- Ibn Hajar ya faɗa a cikin “Taqrib At-Tahdhib” (1/460/5617) cewa: [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani mai rauni ne (da’if). Waɗanda suka danganta masa ƙarya sun wuce gona da iri. (Yana cikin tsara ta bakwai, watau matakin watsa hadisi).]

- The following came stated in in “Taqrib At-Tahdhib” [Ibn Hajar] (1/460/5617): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al- Madani is Da’if (weak). Those who attributed lying to him were excessive. (He was from) the seventh (i.e. generation or line of transmission)].

– Duk da haka, a cikin "Irwaa' Al-Ghalil", na Al-Albani (5/155), an faɗa cewa: [Al-Hafizh (watau Ibn Hajar) ya ce [a cikin Al-Fat'h – (4/371)]: [Kuma Kathir bin Abdullah da'if ne a ra'ayin mafi yawan malamai, sai dai Al-Bukhari da waɗanda suka bi shi kamar At-Tirmidhi da Ibn Khuzaimah sun ƙarfafa matsayinsa (ko darajarsa)].

- However, in “Irwaa’ Al-Ghalil”, by Al-Albani (5/155), the following was stated: [Al-Hafizh (i.e. ibn Hajar) said [in Al-Fat’h – (4/371)]: [And Kathir bin Abdullah is Da’if in the view of the majority however Al- Bukahri and those who followed him like At-Tirmidhi and Ibn Khuzaimah strengthen his affair (or status)].

- An rawaito wannan a cikin “At-Tarikh Al-Kabir” [Al-Bukhari] (7/217/945): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani ya saurari (ko ya karɓi hadisi) daga mahaifinsa, yayin da Marwan bin Mu’awiyah, Isma’il bin Abu Uwais da Yahya Al-Ansari suka ruwaito daga gare shi]. An kuma rawaito shi a wani bugu daban na “At-Tarikh Al-Kabir” na Al-Bukhari (7/96/945). Al-Bukhari bai bayyana shi a matsayin Da’if (mai rauni) ba, kuma bai ce komai a kansa ba, ko da harafi ɗaya! - An rawaito wannan kuma a cikin “Al-Jarh Wa At-Ta’dil” [Ibn Abu Hatim] (7/154/858): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani ya ruwaito daga mahaifinsa, baya ga Muhammad bin Ka’b da Rubaih bin Abdur Rahman, yayin da Abdul ‘Aziz bin Muhammad, Marwan bin Mu’awiyah, Ma’n bin ‘Eisa, Abdullah bin Wahb, Abdullah bin Nafi’ As-Sa’igh, Muhammad bin Khalid bin ‘Athma, Abu ‘Amir Al-‘Aqadiy, Khalid bin Makhlad, Ibn Qa’nab da Ibn Abu Uwais suka ruwaito daga gare shi. Na ji mahaifina yana cewa haka. Abdur Rahman ya ba mu labari daga Muhammad bin Hamawaih bin Al-Hasan wanda ya ce: Na ji Abu Talib yana cewa: Na tambayi Ahmad (wato Ahmad bin Hanbal) game da Kathir bin Abdullah bin ‘Amr bin ‘Awf sai ya ce: “Munkar (watau abin ƙi saboda lahani ta fuskar hadisi), ba shi da daraja”. Abdur Rahman ya ba mu labari: Ya ce: An karanta wa Al-‘Abbas bin Muhammad Ad-Dawri daga Yahya bin Ma’een cewa ya ce: “Kathir bin Abdullah Al-Muzani Da’if (mai rauni) ne a hadisi”. Abdur Rahman ya ba mu labari. Ya ce: Na tambayi Abu Zur’ah game da Kathir bin Abdullah bin ‘Amr bin ‘Awf. Ya ce: “Mai rauni a hadisi, ba shi da ƙarfi”. Na ce masa: Daga cikin Bahz bin Hakim, Abdul Muhaimin da Kathir bin Abdullah, wane ne ya fi so a wurinka? Ya ce: “Bahz da Abdul Muhaiman sun fi so a wurina fiye da shi”. Abdur Rahman ya ba mu labari: Ya ce: An tambayi mahaifina game da Kathir bin Abdullah bin ‘Amr bin ‘Awf sai ya ce: “Ba shi da ƙarfi (Matin)”.

- The following came recorded in “At-Tarikh Al-Kabir” [Al-Bukhari] (7/217/945): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al- Madani listened to (or received from) his father, while Marwan bin Mu’awiyah, Isma’il bin Abu Uwais and Yahya Al-Ansari related from him]. It is recorded in another edition of “At-Tarikh Al-Kabir” by Al- Bukhari (7/96/945). Al-Bukhari did not classify him as Da’if (weak) and he did not speak about him, not even a single letter! - The following came stated in “Al-Jarh Wa At-Ta’dil” [Ibn Abu Hatim] (7/154/858): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani related from his father in addition to Muhammad bin Ka’b and Rubaih bin Abdur Rahman, while Abdul ‘Aziz bin Muhammad, Marwan bin Mu’awiyah, Ma’n bin ‘Eisa, Abdullah bin Wahb, Abdullah bin Nafi’ As-Sa’igh, Muhammad bin Khalid bin ‘Athma, Abu ‘Amir Al-‘Aqadiy. Khalid bin Makhlad, Ibn Qa’nab and Ibn Abu Uwais related from him. I heard my father saying that. Abdur Rahman related to us from Muhammad bin Hamawaih bin Al-Hasan who said: I heard Abu Talib who said: I asked Ahmad (meaning Ahmad bin Hanbal) concerning Kathir bin Abdullah bin ‘Amr bin ‘Awf and he said: “Munkar (i.e. rejectable due to defectiveness in respect to) Al-Hadith, of no worth”. Abdur Rahman related to us: He said: It was read to Al-‘Abbas bin Muhammad Ad- Dawri from Yahya bin Ma’een That he said: “Kathir bin Abdullah Al- Muzani is Da’if (weak) in Hadith”. Abdur Rahman related to us. He said: I asked Abu Zur’ah about Kathir bin Abdullah bin ‘Amr bin ‘Awf. He said: “Feeble/weak in Hadith and not strong”. I said to him: Out of Bahz bin Hakim, Abdul Muhaimin and Kathir bin Abdullah, which of them is the most beloved to you? He said: “Bahz and Abdul Muhaiman are more beloved to me than him”. Abdur Rahman related to us: He said: My father was asked about Kathir bin Abdullah bin ‘Amr bin ‘Awf and he said: “He is not solid/strong (Matin)”.

