Shadhdh na Munkar.

Shadhdh & Munkar.

Kulingana na al-Shafi'i, hadith ya shadhdh ("isiyo ya kawaida") ni ile inayopokelewa na mtu mwaminifu lakini inapingana na simulizi la mtu mwenye kuaminika zaidi kuliko yeye. Haijumuishi hadith ambayo maudhui yake ni ya kipekee na haipokelewi na mtu mwingine.43 Kwa mujibu wa ufafanuzi huu, hadith maarufu, "Vitendo hupimwa kwa niya zake", haichukuliwi kuwa ya shadhdh kwa kuwa imepokelewa na Yahya b. Sa'id al-Ansari kutoka kwa Muhammad b. Ibrahim al-Taimi kutoka kwa 'Alqamah kutoka kwa 'Umar, wote ni mamlaka waaminifu, ingawa kila mmoja wao ndiye mpokezi pekee katika hatua hiyo.44

According to al-Shafi'i, a shadhdh ("irregular") hadith is one which is reported by a trustworthy person but goes against the narration of a person more reliable than him. It does not include a hadith which is unique in its contents and is not narrated by someone else.43 In the light of this definition, the well-known hadith, "Actions are (judged) according to their intentions", is not considered shadhdh since it has been narrated by Yahya b. Sa'id al-Ansari from Muhammad b. Ibrahim al-Taimi from 'Alqamah from 'Umar, all of whom are trustworthy authorities, although each one of them is the only reporter at that stage.44.

Mfano wa hadithi shadhdh kwa baadhi ya wanazuoni ni ile ambayo Abu Dawud na al-Tirmidhi wameipokea, kupitia isnadi ifuatayo:

An example of a shadhdh hadith according to some scholars is one which Abu Dawud and al-Tirmidhi transmit, through the following isnad:

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === Nabii ﷺ: "Anaposwali mmoja wenu rakaa mbili kabla ya Swalaah ya Alfajiri, na alale upande wake wa kulia."

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === the Prophet (may Allah bless him and grant him peace): "When one of you offers the two rak'ahs before the Dawn Prayer, he should lie down on his right side.".

Kuhusu hilo, al-Bayhaqi alisema.

Regarding it, al-Baihaqi said.

"'Abdul Wahid amekwenda kinyume na watu wengi kwa riwaya hii, kwani wao wameipokea hapo juu kama tendo la Mtume ﷺ, si kama kauli yake; 'Abdul Wahid yuko peke yake miongoni mwa wanafunzi waaminifu wa al-A'mash katika kupokea maneno haya."45

"'Abdul Wahid has gone against a large number of people with this narration, for they have reported the above as an act of the Prophet (may Allah bless him and grant him peace), and not as his saying; 'Abdul Wahid is alone amongst the trustworthy students of al-A'mash in narrating these words."45

Kulingana na Ibn Hajar, ikiwa simulizi inayopingana na hadithi nyingine sahihi inapokewa na msimulizi dhaifu, huitwa munkar (iliyokataliwa).46 Wanahadithi hadi kufikia Ahmad walikuwa wakiita kila hadithi ya msimulizi dhaifu kuwa munkar.47 Wakati mwingine, hadithi huitwa munkar kwa sababu maudhui yake yanapingana na kauli za jumla za Mtume ﷺ. Al-Khatib (d. 463) ananukuu kauli ya al-Rabi' b. Khaitham (d. 63) akisema.

According to Ibn Hajar, if a narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar (denounced).46 Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar.47 Sometimes, a hadith is labelled as munkar because of its contents being contrary to general sayings of the Prophet (may Allah bless him and grant him peace). Al-Khatib (d. 463) quotes al-Rabi' b. Khaitham (d. 63) as saying.

Baadhi ya hadiythi zina nuru kama ya mchana, ambayo sisi tunaitambua; nyingine zina giza kama la usiku ambalo linatufanya tuzikatae.

"Some ahadith have a light like that of day, which we recognise; others have a darkness like that of night which makes us reject them.".

Pia ananukuu kauli ya al-Auza'i (d. 157) akisema.

He also quotes al-Auza'i (d. 157) as saying.

"Tulikuwa tukisikiliza hadithi na kuziwasilisha kwa wenzetu wa hadithi, kama vile tunavyowasilisha sarafu bandia kwa wabadilisha fedha: chochote wanachokitambua kati yake, tunakikubali, na chochote wanachokikataa kati yake, nasi pia tunakikataa."48.

"We used to listen to ahadith and present them to fellow traditionists, just as we present forged coins to money-changers: whatever they recognise of them, we accept, and whatever they reject of them, we also reject."48.

Ibn Kathirananukuu hadithi mbili katika Tafsir yake, ambazo ya kwanza inakubalika, wakati ya pili inapingana nayo na haiaminiki.

Ibn Kathir quotes the following two ahadith in his Tafsir, the first of which is acceptable, whereas the second contradicts it and is unreliable:

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, ambaye alisema, "Mama yangu alikuja (Madinah) wakati wa mkataba ambao Quraish walikuwa wameufanya, huku akiwa bado ni mshirikina. Basi nilimwendea Mtume ﷺ na kumwambia, 'Ee Mjumbe wa Allah, mama yangu amekuja kwa hiari yake: je, nimtendee wema?' Akajibu, 'Ndiyo! Mtendee wema'."

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, who said, "My mother came (to Madinah) during the treaty Quraish had made, while she was still a polytheist. So I came to the Prophet (may Allah bless him and grant him peace) and said to him, 'O Messenger of Allah, my mother has come willingly: should I treat her with kindness?' He replied, 'Yes! Treat her with kindness'.".

