Watakila mafi kyawun farawa wajen samun cikakken tarihin rayuwar Imam Al-Hafizh Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani, shi ne abin da ke cikin littafin “Siyar A’alam An-Nubulaa’”.

Perhaps the best place to start in respect to the rich and balanced biography of the Imam Al-Hafizh Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani, is what is found in the book “Siyar A’alam An- Nubulaa’”:

Wannan ya zo a cikin "Siyar A'alam An-Nubulaa'" [Tare da Tashkil kuma daidai da bugun littafin] (17/254/71):

- The following came stated in “Siyar A’alam An-Nubulaa’” [With Tashkil and in conformity to the print] (17/254/71):

Yunus bin Bukair bin Wasil Al-Kufi – Al-Imam, Al-Hafiz, As-Saduq (mai gaskiya); marubucin Al-Maghazi da As-Siyar (Seera). Ana kiransa: Abu Bukair. Kinayarsa ita ce Abu Bakr Al-Kufi, Al-Hammal, kuma shi ne mahaifin Bakr da Abdullah. Ya ruwaito daga: Hisham bin ‘Urwah, Sulaiman Al-A’mash, Talha bin Yahya, Zakariya bin Abu Za’idah, Muhammad bin Ishaq (wanda ya ruwaito daga gare shi sosai), ‘Umar bin Darr, Kahmas bin Al-Hasan, Matar bin Maymun Al-Muharibi, An-Nadr Abu ‘Umar Al-Khazzar, As-Sariy bin Isma’il, Abu Khaldah Khalid bin Dinar, Asbat bin Nadr, ‘Ali bin Al-Hazawwar, Yunus bin Abu Ishaq, Abu Ka’ab (marubucin “Al-Harir”), Hajjaj bin Abu Zainab, Shu’bah da Khalq. Kuma waɗannan sun ruwaito daga gare shi: Sa’duwaih, Ibn Numair, Ishaq bin Musa Al-Khatumi, Abu Khaithama, Abu Kuraib, Hajjaj bin Abu Zainab, Hannad, Yahya bin Ma’een, Muhammad bin Muthanna, ‘Ubaid bin Ya’ish, Abu Sa’id Al-Ashajj, Sufyan bin Wakee’, ‘Uqbah bin Mukram Ad-Dibbiy, Muhammad bin Uthman bin Karamah, Ahmad bin Muhammad bin Yahya Al-Qattan, Ahmad bin Abdul Jabbar Al-‘Utaridiy da wasu. ‘Abbas ya ruwaito daga Ibn Ma’een (wanda ya ce): [Ya kasance As-Saduq (mai gaskiya/amana)]. Mudar bin Muhammad da Uthman bin Sa’id sun ruwaito daga Ibn Ma’een: Ya kasance Thiqah (amintacce/abin dogaro). Uthman bin Sa’id ya ce game da shi: [Babu wata matsala ko aibi da ke tattare da shi]. Ibrahim bin Abdullah bin Al-Junaid ya ruwaito daga Yahya bin Ma’een wanda ya ce: [Ya kasance Thiqah Saduq (amintacce kuma mai gaskiya)]. Duk da haka, yana tare da Ja’far bin Yahya Al-Barmakiy, wanda yake da wadata. Sai wani mutum ya ce masa: “Suna zarginsa (watau Abu Bukair) da zama Zindiq (mai bidi’a/kafiri) saboda wannan da wancan dalili”. Sai ya ce: [Karya ne]. Yahya ya ci gaba da cewa: [Na ga’yan biyu na Abu Shaib’ah sun zo wajensa amma ya kore su. Sun nemi littafi daga gare shi amma bai ba su ba, sai suka tafi suna magana a kansa]. Ahmad bin Abdullah Al-‘Ijliy ya ce: [(Game da) Bakr bin Yunus Abu Bukair: Babu wani abu ko matsala da ke tattare da shi. Mahaifinsa ya kasance yana kula da kotun ayyukan zalunci a zamanin (mulkin) Ja’far, wasu mutane kuma sun sanya su duka (wato shi da mahaifinsa) cikin masu rauni (Da’if) dangane da karɓar riwaya]. Ibn Abu Hatim ya ce: [An tambayi Abu Zur’ah: “Wane abu ne ka ƙi game da shi?” Ya amsa: “Game da Hadisi kuwa, to, ban san shi ba.” Abu Hatim ya ce: Matsayinsa shi ne na Sidq (gaskiya)]. Abu Ubaid ya riwaito daga Abu Dawud, wanda ya ce: [Ba hujja ba ne a wajena. Ya ɗauki maganar Ibn Ishaq sannan ya haɗa ta da Hadisai. Ya ji (ya karɓa) daga Ibn Ishaq ta hanyar riwaya (يرلاب)]. An-Nasa’i ya ce: [Ba shi da ƙarfi], kuma sau ɗaya ya ce: [Da’if] (rauni). Ibn Hibban ya ɗauke shi a matsayin mai ƙarfi, tare da wasu. An kuma riwaito daga Ibn Ma’een cewa ya ce: [Thiqah ne (abin dogaro, amintacce), sai dai shi Murji’ ne mai bin Sarki (hukuma)]. Abu Ishaq Al-Juzjaniy ya ce: [Al’amarinsa ya kamata a yi taka-tsan-tsan da shi (ko a tabbatar da shi)]. ‘Ali bin Al-Madini ya ce: [Na rubuta daga gare shi, amma ban riwaito daga gare shi ba]. Muhammad bin Uthman bin Abu Shaibah ya ce: [Yahya bin Al-Himani ya ce mini: “Ba na yarda da riwaya (watau na Hadisi) daga Yunus ba”]. Muhammad bin Abdullah bin Numair da Ubaid bin Ya’ish sun ce: [Thiqah ne (amintacce, abin dogaro). Muslim ya riwaito daga gare shi a cikin Shawahid amma ba a cikin Usool ba (Bayanin mai fassara: Usool su ne Hadisai masu ƙarfin isnadi (sarkar riwaya), kuma Shawahid su ne waɗanda ba su da ƙarfi haka. An ce Muslim yakan fara kowane babi (ko maudu’i) da Usool, sannan ya biyo baya da Shawahid). Abdur Rahman bin Salih ya riwaito: Yunus ya riwaito mana daga Yunus bin ‘Amr, daga mahaifinsa, daga Al-Baraa’, daga Zaid bin Harithah, cewa ya ce: “Ya Manzon Allah! "Ka kafa tsakanina da Hamza bin Abdul Muttalib ɗan'uwantaka."

