’een.
Sunnah Al-Mutawaatirah ni Qat'iy Ath-Thuboot (yenye uthibitisho wa hakika) kuhusu kutoka kwake kwa Nabii ﷺ, na kwa hiyo ni wajibu kuifanyia kazi au kuitendea kwa yale iliyokuja nayo, iwe ni Ahkaam (hukumu za kisheria) au Aqaa'id (imani).
The Sunnah Al-Mutawaatirah is Qat’iy Ath-Thuboot (definite in transmission) in respect to it coming from the Nabi (saw) and therefore it is obligatory to work or act with it in respect to what it came with whether this was Ahkaam or Aqaa’id (beliefs).
Mfano wa Sunnah Al-Qawliyah Al-Mutawaatirah ni kauli yake ﷺ:
An example of the Sunnah Al-Qawliyah Al-Mutawaatirah is his Qawl (saw):
"Yeyote atakayenisingizia uongo kwa makusudi, na aandae makazi yake motoni." (Al-Bukhaari na Muslim).
“Whoever lies about me intentionally then let him occupy his seat (place) in hellfire” (Al-Bukhaari and Muslim).
Mfano wa Sunnah Al-Fi’liyah Al-Mutawaatirah ni kama zile zilizopokewa kuhusu kutekeleza Swala tano.
An example of the Sunnah Al-Fi’liyah Al-Mutawaatirah are like those related to the performance of the five prayers.
Tawaatur Al-Ma'nawiy (kwa maana) ni usimulizi wa Sunnah moja yenye maneno tofauti (Alfaazh), pale ambapo wasimulizi wa kila neno au toleo la maneno hayo hawafikii kiwango cha Tawaatur, lakini mkusanyiko wa wasimulizi wa maneno hayo tofauti hufikia kiwango cha Tawaatur. Mfano wa Sunnah hii ni kwamba vitendo katika 'Ibaadaat (ibada) vinajengwa juu ya Niyah (nia). Kuhusu Alfaazh (maneno) yanayojumuisha maana hii, ni kama kauli yake ﷺ: "Hakika vitendo ni kwa nia tu" (Al-Bukhaari, Muslim, Abu Daawood, At-Tirmidhi na An-Nasaa'iy), kauli yake ﷺ: "Atakayepigana ili neno la Allah liwe juu, basi yeye yumo Fee Sabeelillah (katika njia ya Allah)" (Mutaffaq 'Alaihi), na: "Hakuna Hijrah baada ya Al Fat'h (ushindi), lakini kuna Al-Jihaad na Niyah (nia)" (Wamekubaliana), na kauli yake ﷺ: "Asiyeweka nia ya Siyaam (kufunga) kabla ya Fajr, hana kufunga" (Abu Daawood na At Tirmidhi).
As for the Tawaatur Al-Ma’nawiy (in meaning) then this is the transmission of the narrators of a single Sunnah with different Alfaazh (wordings) in the case where the narrators of each wording or worded version do not reach the level or point of Tawaatur however the collection or collective of the narrators of those different wordings (Alfaazh) reach the level of Tawaatur. An example of this Sunnah is that the actions in the ‘Ibaadaat (acts of worship) are based or built upon the Niyah (intention). As for the Alfaazh (wordings) that have incorporated and included this meaning then they are like his Qawl (saw): “Verily the actions are only by the intentions” (Al-Bukhaari, Muslim, Abu Daawood, At-Tirmidhi and An-Nasaa’iy), his statement (saw): “Whoever fights to make the word of Allah the highest then he is Fee Sabeelillah (in the way of Allah)” (Mutaffaq ‘Alaihi) and: “There is no Hijrah after Al Fat’h (conquest) but rather there is Al-Jihaad and the Niyah (intention)” (Agreed upon) and his statement (saw): “The one who does not resolve (i.e. make intention) for the Siyaam (fasting) before Fajr has no fasting for him” Abu Daawood and At Tirmidhi)
Idadi ambayo kwayo At-Tawaatur hupatikana:
The Number by which At-Tawaatur is attained:
Kauli zote zinazotaja idadi maalum kwa ajili ya kutimia kwa Tawaatur hazina msingi wa kuziunga mkono, wa kimaandiko wala wa kiakili ('Aqliy). Hiyo ni kwa sababu Sunnah Al-Mutawaatirah ambayo yakini (Yaqeen) hupatikana, kwa upande wa Thuboot (usimulizi), lazima isimuliwe na kikundi (Jamaa'ah) na si kwa idadi maalum. Idadi ya kikundi hicho na umbali wa maeneo yao lazima viwafanye wasiweze kula njama wala kushirikiana katika uongo.