Wannan magana "Ba shi da ƙarfi/tsayayye (Matin)" ba ɗaya take da magana "Ba shi da Qawiy (mai ƙarfi)" ba, kuma ba ma'ana ɗaya take da kalmar "Da'if" (rauni) ba. Wannan saboda mai ruwaito "Matin" shi ne wanda ya kai kololuwa wajen ƙarfi da amincewa. - Maganganu masu karo da juna sun zo a cikin "Tarikh ul-Islam" (10/224/330): [Kathir bin Abdullah bin 'Amr bin 'Awf bin Zaid bin Talha Al-Yashkuri Al-Muzani Al-Madani … Ya ruwaito daga mahaifinsa da kakansa (ta hanyar kwafi), baya ga Nafi' da Muhammad bin Ka'b Al-Qurazhi. Kuma waɗannan sun ruwaito daga gare shi: Ibn Wahb, Abdullah bin Nafi', Al-Qa'nabi, Isma'il bin Abi Uwais da Khalq.]

I say: This statement “He is not solid/strong (Matin)” is not like the statement “He is not Qawiy (strong))” and it is not synonymous with the statement “Da’if” (weak). That is because the “Matin” narrator is the one who has reached the pinnacle in respect to strength and reliability. - Contradictory statements came stated in “Tarikh ul-Islam” (10/224/330): [Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Talha Al-Yashkuri Al-Muzani Al-Madani … He related from his father and from his grandfather (by transcript), in addition to Nafi’ and Muhammad bin Ka’b Al-Qurazhi. And the following related from him: Ibn Wahb, Abdullah bin Nafi’, Al-Qa’nabi, Isma’il bin Abi Uwais and Khalq.

Sun amince da rarrabuwarsa ta rauni, kuma Ahmad bin Hanbal ya ƙi hadísinsa.

They agreed upon his classification of weakness and Ahmad bin Hanbal rejected his Hadith.

Ash-Shafi'iy ya ce: Shi (Abu Dawud) ginshiki ne daga cikin ginshikan Al-Kadhib (ƙarya/karya). Abu Dawud ya faɗi irin wannan.

Ash-Shafi’iy said: He is a pillar from among the pillars of Al-Kadhib (deceit/untruth). Abu Dawud said similar to that.

'Abbas ya ruwaito daga Ibn Ma'een (cewa shi, watau Kathir, yana): "Da'if (rauni)". Ad-Darimiy ya ruwaito daga Ibn Ma'een: Ba shi da daraja.

‘Abbas related from Ibn Ma’een (that he i.e. Kathir is): “Da’if (weak)”. Ad-Darimiy related from Ibn Ma’een: He has no worth.

An-Nasa’i ya ce: “Shi ne wanda aka bari ko aka yi watsi da shi (watau ba a karɓar hadisi daga gare shi)”, Ad-Daraqutniy kuma ya faɗi haka.

An-Nasa’i said: “He is left or disregarded (i.e. not related from)” and Ad-Daraqutniy said the same.

Dangane da At-Tirmidhi, sai ya fara dictating ya ce: "Na ce wa Muhammad (ﷺ): Akwai Hadisin Kathir bin Abdullah, daga mahaifinsa, daga kakansa, wanda ya shafi (yankin magana) na lokacin sallar Juma'a." Ya ce: "Hadisi ne Hasan, sai dai Ahmad bin Hanbal ya sanya Kathir a matsayin Da'if (mai rauni)."

As for At-Tirmidhi, then he began to dictate and said: “I said to Muhammad: There is the Hadith of Kathir bin Abdullah, from his father, from his grandfather, related to the (subject area) of the time of the Jumu’ah prayer. He said: It is a Hasan Hadith, however Ahmad bin Hanbal classifies Kathir as being Da’if (weak)”.

Ibn Hibban ya ce: "Kathir yana ruwaito daga mahaifinsa, daga kakansa, wani rubutu da aka ƙirƙira. Ba a halatta a ambaci shi ba sai dai daga mahanga ta mamaki." Na ce: Ya rasu a shekara ta 163 bayan hijira.] [Ƙarshen ambato.]

Ibn Hibban said: “Kathir relates from his father, from his grandfather a fabricated transcript. It is not permissible to mention him except from the angle of astonishment”. I said: He died in the year 163 AH] [End of quote].

Ina cewa: Babu wata ma'ana (ko muhimmanci) ga maganar: "Sun yarda a kan rarraba shi a matsayin mai rauni" alhali akwai shaidar amincewa daga shugaban adalci da matsakaicin ra'ayi, Imam Al-Bukhari, baya ga maganar Abu Hatim marar muhimmanci, wanda yake daga cikin masu tsananin ra'ayi da taurin kai! Gaskiyar magana ita ce Ad-Daraqutni ya ambace shi ne kawai a cikin jerin sunayen masu ruwaito hadisi, ba tare da sharhi ba, a cikin littafinsa "Ad-Du'afa' Wa Al-Matrukin". Maganar da aka danganta ga Abu Dawud tana sabawa gaskiyar cewa ya buga wasu hadisan Kathir bin Abdullah kuma babu wata sabani da ta taso a kansu, a lokacin da ya rubuta da su zuwa ga mutanen Makka. Bayanin da ya fi kusa da gaskiya a ra'ayina shi ne, ya ruwaito maganar Imam Ash-Shafi'i kuma ya bi ta tun farko, kamar yadda yake bayyana a cikin "Tahdhib Al-Kamal" (24/136/4948) da kuma cikin "Tahdhib At-Tahdhib" (8/377/753); za a gabatar da nassoshinsu nan ba da jimawa ba. Sannan (bayan haka), rashin gaskiyar zargin ya bayyana a gare shi, sai ya rubuta riwayoyinsa a cikin Sunan dinsa. Al-Hafiz bin Hajar da kansa ya bayyana yana da ra'ayoyi biyu, domin maganarsa a cikin "Al-Fath" ba ta dace da abin da ya fada a takaitawarsa a cikin "At-Taqrib" ba. Don haka al'amarin yana da duhu, saboda haka wajibi ne a yi cikakken bincike game da yanayi ko matsayin wannan mutum.