“Yunus bin Bukair bin Wasil Al-Kufi – The Imam, the Hafizh, the truthful (Saduq); author of Al-Maghazi and As-Siyar (Seera). He is known as: Abu Bukair. His Kinayah is Abu Bakr Al-Kufi, Al-Hammal, and he is the father of Bakr and Abdullah. He related from: Hisham bin ‘Urwah, Sulaiman Al-Aa’mash, Talha bin Yahya, Zakariya bin Abu Za’idah, Muhammad bin Ishaq (from who he related a great deal), ‘Umar bin Darr, Kahmas bin Al-Hasan, Matar bin Maymun Al-Muharibi, An-Nadr Abu ‘Umar Al-Khazzar, As-Sariy bin Isma’il, Abu Khaldah Khalid bin Dinar, Asbat bin Nadr, ‘Ali bin Al- Hazawwar, Yunus bin Abu Ishaq, Abu Ka’ab (the author of “Al-Harir”, Hajjaj bin Abu Zainab, Shu’bah and Khalq. And the following related from him: Sa’duwaih, Ibn Numair, Ishaq bin Musa Al-Khatumi, Abu Khaithama, Abu Kuraib, Hajjaj bin Abu Zainab, Hannad, Yahya bin Ma’een, Muhammad bin Muthanna, ‘Ubaid bin Ya’ish, Abu Sa’id Al-Ashajj, Sufyan bin Wakee’, ‘Uqbah bin Mukram Ad-Dibbiy, Muhammad bin Uthman bin Karamah, Ahmad bin Muhammad bin Yahya Al-Qattan, Ahmad bin Abdul Jabbar Al- ‘Utaridiy and others. ‘Abbas related from Ibn Ma’een (who said): [He (i.e. Abu Bukair) was Saduq (truthful/honest)]. Mudar bin Muhammad and Uthman bin Sa’id related from Ibn Ma’een: He was Thiqah (trustworthy/reliable). Uthman bin Sa’id said concerning him: [He has no issue or problem associated with him]. Ibrahim bin Abdullah bin Al-Junaid related from Yahya bin Ma’een who said: [He (Abu Bukair was Thiqah Saduq (Truthful and reliable)]. However, he was in the company of Ja’far bin Yahya Al-Barmakiy, who was well to do. Then a man said to him: “They accuse him (i.e. Abu Bukair) of being a Zindiq (heretic) for this and that reason”. And so, he said: [It is a lie]. Then Yahya continued: [I saw the two sons of Abu Shaib’ah approach him but he sent them away. They requested a book from him but he did not give it to them. They then went off speaking about him”. Ahmad bin Abdullah Al-‘Ijliy said: [(Concerning) Bakr bin Yunus Abu Bukair: He has no issue or problem associated with him. His father was in charge of the court of unjust acts under (the rule) of Ja’far and some people classified them both (i.e. him and his father) as being Da’if (weak in respect to acceptance of narration]. Ibn Abu Hatim said: [Abu Zur’ah was asked: “What matter do you disapprove of in respect to him?” He replied: “As for in respect to the Hadith, then I don’t know him” Abu Hatim said: His place (position) is of Sidq (truthfulness)]. Abu Ubaid related from Abu Dawud who said: [He is not a Hujjah (authoritative source) with me. He took the speech of Ibn Ishaq and then linked it to the Ahadeeth. He heard (received) from Ibn Ishaq by relation (يرلاب)]. An-Nasa’i said: [He is not strong] and ِ once he said: [He is Da’if] (weak). Ibn Hibban classified him as being strong in addition to others. It was also related from Ibn Ma’een, that he said: [He is Thiqah (reliable, trustworthy), except he is a Murji’ who follows the Sultaan (authority)]. Abu Ishaq Al-Juzjaniy said: [His matter should be considered carefully (or verified)]. ‘Ali bin Al- Madini said: [I wrote (recorded) from him but I do not narrate from him]. Muhammad bin Uthman bin Abu Shaibah said: [Yahya bin Al- Himani said to me: “I do not permit the relation (i.e. of Hadith) from Yunus”]. Muhammad bin Abdullah bin Numair and Ubaid bin Ya’ish said: [He is Thiqah (trustworthy, reliable). Muslim related from him in the Shawahid but not the Usool (Translator’s note: The Usool are the Hadith with the strongest chain (Isnad) and the Shawahid are those which are not as strong. It is said that Muslim began each chapter (or topic) with the Usool and followed with the Shawahid). Abdur Rahman bin Salih related: Yunus related to us from Yunus bin ‘Amr, from his father, from Al-Baraa’, from Zaid bin Harithah, that he said: “O Messenger of Allah! You have established a brotherhood between me and Hamza bin Abdul Muttalib”.

