El que se llama Abdul Qadir Al-Muhammadi, quien escribió en la plataforma Ahl ul-Hadith con fecha 19/03/2007, al tratar las cadenas de transmisión de la Sahifa (documento) de Al-Madinah, imitando a Al-Hafiz Ibn Hajar, afirmó: [En cuanto a Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, es un Saduq (persona veraz) que tiene Awham (narraciones erróneas) y Manaakir (hadices rechazados por otros)]. Esto también quedó registrado en los archivos del portal Ahl ul-Hadith en la biblioteca electrónica Shamela (2 - 51/390). Incluso la palabra "Manaakir" empleada aquí fue tomada de otra fuente y no del discurso de Al-Hafiz Ibn Hajar. Por tanto, puede ser más adecuado comenzar con el resumen de Ibn Hajar tal como aparece en su "Taqrib At-Tahdhib" y luego seguir directamente con su corrección de manera concisa, siguiendo la misma metodología de "Taqrib At-Tahdhib", antes de pasar a presentar pruebas detalladas que establezcan la validez de nuestra corrección.

The one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on the date 19/03/2007, when discussing the chains of transmission of the Sahifa (document) of Al-Madinah, in imitation to Al-Hafizh Ibn Hajar, stated: [As for Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, then he is a Saduq (truthful person) who has Awham (erroneous narrations) and Manaakir (Hadith rejected by others)]. This was also recorded in the archives of the Ahl ul-Hadith portal in the Shamela e-library (2 - 51/390). Even the wording “Manaakir” employed here, was taken from another source and was not from the speech of Al-Hafizh Ibn Hajar. It may therefore be more appropriate to begin with the summary of Ibn Hajar as found in his “Taqrib At- Tahdhib” and then follow that directly by correcting it in a concise manner following the same methodology as “Taqrib At-Tahdhib”, before going on to provide detailed evidence establishing the validity of our correction:

- Se afirma en “At-Taqrib At-Tahdhib” (1/386/4515): [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Hijazi) es Saduq, que tenía Awham, de la sexta (es decir, el nivel de transmisión)].

- The following was stated in “At-Taqrib At-Tahdhib” (1/386/4515): [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Hijazi) is Saduq who had Awham, from the sixth (i.e. level of transmission)].

- Esto representa un error y una omisión importante de Al-Hafizh, y era correcto que se hubiera dicho: [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Madaniy) es un Thiqah (confiable - fidedigno), Faqih (jurista), un erudito en Al-Maghazi e historia, de la cuarta (es decir, nivel de transmisión)]. Además, normalmente se le menciona con el nombre: Uthman bin Muhammad Al-Akhnasi, o Utham bin Muhammad bin Al-Mughirah, o Uthman Al-Akhnasi. En la siguiente sección aclararemos mediante pruebas cada parte de nuestra afirmación, palabra por palabra. Primero presentaremos los textos de los Imames sobre este hombre:

- This represents an error and major omission from Al-Hafizh and it was correct for it to have been said: [Uthman bin Muhammad bin Al- Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Madaniy) is a Thiqah (trustworthy - reliable) Faqih (jurist), a scholar in Al-Maghazi and history, from the fourth (i.e. level of transmission)]. In addition, he is normally mentioned by the name: Uthman bin Muhammad Al-Akhnasi, or Utham bin Muhammad bin Al-Mughirah, or Uthman Al-Akhnasi. In the following section we will make clear by way of evidence every part of our statement, word for word. We will first present the texts of the Imams concerning this man:

- Lo siguiente se menciona en «At-Tarikh Al-Kabir» (6/249/2305):

- The following came stated in “At-Tarikh Al-Kabir” (6/249/2305):

[Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Sariq Ath-Thaqafi Al-Akhnasiy (Hijazi) transmitió de Sa'id Al-Maqbari y Az-Zuhri. Az-Zuhri, Abdullah bin Ja'far Al-Majrami y Muhammad bin 'Amr bin 'Alqamah transmitieron de él]. Digo: Aquí, Al-Bujari no afirmó de manera categórica que Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi hubiera oído (directamente) de Sa'id Al-Maqbari.

