Hukumu juu ya hadithi zilizotajwa katika Utangulizi

Verdicts on the ahadith mentioned in the Foreword

1. Mutawatir, kama walivyotangaza wanazuoni wengi, akiwemo Ibn Taimiyyah, al-Suyuti, Najm al-Din al-Iskandari (d. 981) na al-'Ijlouni (d. 1162). Kuhusu hadith hii, al-Daraqutni alisema, "Ni yenye nguvu zaidi."

1. Mutawatir, as declared by many scholars, including Ibn Taimiyyah, al-Suyuti, Najm al-Din al-Iskandari (d. 981) and al-'Ijlouni (d. 1162). About this hadith, al-Daraqutni said, "It is the most.

Ikiwa na hadithi sahihi kuhusu fadhila za sura yoyote." Imepokewa na al-Bukhari, Muslim na wengineo. 2. Ifuatayo ni hadithi sahihi ya al-Bukhari, Muslim, al-Tirmidhi, Ibn Majah na Ibn 'Asakir: "Hakika Allah ana Majina Tisini na Tisa, ambaye mtu akiyahifadhi, ataingia Peponi." Katika baadhi ya riwaya za hadithi hii zilizopatikana kwa al-Tirmidhi, Ibn Majah, al-Hakim na wengineo, majina yameorodheshwa mwishoni; hata hivyo, angalau orodha tatu tofauti zimetolewa, kwa mfano orodha moja ikiwa, "Yeye ni Allah, ambaye hakuna mungu mwingine isipokuwa Yeye, Mwenye Huruma, Mwenye Kurehemu, ..., Mvumilivu," wakati nyingine ni "Allah, Mmoja, Asiyehitaji, ..., Yule ambaye hakuna chochote kinachofanana Naye." Inakubaliwa kwamba riwaya hizi za mwisho ni dhaifu, na ndiyo sababu al-Bukhari na Muslim hawakuziingiza katika Sahih zao. Al-Tirmidhi anasema katika Sunan yake, "Hadithi hii (toleo hili) ni gharib; imepokewa kupitia njia mbalimbali kutoka kwa Abu Hurairah, lakini hatujui kutajwa kwa Majina katika riwaya nyingi isipokuwa hii moja." Ibn Taymiyyah anasema, "Al-Walid (mmoja wa wapokezi wa hadithi hii) alisimulia Majina kutoka (kauli ya) mmoja wa walimu wake wa Kisyria ... kutajwa mahsusi kwa Majina si maneno ya Mtume ﷺ, kwa makubaliano ya wanaofahamu Hadithi." Ibn Kathir anasema katika Tafsir yake, chini ya aya ya 180 ya Surat al-A'raf, kwamba riwaya hizi ni mudraj. Ibn Hajar anachukua mtazamo unaofanana katika ufafanuzi wake wa Sahih al-Bukhari. Wanazuoni mbalimbali wametoa orodha tofauti za Majina 99 kutokana na utafiti wao wa Qur'ani na Sunnah, wakiwemo Ja'far al-Sadiq, Sufyan b. 'Uyainah, Ibn Hazm, al-Qurtubi, Ibn Hajar na Salih b. 'Uthaimin.

authentic one regarding the virtues of any surah." It is related by al-Bukhari, Muslim and others. 2. The following is the sahih hadith of al- Bukhari, Muslim, al-Tirmidhi, Ibn Majah and Ibn 'Asakir: "Verily, Allah has Ninety-Nine Names which if a person safeguards them, he will enter the Garden." In some narrations of this hadith found in al-Tirmidhi, Ibn Majah, al-Hakim and others, the names are listed at the end; however, at least three different listings are given, e.g. one list being, "He is Allah, besides whom there is no other deity, the Merciful, the Compassionate, ..., the Forbearing" while another is "Allah, the Unique, the Absolute, ..., the One who has nothing like unto Him." It is agreed that these latter narrations are da'if, and this is why al-Bukhari and Muslim did not include them in their Sahihs. Al-Tirmidhi says in his Sunan, "This (version of the) hadith is gharib; it has been narrated from various routes on the authority of Abu Hurairah, but we do not know of the mention of the Names in the numerous narrations, except this one." Ibn Taimiyyah says, "Al-Walid (one of the narrators of the hadith) related the Names from (the saying of) one of his Syrian teachers ... specific mention of the Names is not from the words of the Prophet (may Allah bless him and grant him peace), by the agreement of those familiar with Hadith."87 Ibn Kathir says in his Tafsir, under verse 180 of Surah al- A'raf, that these narrations are mudraj. Ibn Hajar takes a similar view in his commentary on Sahih al-Bukhari. Various scholars have given different lists of 99 Names from their study of the Qur'an and Sunnah, including Ja'far al- Sadiq, Sufyan b. 'Uyainah, Ibn Hazm, al-Qurtubi, Ibn Hajar and Salih b. 'Uthaimin.

3. Ibn Taimiyyah anasema, "Si katika maneno ya Mtume ﷺ, wala hakuna isnad inayojulikana kwake, iwe sahihi au dhaifu"; al-Zarkashi (d. 794), Ibn Hajar, al-Suyuti na wengine walikubaliana naye. Al-Qari anasema, "Lakini maana yake ni sahihi, ikitokana na kauli ya Allah: {Sikuwaumba Majini na Watu isipokuwa waniabudu}, yaani kunijua/kunitambua, kama Ibn 'Abbas (Allah awe radhi nao wawili) alivyoeleza." Kauli hizi zimetajwa na al-'Ijlouni, ambaye anaongeza, "Usemi huu hutokea mara nyingi katika maneno ya Masufi, ambao wameutegemea na kujenga juu yake baadhi ya kanuni zao."88.