Yunus ya rasu a shekara ta 199 bayan Hijira, lokacin yana kusan shekara 80 a duniya. Abu Ja'far bin Al-Muqayyir da wata jama'a (Jama'ah) sun ba mu labari: Suka ce: Yahya bin Qumaira ya ruwaito daga Shuhda, daga Abu Ghalib Al-Baqilani, daga Abu 'Ali bin Shadhan, daga Ahmad bin Uthman Al-Adami, Abdullah bin Isma'il Al-Hashimi, Abu Sahl bin Ziyad da Uthman bin As-Sammak, wadanda (duk) suka ce: Ahmad bin Abdul Jabbar ya ba mu labari daga Yunus bin Bukair, daga Hisham bin 'Urwah, daga mahaifinsa, daga 'A'ishah, wadda ta ce: "Mahaifiyata tana kula da ni, tana son ta sa in yi kiba da wani abu mai kiba, domin ta gabatar da ni ga Manzon Allah ﷺ. Hakan bai yi aiki ba sai da na ci dabino da kokwamba. Sai na kai matsayi mafi kyau na kiba." [Karshen zance].

Yunus passed away in the year 199 AH when he was close to 80 years of age. Abu Ja’far bin Al-Muqayyir and a group (Jama’ah) informed us: They said: Yahya bin Qumaira related from Shuhda, from Abu Ghalib Al- Baqilani, from Abu ‘Ali bin Shadhan, from Ahmad bin Uthman Al- Adami, Abdullah bin Isma’il Al-Hashimi, Abu Sahl bin Ziyad and Uthamn bin As-Sammak who (all) said: Ahmad bin Abdul Jabbar informed us from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father, from ‘A’ishah, who said: “My mother was treating me, wanting to fatten me up with some fatness, to present me to the Messenger of Allah (peace be upon him). That didn’t work until I ate dates with cucumber. I then attained the best level possible of fatness” [End of Quote].

Ya zo a cikin littafin "Al-Kamil Fee Du'afaa Ar-Rijal" (8/521/2084):

- The following came in the book “Al-Kamil Fee Du’afaa Ar-Rijal” (8/521/2084):

"(Game da) Yunus bin Bukair Ash-Shaibani Kufi; wanda aka fi sani da laƙabin Abu Bakr – na ji daga Ibn Hammad: As-Sa'di ya ce: [(Game da) Yunus bin Bukair, a yi taka-tsantsan wajen tabbatar da al'amarinsa saboda karkacewarsa daga tafarki (Tariq)]. Yusuf bin Ibrahim At-Tabari ya ruwaito daga Ahmad bin Abu Khaithama, daga Ubaid bin Ya'ish, daga Yunus bin Bukair da Abu Bakr Ash-Shaibani, kuma shi amintacce ne, abin dogara (Thiqah). Abu Ya'la ya ruwaito cewa: na ji Al-Qasim bin Abu Shaibah yana cewa: Yunus bin Bukair ya ruwaito mana; (shi malami ne) daga Numair. An ruwaito mana cewa Muhammad bin Yahya bin Adam da Al-Hussein bin 'Iyad, dukansu daga Masar, sun ce: An ruwaito mana cewa Ibrahim bin Abu Dawud ya tambayi Muhammad bin Abdullah bin Numair game da Yunus bin Bukair?"

“(Concerning) Yunus bin Bukair Ash-Shaibani Kufi; known by the title Abu Bakr – I heard from Ibn Hammad: As-Sa’di said: [(Concerning) Yunus bin Bukair, his matter should be considered carefully (or verified) due to his divergence from the path (Tariq)]. Yusuf bin Ibrahim At-Tabari related from Ahmad bin Abu Khaithama, from Ubaid bin Ya’ish, from Yunus bin Bukair and Abu Bakr Ash-Shaibani and he was Thiqah (Trustworthy, reliable). Abu Ya’la related I heard Al-Qasim bin Abu Shaibah saying: Yunus Bin Bukair related to us; (who was) a Sheikh from Numair. It was related to us that Muhammad bin Yahya Bin Adam and Al-Hussein bin ‘Iyad, both of whom are from Egypt, said: It was related to us that Ibrahim bin Abu Dawud asked Muhammad bin Abdullah bin Numair concerning Yunus bin Bukair?

