Hadisi

Daga wikishia
(an turo daga Hadisai)

Hadisi (Larabci: الحديث) magana ce da take hakaito zantuka ayyuka ko taƙririn (tabbatarwa) Annabin muslunci (S.A.W) da sauran ma'asumai (A.S). bayan kur'ani, haƙiƙa hadisi shi ne madogara ta biyu domin sanin koyarwar addinin muslunci, kuma ilimi ne da ya taka muhimmiyar rawa cikin fahimtar musulmai game da addinin muslunci da samuwar sauran iliman muslunci, misalin ilimin fiƙihu, usulul fiƙihi aƙida da tafsiri. Da farko-farkon fara naɗa da yaɗuwar ilimin hadisi a da ya kasance bisa tsarin faɗa a baki, daga baya sai ya koma bisa tsarin rubutu, haƙiƙa rubutu hadisi ya kasance mafi muhimmancin dalili da sababin kiyaye shi da yaɗuwar hadisan ma'asumai. An dagatar da rubuta hadisai a zamanin halifancin halifofi biyu sakamakon umarnin hana rubuta hadisai da suka bayar, sai dia cewa bayan shekara ɗari ƙarƙashin umarnin Umar Ɗan Abdul-Aziz mutum na takwas cikin jerin halifofin umayyawa, a hukumance ya shelanta cire dokar hana rubuta hadisai, da wannan ne rubuta hadisai ya samu bunƙasa da yaɗuwa. Na'am a cewar ƴan shi'a masu nazari kan hadisai, haƙiƙa ƴan shi'a bisa umarnin imamansu tun farkon muslunci sun kasance su na naɗar hadisai, an ce littafin hadisi na farko da aka fara rubutawa a muslunci ya kasance littafin "Kitabu Ali" ko "Al-jami'a". rubuta hadisai a wurin ƴan shi'a ya kasance bisa marhaloli daban-daban misalin: naɗar hadisai, salon babi bayan babi, tsara hadisai, sannan tattaro hadisai cikin litattafan hadisai. Mafi muhimmancin madogaran hadisi ko litattafan riwaya na shi'a imamiyya sun kasance littafin Al-Kafi na Kulaini (Wafati:329.h.ƙ). Man La Yahduruhul Alfaƙihu na Shaik Saduƙ (Rayuwa:305-381.h.ƙ), da kuma Tahzibul Al-Ahkam da Al-Istibsar na Shaik Tusi (Rayuwa:385-460.h.ƙ), waɗannan litattafai guda huɗu sun shahara da sunan Al-kutubul Arba'a. sannan litattafan Al-Wafi, na Faizul Kashani (Rayuwa:1007-1091.h.ƙ), Biharul Al-Anwar na Allama Majlisi (Rayuwa: 1037-1110.h.ƙ) da Wasa'ilul Ash-Shi'a na Hurrul Amili (Rayuwa: 1033-1104.h.ƙ) suna daga cikin muhimman litattafan hadisan ƴan shi'a a ƙarnonin da suka zo daga baya. Ahlus-sunna sun fara naɗar hadisan Annabi (S.A.W) da rubuta su daga rabin ƙarni na biyu hijira ƙamari, sun rubuta madogaran hadisi da ake kira da Sihahul Al-Sitta (Ingantattun litattafan hadisai guda shida) waɗannan litattafai da suka kasance mafi muhimmancin madogaran hadisai a wurin ahlus-sunna su ne: Sahihul Al-Bukhari (Rayuwa:194-256.h.ƙ), Sahihu Muslim (Rayuwa: 204-261.h.ƙ), Jami'ul Al-Tirmizi. Sunanu Abu Dawud, Sunanu Nasa'i da Sunanu Ibn Maja. Hadisi yana da rabe-rabe daban-daban daga jumlarsu akwai misalin khabarul wahid da hadisul mutawatir., khabarul al-wahid yana da rabe-rabe daban-daban misalin sahihu, hasan muwassaƙ da da'ifi. Ba kowanne nau'in hadisi malaman muslunci suke karɓa ba. Kaɗai hadisi mutawairi da khabarul al-wahid wanda yake tare da shaidu suke samar da yaƙini su kaɗai ne hujja, game da khabarul al-wahid da ba a iya kai wa ga yaƙini cikinsa akwai saɓanin ra'ayoyin malamai kansa, galibin malaman hadisi na shi'a da ahlus-sunna ra'ayinsu kan wannan hadisi shi ne cewa idan marawaici siƙa ya rawaito misalin wannan hadisi, to za su karɓe shi. an samar da ilimummukan sharaɗi da ma'aunan karɓar hadisi da kuma hanyoyin fahimtarsa, ba'arin waɗannan ilimummuka su ne: Ilmul rijal, Dirayatul Al-hadis da Fiƙihul Al-hadis. Haƙiƙa hadisi ya yi tasiri matuƙa cikin adabi da fasaha. Ana cewa an yi amfani da hadisi sosan gaske a cikin waƙoƙin mawaƙa. Haka nan cikin fasahar zane da kyawun rubutun hannu nan ma an yi amfani da shi.

