Hii inamaanisha kwamba hatufungwi na maandiko ambayo si sahihi. Kwa hiyo, hatulazimiki kuyatendea kazi. Wao wanaona hii ni dalili ya msimamo wao (badala ya kuwa dalili dhidi yao) wa kutoiga vitendo vya Mtume ﷺ huko Makka, pale alipojitahidi kuanzisha Khilafah.

This means we are not bound by texts that are not authentic. As a consequence, we are not required to act upon it. They think this is an evidence for their opinion (as opposed to it being an evidence against them) of not emulating the actions of the Messenger 􀁕 in Makkah, when he worked to establish the Khilafah.

Kwa kujibu mtazamo huu tunasema kwamba Sira ni mkusanyiko wa habari na matukio, ambayo yanahitaji uchunguzi na uthibitisho.

In response to this view we say that the Sirah is a compilation of reports and incidents, which require examination and authentication.

Kwa kuwa inahusu matendo ya Mtume ﷺ, ni sehemu ya Wahy (ufunuo). Kwa hiyo Waislamu lazima wajali Sira ya Mustafa ﷺ, kama wanavyojali Qur'an na Sunnah. Sira yake huko Makka inajumuisha matendo aliyoyafanya alipokuwa huko, ambayo yalipelekea kuanzishwa kwa Dar al-Islam huko Madina. Kuipuuza Sira kutamletea dhambi yule mwenye uwezo wa kuithibitisha kwa kutofanya hivyo, na kutawaletea dhambi Waislamu kwa kutowahimiza wale waliokuwa na uwezo wa kuithibitisha.

Since it relates to the actions of the Messenger 􀁕, it is part of the Wahy (revelation). Hence, the Muslims must be concerned with the Sirah of the Mustafah, just as they are concerned with the Qur’an and Sunnah. His Sirah in Makkah constitues the actions he undertook whilst he was there, and which led to the establishment of dar al-Islam in Madinah. Neglecting the Sirah will incur sin on those able to verify it for not doing that, and it will incur sin upon Muslims for not encourageing those who had the ability to verify it.

Ni jambo la ajabu sana kwamba wale wanaotoa dai hilo ni miongoni mwa watu ambao kwa kawaida hujishughulisha na kuripoti na kuchunguza hadith. Wanaweka mbele mtazamo huu kana kwamba wao wamesamehewa kufanya kazi ya kusimamisha dini. Wanautaja mtazamo huu wakidhani kwamba wamepata hoja muhimu na yenye kuthibitisha jambo.

It is very strange indeed, that those who make such a claim are from the people who usually concern themselves with the reporting and checking of ahadith. They put forward this view as if they are exempt from working to establish the deen. They cite this view, thinking that they have scored an important and conclusive point.

Je, Waislamu hao wamesahau kwamba wameamriwa, kama Waislamu wengine wote, kufanya kazi ya kusimamisha Dola ya Kiislamu? Hili linawalazimu kusoma, kuchunguza na kuthibitisha Siyrah. Ikiwa hali halisi imewasukuma kuhakiki hadithi za Mtume ﷺ kuhusu masuala madogo ya Sharia, juhudi ambayo wanashukuriwa kwa hiyo, na wakiwa wamejitahidi sana na kutumia muda mwingi katika njia hii; basi ni kiasi gani zaidi kinawalazimu kutumia muda na juhudi mara wanapotambua kwamba suala hili linahusu kusimamisha dini?

Have those Muslims forgotten that they are commanded, like any other Muslim, to work to estbalish the Islamic State? This makes it obligatory upon them to study, examine and check the Sirah. If the reality has prompted them to check prophetic ahadith regarding partial Shar’ee matters, an effort for which they are thanked; and they have exerted great effort and spent a lot of time in this path; then how much more incumbent is it upon them to spend time and effort once they realised that the issue relates to the estbalishment of the deen?

Vitabu vya Sira havijafikia kiwango cha kwamba habari zake zote lazima zipuuzwe, kama ambavyo pia havijafikia kiwango cha kwamba simulizi zake zote lazima zikubaliwe.

The Sirah books are not at a point where all their reports must be neglected, just as they have not reached the point where all their narrations have to be taken.

Uwanja wa historiografia ambamo waandishi wa Sirah walifanya kazi haukutegemea usahihi mkali wa mbinu za Muhaddithun (wakusanyaji wa Hadith). Wala hawakuwa wakali kiasi hicho katika kuthibitisha uaminifu wa wasimulizi na wapokezi, usahihi wa yale waliyopokea, ufupisho uliopitiliza (kukatakata) na kusita kusimulia.

