Ya fi dacewa a fara da taƙaitaccen bayanin Al-Hafiz (Al-Asqalani) a cikin littafinsa "Taqrib At-Tahdhib", sannan nan take a biyo baya da gyaranmu a kansa ta hanyar gajeriyar taƙaitawa irin wadda aka yi amfani da ita a "Taqrib At-Tahdhib", kafin mu gabatar da hujjar gyaran.

It may be most appropriate to begin with the summary of Al-Hafizh (Al-Asqalani) in his “Taqrib At-Tahdhib”, followed immediately by our correction of him in a concise abridged manner like that employed in “Taqrib At-Tahdhib”, before presenting the evidence for our correction.

- An ruwaito a cikin "Taqrib At-Tahdhib" (1/81/64): [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, yana da rauni (Da'if) kuma karbarsa na Seera ingantacce ne, daga matakin na goma (watau matakin isnadi). Ba a tabbatar cewa Abu Dawud ya ruwaito daga gare shi ba. Ya rasu a shekara ta 72 (ma'ana shekara ta 172 bayan hijira) yana da shekara 95].

- The following came stated in “Taqrib At-Tahdhib” (1/81/64): [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al- Kufi, is Da’if (weak) and his receiving of the Seera is authentic, from the tenth (i.e. level of chain). It has not been established that Abu Dawud related from him. He passed away in the 72nd year (meaning 172 AH) at the age 95].

Wannan yana wakiltar babban kuskure daga Al-Hafiz Ibn Hajar:

I state: This represents a major failing from Al-Hafizh ibn Hajar:

- Yana daidai kuma yana da adalci, kamar yadda za mu kawo hujja a kai nan ba da jimawa ba, a ce: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, babu wata matsala ko aibi da ke tattare da shi. Karɓar Seera daga gare shi ingantacce ne, kuma yana da aminci a yi amfani da shi a matsayin hujja. Yana cikin matakin goma (watau matakin sarƙa). Ya rasu a shekara ta 72 yana da shekara 95.]

- It is correct and fair, which we will provide evidence for shortly, for it to be said: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, has no issue or problem associated with him. His receiving of the Seera is authentic and he is reliable to be used as evidence. From the tenth (i.e. level of chain). He passed away in the 72nd year at the age 95].

- Al-Hafizh ya sanya shi a cikin aji na uku, wanda adadinsu ya kai hamsin, a cikin littafinsa “Tabaqat Al-Mudallisin” (1/37/67), yana cewa: [Ahmad bin Abdul Jabbar Al-‘Utaridiy Al-Kufi malami ne sananne a fannin Hadisi, wanda aka yi magana a kansa. Ibn ‘Adiy ya ce: Ban san wani hadisi munkari (watau sabanin wanda yake ingantacce) daga gare shi ba. Sai dai an danganta masa cewa bai ji daga waɗanda ya riƙa ruwaitowa daga gare su ba]. Ni ina cewa: Wannan magana batil ce (ƙarya/maras inganci), kuma ya kamata a cire ta daga littafin ba tare da a maye gurbinta da wani abu ba. Yanzu ina gabatar da maganganun Imamai game da wannan mutum: - Abin da aka ambata a littafin “Ath-Thiqat” (na Imam Ibn Hibban) (8/45/12178): [Ahmad bin Abdul Jabbar Al-‘Utaridiy, Abu ‘Umar, mutumin Kufa ne. An ruwaito daga Abu Bakr bin ‘Ayyash da Ibn Idris cewa abokanmu sun ruwaito daga gare shi. Ya iya yin kuskure, amma ban ga a cikin Hadisansa wani abu da zai tilasta a motsa shi, dangane da amincewa, zuwa ga Sunan Majrūhīn (watau zuwa rukunin masu rauni, waɗanda aka watsar, kuma marasa amana wajen ruwaito)]. - Abin da aka bayyana a “Al-Jarh Wa At-Ta’dil” (na Ibn Abu Hatim) (6/33/9424): [Abdul Jabbar bin Kathir bin Sannan Al-Hanzhali Ar-Ruqiy ya ruwaito daga mahaifinsa da kuma daga Muhammad bin Bishr hadisin Annabi (ﷺ), a lokacin da aka umarce shi ya gabatar da kansa ga ƙabilun Larabawa. Mahaifina ya ruwaito daga gare shi. An tambayi mahaifina game da shi, sai ya ce “Sheikh”].

- Al-Hafizh considered him to be from the third class, whose number totalled fifty, in his “Tabaqat Al-Mudallisin” (1/37/67) stating: [Ahmad bin Abdul Jabbar Al-‘Utaridiy Al-Kufi was a well-known Muhaddith (scholar of Hadith), whom they spoke about. Ibn ‘Adiy said: I do not know of any Munkar (i.e. contrary to that which is authentic) report from him. Rather, they attributed to him that he had not heard from those he had narrated from]. I say: This statement is Batil (false/invalid) and should be removed from the book without being replaced with anything else. I now present the texts of the Imams concerning this man: - The following came mentioned in the book “Ath-Thiqat” (by Imam Ibn Hibban) (8/45/12178): [Ahmad bin Abdul Jabbar Al-‘Utaridiy, Abu ‘Umar, is from the people of Al-Kufa. It was related from Abu Bakr bin ‘Ayash and Ibn Idris that our companions narrated from him. He may have erred but I have not seen in his Hadith anything that obliges that he be moved in terms of trustworthiness to the Sunan of Majruhin (i.e. to the category of weak, abandoned and untrustworthy transmitters)]. - The following came stated in “Al-Jarh Wa At-Ta’dil” (by Ibn Abu Hatim) (6/33/9424): [Abdul Jabbar bin Kathir bin Sannan Al-Hanzhali Ar-Ruqiy related from his father and from Muhammad bin Bishr the Hadith of the Prophet (peace be upon him), when he was commanded to present himself to the Arab tribes. My father related from him. My father was asked about him and so he said “Sheikh”].

