Kabla ya kujadili hadithi za ma'lul (zenye kasoro), ni vyema kutoa maelezo mafupi kuhusu hadithi za mudtarib (zenye mkanganyiko) na maqlub (zilizogeuzwa), kwani hayo yatasaidia kuelewa ma'lul.

Before discussing ma'lul (defective) ahadith, a brief note on mudtarib (shaky) and maqlub (reversed) ahadith would help in understanding ma'lul.

Mudtarib.

Mudtarib.

Kulingana na Ibn Kathir, ikiwa wasimulizi wanatofautiana kuhusu shaykh fulani, au kuhusu mambo mengine katika isnadi au matini, kwa namna ambayo hakuna kati ya maoni hayo inayoweza kupendelewa kuliko mengine, na hivyo kukawa na kutokuwa na uhakika kuhusu isnadi au matini, hadithi kama hiyo huitwa mudtarib (yenye mkanganyiko).55.

According to Ibn Kathir, if reporters disagree about a particular shaikh, or about some other points in the isnad or the text, in such a way that none of the opinions can be preferred over the others, and thus there is uncertainty about the isnad or text, such a hadith is called mudtarib (shaky).55.

Kwa mfano, kuhusu idtirab katika isnad, imepokewa kwa mapokezi ya Abu Bakr kwamba alisema: "Ee Mtume wa Allah! Naona unazeeka?" Akajibu ﷺ: "Kilichonizeesha ni Suratu Hud na surat zake dada."Al-Daraqutni anasema.

For example with regard to idtirab in the isnad, it is reported on the authority of Abu Bakr that he said, "O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs." Al-Daraqutni says.

Huu ni mfano wa hadithi ya mudtarib. Imepokelewa kupitia Abu Ishaq, lakini kuna maoni kama kumi tofauti kuhusu isnadi hii: wengine wanaripoti kuwa ni mursal, wengine kuwa ni muttasil; wengine wanaichukulia kuwa ni musnad ya Abu Bakr, wengine kuwa ni musnad ya Sa'd au 'A'ishah. Kwa kuwa riwaya hizi zote zina uzito unaolingana, ni vigumu kupendelea moja juu ya nyingine. Kwa hiyo, hadithi hii inaitwa mudtarib.56.

"This is an example of a mudtarib hadith. It is reported through Abu Ishaq, but as many as ten different opinions are held about this isnad: some report it as mursal, others as muttasil; some take it as musnad of Abu Bakr, others as musnad of Sa'd or 'A'ishah. Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as mudtarib."56.

Kama mfano wa idhtirab katika matini, Rafi' b. Khadij amesema kwamba Mjumbe wa Allah (ﷺ) alikataza kukodisha ardhi. Wapokezi wanaosimulia kutoka kwa Rafi' wanatoa kauli tofauti, kama ifuatavyo:

As an example of idtirab in the text, Rafi' b. Khadij said that the Messenger of Allah (may Allah bless him and grant him peace) forbade the renting of land. The reporters narrating from Rafi' give different statements, as follows:

1. Hanzalah alimuuliza Rafi', "Vipi kuhusu kukodisha kwa dhahabu na fedha?" Yeye akajibu, "Haina ubaya ikiwa ni kukodisha kwa dhahabu na fedha."

1. Hanzalah asked Rafi', "What about renting for gold and silver?" He replied, "It does not matter if it is rent for gold and silver.".

2. Rifa'ah --- Rafi' --- Mtume ﷺ, ambaye alisema, "Yeyote anayemiliki kipande cha ardhi na aikilime, ampe ndugu yake alime, au aiache."

2. Rifa'ah --- Rafi' --- the Prophet (may Allah bless him and grant him peace), who said, "Whoever owns a piece of land should cultivate it, give it to his brother to cultivate, or abandon it.".

3. Salim --- Rafi' --- wajomba zake wawili --- Mtume ﷺ, ambaye alikataza kukodisha ardhi ya kilimo.

3. Salim --- Rafi' --- his two uncles --- the Prophet (may Allah bless him and grant him peace), who forbade the renting of farming land.

