Musnad

Musnad.

Al-Hakim anafafanua hadith musnad ("iliyoungwa") kwa maneno yafuatayo: "Hadith ambayo mpokezi wa hadith anaipokea kutoka kwa shehe wake ambaye inajulikana kwamba alisikia (ahadith) kutoka kwake katika umri unaofaa kwa kujifunza, na vivyo hivyo kwa kila shehe kwa zamu, hadi isnadi inapofikia Sahaba maarufu, ambaye naye anaipokea kutoka kwa Mtume ﷺ."8.

Al-Hakim defines a musnad ("supported") hadith as follows: "A hadith which a traditionist reports from his shaikh from whom he is known to have heard (ahadith) at a time of life suitable for learning, and similarly in turn for each shaikh, until the isnad reaches a well- known Companion, who in turn reports from the Prophet (may Allah bless him and grant him peace)."8.

Kwa ufafanuzi huu, hadithi ya kawaida ya muttasil (yaani yenye sanad isiyokatika) hutengwa ikiwa inarejea tu kwa Sahaba au Tabi'i, na vivyo hivyo hadithi ya marfu' yenye sanad iliyokatika. Al-Hakim anatoa mfano ufuatao wa hadithi ya musnad: Tumepokea kutoka kwa Abu 'Amr 'Uthman b. Ahmad al-Sammak al-Baghdadi === Al-Hasan b. Mukarram === 'Uthman b. 'Amr === Yunus --- al-Zuhri --- 'Abdullah b. Ka'b b. Malik --- baba yake, ambaye alimwomba Ibn Abi Hadrad alipwe deni alilokuwa analidai, msikitini. Wakati wa mabishano yaliyofuata, sauti zao zilipanda hadi zikasikika na Mjumbe wa Allah ﷺ, ambaye hatimaye aliinua pazia la chumba chake na kusema, "Ee Ka'b! Punguza sehemu ya deni lako" - alimaanisha kusamehe nusu yake. Hivyo akakubali, na mtu yule akamlipa.

By this definition, an ordinary muttasil hadith (i.e. one with an uninterrupted isnad) is excluded if it goes back only to a Companion or Successor, as is a marfu' hadith which has an interrupted isnad. Al-Hakim gives the following example of a musnad hadith: We reported from Abu 'Amr 'Uthman b. Ahmad al-Sammak al-Baghdadi === Al-Hasan b. Mukarram === 'Uthman b. 'Amr === Yunus --- al-Zuhri --- 'Abdullah b. Ka'b b. Malik --- his father, who asked Ibn Abi Hadrad for payment of a debt he owed to him, in the mosque. During the ensuing argument, their voices were raised until heard by the Messenger of Allah (may Allah bless him and grant him peace), who eventually lifted the curtain of his apartment and said, "O Ka'b! Write off a part of your debt" - he meant remission of half of it. So he agreed, and the man paid him.

Kisha anasema,

He then remarks,.

Sasa, usikizi wangu kutoka kwa Ibn al-Simak unajulikana vizuri, kama ulivyo usikizi wake kutoka kwa Ibn Mukarram; kiungo cha al-Hasan na 'Uthman b. 'Amr na cha huyo wa pili na Yunus b. Zaid pia kinajulikana; Yunus kila mara hukumbukwa pamoja na al-Zuhri, na huyo wa mwisho pamoja na wana wa Ka'b b. Malik, ambao uhusiano wao na baba yao na suhba yake kwa Mtume ﷺ umethibitishwa vizuri.9

"Now, my hearing from Ibn al-Simak is well- known, as is his from Ibn Mukarram; al- Hasan's link with 'Uthman b. 'Amr and the latter's with Yunus b. Zaid are known as well; Yunus is always remembered with al- Zuhri, and the latter with the sons of Ka'b b. Malik, whose link to their father and his companionship of the Prophet (may Allah bless him and grant him peace) are well- established."9

Neno musnad pia hutumika kwa makusanyo ya hadithi yanayotoa hadithi za kila Sahaba kando kando. Miongoni mwa waandishi wa mapema wa Musnad ya aina hii ni Yahya b. 'Abd al-Hamid al-Himmani (d. 228) huko Kufa, na Musaddad b. Musarhad (d. 228) huko Basra. Mkusanyo mkubwa zaidi uliopo wa hadithi za Masahaba uliopangwa kwa namna hii ni ule wa Imam Ahmad b. Hanbal (d. 241), ambao una hadithi takriban elfu thelathini. Kazi nyingine kubwa zaidi inahusishwa na mpokezi maarufu wa hadithi kutoka Andalusia, Baqi b. Makhlad al-Qurtubi (d. 276), lakini kwa bahati mbaya haipatikani tena.