- Abu Dawud ya ruwaito daga Ibn Ghiyath, Abu Bakr bin 'Ayyash, Abu Mu'awiyah, Yunus bin Bukair da wasu, ana kuma cewa Abu Dawud ya ruwaito daga gare shi. Al-Mizzi ya ce: Ban tsaya kan wata matsaya game da shi ba. Marubucin "Ash-Shuyukh An-Nubl" bai ambace shi ba, haka ma Abu 'Ali As-Sifar, Al-Mahamaliy, Abu Sahl bin Ziyad At-Qattan, Al-Baghawi, Ibn Dawud, Ridwan bin Jalinus, Ibn Al-Buhturi, Abu 'Awanah, Al-Asamm da Khalq. Ibn Abu Hatim ya ce: Na rubuta daga gare shi, amma na kauracewa ruwaya daga gare shi saboda yawan maganganun mutane game da shi. Al-Matin ya ce: Ya kasance yana yin karya. Abu Ahmad Al-Hakim ya ce: Ba shi da karfi a wurinsu, kuma Ibn 'Uqdah ya bar shi. Ibn 'Adiy ya ce: "Na ga cewa mutanen Iraki sun yarda kan raunin sa. Ibn 'Uqdah bai ruwaito daga gare shi ba. Ya ambaci cewa yana da wasu rubuce-rubuce (Qimtar) daga gare shi, amma bai kasance yana nuna wani shakku ko taka-tsantsan wajen ruwaya daga kowa ba." Ibn 'Adiy ya ce: "Ba a san shi da ruwayar wani Hadisi Munkar ba (watau wanda aka ki saboda ya saba wa abin da yake ingantacce). Maimakon haka, sun sanya shi a matsayin Da'if (mai rauni wajen ruwaya) kawai bisa tushen cewa bai hadu da wadanda ya ruwaito daga gare su ba." Al-Asamm ya ce: "Na tambayi Abu 'Ubaidah bin Ahki Hannad bin As-Sariy game da Al-'Utaridiy, sai ya ce: (Shi) Thiqah ne (amintacce)." Abu Bakr bin Sadaqah ya ce: "Na ji Abu Kuraib yana cewa: Ahmad bin Abdul Jabbar ya ji (watau ya karbi kai tsaye) daga Abu Bakr 'Ayyash." Hamza As-Sahmiy ya ce: "Na tambayi Ad-Daraqutni game da shi, sai ya ce: Babu matsala game da shi. Abu Kuraib ya yaba masa. An tambaye shi game da Maghazi na Yusuf, sai ya ce: Ku je ku ga wani saurayi a Al-Kunas wanda ya ji shi tare da mu tare da mahaifinsa." Al-Khatib ya ce: "Al-'Utaridiy ya ruwaito daga mahaifinsa, daga Yunus, wasu shafuffuka da ya rasa daga Al-Maghazi, kuma wannan yana nuna kulawarsa da kuma cikakken tunaninsa. Dangane da maganar Al-Matin cewa ya kasance yana yin karya, to wannan ba a ƙayyade ba. Idan yana nufin cewa ya kasance yana ƙirƙirar hadisai, to wannan ba ya nan dangane da hadisin Al-'Utaridiy. Idan kuma yana nufin cewa ya kasance yana ruwaito daga waɗanda bai taɓa haɗuwa da su ba, to wannan batil ne, domin Abu Kuraib ya shaida cewa shi (Al-'Utaridiy) ya ji daga Abu Bakr bin 'Ayyash. Kuma ya rasu kafin malamansa, sai dai Ibn Idris wanda ya rasu shekara guda kafin Ibn 'Ayyash. Yana yiwuwa mahaifinsa ya fara koya masa tun yana ƙarami, kuma Allah ne mafi sani. An ce an haifi Ahmad (watau Al-'Utaridiy) a shekarar 177, kuma Ahmad bin Kamil ya ce ya rasu a shekarar 271. Ibn Sammak kuwa ya ce ya rasu a watan Sha'ban na shekarar 272 a Kufa. Na ce: Irin wannan ne Ibn Al-Mu'adhi, Ibn 'Uqdah, Abu Ash-Shaikh da Al-Qurab suka faɗa. Ibn Hibban ya ce a cikin littafinsa "Ath-Thiqat": Yana iya yin kuskure, amma ban ga a cikin hadisansa wani abu da zai tilasta a motsa shi dangane da amana zuwa cikin rukunin Majruhin (watau rukunin raunana, waɗanda aka watsar, da waɗanda ba amintattu ba wajen ruwaito). Al-Khalili ya ce: Babu wani hadisi mai munkari a cikin hadisansa, sai dai ya ruwaito daga waɗanda suke a baya, kuma an zarge shi saboda hakan." Dangane da tambayoyin Al-Hakim da aka yi wa Ad-Daraqutni, malamanmu sun sha bamban game da shi. Ba ya cikin mutanen hadisi, kuma mahaifinsa amintacce ne (Thiqah)." [Ƙarshen nakalto].

Wannan da aka ambata a cikin "Tahdhib Al-Kamal" (na Al-Hafizh Al-Mizzi) (1/378/65):

- The following came mentioned in “Tahdhib Al-Kamal” (by Al-Hafizh Al-Mizzi) (1/378/65):

Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-Utaridiy, Abu ‘Umar Al-Kufi, ya ruwaito daga Hafs bin Ghiyath, Abdullah bin Idris, mahaifinsa Abdul Jabbar bin Muhammad Al-‘Utaridiy, da Abu Mu’awiyah Muhammad bin Khazim Ad-Darir, (wanda daga gare shi) ya karbi Tafsirinsa, Muhammad bin Fudail bin Ghazwan, Wakee’ bin Al-Jarrah, Yunus bin Bukair Ash-Shaibani, (wanda daga gare shi) ya karbi Maghaziy na Muhammad bin Ishaq, da Abu Bakr bin ‘Ayash. Wadannan duka sun ruwaito daga gare shi: Abu Dawud, Abu Sahl Ahmad bin Muhammad bin Abdullah bin Ziyad Al-Qattan An- Nahwiy, Abu Bakr Ahmad bin Hisham bin Humaid Al-Husari, Abu Bakr Ahmad bin Hisham Al-Anmatiy, Abu ‘Ali Isma’il bin Muhammad As-Saffar, Al-Hussein bin Isma’il Al-Mahamiliy, Al-Hussein bin Humaid bin Ar-Rabi’ Al-Lakhmi, Hamzah bin Muhammad bin Al-‘Abbas Ad-Dahqan, Ridwan bin Ahmad bin Al-Jalinus As-Saidalani, Sa’id bin Abdullah Al-Mahrani, Abu Ja’far Abdullah bin Isma’il bin Ibrahim (wanda aka fi sani da Ibn Bariya Al-Hashimi), Abu Bakr Abdullah bin Abu Dawud, Abdullah bin ‘Urwah Al-Harawi, Abu Al-Qasim Abdullah bin Muhammad bin Abdul ‘Aziz Al-Baghawi, Abu Bakr Abdullah bin Muhammad bin ‘Ubaid bin Abu Ad-Dunya, Abu ‘Amr Uthman bin Ahmad bin Abdullah bin Yazid Ad-Daqqaq (wanda aka fi sani da ibn As-Sammak), ‘Ali bin Muhammad Bin ‘Ubaid Al-Hafizh, ‘Umar bin Muhammad bin Bujair Al-Bujairiy, Al-Qasim bin Zakariya Al-Mutriz, Muhammad bin Abdullah bin Sa’id Al-Mahrani, Muhammad bin Abdul Hamid Al-Astrabadhi, Abu Ja’far Muhammad bin ‘Amr bin Al-Bukhtari Ar-Razzaz, Muhammad bin Al-Mundhir Al-Harawi Shukr, Abu Al-‘Abbas Muhammad bin Ya’qub Al-Asamm An-Naisaburi, Maimun bin Ishaq Al-Basari, da Abu ‘Awanah Ya’qub bin Ishaq bin Ibrahim bin Yazid Al-Isfra’ini. Abdur Rahman Ibn Abu Hatim ya ce: “Na rubuta daga gare shi (ko game da shi) amma na kauracewa ruwaya daga gare shi saboda yawan maganganun mutane a kansa”. Muhammad bin Abdullah Al-Hadrami ya ce: “Yana yin karya”. Al-Hakim Abu Abdullah Al-Hafizh ya ce: "Ba shi da karfi a wajensu. Abu Al-'Abbas Ahmad bin Muhammad bin Sa'id (watau Ibn 'Uqdah) ya yi watsi da shi (watau dangantakarsa da shi)." Abu Ahmad bin 'Adiy ya ce: "Na ga cewa mutanen Iraki sun yarda a kan raunin sa. Ahmad bin Muhammad bin Sa'id (watau Ibn 'Uqdah) bai ruwaito daga gare shi ba. Ya ambata cewa yana da wasu rubuce-rubuce (Qimtar) daga gare shi, amma bai taba nuna wani shakka ko taka-tsantsan ba wajen ruwaitowa daga kowa." Ibn 'Adiy ya ce: "Ba a san shi da ruwaito wani Hadisi Munkar ba (watau wanda aka ki saboda ya saba wa abin da yake ingantacce ko saboda wani lahani). Maimakon haka, sun kasafta shi ne kawai a matsayin Da'if (mai ruwaito mara karfi) bisa hujjar cewa bai hadu da wadanda ya ruwaito daga gare su ba."

“Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-Utaridiy, Abu ‘Umar Al-Kufi, related from Hafs bin Ghiyath, Abdullah bin Idris, his father Abdul Jabbar bin Muhammad Al-‘Utaridiy and Abu Mu’awiyah Muhammad bin Khazim Ad-Darir, (from whom) he took his Tafsir, Muhammad bin Fudail bin Ghazwan, Wakee’ bin Al-Jarrah, Yunus bin Bukair Ash-Shaibani, (from whom) he took the Maghaziy of Muhammad bin Ishaq, and Abu Bakr bin ‘Ayash. The following all related from him: Abu Dawud, Abu Sahl Ahmad bin Muhammad bin Abdullah bin Ziyad Al-Qattan An- Nahwiy, Abu Bakr Ahmad bin Hisham bin Humaid Al-Husari, Abu Bakr Ahmad bin Hisham Al-Anmatiy, Abu ‘Ali Isma’il bin Muhammad As-Saffar, Al-Hussein bin Isma’il Al- Mahamiliy, Al-Hussein bin Humaid bin Ar-Rabi’ Al-Lakhmi, Hamzah bin Muhammad bin Al-‘Abbas Ad-Dahqan, Ridwan bin Ahmad bin Al-Jalinus As-Saidalani, Sa’id bin Abdullah Al-Mahrani, Abu Ja’far Abdullah bin Isma’il bin Ibrahim (well-known as Ibn Bariya Al-Hashimi), Abu Bakr Abdullah bin Abu Dawud, Abdullah bin ‘Urwah Al-Harawi, Abu Al-Qasim Abdullah bin Muhammad bin Abdul ‘Aziz Al-Baghawi, Abu Bakr Abdullah bin Muhammad bin ‘Ubaid bin Abu Ad-Dunya, Abu ‘Amr Uthman bin Ahmad bin Abdullah bin Yazid Ad-Daqqaq (well-known as ibn As-Sammak), ‘Ali bin Muhammad Bin ‘Ubaid Al-Hafizh, ‘Umar bin Muhammad bin Bujair Al-Bujairiy, Al-Qasim bin Zakariya Al- Mutriz, Muhammad bin Abdullah bin Sa’id Al-Mahrani, Muhammad bin Abdul Hamid Al-Astrabadhi, Abu Ja’far Muhammad bin ‘Amr bin Al-Bukhtari Ar-Razzaz, Muhammad bin Al-Mundhir Al-Harawi Shukr, Abu Al-‘Abbas Muhammad bin Ya’qub Al-Asamm An-Naisaburi, Maimun bin Ishaq Al-Basari and Abu ‘Awanah Ya’qub bin Ishaq bin Ibrahim bin Yazid Al-Isfra’ini. Abdur Rahman Ibn Abu Hatim said: “I wrote from (or about) him but refrained from relating from him due to the great amount of talk of the people concerning him”. Muhammad bin Abdullah Al-Hadrami said: “He used to lie”. Al-Hakim Abu Abdullah Al-Hafizh said: “He is not strong in their view. He was abandoned (i.e. his relations) by Abu Al-‘Abbas Ahmad bin Muhammad bin Sa’id (i.e. Ibn ‘Uqdah)”. Abu Ahmad bin ‘Adiy said: “I saw that the people of Iraq were agreed upon his weakness. Ahmad bin Muhammad bin Sa’id (i.e. Ibn ‘Uqdah) did not relate from him. He mentioned that he had some writing (Qimtar) from him but that he did not use to have any hesitation (or caution) in respect to narrating from anyone”. Ibn ‘Adiy said: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic or due to a defect). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from”.

Abu Bakr Al-Khatib ya ce: Daga abin da Abu Al-‘Izz Ash-Shaibani ya ba mu labari, daga Abu Al-Yaman Al-Kindi, daga Al-Hasan Muhammad bin Ahmad bin Ibrahim bin Sarma As-Sa’igh, wanda ya ruwaito cewa wasu daga cikin Shuyukhinmu sun ce mana: “Waɗanda suka raina Al-‘Utaridiy sun yi hakan ne kawai saboda sun ce littattafan da ya ruwaito daga gare su littattafan mahaifinsa ne, kuma yana da’awar cewa ya ji su tare da mahaifinsa.” Abu Sa’id As-Sirfi ya ba mu labari cewa Abu Al-‘Abbas Al-Asamm ya ce: Na ji Abu ‘Ubaidah As-Sarriy bin Yahya bin Ahki Hannad, kuma mahaifina ya tambaye shi game da Al-‘Utaridiy, sai ya ce: “Shi Thiqah ne (amintacce).” Abu Sa’d Al-Maliniy ya ruwaito da izini daga Abdullah bin ‘Adiy, daga Muhammad bin Ahmad bin Hamdan, daga Abu Bakr bin Sadaqah wanda ya ce: Na ji Abu Kuraib yana cewa: “Ahmad bin Abdul Jabbar ya ji (wato ya karɓi kai tsaye) daga Abu Bakr bin ‘Ayash.” ‘Ali bin Muhammad bin Nadr ya ce: Na ji Hamza bin Yusuf yana cewa: Na tambayi Ad-Daraqutni game da Al-‘Utaridiy, sai ya ce: “Babu matsala game da shi. Abu Kuraib ya yaba masa. An tambaye shi game da littafin Maghazi na Yunus bin Bukair, sai ya ce: Ku je ku ga wani matashi a Al-Kunas, ana kiransa Al-‘Utaridiy, wanda ya ji shi tare da mu tare da mahaifinsa. Sai muka je wurinsa, sai ya ce bai san inda littafin yake ba. Daga nan ya same shi a cikin hasumiyar kurciyoyi, ya kuma ruwaito daga gare shi.” Abu Al-Qasim Al-Azhari ya ce: Muhammad bin Humaid bin Muhammad Al-Lakhmi ya ce mana: Na ji Al-Qadi Abu Al-Hasan Muhammad bin Salih Al-Hashimi yana cewa: Muhammad bin Al-Hussein bin Humaid bin Ar-Rabi’ ya ruwaito daga mahaifinsa wanda ya ce: Abu Kuraib Muhammad bin Al-‘Alaa’ ya fara karanta mana littafin Al-Maghazi na Yunus bin Bukair. Ya karanta mana zama ɗaya ko biyu, sai wasu daga cikin mutanen Hadisi suka fara hayaniya. Sai ya katse karatunsa, ya rantse cewa ba zai ƙara karanta mana ba. Muka koma gare shi, muka roƙe shi ya ci gaba, amma ya ƙi. Ya ce: “Ku je wajen Abdul Jabbar Al-‘Utaridi, domin ya ji karatunsa tare da mu daga Yunus.” Muka ce: “To idan kuma ya riga ya rasu fa?” Ya ce: “To ku saurare shi daga dansa, domin ya kasance tare da mu.” Sai muka tashi daga wajensa tare da wata jama’a daga cikin masu ilimin Hadisi. Muka tambayi game da Abdul Jabbar, sai aka gaya mana cewa ya rasu. Sai muka tambayi game da dansa, aka nuna mana gidansa. Muka isa wajensa, muka nemi izinin yin magana da shi, muka sanar da shi labarinmu da Abu Kuraib; cewa shi ya nuna mana mahaifinsa, sannan ya nuna mana shi. Ahmad yana wasa da kurciya, sai ya ce mana: “Tun lokacin da muka ji shi, ban sake duba cikinsa ba, sai dai yana cikin wurin ajiya mai dauke da littattafai, don haka ku neme shi a can.” Na tafi gaba, na nemi shi, sai na same shi da zubin kurciya a kansa. An tabbatar cewa an rubuta shi da wani tsohon rubutu, sai na nemi ya ba ni shi domin in buga shi, ya kuwa yi haka. Wannan shi ne abin da aka ce, ko kuma kusa da haka.