[Uthman bin Muhammad Al-Mughirah bin Al-Akhnas bin Sariq Ath- Thaqafi Al-Akhnasiy (Hijazi) related from Sa’id Al-Maqbari and Az- Zuhriy. Az-Zuhri, Abdullah bin Ja’far Al-Makhrami and Muhammad bin ‘Amr bin ‘Alqamah related from him]. I say: Here, Al-Bukhari did not assert authoritatively that Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi heard (directly) from Sa’id Al-Maqbari.

- En «Al-‘Ilal Al-Kabir» de At-Tirmidhi (161) 273), se menciona lo siguiente:

- In “Al-‘Ilal Al-Kabir” by At-Tirmidhi (161) 273), the following came stated:

«Muhammad bin Yahya nos transmitió de Mu'alla bin Mansur, de Abdullah bin Ja'far Al-Majrami, de Uthman bin Muhammad Al-Ajnasi, de Sa'id Al-Maqbari, de Abu Hurairah, quien dijo:

“Muhammad bin Yahya related to us from Mu’alla bin Mansur, from Abdullah bin Ja’far Al- Makhrami, from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqbari, from Abu Hurairah, who said:

Que el Profeta ﷺ maldijo al hombre que se casa con una mujer con el fin de divorciarla para que ella pueda volver con su primer esposo, y al hombre (el primer esposo) para quien eso se hace.

“That the Prophet (peace be upon him) cursed the man who married a woman in order to divorce her so that she may go back to her first husband and the man (the first husband) for whom that is done”.

Le pregunté a Muhammad sobre este hadiz y dijo: “Es un hadiz Hasan: Abdullah bin Ja’far Al-Majramí es Saduq Ziqah, Uzmán bin Muhammad Al-Ajnasi es Ziqah, y yo solía creer que Uzmán no había oído (directamente) de Sa’id Al-Maqbari” [Fin de la cita].

I asked Muhammad about this Hadith and he said: “It is a Hasan Hadith: Abdullah bin Ja’far Al- Makhrami is Saduq Thiqah, Uthman bin Muhammad Al-Akhnasi is Thiqah, and I used to believe that Uthman had not heard (directly) from Sa’id Al-Maqbari” [End of Quote].

Aquí, Al-Bujari verificó que Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi escuchó (directamente) de Sa'id Al-Maqbari y afirmó con autoridad su solidez.

I say: Here, Al-Bukhari verified that Uthman bin Muhammad bin Al- Mughirah Al-Akhnasi heard (directly) from Sa’id Al-Maqbari and asserted its solidity authoritatively.

- Lo siguiente se menciona en "At-Tabaqat Al-Kubra" [Mutammim At-Tabi'in] (p: 271):

- The following came stated in “At-Tabaqat Al-Kubra” [Mutammim At-Tabi’in] (p: 271):

[Muhammad bin ‘Umar relató de Abdur Rahman bin Abu Az-Zinad, de su padre, quien dijo: “Eran diez los que se sentaban en una misma reunión y eran conocidos por ello. Entre ellos estaba Ya’qub bin ‘Utbah, y ninguno de ellos tenía tantas virtudes como él; ni siquiera se oía el sonido de un gato en su casa”. Muhammad bin ‘Umar dijo: “Esos diez eran de la misma edad; eran Fuqahaa’ (juristas) y ‘Ulamaa’ (sabios). Entre ellos estaban: Ya’qub bin ‘Utbah, Uthman bin Muhammad bin Al-Akhnas, Abdullah, Abdur Rahman, Al-Harith Banu ‘Ikramah bin Abdur Rahman bin Al-Harith bin Hisham, Sa’d bin Ibrahim, As-Salt bin Zabid, Salih bin Kaisan, Abdullah bin Yazid bin Hurmuz y Abdullah bin Yazid Al-Hudhiliy. Ya’qub era Thiqah (digno de confianza, fiable), tenía muchos Ahadeeth, conocimiento de la transmisión y de la Seerah, entre otras áreas].