The term musnad is also applied to those collections of ahadith which give the ahadith of each Companion separately. Among the early compilers of such a Musnad were Yahya b. 'Abd al- Hamid al-Himmani (d. 228) at Kufah and Musaddad b. Musarhad (d. 228) at Basrah. The largest existing collection of ahadith of Companions arranged in this manner is that of Imam Ahmad b. Hanbal (d. 241), which contains around thirty thousand ahadith. Another larger work is attributed to the famous Andalusian traditionist Baqi b. Makhlad al-Qurtubi (d. 276), but unfortunately it is now untraceable.

Mursal, Munqati', Mu'dal, na Mu'allaq.

Mursal, Munqati', Mu'dal, & Mu'allaq.

Ikiwa kiungo kati ya Tabi'i na Mtume (ﷺ) hakipo, hadith hiyo ni mursal ("iliyokimbizwa"), kwa mfano pale Tabi'i anaposema, "Mtume (ﷺ) alisema ..."

If the link between the Successor and the Prophet (may Allah bless him and grant him peace) is missing, the hadith is mursal ("hurried"), e.g. when a Successor says, "The Prophet said ...".

Hata hivyo, ikiwa kiungo chochote kabla ya Tabi'i (yaani karibu zaidi na mpokezi wa hadith) hakipo, hadith hiyo ni munqati' ("iliyokatika"). Hili linatumika hata pale ambapo inaonekana kuna mnyororo wa wapokezi usiokatika, kwa mfano isnad inaonekana ni muttasil ("endelevu") lakini mmoja wa wapokezi anajulikana kuwa hajawahi kusikia hadith kutoka kwa mtu aliyemtangulia moja kwa moja, ingawa huenda walikuwa wenzake wa wakati mmoja. Neno munqati' pia hutumiwa na baadhi ya wanazuoni kwa riwaya ambapo mpokezi husema, "mtu fulani alinipa habari ...", bila kumtaja mtu huyo.10.

However, if a link anywhere before the Successor (i.e. closer to the traditionist recording the hadith) is missing, the hadith is munqati' ("broken"). This applies even if there is an apparent link, e.g. an isnad seems to be muttasil ("continuous") but one of the reporters is known to have never heard ahadith from his immediate authority, even though he may be his contemporary. The term munqati' is also applied by some scholars to a narration such as where a reporter says, "a man narrated to me ...", without naming this authority.10.

Ikiwa idadi ya wapokezi waliokosekana mfululizo katika isnad inazidi mmoja, isnad hiyo inaitwa mu'dal ("yenye kutatanisha"). Ikiwa mpokezi ataacha isnad nzima na kunukuu moja kwa moja kutoka kwa Mtume ﷺ (yaani, kiungo kinakosekana mwanzoni, tofauti na hali ya isnad ya mursal), hadithi hiyo inaitwa mu'allaq ("inayoning'inia"). Wakati mwingine huitwa pia balaghah ("kufikia"); kwa mfano, Imam Malik wakati mwingine husema katika Al-Muwatta', "Imenifikia kwamba Mjumbe wa Allah ﷺ alisema ..."

If the number of consecutive missing reporters in the isnad exceeds one, the isnad is mu'dal ("perplexing"). If the reporter omits the whole isnad and quotes the Prophet, may Allah bless him and grant him peace, directly (i.e. the link is missing at the beginning, unlike the case with a mursal isnad), the hadith is called mu'allaq ("hanging") - sometimes it is known as balaghah ("to reach"); for example, Imam Malik sometimes says in Al-Muwatta', "It reached me that the Messenger of Allah (may Allah bless him and grant him peace) said ...".

Mfano wa hadithi munqati'

Example of a munqati' hadith.