Abu Bakr Al-Khatib said: From what we were informed by Abu Al-‘Izz Ash-Shaibani, from Abu Al-Yaman Al-Kindi, from Al-Hasan Muhammad bin Ahmad bin Ibrahim bin Sarma As-Sa’igh who related that some of our Shuyukh said to us: “Those who discredited Al- ‘Utaridiy only did so because they said that the books that he narrated from were the books of his father and that he (falsely) claimed to have heard them alongside his father”. We were informed by Abu Sa’id As-Sirfi that Abu Al-‘Abbas Al-Asamm said: I heard Abu ‘Ubaidah As-Sarriy bin Yahya bin Ahki Hannad and my father asked him concerning Al-‘Utaridiy and he said: “He is Thiqah (trustworthy)”. Abu Sa’d Al-Maliniy Ijazah related from Abdullah bin ‘Adiy, from Muhammad bin Ahmad bin Hamdan, from Abu Bakr bin Sadaqah who said: I heard Abu Kuraib saying: “Ahmad bin Abdul Jabbar had heard (i.e. received directly) from Abu Bakr bin ‘Ayash”. ‘Ali bin Muhammad bin Nadr said: I heard Hamza bin Yusuf saying: I asked Ad-Daraqutni concerning Al-‘Utaridiy and he said: “There is no issue (or problem) with him. Abu Kuraib commended him. He was asked about the (book) Maghazi of Yunus bin Bukair and he said: Go to see a young man in Al-Kunas (place), called Al-‘Utaridiy, who heard it alongside us with his father. So, we came to him and he said that he did not where it was (i.e. the book). He then found it in the tower of pigeons and narrated from it”. Abu Al-Qasim Al-Azhari said: Muhammad bin Humaid bin Muhammad Al-Lakhmi said to us: I heard Al-Qadi Abu Al-Hasan Muhammad bin Salih Al-Hashimi saying: Muhammad bin Al-Hussein bin Humaid bin Ar-Rabi’ related from his father who said: Abu Kuraib Muhammad bin Al-‘Alaa’ began to read to us the book of Al-Maghazi by Yunus bin Bukair. He read to us one session or two and then some of the people of Hadith began to be noisy. He then interrupted his reading and made an oath that he would not read to us. We then returned to him and asked him to resume but he refused. He said: “Go to Abdul Jabbar Al-‘Utaridi because he heard its reading alongside us from Yunus”. We asked: “And if he has already passed away?” He said: “Then listen to it from his son because he was present with us”. So, we set off from him with a group of the people of Hadith. We asked about Abdul Jabbar and it was said to us that he had passed away. We then asked about his son and were directed to his house. We arrived to him, sought permission to speak to him and made him aware of our story with Abu Kuraib ; that he had directed us to his father and then to him. Ahmad was playing with a pigeon and said to us: “Since the time that we heard it, I have not looked in it, however it is in a storage place containing books and so seek it there”. I went ahead, sought it and found it with pigeon droppings upon it. It was found that it had been recorded in an old script and so I asked him to give it me so that I publish it, which he did” This was what was said or close to it.

Al-Khatib ya ce: Abu Kuraib yana cikin malamai masu daraja, masu gaskiya da tsoron Allah, kuma Abu ‘Ubaidah As-Sarriy bin Yahya ma babban malami ne; Thiqah (amintacce) daga zamanin Al-‘Utaridiy. Daya daga cikin wadannan ya shaida cewa ya ji (ko ya karba kai tsaye) daga gare shi, dayan kuma ya shaida adalcinsa (‘Adalah). Wannan yana tabbatar da kyakkyawan halinsa ko matsayinsa, da halaccin karbar hadisinsa. Wannan kuwa idan babu wata magana ko ra’ayi da aka tabbatar daga wasu banda wadannan biyun wanda zai wajabta watsi da hadisinsa ko jefar da rahotanninsa. Amma maganar Al-Hadrami game da Al-‘Utaridiy lokacin da ya ce “Yana yin karya”, to wannan magana ce ba ta bayyana ba, wacce ke bukatar bincike da bayani. Idan yana nufin cewa ya kirkiro hadisai, to wannan ba ya a cikin hadisan Al-‘Utaridiy. Idan kuma yana nufin cewa yana ruwaito daga wadanda bai taba haduwa da su ba, to wannan ma batil ne, domin Abu Kuraib ya shaida masa cewa ya ji (ko ya karba) tare da shi daga Yunus bin Bukair. An kuma tabbatar cewa ya ji daga Abu Bakr ‘Ayash. Saboda haka, bai kamata a nemi musanta cewa ya ji daga Hafs bin Ghiyath, bin Fudail, Wakee’ da Abu Mu’awiyah ba. Wannan saboda Abu Bakr ‘Ayash ya rasu kafin dukkansu. Game da Ibn Idris kuwa, ya rasu shekara guda kafin Abu ‘Ayyash, amma hakan ba ya hana cewa ya ji daga gare shi. Domin mahaifinsa yana cikin manyan malaman hadisi, kuma ana iya tunanin cewa ya fara karatu da shi tun yana karami. Hakika, Al-‘Utaridiy ya ruwaito daga mahaifinsa, daga Yunus bin Bukair, wasu takardu daga Maghazi na Ibn Ishaq, kuma ga alama ya rasa jin hakan kai tsaye daga Yunus, don haka ya ji shi daga mahaifinsa wanda ya ji daga gare shi. Wannan yana nuna neman gaskiyarsa da amincinsa wajen ruwaito, kuma Allah ne mafi sani. An an ce cewa an haife shi a ranar 10 ga Al-Ad'haa (watau Dhu l-Hijjah), a shekara ta 177 bayan hijira. Abu Ya'la Al-Khalil bin Abdullah Al-Khalili Al-Qazwini ya bayyana cewa ya rasu a shekara ta 270 bayan hijira. Ahmad bin Kamil Al-Qadi ya ce ya rasu a shekara ta 271 bayan hijira, yayin da Abu 'Amr bin As-Sammak da Ahmad bin Mahmud Bin Subaih suka ce ya rasu a shekara ta 272 bayan hijira. As-Sammak ya kara da cewa ya rasu a Al-Kufa a watan Sha'aban. [Karshen magana]

Al-Khatib said: Abu Kuraib was from the distinguished, truthful and pious scholars and Abu ‘Ubaidah As-Sarriy bin Yahya was also a great scholar; Thiqah (trustworthy) from the generation of Al-‘Utaridiy. One of these testified that he had heard (or received directly) and the other testified to his ‘Adalah (trustworthiness). That establishes his good condition or status and the permissibility of relating from him. That is in the case where no statement or view has been established by other than these two which would oblige discarding his Hadith or casting aside his reports. As for the statement of Al-Hadrami concerning Al-‘Utaridiy when he said that “He used to lie”, then this is an unspecified statement which requires examination and explanation. If he intended by this statement that he fabricated Hadith, then that is non-existent in respect to the Hadith of Al- ‘Utaridiy. And if he meant that he used to narrate from those he had not met, then that is also Batil (false/invalid) because Abu Kuraib testified for him that he had heard (or received) alongside him from Yunus bin Bukair. It has also been established that he heard from Abu Bakr ‘Ayash. As such, it should not be sought to be denied that he heard from Hafs bin Ghiyath, bin Fudail, Wakee’ and Abu Mu’awiyah. That is because Abu Bakr ‘Ayash passed away prior to all of them. As for Ibn Idris, then he passed away a year before Abu Ayash, yet this still does not prevent him having heard from him. That is because his father was from the main scholars of Hadith and it is conceivable that he started early with him (i.e. when he was very young). Indeed, Al- ‘Utaridiy related from his father from Yunus bin Bukair some papers from the Maghazi of Ibn Ishaq and it appears that he missed hearing it directly from Yunus and so heard (or received) it from his father who had heard from him. This indicates to his seeking the truth and his reliability in respect to relating, and Allah knows best. It has been said that he was born the 10th of Al-Ad’haa (i.e. Dhu l-Hijjah), in the year 177 AH and Abu Ya’la Al-Khalil bin Abdullah Al-Khalili Al- Qazwini stated that he died in the year 270 AH. Ahmad bin Kamil Al- Qadi said that he died in the year 271 AH, whilst Abu ‘Amr bin As- Sammak and Ahmad bin Mahmud Bin Subaih said that he passed away on the year 272 Ah. As-Sammak added that he passed away in Al-Kufa in the month of Sha’ban” [End of Quote].