3. Ibn Taimiyyah says, "It is not from the words of the Prophet (may Allah bless him and grant him peace), and there is no known isnad for it, neither sahih nor da'if"; al-Zarkashi (d. 794), Ibn Hajar, al-Suyuti and others agreed with him. Al-Qari says, "But its meaning is correct, deduced from the statement of Allah, I have not created the Jinn and Mankind, except to worship Me, i.e. to recognise/know me, as Ibn 'Abbas (may Allah be pleased with them both) has explained." These statements are mentioned by al-'Ijlouni, who adds, "This saying occurs often in the words of the Sufis, who have relied on it and built upon it some of their principles."88.

4. Al-'Ijlouni anasema, "Al-Saghani (d. 650) alisema: Maudu'. Mimi nasema: Lakini maana yake ni sahihi, hata kama si hadithi." namba 2123. 'Ali al-Qari anasema, "Lakini maana yake ni sahihi, kwa kuwa al-Dailami amesimulia kutoka kwa Ibn 'Abbas kama marfu': 'kwamba Jibril alinijia na kusema: Ewe Muhammad ﷺ! Kama si wewe, Pepo isingeumbwa, na kama si wewe, Moto usingeumbwa', na katika riwaya ya Ibn 'Asakir: 'Kama si wewe, dunia isingeumbwa'." Al-Albani pia ananukuu hukumu ya al-Saghani, na anatoa maoni juu ya maneno ya al-Qari hivi: "Haifai kuthibitisha usahihi wa maana yake bila kuthibitisha uhalali wa riwaya kutoka kwa al-Dailami, jambo ambalo sijapata mmoja wa wanazuoni akilishughulikia. Mimi binafsi, ingawa sijakutana na sanad yake, sina shaka juu ya udhaifu wake; dalili inayotosha kwetu ni kwamba al-Dailami peke yake ndiye aliyeisimulia. Kuhusu riwaya ya Ibn 'Asakir, Ibn al-Jauzi pia aliisimulia katika hadithi ndefu ya marfu' kutoka kwa Salman na akasema, 'Ni maudu'', na al-Suyuti aliikubali hili katika al-La'ali."89.

4. Al-'Ijlouni says, "Al-Saghani (d. 650) said: Maudu'. I say: But its meaning is correct, even if it is not a hadith." no. 2123. 'Ali al- Qari says, "But its meaning is correct, for al- Dailami has related from Ibn 'Abbas as marfu': 'that Jibril came to me and said: O Muhammad! Were it not for you, the Garden would not have been created, and were it not for you, the Fire would not have been created', and in the narration of Ibn 'Asakir: 'Were it not for you, the world would not have been created'." Al- Albani also quotes al-Saghani's verdict, and comments on al-Qari's words thus, "It is not appropriate to certify the correctness of its meaning without establishing the authenticity of the narration from al-Dailami, which is something I have not found any of the scholars to have addressed. Personally, although I have not come across its isnad, I have no doubt about its weakness; enough of an indication for us is that al-Dailami is alone in reporting it. As for the narration of Ibn 'Asakir, Ibn al-Jauzi also related it in a long marfu' hadith from Salman and said, 'It is maudu', and al-Suyuti endorsed this in al-La'ali."89.

5. Sahihi - imesimuliwa na al-Bukhari na Muslim.

5. Sahih - related by al-Bukhari and Muslim.

6. Al-'Ijlouni anasema, "Al-Ghazali ameitaja katika Ihya' 'Ulum al-Din kwa maneno haya: Allah anasema, 'Mbingu Zangu wala ardhi Yangu haziwezi kunibeba, lakini moyo laini, mnyenyekevu wa mja Wangu muumini unaweza kunibeba.'" Al-'Iraqi alisema katika maelezo yake juu ya Al-Ihya', "Sioni msingi wake (yaani isnad) kwake," na al-Suyuti alikubaliana naye, akimfuata al-Zarkashi. Kisha al-'Iraqi akasema, "Lakini katika hadithi ya Abu 'Utbah katika al-Tabarani kuna: ... vyombo vya Mola wenu ni nyoyo za waja wake wema, na walio wapenzi zaidi kwake ni wale walio laini zaidi na wenye huruma zaidi." Ibn Taimiyyah alisema, "Imetajwa katika simulizi za Waisraeli, lakini hakuna isnad inayojulikana kutoka kwa Nabii ﷺ kwake." Al-Sakhawi alisema katika Al-Maqasid, akimfuata shehe wake al-Suyuti katika Al-La'ali, "Hakuna isnad inayojulikana kutoka kwa Nabii ﷺ kwake, na maana yake ni kwamba moyo wake unaweza kubeba imani kwangu, mapenzi kwangu na ujuzi wa Mimi. Lakini yule anayesema kwamba Allah anajijumuisha katika nyoyo za watu, huyo ni kafiri zaidi kuliko Wakristo, ambao walilihusisha hilo na Al-Masih pekee." Inaonekana kwamba kutajwa kwa Ibn Taimiyyah kwa simulizi za Waisraeli kunarejelea kile Ahmad alichosimulia katika Al-Zuhd kutoka kwa Wahb b. Munabbih, ambaye alisema kwamba Allah alifungua mbingu kwa Ezekieli hadi akaona Kiti cha Enzi, hivyo Ezekieli akasema, 'Umetakasika! Umetukuka, Ee Mola!' Ndipo Allah akasema, 'Hakika mbingu na ardhi zilikuwa dhaifu mno kunibeba, lakini moyo laini, mnyenyekevu wa mja Wangu muumini unanibeba.'" Pia alinukuu kutoka katika maandishi ya al-Zarkashi kwamba mmoja wa wanazuoni alisema kuwa ni hadithi ya uongo, iliyozuliwa na mtu aliyeacha dini, na kwamba mara nyingi inanukuliwa na mhubiri kwa umma, 'Ali b. Wafa, kwa madhumuni yake mwenyewe, ambaye husema wakati wa kuzidiwa kiroho na kucheza, "Zungukeni Nyumba ya Mola wenu." Alisema zaidi kwamba al-Tabarani amepokea kutoka kwa Abu 'Utbah al-Khawlani kwa njia ya marfu', "Hakika Allah ana vyombo miongoni mwa watu wa ardhini, na vyombo vya Mola wenu Mlezi ni nyoyo za waja wake wema, na anayependwa zaidi kwake miongoni mwao ni wale walio laini na wenye huruma zaidi"; katika isnadi yake yumo Baqiyyah b. al-Walid, ambaye ni mudallis, lakini ameweka wazi kwamba amesikia hadithi hiyo.90 Al-Albani amelipa daraja la hasan hadithi hii ya mwisho iliyotajwa.91.