Matsayin Hadisi Da Muhimmancinsa A Wurin Musulmi

Hadisi magana ce da take hakaito zantuka, ayyuka da taƙririn ma'asumi[Tsokaci 1][1] misalin riwayoyi da aka naƙalto su daga Annabi (S.A.W) haka kuma bisa imanin ƴan shi'a ya haɗo har da riwayoyin Imamai (A.S) da Sayyida Faɗima (S).[2] kan asasin rubuce-rubucen malaman muslunci, ana kiran hadisi da sunayen "Khabar",[3] "Riwaya"[4] da "Asar".[5]

Tushen Sanin Addini Na Biyu

Bisa rubutun Abdul-Hadi Fadli (Rayuwa:1314-1392.h.shamsi) baya ga kur'ani hadisi shi ne tushe na biyu ga musulmi cikin karɓo shari'a. ƙari kan wannan magana, bisa la'akari da yawa haƙiƙa hadisi ya fi yaɗuwa daga kur'ani sannan ya ƙunshi koyarwar addini masu tarin yawa . da wannan ne koyo da neman sanin ilimin hadisi ya kasance sharar fage da asasin ijtihadi da istinbaɗin hukunce-hukuncen shari'a.[6]

Dogarar Iliman Addini Da Hadisi

Kazim Mudir Shanaci (Wafati:1381.h.shamsi) manazarcin ilimin hadisi, a muƙaddimar littafin "Ilmul Al-hadis" ya rubuta cewa dukkanin ilimummuka da suka samu a addinin muslunci, sun ginu kan hadisi, idan babu hadisi ba za su taɓa kai wa ga kamalarsu ba: ilimin tafsiri, a farko ya haɗo da riwayoyi, fiƙihu, usul kodayaushe ya kasance tare da hadisi kuma cikin ilimin kalam da munzarar firƙoƙin muslunci a tare, haƙiƙa hadisi ne ya kasance ma'auni da yake ayyana daidai da ba daidai ba kan kowanne irin tunani. Tarihi da sira ba su kasance misalin haka ba, in banda wasu tsirarun riwayoyi aka naƙalto su tare da silsilar isnadi. Haka nan cikin adabi ana riƙar zantukan Annabi (S.A.) matsayin shaida kan adabi.[7]

Tarihin Hadisi

Tushen ƙasida: Tarihin Hadisi

Hana Rubuta Hadisi

Tushen ƙasida: Hana Hadisi

Hana rubuta hadisi magana ce kan haramta rubutun hadisin Annabi (S.A.W) da naƙalto shi da ya faru a zamanin halifanci Abubakar da Umar Ɗan Khaɗɗab[8] ya ci gaba har zuwa kusan shekaru 100, sai lokacin halifancin Umar ɗan Abdul Aziz halifa na takwas cikin jerin halifofin umayyawa cikin wata wasiƙa da ya aika wurin Abubakar ɗan Hazam gwamnan madina, ya buƙace shi ya rubuta hadisan Annabi; sakamakon tsoro da ake ji daga ɓacewa da gushewar ilimi da ma'abotansa.[9]

Al-Isitibsar Na Shaik Tusi Daya daga Cikin Kutubul Arba'a

Malaman ahlus-sunna suna cewa halifofi na ɗaya da na biyu sun hana rubuta hadisi bisa dalilin tsoran cakuɗa hadisi da kur'ani.[10] taka burki daga rarrabuwar kan musulmi,[11] gudun ka da mutane su shagaltu da wani abu koma bayan kur'ani.[12]

Amma a cewar Shahristani, galibin malaman shi'a sun tafi kan cwa babban dalilin hana rubuta hadisi shi ne hana yaɗuwar zantukan Annabi game da falalolin Imam Ali (A.S) da ƴaƴansa da kuma imamancinsu.[13] a imanin ƴan shi'a hana rubuta hadisi shi ne dalilin da ya haifar da ƙirƙirar hadisan ƙarya,[14] ɓacewar matanan hadisai na farko-farko,[15] ɓullar mazhabobi daban-daban,[16] da canja sunnar Annabi (S.A.W).[17]

Rubuta Hadisi

Tushen ƙasida: Rubuta Hadisi

A cewar Manazartan hadisi, haƙiƙa naɗar hadisi da yaɗuwarsa a farko ya kasance cikin salon baki da baki, daga baya ne aka fara rubutawa.[18] suna ganin cewa rubuta riwayoyin Annabi (S.A.W) da Ahlul-baiti (A.S) shi ne babban dalili da ya kiyaye riwayoyin muslunci,[19] Nurud Ad-diniIsar, ahlus-sunna masanin hadisi ya rubuta cewa rubuta hadisi ta kasance muhimmiyar hanya da kiyaye shi da kuma yaɗuwarsa da ciratuwarsu zuwa mutanen da suka zo daga baya.[20]

Man La Yahduruhul Al-fakihu Na Shaik Saduk Daya Daga Cikin Kutubul Arba'a

Bisa abin da ya zo daga riwayoyi, haƙiƙa Imaman shi'a sun kasance suna umarni da rubuta hadisi.[21] daidai da maganar Sayyid Muhsin Amin, marubucin littafin A'ayanul Ash-shi'a, haƙiƙa ƴan shi'a tun daga zamanin Imam Ali (A.S) har zuwa zamanin Imam Askari (A.S) sun wallafa litattafan hadisi kusan guda 6600.[22]

Shahidul Sani, sakamakon kasancewa babu wadatattun litattafan addini a zamaninsa, ya yi fatawa cewa rubuta hadisi ya zama wajibi aini (Wajibin da ya hau kan kowa da kowa.[23]

Tarihin Rubuta Hadisi A Wurin ƴan Shi'a

A cewar Majid Ma'arif cikin littafin Tarikh Umumi hadis, haƙiƙa hadisan shi'a sun fuskanci bunƙasa da durkushewa a lokuta daban-daban. Malamin yana ganin wannan sauyi cikin daurori guda biyu, daurar magabata da daurar waɗanda suka zo daga baya: daurar magabata ta ƙunshi ƙarnoni biyar na farko-farkon hijira ƙamari, cikin wannan daurori Imaman Shi'a sun kasance suna zantar da hadisai su kuma sahabbansu suna rubutawa, masana da suka zo daga baya sun kasa su zuwa rukuni-rukuni ta yadda suka sanya malaman hadisai uku na farko cikin rukuni guda, ma'ana Kulaini (Wafati:329.h.ƙ) Shaik Saduƙ (Rayuwa:305-381.h.ƙ) da Shaik Ɗusi (Rayuwa: 385-460.h.ƙ) ana kiran litattafan da suka wallafa da suna Kutubul Arba'a.[24]