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al-'Adawi -- - mpwa wa al-Zuhri --- al-Zuhri --- 'Urwah --- 'A'ishah na Asma', wote wawili walisema, "Mama yetu alituja Madinah akiwa bado mshirikina, wakati wa mkataba wa amani kati ya Quraish na Mtume wa Allah (ﷺ). Hivyo tukasema, 'Ee Mtume wa Allah, mama yetu amekuja Madinah kwa hiari yake: je, tumtendee wema?' Akasema, 'Ndiyo! Mtendee wema'.".

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al- 'Adawi -- - the nephew of al-Zuhri --- al- Zuhri --- 'Urwah --- 'A'ishah and Asma', both of whom said, "Our mother came to us in Madinah while she was a polytheist, during the peace treaty between the Quraish and the Messenger of Allah (may Allah bless him and grant him peace). So we said, 'O Messenger of Allah, our mother has come to Madinah willingly: do we treat her kindly?' He said, 'Yes! Treat her kindly'.".

Kisha Ibn Kathir anasema:

Ibn Kathir then remarks:

"Hadithi hii (ya mwisho), kwa ujuzi wetu, imepokewa tu kupitia njia hii ya al-Zuhri --- 'Urwah --- 'A'ishah. Ni hadithi munkar kwa maandishi haya kwa sababu mama wa 'A'ishah ni Umm Ruman, ambaye tayari alikuwa mhajiri Muislamu, wakati mama wa Asma' alikuwa mwanamke mwingine, kama alivyotajwa kwa jina katika hadithi nyingine."49.

"This (latter) hadith, to our knowledge is reported only through this route of al- Zuhri --- 'Urwah --- 'A'ishah. It is a munkar hadith with this text because the mother of 'A'ishah is Umm Ruman, who was already a Muslim emigrant, while the mother of Asma' was another woman, as mentioned by name in other ahadith."49.

Tofauti na hadith munkar, ikiwa mpokezi mwaminifu anaonekana kuongeza jambo ambalo halikupokelewa na vyanzo vingine vilivyo sahihi, nyongeza hiyo hukubaliwa mradi isipingane navyo; na hujulikana kama ziyadatu thiqah (nyongeza ya mtu mwaminifu).50 Mfano ni hadith ya al-Bukhari na Muslim kwa mapokezi ya Ibn Mas'ud: "Nilimwuliza Mtume wa Allah ﷺ, 'Ni tendo lipi lenye fadhila zaidi?' Akasema, 'Swala katika wakati wake'." Wapokezi wawili, Al-Hasan b. Makdam na Bindar, walilipokea jambo hilo kwa nyongeza, "... mwanzoni mwa wakati wake"; wote Al-Hakim na Ibn Hibban walitangaza nyongeza hii kuwa sahihi.51

In contrast to a munkar hadith, if a reliable reporter is found to add something which is not narrated by other authentic sources, the addition is accepted as long as it does not contradict them; and is known as ziyadatu thiqah (an addition by one trustworthy).50 An example is the hadith of al-Bukhari and Muslim on the authority of Ibn Mas'ud: "I asked the Messenger of Allah (may Allah bless him and grant him peace), 'Which action is the most virtuous?' He said, 'The Prayer at its due time'." Two reporters, Al-Hasan b. Makdam and Bindar, reported it with the addition, "... at the beginning of its time"; both Al-Hakim and Ibn Hibban declared this addition to be sahih.51.

Mudraj.

Mudraj.

Nyongeza iliyofanywa na msimulizi katika matini ya hadithi inayosimuliwa inaitwa mudraj (iliyoingizwa ndani).52 Kwa mfano, al-Khatib anasimulia kupitia Abu Qattan na Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- Mtume ﷺ, aliyesema: "Tawadha kwa ukamilifu; ole wao visigino kutoka Motoni!".

An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated).52 For example, al-Khatib relates via Abu Qattan and Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- The Prophet (may Allah bless him and grant him peace), who said, "Perform the ablution fully; woe to the heels from the Fire!".

Kisha Al-Khatib anasema.

Al-Khatib then remarks.

"Kauli, 'Tawadha vizuri', imetolewa na Abu Hurairah, ilhali kauli inayofuata, 'Ole wao visigino kutokana na Moto!', ni ya Mtume ﷺ. Tofauti kati ya hizi mbili inafahamika kutoka katika riwaya ya al-Bukhari, ambaye ananukuu hadithi hiyo hiyo na kumnukuu Abu Hurairah akisema: "Kamilisha wudhuu, kwani Abu 'l-Qasim ﷺ alisema: Ole wao visigino kutokana na Moto!"."53.

"The statement, 'Perform the ablution fully' is made by Abu Hurairah, while the statement afterwards, 'Woe to the heels from the Fire!', is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, "Complete the ablution, for Abu 'l-Qasim (may Allah bless him and grant him peace) said: Woe to the heels from the Fire!"."53.

Nyongeza kama hii inaweza kupatikana mwanzoni, katikati, au mwishoni, mara nyingi kama ufafanuzi wa neno lililotumika. Idraj (kuingiza maneno ya mwandishi ndani ya matini) hupatikana zaidi katika matini, ingawa kuna mifano michache inayoonyesha kwamba nyongeza kama hizo pia hupatikana katika isnadi, pale ambapo mpokezi anaunganisha sehemu ya isnadi moja na isnadi nyingine. Mpokezi anayepatikana na tabia ya kufanya idraj kwa makusudi kwa ujumla hakubaliwi na anachukuliwa kuwa mwongo.54

Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another. A reporter found to be in the habit of intentional idraj is generally unacceptable and considered a liar.54

Hata hivyo, wanahadithi wanawasamehe zaidi wale wapokezi ambao wanaweza kufanya hivyo kwa kusahau au ili kufafanua neno gumu.

However, the traditionists are more lenient towards those reporters who may do so forgetfully or in order to explain a difficult word.