4. Mwana wa Rafi' --- Rafi' --- Nabii ﷺ, ambaye alikataza kukodisha ardhi.

4. The son of Rafi' --- Rafi' --- the Prophet (may Allah bless him and grant him peace), who forbade the renting of land.

5. Hadithi nyingine kutoka kwa Rafi', kutoka kwa Mtume (Allah amrehemu na amjaalie amani), aliyesema: "Atakayemiliki kipande cha ardhi basi ailime mwenyewe au ampe ndugu yakeailime. Asikodishe kwa sehemu ya tatu au ya robo ya mazao, wala kwa kiasi fulani cha mazao."

5. A different narration by Rafi' from the Prophet (may Allah bless him and grant him peace), who said, "Whoever owns a piece of land should either cultivate it or give it to his brother to cultivate. He must not rent it for a third or a quarter of the produce, nor for a given quantity of the produce.".

6. Zaid b. Thabit alisema, "Allah amsamehe Rafi'! Mimi ninafahamu hadithi kuliko yeye. Kilichotokea ni kwamba watu wawili miongoni mwa Ansari (Wasaidizi) walikuwa na mzozo, hivyo wakamwendea Mtume ﷺ, ambaye baada ya kusikiliza kesi zao alisema, 'Ikiwa hii ndiyo hali yenu, basi msikodishe mashamba.' Rafi' amesikia tu sehemu ya mwisho, yaani, 'Msikodishe mashamba'."

6. Zaid b. Thabit said, "May Allah forgive Rafi'! I am more aware of the hadith than he; what happened was that two of the Ansar (Helpers) had a dispute, so they came to the Prophet (may Allah bless him and grant him peace), who said after listening to their cases, 'If this is your position, then do not rent the farms.' Rafi' has only heard the last phrase, i.e., 'Do not rent the farms'.".

Kwa sababu ya matoleo haya mbalimbali, Ahmad b. Hanbal alisema.

Because of these various versions, Ahmad b. Hanbal said.

Hadithi zilizopokewa na Rafi' kuhusu kukodisha ardhi zina mtawanyiko (idhtirab). Hazikubaliwi, hasa zinapopingana na hadithi thabiti ya Ibn 'Umar kwamba Mtume wa Allah ﷺ aliipa Jaishi ardhi ya Khaibar Mayahudi kwa sharti kwamba wailime na wapate nusu ya mazao.57.

"The ahadith reported by Rafi' about the renting of land are mudtarib. They are not to be accepted, especially when they go against the well-established hadith of Ibn 'Umar that the Messenger of Allah (may Allah bless him and grant him peace) gave the land of Khaibar to the Jews on condition that they work on it and take half of the produce."57.

Maqlub.

Maqlub.

Hadithi inajulikana kama maqlub (iliyogeuzwa, iliyopinduliwa) pale isnadi yake inapounganishwa na maandishi tofauti au kinyume chake, au pale mpokezi anapobadilisha mpangilio wa sentensi katika maandishi. Kama mfano unaohusiana na maandishi haya, katika upokezi wake wa hadithi maarufu inayoelezea watu saba ambao Allah (SWT) atawafunika kwa kivuli chake Siku ya Kiyama, Muslim anapokea mojawapo ya makundi kuwa ni "mtu anayeficha tendo lake la sadaka kiasi kwamba mkono wake wa kulia haujui kile ambacho mkono wake wa kushoto unatoa kama sadaka." Sentensi hii imegeuzwa wazi na mpokezi, kwa sababu maneno sahihi yamerekodiwa katika upokezi mwingine wa al-Bukhari na Muslim kama ifuatavyo: "... kwamba mkono wake wa kushoto hauujui kile ambacho mkono wake wa kulia unatoa ..."58.

A hadith is known as maqlub (changed, reversed) when its isnad is grafted to a different text or vice versa, or if a reporter happens to reverse the order of a sentence in the text. As an example relating to the text, in his transmission of the famous hadith describing the seven who will be under the shelter of Allah on the Day of Judgment, Muslim reports one of the categories as, "a man who conceals his act of charity to such an extent that his right hand does not know what his left hand gives in charity." This sentence has clearly been reversed by a reporter, because the correct wording is recorded in other narrations of both al-Bukhari and Muslim as follows: "... that his left hand does not know what his right hand gives ..."58.

