This chapter was translated automatically from English and may contain mistakes. Read the original
The Aqsaam (Categories or divisions) of the Sunnah in respect to its Sihhah (validity and soundness) and its Da’f (weakness)
Sunnat quyidagicha uch turga bo‘linadi, ularning sahih yoki da’if bo‘lishiga ko‘ra:
he Sunnah is divided in respect to As-Sihhah (soundness) and Ad Da’f (weakness) into three categories:
Sahih, Hasan va Da'if.
Saheeh, Hasan and Da’eef.
1 - Al-Hadeeth As-Saheeh (Sound):
Bu shunday hadis-ki, uning isnodi (rivoyat zanjiri) odil va aniq (zabit) ravidan boshlab oxirigacha odil va aniq ravilar orqali bog'lanadi, va u shoz ham, mu'allal ham emas.
This is the Hadeeth in which its Isnaad (chain) connects the transmission of the ‘Adl Ad-Daabit from the ‘Adl Ad-Daabit until its end and is not Shaadh or Mu’allal.
Al-‘Adl (adolatli zot): As-Sudooq At-Taqi (Allohdan qo‘rqadigan va Unga itoat qiladigan rostgo‘y zot).
Al-‘Adl (the just): As-Sudooq At-Taqi (The honest person who fears Allah and obeys Him).
Ad-Daabit (aniq): Zehnliligi va beparvo yoki e'tiborsiz bo'lmasligi bilan tanilgan.
Ad-Daabit (the precise): Known for his astuteness and not being careless or inattentive.
Oxirigacha: Sanad (rivoyat zanjiri) Payg'ambar ﷺ ga borib ulanadi.
Until its end: The Sanad (chain) connects to the Messenger (saw).
Shoz bo'lmagan yoki shuzuzsiz (g'ayritabiiy emaslik): ya'ni u ishonchli (thiqah) roviyga, o'zidan kuchliroq bo'lgan ishonchli roviyga qarshi kelmasligi.
Not Shaadh (irregular) or without Shudhoodh (irregularity): That it does not go against the Thiqqah (a trustworthy narrator) stronger than it.
Mu’allal (nuqsonli) yoki ‘illatsiz (nuqsonsiz): zanjirning uzilishi kabi nuqsonlardan xoli bo‘lishi.
Mu’allal (defective) or without an ‘Illah (defect): That it is free of defects like the interruption of the chain.
Saheeh hadislarning eng yuqori darajasi — Al-Buxoriy va Muslim sahihligi (sog'ligi) va rivoyati bo'yicha bir fikrga kelgan hadislardir. Buni "Saheeh Mutaffaq ‘Alaihi" (kelishilgan) degan ibora ko'rsatadi. Saheeh hadisni ahkomlar uchun dalil yoki hujjat sifatida qo'llash eng kuchli ihtijoj (ahkomlarni chiqarishda dalildan foydalanish) shakllaridan biri hisoblanadi.
The highest level of the Saheeh Hadeeth is that which Al-Bukhaari and Muslim have agreed upon its Sihhah (soundness) and Riwaayah (report). This is what is indicated to by the statement: ‘Saheeh Mutaffaq ‘Alaihi’ (Agreed upon). The utilisation of the Saheeh Hadeeth as an evidence or proof for the Ahkaam is considered to be from the strongest forms of Ihtijaaj (evidential usage of proof to derive Ahkaam).
2 - Al-Hadeeth Al-Hasan:
«Bu shunday hadisdirki, uning manbai ma'lum bo'lib, uning rivoyat qiluvchilari (rijol) mashhur yoki tanilgan bo'ladi». U ko'pchilik ulamolar tomonidan qabul qilingan va ko'pchilik fuqahолар tomonidan qo'llanilgan. Bu shunday hadisdirki, isnod (rivoyat silsilasi)dagi hech kimga yolg'on gapirishda ayblanmagan bo'ladi va uning rivoyatiga nisbatan husn az-zann (yaxshi gumon) tufayli «hasan» deb ataladi, garchi u sahih hadis rivoyat qiluvchilarining darajasiga yetmasa ham.
