Hukumu ya mwisho kuhusu hadithi, yaani sahih (sahihi), hasan (nzuri), da'if (dhaifu) au maudu' (ya kubuniwa, ya kughushiwa), inategemea kwa kiasi kikubwa kipengele hiki.

The final verdict on a hadith, i.e. sahih (sound), hasan (good), da'if (weak) or maudu' (fabricated, forged), depends critically on this factor.

Miongoni mwa wanazuoni wa hadithi wa karne mbili za mwanzo, hadithi ziligawanywa katika makundi mawili tu: sahihi na dhaifu; al-Tirmidhi ndiye wa kwanza kutofautisha hasan na dhaifu. Ndiyo sababu wanazuoni wa hadithi na wanasheria kama Ahmad, ambao walionekana wakati mwingine kutoa hoja kwa kutegemea hadithi dhaifu, kwa kweli walikuwa wakitegemea hadithi ambazo baadaye zilijulikana kuwa hasan.65

Among the early traditionists, mostly of the first two centuries, ahadith were classified into two categories only: sahih and da'if; al- Tirmidhi was to be the first to distinguish hasan from da'if. This is why traditionists and jurists such as Ahmad, who seemed to argue on the basis of da'if ahadith sometimes, were in fact basing their argument on the ahadith which were later to be known as hasan.65

Sasa tutachunguza kwa undani zaidi aina hizi nne muhimu za hadithi.

We now examine in more detail these four important classes of ahadith.

Sahih.

Sahih.

Al-Shafi'i anasema sharti linalohitajika ili hadithi isiyo ya mutawatir ikubalike ni hili: "Kila mpokezi awe mwaminifu katika dini yake; awe anajulikana kuwa mkweli katika kusimulia kwake, aelewe anachokisimulia, ajue jinsi usemi tofauti unavyoweza kubadilisha maana, na asimulie maneno ya hadithi kama yalivyo, si maana yake tu. Hii ni kwa sababu asipojua jinsi usemi tofauti unavyoweza kubadilisha maana yote, hatajua kama amebadilisha yaliyo halali kuwa yaliyoharamishwa. Hivyo, akisimulia hadithi kulingana na maneno yake, hakutakuwa na mabadiliko yoyote ya maana. Zaidi ya hayo, awe mwenye kukariri vizuri ikiwa anasimulia kutoka kwenye kumbukumbu yake, au mhifadhi mzuri wa maandishi yake ikiwa anasimulia kutoka kwayo. Akisimulia jambo ambalo huwapo wahafidhina wa hadithi (wataalamu wakuu wa Hadith) pia wanalisimulia, basi akubaliane na masimulizi yao. Asiwe mudallis, yule anayesimulia kutoka kwa mtu aliyekutana naye jambo ambalo hakulisikia kutoka kwake; wala asisimulie kutoka kwa Mtume (ﷺ) kinyume na kile ambacho vyanzo vya kuaminika vimesimulia kutoka kwake. Zaidi ya hayo, aliye juu yake katika isnadi awe wa sifa hiyo hiyo, [na kadhalika,] hadi hadithi ifike kwa Mtume (ﷺ) bila kukatika, au kwa mamlaka yoyote iliyo chini yake."66.

Al-Shafi'i states the following requirement in order for a hadith which is not mutawatir to be acceptable: "Each reporter should be trustworthy in his religion; he should be known to be truthful in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and report the wording of the hadith verbatim, not only its meaning. This is because if he does not know how a different expression can change the whole meaning, he will not know if he has changed what is lawful into what is prohibited. Hence, if he reports the hadith according to its wording, no change of meaning will be found at all. Moreover, he should be a good memoriser if he happens to report from his memory, or a good preserver of his writings if he happens to report from them. He should agree with the narrations of the huffaz (leading authorities in Hadith), if he reports something which they do also. He should not be a mudallis, who narrates from someone he met something he did not hear, nor should he report from the Prophet (may Allah bless him and grant him peace) contrary to what reliable sources have reported from him. In addition, the one who is above him (in the isnad) should be of the same quality, [and so on,] until the hadith goes back uninterrupted to the Prophet (may Allah bless him and grant him peace) or any authority below him."66.