[Muhammad bin ‘Umar related from Abdur Rahman bin Abu Az-Zinad from his father, who said: “They were ten sitting in a single sitting who were known by it. They included among them Ya’qub bin ‘Utbah and none of them had as many virtues as him, not even the sound of a cat could be heard in his house”. Muhammd bin ‘Umar said: “Those ten were of the same age group, they were Fuqahaa’ (jurists) and ‘Ulamaa’ (Scholars). They included: Ya’qub bin ‘Utbah, Uthman bin Muhammad bin Al-Akhnas, Abdullah, Abdur Rahman, Al-Harith Banu ‘Ikramah bin Abdur Rahman bin Al-Harith bin Hisham, Sa’d bin Ibrahim, As-Salt bin Zabid, Salih bin Kaisan, Abdullah bin Yazid bin Hurmuz and Abdullah bin Yazid Al-Hudhiliy. Ya’qub was Thiqah (trustworthy – reliable), he had many Ahadeeth, knowledge of transmission and Seerah among other areas].

«Quien ha sido nombrado juez entre la gente, ha sido degollado sin cuchillo».

“Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

Al-‘Abbas bin Muhammad bin Hatim Ad-Dawri relató de Hisham bin Ubaidullah Ar-Razi, de Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Majrama, de Uthman bin Muhammad, de Al-A'raÿ y Al-Maqburi, de Abu Hurairah, quien dijo: El Mensajero de Allah ﷺ dijo: «Quien ha sido nombrado juez entre la gente, ha sido degollado sin cuchillo».

Al-‘Abbas bin Muhammad bin Hatim Ad-Dawri related from Hisham bin Ubaidullah Ar-Razi, from Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Makhrama. From Uthman bin Muhammad, from Al-Aa’raj and Al-Maqburi, from Abu Hurairah, who said: The Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

Ishaq bin Al-Hasan relató de Hisham Ar-Razi; entonces estaba confundido o cometió un error en la cadena de transmisión (isnad)… Dijo: Hisham bin Ubaidullah bin Bilal Ar-Razi relató de Abdullah bin Ja'far Al-Makhrami, de Muhammad bin Ibrahim… Dijo: Creo que procede de Al-Muqbari y Al-Aa'raj, de Abu Hurairah, del Profeta ﷺ: El mismo hadiz (es decir, "Quien haya sido nombrado juez"). Su afirmación: Muhammad bin Ibrahim es un error y, por tanto, la afirmación correcta (o punto de vista) es la que dijo Ad-Dawriy. Abdullah bin Ja'far bin Mus'ab bin Abdullah Az-Zubairi relató de su abuelo, de Al-Mughira bin Abdur Rahman, de Abdullah (es decir, Ibn Sa'id Ibn Abu Hind), de Uthman bin Muhammad Al-Akhnasi, de Sa'id Al-Maqburi, de Abu Hurairah: que el Mensajero de Allah ﷺ dijo: "Quien haya sido nombrado juez entre la gente, habrá sido degollado sin cuchillo".

Ishaq bin Al-Hasan related from Hisham Ar-Razi; he was then confused or erred in the Isnad … He said: Hisham bin Ubaidullah bin Bilal Ar-Razi related from Abdullah bin Ja’far Al-Makhrami, from Muhammad bin Ibrahim … He said: I believe it to be from Al-Muqbari and Al-Aa’raj, from Abu Hurairah, from the Prophet (peace be upon him): The same Hadith (i.e. Whoever has been made a judge). His statement: Muhammad bin Ibrahim is an error and therefore the correct statement (or view) is what Ad-Dawriy said. Abdullah bin Ja’far bin Mus’ab bin Abdullah Az-Zubairi related from his grandfather, from Al-Mughira bin Abdur Rahman, from Abdullah (meaning Ibn Sa’id Ibn Abu Hind), from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

Isma’il bin Ishaq Al-Qadi relató de Muhammad bin Abu Bakr Al-Muqaddami, de Humaid bin Al-Aswad y Safwan bin ‘Eisa, de Abdullah bin Sa’id Ibn Abu Hind, de Uthman bin Muhammad Al-Akhnasi, de Al-Maqburi, de Abu Hurairah, que dijo: el Profeta ﷺ dijo: «Quien haya sido nombrado juez entre la gente, ha sido degollado sin cuchillo».