The field of historiography in which the Sirah writers worked did not depend on the strict accuracy of the methods of the Muhaddithun (compilers of ahadith). Nor were they as strict with regards to establishing the trustworthiness of narrators and transmitters, the correctness of what they transmitted, excessive brevity (contraction) and reluctance in transmission.

Hili lilifanya wanazuoni wa hadith, au wale waliojishughulisha na uthibitishaji, waonekane wakiwaona waandishi wa Sirah kuwa wazembe. Ukweli ni kwamba elimu ya hadith inahitaji yale ambayo Muhaddithun na wanazuoni wa hadith wamechunguza ndani yao wenyewe na katika usimulizi wao.

This made the scholars of hadith or those involved in verification look at the Sirah writers as complacent. The truth is that the science of hadith requires what the Muhaddithun and scholars of ahadith have investigated in themselves and in their transmissions.

Sayansi ya Sira inadai hili katika mojawapo ya vipengele vyake, ambavyo vinahusu wasifu wa Mtume ﷺ na masahaba zake. Kuhusu kipengele kingine, ambacho hakihusu Mtume ﷺ na masahaba zake, basi kulegeza kanuni katika hicho hakudhuru elimu hii. Matukio ni mengi na yasiyo na idadi, na siku zinapita kwa kasi. Mwandishi wa Sira au mwanahistoria haweze kuyakusanya matukio yote kama anataka kutegemea mbinu ya Muhaddithun. Kwa hiyo, wasifu wa Mtume ﷺ ni miongoni mwa mambo muhimu zaidi ambayo Waislamu wanapaswa kuyashughulikia, kwa kuwa unajumuisha habari kuhusu Mtume ﷺ zinazohusu kauli zake, vitendo vyake, idhini yake na sifa zake. Yote haya ni sehemu ya sheria, kama ilivyo Qur'an. Sira ya Kinabii ni mojawapo ya nguzo za sheria; ndiyo sababu inachukuliwa kuwa sehemu ya hadithi. Chochote kilichosimuliwa kwa usahihi kutoka kwa Mtume ﷺ kinachukuliwa kuwa hukumu ya Shari'ah kwa sababu kinatokana na Sunnah. Zaidi ya hayo, kumfuata Mtume ﷺ kumeamriwa na Allah ﷻ. Alisema ﷻ: {Hakika mna katika Mjumbe wa Allah [Muhammad ﷺ] mfano mzuri wa kufuatwa.} [TMQ 33:21]. Kwa hiyo, kuzingatia na kufuatilia Sira ni jambo la kisheria.

The science of Sirah demands this in one of its aspects, which relates to the biography of the Messenger 􀁕 and his companions. As for the other aspect, which does not relate to the Messenger 􀁕 and his companions, then the leniency does not impair this knowledge. The incidents are many and numerous and the days pass quickly, the Sirah writer or historiographer is not able to encompass all the incidents if he wishes to rely on the method of the Muhaddithun. Hence, the biography of the Messenger 􀁕 is one of the most important things the Muslims should be concerned with, because it containes the reports about the Messenger 􀁕 regarding his statements, actions, consent and attributes. All of these things are part of the legislation just like the Qur’an. The Prophetic Sirah is one of the constituents of legislation; that is why it is considered part of the hadith. Whatever has been authentically narrated from the Prophet 􀁕 is considered a Shar’ee rule because it is from the Sunnah. Not to mention that following the Messenger 􀁕 has been commanded by Allah 􀀬. He 􀀬 said; “Indeed in the Messenger of Allah [Muhammad 􀁕] you have a good example to follow.” [TMQ 33:21]. Thus, to give attention and pursue the Sirah is a Shar’ee matter.

Mbinu ya kupokeza Sira katika siku za mwanzo ilitegemea usimulizi wa riwaya. Wanahistoria walianza kuipokeza kwa njia ya mdomo.

The methodology of transmitting the Sirah in the early days used to rely on the narration of reports. The historians began to transmit it verbally.