Ibn al-Salah, hata hivyo, anafafanua kwa usahihi zaidi hadithi sahih kwa kusema: "Hadithi sahih ni ile ambayo ina isnad iliyoendelea, inayojumuisha wapokezi wenye kumbukumbu za kuaminika kutoka kwa mamlaka zinazofanana, na ambayo imeonekana kuwa huru na kasoro yoyote katika matini (yaani, katika maneno yake) au dosari katika isnad."

Ibn al-Salah, however, defines a sahih hadith more precisely by saying: "A sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad).".

Kwa ufafanuzi ulio hapo juu, hakuna nafasi iliyobaki kwa hadithi yoyote dhaifu, iwe, kwa mfano, ni munqati', mu'dal, mudtarib, maqlub, shadhdh, munkar, ma'lul, au ina mudallis. Ufafanuzi huo pia unaitoa nje hadithi hasan, kama itakavyojadiliwa chini ya kichwa hicho.

By the above definition, no room is left for any weak hadith, whether, for example, it is munqati', mu'dal, mudtarib, maqlub, shadhdh, munkar, ma'lul, or contains a mudallis. The definition also excludes hasan ahadith, as will be discussed under that heading.

Miongoni mwa wakusanyaji wa hadithi, al-Bukhari na Muslim walipendwa sana kutokana na juhudi zao zisizokoma za kukusanya hadithi sahihi peke yake. Inaeleweka kwa ujumla kwamba kadiri wapokezi wanavyokuwa waaminifu na wenye kumbukumbu nzuri, ndivyo hadithi inavyokuwa sahihi zaidi. Isnadi: al-Shafi'i --- Malik --- Nafi' --- 'Abdullah b. 'Umar --- Mtume ﷺ, inaitwa "isnadi ya dhahabu" kwa sababu ya wapokezi wake maarufu.67.

Of all the collectors of hadith, al-Bukhari and Muslim were greatly admired because of their tireless attempts to collect sahih ahadith only. It is generally understood that the more trustworthy and of good memory the reporters, the more authentic the hadith. The isnad: al- Shafi'i --- Malik --- Nafi' --- 'Abdullah b. 'Umar --- The Prophet (may Allah bless him and grant him peace), is called a "golden isnad" because of its renowned reporters.67.

Baadhi ya wanachuoni wa hadith wanapendelea Sahih al-Bukhari kuliko Sahih Muslim kwa sababu al-Bukhari alikuwa akitafuta wasimulizi ambao walikuwa wameambatana au kukutana wao kwa wao, hata mara moja tu katika maisha yao. Kwa upande mwingine, Muslim alikuwa akikubali msimulizi ambaye ilionekana tu kuwa ni wa zama moja na mpokezi wake wa karibu katika kusimulia.68.

Some traditionists prefer Sahih al-Bukhari to Sahih Muslim because al-Bukhari always looked for those reporters who had either accompanied or met each other, even if only once in their lifetime. On the other hand, Muslim would accept a reporter who is simply found to be contemporary to his immediate authority in reporting.68.

Daraja zifuatazo hutolewa kwa hadithi sahihi tu:

The following grading is given for sahih ahadith only:

1. zile ambazo zimepokewa na al-Bukhari na Muslim wote wawili.

1. those which are transmitted by both al- Bukhari and Muslim.

2. Zile ambazo zimepokewa na al-Bukhari peke yake.

2. those which are transmitted by al-Bukhari only.

3. zile zilizopokewa na Muslim pekee, zile ambazo hazipatikani katika makusanyo mawili yaliyotajwa hapo juu, lakini

3. those which are transmitted by Muslim only those which are not found in the above two collections, but .

4. ambazo zinakubaliana na masharti ya al-Bukhari na Muslim.

4. which agree with the requirements of both al-Bukhari and Muslim.

5. ambayo yanakubaliana na masharti ya al-Bukhari pekee.

5. which agree with the requirements of al- Bukhari only.

6. zile zinazolingana na mahitaji ya Waislamu pekee; na 7. zile zilizotangazwa kuwa sahihi na wanahadithi wengine.69.

6. which agree with the requirements of Muslim only; and 7. those declared sahih by other traditionists.69.

Hasan.

Hasan.