[Muhammad bin Yahya relató de Abdul 'Aziz bin 'Imran, de su padre, de Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, de su madre Hukaimah, quien dijo: "Estuve con los cuatro que enterraron a Uthman bin 'Affan, que Allah esté complacido con él: Jubair bin Mut'im, Hakim bin Hizam, Abu Jahm bin Hudhaifah y Nayyar bin Mukram Al-Aslami. Lo llevaron cruzando la puerta mientras yo oía golpear su cabeza contra la puerta como si fuera una calabaza, diciendo 'dub', 'dub', hasta que llegaron a Hushsh Kawkab. Entonces fue enterrado, se derribó el muro sobre él y se rezó por él". Hushsh Kawkab es un lugar al pie del muro que está al este de Al-Baqi' (cementerio) y conocido como Khadra' Aban, y él es Aban bin Uthman].

[Muhammad bin Yahya related from Abdul ‘Aziz bin ‘Imran, from his father, from Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, from his mother Hukaimah, who said: “I was with the four who buried Uthman bin ‘Affan, may Allah be pleased with him: Jubair bin Mut’im, Hakim bin Hizam, Abu Jahm bin Hudhaifah and Nayyar bin Mukram Al-Aslami. They carried him across the door whilst I heard his head rap upon the door as if it was a pumpkin saying ‘dub’ ‘dub’, until they reached Hushsh Kawkab. He was then buried, the wall was demolished over him and he was prayed upon”. Hushsh Kawkab place at the base of the wall which is in the east of Al-Baqi’ (burial ground) and known as Khadra’ Aban and he is Aban bin Uthman].

Yo digo: Es muy improbable que esta Hakimah, la madre de Uthman bin Muhammad bin Al-Mughirah, fuera una niña pequeña (es decir, en el momento de este suceso) que no era capaz de lavar (el cuerpo), prepararlo, cargarlo o realizar ninguna de las necesidades de los entierros. Por tanto, lo más probable es que fuera una mujer joven y madura de no menos de veinte años. Mientras que una mujer promedio ya no puede tener hijos después de aproximadamente 45 años, lo que haría que la última fecha posible en que pudo dar a luz fuera el año 60 AH o cerca de ello. En consecuencia, Uthman bin Muhammad bin Al-Akhnas nació con toda seguridad antes del año 60 AH. Si sopesáramos el escenario más probable, diríamos que su nacimiento habría sido alrededor del año 45 AH. Eso se debe a que tenía una edad similar a la del Imam Salih bin Kaisan. Además, es improbable que fuera antes del año 45 AH, porque entonces no habría alcanzado a Abu Hurairah. Habría sido, por tanto, unos 15-20 años mayor que Az-Zuhri, y así no es de extrañar que Az-Zuhri narrara de él, pues era de los más jóvenes de sus Shuyukh.

I say: It is very unlikely that this Hakimah, the mother of Uthman bin Muhammad bin Al-Mughirah, was a young child (i.e. at the time of this incident) who was not capable of washing (the body), preparing it, carrying it or undertaking any of the necessities of burials. It is therefore most likely that she was a young mature woman of no less than twenty years of age. That is whilst an average woman can no longer bear children past approximately 45 years of age which would make the latest possible time for her to have given birth the year 60 AH or close to that. Consequently, Uthman bin Muhammad bin Al- Akhnas was most definitely born prior to 60 AH. If we were to outweigh the most likely scenario, we would say that his birth would have been around 45 AH. That is because he was of similar age to Imam Salih bin Kaisan. In addition, it is unlikely that it was before the year 45 AH because he would not then have missed Abu Hurairah. He would therefore have been older than Az-Zuhri by about 15-20 years and as such there is no wonder that Az-Zuhri related from him because he was from among the younger of his Shuyukh.