6. Al-'Ijlouni says, "Al-Ghazali mentioned it in Ihya' 'Ulum al-Din with the wording, Allah says, "Neither My heaven nor My earth could contain Me, but the soft, humble heart of my believing slave can contain Me." Al-'Iraqi said in his notes on Al-Ihya', "I do not find a basis (i.e. isnad) for it", and al-Suyuti agreed with him, following al-Zarkashi. Al-'Iraqi then said, "But in the hadith of Abu 'Utbah in al-Tabarani there occurs: ... the vessels of your Lord are the hearts of His righteous slaves, and the most beloved to Him are the softest and most tender ones." Ibn Taimiyyah said, "It is mentioned in the Israelite traditions, but there is no known isnad from the Prophet (may Allah bless him and grant him peace) for it." Al-Sakhawi said in Al- Maqasid, following his shaykh al-Suyuti in Al- La'ali, "There is no known isnad from the Prophet (may Allah bless him and grant him peace) for it, and its meaning is that his heart can contain belief in Me, love of Me and gnosis of Me. But as for the one who says that Allah incarnates in the hearts of the people, then he is more of an infidel than the Christians, who specified that to Christ alone. It seems that Ibn Taimiyyah's mention of Israelite tradition refers to what Ahmad has related in Al-Zuhd from Wahb b. Munabbih who said that Allah opened the heavens for Ezekiel until he saw the Throne, so Ezekiel said, 'How Perfect are You! How Mighty are You, O Lord!' So Allah said, 'Truly, the heavens and the earth were too weak to contain Me, but the soft, humble heart of my believing slave contains Me'." He also quoted from al- Zarkashi's writing that one of the scholars said that it is a false hadith, fabricated by a renegade (from the religion), and that it is most-often quoted by a preacher to the masses, 'Ali b. Wafa, for his own purposes, who says at the time of spiritual rapture and dance, "Go round the House of your Lord." He further said that al-Tabarani has related from Abu 'Utbah al- Khawlani as marfu', "Truly, Allah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones"; in its isnad is Baqiyyah b. al-Walid, a mudallis, but he has clearly stated hearing the hadith."90 Al-Albani rates this last hadith mentioned as hasan.91.

7. Al-Nawawi alisema, "Haijathibitishwa." Ibn Taimiyyah alisema, "Ni maudu'." Al-Sam'ani alisema, "Haijulikani kuwa ni marfu', lakini inanukuliwa kama kauli ya Yahya b. Mu'adh al-Razi." Al-Suyuti aliunga mkono maneno ya al-Nawawi, na pia alisema, "Hadithi hii si sahihi." Al-Fairozabadi alisema, "Si kauli ya Mtume ﷺ, ingawa watu wengi wanadhani ni hadithi, lakini haina usahihi kabisa. Kwa hakika, inapatikana tu katika simulizi za Waisraeli: Ee mwanadamu! Jijue nafsi yako: utamjua Mola wako." Ibn al-Gharas alisema, baada ya kunukuu hukumu ya al-Nawawi, "... lakini vitabu vya Masufi, kama vile Shaykh Muhi al-Din Ibn 'Arabi na wengineo, vimejaa hadithi hii, ikinukuliwa kama hadithi." Ibn 'Arabi pia alisema, "Hadithi hii, ingawa haithibitishwi kwa njia ya riwaya, inathibitishwa kwetu kwa njia ya Kashf ('kufunuliwa', wakati wa hali ya kuzimia)."92 Kuhusu mbinu hii, al-Albani anasema, "Kuthibitisha hadithi kwa njia ya Kashf ni bid'ah mbaya ya Masufi, na kutegemea hilo kunaongoza kwenye kuthibitisha hadithi za uongo, zisizo na msingi ... Hii ni kwa sababu, hata katika nyakati bora, Kashf ni kama maoni, ambayo yanaweza kuwa sahihi au si sahihi - na hiyo ni ikiwa hakuna matamanio ya kibinafsi yaliyoingia ndani yake! Tunamwomba Allah atulinde nayo, na na kila kitu ambacho Yeye haridhiki nacho."93.

7. Al-Nawawi said, "It is not established." Ibn Taimiyyah said, "Maudu'." Al-Sam'ani said, "It is not known as marfu', but it is quoted as a statement of Yahya b. Mu'adh al-Razi." Al- Suyuti endorsed al-Nawawi's words, and also said, "This hadith is not authentic." Al- Fairozabadi said, "It is not a Prophetic statement, although most of the people think it is a hadith, but it is not authentic at all. In fact, it is only related in the Israelite traditions: O Man! Know yourself: you will know your Lord." Ibn al-Gharas said, after quoting al-Nawawi's verdict, "... but the books of the Sufis, such as Shaykh Muhi al-Din Ibn 'Arabi and others, are filled with it, being quoted like a hadith." Ibn 'Arabi also said, "This hadith, although it is not proved by way of narration, is proved to us by way of Kashf ('unveiling', while in a trance)."92 Regarding this methodology, al-Albani says, "Authenticating ahadith by way of Kashf is a wicked innovation of the Sufis, and depending upon it leads to the authentication of false, baseless ahadith ... This is because, even at the best of times, Kashf is like opinion, which may be right or wrong - and that is if no personal desires enter into it! We ask Allah to save us from it, and from everything with which He is not pleased."93.

