Mutawatir na Ahad.

Mutawatir & Ahad.

Kulingana na idadi ya wapokezi wa hadithi katika kila hatua ya isnadi, yaani katika kila kizazi cha wapokezi, inaweza kugawanywa katika makundi makuu ya mutawatir ("mfululizo") au ahad ("moja pekee"). Hadithi ya mutawatir ni ile inayopokewa na idadi kubwa ya watu hivi kwamba haitarajiwi wao wote kwa pamoja wakubaliane juu ya uongo.29.

Depending on the number of the reporters of the hadith in each stage of the isnad, i.e. in each generation of reporters, it can be classified into the general categories of mutawatir ("consecutive") or ahad ("single") hadith. A mutawatir hadith is one which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.29.

Al-Ghazali (d. 505) anashikilia kwamba hadith mutawatir lazima ijulikane kupitia idadi kubwa ya wasimulizi sawa mwanzoni, katikati na mwishoni.30 Yuko sahihi katika sharti hili, kwa sababu baadhi ya simulizi au mawazo, ingawa yanajulikana kuwa mutawatir kwa baadhi ya watu, wawe Waislamu au wasio Waislamu, kiasili hayana tawatur. Hakuna ufafanuzi kamili wa "idadi kubwa ya wasimulizi"; ingawa namba nne, tano, saba, kumi, kumi na mbili, arobaini na sabini, miongoni mwa nyingine, zote zimependekezwa kwa njia tofautitofauti kama idadi ya chini, idadi kamili haina umuhimu (baadhi ya wasimulizi, kwa mfano Maimamu wa Hadith, wana uzito mkubwa zaidi kuliko wengine ambao ni wa zama zao): sharti muhimu ni kwamba uwezekano wa mkutano wa bahati tu au "uongo uliopangwa" uwe wa wazi kuwa mdogo sana.31.

Al-Ghazali (d. 505) stipulates that a mutawatir narration be known by the sizeable number of its reporters equally in the beginning, in the middle and at the end.30 He is correct in this stipulation because some narrations or ideas, although known as mutawatir among some people, whether Muslims or non-Muslims, originally have no tawatur. There is no precise definition for a "large number of reporters"; although the numbers four, five, seven, ten, twelve, forty and seventy, among others, have all been variously suggested as a minimum, the exact number is irrelevant (some reporters, e.g. Imams of Hadith, carry more weight anyway than others who are their contemporaries): the important condition is that the possibility of coincidence or "organised falsehood" be obviously negligible.31.

Mifano ya desturi za mutawatir ni Swala tano za kila siku, Saumu, Zaka, Hijja na usomaji wa Qur'ani. Miongoni mwa Hadithi za mutawatir za maneno, ile ifuatayo imepokewa na angalau Maswahaba sitini na wawili kutoka kwa Mtume ﷺ, na imekuwa ikijulikana sana miongoni mwa Waislamu katika zama zote: "Atakayezua uongo na kuunasibisha kwangu kwa makusudi, na aandae kiti chake Motoni."

Examples of mutawatir practices are the five daily prayers, fasting, zakat, the Hajj and recitation of the Qur'an. Among the verbal mutawatir ahadith, the following has been reported by at least sixty-two Companions from the Prophet (may Allah bless him and grant him peace), and has been widely-known amongst the Muslims throughout the ages: "Whoever invents a lie and attributes it to me intentionally, let him prepare his seat in the Fire.".

Hadithi zinazohusiana na maelezo ya Haudh Kawthar (Birika ya Wingi wa Wema) Akhera, kuinua mikono katika nafasi fulani wakati wa swala, kupaka mikono yenye unyevu juu ya soksi za ngozi wakati wa wudhuu, kuteremshwa kwa Qur'ani katika herufi saba, na katazo la kila kinywaji kinacholevya ni mifano mingine ya hadithi mutawatir za kimaneno.32.

Ahadith related to the description of the Haud Kauthar (the Basin of Abundant Goodness) in the Hereafter, raising the hands at certain postures during prayer, rubbing wet hands on the leather socks during ablution, revelation of the Qur'an in seven modes, and the prohibition of every intoxicant are further examples of verbal mutawatir ahadith.32.

Hadith ahad au khabar wahid ni hadith ambayo imepokewa na watu ambao idadi yao haifikii ile ya kesi ya mutawatir. Ahad imegawanywa zaidi katika:

A hadith ahad or khabar wahid is one which is narrated by people whose number does not reach that of the mutawatir case. Ahad is further classified into:

Gharib, 'Aziz & Mashhur.

Gharib, 'Aziz & Mashhur.

Hadithi huitwa gharib ("adimu, ya kipekee") pale ambapo mpokezi mmoja tu anaonekana akiipokea katika hatua fulani ya isnad. Kwa mfano, kauli ya Mtume ﷺ, "Safari ni kipande cha adhabu", ni gharib; isnad ya hadithi hii ina mpokezi mmoja tu katika kila hatua: Malik --- Yahya b. Abi Salih --- Abu Hurairah --- Mtume ﷺ. Kuhusu isnad yake, hadithi hii ni sahih, ingawa ahadith nyingi za gharib ni dhaifu; Ahmad b. Hanbal alisema, "Msiandike ahadith hizi za gharib kwa sababu hazikubaliki, na nyingi kati yake ni dhaifu."33.

A hadith is termed gharib ("scarce, strange") when only a single reporter is found relating it at some stage of the isnad. For example, the saying of the Prophet (may Allah bless him and grant him peace), "Travel is a piece of punishment" is gharib; the isnad of this hadith contains only one reporter in each stage: Malik --- Yahya b. Abi Salih --- Abu Hurairah --- the Prophet (may Allah bless him and grant him peace). With regard to its isnad, this hadith is sahih, although most gharib ahadith are weak; Ahmad b. Hanbal said, "Do not write these gharib ahadith because they are unacceptable, and most of them are weak."33.

