Mutumin da ake kira Abdul Qadir Al-Muhammadi, wanda ya rubuta a dandalin Ahl ul-Hadith a ranar 19/03/2007, yayin da yake tattaunawa kan silsilolin isnadi na Sahifar (takarda) ta Al-Madinah, bisa koyi da Al-Hafizh Ibn Hajar, ya ce: [Amma Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, to shi Saduq ne (mai gaskiya) wanda yake da Awham (kuskuren riwaya) da Manaakir (hadisai da wasu suka ki karɓa)]. Haka kuma an rubuta wannan a cikin tarihin dandalin Ahl ul-Hadith a ɗakin karatu na yanar gizo na Shamela (2 - 51/390). Ko kalmar "Manaakir" da aka yi amfani da ita a nan, an ɗauke ta daga wata majiya ta daban, ba daga maganar Al-Hafizh Ibn Hajar ba. Saboda haka, zai fi dacewa a fara da taƙaitawar Ibn Hajar kamar yadda take a cikin littafinsa "Taqrib At-Tahdhib", sannan a biye ta kai tsaye da gyara ta a takaice bisa tsarin "Taqrib At-Tahdhib", kafin a ci gaba da kawo cikakkiyar hujja da ke tabbatar da ingancin gyaran mu.

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:

- An ambaci a cikin “At-Taqrib At-Tahdhib” (1/386/4515): [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Hijazi) saduq ne wanda yake da Awham, daga matakin shida (watau matakin watsa hadisi).]

- 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)].

- Wannan kuskure ne babba kuma babban rashi daga Al-Hafizh, kuma daidai ne a ce abin da aka ce.: [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Madaniy) mai aminci ne (abin dogaro) Faqih (masanin fiqhu), malami a fagen Al-Maghazi da tarihi, daga matakin na huɗu (watau matakin ruwaya)]. Bugu da ƙari, yawanci ana ambatarsa da sunan: Uthman bin Muhammad Al-Akhnasi, ko Utham bin Muhammad bin Al-Mughirah, ko Uthman Al-Akhnasi. A sashe na gaba za mu bayyana da hujja kowane ɓangare na maganarmu, kalma da kalma. Da farko za mu gabatar da maganganun Imamai game da wannan mutum:

- 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:

- Abin da ya zo a cikin "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) ya ruwaito daga Sa'id Al-Maqbari da Az-Zuhriy. Az-Zuhri, Abdullah bin Ja'far Al-Makhrami da Muhammad bin 'Amr bin 'Alqamah sun ruwaito daga gare shi]. Ina cewa: A nan, Al-Bukhari bai tabbatar da cewa Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi ya ji (kai tsaye) daga Sa'id Al-Maqbari ba.

[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.

- A cikin "Al-'Ilal Al-Kabir" na At-Tirmidhi (161) 273), an ambata cewa:

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

"Muhammad bin Yahya ya ba mu labari daga Mu'alla bin Mansur, daga Abdullah bin Ja'far Al-Makhrami, daga Uthman bin Muhammad Al-Akhnasi, daga Sa'id Al-Maqbari, daga Abu Hurairah, wanda ya ce:

“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:

Cewa Annabi ﷺ ya la'anci mutumin da ya auri mace don ya sake ta, domin ta koma ga mijinta na farko, da kuma mutumin (mijin na farko) da aka yi hakan dominsa.

“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”.

Na tambayi Muhammad game da wannan Hadisi sai ya ce: "Hadisi ne Hasan: Abdullahi bin Ja'far Al-Makhrami Saduq Thiqah ne, Uthman bin Muhammad Al-Akhnasi kuma Thiqah ne, sai dai ina da ra'ayin cewa Uthman bai ji kai tsaye daga Sa'id Al-Maqbari ba." [Karshen magana]

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].

A nan, Al-Bukhari ya tabbatar da cewa Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi ya ji (kai tsaye) daga Sa'id Al-Maqbari, kuma ya tabbatar da ingancinsa da ƙarfi.

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.