I say: There is no meaning (or significance) to the statement: “They agreed upon his classification of weakness” when there exists an attestation of credibility from the chief of fairness and moderation Imam Al-Bukhari, in addition to the insignificant speech of Abu Hatim, who is from the prone to extremity and stubbornness! The truth is that Ad-Daraqutni only mentioned him as part of a list, without commentary, amongst a group of narrators, in his book “The weak and disregarded” (Ad-Du’afa’ Wa Al-Matrukin”. The speech attributed to Abu Dawud contradicts the fact that he published some of the Hadith of Kathir bin Abdullah and no disagreement resulted over them, when he wrote with them to the people of Makkah. The most likely explanation in my view, is that he related the speech of Imam Ash-Shafi’iy and followed it in the beginning, as is evident in “Tahdhib Al-Kamal” (24/136/4948) and in “Tahdhib At-Tahdhib” (8/377/753); the texts of which will be presented soon. Then (after that), it the incorrectness of the accusation became evident to him and so he recorded his relations within his Sunan. Al-Hafizh bin Hajar himself appears to be of two minds as his speech in “Al-Fat’h” is not consistent with what he stated in his summary in “At-Taqrib”. The matter is therefore ambiguous and as such it is necessary to undertake a precise study of the circumstances or status of this man.

An wallafa wannan a cikin "Ad-Du'afaa' Al-Kabir" na Al-'Uqailiy (4/4/1555): [Kathir bin Abdullahi bin 'Amr bin 'Awf Al-Muzani. Ahmad bin Zukair Al-Hadrami ya ba mu labari daga Ahmad bin Sa'id Al-Fihriy, daga Ibrahim bin Al-Mundhir, daga Mutarrif bin Abdullahi, wanda ya ce: "Na ga Kathir bin Abdullahi bin 'Amr bin Awf Al-Muzani. Ya kasance mai yawan jayayya sosai, kuma babu wani daga abokanmu da zai karɓi wani abu daga gare shi". Sai Ibn 'Imran Al-Qadi ya ce masa: "Ya Kathir, kai mutum ne wawa, kana jayayya game da abin da ba mu sani ba. Kana da'awar abin da ba naka ba, kuma ba ka da hujja ga abin da kake nema. Don haka kada ka zo wurina sai dai idan ka ga ina ba da lokaci ga mutanen wauta ko mutanen banza. Idan ka ga mutanen wauta a wurina, to ka zo ka shiga". Ibrahim ya ce: Mutarrif ya ce mini: Ibn 'Imran yana tare da mu wata rana, sai Kathir bin Abdullahi ya zo wurinsa, sai ya ce: "Ban fada maka ba, kada ka zo wurina sai dai idan ka ga ina tare da mutanen wauta (ko banza)?" Sai Kathir ya ce masa: "Ka faɗi gaskiya, Allah ya gyara al'amarin Alƙali. Hakika ban zo wurinka ba sai lokacin da mutanen wauta suka zo wurinka. Ga wane da wane da wane da wane sun zo wurinka. Dukansu mutanen wauta ne (ko banza) ne, don haka na zo tare da su biyu". Abdullahi bin Ahmad ya ba mu labari: Ya ce: Na ji mahaifina yana cewa: "Hussain bin Abdullahi bin Dumairah da Kathir bin Abdullahi bin 'Amr bin 'Awf ba sa ƙarawa da juna komai, sun yi kama da juna, ba su da daraja komai". Mahaifina ya ƙi Hadisan Kathir bin Abdullahi bin 'Amr bin 'Awf, saboda haka bai ba mu labarinsu ba. Muhammad bin 'Isa ya ba mu labari daga 'Abbas wanda ya ce: Na ji Yahya yana cewa: Kathir bin Abdullahi bin 'Amr bin 'Awf Al-Muzani, kakansa ya yi suhba (wato ya kasance tare da Annabi ﷺ), amma Kathir mai rauni ne (Da'if) a fannin Hadisi". Ahmad bin Mahmud ya ba mu labari daga Uthman bin Sa'id: Na ce wa Yahya bin Ma'een: "Kathir bin Abdullah Al-Muzani, (wanda) Ma'n yake ruwaito daga gare shi, yaya yake (wato, halinsa)?" Ya ce: "Ba komai ba ne ko kuma ba shi da daraja ko kadan."

- The following came recorded in “Ad-Du’afaa’ Al-Kabir” by Al- ‘Uqailiy (4/4/1555): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani. Ahmad bin Zukair Al-Hadrami related to us from Ahmad bin Sa’id Al-Fihriy, from Ibrahim bin Al-Mundhir, from Mutarrif bin Abdullah, who said: “I saw Kathir bin Abdullah bin ‘Amr bin Awf Al-Muzani. He was very quarrelsome and none of our companions would take from him”. So, Ibn ‘Imran Al-Qadi said to him: “O Kathir, you are a foolish person, you quarrel in respect to that which we don’t know. You make claims to that which you don’t have and you don’t have evidence for what you seek. So, don’t approach me unless you see me making time for the people of foolishness or idleness. If you see the people of foolishness in my company then come on over”. Ibrahim said: Mutarrif said to me: Ibn ‘Imran was among us one day, when Kathir bin Abdullah came to him and so he said: “Did I not say to you, don’t approach me unless you see me with the foolish (or idle) people?” Kathir then said to him: “You have said the truth, may Allah make good the affair of the Qadi. Indeed, I only came to you when the people of foolishness came to you. So and so and so and so came to you. They are both from the people of foolishness (or idleness) and so I came along with them both”. Abdullah bin Ahmad related to us: He said: I heard my father saying: “Hussein bin Abdullah bin Dumairah and Kathir bin Abdullah bin ‘Amr bin ‘Awf do not add up to anything together, they are similar, not worth anything”. My father rejected the Ahadeeth of Kathir bin Abdullah bin ‘Amr bin ‘Awf and as such, he did not relate them to us. Muhammad bin ‘Eisa related to us from ‘Abbas who said: I heard Yahya saying: Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, his grandfather had companionship (Suhbah i.e. with the Prophet), (but) Kathir is weak (Da’if) in respect to the Hadith”. Ahmad bin Mahmud related to us from Uthman bin Sa’id: I said to Yahya bin Ma’een: “Kathir bin Abdullah Al-Muzani, (the one) who Ma’n relates from, how is he (i.e. his condition)?” He said: “He is nothing or of no worth”].