Tahzibul Al-Ahkam, Na Shaik Tusi Daya Daga Kutubul Arba'a

Daurar ƴan baya ta fara daga farkon ƙarni na shida har zuwa wannan zamani da muke ciki a wannan lokaci ne aka samu aka fara samar da abin da ake kira da "Majami'ul Takmili" (Madogaran Hadisai na Kammalawa) daga rubuce-rubucen malaman hadisi na ƴan baya.[25]

Daurar Magabata

An rarrabawa daurar magabata zuwa rukuni guda huɗu: 1 .Daurar Imam Ali (A.S) zuwa Imam Sajjad (A.S) (ƙarni na 1) Sakamakon siyasar hana rubuta hadisi da matsin lamba ta siyasa da takurawa kan ƴan shi'a da kuma siyasar taƙiyyar Imamai, hadisi bai samu bunƙasa yadda ya kamata ba.[26] amma tare da haka, an rubuta litattafai a wannan daura daga cikinsu akwai misalinm Kitabu Ali.[27] wannan littafi shi ne farkon littafin hadisi na ƴan shi'a.[28] Nahjul balaga littafi ne bisa tsarin tattaro rubuce-rubuce tare da taken "Huɗubobin Amirul muminin" ko kuma "Khuɗab Ali" da yake yawo a hannun ƴan shi'a tun wancan zamani.[29] da Sahifa Sajjadiyya wace ita ma tana daga cikin sauran litattafan hadisi a wannan daura.[30]

2. Zamanin Imam Baƙir (A.S) da Imam Sadiƙ (A.S) (ƙarni 2) Wannan zamani ya taka muhimmiyar rawa cikin samuwar hadisan shi'a, sannan an yi rubuce-rubuce na hadisi masu tsada a wannan zamani.[31] wannan zamani ya kasance zamani ɗage haramcin hana rubutu hadisi. Imam Baƙir (A.S) da Imam Sadiƙ (A.S) sun yi amfani da wannan dama ta hanyar assasa gama garin majalisan zantar da hadisi, da koyarwa daga gida, ganawa da kuma shirya munazarori da majalisai na musamman na koyar da hadisi da fiƙihu, haka ya yi matuƙar tasiri cikin samuwar ilimin fiƙihu da hadisi a wurin ƴan shi'a.[32] ɗaya daga cikin mafi muhimmancin nasarori da aka cimma a wannan daura shi ne rubuta Asalai ɗari hudu waɗanda ake kira da "Usulu arba'a mi'ati".[33] asali ne da ake kiran litattafan da wannan suna waɗanda marubutansu suka rawaito hadisai kai tsaye daga wurin Imaman shi'a ko kuma da tsanantuwa da hanya guda ɗaya sun ji hadisi kuma suka rubuta shi.[34]

3. Zamanin Imam Kazim (A.S) zuwa gaiba sugra A wannan daura, sarakuna sun ksance suna iyakance ayyukan Imamai tare da yin matsin lamba da takurawawa ƴan shi'a.[35] da wannan dalili ne hadisai suka ƙaranta daga Imamai (A.S) idan aka kwatanta da zamanin da ya gabata,[36] a wannan daura an shagaltu da tsatstsara litattafan hadisan daurar da ta gabata, haka nan malaman hadisi sun tattaro asalai da riwayoyin da suka rage daga zamanin da ya gabata tare kuma da tsara su cikin maudu'an fiƙihu da babi-babi, da kuma tattara litattafai filla-filla cikin tsari.[37]

4. Zamanin Samuwar Matattaran Hadisai A wannan daura ne sakamakon bunƙasar koyar da ilimin hadisi a cibiyoyin koyarwa, sai ya zamana ana buƙatar samar da litattafai da za su tattaro hadisai, wannan mas'ala ta haifar da samuwar litattafan hadisi, ba'arin waɗannan litattafai sun tattaro bakiɗayan batutuwan addini daga jumlarsu fiƙihu da aƙidu, kamar misalin littafin Al-kafi wanda Kulaini ya rubuta, wasu ba'arin kuma a keɓance sun haɗo da fiƙihu da aƙidu, misalin littafin Tauhid, Uyunul Akhbaril Ar-rida da Kamalud Ad-dini na Shaik Saduƙ da Al-gaiba da littafin Amali Na Shaik ɗusi.[38]] a wannan zamani a ka rubuta kutubul arba'a da suka tattaro hadisan shi'a.[39] waɗannan litattafai da suka kasance mafi muhimmancin litattafan da suka tattara hadisai a wannan zamani su ne: Al-Kafi na Kulaini (Wafati: 329.h.ƙ), Man La yahduruhul Al-faƙihu na Shaik Saduk (Rayuwa:305-381.h.ƙ), da Tahzibul Al-Ahkam da Al-Istibsar na Shaik ɗusi (Rayuwa: 385-460.h.ƙ).[40]

