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Rubuta Hadisi

Daga wikishia
Mafi Muhimmanci Daga Cikin Litattafan Hadisi
Litattafai Huɗu Na Shi'a
Al-Kafi • Man La Yahduruhul Faƙihu (Littafi)|)|Man La Yahduruhul Faƙihu • Tahzibul Ahkam • Al-Istibsar Fi Maktalafa Minal Akhbar
Sanannun Litattafan Hadisi Na Shi'a
Biharul Al-Anwar • Wasa'ilush Shi'a • Al-Wafi • Mustadrakul Wasa'il • Safinatul Bihar • Jami'u Ahadisush Shi'a • Sauran Litattafan Hadisi Na Shi'a
Littattafan Hadisi Guda Shida Na Ahlus-Sunna
Sahihul Bukhari • Sahihu Muslim • Sunanu Abi Dawud • Sunanu Ibn Maja • Sunanu Tirmizi • Sunanu Nasa'i
Hanyoyin Rubuta Hadisi
Rubuta Asalai • Rubuta Mustadrak • Rubuta Amali • Rubuta Manaƙib • Rubuta Gaiba • Rubuta Musnad • Rubuta Garibul Hadis • Rubuta Arba'una Hadis • Rubuta Litattafan Hadisi • Rubuta Addu'o'i Da Ziyarori • Rubuta Mausu'a


Rubuta hadisi (Larabci: تدوين الحديث) ko rubuta hadisan Annabi (S.A.W) da hadisan iyalan gidanshi abu ne mai muhimmanci wajan kiyaye hadisi da isar da su ga muatanen da za su zo na gaba. Ƙarfafa rubuta hadisi ya zo cikin ruwayoyi da yawa, cikin wani hadisi da aka rawaito daga Sayyida Faɗima (S) tana ganin muhimmanci rubuta hadisi ya yi dai da Imam Husaini da Imam Hassan (A.S) haƙiƙa Shahidus Sani ya wajabta rubuta hadisi saboda rasa littafan hadisi da aka yi a lokacinshi, sakamakon rashin litattafan hadisai, sahabbai sun kasance a zamanin Annabi (S.A.W) suna rubuta hadisi, a wasu lokuta Annabi ya kasance yana faɗawa Imam Ali (A.S) hadisai shi kuma yana rubutawa, amma bayan wafatin Annabi (S.A.W) lokacin mulkin Abubakar da Umar sai aka hana rrubuta hadisi. Ahlus-Sunna suna ganin cewa dalilin da ya sa aka hana rubuta hadisi shi ne hana yaɗuwar hadisai marasa inganci, da kuma tsoran kada a samar da wani littafi daban bayan ƙur'ani

Yanshi'a suna ganin cewa an hana rubuta hadisi ne domin hana yaɗuwar falalolin Imam Ali (A.S), amma bayan janye wannan hani a lokacin Umar ɗan Abdul-Aziz shekara ta (63-101) sai aka rubuta litattafan hadisi da yawa. Rubuta hadisin iyalan gidan manzo a ƙarni na ɗaya ya kasance ƙayyadaje, inda ya zamo siyasar hana rubuta hadisi ita ce siyasa gun gwamnatin wancan lokacin, saboda siyasar hana rubuta hadisai muka rasa hadisai daga Imamai huɗu na farko. Amma a ƙarni na 2 bayan ba da dama domin rubuta hadisi, ƴanshi'a sun rubuta litattafan hadisi da yawa, waɗannan litattafan ana kiransu wasiƙu da asali da Musannif, cikin ƙanƙanin lokaci aka rubuta ɗaruruwan litattafai na hadisi, ga waɗanda suka fi muhimmmanci, sune Al-Usulul Arba'ami'a.