Kizazi cha kwanza, ambacho kilishuhudia matendo ya Mtume ﷺ na kusikia habari zake, kilianza kuzisimulia kwa wengine. Kizazi kilichofuata kilizipokea kutoka kizazi cha kwanza. Baadhi yao waliziandika kwa namna isiyopangwa, kama tunavyoona katika vitabu vya hadithi hata leo. Kufikia karne ya pili, tuliwaona baadhi ya wanazuoni wakianza kukusanya habari za wasifu wa Mtume ﷺ na kuziunganisha pamoja. Waliziandika kwa kutaja jina la msimulizi na mtu aliyempokea habari hiyo, kama ilivyofanywa katika kusimulia hadithi. Hivyo, wanazuoni wa hadithi na wale wanaochunguza silsila ya wapokezi (isnaad) waliweza kutambua habari za Sira zinazokubalika na sahihi, na kuzitofautisha na zile dhaifu na zilizokataliwa, kwa kuwajua wapokezi na mnyororo wa usimulizi. Hii ndiyo inayotegemewa wakati wa kunukuu jambo lolote kutoka katika Sira pale linapokuwa sahihi. Suala hapa si kuanzisha fani mpya; bali linahitaji kutafuta usahihi na ukweli katika kauli na matendo ya Mtume ﷺ. Hata hivyo, kuna watu wenye wasiwasi waliochunguza Sira. Kundi au jamii inayoiga mfano wa Mtume ﷺ katika kusimamisha dini lazima ichunguze maandiko inayoyategemea kama ushahidi wa vitendo vyake.

The first generation, which witnessed the actions of the Messenger 􀁕 and heard about them, began to narrate them to others. The generation that came after transmitted it from the first generation. Some of them put them in writing in a miscellaneous manner as we can see in the books of ahadith even today. By the advent of the second century we saw some scholars beginning to compile the biographical reports and put them together, and they wrote this down by mentioning the name of the transmitter and the person from whom he transmitted the report, exactly as it was done in the narration of the hadith. Hence, the scholars of hadith and those who scrutinise the isnaad (chain of transmission) were able to know the acceptable and authentic Sirah reports from the ones which were weak and rejected, by knowing the narrators and the chain of transmission. This is what is relied upon when citing something from the Sirah when it is authentic. The issue is not one of establishing a new discipline; rather it requires seeking the accuracy and correctness in the statements and actions of the Messenger 􀁕. However, there are some concerned people who checked the Sirah. The group or party that emulates the example of the Messenger 􀁕 in establishing the deen must check the texts that it relies on as evidence for its action.

Zaidi ya hayo, vitabu vya Sirah, licha ya tofauti zilizomo ndani yake, vinakubaliana pamoja (kama ilivyo kwa vitabu vya hadith, na kama Qur'ani Tukufu ilivyoashiria) kuhusu hatua na matendo ya da'wah. Qur'ani Tukufu imefafanua mambo mengi ya da'wah, kwa namna inayotosha kuweka mwanga wazi juu ya usahihi wa yaliyopokelewa kuhusu hilo. Qur'ani Tukufu imetaja mambo mengi yanayofafanua yanayohitajika, na kwa njia sahihi.

Furthermore, the books of Sirah, despite their disagreements, agree together (just like the books of hadith and as the Noble Qur’an has indicated) on the stages and actions of the da’wah. The Noble Qur’an has clarified many of the details of the da’wah, in a manner that is sufficient to throw a clear light on the correctness of what has been transmitted about it. The Noble Qur’an has mentioned many things that clarify what is required, and in an accurate manner.

Kwa mfano, Mtume ﷺ alianza kushambulia itikadi potofu na kupinga masanamu, ukafiri wa kutomwamini Mungu, Uyahudi, Wamajusi na Wasabai.

For example, the Messenger 􀁕 embarked upon attacking the false creeds and opposing the idols, atheism, Judaism, Magians and the Sabians.

Qur'ani imeonyesha hili katika aya nyingi. Mtume ﷺ alishambulia desturi na mila pale alipopinga kuzikwa hai kwa wasichana, ngamia jike aliyeachwa malisho bure (waseelah), kutolewa kafara za sanamu kwa ajili ya kuzaliwa mapacha wa wanyama, na kupiga ramli kwa mishale. Mtume ﷺ alipinga watawala, akawataja kwa majina na maelezo yao, na akafichua njama zao dhidi ya da'wah. Kundi lazima lishikamane na mambo haya yote. Ushikamanaji wake utakuwa kwa msingi wa kitendo hicho na maana yake ya jumla, si kwa mujibu wa maelezo yake, njia zake na namna zake. Hivyo, kundi litapinga mawazo potofu na dhana zisizo sahihi, na kushambulia desturi na mila zinazopotoka kutoka Uislamu katika uhalisia wake. Litasimama kidete dhidi ya watawala, kufichua njama zao, kufafanua mawazo na hukumu za Uislamu, na kuwaita Ummah kuzikubali na kushirikiana nao ili kuzisimamisha katika maisha yao.

