صحيح البخاري
Bukhari
كتاب الأحكامThe Book of Al-Ahkam (Judgements)
بَابُ تَرْجَمَةِ الْحُكَّامِ، وَهَلْ يَجُوزُ تُرْجُمَانٌ وَاحِدٌ:Chapter. The translators of a ruler; and is it permissible to keep one translator?
Hadith 7195
اُردوEn
وَقَالَ خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ عَنْ زَيْدِ بْنِ ثَابِتٍ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَهُ أَنْ يَتَعَلَّمَ كِتَابَ الْيَهُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُتُبَهُ وَأَقْرَأْتُهُ كُتُبَهُمْ إِذَا كَتَبُوا إِلَيْهِ ، وَقَالَ عُمَرُ وَعِنْدَهُ عَلِيٌّ وَعَبْدُ الرَّحْمَنِ ، وَعُثْمَانُ مَاذَا تَقُولُ هَذِهِ ، قَالَ عَبْدُ الرَّحْمَنِ بْنُ حَاطِبٍ ، فَقُلْتُ تُخْبِرُكَ بِصَاحِبِهَا الَّذِي صَنَعَ بِهَا ، وَقَالَ أَبُو جَمْرَةَ : كُنْتُ أُتَرْجِمُ بَيْنَ ابْنِ عَبَّاسٍ وَبَيْنَ النَّاسِ ، وَقَالَ بَعْضُ النَّاسِ لَا بُدَّ لِلْحَاكِمِ مِنْ مُتَرْجِمَيْنِ
Kharija bin Zaid bin Thabit said that Zaid bin Thabit said, "The Prophet (saws) ordered me to learn the writing of the Jews. I even wrote letters for the Prophet (saws) (to the Jews) and also read their letters when they wrote to him." And 'Umar said in the presence of 'Ali, 'Abdur-Rahman, and 'Uthman, "What is this woman saying?" (the woman was non-Arab) 'Abdur-Rahman bin Hatib said: "She is informing you about her companion who has committed illegal sexual intercourse with her." Abu Jamra said, "I was an interpreter between Ibn 'Abbas and the people." Some people said, "A ruler should have two interpreters."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
A single translator is sufficient when he is trustworthy (thiqah) and just (‘adl).
This is also the opinion of Imam Malik, and Imams Abu Hanifah and Ahmad are also of this view.
It appears that this is likewise the opinion of Imam Bukhari.
However, al-Shafi‘i said that when the judge does not understand the language of both parties or one of the parties, then two just (‘adl) persons are necessary as translators, who will translate and convey the statement to the judge.
Imam Bukhari rahimahullah has connected the statement of al-Kharijiyyah in al-Tarikh.
It is said that Zayd ibn Thabit radi Allahu anhu was so intelligent that with fifteen days of effort, he began to read and write the script of the Jews.
From this hadith, it is also understood that learning the language and script of the disbelievers is permissible,
especially when there is a need.
Because the Messenger of Allah sallallahu alayhi wa sallam said to Zayd radi Allahu anhu that there is no assurance in having the Jews write (letters).
The slave-girl said in her own language that such-and-such slave, named Ghawth, committed fornication (zina) with me and said that I am pregnant.
This has been connected by ‘Abd al-Razzaq and Sa‘id ibn Mansur.
This hadith of Abu Jamrah has already been mentioned with a connected chain in the Book of Knowledge, so it is established that the translation was analogized to testimony (shahadah) by Ibn ‘Abbas radi Allahu anhu and others.
From here, there is also a response to those who say that Imam Bukhari, by using the phrase “ba‘d al-nas” (some people), intended to disparage Imam Abu Hanifah, because “ba‘d al-nas” is not a disparaging term; if it were, how could it be used for Imam al-Shafi‘i?
A single translator is sufficient when he is trustworthy (thiqah) and just (‘adl).
This is also the opinion of Imam Malik, and Imams Abu Hanifah and Ahmad are also of this view.
It appears that this is likewise the opinion of Imam Bukhari.
However, al-Shafi‘i said that when the judge does not understand the language of both parties or one of the parties, then two just (‘adl) persons are necessary as translators, who will translate and convey the statement to the judge.
Imam Bukhari rahimahullah has connected the statement of al-Kharijiyyah in al-Tarikh.
It is said that Zayd ibn Thabit radi Allahu anhu was so intelligent that with fifteen days of effort, he began to read and write the script of the Jews.
From this hadith, it is also understood that learning the language and script of the disbelievers is permissible,
especially when there is a need.
Because the Messenger of Allah sallallahu alayhi wa sallam said to Zayd radi Allahu anhu that there is no assurance in having the Jews write (letters).
The slave-girl said in her own language that such-and-such slave, named Ghawth, committed fornication (zina) with me and said that I am pregnant.
This has been connected by ‘Abd al-Razzaq and Sa‘id ibn Mansur.
This hadith of Abu Jamrah has already been mentioned with a connected chain in the Book of Knowledge, so it is established that the translation was analogized to testimony (shahadah) by Ibn ‘Abbas radi Allahu anhu and others.
From here, there is also a response to those who say that Imam Bukhari, by using the phrase “ba‘d al-nas” (some people), intended to disparage Imam Abu Hanifah, because “ba‘d al-nas” is not a disparaging term; if it were, how could it be used for Imam al-Shafi‘i?
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7195
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
A translator is one who conveys the meaning of one language into another language.
A single translator is sufficient as long as he is trustworthy (thiqah) and just (‘adil).
This is the position of Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Ahmad ibn Hanbal rahimahullah.
This also appears to be the inclination of Imam Bukhari rahimahullah, but Imam Shafi‘i rahimahullah says that when the ruler of the time does not understand the language of both parties or one of the parties, then two just (‘adil) persons are necessary as translators, who will convey the translation to the ruler. In the end, by mentioning "ba‘d al-nas" (some people), the intention is to refute the position of Imam Shafi‘i rahimahullah.
➋
From here, there is a response to those who say that Imam Bukhari rahimahullah, by using the words "ba‘d al-nas" (some people), intended to disparage Imam Abu Hanifah rahimahullah, because if this phrase were for disparagement, then how could he use it for Imam Shafi‘i rahimahullah?
➌
In reality, the basis of this issue is whether translation is considered information (khabar) or testimony (shahadah). If it is information, then one translator is sufficient; if it is testimony, then two translators are necessary, as is the position of Imam Shafi‘i rahimahullah.
In any case, one person is sufficient for translation, as is established from the following hadith.
➊
A translator is one who conveys the meaning of one language into another language.
A single translator is sufficient as long as he is trustworthy (thiqah) and just (‘adil).
This is the position of Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Ahmad ibn Hanbal rahimahullah.
This also appears to be the inclination of Imam Bukhari rahimahullah, but Imam Shafi‘i rahimahullah says that when the ruler of the time does not understand the language of both parties or one of the parties, then two just (‘adil) persons are necessary as translators, who will convey the translation to the ruler. In the end, by mentioning "ba‘d al-nas" (some people), the intention is to refute the position of Imam Shafi‘i rahimahullah.
➋
From here, there is a response to those who say that Imam Bukhari rahimahullah, by using the words "ba‘d al-nas" (some people), intended to disparage Imam Abu Hanifah rahimahullah, because if this phrase were for disparagement, then how could he use it for Imam Shafi‘i rahimahullah?
➌
In reality, the basis of this issue is whether translation is considered information (khabar) or testimony (shahadah). If it is information, then one translator is sufficient; if it is testimony, then two translators are necessary, as is the position of Imam Shafi‘i rahimahullah.
In any case, one person is sufficient for translation, as is established from the following hadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7195