8. Sahihi. Imepokewa na Malik katika Al-Muwatta', al-Shafi'i katika Al-Risalah (uk. 110, tafsiri ya Kiingereza) na Muslim (1:382; tafsiri ya Kiingereza 1:272). Hili lilikuwa swali la kwanza kati ya mawili ambayo Nabii ﷺ alimuuliza mjakazi ili kupima imani yake; la pili lilikuwa, "Mimi ni nani?" Alijibu, "Yuko juu mbinguni" na "Wewe ni Mtume wa Allah" kwa mtiririko huo, naye akasema, "Mwachilieni huru, kwani yeye ni muumini." Jibu lake la kwanza, ambalo linapatikana katika Qur'ani (67:16-17, neno fi laweza kumaanisha 'juu/juu ya', kama katika 6:11, 20:71 na 27:8), linamaanisha kwamba Allah yuko juu na mbali na uumbaji Wake, si kuchanganyika nao, imani potofu inayopelekea kuabudu uumbaji.

8. Sahih. Related by Malik in Al-Muwatta', al- Shafi'i in Al-Risalah (p. 110, Eng. trans.) and Muslim (1:382; Eng. trans. 1:272). This was the first of two questions which the Prophet (may Allah bless him and grant him peace) put to a slave-girl to test her faith, the second one being, "Who am I?" She answered, "Above the heaven" and "You are the Messenger of Allah" respectively, to which he said, "Free her, for she is a believer." Her first answer, which is found in the Qur'an (67:16-17, the word fi can mean 'above/on', as in 6:11, 20:71 & 27:8), means that Allah is above and separate from His creation, not mixed in with it, the erroneous belief which leads to worship of creation.

9. Maudu', kama alivyosema al-Saghani na wengine. Wanazuoni wametofautiana kuhusu kama maana yake ni sahihi au la, kwa namna gani, na kwa kiwango gani.94 Wakati mwingine hutumiwa kuhalalisha uzalendo na utaifa unaogawanya na unaopinga Uislamu.

9. Maudu', as stated by al-Saghani and others. Scholars differ as to whether its meaning is correct or not, in what way, and to what extent.94 It is sometimes used to justify divisive, anti- Islamic nationalism and patriotism!.

10. Sahihi. Imepokewa na Malik kama mursal/mu'allaq/balaghat (kulingana na istilahi itakayochaguliwa), na imepokewa mara mbili kama musnad na al-Hakim. Maana ya hadithi hii imo ndani ya Qur'an, katika kutajwa kwa Kitabu na Hikima (2:129, 2:151, 2:231, 3:164, 4:113, 33:34 na 62:2). Al-Shafi'i anasema, "Nimewasikia watu wenye ujuzi mkubwa zaidi wa Qur'an wakisema kwamba Hikima ni Sunnah" (Al-Risalah, tafsiri ya Kiingereza, uk. 111).

10. Sahih. Related by Malik as mursal/mu'allaq/balaghat (depending on choice of terminology), and related twice as musnad by al- Hakim. The meaning of the hadith is contained in the Qur'an, in the mention of the Book and Wisdom (2:129, 2:151, 2:231, 3:164, 4:113, 33:34 & 62:2); al-Shafi'i says, "I have heard the most knowledgeable people about the Qur'an say that the Wisdom is the Sunnah" (Al-Risalah, Eng. trans., p. 111).

1. Sahihi. Imepokewa na al-Tirmidhi, Ahmad, Ibn Abi 'Asim, al-Hakim, al-Tabarani, al-Dailami na al-Tahawi.95 Neno Ahl al-Bayt (watu wa nyumbani) linamaanisha: (i) kwanza kabisa wake wa Mtume ﷺ, kutokana na muktadha wazi wa aya husika ya Qur'ani (33:33); (ii) Ali, Fatimah, Hasan na Husain, kutokana na "hadithi ya shuka" (taz. Sahih Muslim, Kitabu cha Fadhila za Masahaba). Ni jambo lisilo la haki na lenye upendeleo kuwatenga mojawapo ya makundi haya mawili katika hadithi hii.

11. Sahih. Related by al-Tirmidhi, Ahmad, Ibn Abi 'Asim, al-Hakim, al-Tabarani, al-Dailami and al-Tahawi.95 The phrase Ahl al-Bayt (members of the house) refers: (i) primarily to the Prophet's wives (may Allah bless him and grant him peace), from the clear context of the relevant verse of the Qur'an (33:33); (ii) to 'Ali, Fatimah, Hasan & Husain, from the "hadith of the garment" (cf. Sahih Muslim, Book of the Virtues of the Companions). It is imbalanced and unjust to exclude either of these categories from the hadith.

12. Hadithi sahihi iliyopokewa na Abu Dawud, al-Tirmidhi, Ibn Majah na Ahmad, na maarufu miongoni mwa watu. Simulizi kamili zaidi ni: "Abu Bakr atakuwa Peponi; 'Umar atakuwa Peponi; 'Uthman atakuwa Peponi; 'Ali atakuwa Peponi; Talhah atakuwa Peponi; al-Zubair atakuwa Peponi; 'Abd al-Rahman b. 'Auf atakuwa Peponi; Sa'd b. Abi Waqqas atakuwa Peponi; Sa'id b. Zaid atakuwa Peponi; Abu 'Ubaidah b. al-Jarrah atakuwa Peponi."