The Qur’an has indicated this in many ayaat. The Messenger 􀁕 attacked the customs and traditions when he attacked the live burial of girls, a she-camel let loose for free pasture (waseelah), idol sacrifices for twin births in animals, and divining with arrows. He 􀁕 opposed the rulers and he mentioned them by name and description, and exposed their plots against the da’wah. The group must adhere to all of these things. Its adherence will be to the origin of the action and its general meaning, and not according to its details, means and forms. Thus, the group will oppose the erroneous thoughts, incorrect concepts and attack the customs and traditions that deviate from Islam in their reality. It will stand up against the rulers, expose their conspiracies, clarify the thoughts and rules of Islam and call the Ummah to adopt them and work together with it to establish it in their life.

Mtume ﷺ alikabiliana na haya yote bila silaha wala kinga, bila kuegemea upande wowote, bila kukubali kutii matakwa ya wengine, wala kukubali maelewano yoyote. Alikataa ofa zote za kuvutiwa au vitisho, akabaki na subira bila kuacha amri ya Mola wake. Qur'ani imetujulisha hili, na hii ni mwongozo kwa kundi wakati wa kazi yake.

The Messenger 􀁕 faced all of this unarmed and defenceless without taking sides (with any), compliance (with others’ wishes) or accepting any compromise. He refused all the offers of attraction or threat, and remained patient without deviating from the order of his Lord. The Qur’an has informed us of this, so this is a guidance for the group during its work.

Ufunuo wa amri ya Allah ﷻ kwa Mtume ﷺ; "Basi fikisha yale unayoamrishwa" unaonyesha kwamba kabla ya aya hiyo kushuka, suala la kutangaza da'wah hadharani halikuwepo, bali ilikuwa ya siri na iliyofichwa, ambayo ni hatua iliyotangulia kutangazwa hadharani.

The revelation of Allah’s 􀀬 order to the Messenger 􀁕; “So proclaim what you are commanded with” indicates that before the ayah was revealed, the issue of the public proclaiming of the da’wah did not exist, rather it was secret and hidden, which is the stage before the public proclamation.

Na kauli Yake 􀀬 "Ili uwaonye mama wa miji na yanayoizunguka" [TMQ 6:92], ni amri ya kueneza da'wah nje ya Makkah. Kutajwa kwa Muhajirina na Ansari katika Qur'an ni dalili ya kuwepo kwa Hijrah na Nusrah.

And His 􀀬 saying; “So that you may warn the mother of towns and what surrounds it” [TMQ 6:92], is a command of extending the da’wah outside of Makkah. The Qur’an’s mention of the Muhajireen and the Ansar is a proof for the existence of Hijrah and Nusrah.

Kwa hiyo, Qur'ani ndiyo mwongozo wa kwanza. Vitabu vya hadith vimejaa simulizi za Waislamu wakati wa kipindi cha Makka.

Therefore, the Qur’an is the first guide. The books of hadith are overflowing with the reports of the Muslims during the Makkan period.

Bukhari, kwa mfano, ametaja chini ya kichwa cha habari; "Jinsi Nabii ﷺ na masahaba wake walivyotendewa na Washirikina huko Makka." Ananukuu hadithi ya Khabbab bin al-Arat alipokuja akimsihi Mtume ﷺ amwombe Allah (SWT) awape Waislamu ushindi. Pia anataja du'a ya Mtume ﷺ dhidi ya wakuu wa Quraysh. Anataja pia jinsi walivyomtendea vibaya sana watu wake alipoenda Taif. Mambo haya haya yanasimuliwa katika vitabu vingine vya hadithi. Kwa hiyo, hatusimami mbele ya amri tunayopaswa kuitekeleza bila kuwa na matini zake.

Bukhari, for example, mentioned under the heading; “How the Prophet 􀁕 and his companions were treated by the Mushriks in Makkah.” He cites the hadith of Khabbab b. al-Arat when he came pleading to the Messenger 􀁕 to pray to Allah 􀀬 to give the Muslims the victory. He also mentions the Messenger’s 􀁕 du’a against the chiefs of Quraysh. He also mentions the severe mal-treatment he 􀁕 received from his people when he went up to Taa’if.We find the same things narrated in the other books of hadith. Therefore, we do not stand before an order that we have to perform without having its texts.

Inafaa kutajwa hapa kwamba waandishi wa Sira wenyewe walikuwa waaminifu na wa kutegemewa, jambo ambalo wanazuoni wengine wamelishuhudia.