Ya amsa: [Mai gamsarwa/karɓaɓɓen Thiqah (amintacce, abin dogaro) kuma ya yi magana mai tsawo]. Ya ce: Na tambayi Yahya bin Ma’een game da Yunus bin Bukair, sai ya ce: (Shi) Saduq Muslim (mai gaskiya)]. Muhammad bin ‘Ali ya ruwaito daga Uthman: Na tambayi Yahya bin Ma’een game da Yunus bin Bukair da kuma hadisinsa. Ya ce: [Thiqah (amintacce, abin dogaro). Uthman ya ce: [Akwai sabani game da Yunus]. A wani lokaci kuma Uthman ya ce: [Saboda haka, Yunus bin Bukair ba shi da wata matsala ko aibi da ke da alaka da shi]. Abdan ya ruwaito daga ‘Uqbah bin Mukram, daga Yunus bin Bukair, daga Hisham bin ‘Urwah, daga mahaifinsa, daga A’ishah, cewa Annabi ﷺ ya ce: “Tsarkakewa (da dutse) ana yinta da duwatsu uku”. Haka kuma Mughirah bin Abdur Rahman da Mubash’shir bin Ubaid, da wasu, sun ruwaito shi a sigar Mawsul (wanda aka haɗa gaba ɗaya daga farko zuwa ƙarshe). Ibn Najiya ya ruwaito daga Muhammad bin Isma’il Al-Bukhari, daga Ubaid bin Ya’ish, daga Yunus bin Bukair, daga Hisham bin ‘Urwah, daga Abi Az-Zinad, daga Al-Aa’raj, daga Abu Hurairah: Cewa Manzon Allah ﷺ ya ce: “Ad-Dajjal ba zai sauka ba (watau ba zai shiga) Al-Madinah”. ‘Abdan ya ruwaito daga Baqiya, daga Ibn Mukram, daga Yunus bin Bukair, daga Hisham bin ‘Urwah, daga Abu Az-Zinad, daga Al-Aa’raj, daga Abu Hurairah: [Cewa Manzon Allah ﷺ ya ce: “Isa, ɗan Maryam, zai sauka ya zauna a cikin mutane shekara arba’in”. An ce: “Ya Abu Hurairah, shin shekara za ta zama kamar shekara?” Ya ce: “Haka aka faɗa”].

He replied: [Satisfactory/accepted Thiqah (trustworthiness, reliability) and he spoke at length]. He said: I asked Yahya bin Ma’een about Yunus bin Bukair and said: (He is) Saduq Muslim (Truthful)]. Muhammad bin ‘Ali related from Uthman: I asked Yahya bin Ma’een about Yunus bin Bukair and concerning his Hadith. He said: [Thiqah (trustworthy, reliable). Uthman said: [There is disagreement concerning Yunus]. In another situation Uthman said: [Therefore, Yunus bin Bukair has no issue or problem associated with him]. Abdan related from ‘Uqbah bin Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father from A’ishah, that the Nabi (peace be upon him) said: “The cleaning is (done) with three stones”. This was also related in a Mawsul (connected completely from beginning to end) form by Mughirah bin Abdur Rahman and Mubash’shir bin Ubaid, among others. Ibn Najiya related from Muhammad bin Isma’il Al-Bukhari, from Ubaid bin Ya’ish, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abi Az-Zinad, from Al-Aa’raj, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Ad-Dajjal will not descend upon (i.e. enter) Al-Madinah”. ‘Abdan related from Baqiya, from Ibn Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abu Az-Zinad from Al-Aa’raj, from Abu Hurairah: [That the Messenger of Allah (peace be upon him) said: “Iesa, the son of Maryam, will descend and remain among the people for forty years” It was said: “O Abu Hurairah, will a year be like a year?” He said: “This is how it was said”].

‘Abdan ya ruwaito daga ‘Uqbah bin Mukram, daga Yunus bin Bukair, daga Hisham bin ‘Urwah, daga Abu Az-Zinad, daga Al-A‘raj, daga Abu Hurairah: Cewa Manzon Allah ﷺ ya ce: “Idan kare ya lasa (ko ya sha daga) kwanon wani daga cikinku, to ya wanke shi sau bakwai.”

‘Abdan related from ‘Uqbah bin Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abu Az-Zinad, from Al-Aa’raj, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “If a dog licks (or drinks from) a vessel of anyone of you, then wash it seven times”.

‘Abdan ya ruwaito daga ‘Uqbah, daga Yunus bin Bukair, daga Hisham bin ‘Urwah, daga mahaifinsa, daga Abdullah bin ‘Umar: Manzon Allah (ﷺ) ya ce: “Ku yi sallah a cikin wurin tumakin, kada ku yi sallah a wurin hutawar raƙuma”. Ya ce: Waɗannan hadisai daga Hisham (bin ‘Urwah) an san su ta hanyar Yunus bin Bukair wanda ya ruwaito daga gare shi. Abdullah bin Muhammad bin Abdul Aziz ya ruwaito daga Abdur Rahman bin Subaih, daga Yunus bin Bukair, daga Yunus bin ‘Amr, daga mahaifinsa, daga Al-Barraa’ bin ‘Azib, daga Zaid bin Harithah, wanda ya ce: “Ya Manzon Allah, ka kafa ‘yan’uwantaka tsakanina da Hamza bin Abdul Muttalib”. Yunus bin ‘Amr da aka ambata a cikin wannan Isnad (sarkar masu ruwaitowa) a nan, shi ne Yunus bin Abu Ishaq As-Sabi’iy, kuma sunan Abu Ishaq shi ne ‘Amr bin Abdullah. Ibn As-Saa’id ya ruwaito daga Ahmad bin Abdul Jabbar At-Tamimi, daga Yunus bin Bukair, daga Muhammad bin Ishaq. Daga ‘Ataa, daga Abu Hurairah, wanda ya ce: “Mutanen Tihamah suna mu’amala da tumaki kamar yadda muke mu’amala da tumaki da raƙuma”. Ibn As-Saa’id ya ce: [Ban ga an ruwaito wannan daga Abu Hurairah ba sai ta hanyar Yunus bin Bukair, kuma ya ruwaito shi daga Abu Ishaq da wasuban shi ba. An kuma ruwaito shi daga ‘Ataa ta hanyar wata ƙungiya, dukansu sun tsaya da shi (wato Isnad) a kan ‘Ataa.