Al-Tirmidhi anamaanisha kwa hadithi hasan: hadithi ambayo si shadhdh, wala haina msimulizi aliyekosolewa katika isnadi yake, na ambayo imepokewa kupitia zaidi ya njia moja ya usimulizi.70.

Al-Tirmidhi means by hadith hasan: a hadith which is not shadhdh, nor contains a disparaged reporter in its isnad, and which is reported through more than one route of narration.70.

Al-Khattabi (d. 388) anatoa ufafanuzi mfupi sana, "Ni hadith ambayo chanzo chake kinajulikana na wasimulizi wake wako wazi."

Al-Khattabi (d. 388) states a very concise definition, "It is the one where its source is known and its reporters are unambiguous.".

Kwa hili anamaanisha kwamba wasimulizi wa hadithi hawapaswi kuwa wa hali ya shaka, kama ilivyo katika hadithi mursal au munqati', au hadithi inayomhusisha mudallis.

By this he means that the reporters of the hadith should not be of a doubtful nature, such as with the mursal or munqati' hadith, or one containing a mudallis.

Ibn al-Salah anagawanya hasan katika makundi mawili:

Ibn al-Salah classifies hasan into two categories:

1. Ile yenye isnadi inayojumuisha msimulizi ambaye ni mastur ("aliyefichika", yaani hakuna mtu mashuhuri aliyepokea riwaya kutoka kwake) lakini si mzembe kabisa katika kusimulia, mradi maandishi kama hayo yameripotiwa pia kupitia isnadi nyingine.

1. one with an isnad containing a reporter who is mastur ("screened", i.e. no prominent person reported from him) but is not totally careless in his reporting, provided that a similar text is reported through another isnad as well.

2. Moja yenye isnadi inayojumuisha msimulizi anayejulikana kuwa mkweli na mwenye kuaminika, lakini ni daraja moja chini kwa upande wa uhifadhi/kumbukumbu yake ya hadithi ikilinganishwa na wasimulizi wa hadithi sahihi. Katika aina zote mbili, Ibn al-Salah anahitaji kwamba hadithi hiyo isiwe na shudhudh yoyote (kasoro za upekee zinazopingana na wengine).71

2. one with an isnad containing a reporter who is known to be truthful and reliable, but is a degree less in his preservation/memory of hadith in comparison to the reporters of sahih ahadith. In both categories, Ibn al-Salah requires that the hadith be free of any shudhudh (irregularities).71

Al-Dhahabi, baada ya kutoa fasiri mbalimbali, anasema: "Hadithi ya hasan ni ile inayozidi ile ya da'if lakini haifikii kiwango cha hadithi ya sahih."72 Kwa kuzingatia fasiri hii, isnadi zifuatazo ni hasan kulingana na al-Dhahabi.

Al-Dhahabi, after giving the various definitions, says, "A hasan hadith is one which excels the da'if but nevertheless does not reach the standard of a sahih hadith."72 In the light of this definition, the following isnads are hasan according to al-Dhahabi.

1. Bahz b. Hakam --- baba yake --- babu yake.

1. Bahz b. Hakam --- his father --- his grandfather.

2. 'Amr b. Shu'aib --- baba yake --- babu yake.

2. 'Amr b. Shu'aib --- his father --- his grandfather.

3. Muhammad b. 'Amr --- Abu Salamah --- Abu Hurairah.

3. Muhammad b. 'Amr --- Abu Salamah --- Abu Hurairah.

Wasimulizi kama al-Harith b. 'Abdullah, 'Asim b. Damurah, Hajjaj b. Artat, Khusaif b. 'Abd al-Rahman na Darraj Abu al-Samh wanavutia hukumu tofauti: baadhi ya wanazuoni wa hadith wanatangaza hadith zao kuwa hasan, na wengine wanazitangaza kuwa da'if.73.

Reporters such as al-Harith b. 'Abdullah, 'Asim b. Damurah, Hajjaj b. Artat, Khusaif b. 'Abd al- Rahman and Darraj Abu al-Samh attract different verdicts: some traditionists declare their ahadith hasan, others declare them da'if.73.

Mfano wa hadithi ya hasan.

Example of a hasan hadith.