- Abin da aka ambata a cikin “Tahdhib Al-Kamal” [Al-Mizzi] (24/136/4948): [Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Milhah Al-Muzani Al-Madani ya ruwaito daga Bakr bin Abdur Rahman Al-Muzani Al-Basari, Rabih bin Abdur Rahman bin Abu Sa’id Al-Khudri, mahaifinsa Abdullah bin ‘Amr bin ‘Awf Al-Muzani, Muhammad bin Ka’b Al-Qurazhi da Nafi’ mawallin Ibn ‘Umar. Haka kuma duk wadannan sun ruwaito daga gare shi: Ibrahim bin ‘Ali Ar-Rafi’iy, Abu Ishaq Ibrahim bin Muhammad Al-Farazi, Ishaq bin Ibrahim Al-Hanini, Ishaq bin Ja’far Al-‘Alawiy, Isma’il bin Abu Uwais, Khalid bin Makhlad Al-Qatawani, Zaid bin Al-Habbab, Al-‘Abbas bin Abu Shamla At-Taimi, Abu Uwais Abdullah bin Al-Madani, Abdullah bin Kathir bin Ja’far bin Akhi (dan’uwan) Isma’il bin Ja’far, Abdullah bin Maslamah Al-Qa’nabi, Abdullah bin Nafi’ As-Sa’igh, Abdullah bin Wahb Al-Misriy, Abu Al-Ja’d Abdur Rahman bin Abdullah As-Silmiy, Abdul ‘Aziz bin Abu Thabit Az-Zuriy, Abdul ‘Aziz bin Muhammad Ad-Darawardi, Abu ‘Amir Abdul Malik bin ‘Amr Al-‘Aqadiy, ‘Attaf bin Khalid Al-Makhzumi, Al-Qasim bin Abdullah bin ‘Umar Al-‘Umariy, Muhammad bin Isma’il bin Abu Fudaik, Muhammad bin Khalid bin ‘Athma, Muhammad bin ‘Umar Al-Waqidi, Muhammad bin Fulaih bin Sulaiman, Abu Ghaziya Muhammad bin Musa Al-Ansari (Alkalin Madina), Marwan bin Mu’awiyah Al-Fazari, Al-Mu’afi bin ‘Imran Al-Musuli, Ma’n bin ‘Eisa Al-Qazzaz, Yahya bin Sa’id Al-Ansari (kuma ya fi shi girma). Abu Talib ya ce: Na tambayi Ahmad bin Hanbal game da shi sai ya ce: “Munkar Al-Hadith (wato hadisansa an ki su); ba shi da wani daraja”. Abdullah bin Ahmad bin Hanbal ya ce: “Mahaifina ya watsar da hadisin Kathir bin Abdullah a cikin Musnad, bai kuma ruwaito daga gare shi ba”. Abu Khaithamah ya ce: Ahmad bin Hanbal ya ce mini: “Kada ka ruwaito komai daga gare shi”. ‘Abbas Ad-Dawri ya ruwaito cewa Yahya bin Ma’een ya ce wa kakansa: “Kathir da rauni (Da’if) a hadisi”. A wani wurin kuma ya ce: “Ba shi da wani daraja”. Uthman bin Sa'id Ad-Darimi ya ruwaito daga Yahya bin Ma'een cewa ya ce: "Ba shi da wani daraja." Abu 'Ubaid Al-Aajiri ya ce: An tambayi Abu Dawud game da Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani, sai ya ce: "Yana cikin masu karya." Na ji Muhammad bin Al-Wazir Al-Misriy yana cewa: Na ji Ash-Shafi'iy lokacin da aka ambaci Kathir bin 'Amr bin 'Awf yana cewa: "Wannan yana cikin masu karya, ko kuma yana cikin ginshiƙan karya da yaudara." Abdur Rahman bin Abu Hatim ya ce: Na tambayi Abu Zur'ah game da shi, sai ya ce: "Yana da rauni a hadisi, ba shi da ƙarfi." Na ce masa: "Bahz bin Hakim, Abdul Muhaiman da Kathir bin Abdullah: wane ne daga cikinsu ka fi so?" Ya ce: "Bahz da Abdul Muhaiman sun fi so a wurina fiye da shi." Abu Hatim ya ce: "Ba shi da ƙarfi (matin) ba." At-Tirmidhi ya ce: Na tambayi Muhammad game da hadisin Kathir bin Abdullah, daga mahaifinsa, daga kakansa, game da lokacin da ake nema a ranar Juma'a: Yaya yake (wato Kathir)? Ya ce: "Hadisin Hasan ne, sai dai Ahmad bin Hanbal ya sanya Kathir a cikin Da'if (raunana)." Yahya ibn Sa'id Al-Ansari (duk da kasancewarsa Imam) ya ruwaito daga Kathir bin Abdullah. An-Nasa'i da Ad-Daraqutni sun ce shi Matruk ne (wanda aka watsar) dangane da hadisi. An-Nasa'i ya ce a wani wuri: "Ba shi da Thiqah (amintacce, abin dogara)." Abu Hatim bin Hibban ya ce: "Ya ruwaito daga mahaifinsa daga kakansa wata takarda da aka ƙirƙira. Ba a halatta a ambace su (wato hadisansa) a cikin littattafai ko a ruwaito daga gare shi, sai dai ta hanyar mamaki." Ibn 'Adi ya ce: "Yawancin abin da yake ruwaitowa ba a bin sa." Ibrahim bin Al-Mundhir Al-Hizami ya ruwaito daga Mutarrif bin Abdullah Al-Madani wanda ya ce: "Na gan shi; yana da yawan husuma ƙwarai, kuma babu wani daga abokanmu da yake karɓar hadisi daga gare shi." Sai Ibn 'Imran Al-Qadi ya ce masa: "Ya Kathir, kai wawa ne, kana husuma a kan abin da ba ka sani ba." "Ba ka da gaskiya ga abin da ba ka da shi, kuma ba ka da hujja ga abin da kake nema. Saboda haka, kada ka zo wurina sai dai idan ka ga ina ɓata lokaci tare da mutanen wauta ko na zaman banza. Idan ka ga mutanen wauta a wurina, to ka zo ka same ni." Mutarrif ya ce: Ibn 'Imran yana tare da mu wata rana, sai Kathir bin Abdullah ya zo wurinsa, sai ya ce masa: "Ashe ban ce maka ba, kada ka zo wurina sai dai idan ka ga ina tare da mutanen wauta (ko na zaman banza)?" Sai Kathir ya ce masa: "Ka faɗi gaskiya, Allah ya gyara al'amarin Alkali. Lalle ni ban zo wurinka ba sai da mutanen wauta suka zo wurinka. Filani da filani da filani da filani sun zo wurinka. Su biyun mutanen wauta ne (ko na zaman banza), don haka na zo tare da su biyun." Al-Bukhari ya ruwaito daga gare shi a babin: "Karatu bayan Imam" da kuma "Ayyukan bayi", kamar yadda Abu Dawud, At-Tirmidhi da Ibn Majah suma suka ruwaito daga gare shi.