‘Abdan related from ‘Uqbah, from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father, from Abdullah bin ‘Umar: The Messenger of Allah (peace be upon him) said: “Perform the prayer in the sheep-pen and do not pray in the resting place of the camels”. He said: These Ahadeeth from Hisham (bin ‘Urwah) are known by way of Yunus bin Bukair who related from him. Abdullah bin Muhammad bin Abdul Aziz related from Abdur Rahman bin Subaih, from Yunus bin Bukair, from Yunus bin ‘Amr, from his father, from Al-Barraa’ bin ‘Azib, from Zaid bin Harithah, who said: “O Messenger of Allah you have established a brotherhood between myself and Hamza bin Abdul Muttalib”. The Yunus bin ‘Amr mentioned in this Isnad (chain of transmitters) here, is Yunus bin Abu Ishaq As-Sabi’iy while the name of Abu Ishaq is ‘Amr bin Abdullah. Ibn As-Saa’id related from Ahmad bin Abdul Jabbar At-Tamimi, from Yunus bin Bukair, from Muhammad bin Ishaq. From ‘Ataa, from Abu Hurairah, who said: “The people of Tihamah used to deal with sheep as we deal with sheep and camels”. Ibn As-Saa’id said: [I have not seen in respect to this, that it was related from Abu Hurairah except via Yunus bin Bukair and he related it from Abu Ishaq and other than him. It was also related from ‘Ataa by a group and all of them halted it (i.e. the Isnad) at ‘Ataa.

Abu Ya’la ya ruwaito daga ‘Uqbah bim Mukram, daga Yunus bin Bukair, daga Sulaiman Al-Aa’mash, daga Anas bin Malik wanda ya ce: [Manzon Allah ﷺ ya je wurin wani mutum don ziyartarsa (saboda rashin lafiya), kuma ya zama kamar kaza (a fannin rauni) saboda tsananin cutar. Manzon Allah ﷺ ya ce masa: “Shin kana yin addu’a ko roƙon Allah (watau don lafiyarka)?”. Ya amsa: “Eh, lallai na kasance ina yi. Ina cewa: Ya Allah, don Allah ka hanzarta mini azabarka ta Lahira a duniya (watau ka maye gurbinta)”. Manzon Allah ﷺ ya ce: “Ba za ka iya jurewa ba. Maimakon haka, zai fi kyau ka ce: Ya Ubangijina, ka ba ni alheri a rayuwar duniya, ka kuma ba ni alheri a Lahira, ka kiyaye ni daga azabar wuta”. Sai ya faɗi haka, kuma ya warke]. Abu Ya’la ya ruwaito daga ‘Uqbah, daga Yunus, daga Sulaiman Al-Aa’mash wanda ya ce: [Na ji shi yana ambaton hadisin daga Anas, a tsarin Marfu’. Ya ce: “Idan mutum ya auri mace, idan budurwa ce sai ya yi jima’i da ita sau bakwai. Idan kuwa ta taɓa yin aure a baya, sai ya yi jima’i da ita sau uku sannan ya raba shi”]. Ya ce: Waɗannan hadisai biyu daga Al-Aa’mash da Anas an san su ta hanyar Yunus.

Abu Ya’la related from ‘Uqbah bim Mukram, from Yunus bin Bukair, from Sulaiman Al-Aa’mash, from Anas bin Malik who related: [The Messenger of Allah (peace be upon him) went to a man to visit him (due to sickness) and he had become like a chicken (in terms of frailty) due to the severity of the illness. The Messenger of Allah (peace be upon him) said to him: “Have you been making supplication or asking Allah (i.e. for his health)?”. He replied: “Indeed, yes I have been. I say: O Allah, please hasten in the Dunyaa (life of this world) my punishment of the hereafter (i.e. replace it)”. The Messenger of Allah (peace be upon him) the said: “You would not be able to bear that. Rather, it would be better if you said: My Lord, grant me good in the life of this world and grant be good in the hereafter and protect me from the punishment of the fire”. He then said it and recovered]. Abu Ya’la related from ‘Uqbah, from Yunus, from Sulaiman Al- Aa’mash who said: [I heard him mentioning it (i.e. the Hadith) from Anas, in a Marfou’ manner. He said: “If a man marries a woman, then if she was a virgin he engages with her seven times. And if she had previously been married, then he engages with her three times and thereafter distribute it”]. He said: These two Hadith from Al-Aa’mash and Anas are known through Yunus.

Ahmad bin Hafs ya ruwaito daga Ishaq bin Musa Al-Ansari, daga Yunus bin Bukair bin Wasil Ash-Shaibani, daga Hisham bin Sa'd Al-Qurashi, daga Zaid bin Aslam, daga Ibn 'Umar, wanda ya ce: [Cewa Annabi ﷺ ya yi wa wata mace Bayahudiya rajm]. Ya ce: An danganta wa Yunus bin Bukair abin da aka ambata daga cikin Gharā'ib (watau hadisin da mai ruwaitowa ɗaya kacal ya ruwaito shi), tare da wasu. Malamai irin su Ibn Ma'een da Ibn Numair, tare da wasu, sun tabbatar da shi (watau sun bayyana shi a matsayin Thiqah).