Majaribio maarufu ya al-Bukhari na wanachuoni wa Baghdad ni mfano mzuri wa isnadi iliyogeuzwa (maqlub). Wanahadithi, ili kumjaribu mgeni wao, al-Bukhari, waliwateua watu kumi, kila mmoja akiwa na hadithi kumi. Sasa, kila hadithi (matini) ya watu hawa kumi ilitanguliwa na isnadi ya mwingine. Imamu al-Bukhari aliwasikiliza kila mmoja wa watu hao kumi walipokuwa wakisimulia hadithi zao, na akakanusha usahihi wa kila hadithi. Walipomaliza kusimulia hadithi hizi, alimwendea kila mtu kwa zamu na kumsimulia kila moja ya hadithi zake pamoja na isnadi yake sahihi. Jaribio hili lilimpatia heshima kubwa miongoni mwa wanachuoni wa Baghdad.59.

The famous trial of al-Bukhari by the scholars of Baghdad provides a good example of a maqlub isnad. The traditionists, in order to test their visitor, al-Bukhari, appointed ten men, each with ten ahadith. Now, each hadith (text) of these ten people was prefixed with the isnad of another. Imam al-Bukhari listened to each of the ten men as they narrated their ahadith and denied the correctness of every hadith. When they had finished narrating these ahadith, he addressed each person in turn and recounted to him each of his ahadith with its correct isnad. This trial earned him great honour among the scholars of Baghdad.59.

Njia nyingine ambazo hadithi zimekuwa maqlub ni kwa kubadilisha jina la msimulizi kwa jingine, kwa mfano kumnukuu Abu Hurairah kuwa msimulizi kutoka kwa Mtume ﷺ ilhali msimulizi halisi alikuwa mtu mwingine, au kwa kugeuza jina la msimulizi, kwa mfano kutaja Walid b. Muslim badala ya Muslim b. Walid, au Ka'b b. Murrah badala ya Murrah b. Ka'b.60.

Other ways in which ahadith have been rendered maqlub are by replacement of the name of a reporter with another, e.g. quoting Abu Hurairah as the reporter from the Prophet (may Allah bless him and grant him peace) although the actual reporter was someone else, or by reversal of the name of the reporter, e.g. mentioning Walid b. Muslim instead of Muslim b. Walid, or Ka'b b. Murrah instead of Murrah b. Ka'b.60.

Ma'lul au Mu'allal.

Ma'lul or Mu'allal.

Ibn al-Salah anasema, "Hadith ma'lul (yenye kasoro iliyojificha) ni ile inayoonekana kuwa sahihi, lakini utafiti wa kina unaonyesha kuwepo kwa kipengele kinachoidhoofisha." Vipengele hivyo vinaweza kuwa:

Ibn al-Salah says, "A ma'lul (defective) hadith is one which appears to be sound, but thorough research reveals a disparaging factor." Such factors can be:

1. kutangaza hadith kuwa ni musnad wakati kwa kweli ni mursal, au kuwa ni marfu' wakati kwa kweli ni mauquf.

1. declaring a hadith musnad when it is in fact mursal, or marfu' when it is in fact mauquf.

2. kumwonyesha mpokezi wa hadithi kwamba amesimulia kutoka kwa shaykh wake ilhali kwa kweli hakukutana naye; au kunasibisha hadithi kwa Swahaba mmoja ilhali kwa kweli inapatikana kupitia Swahaba mwingine.61.

2. showing a reporter to narrate from his shaikh when in fact he did not meet the latter; or attributing a hadith to one Companion when it in fact comes through another.61.