[El hadiz de Abu Hurairah ha sido transmitido por él desde más de una vía. Algunos de los eruditos han hablado sobre Abu Ma'shar desde la perspectiva de su memoria (o conservación). Su nombre es Najih, el mawla de los Banu Hashim. Muhammad (Al-Bukhari) dijo: "No narro nada de él, aunque la gente ha transmitido de él". Muhammad (Al-Bukhari) dijo: "El hadiz de Abdullah bin Ja'far Al-Makhrami, de Uthman bin Muhammad Al-Akhnasi, de Sa'id Al-Maqburi, de Abu Hurairah, es más fuerte que el hadiz de Abu Ma'shar y más auténtico"].

[The Hadith of Abu Hurairah has been related from him from more than one angle. Some of the people of knowledge have spoken about Abu Ma’shar from the angle of his memory (or preservation). His name is Najih the Mawla of Bani Hashim. Muhammad (Al-Bukhari) said: “I don’t narrate anything from him although people have related from him”. Muhammad (Al-Bukhari) said: “The Hadith of Abdullah bin Ja’far Al-Makhrami, from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah, is stronger than the Hadith of Abu Ma’shar and more authentic].

Se registra en el Sunan de At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi transmitió de Al-Mu'alla bin Mansur, de Abdullah bin Ja'far Al-Makhrami, de Uthman bin Muhammad Al-Akhnasi, de Sa'id Al-Maqburi, de Abu Hurairah, del Profeta ﷺ, quien dijo: "Lo que hay entre el Oriente y el Occidente es una Qibla"]. At-Tirmidhi dijo entonces: Este es un hadiz Hasan Sahih. Abdullah bin Ja'far Al-Makhrami solo fue mencionado porque es hijo de Al-Miswar bin Makhramah. Además, el hadiz "Lo que hay entre el Oriente y el Occidente es una Qibla" ha sido transmitido por más de uno de los compañeros del Profeta ﷺ, entre ellos 'Umar ibn Al-Khattab, 'Ali bin Abu Talib e Ibn 'Abbas. Ibn 'Umar dijo: "Si colocaras el Oriente a tu derecha y el Occidente a tu izquierda, entonces lo que hay entre ellos es una Qibla, cuando buscas orientarte hacia la Qibla". Ibn ul-Mubarak dijo: ["Lo que hay entre el Oriente y el Occidente es una Qibla" – Esto se refiere a la gente del Occidente]. Y Abdullah ibn ul-Mubarak optó por la indulgencia en el asunto para la gente de Merv].

- The following came recorded in the Sunan of At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi related from Al-Mu’alla bin Mansur, from Abdullah bin Ja’far Al-Makhrami, from Uthman bin Muhammad Al-Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him), who said: “What is between the East and the West is a Qiblah”]. At-Tirmidhi then said: This is a Hasan Sahih Hadith. ‘Abdullah bin Ja’far Al-Makhrami was only said because he is the son of Al-Miswar bin Makhramah. In addition, (The Hadith) “What is between the East and the West is a Qiblah” has been related by more than one of the companions of the Prophet (peace be upon him) including ‘Umar ibn Al—Khattab, ‘Ali bin Abu Talib and Ibn ‘Abbas. Ibn ‘Umar said: “If you made the East be on your right and the West on your left, then what lies between them is a Qiblah, when you are seeking to face the Qiblah”. Ibn ul-Mubarajk said: [“What is between the East and the West is a Qiblah” – This relates to the people of the West]. And Abdullah ibn ul-Mubarak chose leniency in the matter for the people of Merv].