Maganar Imam Ahmad bin ‘Adiy: “Ba a san shi da ruwaito wani Hadisi Munkar ba (watau wanda aka ƙi shi saboda ya saɓa wa abin da yake sahihi ko saboda wani aibi). Sai dai an ƙididdige shi a matsayin Da’if (rauni a matsayin mai ruwaito) ne kawai bisa dalilin cewa bai taɓa haɗuwa da waɗanda ya ruwaito daga gare su ba” tana nuna sarai cewa ba ya san dalilin da aka ƙididdige shi a matsayin Da’if (rauni), sai abin da aka faɗa game da shi cewa “bai taɓa haɗuwa da waɗanda ya ruwaito daga gare su ba”. Hakan ya faru ne domin kalmar ‘kawai’ (إنَّمَا) tana daga cikin hanyoyin takaitawa ko iyakancewa (a harshen Larabci). Saboda haka, babu ma’ana ga abin da wanda ake kira Abdul Qadir Al-Muhammadi ya yi iƙirari, lokacin da ya rubuta a dandalin Ahl ul-Hadith, a ranar 19/03/2007, yayin tattaunawarsa game da Asanid (silsilar ruwaito) na “Sahifah ta Al-Madinah”, inda ya ce: [Ina cewa: Ba a fahimtar daga wannan magana ta Ibn Hajar cewa shi (watau Al-‘Utaridiy) amintacce ne dangane da Seera! A’a, niyyarsa kawai ita ce ya kawar da zargin Tadlis (watau gurɓata a cikin silsilar ruwaito) daga gare shi, domin an zarge shi da hakan, kamar yadda aka ambata a baya]. An ɗauki wannan daga rumbunan dandalin Ahl ul-Hadith, wanda aka samu a ɗakin karatu na lantarki na Shamela - 2 (51/390). Maganarsa ba ta da ma’ana, domin ƙididdige mutumin a matsayin Da’if (rauni) yana da dalili guda ɗaya, wato zargin Tadlis (gurɓata ruwaito) saboda amfani da kalmar “Ya ruwaito mana” (حَدَّثَنَا), wanda hakan ya kawo zargin ƙarya a kansa, maimakon “Al-‘An’anah” (العَنْعَنَة) [watau a cikin silsilarsa maimakon a ce “Filani ya gaya mana” ko “ya sanar da mu” ko “na ji”, sai a ce “filani” ya ruwaito “daga” filani “daga” filani da sauransu, tare da maimaita ‘An’ (daga)], wadda Thiqaat Mudallisin (masu gurɓata ruwaito amintattu) ke amfani da ita. Duk wannan Batil ne (ƙarya/mara inganci), kamar yadda aka bayyana kuma za a ƙara bayyanawa.

I say: The speech of Imam Ahmad bin ‘Adiy: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic or due to a defect). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from” dictates decisively that he does not know the reason for his being classified as Da’if (weak), apart from that which had been said about him “That he had not met those he related from”. That is because the wording ‘only’ (امنَّ إ) is from the ِ forms of limitation or restriction (in the Arabic language). Consequently, there is no meaning to what the one called Abdul Qadir Al-Muhammadi claimed, when he wrote on the Ahl ul-Hadith platform, on 19/03/2007, during his discussion about the Asanid (chains of transmission) of the “Sahifah of Al-Madinah”, stating: [I say: It is not understood from this statement of Ibn Hajar that he (i.e. Al- ‘Utaridiy) is Thiqah (trustworthy) in respect to the Seera! Rather, his intention was merely to repel the suspicion of Tadlis (i.e. misrepresentation in the chain of transmission) from him because he had been accused of that, as has previously been mentioned”. This was taken from the archives of the Ahl ul-Hadith platform, found in the Shamela e-library - 2 (51/390). There is no meaning to his speech because the classification of the man being Da’if (weak)has one single reason, which is the accusation of Tadlis (misrepresentation) with his use of the wording “He related to us” (انَ َثَّدحَ ), which brought the accusation of lying against him, instead of “Al-‘An’anah” (ةنَ عَ نْ عَ لْ ا) [i.e. in his chain instead of stating “So and so told us” or “He informed us” or “I heard”, it was be said “so and so” reported “from” so and so “from” so and so etc.. with the repetition of ‘’An’ (from)], which is employed by the Thiqaat Mudallisin (those misrepresenting who are trustworthy). All of this Batil (false/invalid), as has been explained and will be explained further.

- Kalmar ƙarshe a cikin wannan batu ta zo ne a cikin “Tarikh na Baghdad” [na Al-Khatib Al-Baghdadi] (4/262/2004):

- The final word in this matter came in the “Tarikh of Baghdad” [by Al-Khatib Al-Baghdadi] (4/262/2004):