Ya zo a cikin "Tahdhib At-Tahdhib" (8/377/753):

- The following came stated in “Tahdhib At-Tahdhib” (8/377/753):

[Al-Bukhari a cikin bangaren karatun Alkur'ani, baya ga Abu Dawud, At-Tirmidhi da Ibn Majah: Kathir bin Abdullah bin 'Amr bin 'Awf bin Zaid bin Milhah Al-Yashkuri Al-Muzani Al-Madani ya ruwaito daga mahaifinsa, Muhammad bin Ka'b Al-Qurazhi, Nafi' mai 'yanci na Ibn 'Umar, Rabih bin Abdur Rahman bin Abu Sa'id Al-Khudri da Bukair bin Abdur Rahman Al-Muzani. Wata jama'a kuma sun ruwaito daga gare shi (ciki har da): Yahya bin Sa'id Al-Ansari, Abu Uwais, Zaid bin Al-Habbab, Abdullah bin Wahb, Abdullah bin Nafi', Ibrahim bin 'Ali Ar-Rafi', Ishaq bin Ja'far Al-'Alawiy bin Ishaq bin Ishaq Al-Hanini, Abu 'Amir Al-'Aqadiy, Marwan bin Mu'awiyah, Abu Al-Ja'd Abdur Rahman bin Abdullah As-Salmi, Muhammad bin Khalid bin 'Athamah, Khalid bin Makhlad bin Abu Uwais, Al-Qa'nabi da wasu. Abu Talib ya ruwaito daga Ahmad cewa ya ce (game da Kathir): "Shi munkar al-hadith ne (wato hadisansa an ki karbarsu) kuma babu wata daraja a gare shi". Abdullah bin Ahmad ya ce: "Mahaifina ya ki hadisin Kathir bin Abdullah a cikin Musnadinsa, kuma bai ba mu labari daga gare shi ba". Abu Khaithamah ya ce: Ahmad ya ce mini: "Kada ka ruwaito komai daga gare shi". Ad-Dawriy ya ruwaito daga Ibn Ma'een: "Kakansa ya yi suhba (zumunci da Annabi) kuma yana da rauni a hadisi". Ya kuma ce a wani lokaci: "Ba shi da wata daraja". Ad-Darimi ya ruwaito daga Yahya bin Ma'een cewa ya ce: "Ba shi da wata daraja". Abu 'Ubaid Al-Aajiri ya ce: An tambayi Abu Dawud game da shi, sai ya ce: "Yana daya daga cikin maqaryata. Na ji Muhammad bin Al-Wazir Al-Misriy yana cewa: Na ji Ash-Shafi'iy lokacin da aka ambaci Kathir bin 'Amr bin 'Awf yana cewa: 'Wannan yana daya daga cikin maqaryata ko daya daga cikin ginshikan karya/yaudara'". Ibn Abu Hatim ya ce: Na tambayi Abu Zur'ah game da shi, sai ya ce: "Yana da rauni a hadisi kuma ba shi da karfi". Na ce masa: "Bahz bin Hakim, Abdul Muhaiman da Kathir bin Abdullah: wane ne daga cikinsu ya fi so a gare ka?" Ya ce: "Bahz da Abdul Muhaiman sun fi so a gare ni fiye da shi". Abu Hatim ya ce: "Ba shi da ƙarfi (ba mai ƙarfi sosai ba)". At-Tirmidhi ya ce: Na tambayi Muhammad game da Hadisin Kathir bin Abdullah, daga mahaifinsa, daga kakansa, dangane da lokacin da ake nema a ranar Juma'a: Yaya yake (wato Kathir)? Ya ce: "Hadisin Hasan ne, sai dai Ahmad bin Hanbal ya ɗauki Kathir a matsayin Da'if (mai rauni)". Yahya bin Sa'id Al-Ansari ya ruwaito daga Kathir bin Abdullah. An-Nasa'i da Ad-Daraqutni sun ce shi Matruk ne (wanda aka watsar) game da Hadisi. An-Nasa'i ya ce a wani wuri: "Ba Thiqah (amintacce, abin dogara) ba ne". Ibn Hibban ya ce: "Ya ruwaito daga mahaifinsa daga kakansa wata takarda ta ƙage. Ba a halatta a ambaci su (wato Hadisansa) a cikin littattafai ko a ruwaito daga gare shi, sai dai daga mahangar mamaki". Abu Ahmad bin 'Adi ya ce: "Mafi yawan abin da yake ruwaitowa ba a bin sa". Ibrahim bin Al-Mundhir Al-Hizami ya ruwaito daga Mutarrif bin Abdullah Al-Madani wanda ya ce: "Na ga Kathir bin Abdullah bin 'Amr bin Awf Al-Muzani. Yana da yawan jayayya sosai, babu ɗaya daga cikin abokanmu da zai karɓi (hadisi) daga gare shi". Sai Ibn 'Imran Al-Qadi ya ce masa: "Ya Kathir, kai mutum ne wawa, kana jayayya kan abin da ba ka sani ba. Kana da'awar abin da ba naka ba, kuma ba ka da abin da ake nema". Ina cewa: Abu Na'eem ya ce: "'Ali bin Al-Madini ya ɗauke shi Da'if (mai rauni)". Ibn Sa'd ya ce: "Yana da 'yan Hadisai kaɗan waɗanda aka ɗauka rauni". Ibn As-Sakan ya ce: "Yana ruwaito Hadisai daga mahaifinsa daga kakansa waɗanda ke buƙatar bincike/nazari". Al-Hakim ya ce: "Ya ruwaito daga mahaifinsa daga kakansa wata takarda da ke ɗauke da Manakir (watau Hadisai da aka ƙi saboda lahani ko saɓani da Hadisai ingantattu)". Kuma As-Sajiy, Ya'qub bin Sufyan da Ibn Al-Barqiy sun ɗauke shi Da'if (mai rauni). Ibn Abdul Barr ya ce: "An yi ijma'i a kan rauninsa". Maganar Ibn Hazam ta ƙunshi fifiko dangane da Kathir bin Zaid, yayin da Al-Bukhari ya ambace shi a cikin "Al-Awsat" a babin (ko maudu'in) "Waɗanda suka rasu tsakanin shekara ta 150-160 AH] [Ƙarshen zance]."