Ibn al-Madini (d. 324) anasema kwamba kasoro ya namna hii inaweza kufichuka tu ikiwa minyororo yote ya wapokezi (isnad) ya hadith fulani itakusanywa na kulinganishwa. Katika kitabu chake al-'Ilal, anatoa majina ya Tabi'in thelathini na nne, pamoja na majina ya Masahaba ambao kila mmoja wao alisikia hadith moja kwa moja kutoka kwao. Kwa mfano, anasema kwamba al-Hasan al-Basri (d. 110, akiwa na umri wa miaka 88) hakumwona 'Ali (d. 40), ingawa anaongeza kwamba kuna uwezekano mdogo sana kwamba alimwona akiwa mtoto huko Madina.62 Taarifa za aina hii ni muhimu sana, kwa sababu kwa mfano, hadith nyingi za Sufi zinarejea kwa al-Hasan al-Basri, ambaye inadaiwa aliripoti moja kwa moja kutoka kwa 'Ali.

Ibn al-Madini (d. 324) says that such a defect can only be revealed if all the isnads of a particular hadith are collated. In his book al- 'Ilal, he gives thirty-four Successors and the names of those Companions from whom each of them heard ahadith directly. For example, he says that al-Hasan al-Basri (d. 110, aged 88) did not see 'Ali (d. 40), although he adds that there is a slight possibility that he may have seen him during his childhood in Madinah.62 Such information is very important, since for example, many Sufi traditions go back to al- Hasan al-Basri, who is claimed to report directly from 'Ali.

Kwa kuwa ni tawi nyeti sana la Mustalah al-Hadith, ni wanazuoni wachache mashuhuri wa hadith kama Ibn al-Madini (d. 234), Ibn Abi Hatim al-Razi (d. 327), al-Khallal (d. 311) na al-Daraqutni (d. 385) ndio waliondika vitabu kuhusu tawi hili. Ibn Abi Hatim, katika kitabu chake Kitab al-'Ilal, ametoa mifano 2840 ya hadith zenye kasoro (ma'lul) kuhusu mada mbalimbali.

Being a very delicate branch of Mustalah al- Hadith, only a few well-known traditionists such as Ibn al-Madini (d. 234), Ibn Abi Hatim al-Razi (d. 327), al-Khallal (d. 311) and al-Daraqutni (d. 385), have compiled books about it. Ibn Abi Hatim, in his Kitab al-'Ilal, has given 2840 examples of ma'lul ahadith about a range of topics.

Mfano wa hadithi ma'lul ni ile aliyoipokea Muslim kwa mapokezi ya Abu Hurairah, ambaye anaeleza kuwa Mtume ﷺ alisema.

An example of a ma'lul hadith is one transmitted by Muslim on the authority of Abu Hurairah, who reports the Prophet (may Allah bless him and grant him peace) as saying.

"Mwenyezi Mungu aliumba ardhi siku ya Jumamosi; aliumba milima siku ya Jumapili; aliumba miti siku ya Jumatatu; aliumba vitu vinavyohitaji kazi siku ya Jumanne; aliumba nuru (au samaki) siku ya Jumatano; alitawanya wanyama wa porini ndani yake (ardhini) siku ya Alhamisi; na alimuumba Aadam baada ya alasiri ya Ijumaa, kiumbe cha mwisho katika saa ya mwisho ya masaa ya Ijumaa, kati ya alasiri na usiku."63.

"Allah created the land on Saturday; He created the mountains on Sunday; He created the trees on Monday; He created the things entailing labour on Tuesday; He created the light (or fish) on Wednesday; He scattered the beasts in it (the earth) on Thursday; and He created Adam after the afternoon of Friday, the last creation at the last hour of the hours of Friday, between the afternoon and night."63.

Kuhusu hilo, Ibn Taimiyyah anasema.

Regarding it, Ibn Taimiyyah says.

"Wanaume wenye elimu kubwa kuliko Muslim, kama al-Bukhari na Yahya b. Ma'in, wamelikosoa. Al-Bukhari alisema, 'Kauli hii si ya Mtume ﷺ, bali ni ya Ka'b al-Ahbar'."64

"Men more knowledgeable than Muslim, such as al-Bukhari and Yahya b. Ma'in, have criticised it. Al-Bukhari said, 'This saying is not that of the Prophet (may Allah bless him and grant him peace), but one of Ka'b al-Ahbar'."64