12. A sahih hadith related by Abu Dawud, al- Tirmidhi, Ibn Majah & Ahmad, and well-known amongst the people. The fullest narration is, "Abu Bakr will be in the Garden; 'Umar will be in the Garden; 'Uthman will be in the Garden; 'Ali will be in the Garden; Talhah will be in the Garden; al-Zubair will be in the Garden; 'Abd al-Rahman b. 'Auf will be in the Garden; Sa'd b. Abi Waqqas will be in the Garden; Sa'id b. Zaid will be in the Garden; Abu 'Ubaidah b. al-Jarrah will be in the Garden.".

13. Imepokewa na Ishaq b. Rahawaih na al-Baihaqi kwa isnadi sahihi kama kauli ya 'Umar. Pia imekusanywa na Ibn 'Adi na al-Dailami kutoka kwa Ibn 'Umar kama marfu', lakini katika isnadi yake yumo 'Isa b. Abdullah, ambaye ni dhaifu. Hata hivyo, inaimarishwa na riwaya nyingine ya Ibn 'Adi, na pia inaungwa mkono na hadithi iliyo katika Sunan kwamba mtu mmoja aliona katika ndoto kwamba Nabii ﷺ alipimwa dhidi ya Abu Bakr, na akaonekana mzito zaidi; kisha Abu Bakr alipimwa dhidi ya watu wengine wote ...96.

13. Related by Ishaq b. Rahawaih and al-Baihaqi with a sahih isnad as a statement of 'Umar. It is also collected by Ibn 'Adi and al-Dailami from Ibn 'Umar as marfu', but in its isnad is 'Isa b. Abdullah, who is weak. However, it is strengthened by another narration of Ibn 'Adi, and also supported by the hadith in the Sunan that a man saw in a dream that Prophet (may Allah bless him and grant him peace) was weighed against Abu Bakr, and was found to be heavier; then Abu Bakr was weighed against everyone else ...96.

14. Imepokewa na al-Hakim, al-Tabarani na wengineo. Pia imepokewa na al-Tirmidhi kwa maneno, "Mimi ni Nyumba ya Hekima, na 'Ali ni Mlango wake". Al-Daraqutni aliuita hadith hii kuwa mudtarib, kwa upande wa isnad na pia matini; al-Tirmidhi alisema ni gharib na munkar; al-Bukhari alisema kuwa haina riwaya yoyote sahih; Ibn Ma'in alisema ni uongo usio na msingi. Kauli kama hizo za kuikataa hadith hii zimepokewa pia kutoka kwa Abu Zur'ah, Abu Hatim na Yahya b. Sa'd. Al-Hakim alitangaza hadith ya asili kuwa sahih kwa upande wa isnad, lakini Ibn al-Jauzi aliona toleo zote mbili kuwa maudu', na al-Dhahabi alikubaliana naye. Baadhi ya wanazuoni wa baadaye, wakiwemo Ibn Hajar al-'Asqalani, Ibn Hajar al-Makki na al-Suyuti, walitangaza hadith hii kuwa hasan kutokana na njia zake mbalimbali za usimulizi. Al-'Ijlouni anasema, "... hakuna kati ya haya linalopunguza thamani ya ijmai ya Wafuasi wa Sunnah kutoka kwa Maswahaba, Tabi'in na waliokuja baada yao, kwamba bora zaidi kati ya Maswahaba kwa jumla ni Abu Bakr, kisha 'Umar ...", na ananukuu kauli hii kutoka kwa Ibn 'Umar na kutoka kwa 'Ali mwenyewe, kama ilivyorekodiwa katika Sahih al-Bukhari.97 Al-Albani anatangaza hadith hii kuwa maudu'.98.

14. Related by al-Hakim, al-Tabarani and others. It is also related by al-Tirmidhi with the wording, "I am the House of Wisdom, and 'Ali is its Door". Al-Daraqutni labelled the hadith as mudtarib, both in isnad and text; al-Tirmidhi said it is gharib and munkar; al-Bukhari said that it has no sahih narration; Ibn Ma'in said that it is a baseless lie. Similar dismissals of the hadith are reported from Abu Zur'ah, Abu Hatim and Yahya b. Sa'd. Al-Hakim declared the original hadith as sahih in isnad, but Ibn al- Jauzi regarded both versions as maudu', and al- Dhahabi agreed with him. Several of the later scholars, including Ibn Hajar al-'Asqalani, Ibn Hajar al-Makki and al-Suyuti declared it hasan due to its various routes of narration. Al- 'Ijlouni says, "... none of this devalues the consensus of the Adherents to the Sunnah from the Companions, the Successors and those after them, that the best of the Companions overall is Abu Bakr, followed by 'Umar ...", and quotes this view from Ibn 'Umar and 'Ali himself, as recorded in Sahih al-Bukhari.97 Al-Albani declares the hadith to be maudu'.98.