- Ibn Hibban was excessive in his speech concerning him, as he stated in his "Al-Majroohin" (Those examined for defects) (2/221/893): [Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani relates from his father from his grandfather. Marwan bin Mu'awiyah, Isma'il bin Abu Uwais related from him. He is very Munkar Al-Hadith (i.e. his Hadith are rejected due to defects). He relates from his father from his grandfather a fabricated manuscript. It is not permissible to mention it in the books nor to narrate from him]. Hausa translation: - Ibn Hibban ya yi tsauri a maganarsa game da shi, kamar yadda ya fada a cikin littafinsa "Al-Majroohin" (Waɗanda aka bincika saboda aibi) (2/221/893): [Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani yana ruwaito daga mahaifinsa daga kakansa. Marwan bin Mu'awiyah da Isma'il bin Abu Uwais sun ruwaito daga gare shi. Shi munkarul-hadith ne sosai (wato hadisansa an ƙi su saboda aibi). Yana ruwaito daga mahaifinsa daga kakansa wata takarda da aka ƙera. Ba a halatta a ambace ta a cikin littattafai ko a ruwaito daga gare shi ba].

- Ibn Hibban was excessive in his speech concerning him as he stated in his “Al-Majroohin” (Those examined for defects) (2/221/893): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani relates from his father from his grandfather. Marwan bin Mu’awiyah, Isma’il bin Abu Uwais related from him. He is very Munkar Al-Hadith (i.e. his Hadith are rejected due to defects). He relates from his father from his grandfather a fabricated manuscript. It is not permissible to mention it in the books nor to narrate from him].

- Duk da haka, an ambata a cikin "Al-Kamil Fee Du'afaa' Ar-Rijal" [Ibn 'Adiy] (7/187/1599) cewa: [Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani Al-Madani: Yahya bin Zakariya bin Hawawaih ya ba mu labari daga Ayub bin Sulaiman bin Safiri, wanda ya ce: Abu Khaithama ya ce mini: "Ahmad bin Hanbal ba ya ruwaito komai daga Kathir bin Abdullah Al-Muzani".]

- However, the following came stated in “Al-Kamil Fee Du’afaa’ Ar- Rijal” [Ibn ‘Adiy] (7/187/1599): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani: Yahya bin Zakariya bin Hawawaih related to us from Ayub bin Sulaiman bin Safiri who said: Abu Khaithama said to me: “Ahmad bin Hanbal does not narrate anything from Kathir bin Abdullah Al-Muzani”.

Ibn Abu ‘Usmah ya ruwaito daga Abu Talib, daga Ahmad bin Humaid, wanda ya ce: Na tambayi Ahmad bin Hanbal game da Kathir bin Abdullah bin ‘Amr bin ‘Awf, sai ya ce: (Shi) “Munkar Al-Hadith (watau hadisansa ana ƙi saboda lahani). Ba shi da wata daraja”.

Ibn Abu ‘Usmah related from Abu Talib Ahmad bin Humaid who said: I asked Ahmad bin Hanbal about Kathir bin Abdullah bin ‘Amr bin ‘Awf and he said: (He is) “Munkar Al-Hadith (i.e. his Hadith are rejected due to defects). He is not of any worth”.

Na kuma tambaye shi game da Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, daga mahaifinsa, daga kakansa wanda ya ce: “Na ji Annabi ﷺ yana cewa: ‘Duk wanda ya zare takobi (ko makami) a kanmu, ba ya cikin mu.’” Ya ce: “(Shi) Munkar Al-Hadith ne” (watau hadisansa an ƙi karɓarsa saboda lahani).

And I asked him about Kathir bin Abdullah bin ‘Amr bin ‘Awf Al- Muzani, from his father, from his grandfather who said: “I heard the Prophet (peace be upon him) saying: “Whoever draws a sword (or weapon) against us, he is not from us”. He said: “(He is) Munkar Al- Hadith” (i.e. his Hadith are rejected due to defects).

Ibn Hammad ya ruwaito daga Abdullah, daga mahaifinsa wanda ya ce: "Kathir bin Abdullah bin 'Amr bin 'Awf ba ya da wani matsayi (ko ba ya ƙidaya a komai)." Abdullah ya ce: "Mahaifina ya ƙi hadisan Kathir bin Abdullah a cikin Musnadinsa, bai kuma ruwaito su ba."

Ibn Hammad related from Abdullah, from his father who said: “Kathir bin Abdullah bin ‘Amr bin ‘Awf does not equal (or add up to) anything”. Abdullah said: “My father rejected the Hadith of Kathir bin Abdullah in his Musnad and he did not relate them”.