Al-Hakim alisimulia kutoka kwa Muhammad b. Mus'ab === al-Auza'i --- Shaddad Abu 'Ammar --- Umm al-Fadl bint al-Harith, aliyesema: Nilimwendea Mjumbe wa Allah ﷺ na kusema, "Usiku wa jana niliona katika ndoto kana kwamba sehemu ya mwili wako ilikatwa na kuwekwa kwenye paja langu." Akasema, "Umeona jambo jema. Allah akipenda, Fatimah atamzaa mvulana atakayekuwa kwenye paja lako." Baada ya hapo, Fatimah alimzaa al-Husain, ambaye alikuwa akikaa kwenye paja langu, kulingana na kauli ya Mjumbe wa Allah ﷺ. Siku moja, nilimwendea Mjumbe wa Allah ﷺ na kumweka al-Husain kwenye paja lake. Nikaona macho yake yote mawili yakimwagika machozi. Akasema, "Jibril alinijia na kuniambia kwamba Ummah wangu atamuua mwanangu huyu, kisha akanileta mchanga mwekundu wa mahali hapo (atakapouawa)."

Al-Hakim reported from Muhammad b. Mus'ab === al- Auza'i --- Shaddad Abu 'Ammar --- Umm al-Fadl bint al-Harith, who said: I came to the Messenger of Allah (may Allah bless him and grant him peace) and said, "I have seen in a vision last night as if a part of your body was cut out and placed in my lap." He said, "You have seen something good. Allah Willing, Fatimah will give birth to a lad who will be in your lap." After that, Fatimah gave birth to al- Husain, who used to be in my lap, in accordance with the statement of the Messenger of Allah (may Allah bless him and grant him peace). One day, I came to the Messenger of Allah (may Allah bless him and grant him peace) and placed al- Husain in his lap. I noticed that both his eyes were shedding tears. He said, "Jibril came to me and told me that my Ummah will kill this son of mine, and he brought me some of the reddish dust of that place (where he will be killed).".

Al-Hakim alisema, "Hadithi hii ni sahihi kwa masharti ya Mashaykh Wawili (yaani Bukhari na Muslim), lakini wao hawakuikusanya." Al-Dhahabi anasema, "Hapana, hadithi hii ni munqati' na da'ifu, kwa sababu Shaddad hakuwahi kukutana na Umm al-Fadl, na Muhammad b. Mus'ab ni dhaifu."11.

Al-Hakim said, "This is a sahih hadith according to the conditions of the Two Shaykhs (i.e. Bukhari & Muslim), but they did not collect it." Al-Dhahabi says, "No, the hadith is munqati' and da'if, because Shaddad never met Umm al-Fadl and Muhammad b. Mus'ab is weak."11.

Mfano wa hadithi ya mu'dal.

Example of a mu'dal hadith.

Ibn Abi Hatim === Ja'far b. Ahmad b. al-Hakam Al-Qurashi mwaka 254 === Sulaiman b. Mansur b. 'Ammar === 'Ali b. 'Asim --- Sa'id --- Qatadah --- Ubayy b. Ka'b, ambaye alipokea kwamba Mtume wa Allah ﷺ alisema: "Baada ya Adam kuonja kutoka kwenye mti, alikimbia, lakini mti ukamshika nywele zake. Ikatangazwa: Ee Adam! Je, unakimbia kutoka Kwangu? Akasema: La, lakini ninajisikia aibu mbele Yako. Akasema: Ee Adam! Ondoka kutoka jirani Yangu, kwani kwa Heshima Yangu, hakuna yeyote anayenikaidi anayeweza kuishi hapa karibu Nami; hata kama Ningeumba watu kama wewe, wakiwa wengi wa kutosha kujaza ardhi, nao wakaniasi, Ningewaweka waishi katika makao ya wenye dhambi."

Ibn Abi Hatim === Ja'far b. Ahmad b. al-Hakam Al- Qurashi in the year 254 === Sulaiman b. Mansur b. 'Ammar === 'Ali b. 'Asim --- Sa'id --- Qatadah --- Ubayy b. Ka'b, who reported that the Messenger of Allah (may Allah bless him and grant him peace) said, "After Adam had tasted from the tree, he ran away, but the tree caught his hair. It was proclaimed: O Adam! Are you running away from Me? He said: No, but I feel ashamed before You. He said: O Adam! Go away from My neighbourhood, for By My Honour, no-one who disobeys Me can live here near Me; even if I were to create people like you numbering enough to fill the earth and they were to disobey Me, I would make them live in a home of sinners.".

Ibn Kathir anasema, "Hadith hii ni gharib. Kuna inqita', kwa hakika i'dal, kati ya Qatadah na Ubayy b. Ka'b, Allah awe radhi nao wote wawili."12.

Ibn Kathir remarks, "This is a gharib hadith. There is inqita', in fact i'dal, between Qatadah and Ubayy b. Ka'b, may Allah be pleased with them both."12.