Dauran ƴan Baya

Tun farkon wannan daura, ma'ana daga ƙarni na shida zuwa sha ɗaya hijira ƙamari, talifin hadisi ya fuskanci rauni da ja baya; sai dai cewa daga ƙarni na goma sha ɗaya tare da ɓullar Faizul kashani (Rayuwa: 1007-1091.h.ƙ), Allama Majlisi (Rayuwa:1037-1110.h.ƙ) da Hurrul Amili (Rayuwa: 1033-1104.h.ƙ) sai ilimin hadisi ya sake samu bunƙasa da haɓɓaka. Mafi muhimmancin litattafan da suka tattaro hadisai a wannan zamani su ne: Al-Wafi na Faizul Kashani, Biharul Al-Anwar na Allama Majlisi da Wasa'ilul Ash-shi'a na Hurrul Amili.[41] a zamanin da muke ma'ana shekara 100 ta ƙarshe-ƙarshen nan an samu malamai da suka tsunduma cikin tattaro hadisai, tsara su rukuni-rukuni da fitar da ingantattun riwayoyi. Mafi muhimmancin litattafai da aka wallafa a wannan lokaci su ne kamar haka: Mustadrakul Al-wasa'il, Safinatul Al-Bihar, Jami'u Ahadisul Ash-shi'a, Asarul Al-sadiƙin, Mizanul Al-hikima da Al-hayatu.[42]

Tarihin Rubuta Hadisi A Wurin Ahlus-sunna

Shaik Abdul-hadi Fadli ya raba tarihin rubuta hadisi a wurin ahlus-sunna zuwa marhala guda uku:

  • Marhalar tattara hadisai: ta fara daga rabin ƙarni na biyu . a wannan daura manyan malaman ahlus-sunna sun shagaltu da aiki tattaro hadisai sun tsara cikin litattafai haɗe da fatawowin sahabbai da tabi'ai. Littafin Al-muwaɗɗa na Malik ɗan Anas an rubuta shi ne a wannan zamani.[43]
  • Marhalar Masanid: musnadai ko masanid litattafai ne da suka tattaro zallan hadisan Annabi (S.A.W).[44] daga ƙarshen ƙarni na biyu, ba'arin shuwagabannin ahlus-sunna suka shagala da rubuta su. Musnad Ahmad ɗan Hanbal yana daga cikin waɗannan musnadai da aka rubuta a wannan daura.[45]
  • Marhalar "Sahihan litattafai" Sahihu suna ne da ake amfani da shi kan litattafan da marubucin ya tattaro hadisai da danganta su zuwa ga Annabi (S.A.W) yake inganta.[46] mutum na farko da ya fara rubutu a wannan fanni shi ne Muhammad ɗan Isma'il Bukhari (Rayuwa: 194-256.h.ƙ), sahihul al-bukhari da sahihu muslim suna daga cikin litattafan hadisi da aka rubuta a wannan daura.[47]

Hanyoyin Rubuta Hadisi

Rabe-raben Hadisi

Ku duba: Khabarul Al-wahid da Hadisul mutawatir

Malaman hadisi kan asasin hujja da ingancin hadisai sun rarraba su zuwa mabambantan rabe-rabe, cikin wani rukuni daga hadisai sun raba hadisi zuwa gida biyu; khabarul wahid da mutawatiri: khabarul wahid shi ne hadisin da adadin marawaitansa bai kai ace an samu yaƙini cewa daga ma'asumi ya gangaro.[48] khabarul wahid kishiyar hadisul mutawatiri ne. Hadisul mutawatir shi ne wanda adadin marawaitansa ya kai haddin da za a iya tabbatarwa da samun yaƙin kan gangarowarsa daga ma'asumi.[49]

Khabarul wahid a kankin kansa yana kasu zuwa rukunai daban-daban.[50] cikin wani kaso daga gare shi tare da lura da siffofi da halayen marawaitansa an kasa shi zuwa gida huɗu na asali: sahihu, hasan, muwassaƙ, da da'ifi.[51]

Cikin wani rukunin kason na daban. Bisa la'akari da yaƙini ko zato, an kasa khabarul wahid gida biyu: khabarul wahid wanda ya kasance tare da shaidu da mutum zai samu yaƙinin gangarowarsa daga ma'asumi, da kuma khabarul wahid da ya kasance akasin haka.[52] daga jumlar shaidu wanda bisa imanin ba'arin malaman shi'a suna haifar da samun yaƙini cikin khabarul wahid akwai: dacewa tare da hankali, dacewa tare da kur'ani, dacewa tare da ijma'in musulmi ko ƴan shi'a.[53]

Khabarul mutawatir shi ma yana da kaso biyu lafazi da ma'anawi: mutawatiri lafazi shi ne a rawaito wata magana da lafuzza da suka kasance iri ɗaya; misalin "hadis man kunta maulahu fahaza aliyu maulahu". Mutawir ma'anawi shi ne a rawaito wata gama garin magana tare da jumloli da lafuzza mabambanta;[54] misalin hadisin da yake magana kan bayyanar Imam Mahadi (A.F) za ka samu ya zo da mabambantan lafuzza da ba su kai ga haddin tawatiri ba; amma gama garin jigon abin da suka tattaro game da bayyanar Imam Mahadi (A.F) ya kai haddin tawatiri.[55]

Ma'aunin Ingancin Hadisi

Tushen ƙasida: Hadis Mu'utabar

Bahasi dangane da hujja da ingancin hadisi, wata mas'ala da ta keɓanci fannin ilimin usul.[56] a cewar Abdul-Hadi Fadli, haƙiƙa malaman fannin ilimin usul game da hujjar hadisi mutawatiri ta fuskacin haifar da yaƙini da yake yi dukkanin su sun yi ittifaƙi.[57] haka nan malaman usul shi ma khabarul wahid wanda tare da shaidu da suke samar da yaƙini shi ma suna karɓar sa ba tare da ko wane kokwanto da shakku ba.[58] amma akwai saɓanin malamai mai yawan gaske game da khabarul wahid da ba ya tare da shaidu da suke samar da yaƙini.[59]