It is worth mentioning here that the Sirah writers were themselves reliable and trustworthy, which other scholars have testified to.

- Ibn Ishaaq (miaka 85-152 AH) aliandika kitabu kiitwacho, “al-Maghazi” (safari za kijeshi). Az-Zuhri alisema kumhusu yeye: “Yeyote anayetaka kujifunza kuhusu al-Maghazi (safari za kijeshi), na aende kwa Ibn Ishaaq.” Shafi’i alisema kumhusu yeye: “Yeyote anayetaka kuwa mtaalamu wa al-maghazi, anamtegemea kabisa Muhammad b. Ishaq.” Bukhari pia alimtaja katika kitabu chake cha Tareekh.

- Ibn Ishaaq (85-152 AH) wrote a book called, “al-Maghazi” (the military expeditions). Az-Zuhri said about him; “Whosoever wishes to learn about the Maghazi (military expeditions), let him refer to Ibn Ishaaq.” Shafi’i said about him: “Whosoever wishes to be an expert in the maghazi, he is totally dependent on Muhammad b. Ishaq.” Bukhari also mentioned him in his Tareekh.

- Ibn Sa’d (168–230 AH) na kitabu chake, “at-Tabaqaat” (Vizazi).

- Ibn Sa’d (168- 230 AH) and his book, “at-Tabaqaat” (the generations).

Al-Khateeb al-Baghdadi alisema kuhusu yeye: "Muhammad b. Sa'd kwetu ni mmoja wa watu waaminifu, na hadithi zake zinaonyesha ukweli wake kwa sababu anachunguza sehemu kubwa ya simulizi zake." Ibn Khillikaan alisema: "Alikuwa mkweli na mwaminifu." Ibn Hajar alisema kumhusu: "Alikuwa mmoja wa wakubwa, waaminifu waliohifadhi hadithi kwa moyo (huffaz) na wakosoaji." At-Tabari (224-310 AH) ana kitabu chenye kichwa, "Historia ya Mitume na Wafalme" (Tareekh ar-Rasool wal-Mulook), ambamo alifuata mbinu ya isnaad (minyororo ya usimulizi). Al-Khateeb al-Baghdadi alisema kumhusu, "Alikuwa na ujuzi wa Sunan (yaani hadithi), mistari yake ya usimulizi, hadithi sahihi zikitofautishwa na zile za uongo, historia ya watu na habari zao." Kwa sehemu kubwa ya hadithi, aliandika Tareekh kwa mbinu ya Muhaddithiin.

Al-Khateeb al-Baghdadi said of him: “Muhammad b. Sa’d for us is one of the people of trust, and his hadith indicates his truthfulness for he examines most of his narrations.” Ibn Khillikaan said: “He was honest and trustworthy.” Ibn Hajar said about him: “He was one of the great, reliable huffaz (people who had memorised ahadith) and critics.” - At-Tabari (224-310 AH) he has a book entitled, “History of the Messengers and Kings” (tareekh ar-rasool wal-mulook) in which he followed the methodology of isnaad (chains of narration). Al-Khateeb al- Baghdaadi said about him, “He was knowledgeable about the Sunan (ie hadith), their lines of transmission, the sound hadith from the spurious, the history of people and their news.” For the majority of hadith, he wrote the Tareekh according to the methodology of the Muhaditheen.

Alikusanya kitabu cha hadithi kiitwacho; “Tahzeebul athaar wa tafseel at-thaabit ‘an Rasoollullahi ﷺ minal akhbaar” – “Marekebisho ya riwaya na ufafanuzi wa habari zilizothibitika kuhusu Rasuli wa Allah ﷺ.” Ibn ‘Asaakir alisema kuhusu kitabu hicho, “Ni kitabu cha ajabu, ambamo alizungumzia kila hadithi sahihi ya Mjumbe wa Allah ﷺ.” - Vilevile, Ibn Katheer na az-Zahabi wanachukuliwa kuwa na utaalamu mkubwa katika elimu ya hadithi.

He has compiled a book of hadith entitled; “Tahzeebul athaar wa tafseel at-thaabit ‘an Rasoollullahi 􀁕 minal akhbaar” – “Revision of the reports and elaboration of the proven news about the Rasool of Allah 􀁕.” Ibn ‘Asaakir said about it, “It is an amazing book, in which he spoke about every authentic hadith of the Messenger of Allah 􀁕.” - Similary, Ibn Katheer and az-Zahabi are considered to have great expertise regarding hadith.