(Shi ne) Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah, Abu ‘Umar At-Tamimi, wanda aka fi sani da Al-‘Utaridiy, daga Al-Kufa. Ya zo Baghdad kuma ya ruwaito hadisai a cikinta daga Abdullah bin Idris Al-Awdi, Abu Bakr bin ‘Ayash, Hafs bin Ghiyath, Muhammad bin Fudail, Wakee’ da Abu Mu’awiyah. Daga Abu Mu’awiyah ya karbi littafin Tafsirinsa, kuma daga Yunus bin Bukair ya karbi littafin Maghazi na Muhammad bin Ishaq. Abu Bakr Ad-Dunya, Abu Al-Qasim Al-Baghawi, Qasim bin Zakariya Al-Mutriz, Yahya bin Muhammad bin Saa’id, Abu Bakr bin Abu Dawud, Al-Hussein bin Isma’il Al-Mahamiliy, Ridwan bin Ahmad As-Saidalani, Isma’il bin Muhammad As-Saffar, Muhammad bin ‘Amr Ar-Razzaz, Abu ‘Amr bin As-Sammak, Hamza bin Muhammad Ad-Dahqan, Abu Sahl bin Ziyad Al-Qattan da Abu Ja’far bin Bariyah Al-Hashimi, da wasu, sun ruwaito daga gare shi. Abu ‘Umar Abdul Wahid bin Muhammad bin Abdullah bin Mahdi ya ruwaito mana daga Al-Qadi Abu Abdullah Al-Hussein bin Isma’il Al-Mahamiliy, ta hanyar dictation, a shekara ta 329 AH, cewa: Ahmad bin Abdul Jabbar bin Muhammad ya ce: Yunus (wato bin Bukair) ya ruwaito mana daga Mis’ar bin Kaddam, daga Ash’ab bin Abi Ash-Sha’tha’, daga wani mutum daga Kinanah, wanda ya ce: Na ji Manzon Allah ﷺ yana cewa: “Ya ku mutane, ku ce La Ilaha Illallah (babu abin bautawa da gaskiya sai Allah) za ku samu nasara”. Hilal bin Muhammad bin Ja’far Al-Haffar ya ruwaito daga Isma’il bin Muhammad As-Saffar, daga Ahmad bin Abdul Jabbar Al-‘Utaridiy, daga Abu Bakr bin ‘Ayash, daga ‘Asim bin Zir bin Hubaish, daga Abdullah wanda ya ce: Na ji Manzon Allah ﷺ yana cewa: “Duk wanda ya yi karya a kaina da gangan, to ya shirya wurin zamansa a wuta”. Al-Qadi Abu Bakr Ahmad bin Al-Hussein bin Ahmad Al-Harasiy ya ruwaito daga Abu Al-‘Abbas Muhammad bin Ya’qub Al-‘Asamm, daga Ahmad bin Abdul Jabbar Al-‘Utaridiy wanda ya ruwaito cewa mahaifinsa ya sanar da shi cewa: “An haife ni a shekara ta 177 AH, a ranar 10 ga watan Al-Ad’haa, a cikin watan Dhu l-Hijjah”. Abu Sa'id Al-Malini ya ruwaito mana daga Abdullahi bin 'Adiy al-Hafizh, wanda ya ce: [Game da Ahmad bin Abdul Jabbar Al-'Utaridiy, na ga mutanen Iraki sun yi ittifaqi a kan cewa shi da'if ne (mai rauni). Ahmad bin Muhammad bin Sa'd ba ya ruwayar hadisi daga gare shi, kuma ya ambata cewa yana da abubuwa da yawa daga gare shi. Ibn 'Adiy ya ce: "Game da Al-'Utaridiy, ban san wani hadisi munkar daga gare shi da ya ruwaito ba. Sai dai, sun kasafta shi a matsayin da'if ne kawai saboda bai taba haduwa da mutanen da ya ruwaito daga wajensu ba"]. Ahmad bin Abu Ja'far Al-Qati'iy ya ruwaito mana daga Abu 'Umar da Uthman bin Muhammad bin Ahmad bin Al-'Abbas Al-Makhrami, daga Ja'far bin Muhammad bin Nadir Al-Khuldiy, wanda ya ce: Muhammad bin Abdullah Al-Hadrami ya ce: [Ahmad bin Abdul Jabbar Al-'Utaridiy yana yin karya]. Wasu daga cikin malaman mu sun gaya mani cewa wadanda suka soki Al-'Utaridiy sun yi haka ne kawai saboda sun ce: littattafan da ya ruwaito daga gare su littattafan mahaifinsa ne, kuma ya yi ikirarin cewa ya ji su tare da mahaifinsa. Abu Sa'id Muhammad bin Musa bin Al-Fadl bin Shadhan As-Sirfi ya ruwaito mana daga Abu Al-'Abbas Muhammad bin Ya'qub Al-Asamm, wanda ya ce: Na ji Abu 'Ubaidah As-Sarriy bin Yahya bin Akhi Hannad yana tambayar mahaifina game da Al-'Utaridiy Ahmad bin Abdul Jabbar, sai ya ce: "(Shi) Thiqah ne (amintacce)". Abu Sa'd Al-Malini ya sanar da mu ta hanyar ijaza daga Abdullahi bin 'Adiy, daga Muhammad bin Ahmad bin Hamdan, wanda ya ce: Abu Bakr bin Sadaqah ya sanar da ni: Ya ce: Na ji Abu Kuraib yana cewa: Ahmad bin Abdul Jabbar Al-'Utaridiy lallai ya ji (ko ya karbi kai tsaye) daga Abu Bakr bin 'Ayash. 'Ali bin Muhammad bin Nadr ya sanar da ni: Ya ce: Na ji Hamza bin Yusus yana cewa: Na tambayi Abu Al-Hasan Ad-Daraqutni game da Ahmad bin Abdul Jabbar Al-'Utaridiy, sai ya ce: Babu wata matsala game da shi. Abu Kuraib ya yaba masa. Kuma an tambaye shi game da Maghazi na Yunus bin Bukair, sai ya ce: "Ku wuce wani matashi a Al-Kunas (wuri), wanda ake kira Al-'Utaridiy, wanda ya ji (ya karɓa) tare da mu tare da mahaifinsa. Mun je wurinsa sai ya ce: 'Ban san inda yake ba' (watau littattafan rubutu). Sai ya neme shi, ya same shi a cikin masaukin kurciya, ya ba da labarinsa a kansa." Abu l-Qasim Al-Azhariy ya ba ni labari: Ya ce: Abu Bakr Muhammad bin Humaid bin Muhammad Al-Lakhmi ya ce: Na ji Al-Qadi Abu Al-Hasan Muhammad bin Sakih Al-Hashimi yana cewa: Muhammad bin Al-Husain bin Humaid bin Ar-Rabi' ya ba ni labari: Ya ce: [Abu Kuraib Muhammad bin Al-'Ala' ya fara karanta mana Maghazi na Yunus bin Bukair. Ya karanta mana zama ɗaya ko biyu, sai wasu daga cikin mutanen Hadisi suka yi hayaniya da surutu. Sakamakon haka, ya katse karatunsa, ya rantse cewa ba zai sake karanta mana ba. Mun koma gare shi daga baya, muka roƙe shi ya ci gaba, amma ya ƙi, ya ce mana: "Ku je wurin Abdul Jabbar Al-'Utaridiy, domin ya halarci sauraronsa (na asali) tare da mu daga Yunus." Sai muka tambaye shi: "To, idan ya rasu fa?" Ya amsa: "To, ku saurare shi daga ɗansa Ahmad, domin shi ma yana halarta tare da shi." Sai muka tafi daga wurinsa tare da wata ƙungiya daga mutanen (ɗalibai) Hadisi, muka yi tambaya game da Abdul Jabbar, aka gaya mana cewa ya rasu. Sai muka tambayi game da ɗansa, aka nuna mana gidansa. Muka isa, muka nemi izinin yi masa magana. Muka sanar da shi labarinmu da Abu Kuraib da yadda ya umarce mu zuwa wurin mahaifinsa da kuma gare shi. Ahmad yana wasa da wata kurciya, ya ce: "Tun lokacin da na ji shi, ban sake duba cikinsa ba. Duk da haka, an ajiye shi a wurin ajiyar littattafai, don haka ku nemo shi a can." Na yi haka, na nemo shi. Na same shi, akwai taɓon kurciya a kansa. Ya saurare shi (ya rubuta shi) tare da mahaifinsa a cikin rubutu na dā, sai na roƙe shi ya ba ni shi domin in buga shi, shi kuwa ya ba ni." Wannan shi ne abin da aka faɗa, ko kuma kusa da haka. Abu Kuraib yana cikin malamai masu daraja, masu gaskiya da tsoron Allah, kuma Abu ‘Ubaidah As-Sarriy bin Yahya ma babban malami ne; Thiqah (amintacce) daga zamanin Al-‘Utaridiy. Daya daga cikin wadannan ya shaida cewa ya ji (ko karbi kai tsaye) hadisi daga gare shi, dayan kuma ya shaida adalcinsa (‘Adalah). Wannan yana tabbatar da kyakkyawan yanayinsa da matsayinsa, da halascin ruwaito hadisi daga gare shi. Wannan kuwa idan babu wata magana ko ra’ayi da aka tabbatar daga wasu bayan wadannan biyu da zai wajabta watsi da hadisinsa ko kin karbar rahotanninsa. Amma maganar Al-Hadrami game da Al-‘Utaridiy lokacin da ya ce “Yana yin karya”, to wannan magana ce gabaki daya wadda ke bukatar bincike da bayani. Idan ya nufi da wannan magana cewa ya kage hadisi, to hakan ba ya wanzuwa dangane da hadisan Al-‘Utaridiy. Idan kuma yana nufin cewa yana ruwaito daga wadanda bai taba haduwa da su ba, to wannan ma batil ne, domin Abu Kuraib ya shaida masa cewa ya ji (ko karbi) tare da shi daga Yunus bin Bukair. An kuma tabbatar cewa ya ji daga Abu Bakr ‘Ayash. Saboda haka, bai kamata a nemi musanta cewa ya ji daga Hafs bin Ghiyath, bin Fudail, Wakee’ da Abu Mu’awiyah ba. Hakan ya faru ne saboda Abu Bakr ‘Ayash ya rasu kafin dukkansu. Dangane da Ibn Idris kuwa, ya rasu shekara guda kafin Abu ‘Ayash, amma hakan ba ya hana cewa ya ji daga gare shi. Domin mahaifinsa yana cikin manyan malaman hadisi, kuma ana iya tunanin cewa ya fara karatu da shi tun yana karami. Lalle, Al-‘Utaridiy ya ruwaito daga mahaifinsa, daga Yunus bin Bukair, wasu takardu daga Maghazi na Ibn Ishaq, kuma ga alama bai samu damar jin hakan kai tsaye daga Yunus ba, sai ya ji (ko karba) daga mahaifinsa wanda ya ji daga gare shi. Wannan yana nuna neman gaskiyarsa da amincinsa wajen ruwaito, kuma Allah ne ya fi sani. Na karanta daga Al-Hasan bin Abu Bakr, wanda ya ruwaito daga Ahmad bin Kamil Al-Qadi, wanda ya ce: Al-‘Utaridiy ya rasu a Kufa a shekara ta 271 bayan hijira. Al-Hasan ya ce: Abu ‘Amr bin As-Sammak ya ce: Al-‘Utaridiy ya rasu a Kufa a watan Sha’aban a shekara ta 272 bayan hijira. An ba mu labari daga Abu Nu’aim Al-Hafizh, wanda ya ce: Na ji Abu Muhammad Abdullah bin Muhammad bin Ja’far bin Hayyan yana cewa: Na ji Ahmad bin Mahmud bin Subaih yana cewa: Ahmad bin Abdul Jabbar Al-‘Utaridiy ya rasu a shekara ta 272 bayan hijira. [Karshen nakalto].