Wasu jama'a daga malaman fiƙihu magabata na shi'a, daga jumlarsu Sayyid Murtada da Ibn Idris, ba sa ganin nau'in khabarul wahid misalin wannan a matsayin hujja.[60] amma a cewar Shaik Ansari abin da ya fi kusa da zama ittifaƙin malaman fiƙihun shi'a, kusan sun yadda da hujjar khabarul wahid a jumlace;[61] sai dai kuma sun zayyana ma'aunin karɓarsa, sannan akwai saɓani cikin waɗanan ma'aunai da suka kawo.[62]

Wasu ba'ari daga Akhbariyawa ana danganta musu cewa suna ganin ingancin duk wani khabarul wahid da ya zo cikin ingantattun litattafan hadisai na shi'a,[63] akwai kuma waɗanda ƙari kan wannan sharaɗi suna ganin ma'aunin karɓar hadisi dole ne ya zama bai saɓawa mashhur ba.[64] wasu jama'a daban suna cewa kaɗai suna karɓar hadisan da marawaitansu suka kasance adalai.[65] a rahotan Abdul-Hadi Fadli, mahangar galibin malaman shi'a shi ne cewa khabarul wahid ya na zama hujja idan silsilar marawaitansa suka kasance siƙa amintattu.[66]

Mahangar Ahlus-sunna

Bisa rahotan da Shaukani (Wafati: 1250.h.ƙ) malami ahlus-sunna yana ganin babu wata shakka ko kokwanto kan kasancewar khabarul mutawatir hujja kuma yana ganinsa matsayin hadisin da yake fa'idantar da yaƙinin gangarowarsa daga Annabi (S.A.W),[67] amma dangane da khabarul wahid sahihu,[68] malamai suna da saɓani. Mafi yawan malamai daga jumlarsu Ahmad Ɗan Hanbal[69] sun tafi kan ingancinsa.[70] wasu ba'ari daga malamai misalin Nazzam suna cewa ba shi da wani inganci, sai idan akwai wasu shaidu daga wajensa da suke taimakawa wajen samun yaƙini game da zuwansa daga Annabi (S.A.W).[71]

Isnadi

Tushen ƙasida: Isnadi

Abin nufi daga isnadi shi ne ambaton bakiɗayan silsilar marawaitan hadisi har zuwa ma'asumi, a wata maganar ya zamanto an yi bayanin sanadin hadisin.[72] isnadin hadisi ko ambaton sanadinsa, ya samu muhimmanci ne sakamakon kasancewarsa ɗaya daga cikin hanyoyin sanin ingancin hadisi.[73] suna cewa da wannan dalili ne Imaman shi'a haka ma malaman ahlus-sunna suka kasance suna umarni kan rubuta isnadin hadisi.[74]

Ƙirƙirar Hadisi

Tushen ƙasida: Ƙirƙirar Hadisi

ƙirƙirar hadisi, shi ne ƙera hadisi tare da danganta shi ga Annabi (S.A.W) ko Imami ma'asumi.[75] ana kiran irin wannan hadisi da "Hadisul maudu" (ƙagaggen hadisi).[76] malamai suna cewa galibin an gi ƙirƙirar hadisi cikin batutuwan aƙida, akhlaƙ, tarihi, likitanci, falala da addu'o'i.[77]

Haƙiƙa ƙirƙirar hadisai sun kasance tare da mabambantan salo, wani lokacin ana ƙirƙirar cikakken hadisi, wani lokacin kuma ana ƙara wasu lafuzza cikin hadisin Annabi ko Imamai, haka nan a wani lokacin kuma ana canja lafuzzan hadisin ne.[78] ɗaya daga cikin samfuran ƙirƙirar hadisi akwai ƙirƙirarren hadisin Mansur Dawaniƙi, halifan Abbasiyawa, cikin wannan hadisi ake jinginawa Annabi yan cewa: "Allah zai tashi wani mutum daga iyalina wanda sunan mu iri ɗaya da shi."[79] Mansur Dawaniƙi shi ne wanda ya ƙara lafazin "sunan mahaifinsa iri ɗaya ne da sunan mahaifina" domin ɗansa Muhammad [Tsokaci 2] ya zama shi ne misdaƙin wannan hadisi na Annabi, saboda sunan Mansur ya kasance iri ɗaya da sunan mahaifinsa Manzon Allah (S.A.W) watau Abdullahi.[80]

Wasu ba'arin suna ganin cewa asalin ƙirƙirar hadisi ya fara tun lokacin da Annabi (S.A.W) yake raye.[81] wasu kuma suna ganin cewa ya fara ne bayan zamanin halifancin khulafa'ur rashidin ma'ana bayan shahadar Imam Ali (A.S). a wannan daura an samu ɓullar firƙoƙi da suke ƙagar hadisai domin goyan bayan ƙungiyoyinsu.[82]

Suna cewa a zamanin Mu'awiya ƙirƙirar hadisai ya yi matuƙar yaɗuwa,[83] Ibn Abil Al-hadid wanda ya yi sharhin Nahjul balaga a ƙarni na bakwai, ya rubuta cewa haƙiƙa Mu'awiya ya kasance yana ba da cikakken goyan baya ga marawaitan hadisan ƙarya cikin falalar Usman da sauran sahabbai da kuma ƙirƙirar hadisan ƙarya kan neman aibobin Imam Ali (A.S).[84]

Muhimman Litattafai Da Matattaran Hadisai

Tushen ƙasida: Jami'u Hadis

Jawami'u Hadis, suna ne da ake amfani da shi kan litattafan hadisai da suka tattaro dukkanin maudu'ai addini misalin akida, hukunce-hukuncen shari'a, sira da tafsiri.[85] a wani bayanin daban, ana amfani da wannan suna kan litattafai da suke tatttaro bakiɗayan batutuwa ko galibin mas'aloli cikin keɓantaccen maudu'i.[86]