Uhalisi wa Hadithi Mursal

Authenticity of the Mursal Hadith.

Kumekuwa na majadiliano mengi miongoni mwa wanazuoni kuhusu uhalali wa Hadith Mursal (wingi: Marasil), kwa kuwa kuna uwezekano mkubwa kwamba Tabi'i huenda aliacha majina mawili, lile la Tabi'i mkubwa zaidi na lile la Sahaba, badala ya jina moja tu, lile la Sahaba. Iwapo imejulikana kwamba Tabi'i aliacha jina la Sahaba pekee, basi hadith hiyo inachukuliwa kuwa sahihi, kwa kuwa Tabi'i anaweza kupokea tu kutoka kwa Mtume ﷺ kupitia Sahaba; kuachwa kwa jina la Sahaba hakuathiri usahihi wa isnadi kwa sababu Masahaba wote wanachukuliwa kuwa waaminifu na wa kutegemewa, kwa mujibu wa maagizo ya Qur'ani na kauli za Mtume ﷺ.

There has been a great deal of discussion amongst the scholars regarding the authenticity of the Mursal Hadith (pl. Marasil), since it is quite probable that a Successor might have omitted two names, those of an elder Successor and a Companion, rather than just one name, that of a Companion. If the Successor is known to have omitted the name of a Companion only, then the hadith is held to be authentic, for a Successor can only report from the Prophet (may Allah bless him and grant him peace) through a Companion; the omission of the name of the Companion does not affect the authenticity of the isnad since all Companions are held to be trustworthy and reliable, by both Qur'anic injunctions and sayings of the Prophet (may Allah bless him and grant him peace).

Hata hivyo, maoni hutofautiana katika hali ambapo Tabi'i anaweza kuwa ameacha kutaja majina ya wapokezi wawili (kwa kuwa si Matabi'i wote walikuwa wa kuaminika katika mambo ya Hadith). Kwa mfano, misimamo miwili inayotofautiana sana katika suala hili ni:

However, opinions vary in the case where the Successor might have omitted the names of two authorities (since not all the Successors were reliable in matters of Hadith). For example, two widely-differing positions on this issue are:

1. Marasil (hadithi zilizopokewa bila kutajwa kwa Swahaba) za Tabi'iina wakubwa kama Sa'id b. al-Musayyab (d. 94) na 'Ata' b. Abi Rabah (d. 114) zinakubalika, kwa sababu marasil zao zote, baada ya uchunguzi, zimebainika kupitia Maswahaba pekee. Lakini marasil za Tabi'iina wadogo zinakubalika tu iwapo majina ya wapokezi wao wa karibu yanajulikana kupitia vyanzo vingine; kama hayajulikani, zinakataliwa moja kwa moja.

1. the Marasil of elder Successors such as Sa'id b. al-Musayyab (d. 94) and 'Ata' b. Abi Rabah (d. 114) are acceptable because all their Marasil, after investigation, are found to come through the Companions only. However, the Marasil of younger Successors are only acceptable if the names of their immediate authorities are known through other sources; if not, they are rejected outright.

2. Marasil za Tabi'in na za wale wanaopokea kutoka kwao zinakubalika bila uchunguzi wowote kabisa. Maoni haya yanaungwa mkono na shule ya Kufi ya wanahadith, lakini yanashambuliwa vikali na wengi.

2. the Marasil of Successors and those who report from them are acceptable without any investigation at all. This opinion is supported by the Kufi school of traditionists, but is severely attacked by the majority.

Ili kuwa sahihi katika suala hili, hebu tuchunguze kwa kina maoni mbalimbali kuhusu Hadith Mursal:

To be precise in this issue, let us investigate in detail the various opinions regarding the Mursal Hadith:

1. Maoni ya Imamu Malik na wanasheria wote wa Kimaliki ni kwamba hadithi ya Mursal ya mtu mwaminifu ina nguvu ya kuwa ushahidi na msingi wa kufanya jambo, kama ilivyo hadithi ya Musnad.13 Mtazamo huu umeendelezwa kiasi cha kukithiri, hata kwa baadhi yao hadithi ya Mursal ni bora kuliko ya Musnad, kwa kutegemea hoja ifuatayo: "Yule anayeripoti hadithi ya Musnad anakuachia majina ya waripotiwa ili yachunguzwe na kuhakikiwa zaidi, ilhali yule anayesimulia kwa njia ya Irsal, akiwa mwenyewe ni mtu mwenye elimu na uaminifu, tayari amekwisha fanya uchunguzo huo na kukuta hadithi ni sahihi. Kwa kweli, anakuokoa na utafiti zaidi."14

1. The opinion held by Imam Malik and all Maliki jurists is that the Mursal of a trustworthy person is valid as proof and as justification for a practice, just like a musnad hadith.13 This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "the one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of Irsal, being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research."14.