Ahmad bin Hafs related from Ishaq bin Musa Al-Ansari, from Yunus bin Bukair bin Wasil Ash-Shaibani, from Hisham bin Sa’d Al-Qurashi, from Zaid bin Aslam, from Ibn ‘Umar, who said: [That the Prophet (peace be upon him) stoned a Jewish woman]. He said: There is attributed to Yunus bin Bukair what has been mentioned from the Ghara’ib (i.e. hadith that has only been related via one narrator) among others. The Imams like Ibn Ma’een and Ibn Numair, among others, have authenticated him (i.e. declared him to be Thiqah)” [End of Quote].

Imamu Al-Hafiz Ahmad bin Hajar Al-Asqalani ya yi ƙoƙarin sasanta ra'ayoyin da aka faɗa, amma bai bayyana su gaba ɗaya daidai ba. Ya ce a cikin littafinsa "Taqrib At-Tahdhib" (3/124): "Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, mai gaskiya ne (Saduq) wanda ya yi kuskure. Yana daga tabaqa ta tara. Ya rasu a shekara ta 99 (watau 199 bayan hijira)."

- The Imam Al-Hafidh Ahmad bin Hajar Al-Asqalani attempted a balanced reconciliation between the views expressed, however he did not render it entirely accurately. He said in his “Taqrib At-Tahdhib” (3/124): “Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, is Saduq (truthful person) who made errors. He is from the ninth. He died in the year 99 (i.e. 199 AH)” .

Gaskiya ita ce mutumin nan Thiqah ne Saduq (amintacce, abin dogaro kuma mai gaskiya), kamar yadda Imami na Imamai a ilimin Al-Jarh da At-Ta’dil, Abu Zakariyya Yahya bin Ma’een, ya tabbatar. Ya san shi, domin shi (Yunus bin Bukair) yana cikin zamanin malaman Abu Zakariyya. Ya halarci majalisansa (ko darussansa), ya bi labaransa, kuma ya yi nazari sosai a kan Hadisansa. Imam Abu Zakariyya ya rubuta dubban hanyoyin Hadisai, kuma babu wanda a duniya baki ɗaya ya kai shi a wannan fanni. Duk da haka, wajibi ne a mayar da martani ga waɗanda suka ayyana shi a matsayin wanda ba abin dogaro ba ne ko kuma suka yi shakka a kansa. Hakan ya faru ne domin, duk da matsayin Imam Abu Zakariyya mai girma, shi ba ma'asumi ba ne, kuma bai kewaye ilimin kowane al'amari ba.

I say: The truth is that the man is Thiqah Saduq (Trustworthy, reliable and truthful), just as the Imam of the Imams of the science of Al-Jarh and At-Ta’dil, Abu Zakariyah Yahya bin Ma’een, has attested to. He had known him as he (Yunus bin Bukair) was from the generation of the scholars of Abu Zakariya. He attended his sessions (or lessons), pursued his news and studied his Hadith his Hadith thoroughly. Imam Abu Zakariya had recorded thousands and thousands of Ahadeeth paths and no one in the entire world has got close to him in respect to that. Despite that, it is still necessary to respond to those who declared him unreliable or were unsure about him. That is because, in spite of the distinguished position of Imam Abu Zakariya, he is nevertheless not infallible and had not encompassed the knowledge of every matter.

Dangane da abin da aka ambata game da dangantakarsa (wato Yunus bin Bukair) da hukuma da kuma madhhabinsa dangane da Shi'anci ko rashin hakan, to duk wannan ba ya damunmu. Wannan, mafi yawanci, shi ne dalilin maganar Al-Himani (wanda mai tsananin Shi'a ne, wanda ya sha wahalar wauta), da kuma dalilin shakkar Al-Juzjani game da shi, "saboda karkatarsa daga tafarki". Wannan yana cikin al'adar Al-Juzjani, wanda mugun Nasibi ne, mai aikata laifi, mai zamba a madhhabinsa, kuma ra'ayinsa ba shi da daraja. Haka muke mu'amala da maganar wadanda ke magana bisa tushen adawa ko hassada; kamar Abdullahi da Usman, 'ya'yan Abu Shaibah biyu (wato wadanda suka yada labaran karya game da Yunus bin Bukair).

As for what was mentioned in respect to his (i.e. Yunus bin Bukair’s) relationship with the authority and his Madh’hab in respect to Shi’ism or the absence of such a thing, then all of that does not concern us. This is, most likely, to be the cause behind the speech of Al-Himani (who was a partisan Shi’ah zealot who suffered foolishness) and the cause for Al-Juzjani’s hesitation concerning him “Due to his divergence from the path”. This is typical of the habit of Al-Juzjani who was a criminal loathsome Nasibi, underhanded in his Madh’hab and whose opinion holds no value. This is how we deal with the speech of those who speak based on a premise of hostility or envy; similar to Abdullah and Uthman, the two sons of Abu Shaibah (i.e. who spread false information about Yunus bin Bukair).

Maganar Abu Dawud har yanzu tana buƙatar bincike. [Ba hujja ba ce a wurina. Ya ɗauki maganar Ibn Ishaq sannan ya haɗa ta da Hadisai. Ya ji (ya karɓa) daga Ibn Ishaq ta hanyar riwaya (يرلاب)]. Idan wannan ya tabbata, to lamari ne mai muhimmanci, wanda zai iya sa hadisinsa ya fado daga matsayin da ake amfani da shi a matsayin hujja ba tare da wani sharadi ba. Haka kuma, mai yiwuwa, ita ce hujjar da Imam Al-Hafizh (Al-Asqalani) ya dogara da ita lokacin da ya ce a cikin takaitaccen tarihin rayuwar (Yunus) a cikin littafinsa “Taqrib”: [Shi Saduq ne (mai gaskiya) wanda ya yi kuskure], kamar yadda Annasa’i ma ya dogara da ita, shi kuma yana cikin waɗanda suka yi tsananin taurin kai.