Matsayi Da Muhimmancin Rubuta Hadisai

Rubuta hadisan Annabi Akram (S.A.W) da iyalan gidanshi (A.S) wata hanya ce da ake kiyaye hadisan Musulinci[1] malamin hadisi Ahlus-Sunna Nurud-dini Itru yana ganin rubuta hadisi hanya ce mafi muhimmanci wajan kiyaye hadisai da isar da su ga ƴan baya.[2] Bisa abin da Sayyid Muhsin Amin Amili, wanda ya rubuta littafin A'ayanush Shi'a ya faɗa cewa ƴanshi'a tin daga lokacin Imam Ali (A.S) har zuwa lokaci Imam Hassan Askari (A.S) sun rubuta litattafai dubu 6600.[3] rubuta hadisi abu ne da ya kasance mai muhimmanci a lokacin Annabi (S.A.W) da Imamai (A.S), domin shi hadisi shi ne abu na biyu da ake sanin addini da shi bayan Alƙur'ani mai girma.[4] Akwai kwaɗaitarwa cikin hadisai da yawa daga Imamai ma'asumai (A.S) kan rubuta hadisi.[5] Ali Akbar Gafari malami ɗanshi'a yana cewa cikin hadisi akwai wata ruwaya a littafin Dala'ilul Imama kan muhimmancin rubuta hadisi[6] bisa abin da ya zo cikin wannan ruwaya cewa Sayyida Faɗima (S) ta kasance tana son hadisi rubutacce daga daga Annabi (S.A.W) kamar yadda take son ƴa'yanta Hassan da Husaini (A.S).[7] Tattara hadisi ya kasance yana da abubuwa da suka keɓanceshi a lokuta mabambanta, saboda haka malaman hadisi suka yi bincike kan hakan da yin magana kanshi cikin abun da suka kira Adwarul Hadisi (Daurorin da hadisi ya bi har ya bi gangaro zuwa gare mu)[8] sun ambaci wasu abubuwa da suka keɓanta da ko wane zamani. Bisa abin da Shahidus Sani malamin fiƙihu ɗan'shi a ƙarni na goma hijira ya faɗa cewa, rubuta hadisi zai yi wu ya zama wajibi ko mustahabi duba da maudu'an da za a rubuta da muhimmancinshi,[9] Shahidus Sani a lokacinshi yana ganin cewa rubuta hadisi wajibi ne kan kowa sakamakon rashin litattafai na addini wadatattu a wancan lokacin.[10]

Rubuta Hadisan Annabi (S.A.W)

Bisa ruwayoyi da yawa da aka rawaito ta hanyar Shi'a da Ahlus-Sunna, Annabi (S.A.W) ya kasance yana yin wasicci da a rubuta hadisanshi.[11] Nurud-dini Itra ya yi imani cewa ruwayoyin da suke tabbatar da rubuta hadisi a lokacin Annabi (S.A.W) sun kai matsayin tawatiri,[12] duk da samuwar ruwayoyi kan hana rubuta hadisai a litattafan Ahlus-Sunna, sai dai cewa mai bincike nan Ahlus-Sunna Muhammad Musɗafa Al-A'azami bai yi imani da ingancisu ba.[13] Wasu daga cikin sahabbai sun kasance suna rubuta wasu hadisai a cikin abin da aka fi sani da "Sahifa", kuma Annabi (S.A.W) bai hana ba, kai bama haka ba wasu daga cikinsu sun yi haka ne da umarnin Annabi (S.A.W),[14] misali kan haka akwai Sahifa ta Abi Rafi'i.[15]

Bisa wata ruwaya da ta zo cikin littafin Rijal Najashi, tabbas Annabi (S.A.W) shi da kanshi ya kasance yana faɗawa Imam Ali (A.S) hadisai shi kuma yana rubutawa[16] Ali Akbar Gaffari ɗan'shi'a masanin rubutu na hannu na Shi'a yana ganin farkon littafin da aka rubuta a Muslunci shi ne littafin da Imam Ali (A.S) ya rubuta.[17] Domin wannan littafi ya kasance mafi daɗewa a tarin hadisai a duniya ta Musulunci.[18] Bisa faɗin Sayyid Hassan Sadar yana ganin Abu Rafi'i bawan Annabi (A.S) shi ne mutum na farko da ya fara rubuta hadisi cikin Sahabban Annabi (S.A.W) da sahabban Imamai.[19] Kazalika an ambaci cewa Salmanul Farisi da Abu Zar Gifari da Asbag Bin Nabata sune mutane na farko da suka rubuta hadisai cikin ƴanshi'a.[20] Mai bincike a Hauza Ilmiyya Mahdawi Rad a wata maƙala da ya rubuta mai suna "Kitabatul Hadis" ya ambaci sunan mutum 48 daga cikin sahabbai waɗanda suka rubuta hadisi.[21] Bisa maganar wannan malami Mahadawi rubuce-rubucen da sahabbai suka yi ya kasance yana ɗauke da sunan Assahifa ko Annusuka.[22]