2. Imam Abu Hanifah (d. 150) ana maoni sawa na Malik; anakubali Hadith Mursal, iwe inaungwa mkono na hadith nyingine au haiungwi mkono.15.

2. Imam Abu Hanifah (d. 150) holds the same opinion as Malik; he accepts the Mursal Hadith whether or not it is supported by another hadith.15.

3. Imam al-Shafi'i (d. 204) amejadili suala hili kwa kina katika kitabu chake al-Risalah; anaweka masharti yafuatayo ambayo lazima yatimizwe kabla ya kukubali hadithi ya mursal:

3. Imam al-Shafi'i (d. 204) has discussed this issue in detail in his al-Risalah; he requires the following conditions to be met before accepting a mursal hadith:

1. Katika simulizi, yeye anahitaji mojawapo ya masharti yafuatayo yatimizwe: kwamba hadithi hiyo pia ipokewe kama musnad kupitia isnadi nyingine; kwamba maudhui yake yapokewe kama mursal kupitia chanzo kingine cha kuaminika chenye isnadi tofauti; kwamba maana yake iungwe mkono na kauli za baadhi ya Maswahaba; au kwamba wanazuoni wengi washikilie maoni yale yale yaliyowasilishwa na hadithi ya mursal.

1. In the narrative, he requires that one of the following conditions be met: that it be reported also as musnad through another isnad; that its contents be reported as mursal through another reliable source with a different isnad; that the meaning be supported by the sayings of some Companions; or that most scholars hold the same opinion as conveyed by the mursal hadith.

2. Kuhusu msimulizi, inahitajika kwamba mojawapo ya masharti yafuatayo yatimizwe: kwamba awe Tabi'i mkubwa (miongoni mwa Wafuasi wakubwa); au kwamba, akimtaja mtu aliyekosekana katika isnadi mahali pengine, kwa kawaida hamtaji mtu asiyejulikana au mtu asiyefaa kupokewa kutoka kwake kwa njia inayokubalika; au kwamba asipingane na mtu mwaminifu anapotokea kushiriki naye katika usimulizi.16.

2. Regarding the narrator, he requires that one of the following conditions be met: that he be an elder Successor; that if he names the person missing in the isnad elsewhere, he does not usually name an unknown person or someone not suitable for reporting from acceptably; or that he does not contradict a reliable person when he happens to share with him in a narration.16.

Kwa kuzingatia hoja hizi, al-Shafi'i anakubali Irsal ya Sa'id b. al-Musayyab, mmoja wa Taabi'un wakubwa. Kwa mfano, al-Shafi'i anazingatia suala la kuuza nyama kwa kubadilishana na mnyama aliye hai: anasema kwamba Malik alimwambia, akinukuu kutoka kwa Zaid b. Aslam, ambaye alinukuu kutoka kwa Ibn al-Musayyib kwamba Mjumbe wa Allah ﷺ alikataza kuuza nyama kwa kubadilishana na mnyama. Kisha anasema, "Hii ndiyo maoni yetu, kwa sababu Irsal ya Ibn al-Musayyib ni nzuri."17.

On the basis of these arguments, al-Shafi'i accepts the Irsal of Sa'id b. al-Musayyab, one of the elder Successors. For example, al- Shafi'i considers the issue of selling meat in exchange for a living animal: he says that Malik told him, reporting from Zaid b. Aslam, who reported from Ibn al-Musayyab that the Messenger of Allah (may Allah bless him and grant him peace) forbade the selling of meat in exchange for an animal. He then says, "This is our opinion, for the Irsal of Ibn al-Musayyib is fine."17.