- Abin da ya zo a cikin "At-Tabaqat Al-Kubra" [Mutammim At-Tabi'in] (shafi: 271):

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

[Muhammad bin ‘Umar ya ruwaito daga Abdur Rahman bin Abu Az-Zinad daga mahaifinsa, wanda ya ce: “Mutum goma ne suka zauna a zama guda, wanda aka sani da shi. Daga cikinsu akwai Ya’qub bin ‘Utbah, kuma babu wani daga cikinsu da yake da kyawawan halaye kamar shi; har sautin kyanwa ba a iya jin sa a gidansa”. Muhammad bin ‘Umar ya ce: “Waɗannan mutum goma suna cikin rukuni ɗaya na shekaru, kuma su ne Fuqahaa’ (masana fikihu) da ‘Ulamaa’ (malamai). Daga cikinsu akwai: 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 da Abdullah bin Yazid Al-Hudhiliy. Ya’qub Thiqah ne (amintacce – abin dogaro), yana da Ahadeeth da yawa, da ilimin ruwaya da Seerah a cikin sauran fannoni”.]

[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].

"Duk wanda aka nada shi alkali a cikin mutane, to an yanka shi ba da wuka ba."

“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 ya ruwaito daga Hisham bin Ubaidullah Ar-Razi, daga Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Makhrama. Daga Uthman bin Muhammad, daga Al-Aa’raj da Al-Maqburi, daga Abu Hurairah, wanda ya ce: Manzon Allah ﷺ ya ce: “Duk wanda aka nada shi alkali a tsakanin mutane, to an yanka shi ba da wuka ba”.

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 ya ruwaito daga Hisham Ar-Razi; sai dai ya rikice ko ya yi kuskure a cikin isnadin … Ya ce: Hisham bin Ubaidullah bin Bilal Ar-Razi ya ruwaito daga Abdullah bin Ja'far Al-Makhrami, daga Muhammad bin Ibrahim … Ya ce: Ina ganin hakan ya fito daga Al-Muqbari da Al-A'raj, daga Abu Hurairah, daga Annabi ﷺ: Hadisin daya (watau Duk wanda aka nada shi alkali). Maganarsa: Muhammad bin Ibrahim kuskure ne, don haka magana (ko ra'ayi) mai inganci ita ce abin da Ad-Dawriy ya ce. Abdullah bin Ja'far bin Mus'ab bin Abdullah Az-Zubairi ya ruwaito daga kakansa, daga Al-Mughira bin Abdur Rahman, daga Abdullah (watau Ibn Sa'id Ibn Abu Hind), daga Uthman bin Muhammad Al-Akhnasi, daga Sa'id Al-Maqburi, daga Abu Hurairah: Cewa Manzon Allah ﷺ ya ce: "Duk wanda aka nada shi alkali a cikin mutane, to an yanka shi ba da wuka ba."

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 ya ruwaito daga Muhammad bin Abu Bakr Al-Muqaddami, daga Humaid bin Al-Aswad da Safwan bin 'Eisa, daga Abdullah bin Sa'id Ibn Abu Hind, daga Uthman bin Muhammad Al-Akhnasi, daga Al-Maqburi, daga Abu Hurairah, daga Manzon Allah ﷺ wanda ya ce: "Duk wanda aka nada shi alkali a cikin mutane, to an yanka shi ba da wuka ba."

[Muhammad bin Yahya ya ruwaito daga Abdul ‘Aziz bin ‘Imran, daga mahaifinsa, daga Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, daga mahaifiyarsa Hukaimah, wacce ta ce: “Ina tare da mutum huɗu da suka binne Uthman bin ‘Affan, Allah ya yarda da shi: Jubair bin Mut’im, Hakim bin Hizam, Abu Jahm bin Hudhaifah da Nayyar bin Mukram Al-Aslami. Suka ɗauke shi ta bakin ƙofa, sai na ji kansa yana bugawa a jikin ƙofar kamar kabewa, yana cewa ‘dub’ ‘dub’, har suka isa Hushsh Kawkab. Sai aka binne shi, aka rushe bangon da ke kansa, aka yi masa salla”. Hushsh Kawkab wuri ne a gindin bangon da ke gabashin Al-Baqi’ (makabarta), wanda aka sani da Khadra’ Aban, kuma shi ne 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].