Hana Rubuta Hadisai

A lokacin halifancin Abubakar da Umar an hana rubuta hadisan Annabi (S.A.W) kuma haka wannan hani ya ci gaba har zuwa lokacin Umar ɗan Abdul'aziz, abin nufi kusan shekara ɗari kenan.[23] Daɗi kan hana rubuta hadisan Annabi (S.A.W) halifa Umar ya hana naƙaltar hadisai da yaɗa su, kuma sai da takai Umar ya tsare Abul Darda da Ibn Mas'ud.[24] Ahlus-Sunna suna ganin daga cikin dalilai da suka sa aka hana rubuta hadisi akwai tsoron ka da hadisi ya cakuɗa da ƙur'ani da tsoron faɗawar Musulmi cikin saɓani,[25] da hana yaɗuwar hadisai marasa inganci,[26] da tsoron samar da wani littafin daba ƙur'ani ba,[27] amma bisa maganar malamin da ya rubuta littafi mai suna "Man'u Tadwinin Hadis" yana ganin mafi yawanci masu rubutu cikin ƴanshi'a sun yi imani cewa ɗaya daga cikin abubuwan da suka sa aka hana rubuta hadisi akwai tsoron yaɗuwar falalolin Imam Ali (A.S).[28] Haƙiƙa hana rubuta hadisai yana da sakamakon marar kyau da yawa daga cikin an ambaci cewa akwai ɓatan hadisai na farko, da ƙirƙirar hadisai da canza sunnar Annabi (S.A.W) da bayyanar mazahabobi daban-daban.[29] Amma duk da haka wasu daga cikin marubuta na ganin cewa hana rubuta hadisi a wurin Ahlus-Sunna bai cutar da hadisi ba a gurin ƴanshi'a.[30]

Janye Dokar Hana Rubuta Hadisi

An soke dokar hana rubuta hadisai a lokacin mulkin Umar ɗan Abdul-Aziz wanda ya rawu tsakanin (63-101,hijira)[31] Ibn Hajar Asƙalani malamin hadisi Ahlus-Sunna ya ce farkon wanda ya fara rubuta hadisi daga cikin Ahlus-Sunna shi ne Ibn Shahab Azzuhiri wanda ya zauna ya duƙufa da rubuta hadisi da umarni Umar ɗan Abdul-Azizi a shekara ta 100 hijira[32] amma Suyuɗi malamin Ahlus-Sunna kuma sananne ya ce daga cikin waɗanda suka fara rubuta hadisi a mabambanta babuka daga cikin daga Ahlus-Sunna wasu adadin mutane ne daga cikinsu akwai Malik ɗan Anas(93-179) da Sufuyanus Sauri (97-161) da Ibn Jarihi (80-150).[33] Wani malamin tarihi ɗanshi'a da ake kira Rasul Jafariyyan yana ganin cewa duk da cewa wasu daga cikin hadisan Ahlus-Sunna an rubuta su a ƙarni na biyu, sai dai cewa rubuta hadisi bai zamo abin da ya yaɗu ba, har farkon ƙarni na uku hijira, wasu daga cikin malaman Ahlus-Sunna sun kasance suna rubuta hadisi ba tare da ransy yana so ba, badan komai ba sai dan kawai riƙe abin da suka haddace na hadisi.[34]

Rubuta Hadisai Na Iyalan Gidan Manzo (A.S)