“It is the Hadeeth whose point of origin is known and its transmitters (Rijaal) have become famous or well known”. It has been accepted by the majority of the ‘Ulamaa and utilised by the majority of the Fuqahaa. It is the Hadeeth in which none in the Isnaad (chain) has been accused of lying and it is called Hasan due to the Husn Azh Zhann in respect to its Riwaayah (narration) despite not reaching the level of the transmitters of the Saheeh Hadeeth.
Ulamolar hadis turining ushbu toifasi uchun quyidagi ta’rifni keltirganlar: Hasan hadis — bu sanadi (rivoyat zanjiri) oxirigacha adolatli, ozroq aniqlikka (zabt) ega ravilar orqali uzilmasdan bog‘langan, shuzuzlik (shuzuz) va illatdan xoli hadisdir.
The ‘Ulamaa have provided the following definition for this category of Hadeeth: The Hasan Hadeeth is that which its Sanad (chain) has connected through the transmission of the ‘Adl, Khafeef Ad-Dabt (lesser precision) until its end without Shudhoodh (irregularity) or ‘Illah (defect).
Shunga ko'ra, sahih hadis bilan hasan hadis o'rtasidagi farq rivoyat qiluvchida aniqlikning pastroq yoki yengilroq darajada bo'lishidir. Bundan tashqari, ular bir-biriga o'xshaydi.
The difference therefore between the Saheeh Hadeeth and the Hasan Hadeeth is the existence of a lesser or lighter level of precision from the transmitter. Aside from that they resemble each other.
3 – Al-Hadeeth Ad-Da’eef (weak Hadeeth):
Da'if (zaif) hadis — bu sahih va hasan hadislarning sifatlari to'liq bo'lmagan yoki ular birga kelmagan hadisdir.
The Da’eef (weak) Hadeeth is that in which the attributes of the Saheeh and Hasan are not met or do not come together.
Dalil sifatida ishlatish (Ihtijoj) borasida uchta fikr mavjud:
There are three opinions in respect to using it as evidence (Ihtijaaj):
1 – U hech qanday dalil sifatida ishlatilmaydi va bu Al-Bukhoriy kabi buyuk (kibaar) ulamolarning fikridir. Bu fikrlarning eng to'g'risidir.
1 – It is not used as evidence at all and this is the opinion of the Kibaar (major) Ulamaa like Al-Bukhaari. It is the most correct of the opinions.
2 – U axloq (odob-ahloq) va fazilatlar (xulq-atvor sifatlari) haqidagi dalil sifatida keltiriladi.
2 – It is used as evidence in respect to the merits of Akhlaaq (morals) and traits (characteristics).
3 – U Ahkom ash-shar'iyya talablari Qur'on yoki sahih Sunnat bilan bajarilmagan yoki ta'minlanmagan bo'lsa, dalil sifatida ishlatiladi. Oxirgi ikki fikr ham zaif, chunki ularning birortasini qabul qilishni qo'llab-quvvatlovchi daliy shar'iy yo'q.
3 – It is used as evidence if the (requirements of the) Ahkaam Ash Shar’iyah are not fulfilled or met by the Qur’aan or the (Saheeh) Sunnah. The last two opinions are both weak because there is no Daleel Shar’iy that supports the adoption of either of them.
Da’eef hadis turli turlarga bo‘linadi, jumladan, shoz (tartibsiz yoki ziddiyatli), mu’allal (nuqsonli), munqati’ (uzilgan) va mavdu’ (o‘ylab topilgan) hadislar, shuningdek boshqalar.
The Da’eef Hadeeth is of different types including the Shaadh (irregular or contradictory), the Mu’allal (defective), the Munqati’ (interrupted) and the Mawdoo’ (fabricated) amongst others.