15. Hadithi dhaifu au maudhuu', kama ilivyosemwa na Ahmad b. Hanbal, Ibn 'Abd al-Barr, al-Bazzar na wengine wengi. Ibn Hazm anasema kwamba si tu isnadi yake ni dhaifu, bali hadithi hiyo haiwezi kuwa ya kweli kwa sababu mbili zaidi: (i) Maswahaba hawakuwa wasio na makosa, hivyo ingekuwa si sahihi kusema kwamba kumfuata yeyote kati yao kunaongoza kwenye uongofu; (ii) ulinganisho na nyota si sahihi, kwani si kila nyota humwongoza mtu katika kila safari! Kuna ulinganisho mwingine sahihi kuhusu nyota uliotolewa katika Sahih Muslim: Mtume ﷺ alisema, "Nyota ni walinzi wa mbingu, hivyo nyota zikiondoka, kitakuja mbinguni kile kilichoahidiwa kwake (yaani siku ya Hukumu). Mimi ni mlinzi wa Maswahaba wangu, hivyo nikiondoka, kitawajia Maswahaba wangu kile kilichoahidiwa kwao (yaani majaribu na mitihani mikubwa). Maswahaba wangu ni walinzi wa Ummah wangu, hivyo Maswahaba wangu wakiondoka, kitaujia Ummah wangu kile kilichoahidiwa kwake (yaani mifarakano, kuenea kwa bid'ah, n.k.)." (4:1961, tafsiri ya Kiingereza IV:1344).

15. A da'if or maudu' hadith, as stated by Ahmad b. Hanbal, Ibn 'Abd al-Barr, al-Bazzar and many others. Ibn Hazm states that not only is the isnad unsound, but the hadith cannot be true for two further reasons: (i) the Companions were not infallible, and hence made mistakes, so it would be wrong to say that following any of them leads to guidance; (ii) the comparison with the stars is wrong, for not every star guides one through every journey! There is a different, authentic comparison with the stars given in Sahih Muslim: the Prophet (may Allah bless him and grant him peace) said, "The stars are the custodians of the sky, so when the stars depart, there will come to the sky what is promised for it (i.e. on the Day of Judgment). I am the custodian of my Companions, so when I depart, there will come to my Companions what is promised for them (i.e. great trials and tribulations). My Companions are the custodians for my Ummah, so when my Companions depart, there will come to my Ummah what is promised for it (i.e. schisms, spread of innovations, etc.)." (4:1961, Eng. trans. IV:1344).

16. Hakuna isnad inayojulikana kwa hadith hii: al-Subki (d. 756) alisema, "Haijulikani kwa wanazuoni wa Hadith, na sioni isnad yake, iwe sahihi, da'if, au maudu'." Hadith hii, pamoja na ile iliyotangulia, mara nyingi hutumiwa kuhalalisha misimamo miwili ya kupita kiasi: (i) kufuata kwa upofu maoni ya watu, bila kurejea Qur'an na Sunnah; (ii) kufuata kwa urahisi maoni ya mwanazuoni yeyote anayeshikilia msimamo rahisi zaidi, au unaowafurahisha zaidi matamanio ya mtu, tena bila kurejea vyanzo vya msingi.

16. No isnad exists for this hadith: al-Subki (d. 756) said, "It is not known to the scholars of Hadith, and I cannot find an isnad for it, whether sahih, da'if, or maudu'." It, along with the previous one, is often used to justify the following two extremes: (i) blind following of the views of men, with no reference to the Qur'an and Sunnah; (ii) conveniently following whichever scholar holds the easiest view, or that most agreeable to one's desires, again without reference to the fundamental sources.

17. Hadithi hii imepokewa kwa namna nyingi katika vitabu vya Abu Dawud, al-Tirmidhi, Ibn Majah, al-Hakim, Ahmad na wengineo. Simulizi hizi zinatofautiana kwa kuwa sahihi, hasan au dhaifu, lakini hadithi yenyewe imethibitishwa. Miongoni mwa waliothibitisha hadithi hii ni al-Tirmidhi, al-Hakim, al-Shatibi, Ibn Taymiyyah, Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, Ibn Hajar na al-'Iraqi. Simulizi nyingi zinataja kugawanyika kwa Mayahudi na Wakristo kuwa madhehebu sabini na moja au sabini na mbili, yote yakiwa Motoni isipokuwa moja, kabla ya kutajwa kwamba Waislamu nao watagawanyika zaidi. Katika baadhi ya simulizi, Mtume ﷺ anaelezea kundi lililookoka kwa maneno mbalimbali: "al-Jama'ah (jumuiya, kusanyiko, sehemu kuu)", "kundi kubwa zaidi (al-sawad al-a'zam)", na "lile linalofuata yale ambayo mimi na Maswahaba wangu tumo juu yake." Hadithi hii haimaanishi kwamba wengi wa Waislamu watakuwa Motoni, kwa kuwa wengi wao ("umati wa watu") hawahusiki na bid'ah ya makusudi inayozusha mafarakano. Zaidi ya hayo, kutajwa kwa Moto hakumaanishi lazima kwamba madhehebu sabini na mbili yatabaki humo milele, wala kwamba madhehebu hayo ni makafiri.

17. Numerous narrations of this hadith are found in the collections of Abu Dawud, al-Tirmidhi, Ibn Majah, al-Hakim, Ahmad and others: they vary in being sahih, hasan, or da'if, but the hadith is established. Among those who have authenticated this hadith are al-Tirmidhi, al- Hakim, al-Shatibi, Ibn Taimiyyah, Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, Ibn Hajar and al-'Iraqi. Most narrations mention the splitting-up of the Jews and the Christians into seventy-one or seventy-two sects, all being in the Fire except one, prior to mention of the Muslims dividing even more. In some of the narrations, the Prophet (may Allah bless him and grant him peace) describes the Saved Sect variously as "the Jama'ah (community, congregation, main body)", "the largest body (al-sawad al-a'zam)" and "that which follows what I and my Companions are upon." The hadith does not mean that the majority of Muslims will be in the Hellfire, for most of them ("the masses") are not involved in intentional, divisive innovation; further, mention of the Fire does not necessarily imply that the seventy-two sects will remain there forever, or that those sects are disbelievers.