Al-Kafi Na Kulaini, Daya Daga Cikin Kutubul Arba'a

Mafi muhimmancin jawami'u na riwayoyin shi'a su ne kamar haka: Al-kafi na Kulaini, Man La Yahduruhul Al-faƙihu, na Shaik Saduƙ, Tahzibul Al-ahkam da Al-Istibsar na Shaik ɗusi.[87] waɗannan litattafai ana kiransu da kutubul arba'a ko kuma usulul arba'a.[88] sauran litattafan hadisai na shi'a da su ma sun shahara daga ƙarni na 11 su ne: Al-wafi na Faizul Kashani, Biharul Al-anwar na Allama majlisi, Wasa'ilul Ash-shi'a na Hurrul Amili,[89] Mustadrakul Al-wasa'il na Mirza Husaini Nuri, Mizanul Al-hikima na Muhammad Rai Shahri tare da sauran marubuta, Jami'u Ahadisul Ash-shi'a na wanda wasu adadin malamai suka rubuta, Al-hayat na Muhammad Rida Hakimi da Asarul As-sadiƙin na Sadiƙ Ihsan Bakshe.[90]

Mafi shahara da ingancin Jawami'u na riwayoyin ahlus-sunna litattafai ne guda takwas: Muwaɗɗa na Malik, Musnad Ahmad ɗan Hanbal, sahihul Al-bukhari, Sahihu Muslim, Jami'u Tirmizi, Sunanu Abu Dawud, Sunanu Nasa'i da Sunanu Ibn Maja,[91] guda shidan ƙarshensu sun shahara ana kiransu da Sihahu Sitta (Ingantattu guda shida).[92]

Ilimin Hadisi

Tushen ƙasida: Ilimin Hadisi

An ce tun ƙarnonin farko-farko muslunci aka fara samun ɓullar Ilimummuka daban-daban game da hadisi, waɗannan fannoni sun kasance suna bincike kan hadisi daga sassa daban-daban kamar misalin isnadi.[93] ba'arin waɗannan ilimummuka su ne kamar haka:

  • Rijal: ilimin da yake himmatuwa kan bahasin marawaita, su wane ne su, wani ɓangare daga halayensu misalin adalci da Imani, wanda sanin halayen na su yana da tasiri cikin karɓar riwayarsu da watsi da ita.[94]
  • Dirayatul Al-hadis ko musɗalahul al-hadis: bayani ne game da rabe-raben hadisi, isɗilahin hadisi da kuma magana kan matanin hadisi da sanadinsa, hanyoyi da sharuɗɗan ɗaukar hadisi (ji da karɓowa) da kuma ladubban naƙalto hadisi.[95]
  • Mukhtalaful Al-hadis: hadisai da suke ci karo da juna tare da bijiro da hanyoyin warware cin karon da suka yi.[96]
  • Nasik wa Mansuk: magana ce game da hadisai masu karyata juna da ba a samu hanyar warware cin karonsu ba. Cikin misalin wannan hali, ana ɗaukar hadisin da ya gabata matsayin mansuk (shafaffe) wanda kuma ya zo daga baya a matsayin nasik (Mai shafewa).[97]

Tasirin Hadisi Cikin Adabi Da Fasaha

Wani Bangare Daga Kyakkyawan Rubutun اَنَا مدینةُ العلم rubutun hannun na Gulam Amir Khan

A cewar Kazim Mudir Shanaci, haƙiƙa hadisi ya yi matuƙar tasiri cikin adabin farisanci ya bunƙasa shi da faɗaɗa shi. ya ƙaranta samun mawaƙin farisanci ba tare da amfani da hadisi ba cikin waƙoƙinsa, za ka samu an yi ishara daban-daban kan nuƙɗoɗin adabi ta hanyar amfani da hadisi, hadisi ya kasance mafi kyawuntar ilimi da aka yi amfani da shi cikin adabin farisanci, sannan yana tattare gudummawa ta koyarwa da gyaran halaye.[99] cuɗanyar hadisi cikin rubuce-rubucen mawaƙan farisanci misalin Nasir Khosro, Sanayi, Aɗɗar Naishabur, Khaƙani, Nazzami, Maulawi da Sa'adi ya kai cewa bama zai yi wu a fahimci waƙoƙinsu ba ba tare da fahimtar ma'anar hadisi ba.[100]

Alal misali, Sanayi cikin waƙarsa da za ta zo a ƙasa ya yi ishara da hadisai guda biyu, hadis ana madinatul ilmi da hadisul saƙlaini: kowa da kowa ya kama ku san cewa Haidar ne birnin ilimi na gaskiya. Bai dace ba a samu wani koma bayan Haidar Babu abin da ya wanzu daga Ahmad Manzon Allah sai littafin Allah da Itra ɗahira. Kuna iya ajiye abin tunawa har zuwa tashin ƙiyama.[101]

Ayyukan Fasaha

Allo mai dauke da zanen hadisin "La Fata Illa Ali" na Hassan Ruhul Amin cikin wannan allo ya misalta hotan yakin uhud

An yi amfani da hadisi cikin ayyukan fasaha. Misali Hassan Ruhul Amin a shekarar 1396 h, shamsi ya fitar da tsarin allo ɗauke da hadisin "La Fata Illa Ali".[102] haka nan George Jurdag yana cewa " na girma cikin babban dangi na kiristoci. Babana ya kasance yana sana'ar sassaƙa dutse, an ajiye wani duste a bakin ƙofar shiga gidanmu kan wannan dutse an rubuta jumlar: "La Fata Illa Ali La Saifa Illa Zul Fiƙar".[103] Gulam Husaini Amir khani, mai sana'ar ƙayataccen rubutu shi ma ya ƙayata rubutun hadisin "Ana Madinatul ilimi" da salon rubutun nastaaliƙ.[104]