4. Imam Ahmad b. Hanbal (d. 241) akubali hadith mursal na zile zilizo da'if (dhaifu) pale ambapo hakuna kilichopatikana kinachozipinga kuhusu suala fulani, akizipa kipaumbele zaidi kuliko qiyas (hoja ya kupima kwa mlinganisho). Kwa neno da'if hapa maana yake ni hadith ambazo si dhaifu sana, kama vile batil, munkar, au maudu', kwa kuwa Imam Ahmad aligawanya hadith katika sahih na da'if, si katika sahih, hasan na da'if kama walivyofanya wanazuoni wengi wa baadaye wa hadith. Kwa hiyo, kundi la da'if katika mtazamo wake lilihusu hadith zilizokaribia kuwa sahih, na lilijumuisha hadith nyingi ambazo wanazuoni wengine waliziainisha kuwa hasan. Kupuuza ukweli huu kumesababisha kutoelewana kuhusu mtazamo wa Imam Ahmad juu ya nafasi ya hadith da'if katika hukumu za Fiqh na katika mambo ya Fada'il al-A'mal (fadhila za ibada mbalimbali).

4. Imam Ahmad b. Hanbal (d. 241) accepts mursal and (other) da'if (weak) ahadith if nothing opposing them is found regarding a particular issue, preferring them to qiyas (analogical deduction). By da'if here is meant ahadith which are not severely weak, e.g. batil, munkar, or maudu', since Imam Ahmad classified ahadith into sahih and da'if rather than into sahih, hasan and da'if, the preference of most later traditionists. Hence, the category da'if in his view applied to ahadith which were relatively close to being sahih, and included many ahadith which were classed as hasan by other scholars.18 Overlooking this fact has caused misunderstanding about Imam Ahmad's view on the place of da'if ahadith in rulings of Fiqh and in matters of Fada'il al-A'mal (virtues of various acts of worship).

5. Ibn Hazm (d. 456) anakataa kabisa Hadith Mursal; anasema kwamba Mursal hairuhusiwi, iwe inapitia kwa Sa'id b. al-Musayyib au al-Hasan al-Basri. Kwake, hata Mursal inayopitia kwa mtu ambaye hakujulikana wazi kuwa miongoni mwa Maswahaba pia haikubaliki.19.

5. Ibn Hazm (d. 456) rejects the Mursal Hadith outright; he says that the Mursal is unacceptable, whether it comes through Sa'id b. al-Musayyib or al-Hasan al-Basri. To him, even the Mursal which comes through someone who was not well-known to be amongst the Companions would be unacceptable.19.

6. Abu Dawud (d. 275) anakubali Hadith Mursal chini ya masharti mawili: kwamba hakuna Hadith Musnad inayopatikana kuhusu jambo hilo; au kwamba ikipatikana Hadith Musnad, Hadith Mursal hiyo haipingani nayo.20.

6. Abu Dawud (d . 275) accepts the Mursal under two conditions: that no musnad hadith is found regarding that issue; or that if a musnad hadith is found, it is not contradicted by the mursal hadith.20.

7. Ibn Abi Hatim (d. 327) hatoi maoni maalum kuhusu Hadith Mursal. Hata hivyo, alikusanya kitabu chenye orodha ya wapokezi 469 wa hadith, wakiwemo wapokezi wanawake wanne, ambao simulizi zao zilikosolewa kutokana na Irsal. Mkusanyiko huu unajulikana kama Kitab al-Marasil.

7. Ibn Abi Hatim (d. 327) does not give a specific opinion about the Mursal Hadith. However, he did collect an anthology of 469 reporters of hadith, including four female reporters, whose narratives were subjected to criticism due to Irsal. This collection is known as Kitab al-Marasil.

8. Al-Hakim (aliyefariki mwaka 405 AH) ana msimamo mkali sana wa kutokubali Hadithi Mursal isipokuwa kwa Tabi'in wakubwa. Yeye anashikilia, kwa msingi wa Qur'an, kwamba elimu inategemea kile kinachosikilizwa moja kwa moja, si kile kinachopokelewa kwa njia ya usimulizi usio wa moja kwa moja. Katika jambo hili, anamnukuu Yazid b. Harun aliyemuuliza Hammad b. Laith: "Ee Abu Isma'il! Je, Mwenyezi Mungu ametaja Ahl al-Hadith (wanazuoni wa Hadithi) katika Qur'an?" Akajibu, "Ndiyo! Je, hukusikia kauli ya Mwenyezi Mungu, {Na haiwi kwa Waumini kwamba watoke wote. Basi kwa nini wasitoke kikundi katika kila kabila miongoni mwao, ili wajifunze katika Dini na wawaonye watu wao watakaporejea kwao, ili wapate kuhadhari?} (Qur'an, 9:122). Hii inahusu wale wanaoanza safari ya kutafuta elimu, kisha wanarudi kwa waliobaki nyuma ili kuwafundisha." Al-Hakim kisha anasema, "Aya hii inaonyesha kwamba elimu inayokubalika ni ile inayosikilizwa, si ile tu inayopokelewa kwa njia ya Irsal."