Malik, Abu Dawud, al-Tirmidhi na al-Hakim wameripoti kupitia silsila zao za wapokezi kutoka kwa 'Amr bin Shu'aib, kutoka kwa baba yake, kutoka kwa babu yake, kwamba Mtume wa Allah ﷺ alisema.

Malik, Abu Dawud, al-Tirmidhi and al-Hakim reported through their isnads from 'Amr b. Shu'aib --- his father --- his grandfather, that the Messenger of Allah (may Allah bless him and grant him peace) said.

"Mpanda mmoja ni shetani (yaani mwasi), wapanda wawili ni mashetani wawili, lakini watatu ndio msafara."

"A single rider is a devil (i.e. disobedient), two riders are two devils, but three makes a travelling party.".

Al-Tirmidhi anaeleza hadith hii kuwa ni hasan kwa sababu ya isnad iliyotajwa hapo juu, ambayo haifikii masharti ya hadith sahihi.74.

Al-Tirmidhi declares this hadith to be hasan because of the above isnad, which falls short of the requirements for a sahih hadith.74.

Hadithi dhaifu kadhaa zinaweza kuungana na kuimarishana hadi kufikia kiwango cha hasan Kwa mujibu wa ufafanuzi wa al-Tirmidhi na Ibn al-Salah, hadithi dhaifu kadhaa zinazofanana kuhusu suala fulani zinaweza kupandishwa hadi daraja la hasan iwapo udhaifu uliopo kwa wapokezi wake ni wa aina ndogo. Hadithi ya namna hii inaitwa hasan li ghairihi (hasan kwa sababu ya nyingine), ili kuitofautisha na aina iliyojadiliwa awali, ambayo ni hasan li dhatihi (hasan kwa yenyewe). Vivyo hivyo, hadithi kadhaa za hasan kuhusu somo hilo hilo zinaweza kufanya hadithi kuwa sahih li ghairihi, ili kutofautishwa na ile sahih li dhatihi iliyojadiliwa awali.

Several weak ahadith may mutually support each other to the level of hasan According to the definitions of al-Tirmidhi and Ibn al-Salah, a number of similar weak ahadith on a particular issue can be raised to the degree of hasan if the weakness found in their reporters is of a mild nature. Such a hadith is known as hasan li ghairihi (hasan due to others), to distinguish it from the type previously-discussed, which is hasan li dhatihi (hasan in itself). Similarly, several hasan ahadith on the same subject may make the hadith sahih li ghairihi, to be distinguished from the previously-discussed sahih li dhatihi.

Lakini, endapo udhaifu ni mkubwa (kwa mfano, msimulizi anatuhumiwa kusema uongo, au hadith yenyewe ni shadhdh), hadith dhaifu sana kama hizi hazitegemezani zenyewe kwa zenyewe, na zitabaki kuwa dhaifu. Kwa mfano, hadith maarufu isemayo, "Atakayehifadhi hadith arobaini za Ummah wangu, Allah atamfufua siku ya Qiyamah miongoni mwa watu wenye ufahamu", imetangazwa kuwa da'if na wengi wa wanachuoni wa hadith, ingawa imepokewa kupitia njia kadhaa.75.

However, in case the weakness is severe (e.g., the reporter is accused of lying or the hadith is itself shadhdh), such very weak ahadith will not support each other and will remain weak. For example, the well-known hadith, "He who preserves forty ahadith for my Ummah will be raised by Allah on the Day of Resurrection among the men of understanding", has been declared to be da'if by most of the traditionists, although it is reported through several routes.75.

Da'if

Da'if.

Hadith ambayo haifikii daraja ya hasan ni ḍaʿīf. Kwa kawaida udhaifu huo ni wa kukatika kwa isnadi, na katika hali hiyo hadith inaweza kuwa mursal, muʿallaq, mudallas, munqaṭiʿ au muʿḍal, kulingana na asili kamili ya kukatika huko; au ni udhaifu wa mpokezi mwenye tabia iliyodharauliwa, kama vile kwa sababu ya kusema uongo, makosa mengi, kupingana na usimulizi wa vyanzo vilivyo vya kuaminika zaidi, kujihusisha na bidaa, au utata unaozunguka hali yake.

A hadith which fails to reach the status of hasan is da'if. Usually, the weakness is one of discontinuity in the isnad, in which case the hadith could be mursal, mu'allaq, mudallas, munqati' or mu'dal, according to the precise nature of the discontinuity, or one of a reporter having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.