ʿAlaan ya ruwaito mana daga Ibn Abu Maryam, wanda ya ce: Na ji Yahya bin Ma'een yana cewa: "Kathir bin Abdullah Al-Muzani; hadisansa ba shi da wani daraja ko muhimmanci, kuma ba a rubuta shi ba (ko ba a adana shi ba)". Muhammad bin ʿAli ya ruwaito mana daga Uthman bin Sa'id (wanda ya ce): Na ce wa Yahya bin Ma'een: "Kuma Kathir bin Abdullah Al-Muzani; yaya halinsa yake (watau matsayinsa/yanayinsa)?" Ya ce: "Ba shi da wani daraja."

‘Alaan related to us from Ibn Abu Maryam who said: I heard Yahya bin Ma’een saying: “Kathir bin Abdullah Al-Muzani; his Hadith are not of any worth/significance and they are not written (or recorded)”. Muhammad bin ‘Ali related to us from Uthman bin Sa’id (who said): I said to Yahya bin Ma’een: “And Kathir bin Abdullah Al-Muzani; how is he (i.e. his status/condition)?” He said: “He is not of any worth”.

Ibn Hammad ya ruwaito daga Mu'awiyah daga Yahya (wanda ya ce): Na ji Yahya bin Ma'een yana cewa: "Kathir bin Abdullah Al-Madani Da'if ne (mai rauni)". Abdur Rahman bin Abu Bakr da Ibn Hammad sun ruwaito mana: Sun ce: 'Abbas ya ruwaito mana daga Yahya, wanda ya ce: "Kathir bin Abdullah bin 'Amr bin 'Awf; kakansa yana da Suhbah (watau zama tare da Annabi ﷺ), kuma Kathir (watau kansa) Da'if ne (mai rauni)".

Ibn Hammad related from Mu’awiyah from Yahya (who said): I heard Yahya bin Ma’een saying: “Kathir bin Abdullah Al-Madani is Da’if (weak)”. Abdur Rahman bin Abu Bakr and Ibn Hammad related to us: They said: ‘Abbas related to us from Yahya, who said: “Kathir bin Abdullah bin ‘Amr bin ‘Awf; his grandfather had Suhbah (i.e. companionship to the Prophet) and Kathir (i.e. himself) is Da’if (weak)”.

Al-Junaidi ya ruwaito mana daga Al-Bukhari, wanda ya ce: Isma'il bin Abu Uwais ya ruwaito mana. Ya ce: "Na ji (ko na karɓa daga) Kathir bin Abdullah bin 'Amr bin 'Awf bin Yazid bin Milhah Al-Muzani a shekarar 158, sannan shekarar 161 ko 162. Yahya bin Sa'id Al-Ansari ya ruwaito daga Kathir bin Abdullah." An-Nasa'i ya ce: "Kathir bin Abdullah bin 'Amr bin 'Awf Matruk Al-Hadith ne (watau an bar hadisansa an yi watsi da su)."

Al-Junaidi related to us from Al-Bukhari, who said: Isma’il bin Abu Uwais related to us. He said: “I heard (or received from) Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Yazid bin Milhah Al-Muzani in the year 158 then the year 161 or 162. Yahya bin Sa’id Al-Ansari related from Kathir bin Abdullah. An-Nasa’i said: “Kathir bin Abdullah bin ‘Amr bin ‘Awf is Matruk Al-Hadith (i.e. his Hadith are left and discarded)”.

- Bahlul bin Ishaq bin Bahlul ya ba mu labari daga Muhammad bin Ja'far Al-Imam, daga Isma'il bin Abu Uwais, daga Kathir bin Abdullah bin 'Amr bin 'Awf bin Zaid bin Milhah Al-Mazina, daga mahaifinsa, daga kakansa, wanda ya ce:

- Bahlul bin Ishaq bin Bahlul related to us from Muhammad bin Ja’far Al-Imam, from Isma’il bin Abu Uwais, from Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Milhah Al-Mazina, from his father, from his grandfather, who said:

Mun fita tare da Manzon Allah ﷺ a wani balaguron yaƙi, balaguron farko zuwa Abwaa’ (dutse tsakanin Makka da Madina), har muka isa Ar-Rawhaa’. Ya sauka a ‘Araq Azh-Zhibya, sannan ya yi salla. Sai ya ce: “Shin kun san sunan wannan dutse?” Suka ce: “Allah da ManzonSa ne suka fi sani.” Sai ya ce: “Wannan shi ne Hamn. Dutse ne daga cikin duwatsun Aljannah. Ya Allah, ka albarkaci wannan wuri, ka albarkaci mutanensa a cikinsa.” Sannan ya ce: “Wannan Rawhaa’ ƙasa ce mai matsakaici, kwarinta yana daga cikin kwarurukan Aljannah. Annabawa saba’in sun yi salla a cikin wannan masallaci kafin shi. Musa ﷺ ya wuce ta nan, yana sanye da riguna biyu masu ƙananan zare, a kan rakumin mace launin toka, tare da mutum saba’in dubu daga cikin ’ya’yan Isra’ila, suna tafiya aikin Hajji zuwa Baitul Alharam. Kuma ba zai tashi ba sai ‘Isa ɗan Maryam, bawan Allah kuma Manzonsa, ya wuce ta nan a hanyar Hajji ko ‘Umura, ko kuma Allah ya haɗa masa duka biyun.”

We went out on a military expedition with the Messenger of Allah (peace be upon him), the first expedition of the Abwaa’ (mountain between Makkah and Al-Madinah), until we reached Ar-Rawhaa’. He set down at ‘Araq Azh-Zhibya and then prayed. He then said: “Do you know the name of this mountain?” They said: “Allah and his Messenger know best”. He said: “This is Hamn. It is a mountain from among the mountains of Jannah (paradise). O Allah, bless it and bless its people in it”. He then said: “This Rawhaa’ (place) has moderate land, it’s valley is from the valleys of paradise. Seventy Prophets have prayed in this Masjid before him. Musa (peace be upon him) passed by it, wearing two cloaks with short fibres upon a grey she-camel, with seventy thousand from the children of Israel, going to perform Hajj to the sacred house. And the hour (i.e. Day of Judgement) will not come until ‘Eisa bin Maryam the slave of Allah and his Messenger will pass by it on the way to Hajj or ‘Umrah or Allah will combine that for him”..