Ina cewa: Yana da matukar wuya cewa wannan Hakimah, uwar Uthman bin Muhammad bin Al-Mughirah, ta kasance yar karamar yarinya (watau a lokacin wannan lamari) wadda ba ta iya wanke gawa ba, shirya ta, dauke ta ko yin wani abu daga cikin abubuwan da ake bukata a binne. Saboda haka, mafi yiwuwar ita ce ta kasance yar mace balaga wadda shekarunta ba su gaza ashirin ba. Wannan kuwa alhali kuwa matsakaiciyar mace ba ta iya haihuwa bayan kimanin shekaru 45, wanda hakan zai sa mafi tsawon lokacin da za ta iya haihuwa ya zama shekara ta 60 bayan hijira ko kusa da haka. Sakamakon haka, Uthman bin Muhammad bin Al-Akhnas tabbas an haife shi kafin shekara ta 60 bayan hijira. Idan za mu auna mafi yiwuwar al'amari, to za mu ce an haife shi kusan shekara ta 45 bayan hijira. Hakan ya faru ne saboda shekarunsa sun yi kama da na Imam Salih bin Kaisan. Bugu da kari, ba zai yiwu ba ya kasance an haife shi kafin shekara ta 45 bayan hijira, domin in ba haka ba da bai rasa saduwa da Abu Hurairah ba. Don haka da ya zama ya girme Az-Zuhri da kimanin shekaru 15-20, kuma saboda haka babu abin mamaki da Az-Zuhri ya ruwaito daga gare shi, domin yana daga cikin mafi kanana daga cikin malamansa.

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.

[Hadisin Abu Hurairah an ruwaito shi ta hanyoyi fiye da daya. Wasu daga cikin malaman ilimi sun yi magana game da Abu Ma'shar ta fuskar ƙwaƙwalwarsa (ko riƙonsa). Sunansa Najih, mawalin Banu Hashim. Muhammad (Al-Bukhari) ya ce: "Ba na ruwaito komai daga gare shi ba, duk da cewa mutane sun ruwaito daga gare shi". Muhammad (Al-Bukhari) ya ce: "Hadisin Abdullah bin Ja'far Al-Makhrami, daga Uthman bin Muhammad Al-Akhnasi, daga Sa'id Al-Maqburi, daga Abu Hurairah, ya fi karfi fiye da hadisin Abu Ma'shar kuma ya fi ingantacce".]

[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].

- An rawaito cewa a cikin Sunan At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi ya ruwaito daga Al-Mu’alla bin Mansur, daga Abdullah bin Ja’far Al-Makhrami, daga Uthman bin Muhammad Al-Akhnasi, daga Sa’id Al-Maqburi, daga Abu Hurairah, daga Manzon Allah ﷺ, wanda ya ce: “Abin da ke tsakanin Gabas da Yamma Alkibla ce”]. At-Tirmidhi ya ce daga bisani: Wannan hadisi ne Hasan Sahih. An ambaci Abdullah bin Ja’far Al-Makhrami ne kawai saboda shi ɗan Al-Miswar bin Makhramah ne. Haka kuma, (hadisin) “Abin da ke tsakanin Gabas da Yamma Alkibla ce” sahabban Manzon Allah ﷺ da yawa sun ruwaito shi, ciki har da Umar ibn Al-Khattab, Ali bin Abu Talib da Ibn Abbas. Ibn Umar ya ce: “Idan ka sanya Gabas a hannun damanka, Yamma kuma a hagunka, to abin da ke tsakanin su Alkibla ce, idan kana neman fuskantar Alkibla”. Ibn ul-Mubarak ya ce: [“Abin da ke tsakanin Gabas da Yamma Alkibla ce” – wannan yana nufin mutanen Yamma]. Abdullah ibn ul-Mubarak kuma ya zaɓi sassauci a wannan al’amari ga mutanen 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].