8. Al-Hakim (d. 405) is extremely reluctant to accept the Mursal Hadith except in the case of elder Successors. He holds, on the basis of the Qur'an, that knowledge is based on what is heard (directly), not on what is reported (indirectly). In this regard, he quotes Yazid b. Harun who asked Hammad b. Laith: "O Abu Isma'il! Did Allah mention the Ahl al-Hadith (scholars of Hadith) in the Qur'an?" He replied, "Yes! Did you not hear the saying of Allah, If a party from every expedition remained behind, they 21 could devote themselves to studies in religion and admonish the people when they return to them, that thus they may guard themselves (against evil)' (Qur'an, 9:l22). This concerns those who set off to seek knowledge, and then return to those who remained behind in order to teach them."22 Al-Hakim then remarks, "This verse shows that the acceptable knowledge is the one which is being heard, not just received by way of Irsal."23.

9. Al-Khatib al-Baghdadi (d. 462) anaunga mkono kwa nguvu maoni ya wale wanaokataa Mursal isipokuwa ikiwa imepokewa kupitia Tabi'i mkubwa. Baada ya kupitia maoni mbalimbali kuhusu suala hili, anahitimisha kwa kusema: "Kile tunachochagua miongoni mwa kauli hizi ni kwamba Mursal haifanyiwi kazi, wala haikubaliwi kama dalili. Tunasema kwamba Irsal husababisha mmoja wa wapokezi kuwa hafahamiki wazi; akiwa hafahamiki wazi, haiwezekani kuthibitisha uaminifu wake. Tumeshaeleza kwamba simulizi hukubaliwa tu ikiwa imepokewa kupitia mpokezi anayejulikana kwa uaminifu. Kwa hiyo, Mursal haipaswi kukubaliwa kabisa."24.

9. Al-Khatib al-Baghdadi (d. 462) strongly supports the view of those who reject the Mursal except if it comes through an elder Successor. He concludes, after giving a perusal of different opinions about this issue, "What we select out of these sayings is that the Mursal is not to be practised, nor is it acceptable as proof. We say that Irsal leads to one reporter being ambiguous; if he is ambiguous, to ascertain his reliability is impossible. We have already explained that a narration is only acceptable if it comes through a reporter known for reliability. Hence, the Mursal should not be accepted at all."24.

Al-Khatib anatoa mfano ulioonyesha kwamba riwaya ambayo imepokewa kupitia mapokezi ya musnad na ya mursal inakubalika, si kwa sababu ya uaminifu wa wale waliosimulia kwa njia ya Irsal, bali kwa sababu ya isnad isiyokatika, ijapokuwa ina wapokezi wasioaminika zaidi.

Al-Khatib gives the following example, showing that a narrative which has been reported through both musnad and mursal isnads is acceptable, not because of the reliability of those who narrated it by way of Irsal but because of an uninterrupted isnad, even though it contains less reliable reporters:

"Hakuna ndoa iliyo sahihi isipokuwa kwa ridhaa ya walii"; al-Khatib ametoa isnadi mbili zinazorejea kwa Shu'bah na Sufyan al-Thauri; sehemu iliyobaki ya kila isnadi ni: Sufyan al-Thauri na Shu'bah --- Abu Ishaq --- Abu Burdah --- Mtume ﷺ.

The text of the hadith is: "No marriage is valid except by the consent of the guardian"; al- Khatib gives two isnads going back to Shu'bah and Sufyan al-Thauri; the remainder of each isnad is: Sufyan al-Thauri and Shu'bah --- Abu Ishaq --- Abu Burdah --- the Prophet.

Isnadi hii ni mursal kwa kuwa Abu Burdah, ambaye ni Tabi'i, anasimulia moja kwa moja kutoka kwa Mtume ﷺ. Hata hivyo, al-Khatib anatoa zaidi isnadi tatu zinazorejea kwa Yunus b. Abi Ishaq, Isra'il b. Yunus na Qais b. al-Rabi'; sehemu iliyobaki ya isnadi ya kwanza ni: Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- Mtume ﷺ. Wasimulizi hao wengine wawili husimulia kwa namna kama hiyo, na wote wawili wanajumuisha jina la Abu Musa, Sahaba ambaye Abu Burdah ameripoti kutoka kwake. Al-Khatib anaendelea kuthibitisha kwamba al-Thauri na Shu'bah wote wawili walisikia hadithi hii kutoka kwa Abu Ishaq katika kikao kimoja, huku wasimulizi wengine watatu wakiisikia katika vikao tofauti. Kwa hiyo, nyongeza ya Abu Musa katika isnadi hii inakubalika kabisa.25.