All of the opinions that have specified a specific number for the accomplishment of Tawaatur do not have a basis to support them whether textual or ‘Aqliy (intellectual). That is because the Sunnah Al-Mutawaatirah in which Yaqeen (certainty) is attained, from the angle of Thuboot (transmission), must be narrated by a Jamaa’ah (group) and not by a particular number. The number of this group and the distance of their locations must make it impossible for them to collude or collaborate upon a lie.
Kwa hiyo, masharti (shuroot) ya Tawaatur ni matatu:
As such the Shuroot (conditions) of the Tawaatur are three:
A – Idadi ya wasimulizi ambayo inahakikisha na kuzuia wao kula njama ya kusema uongo.
A – A number of narrators that secures and prevents their collusion upon a lie.
B – Kwamba elimu ya Ruwaat (wasimulizi wa hadithi) inategemea kusikia na kushuhudia, na haitegemei hoja za kukisia wala kuhitimisha.
B – That the knowledge of the Ruwaat (relaters) is based upon hearing and witnessing and is not based upon deduction or inference.
C – Kwamba Tawaatur hutokea katika zama zote tatu: zama za Sahaba, zama za Taabi'een, na zama za Taabi'iy At-Taabi'een.
C – That the Tawaatur occurs in all three eras: The Sahaabah, the Taabi’een and the Taabi’iy At-Taabi’een.
2 – Sunnah Al-Mash'hoorah:
2 – As-Sunnah Al-Mash’hoorah:
Hii ni ile iliyopokelewa kutoka kwa Masahaba kupitia idadi ya wapokezi ambayo haifikii kiwango cha Tawaatur, kisha ikafikia kiwango hicho katika zama za Taabi'een na Taabi'iy At-Taabi'een.
This is that which has been related from the Sahaabah by a number that does not reach the level of Tawaatur and then reached the level in the era or time of the Taabi’een and the Taabi’iy At-Taabi’een.
Sunnah hii inathibitisha Dhann (dhana, yaani kutokuwa na uhakika), wala haithibitishi Yaqeen (yakini), kwa kuwa si Qat'iy Ath-Thuboot (uthibitisho wa uhakika kamili) kutoka kwa Nabii ﷺ. Kwa hiyo ni Hujjah (ushahidi na chanzo cha dalili) kuhusu Ahkaam Ash-Shar'iyah (hukumu za kisheria), lakini si Hujjah kwa Aqaa'id (imani za msingi).
This Sunnah establishes Zhann (indefiniteness) and it does not establish Yaqeen (certainty) because it is not Qat’iy Ath-Thuboot from the Nabi (saw). It is therefore a Hujjah (evidence and source of proof) in respect to the Ahkaam Ash-Shar’iyah but not a Hujjah for the Aqaa’id.
Mfano kutoka katika Hadiyth Al-Mash'hoorah ni kauli yake ﷺ: "Hakika vitendo ni kwa niya tu," na hii ni katika Sunnah Al-Mash'hoorah.
An example from the Ahaadeeth Al-Mash’hoorah is his Qawl (saw): “Verily the actions are only by the intentions” and this is from the Sunnah Al-Mash’hoorah.