18. Ingawa Mahdi hatajwi waziwazi katika makusanyo ya al-Bukhari na Muslim, hadithi nyingi sahihi, ambazo ni mutawatir kimaana, zinazungumzia kuja kwa Mahdi, mtu aitwaye Muhammad b. 'Abdullah, ambaye ni kizazi cha Mtume ﷺ kupitia Fatimah, atakayekuwa Kiongozi (Imam, Khalifah) wa Waislamu, atakayetawala kwa miaka saba na kuijaza dunia haki na uadilifu baada ya kuwa imejaa dhulma na ukandamizaji. Pia atapigana na Dajjal pamoja na Nabii Isa mwana wa Maryam. Mwandishi, katika kitabu chake The Concept of the Mahdi among the Ahl al-Sunnah, amewataja wanachuoni 37 waliokusanya hadithi kuhusu Mahdi kwa mapokezi yao wenyewe (isnad), na wanachuoni 69 waliofuatia waliondika kuunga mkono dhana hiyo, ikilinganishwa na wanachuoni 8 waliokataa wazo hilo. Hadithi zinazotabiri kuja kwa Dajjal (Masihi wa uongo), mtu mwenye jicho moja atakayekuwa na uwezo wa kimuujiza na ambaye Mayahudi watamfuata, na kurudi kwa Nabii Isa Masihi mwana wa Maryam (amani iwe juu yao), atakayeshuka Dameski na kusali nyuma ya Mahdi, kumuua Dajjal kwenye lango la Lod huko Palestina, kuvunja Msalaba, kuua Nguruwe, kuoa na kupata watoto na kuishi miaka arobaini kisha kufa kifo cha kawaida, ni mutawatir kimaana. Zimekusanywa na al-Bukhari na Muslim, pamoja na wanahadithi wengine. 19. Mutawatir kimaana, na zimekusanywa na al-Bukhari, Muslim na wengine.

18. Although the Mahdi is not mentioned explicitly in the collections of al-Bukhari and Muslim, numerous sahih ahadith, which are mutawatir in meaning, speak of the coming of the Mahdi, a man named Muhammad b. 'Abdullah and a descendant of the Prophet (may Allah bless him and grant him peace) through Fatimah, who will be the Leader (Imam, Khalifah) of the Muslims, rule for seven years and fill the world with justice and equity after it had been filled with tyranny and oppression. He will also fight the Dajjal along with Jesus son of Mary. The author, in his The Concept of the Mahdi among the Ahl al-Sunnah, has named 37 scholars who collected ahadith about the Mahdi with their own isnads and 69 later scholars who wrote in support of the concept, compared to 8 scholars who rejected the idea. The ahadith prophesying the Dajjal (False Christ), a one-eyed man who will have miraculous powers and will be followed by the Jews, and the return of Jesus Christ son of Mary (peace be upon them), who will descend in Damascus and pray behind the Mahdi, kill the Dajjal at the gate of Lod in Palestine, break the Cross, kill the Pig, marry and have children and live for forty years before dying a natural death, are mutawatir in meaning. They have been collected by al-Bukhari and Muslim, as well as other traditionists. 19. Mutawatir in meaning, and collected by al- Bukhari, Muslim and others.

20. Ni mutawatir kimaana, na zimekusanywa na al-Bukhari, Muslim na wengineo. Kutajwa kwa kutokubaliwa kwa shufaa siku ya Kiyama katika Qur'an, kwa mfano 2:48 na 2:123, lazima kueleweka kwa kuzingatia aya nyingine, kwa mfano 20:109, na hadithi sahihi. Thawabu ya kumuona Allah kwa waumini imetajwa katika Qur'an, kwa mfano 75:22-23 na 83:15. Hadithi hizi, pamoja na zile za makundi mawili yaliyotangulia, kwa ujumla zilikataliwa na Mu'tazilah wa kale (Wanaofuata akili), pamoja na wale waliopata ushawishi wao leo, kwa sababu moja au zaidi kati ya hizi: (i) zinapingana na Qur'an (kwa mtazamo wao); (ii) zinapingana na akili (kwa mtazamo wao), na (iii) ni ahad, si mutawatir, na hivyo hazikubaliki katika mambo ya imani (hoja hii ni yenye kasoro). Kwa hiyo, wanazuoni walioandika 'aqidah (itikadi) ya Ahl al-Sunnah waliyajumuisha dhana hizi ndani yake, ili kuthibitisha kukataa kwao mawazo potofu ya Mu'tazilah. Hadithi nyingine sahihi zilizokataliwa na Mu'tazilah ni nyingi, na zinajumuisha zile zinazoelezea Mi'raj (kupaa kwa Mtume mbinguni) ya Mtume ﷺ, ambazo pia ni mutawatir kimaana.

20. Mutawatir in meaning, and collected by al- Bukhari, Muslim and others. Mention of the inadmissibility of intercession on the Day of Judgment in the Qur'an, e.g. 2:48 2:123, must be understood in the light of other verses, e.g. 20:109 and sahih ahadith. The reward of seeing Allah for the believers is referred to in the Qur'an, e.g. 75:22-23 and 83:15. These ahadith and those of the previous two categories were generally rejected by the classical Mu'tazilah (Rationalists), as well by those influenced by them today, on one or more of the following bases: (i) they contradict the Qur'an (in their view); (ii) they contradict Reason (in their view), and (iii) they are ahad, not mutawatir, and hence not acceptable in matters of belief (a flawed argument). Hence, the scholars who wrote the 'aqidah (creed) of the Ahl al-Sunnah included these concepts in it, to confirm their denial of the wrong ideas of the Mu'tazilah. Other authentic ahadith rejected by the Mu'tazilah are many, and include those describing the Prophet's Mi'raj (ascension to the heavens), which are again mutawatir in meaning.