This isnad is mursal because Abu Burdah, a Successor, narrates directly from the Prophet (may Allah bless him and grant him peace). However, al-Khatib further gives three isnads going back to Yunus b. Abi Ishaq, Isra'il b. Yunus and Qais b. al-Rabi'; the remainder of the first isnad is: Yunus b. Abi Ishaq --- Abu Ishaq --- Abu Burdah --- Abu Musa --- the Prophet. The other two reporters narrate similarly, both of them including the name of Abu Musa, the Companion from whom Abu Burdah has reported. Al- Khatib goes on to prove that both al-Thauri and Shu'bah heard this hadith from Abu Ishaq in one sitting while the other three reporters heard it in different sittings. Hence, this addition of Abu Musa in the isnad is quite acceptable.25.

10. Ibn al-Salah (d. 643) anakubaliana na al-Shafi'i katika kukataa Hadithi Mursal isipokuwa ikithibitishwa kuwa imepokelewa kupitia njia ya musnad.26.

10. Ibn al-Salah (d. 643) agrees with al-Shafi'i in rejecting the Mursal Hadith unless it is proved to have come through a musnad route.26.

1. Ibn Taimiyyah (d. 728) aligaini Mursal katika makundi matatu. Anasema, "Kuna baadhi ya hadithi zinazokubalika, nyingine ambazo hazikubaliki, na nyingine zinazohitaji uchunguzi zaidi: ikijulikana kwamba mpokezi anafanya hivyo (yaani anasimulia kwa Irsal) kutoka kwa wapokezi wanaoaminika, basi habari yake itakubaliwa; ikiwa anafanya hivyo kutoka kwa makundi yote mawili ya wapokezi, yaani wanaoaminika na wasioaminika, hatutakubali simulizi lake (lenyewe pekee, bila uchunguzi zaidi), kwa kuwa anasimulia kutoka kwa mtu ambaye uaminifu wake haujulikani; hadithi zote za mursal zinazopingana na taarifa zilizotolewa na wapokezi wanaoaminika zitakataliwa kabisa."27.

11. Ibn Taimiyyah (d. 728) classifies Mursal into three categories. He says, "There are some acceptable, others unacceptable, and some which require further investigation: if it is known that the reporter does so (i.e. narrates by Irsal) from reliable authorities, then his report will be accepted; if he does so from both classes of authorities, i.e. reliable and unreliable, we shall not accept his narration (on its own, without further investigation), for he is narrating from someone whose reliability is unknown; all such mursal ahadith which go against the reports made by reliable authorities will be rejected completely."27.

12. Al-Dhahabi (aliyefariki mwaka 748) anaona kwamba Mursal ya Tabi'in wachanga kama al-Hasan al-Basri, al-Zuhri, Qatadah na Humaid al-Tawil ndiyo aina dhaifu zaidi ya Mursal.28.

12. Al-Dhahabi (d. 748) regards the Mursal of younger Successors such as al-Hasan al-Basri, al- Zuhri, Qatadah and Humaid al-Tawil as the weakest type of Mursal.28.

Wanachuoni wa baadaye kama Ibn Kathir (d. 744), al-'Iraqi (d. 806), Ibn Hajar (d. 852), al-Suyuti (d. 911), Muhammad b. Ibrahim al-Wazir (d. 840), Jamal al-Din al-Qasimi (d. 1332) na Tahir al-Jaza'iri (d. 1338) wametoa mijadala kamili kuhusu suala hili, lakini hakuna hata mmoja wao anayeshikilia maoni tofauti na yale yaliyotajwa hapo juu.

Later scholars such as Ibn Kathir (d. 744), al- 'Iraqi (d. 806), Ibn Hajar (d. 852), al-Suyuti (d. 911), Muhammad b. Ibrahim al-Wazir (d. 840), Jamal al-Din al-Qasimi (d. 1332) and Tahir al- Jaza'iri (d. 1338) have given exhaustive discussions about this issue, but none of them holds an opinion different to those mentioned above.