Kadiri idadi na uzito wa kasoro unavyopungua, ndivyo udhaifu unavyokuwa mdogo. Kadiri kasoro zinavyozidi kwa idadi na ukubwa, ndivyo hadithi inavyokaribia kuwa maudu' (iliyozuliwa).76 Baadhi ya hadithi, kulingana na tofauti katika aina ya udhaifu unaohusishwa na wapokezi wake, huwa katika daraja la chini kabisa la daraja la hasan au katika daraja la juu kabisa la daraja la da'if. Wapokezi kama 'Abdullah b. Lahi'ah (hakimu maarufu kutoka Misri), 'Abd al-Rahman b. Zaid b. Aslam, Abu Bakr b. Abi Maryam al-Himsi, Faraj b. Fadalah, na Rishdin b. Sa'd huvutia aina hizi za hadithi zenye viwango tofauti, kwa kuwa wao si wahifadhi bora kabisa wala hawakuachwa kabisa na wanachuoni wa hadithi.77.

The smaller the number and importance of defects, the less severe the weakness. The more the defects in number and severity, the closer the hadith will be to being maudu' (fabricated).76 Some ahadith, according to the variation in the nature of the weakness associated with its reporters, rank at the bottom of the hasan grade or at the top of the da'if grade. Reporters such as 'Abdullah b. Lahi'ah (a famous judge from Egypt), 'Abd al-Rahman b. Zaid b. Aslam, Abu Bakr b. Abi Maryam al-Himsi, Faraj b. Fadalah, and Rishdin b. Sa'd attract such types of varying ranks as they are neither extremely good preservers nor totally abandoned by the traditionists.77.

Maudu'

Maudu'.

Al-Dhahabi anafafanua maudu' (uzushi, uongo wa kutungwa) kuwa ni neno linalotumika kwa hadith ambayo matini yake inapingana na kanuni zilizothibitika za kauli za Mtume ﷺ, au wapokezi wake wanajumuisha mwongo, kama vile ahadith arobaini zinazojulikana kama Wad'aniyyah, na mkusanyiko mdogo wa ahadith ulioundwa na kudaiwa kwamba umepokewa na 'Ali al-Rida, Imamu wa nane wa Ithna 'Ashari Shi'ah.78.

Al-Dhahabi defines maudu' (fabricated, forged) as the term applied to a hadith, the text of which goes against the established norms of the Prophet's sayings (may Allah bless him and grant him peace), or its reporters include a liar, e.g. the forty ahadith known as Wad'aniyyah or the small collection of ahadith which was fabricated and claimed to have been reported by 'Ali al-Rida, the eighth Imam of the Ithna 'Ashari Shi'ah.78.

Baadhi ya wanazuoni wa hadithi wamekusanya hadithi za uzushi kando ili kuzitofautisha na hadithi nyingine; miongoni mwao ni Ibn al-Jauzi katika al-Maudu'at, al-Jauzaqani katika Kitab al-Abatil, al-Suyuti katika al-La'ali al-Masnu'ah fi 'l-Ahadith al-Maudu'ah, na 'Ali al-Qari katika al-Maudu'at. Baadhi ya hadithi hizi zilijulikana kuwa za uongo kwa kukiri kwa waliozibuni. Kwa mfano, Muhammad b. Sa'id al-Maslub alikuwa akisema, "Si makosa kutunga sanadi kwa kauli sahihi."79 Mzushi mwingine maarufu, 'Abd al-Karim Abu 'l-Auja, ambaye aliuawa na kusulubiwa na Muhammad b. Sulaiman b. 'Ali, gavana wa Basra, alikiri kwamba alikuwa amezua hadithi elfu nne zinazohalalisha yaliyokatazwa na kinyume chake.80

A number of traditionists have collected fabricated ahadith separately in order to distinguish them from other ahadith; among them are Ibn al-Jauzi in al-Maudu'at, al-Jauzaqani in Kitab al-Abatil, al-Suyuti in al-La'ali al- Masnu'ah fi 'l-Ahadith al-Maudu'ah, and 'Ali al- Qari in al-Maudu'at. Some of these ahadith were known to be spurious by the confession of their inventors. For example, Muhammad b. Sa'id al-Maslub used to say, "It is not wrong to fabricate an isnad for a sound statement."79 Another notorious inventor, 'Abd al-Karim Abu 'l-Auja, who was killed and crucified by Muhammad b. Sulaiman b. 'Ali, governor of Basrah, admitted that he had fabricated four thousand ahadith declaring lawful the prohibited and vice-versa.80.