Bayanin kula

  1. ↑ Subhani, Usul Al-Hadis wa Ahkamihi, Dar Ihya’ al-Tarath al-Arabi, shafi na 19.
  2. ↑ Madir Shanachi, Ilm al-Hadith, 1381 AH, shafi na 20.
  3. ↑ Mahdavirad, "Tadwinu Hadis (1)", shafi na 39-40; Mudir Shanachi,
  4. ↑ Madir Shanachi, Ilm al-Hadith, 1381 AH, shafi na 20.
  5. ↑ Mahdavirad, "Tadwinu Hadis (1)", shafi na 43, 44.
  6. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 14.
  7. ↑ Manaja Shanachi, Ilmul al-Hadith da Darayah al-Hadith, 1378, shafi na 1-2.
  8. ↑ Motaghi Handi, Kanz al-Amal, 1401 AH, juzu'i na 10, shafi 285; Tabari, Tarikh al-Umm da al-Muluk, 1387H, juzu'i na 4, shafi na 204.
  9. ↑ Bukhari, Sahihul Bukhari, 1401 AH, juzu'i na 1, shafi na 33.
  10. ↑ Motaghi Handi, Kanzal-Ummal, 1401 AH, Juzu'i na 10, shafi 291-292, H29474.
  11. ↑ Dhahabi, Tadhkirat al-Huffaz, 1419 AH, juzu'i na 1, shafi na 9.
  12. ↑ Ghazali, Ihya al-Uloom, juzu'i na 10, shafi na 79, wanda Diari Begdali ya nakalto, "Nakze wa barasi ilal wa angizehaye man'i negarashe hadis", shafi na 44.
  13. ↑ Shahrastani, Man'u tadwin Hadis, 1430 Hijira/2009, shafi na 67.
  14. ↑ Hosseini, “Payamadhaye Man'i nakle Hadis”, shafi na 62.
  15. ↑ Subhani, Farhang, akayid wa mazahib islami, 1378 AH, juzu'i na 1, shafi na 91; Muttaqi Hindi, Kanz Al-Ummal, 1401 BC, juzu'i na 10, shafi 285.
  16. ↑ Hosseini, “Payamadhaye Man'i nakle Hadis”, shafi na 68
  17. ↑ Hosseini, “Payamadhaye Man'i nakle Hadis”, shafi na 67
  18. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 14.
  19. ↑ Ma'arif, "Barasi Tarikh kitabat Hadis dar Shi'eh", shafi na 74.
  20. ↑ Attar, Manhaj al-nakad fi Ulum al-Hadith, 1418 AH, shafi na 39-40.
  21. ↑ , Kulaini, Kafi, 1407 AH, juzu'i na 1, shafi na 52, hadisi na 8, 9 da 10; Ibn Shu'bah, Tuhaf al-Uqul, 1404 BC, shafi na 36.
  22. ↑ Amin, Aayan al-Shia, 1403, juzu'i na 1, shafi na 140.
  23. ↑ Shahid Thani, Maniya al-Murid, 1409H, shafi na 339.
  24. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 202.
  25. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 202
  26. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 207-209.
  27. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 213
  28. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 46.
  29. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 216-217.
  30. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 221
  31. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 227.
  32. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 228-234.
  33. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 255.
  34. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 47.
  35. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 307.
  36. ↑ Ma’arif,Tarikh Umumi Hadis, 1377H, shafi na 310.
  37. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 348-350.
  38. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 355.
  39. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 355.
  40. ↑ Muddeb, Tarikh Hadis, 1388H, shafi na 86.
  41. ↑ Ilimi, Tarikh Umumi Hadis, 1377 AH, shafi na 400-402.
  42. ↑ Ma'arif, Tarikh Umumi Hadis, 1377H, shafi na 434-439.
  43. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 43.
  44. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 43.
  45. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 43-44.
  46. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 44.
  47. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 44.
  48. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na83.
  49. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 72-73.
  50. ↑ Shahid Thanī, Al-Bidayā’ fi ‘Ilm al-Dīrāya, 1421 AH, shafi na 23, 39.
  51. ↑ Shahid Thani, Al-Bidaya fi Ilm Al-Dariyah, 1421 AH, shafi na 23-24.
  52. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 84-85.
  53. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 84-85.
  54. ↑ Subhani, Usulul Al-Hadis wa Ahkamihi, Dar Ihya’ al-Tarath al-Arabi, shafi na 35.
  55. ↑ Fazli, Usul Al-Hadisi, 1420 AH, shafi na 80.
  56. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 81.
  57. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 81. Sheikh Ansari, Fara’id al-Usul, 1428H, juzu’i na 1, shafi na 238; Akund Khorasani, Kifayat al-Usul, 1430 AH, juzu'i na 2, shafi na 311.