- Dangane da kalmar "Qimatr" (wadda ta zo a cikin riwayar inda ɗalibai suka nemi Al-‘Utaridiy ya karanta musu littafin Al-Maghazi na Yunus bin Bukair), to tana da ma'anoni dabam-dabam a cikin littattafan ƙamus na gargajiya, amma wadda ta fi dacewa a cikin mahallin riwayar ita ce abin da aka ambata a cikin Mukhtar As-Sihhah (1/230): ["Qimatr" da "Qimatrah": "Abin da ake adana ko kiyaye littattafai a cikinsa"].

- In respect to the word Qimatr (which came in the narration where the students sought out Al-‘Utaridiy to read to them the book of Al- Maghazi by Yunus bin Bukair) then it has various possible meanings in the classical dictionaries but the most correct in the context of the narration is what was mentioned in Mukhtar As-Sihhah (1/230): [Qimatr and Qimatrah: “What the books are preserved or maintained in”].

(Bayanin mai fassarawa: Na bar nan fassarar abin da ya zo a cikin Lisan Al-‘Arab da Mukhtar As-Sihhah game da ma'anar kalmar Qimatr, saboda ba zai amfani mai karatun Turanci ba, baya ga cewa yana da wuyar fassarawa yadda ya kamata. Na zaɓi kawai ɓangaren da ke cikin Mukhtaar As-Sihhah wanda ya bayyana ma'anar da ake so a fili.) Na ce: Na farko: Yunus bin Bukair ya rasu a shekara ta 199 AH, kuma Abdullah Ibn Idris a shekara ta 192 AH, kamar yadda masu ruwaya suka amince da hakan. Idan muka ɗauka cewa ya rasu a farkon shekara, a watan Muharram, misali, to Ahmad bin Abdul Jabbar zai kasance ya cika shekara 14 a rayuwarsa a ranar 10 ga Zul-Hijja na shekarar da ta gabata, wato 191 AH. Wannan shekarunsa ne kusan iri ɗaya da na Imam Abu Hatim Ar-Raziy a lokacin da ya fara tafiyarsa, a lokacin da yake ba shi da gemu kuma bai sami ko gashi ɗaya a fuskarsa ba. Abin da ke tabbatacce ba tare da shakka ba shi ne cewa Abdul Jabbar ya kai ɗansa tare da shi, tun yana ƙarami, wurin Shuyukh (malamai). Hakan ya faru ne domin ya ji ko ya koya kai tsaye daga Abu Bakr ‘Ayash, wanda ya rasu shekara ɗaya ko biyu bayan Abdullah ibn Idris. Wannan kuma shaidar Imam Al-Hujjah Ath-Thabt (majiya mai inganci kuma amintacciya) Abu Kuraib Muhammad bin Al-‘Alaa’ Al-Hamdani ta tabbatar da shi. A wannan zamanin akwai rukuni na waɗanda ubanninsu suka fara sauraron karatu da koyo wurin malamai tun suna ƙanana sosai. Misali, Ishaq bin Ibrahim Ad-Dabari, ɗaya daga cikin masu ruwaya daga Abdur Razzaq, yana da shekara bakwai lokacin da mahaifinsa ya kai shi domin karɓar ilimi, kuma At-Tabarani yana karɓa tun yana da shekara 13. Saboda haka, babu dalilin shakka cewa shi (Ahmad bin Abdul Jabbar) ya karɓi ilimi daga malamai tare da mahaifinsa. Lallai, hakan na nufin karɓar ilimi daga mutum biyu, tare da rubutun Abdul Jabbar da karatun Ahmad a kan mahaifinsa a karo na biyu, alhali mahaifinsa kansa yana cikin Shuyukh Ath-Thiqat (malamai amintattu kuma abin dogaro). Don haka wannan yana ƙidayuwa a matsayin jin labari na uku ko misali na karɓar hadisi, kuma yana wakiltar mafi girman matakin amincewa.

(Translators note: I have left here the translation of what came in Lisan Al-‘Arab and Mukhtar As-Sihhah concerning the meaning of the word Qimatr, because it would not benefit the English reader, in addition to it being difficult to reproduce productively. I have just selected the part in Mukhtaar As-Sihhah where it states the desired meaning clearly) I say: Firstly: Yunus bin Bukair passed away in the year 199 AH and Abdullah Ibn Idris in the year 192 AH, as agreed upon by the transmitters. If we were to assume that he passed away at the beginning of the year, in Muharram, for instance, then Ahmad bin Abdul Jabbar would have completed the 14th year of his life on the 10th of Dhu l-Hijjah of the previous year 191 Ah. This was about the same age as Imam Abu Hatim Ar-Raziy when he embarked upon his journey, at a time when he was beardless and yet to have a single hair upon his face. What is decisively certain is that Abdul Jabbar brought his son along with him, from an early age, to the Shuyukh (scholars). That is because he had heard or learnt directly from Abu Bakr ‘Ayash, who passed away a year or two after Abdullah ibn Idris. That was confirmed by the testimony of the Imam Al-Hujjah Ath-Thabt (authoritative and reliable source) Abu Kuraib Muhammad bin Al- ‘Alaa’ Al-Hamdani. That generation contained a group of those whom their fathers began their listening and learning with scholars at a very early age. For example, Ishaq bin Ibrahim Ad-Dabari, one of the relators of Abdur Razzaq, was seven years old when his father took him to receive (the knowledge) and At- Tabarani was receiving at the age of 13. As such, there is no cause for doubting that he (Ahmad bin Abdul Jabbar) received from the scholars alongside his father. Indeed, that represented receiving of two men, alongside the writing of Abdul Jabbar and the reading of Ahmad upon his father a second time, whilst his father himself was from the Shuyukh Ath-Thiqat (Trustworthy and reliable scholars). This therefore counts as a third hearing or instance of receiving and represents the height of reliability.