Sayyid Hassan Sadar malamin hadisi a ƙarni na 14 hijira ɗanshi'a yana cewa ƴanshi'ar da suke ganin cewa hadisan Imamai hujja ce kamar hadisan Annabi (S.A.W) sun bada muhimmanci kan rubuta hadisi tin daga farko bisa biyayya ga Imamansu[35] a lokacin da siyasar da ta yaɗu a tsakanin al'umar Musulmi kafin lokacin Imamai guda biyu da akewa laƙabi da Sadiƙaini ita ce siyasar hana rubbuta hadisi, tabbas a wannan lokacin rubuta hadisai na ƴanshi'a shi ma ya zama taƙaitacce, saboda da haka ne mai bincike ɗanshi'a Majid Aarif yana cewa mafi yawancin hadisan Imamai huɗun farko sun ɓata.[36] saboda haka ne ya sa Imam Ali (A.S) yana da marubuta waɗanda suke rubuta mishi wasuƙunshi da umarni da yake bayarwa, an haɗa wannan wasiƙun an tara wasunsu da wassu daga cikin umarni da yake bayarwa cikin littafin Nahjul balaga.[37] A lokacin da aka ɗage dokar hana rubuta hadisai a gun Ahlus-Sunna sai Imamai suka tashi tsaye suna kwaɗaitarwa sahabbansu rubuta hadisai, sun kasance suna faɗawa mabiyansu karatukansu suna rubutawa, a wasu lokuta kuma suna amsa tambayoyin mabiyansu a rubuce.[38] Rasul Jafariyan ya ce litattafan hadisi masu yawa an rubutasu ne a lokacin Imam Sadiƙ (A.S) da kuma bayanshi.[39] Tabbas an rubuta wasu hadisan Shi'a a waccan lokacin masu ɗauke da suna Rasa'il[40] ko Musannaf ko Aslu,[41] a wancan lokacin Usul na nufin litattafai na hadisi da marubucinsu ya ji su kai tsaye daga bakin Imami ko kuma ya ji su ta hanyar shamakin mutum guda,[42] waɗanda sune daga ba ya suka zama litattafan hadis.[43] Saboda kwaɗaitarwar Imamai kan rubuta hadisi da ba da muhimmanci da sahabbansu suka yi aka rubuta ɗaruruwa Usul (Litattafan hadisi) cikin ƙanƙanan lokaci,[44] daga cikin litattafan wanda ya fi ko wanne muhimmanci shi ne Arba'a'mi'a Usul, wanda daga baya ya shara da sunan Al-Usulul Arba'a'mi'a.[45] Amma litattafan da ake kira Musannafat su wasu litattafai ne na hadisi wanda marbutansu ba su taƙaita da rawaitusu da wasiɗa ba kaɗai, a a bayan sun rawaito hadisan sai suka ƙara da ra'ayinsu kan sanadi (Hanyar naƙaltosu) da ma'anar wannan hadisan da suka rawaito.[46]