3 – Sunnah Al-Aahaad – Khabar Al-Aahaad:
3 – Sunnah Al-Aahaad – Khabar Al-Aahaad:
Hii ni yale yaliyosimuliwa na idadi ambayo haifikii kiwango cha Tawaatur katika karne tatu. Hakuna tofauti wala kutokubaliana miongoni mwa Waislamu kuhusu Sunnah Al-Aahaad kuwa Hujjah juu ya Waislamu kwa upande wa wajibu wa kutenda kwa kuyafuata na kushikamana na Ahkaam zake. Dalili (Burhaan) ya hili imethibitishwa kutoka pande kadhaa, zikiwemo:
This is what has been related by a number that does not reach the level of Tawaatur in the three eras. There is no difference or disagreement amongst the Muslims in respect to the Sunnah Al Aahaad representing a Hujjah upon the Muslims in respect to the obligation of acting by or working with it and to adhere to its Ahkaam. The proof and evidence (Burhaan) for this is established from a number of angles including:
1 – Ijmaa' As-Sahaabah katika matukio na tukio nyingi mno kiasi cha kwamba haziwezi kuhesabiwa, kuhusu kukubali Khabar Al-Waahid na kulifanyia kazi. Mfano ni pale 'Umar Ibn Al-Khattaab (ra) alipofanya kazi kwa mujibu wa Khabar (taarifa) ya 'Abdur Rahmaan Bin 'Auf (ra) kuhusu Nabii (ﷺ) kuchukua Jizyah kutoka kwa Majoos. Hii ni pale alipomsimulia kutoka kwa Mtume wa Allah (ﷺ) kwamba alisema: "Watendeeni kama mlivyowatendea Ahl ul-Kitaab (watu wa kitabu)" (Al-Muwatta').
1 – The Ijmaa’ As-Sahaabah in a number of incidents and occurrences that are too numerous to be counted in regards to the acceptance of the Khabar Al-Waahid and acting by it. An example is when ‘Umar Ibn Al-Khattaab (ra) acted in accordance to the Khabar (report) of ‘Abdur Rahmaan Bin ‘Auf (ra) in respect to the Nabi (saw) taking the Jizyah from the Majoos. This is when he related from the Messenger of Allah (saw) that he said: “Apply the same to them as you have applied to the Ahl ul-Kitaab (people of the book)” (Al-Muwatta’).
2 – Mtume (saw) alitosheka kutuma Aahaad (watu mmoja mmoja) miongoni mwa Maswahaba kwa watawala na mataifa ili kuwafahamisha kuhusu Uislamu na Ahkaam zake, kama alipomtuma Mu'aadh Ibn Jabal kwenda Yemen, na akawatuma wengine kwa Waajemi, Warumi, Iraq, Ash-Shaam na Misri.
2 – The Messenger (saw) found it sufficient to send Aahaad (singles/individuals) from amongst the Sahaabah to the rulers and nations to inform them about Islaam and its Ahkaam like when he sent Mu’aadh Ibn Jabal to Yemen and sent others to the Persians, Romans, Iraq, Ash-Shaam and Egypt.
3 – Allah Ta’ala amesema:
3 – Allah Ta’Aalaa said:
Na haiwafalii waumini kwenda vitani wote kwa pamoja. Kwa hiyo, kutoka kila kundi lao, litabaki kundi dogo ili kupata ufahamu wa Dini na kuwaonya watu wao watakaporudi kwao, ili wapate kujihadhari.
And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the Deen and warn their people when they return to them that they may beware (At-Taubah 122).
Neno "Taa’ifah" (katika Aya) kwa mujibu wa lugha ya Kiarabu hutumiwa kwa mmoja (Waahid) na kwa zaidi ya mmoja. Kwa hiyo, kama Khabar Al-Waahid isingekuwa Hujjah kwa vitendo, basi onyo la wale waliopata ufahamu katika Dini lisingekuwa na faida yoyote kwa watu wanaorejea kutoka katika Al-Jihaad.
The word Taa’ifah (in the Aayah) in accordance to the Arabic language is used for the Waahid (one) and more than Waahid (one). Consequently, if the Khabar Al-Waahid was not a Hujjah for actions then the warning of those who had obtained understanding in the Deen would hold no benefit for the people returning from Al-Jihaad.