Hadith maudu' (za kutungwa) pia hutambuliwa kwa ushahidi wa nje unaohusiana na tofauti iliyoonekana katika tarehe au nyakati za tukio fulani. Kwa mfano, wakati khalifa wa pili, 'Umar b. al-Khattab, alipoamua kuwafukuza Mayahudi kutoka Khaibar, baadhi ya viongozi wa Kiyahudi walileta hati kwa 'Umar ambayo inaonekana kuthibitisha kwamba Mtume (ﷺ) alikusudia wao wabaki huko kwa kuwasamehe kutoka jizyah (kodi kwa wasio Waislamu chini ya utawala wa Waislamu); hati hiyo ilikuwa na ushahidi wa masahaba wawili, Sa'd b. Mu'adh na Mu'awiyah b. Abi Sufyan. 'Umar aliikataa hati hiyo kabisa, akijua kwamba ilikuwa ya kutungwa kwa sababu ushindi wa Khaibar ulifanyika mwaka wa 6 Hijria, ilhali Sa'd b. Mu'adh alifariki mwaka wa 3 Hijria mara baada ya Vita vya Khandaq, na Mu'awiyah alisilimu mwaka wa 8 Hijria, baada ya ushindi wa Makka!82.

Maudu' ahadith are also recognised by external evidence related to a discrepancy found in the dates or times of a particular incident.81 For example, when the second caliph, 'Umar b. al- Khattab decided to expel the Jews from Khaibar, some Jewish dignitaries brought a document to 'Umar apparently proving that the Prophet (may Allah bless him and grant him peace) had intended that they stay there by exempting them from the jizyah (tax on non-Muslims under the rule of Muslims); the document carried the witness of two Companions, Sa'd b. Mu'adh and Mu'awiyah b. Abi Sufyan. 'Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaibar took place in 6 AH, whereas Sa'd b. Mu'adh died in 3 AH just after the Battle of the Trench, and Mu'awiyah embraced Islam in 8 AH, after the conquest of Makkah!82.

Mwandishi, katika Ukosoaji wa Hadith miongoni mwa Waislamu kwa kurejelea Sunan Ibn Majah, ametoa mifano zaidi ya hadith zilizotungwa chini ya makundi nane yafuatayo ya sababu za kutungwa kwa hadith:83.

The author, in his Criticism of Hadith among Muslims with reference to Sunan Ibn Majah, has given more examples of fabricated ahadith under the following eight categories of causes of fabrication:83.

1. Tofauti za kisiasa.

1. political differences.

2. Makundi kutokana na masuala ya itikadi.

2. factions based on issues of creed.

3. uzushi uliotungwa na zanadiqah (maadui wa ndani wanaoeneza itikadi potofu)

3. fabrications by zanadiqah (enemies-within spreading heretical beliefs).

4. Uzushi uliofanywa na wasimulizi wa hadithi.

4. fabrications by story-tellers.

5. uzushi uliotungwa na wacha Mungu wajinga.

5. fabrications by ignorant ascetics.

6. Upendeleo wa kupendelea mji, kabila (jamii) au imamu fulani.

6. prejudice in favour of town, race or a particular imam.

7. Uvumbuzi kwa sababu za kibinafsi.

7. inventions for personal motives.

8. Misemo iliyogeuzwa kuwa hadithi.

8. proverbs turned into ahadith.

Sawa na kategoria ya mwisho iliyotangulia ni suala la Isra'iliyat ("mapokeo ya Waisraeli"), yaani simulizi kutoka kwa Mayahudi na Wakristo84 ambazo zilinasibishwa kimakosa kwa Mtume ﷺ.

Similar to the last category above is the case of Isra'iliyat ("Israelite traditions"), narrations from the Jews and the Christians84 which were wrongly attributed to the Prophet (may Allah bless him and grant him peace).