The speech of Abu Dawud remains to be examined: [He is not a Hujjah (authoritative source) with me. He took the speech of Ibn Ishaq and then linked it to the Ahadeeth. He heard (received) from Ibn Ishaq by relation(يرلاب)]. If this is affirmed, it is a serious matter, which could ِ make his Hadith fall from the level of being used as evidence in an unrestricted manner. This is also, most likely, what Imam Al-Hafizh (Al-Asqalani) relied upon when he said in his summary of the biography (of Yunus) in his “Taqrib”: [He is Saduq (a truthful person) who made errors], just as it is what An-Nasa’i relied upon, who was from those who were extreme in their obstinance.

Game kanmu, muna cewa: Wannan ba komai ba ne face zato daga Abu Dawud, wanda mutane da yawa suka bi, ba tare da ya kawo mana wata hujja bayyananniya da za ta goyi bayan hakan ba. Ɗaya daga cikin manufofinsu a bayan rarraba riwayar Yunus bin Bukair a matsayin Gharib (watau an ruwaito ta ta hanyarsa kaɗai), shi ne cire ƙari daga cikin Seera da kuma silsilolin ruwaya waɗanda ba a same su ta wasu hanyoyi ba, kuma ba a same su a cikin Seera sanannen da mutane suka yaɗa sosai ba; musamman wanda yake a cikin Tahdhib na Ibn Hisham. Amsar hakan ita ce: Na farko: Yunus bin Bukair yana da tabbaci da amincewa fiye da mafi yawan masu ruwaya Seera daga Ibn Ishaq, kamar Ziyad bin Abdullah Al-Baka'iy, wanda Ibn Hisham ya karɓi Seera daga gare shi, wanda da ba don shi ba, babu wanda zai san shi, da kuma Salamah bin Al-Fadl Al-Abrash. Yunus ya fi su fifiko.

Concerning this, we say: This represents no more than speculation from Abu Dawud, which many followed, whilst not mentioning to us a clear evidence to support that. One of their aims behind classifying the narration of Yunus bin Bukair as being Gharib (i.e. narrated though his path alone), was to cut addition out from the Seera and possibly chains of transmission which were not found via alternative paths and not found in the well-known Seera which was widely circulated among the people; especially that of the Tahdhib of Ibn Hisham. The response to that is: Firstly: Yunus bin Bukair has greater authentication and reliability that the majority of the relaters of the Seera from Ibn Ishaq, like: Ziyad bin Abdullah Al-Baka’iy, from whom Ibn Hisham took the Seera; had it not been for whom, no one would have known of him, and Salamah bin Al-Fadl Al-Abrash. He (Yunus) has precedence over them.

Na biyu: Yunus bin Bukair ya bayyana hakan da kansa a sarari, a cikin abin da aka faɗa a cikin "As-Seera An-Nabawiyah" na Ibn Ishaq (p1 Shamela e-library): [Da sunan Allah Mai rahama, Mai jin ƙai: Ahmad bin Abdul Jabbar ya ruwaito daga Yunus bin Bukair cewa ya ce: "Duk abin da ke cikin Hadisin Ibn Ishaq yana da Musnad (watau ana iya gano shi ta hanyar sarkar masu ruwaitowa). Ya faɗa mini shi, ko ya karanta mini, ko ya ruwaito mini shi. Abin da ba shi da Musnad kuwa, to an yi nazarinsa a hannun Ibn Ishaq."] [Ƙarshen zance]

Secondly: Yunus bin Bukair had made that clear himself in an unambiguous manner, in the case where the following came stated in “As-Seera An-Nabawiyah) of ibn Ishaq (p1 Shamela e-library): [In the name of Allah AR-Rahman Ar-Rahim: Ahmad bin Abdul Jabbar related from Yunus bin Bukair that he said: “Everything from the Hadith of Ibn Ishaq is Musnad (i.e. traceable through chain of transmission). He dictated it to me or read to me or related it to me . And what is not Musnad, then it was studied at the hands of Ibn Ishaq] [End of Quote].

Saboda haka, gaskiya a bayyane take ga duk wanda yake da basira: Shi ne cewa mafi yawan abin da ya zo a cikin Seera ya zo ne ba tare da tsarin Musnad ba. Maimakon haka, nazari ne daga hannun Ibn Ishaq daga wannan rubutu ko waɗannan rubuce-rubuce da ya gabatar wa mutane. Wannan kuwa a lokacin da aka saba barin Asaneed (silsilar watsawa) don kiyaye sauƙin tafiyar magana da santsin labari da tarihi. Hanya ce sananniya, wadda ba makawa ce, kuma babu matsala ko laifi a cikinta. Larura ce ta ƙayyade ta dangane da littattafan Seera da tarihi. Dangane da abin da Yunus bin Bukair ya ruwaito, to daga Hadisan Ibn Ishaq suke, waɗanda aka ruwaito masa, aka yi masa dictation da su, ko aka karanta su daga ƙwaƙwalwarsa ko daga asalin littafinsa – kuma shi ke nan.

