Tsallaka zuwa abin da ke ciki
Sabīl
Sunan Abu Dawud

Lamba 1928

Lamba 1928Littafi na 11, lamba 208
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا شَبَابَةُ، ح وَحَدَّثَنَا مَخْلَدُ بْنُ خَالِدٍ، - الْمَعْنَى - أَخْبَرَنَا عُثْمَانُ بْنُ عُمَرَ، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنِ الزُّهْرِيِّ، بِإِسْنَادِ ابْنِ حَنْبَلٍ عَنْ حَمَّادٍ، وَمَعْنَاهُ، قَالَ بِإِقَامَةٍ وَاحِدَةٍ لِكُلِّ صَلاَةٍ وَلَمْ يُنَادِ فِي الأُولَى وَلَمْ يُسَبِّحْ عَلَى أَثَرِ وَاحِدَةٍ مِنْهُمَا ‏.‏ قَالَ مَخْلَدٌ لَمْ يُنَادِ فِي وَاحِدَةٍ مِنْهُمَا ‏.‏
The aforesaid tradition has also been transmitted to the same effect by by Al Zuhri with a different chain of narrators beginning with Ibn Hanbal on the authority of Hammad. This version adds “With an iqamah for every prayer, he did not call adhan for the first prayer and he did not offer supererogatory prayer after any of them. The narrator Makhlad said “He did not call adhan for any of them.”
Darajoji a cikin tushen
  • SahihAl-Albani
  • SahihMuhammad Muhyi Al-Din Abdul Hamid
  • SahihShuaib Al Arnaut
  • SahihZubair Ali Zai

A ƙarƙashin kowace ruwaya akwai fassarar tarin bayanan kansa, an nuna ta yadda take. Ba ta ambaci sunan mai fassara ba, ba a tabbatar da haƙƙoƙinta ba, kuma babu wanda ya kwatanta ta da Larabcin; wasu ruwayoyin ba su da ita. Larabcin shi ne rubutun. Tarin bayanan ba shi da fassarar wannan littafi a wannan harshe, don haka ana nuna Turancin.

Littafi na 11 · The Rites of Hajj (Kitab Al-Manasik Wa'l-Hajj)

Rubutun Larabci, lambobi, sunayen littattafai da darajoji ana nuna su daidai yadda suke a cikin wani buɗaɗɗen tarin bayanai (hadith-api). Sabīl bai tabbatar da daidaitonsa ko haƙƙoƙinsa ba tukuna, kuma ba a fara bitar malamai a kansa ba. Kafin lokacin, ku kwatanta ruwaya da bugaggen littafi kafin ku dogara da ita.