  58. ↑ , Sheikh Ansari ne ya rubuta shi, Fara’id al-Usul, 1428 AH, juzu’i na 1, shafi na 238; Akund Khorasani, Kifayat al-Usul, 1430 AH, juzu'i na 2, shafi na 311; Muzaffar, Ka'idodin Shari'a, 1430 BC, juzu'i na 3, shafi na 72.
  59. ↑ Muzaffar, Usul al-Fiqh, 1430 AH, juzu'i na 3, shafi na 72; Fazli, Usul al-Hadith, 1420H, shafi na 88.
  60. ↑ Jannati, Manabi Ijtihad az didgahe mazahib islami , 1370H, shafi na 105-106; Akund Khorasani, Kifayat al-Usul, 1430 BC, juzu'i na 2, shafi na 311-312.
  61. ↑ Sheikh Ansari, Fara’id al-Usul, 1428H, juzu’i na 1, shafi na 237.
  62. ↑ Sheikh Ansari, Fara’id al-Usul, 1428H, juzu’i na 1, shafi na 240-241.
  63. ↑ Sheikh Ansari, Fara’id al-Usul, 1428H, juzu’i na 1, shafi na 240-241.
  64. ↑ Sheikh Ansari, Fara’id al-Usul, 1428H, juzu’i na 1, shafi na 241.
  65. ↑ Sheikh Ansari, Fara’id al-Usul, 1428H, juzu’i na 1, shafi na 241.
  66. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 89-90.
  67. ↑ Shawkani, Irshad al-Fahul, 1419 BC/1999 AD, juzu'i na 1, shafi na 128.
  68. ↑ Shawkani, Irshad al-Fahul, 1419 BC/1999 AD, juzu'i na 1, shafi na 137.
  69. ↑ Shawkani, Irshad al-Fahul, 1419 BC/1999 AD, juzu'i na 1, shafi na 133.
  70. ↑ Shawkani, Irshad al-Fahul, 1419 BC/1999 AD, juzu'i na 1, shafi na 134.
  71. ↑ Shawkani, Irshad al-Fahul, juzu'i na 1, 1419 AH/1999 AD, shafi na 134-135. ↑
  72. ↑ Tabatabai, Musanad nawisi dar Tarikh Hadith, 1377 AH, shafi na 30-31.
  73. ↑ Tabatabai, Musanad nawisi dar Tarikh Hadith, 1377 AH, shafi na 31.
  74. ↑ Tabatabai, Musanad nawisi dar Tarikh Hadith, 1377 AH, shafi na 31-32.
  75. ↑ Mamqani ya ruwaito shi, Miqbas Al-Hidaya, 1385 AH, juzu'i na 1, shafi na 292; Shahid Thani, Sharh al-Bidayah fi Ilm al-Dariyah, Beta, juzu'i na 1, shafi na 155.
  76. ↑ Mamqani ya ruwaito shi, Miqbas Al-Hidaya, 1385 AH, juzu'i na 1, shafi na 292; Shahid Thani, Sharh al-Bidayah fi Ilm al-Dariyah, Beta, juzu'i na 1, shafi na 155.
  77. ↑ Rafi’i, Darsenameh Hadis, 1384, shafi na 163.
  78. ↑ Rafi'i, Darsenameh Hadis, 1384, shafi na 162-166.
  79. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 51, shafi na 82.
  80. ↑ Rafi’i, Darsenameh waz'au Hadis, 1384, shafi na 165; Shushtri, Al-Akhbar al-Dakhila, 1415 AH, shafi na 229.
  81. ↑ Ahmad Amin, Fajr al-Islam, 2012, shafi na 231.
  82. ↑ Ma'rouf Hosni, Al-Mauzu'at fi Al-Akhtar wa Al-Akhbar, 1407 AH, shafi na 90-91.
  83. ↑ Rafi’i,Darsename waz'au Hadis, 1384, shafi na 60.
  84. ↑ Duba Ibn Abi al-Hadid, Sharhin Nahj al-Balaghah, 1404 AH, juzu'i na 11, shafi na 45.
  85. ↑ Al-Ghori, Al-Mustalahat al-Hadithiyah, 1428H, shafi na 274.
  86. ↑ Tabatabai, Musnad nawasi dar Tarikh Hadith, 1377 AH, shafi na 45.
  87. ↑ Muddeb, Tarikh Hadisi, 1388H, shafi na 86.
  88. ↑ Muddeb, Tarikh Hadisi, 1388H, shafi na 86.
  89. ↑ Muddeb, Tarikh Hadisi, 1388H, shafi na 129.
  90. ↑ Muaddeb, Tarikh Hadisi, 1388H, shafi na 148-152.
  91. ↑ Fazli, Usul al-Hadith, 1420 AH, shafi na 44.
  92. ↑ Al-Ghori, Al-Mustalahat al-Hadithiyyah, 1428H, shafi na 435-436.
  93. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 184-185.
  94. ↑ Nasiri, Hadith Shinasi, 1383 AH, juzu'i na 2, shafi na 111.
  95. ↑ Nasiri, Hadith Ash-Shinasi, 1383 AH, juzu'i na 2, shafi na 18.
  96. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 190
  97. ↑ Ma’arif, Tarikh Umumi Hadis, 1377H, shafi na 191.
  98. ↑ Nasiri, Hadis Ash-Shinasi, 1383 AH, juzu'i na 2, shafi na 214.
  99. ↑ Manaja Shanachi, Ilmul al-Hadith wa Darayah al-Hadith, 1378, shafi na 2-3.
  100. ↑ Manaja Shanachi, Ilmul al-Hadith wa Darayah al-Hadith, 1378, shafi na 2-3.
  101. ↑ Sanai, Diwan Hakim Sanai Ghaznavi, 2001, shafi 245-246.
  102. ↑ «رونمایی از تابلو لا فتی الا علی».
  103. ↑ «آن روز که یک مسیحی عاشق علی علیه السلام شد».
  104. ↑ «خوشنویسی/أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا».

Tsokaci

  1. ↑ `yan shi'a sun yi imani da cewa Annabi (S.A.W) da Imamai goma sha biyu tare da Sayyida Fatima (S) dukkanininsu ma'asumai ne.
  2. ↑ MUhammad Bin Abdullahi Almansur wanda yafi shahara da Mahadi Abbasi

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