Bayanin kula

  1. ↑ Maarif, Barrasi Sairi Tarihi Kirabate Hadis Dar Shi’e, shafi. 74.
  2. ↑ Attar, Manhaj Annaƙdi fi Ulum al-Hadith, 1418 AH, shafi na 39-40.
  3. ↑ Al-Amin, A'ayanush Shia, 1403, juzu'i. 1, shafi. 140.
  4. ↑ Tawhidi,Barrasi KItabate Hadis Dar Daure Sahabe,” shafi. 87.
  5. ↑ Duba: Al-Tirmidhi, Sunan al-Tirmidhi, 2015, juzu'i na 5, shafi.39; Al-Kafi, 1407 AH, Vol. 1, shafi 52, Hadisi na 8, 9 da 10; Ibn Shu'uba, Tohaf al-Uqool, 1404 AH, shafi. 36.
  6. ↑ Ghaffari, Talkhis Miqabas al-Hidaya, 1369, shafi. 225.
  7. ↑ Al-Tabari, Dala'ilul al-Imamah, 1413 AH, shafi na 65-66.
  8. ↑ Ma'arif, "Tadwine Hadis", shafi. 750.
  9. ↑ Al-Shaheed al-Thani, Muanyatul al-Murid, 1409 AH, shafi. 339.
  10. ↑ Al-Shaheed al-Thani, Muanyatul al-Murid, 1409 AH, shafi. 339.
  11. ↑ Duba: Al-Safar, Basair al-Darajat, 1404 AH, shafi. 167; Sheikh Al-Sadooq, Al-Amali, 1376, shafi. 401; Ibn Shu'ba al-Harani, Tohaf al-Uqool, 1404 AH, shafi na 36; Abu Dawood, Sunan Abi Dawood, al-Maktab al-Asriya, juzu'i. 3, shafi. 318; Al-Khatib al-Baghdadi, Taqyeed al-Ilm, Ihiya Sunnah al-Nabawiyya, shafi na 66-81.
  12. ↑ Attar, Manhaj Annaƙdi FI Ulumil Hadis, 1418 AH, shafi. 40.
  13. ↑ Al-Azami, Dirasatu Fil Hadisin Nabawi Wa Tarikh Tadwinihi, 1400H, shafi na 80.
  14. ↑ Ibn Hibban, Sahih Ibn Hibban, 1414 AH, juzu'i. 1, shafi. 265.
  15. ↑ Al-Mousavi Al-Birjandi, Man'u Kitabat Wa Intishare Hadis Wa Sunnate Nabawi, shafi na 76.
  16. ↑ Al-Najashi, Rijal Al-Najashi, 1365, shafi. 360.
  17. ↑ Ghaffari, Talkhis Miqbasil al-Hidaya, 1369, shafi. 227.
  18. ↑ Naji Al-Isfahani, “Bazejuste Kitabe Ali”, shafi na 7.
  19. ↑ Al-Sadr, Tasisush Shi’a, 1375, shafi. 280.
  20. ↑ Al-Sadr, Tasisush Shi’a, 1375, shafi. 280-281
  21. ↑ Mahdavi Rad,Tadwine Hadis (3), Sahabe Wa Kitabate Hadis", shafi na 10-40.
  22. ↑ Mahdavi Rad,Tadwine Hadis (3), Sahabe Wa Kitabate Hadis", shafi na 10-
  23. ↑ Al-Asqalani, Fathul Bari, 1379 AH, juzu'i. 1, shafi. 208.
  24. ↑ Al-Dahabi, Tazkirah al-Huffaz, 1419 AH, juzu'i. 1, shafi. 12.
  25. ↑ Al-Dahabi, Tazkirah al-Huffaz, 1419 AH, juzu'i. 1, shafi. 9.
  26. ↑ Al-Muttaghi al-Hindi, Kanzul al-Ummal, 1401 AH, juzu'i. 10, shafiu. 285.
  27. ↑ Al-Dahabi, Tazkirah al-Huffaz, 1419 AH, juzu'i. 1, shafi. 219-292.
  28. ↑ Al-Shahristani, Man'u Tadwinil hadis, 1430 AH, shafi na 67.
  29. ↑ Al-Sabhani, Farhange Aqayeed Wa Mazahibe Islami, 1371, juzu'i. 1, shafi na 91-96; Al-Hussaini, “Payamadhaye Man'e Naqle Hadis, shafi na 60-69.
  30. ↑ Tabatabai, Tarikhe Hadise Shi'a, 1388, juzu'i na 1, shafi na 5.
  31. ↑ Al-Siuti, Tadribul Al-Rawi, 1415 AH, juzu’i na 1, shafi na 94.
  32. ↑ Al-Asqalani, Fathul Bari, 1379 AH, juzu'i. 1, shafi. 208.
  33. ↑ Al-Siuti, Tadribul Al-Rawi, 1415 AH, juzu’i na 1, shafi na 93.
  34. ↑ Jafarian, "Tarikhe Tadwine Hadis", shafi. 93.
  35. ↑ Al-Sadr, Ta'asisush Shi’a, 1375, shafi. 279.
  36. ↑ Maarif, Barrasi Saire Tarikhi Kitabate Hadis Dar Shi’a, shafi na. 79.
  37. ↑ Maarif, Barrasi Saire Tarikhi Kitabate Hadis Dar Shi’a, shafi na. 81.
  38. ↑ Maarif, Barrasi Saire Tarikhi Kitabate Hadis Dar Shi’a, shafi na. 82.
  39. ↑ Jafarian, "Tarikh Tadwine Hadisi", shafi. 99.
  40. ↑ Maarif, Barrasi Saire Tarikhi Kitabate Hadis Dar Shi’a, shafi na. 82.
  41. ↑ Ashuri Taluki, Pajuheshi Piramune Usul Arba'ami'a, shafi. 49.
  42. ↑ Agha Bozur Al-Tahrani, Al-Zari'a, 1408 AH, juzu'i. 2, shafi. 125.
  43. ↑ Agha Bozur Al-Tahrani, Al-Zari'a, 1408 AH, juzu'i. 2, shafi. 125.
  44. ↑ Maarif, Barrasi Saire Tarikhi Kitabate Hadis Dar Shi’a, shafi na. 84.
  45. ↑ Ashuri Taluki, Pajuheshi Piramune Usul Arba'ami'a, shafi. 58.
  46. ↑ Al-Sushtari, Qamoos al-Rejal, 1410 AH, juzu'i na 1, shafi na 65.

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