Al-Hadeeth Al-Mursal: ‘Mursal At-Taabi’iy’
Bu shunday hadisdirki, unda tobe’iy (sahobalardan keyingi avlod) Allohning Elchisi ﷺ ga qavl, fe’l yoki taqrir nisbatida, tobe’iy katta yoki kichik bo‘lishidan qat’i nazar (ya’ni mashhur yoki unchalik mashhur bo‘lmaganligidan qat’i nazar) rivoyat qilgan bo‘ladi. U «Mursal at-tobe’iy» deb ataladi va sanadda sahobiy zikr qilinmagan hadisdir.
This is the Hadeeth that the Taabi’iy (generation after the Sahaabah) raised to the Messenger of Allah (saw) in regards to a Qawl, Fi’l or Taqreer, whether the Taabi’iy was major or minor (i.e. well known or not as well known). It has been called ‘Mursal At-Taabi’iy’ and it is the Hadeeth in which the Sahaabiy is not mentioned (in the chain).
Ular (ulamolar) buni zaif hadislar turlaridan biri deb hisoblaganlar.
They (the Ulamaa) have considered it to be from the kinds of Da’eef (weak) Hadeeth.
Mursal at-tobe'iy hukmi: "Isnodda sahobiy zikr qilinmagan (hadis)".
The Hukm of the Mursal At-Taabi’iy: ‘That which the Sahaabiy was not mentioned in the chain’.
A – Uni hujjat sifatida umuman ishlatish joiz emas.
A – It is not allowed to use it as evidence at all.
B – Uni dalil sifatida ishlatish joiz.
B – It is permissible to use it as evidence.
C – U shart-sharoitlar bilan birga dalil sifatida qo'llaniladi, va bu shart shundaki, u o'z mavzusi doirasida musnad (ya'ni sanadi boshidan oxirigacha to'liq) bo'lgan hadisga zid kelmaydi va unga qarshi bormaydi.
C – It is used as evidence with Shuroot (conditions) and that is that it does not contradict or go against a Hadeeth that is Musnad (i.e. complete top to bottom) within its subject area.
Eng to'g'ri bu fikrlar orasida oxirgisidir, chunki hadis isnodidan sahobiyning zikr etilmagani hadisni zaif qilmaydi va uni dalil sifatida ishlatishga yaroqsiz qilmaydi. Buning sababi shuki, sahobalar (roziyallohu anhum) ularning ishonchliligini baholash (ta'dil)ga muhtoj emas, chunki Alloh Taolo ularni maqtagan va ulug'lagan, Allohning Elchisi ﷺ ham shunday qilgan.
The most correct of these opinions is the last one because the absence of the mention of the Sahaabiy from the Sanad (chain) of the Hadeeth does not make it Da’eef and invalid to be used as evidence. That is because the Sahaabah (rah) are not in need of evaluation of their trustworthiness (Ta’deel) as Allah Ta’Aalaa has praised and commended them and the Messenger of Allah (saw) did likewise.
Shunday qilib, al-Mursal at-Tobi'iy dalil sifatida qabul qilinadi, agar u o'zidan kuchliroq bo'lgan hadisga zid yoki unga qarama-qarshi kelmasa.
As such the Mursal At-Taabi’iy is used as evidence as long as it is not contradictory to or in opposition to a Hadeeth that is stronger than it.
Eng mashhur mursal hadislar quyidagilardir:
The most well-known Mursal Hadeeth include:
Sa’id ibn al-Musayyab ning Madinalik kishilardan rivoyat qilgan mursali.
- The Mursal of Sa’eed Ibn ul-Musayyib from the people of Al Madinah.
Makkalik ahli bo'lgan ‘Ato ibn Abi Rabohning mursali.
- The Mursal of ‘Ataa Bin Abi Rabaah from the people of Makkah.
Basra aholisidan Hasan ibn Abil-Hasan al-Basriyning mursali.
- The Mursal of Al-Hasan Bin Abi l-Hasan Al-Basriy from the people of Basrah.