Aina nyingine ya hadith inayofanana na gharib ni fard ("pekee"); inajulikana kwa njia tatu.

A type of hadith similar to gharib is fard ("solitary"); it is known in three ways:

1. sawa na gharib, yaani mtu mmoja tu ndiye anaonekana akiipokea kutoka kwa Imamu maarufu.

1. similar to gharib, i.e. a single person is found reporting it from a well-known Imam.

2. Watu wa eneo moja pekee ndio wanaojulikana kwa kusimulia hadithi hiyo.

2. the people of one locality only are known to narrate the hadith.

3. wapokezi kutoka eneo moja huipokea hadithi kutoka kwa wapokezi wa eneo jingine, kama vile watu wa Makkah wanaporipoti kutoka kwa watu wa Madinah.34.

3. narrators from one locality report the hadith from narrators of another locality, such as the people of Makkah reporting from the people of Madinah.34.

Ikiwa katika sehemu yoyote ya isnadi, wapokezi wawili tu ndio wanaopatikana wakisimulia hadithi, inaitwa 'aziz ("adimu, yenye nguvu"). Kwa mfano, Anas alisimulia kwamba Mtume wa Allah ﷺ alisema, "Hakuna mmoja wenu anayeamini kweli mpaka niwe mpendwa zaidi kwake kuliko baba yake, mwanawe, na watu wote."

If at any stage in the isnad, only two reporters are found to narrate the hadith, it is termed 'aziz ("rare, strong"). For example, Anas reported that the Messenger of Allah (may Allah bless him and grant him peace) said, "None of you (truly) believes until I become more beloved to him than his father, his son, and all the people." .

Wapokezi wawili, Qatadah na 'Abdul 'Aziz b. Shu'aib, wanasimulia hadithi hii kutoka kwa Anas, na wapokezi wengine wawili wanasimulia kutoka kwa kila mmoja wao: Shu'bah na Sa'id wanasimulia kutoka kwa Qatada, na Isma'il b. Ulayyah na 'Abd al-Warith kutoka kwa 'Abd al-'Aziz; kisha kundi la watu wanasimulia kutoka kwa kila mmoja wao.35

Two reporters, Qatadah and 'Abdul 'Aziz b. Shu'aib, report this hadith from Anas, and two more reporters narrate from each of them: Shu'bah and Sa'id report from Qatada, and Isma'il b. Ulayyah and 'Abd al-Warith from 'Abd al-'Aziz; then a group of people report from each of them.35

Hadith ambayo imepokewa na zaidi ya wapokezi wawili inajulikana kama mashhur ("maarufu"). Kwa mujibu wa baadhi ya wanazuoni, kila simulizi ambayo inakuwa inajulikana sana, iwe ina chanzo sahihi au la, huitwa mashhur. Hadith mashhur inaweza kuwa imepokewa na wapokezi wawili au watatu mwanzoni lakini baadaye ikawa maarufu sana, tofauti na gharib au 'aziz, ambazo zimepokewa na wapokezi mmoja au wawili mwanzoni na zinaendelea kuwa na idadi hiyo hiyo hata katika zama za Tabi'un na wale waliofuata baada yao. Kwa mfano, ikiwa wapokezi wawili au mmoja tu wanapatikana wakisimulia hadith kutoka kwa mamlaka inayoaminika katika Hadith kama al-Zuhri na Qatadah, hadith hiyo itabaki kuwa either gharib au 'aziz. Kwa upande mwingine, ikiwa kundi la watu wanasimulia kutoka kwao, itajulikana kama mashhur.36.

A hadith which is reported by more than two reporters is known as mashhur ("famous"). According to some scholars, every narrative which comes to be known widely, whether or not it has an authentic origin, is called mashhur. A mashhur hadith might be reported by only one or two reporters in the beginnning but become widely-known later, unlike gharib or 'aziz, which are reported by one or two reporters in the beginning and continue to have the same number even in the times of the Successors and those after them. For example, if only one or two reporters are found narrating hadith from a reliable authority in Hadith such as al-Zuhri and Qatadah, the hadith will remain either gharib or 'aziz. On the other hand, if a group of people narrate from them, it will be known as mashhur.36.

Kulingana na al-'Ala'i (Abu Sa'id Khalil Salah al-Din, d. 761), hadithi inaweza kuwa ya 'aziz na mashhur kwa wakati mmoja. Kwa maana yake, ni hadithi ambayo katika mojawapo ya hatua za isnad yake imebaki na wapokezi wawili tu, wakati katika hatua nyingine ina wapokezi wengi, kama kauli ya Nabii ﷺ: "Sisi ndio wa mwisho lakini (tutakuwa) wa kwanza Siku ya Kiyama." Hadithi hii ni 'aziz katika hatua yake ya kwanza, kwa kuwa imepokewa na Hudhaifah b. al-Yaman na Abu Hurairah peke yao. Baadaye inakuwa mashhur kwa kuwa watu saba wanaipokea kutoka kwa Abu Hurairah.37

According to al-'Ala'i (Abu Sa'id Khalil Salah al-Din, d. 761), a hadith may be known as 'aziz and mashhur at the same time. By this he means a hadith which is left with only two reporters in its isnad at any stage while it enjoys a host of reporters in other stages, such as the saying of the Prophet (may Allah bless him and grant him peace), "We are the last but (will be) the foremost on the Day of Resurrection." This hadith is 'aziz in its first stage, as it is reported by Hudhaifah b. al-Yaman and Abu Hurairah only. It later becomes mashhur as seven people report it from Abu Hurairah.37