Therefore, the truth is apparent for all those possessing sight: It is that most of what came in the Seera has come in a non Musnad manner. It rather represents a study at the hands of Ibn Ishaq from that manuscript or those manuscripts that he presented to the people. That is in the case where the Asaneed (chains of transmission) were often omitted in order to preserve the fluency and smoothness of the sequence and historical stories. This is a well-known method, which is inevitable and there is no problem or issue with it. It is dictated by necessity in respect to the books of Seera and history. As for what Yunus bin Bukair related, then they are from the Hadith of Ibn Ishaq, which were related to him, dictated to him or read from his memory or the origin of his book – and that is the end of that.

Yana kuma bayyana jahilcin wanda ake kira Abdul Qadir Al-Muhammadi da waɗanda suka yi kama da shi daga cikin masu bin taqlidi (Muqallidin) na Al-Hafizh bin Hajar, wanda ya rubuta haka a dandalin Ahl ul-Hadith (19/03/2007) yayin da yake tattauna silsilar isnadin Sahifa ta Al-Madinah: [Don haka mutumin Saduq ne (amintacce) idan an bi hanyoyinsa (watau idan an ƙarfafa ko an goyi bayan riwayarsa da ƙarin dalilai/riwayoyi), amma akwai magana game da shi idan shi kaɗai ne a cikin isnadin, kamar yadda yake a nan (a wannan lamari). Ban da cewa shi kaɗai ne yake ruwaitowa daga Ibn Ishaq. Kuma maganar Abu Dawud game da shi a bayyane take. Sannan, bugu da ƙari, Ibn Ishaq ya ruwaito shi a cikin “Maghazi” ba tare da isnadi ba?]. An rubuta wannan haka a cikin ma'ajiyar dandalin Ahl ul-Hadith 2 - (51/390) na ɗakin karatu na e-library na Shamela. Ko da maganarsa: [Don haka mutumin Saduq ne (amintacce) idan an bi hanyoyinsa (watau idan an ƙarfafa riwayarsa da ƙarin dalilai)] ba ta da ma'ana, domin ya kamata a ce: [Ana dogaro da shi wajen hujja ko hujja ta tabbata ta hanyarsa – idan an bi hanyoyinsa, watau an goyi bayan rahotannin nasa] ko [Hadisansa ana tabbatar da su idan an bi hanyoyinsa, watau an goyi bayansu]. Wannan saboda maganar tana tafiya ne kawai a kan lokacin da ake dogaro da Saduq (amintacce) wajen hujja, bisa ga ma'anar Al-Hafizh bin Hajar.

It also makes clearly evident the ignorance of the one named Abdul Qadir Al-Muhammadi and those similar to him from the blind followers (Muqallidin) of Al-Hafizh bin Hajar, who wrote the following in the Ahl ul-Hadith platform (19/03/2007) during his discussion of the chains of transmission of the Sahifa of Al-Madinah: [The man is therefore Saduq (truthful) if pursued (i.e. his narration is strengthened or supported by additional factors/narrations), whilst there is speech to be had when he is alone in the transmission, as he is in here (in the case). That is in addition to him being alone in relating from Ibn Ishaq. And the speech of Abu Dawud in respect to him is clear. Then, in addition, Ibn Ishaq related it In his “Maghazi” without an Isnad (chain of transmission)?]. This was recorded like this in the archives of the Ahl ul-Hadith platform 2 - (51/390) of the Shamela e-library. Even the statement of his: [The man is therefore Saduq (truthful) if pursued (i.e. his narration is strengthened or supported by additional factors)] holds no meaning, as the following should have been said: [He is relied upon for evidence or evidence is established by him – if he is pursued i.e. his reports are supported] or [His Hadith are authenticated if he is pursued i.e. supported]. That is because the speech only revolves around when the Saduq (truthful one) is relied upon for evidence, in relation to the definition of Al- Hafizh bin Hajar.

Saboda haka, wajibi ne a gyara tarihin rayuwar wannan amintaccen kuma abin dogaro (Thiqah) Hafizh kuma masanin tarihi (watau Yunus bin Bukair) da aka samu a cikin “At-Taqrib” ta hanyar canza kalmar Al-Hafizh bin Hajar “Shi Saduq ne (mai gaskiya) wanda yake yin kuskure” zuwa ga kalma madaidaiciya, wacce ita ce: “Thiqah (watau amintacce kuma abin dogaro)”. Gyararren rubutun At-Taqrib zai kasance kamar haka: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, Thiqah ne (amintacce, abin dogaro), Imami ne a fannin Seera da Maghazi, kuma majiya ce abin dogaro kuma mai iko a wannan fanni, daga matakin na tara (watau matakin sarkar riwaya). Ya rasu a shekarar 199 AH].

Consequently, it is obligatory to rectify the biography of this reliable and trustworthy (Thiqah) Hafizh and historian (i.e. Yunus bin Bukair) found in “At-Taqrib” by replacing the wording of Al-Hafizh bin Hajar “He is Saduq (a truthful person) who made errors” to the correct wording, which is: “Thiqah (i.e. trustworthy and reliable)”. The rectified text of At-Taqrib would then state: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, is Thiqah (trustworthy-reliable), an Imam in the Seera and the Maghazi, and he is an reliable and authoritative source in respect to it, from the ninth (i.e. level of chain). He passed away in the year 199 AH].