Na biyu: Ka yi tunani a kan maganar Ahmad bin Abdul Jabbar, lokacin da ya ce: "Tun daga lokacin da na ji shi, ban sake duba cikinsa ba. Duk da haka, an ajiye shi a wurin ajiya mai dauke da littattafai, don haka ku neme shi a can. Na yi haka, na neme shi. Na same shi, sai ga zubar kurciya a kansa. Ya saurare shi (kuma ya rubuta shi) tare da mahaifinsa a cikin rubutun tsohuwar hanya, don haka na roke shi ya ba ni shi domin in buga shi, sai ya yi haka." Wannan yana nuna cewa littafinsa, wanda shi ne littafin mahaifinsa, an kiyaye shi kuma an adana shi cikin wani Qimatr (wato wuri na musamman na adana littattafai). Wannan Qimatr yana cikin hasumiyar kurciya, wadda ita ce wuri mafi tsayi a gidan, wadda iska ke shigar da ita ta dabi'a saboda motsin iska akai-akai. Babu tsoron ambaliya ko danshi ga abin da aka ajiye a irin wannan wuri, idan aka kwatanta da abin da ake tsoro ga abubuwan da ke benaye na kasa na gidajen Iraki. Saboda haka hasumiyar kurciya an karfafa ta, kuma ruwan sama ba zai iya kai wa gare ta ba. Hakan kuma yana bayyana a shaidar Al-Hussein bin Humaid bin Ar-Rabi', lokacin da ya ce ya samu littafin an rubuta shi a tsohuwar hanya, yana cikin kyakkyawan yanayi, babu lahani a cikinsa. Sannan ya tambayi Ahmad bin Abdul Jabbar ko zai iya buga shi. Kasancewar zubar kurciya a kan Qimatr bai cutar da littafin ba, domin Al-Hussein bin Humaid bin Ar-Rabi' ya shaida cewa littafin yana cikin kyakkyawan yanayi, babu lahani, kuma ya dace a buga shi. Wannan, kuma Allah ya fi sani, shi ne yadda Imam Al-Khatib Al-Baghdadi ya fahimci wannan labarin da ya gabatar. Saboda haka, bai ga dalilin da zai sa a raina ko a sa shakka a kan Ahmad bin Abdul Jabbar ba.

Secondly: Contemplate the speech of Ahmad bin Abdul Jabbar, when he said: “Since the time that I heard it, I have not looked in it. However, it is kept in a place of storage containing books and so seek it there. I did that and sought it out. I located it and it had pigeon droppings upon it. He had listened to (and transcribed) it with his father in an old script, so I asked him to give it to me so that I could publish it, which he did”. This indicates that its book, which was the book of his father, was preserved and maintained inside a Qimatr (i.e. special place for the preservation of books). This Qimatr was in the pigeon tower, which is the highest place in the house, which is aired naturally by the constant movement of the wind. There is no fear in respect to what is kept in such a place from flooding or dampness compared to what is feared in respect to that which is on the lower floors of the houses of Iraq. The pigeon tower is therefore reinforced and it was not possible for rain to reach it. That is also clear from the testimony of Al-Hussein bin Humaid bin Ar-Rabi’ when he said that he found the book written in an old script, in a sound condition and free of defect. He then asked Ahmad bin Abdul Jabbar if he could publish it. The presence of the pigeon droppings upon the Qimatr did not bring harm to the book as Al-Hussein bin Humaid bin Ar-Rabi’ testified to the book being in sound condition, with no defect, and suitable to be published. This is, and Allah knows best, how Imam Al- Khatib Al-Baghdadi understood this story which he presented. And as such, he did not see any cause to discredit or cast doubt upon Ahmad bin Abdul Jabbar.

Saboda haka babu wata ma’ana a cikin da’awar wanda ake kira Abdul Qadir Al-Muhammadi, wanda ya rubuta a dandalin Ahl ul-Hadith a ranar 19/03/2007, lokacin da yake magana game da silsilar isnadin Sahifah ta Al-Madinah: [Idan wannan labari ya tabbata, to mai ruwaito ya sanya ƙwaƙwalwarsa (ta zuciya) a matsayin rauni domin ya manta da shi bai tuna ba. Haka kuma ya bayyana raunin kulawarsa ga littafin, domin ya bar shi a cikin hasumiya tare da kurciyoyi, har ya kai ga akwai najasar kurciyoyi a kansa! Saboda haka mutumin Da’if ne (rauni), kamar yadda Malaman da suka ƙware a wannan fanni suka faɗa] – 2 (51/390) a cikin ɗakin karatu na Shamela na yanar gizo. Maganarsa ba ta da wata ma’ana ko kaɗan saboda dalilai masu zuwa:

There is therefore no meaning to the claim of the one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on 19/03/2007, when speaking about the chains of transmission of the Sahifah of Al-Madinah: [If this story is affirmed, then the narrator classifies his memory (by heart) as being weak as he had forgotten it and did not recall it. It also made clear the weakness of his concern to it (the book) as he had left it in the tower with pigeons, to the point that it had pigeon droppings upon it! Consequently, the man is Da’if (weak) just as the Imams who specialise in this matter have stated] – 2 (51/390) in the Shamela e-library. His speech holds no meaning at all for the following reasons:

1) An adana littafin a cikin wani Qimatr da aka kera musamman don hakan. Rumfar kurciyoyi ita ce wuri mafi dacewa wajen adanawa a gidaje irin wanda Ahmad bin Abdul Jabbar ya zauna a cikinsa, domin ba ya cikin masu arziki da za su iya haya gida mai ɗakin ajiyar littattafai mai zaman kansa. Bugu da ƙari, mai buga littafin, Al-Hussein bin Humaid bin Ar-Rabi’, ya shaida ingantaccen yanayin littafin da shirinsa na a buga shi.

1) The book was preserved and kept safe in a Qimatr manufactured specifically for that purpose. The pigeon tower is the best place for preservation in houses such as that which Ahmad bin Abdul Jabbar resided in, as he was not from the rich who were able to rent a house which had an independent storage facility for books. In addition, the publisher Al-Hussein bin Humaid bin Ar-Rabi’ testified to the sound condition of the book and its readiness to be published.

2) Dangane da maganar "malaman da suka kware a wannan fanni sun bayyana", to Abu Kuraib, Ad-Daraqutni, Abu Ahmad bin 'Adiy da Al-Khatib Al-Baghdadi ba su ware shi a matsayin Da'if (mai rauni ta fuskar ruwaya ba). Kasancewar Ad-Daraqutni, wanda shi ne Imam da ba a gardama da shi a zamaninsa, bai dauke shi a matsayin Da'if ba, ya isa ya zama hujja a kan haka. Don haka, waɗanne Imamai ne wannan mutum mai suna Abdul Qadir Al-Muhammadi yake magana a kansu?! Ga kowace cuta akwai magani da za a iya amfani da shi, sai dai wauta, ba a iya magance ta. Kammalawa a takaice ita ce: Kuskure ko rashin ingancin takaitawar Al-Hafidh (Ibn Hajar) game da matsayinsa, da kuma daidaiton takaitawarmu game da matsayinsa, cikin tabbaci babu ko kadan shakka: [Ahmad bin Abdul Jabbar bin Muhammad Al-'Utaridiy, Abu 'Umar Al-Kufi, babu wata matsala ko aibi da ke da alaka da shi. Karbar Seera daga gare shi ingantacce ne, kuma amintacce ne a yi amfani da shi a matsayin hujja. Yana cikin tabaka na goma (watau matakin sarkar ruwaya). Ya rasu a shekara ta 72 (watau shekara ta 272 bayan hijira) yana da shekara 95].

2) As for the statement “the Imams who specialise in this matter have stated”, then Abu Kuraib, Ad-Daraqutni, Abu Ahmad bin ‘Adiy and Al- Khatib Al-Baghdadi did not classify him as being Da’if (weak in terms of transmission). The fact Ad-Daraqutni, who was the uncontested Imam of his era, did not classify him as Da’if should be sufficient in itself. So, which Imams is this man called Abdul Qadir Al-Muhammadi talking about?! For every ailment there is a medicine that can be used for treatment Except for foolishness which can not be treated The summary conclusion is therefore: The invalidity or falseness of the summary of Al-Hafidh (Ibn Hajar) concerning his status and the correctness of our summary of his status, with certainty and without the least amount of doubt: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, has no issue or problem associated with him. His receiving of the Seera is authentic and he is reliable to be used as evidence. He was from the tenth (i.e. level of chain). He passed away in the 72nd year (meaning 272 AH) at the age 95].