21. Hadithi yenye maneno haya ni da'if, lakini maana yake imo katika hadithi ya Ibn Majah na al-Nasa'i kwamba mtu mmoja alimjia Nabii ﷺ akasema: "Ee Mjumbe wa Allah! Nia yangu ni kwenda katika msafara (wa kijeshi), lakini nimekuja kukuomba ushauri." Akasema: "Je, mama yako yu hai?" Akasema: "Ndiyo." Akasema: "Basi kaa naye, kwani Pepo iko chini ya miguu yake." Hadithi hii ya mwisho imetangazwa kuwa sahihi na al-Hakim, al-Dhahabi na al-Mundhiri.99.

21. The hadith with this wording is da'if, but its meaning is contained in the hadith of Ibn Majah and al-Nasa'i that a man came to the Prophet (may Allah bless him and grant him peace) and said, "O Messenger of Allah! I intend to go on a (military) expedition, but I have come to ask your advice." He said, "Is your mother alive?" He said, "Yes." He said, "Then stay with her, for the Garden is under her feet." This latter hadith is declared to be sahih by al-Hakim, al-Dhahabi and al-Mundhiri.99.

22. Hadithi sahihi, iliyokusanywa na al-Bukhari, Muslim na wengineo.

22. A sahih hadith, collected by al-Bukhari, Muslim and others.

23. Hadithi hii ina minyororo mingi ya usimulizi kwa mamlaka ya masahaba zaidi ya kumi na wawili, ikiwemo wafuasi (Tabi'un) ishirini wanaoonekana kuripoti moja kwa moja kutoka kwa Anas peke yake. Imekusanywa na Ibn Majah, al-Baihaqi, al-Tabarani na wengine, lakini zote ni da'if (dhaifu), kwa mujibu wa Ahmad b. Hanbal, Ishaq b. Rahuwaih, Ibn 'Abd al-Barr, al-Bazzar na wengine, ingawa baadhi ya wanazuoni walithibitisha minyororo michache. Al-Baihaqi alisema kwamba matini yake ni mashhur ilhali isnadi yake ni da'if, wakati al-Hakim na Ibn al-Salah walilichukulia kuwa mfano bora wa hadithi mashhur ambayo si sahih. Hata hivyo, wanazuoni wa baadaye wa Hadithi wanaona kwamba ina minyororo ya kutosha ya usimulizi kiasi cha kuweza kuimarishwa hadi kiwango cha hasan au sahih, maoni yaliyotolewa na al-Mizzi, al-'Iraqi, Ibn Hajar, al-Suyuti na al-Albani.100.

23. This hadith has many chains of narration on the authority of more than a dozen Companions, including twenty Successors apparently reporting from Anas alone. They are collected by Ibn Majah, al-Baihaqi, al-Tabarani and others, but all of them are da'if, according to Ahmad b. Hanbal, Ishaq b. Rahuwaih, Ibn 'Abd al-Barr, al- Bazzar and others, although some scholars authenticated a few of the chains. Al-Baihaqi said that its text is mashhur while its isnad is da'if, while al-Hakim and Ibn al-Salah regarded it as a prime example of a mashhur hadith which is not sahih. However, it is regarded by later scholars of Hadith as having enough chains of narration to be strengthened to the level of hasan or sahih, a view which is stated by al- Mizzi, al-'Iraqi, Ibn Hajar, al-Suyuti and al- Albani.100.

24. Nyongeza hii inapatikana katika baadhi ya riwaya dhaifu za hadithi iliyotangulia, na imetangazwa kuwa ni maudu' (ya kutungwa) na Ibn Hibban, Ibn al-Jauzi, al-Sakhawi na al-Albani.101.

24. This additional statement is found in a few of the (weak) narrations of the previous hadith, and is declared as maudu' by Ibn Hibban, Ibn al- Jauzi, al-Sakhawi and al-Albani.101.

25. Imetajwa na al-Manjaniqi katika mkusanyiko wake wa hadithi za wapokezi wakubwa wanaosimulia kutoka kwa wadogo kwao, kwa mapokezi ya al-Hasan al-Basri. Al-Khatib al-Baghdadi alisema kuwa ni maudu' kama simulizi kutoka kwa Mtume ﷺ, lakini kwamba ni kauli ya al-Hasan al-Basri.102.

25. Mentioned by al-Manjaniqi in his collection of ahadith of older narrators reporting from younger ones, on the authority of al-Hasan al- Basri. Al-Khatib al-Baghdadi said that it is maudu' as a narration from the Prophet (may Allah bless him and grant him peace), but that it is a statement of al-Hasan al-Basri.102.

26. Imehusishwa kama marfu' na al-Baihaqi kupitia isnadi dhaifu, kwa mujibu wa al-'Iraqi. Ibn Hajar alisema kwamba kwa hakika ni kauli ya Ibrahim bin Abi 'Ablah, mmoja wa Tabi'in.103.

26. Related as marfu' by al-Baihaqi with a da'if isnad, according to al-'Iraqi. Ibn Hajar said that it is actually a saying of Ibrahim b. Abi 'Ablah, a Successor.103.

*NB: Wanazuoni wa Hadith wamekubaliana kwamba hadith da'if au maudu' haipaswi kunasibishwa kwa Mtume ﷺ, kwa mfano kwa kusema, "Mtume ﷺ alisema: ...", hata kama maana yake inachukuliwa kuwa sahihi au hata kama ni kauli ya mwanazuoni wa Kiislamu, kwani hiyo itakuwa ni njia ya kumsingizia uongo Mtume ﷺ.

*NB: The scholars of Hadith agree that a da'if or maudu' hadith must not be attributed to the Prophet (may Allah bless him and grant him peace), e.g. by saying, "The Prophet said: ...", even if the meaning is considered to be correct or if it is actually the saying of a Muslim scholar, for that would be a way of lying about the Prophet (may Allah bless him and grant him peace).