- Bahlul ya ruwaito mana daga Isma'il bin Abu Uwais, daga Kathir Al-Muzani, daga mahaifinsa, daga kakansa, wanda ya ce:

- Bahlul related to us from Isma’il bin Abu Uwais, from Kathir Al- Muzani, from his father, from his grandfather, who said:

Na ji Manzon Allah ﷺ yana cewa: "Ina tsoron abubuwa uku ga al'ummata bayan rasuwata." Suka ce: "Menene su, ya Manzon Allah?" Ya ce: "Zamewar malami (ko kuskurensa), ko mulki mai zalunci, ko son zuciya da ake bi."

I heard the Messenger of Allah (peace be upon him) saying: “I fear three actions (or matters) for my Ummah (nation) after my passing”. They asked: “What are they, O Messenger of Allah?” He said: “The slip (or error) of the ‘Alim (scholar), or the oppressive rule, or the desires which are followed”.

Da wannan isnadi daga kakansa, cewa Manzon Allah ﷺ ya ce:

- With the same Isnad (chain of transmission) from his grandfather, that the Messenger of Allah (peace be upon him) said:

"Duk wanda ya raya ƙasa matacciya ba tare da ya ɗauki haƙƙin wani Musulmi ba, to tasa ce, ba ta mai zalunci ba (ko tushe) [wato wanda ya mallaki abin da ba nasa ba bisa zalunci]."

“Whoever revives a dead land without taking the right of a Muslim, then it is his and not to the unjust vein (or root) [i.e. the one who unlawfully takes possession of that which isn’t his]”.

Tare da isnadi iri ɗaya, daga kakansa, daga Annabi ﷺ, wanda ya ce:

- With the same Isnad, from his grandfather, from the Prophet (peace be upon him), who said:

"Babu diyya (ko diyya ta jini) saboda rijiya (watau mutumin da ya mutu da hatsari), babu diyya saboda raunukan dabbobi, kuma saboda ma'adinai, kuma ana bada khumusi (kashi daya cikin biyar) daga Rikaz (dukiyar da aka binne)." . - Tare da sanadi iri daya daga kakansa:

“There is no liability (or blood money) for the well (i.e. the one who dies accidentally), there is no liability for the wounds of beasts and for the mines, and a fifth is due from the Rikaz (buried treasure)”. . - With the same Isnad (chain of transmission) from his grandfather:

"Cewa Manzon Allah ﷺ yana yin Takbir a cikin sallolin ƙaramar Sallah da babbar Sallah, da takbirai bakwai a cikin raka'a ta farko, da takbirai biyar a cikin raka'a ta biyu, kafin karatu."

“That the Messenger of Allah (peace be upon him) used to make Takbir in the two ‘Eid prayers with seven Takbirs in the first Rak’ah and with five Takbirs in the second Rak’ah, before the recital”.

Da wannan isnadi daga kakansa, cewa Manzon Allah ﷺ ya ce:

- With the same Isnad (chain of transmission) from his grandfather, that the Messenger of Allah (peace be upon him) said:

"Babu Jalab, babu Janab (ma'ana, kada a kawar da dabbobi daga wurin kiwonsu zuwa ga mai karɓar Zakka), babu hana (tsangwama), kuma babu cinikin mazaunin birni da Badawiya."

“There is no Jalab and no Janab (meaning that animals should not be moved away from their place of grazing to the collector of Zakah), there is no obstruction and there is no trade of a townsperson for a Bedouin”.

Tare da irin wannan isnadi daga kakansa wanda ya ce:

- With the same Isnad from his grandfather who said:

Na ji Manzon Allah (ﷺ) yana cewa: "Rai ba zai rabu da jiki ba sai an yi wata haɗaka ta Musulmi." Suka ce: "Ya ‘Ali!" (Al-Muzanni ya ce: Yana nufin ‘Ali bin Abu Talib). Ya ce: "Ga ni, ya Manzon Allah!" Ya ce: "Na san cewa za ka yaƙi ’ya’yan mutanen rawaya, kuma bayanka masu imani daga mutanen Hijaz za su yaƙe su; suna yin Jihadi a hanyar Allah, ba sa kula da zargin mai zargi a hanyar Allah. Har suka ci Konstantiniyya da Rum tare da Tasbihi da Takbiri. Za su rushe katangarsu, su sami dukiya mai yawa wadda ba a taɓa samunta irinta ba. Har za ka kasance kana rarraba garkuwoyi (wato makamai), sai wani mai kira ya yi kira: ‘Ya ku mutanen Musulunci, Dajjal yana cikin ƙasashenku da cikin ƙaunatattunku (ko danginku).’ Sai mutane su watse daga dukiyar. Daga cikinsu akwai waɗanda za su ɗauka (wani ɓangare na ganima), kuma daga cikinsu akwai waɗanda za su bar ta. Duka wanda ya ɗauka da wanda ya bari za su yi nadama. Sai su tambaya: Wane ne wannan da ya yi kira? Ba za su san wanda ya yi shi ba. Sai su ce: A aika da runduna zuwa ƙasar; idan Masih (Dajjal) ya fito, zai zo muku da iliminsa (ko alamarsa). Za su isa su duba al’amarin, amma ba za su ga komai ba. Za su ga mutane cikin shiru. Sai su ce: Wanda ya yi kira bai yi haka ba sai saboda babban labari. Sai su yanke shawara, daga baya kuma su gamsu. Don haka suka yanke shawarar fita gaba ɗaya zuwa ga Allah ‘Azza wa Jalla. Idan Masih Dajjal ya fito, za mu yaƙe shi har Allah ya yi hukunci tsakaninmu da shi, kuma Shi ne mafi alherin masu hukunci. Idan kuwa ba haka ba ne (wato bai fito ba), to waɗannan ƙasashenku ne, iyalanku da rundunarku, idan kun koma gare su."

I heard the Messenger of Allah (peace be upon him) saying: “A soul will not depart until there is a confederation of Muslim”. They said: “O ‘Ali” (Al-Muzanni said: Meaning ‘Ali bin Abu Talib). He said: “At your service O Messenger of Allah”. He said: “I know that you will fight the sons of the yellow people and that after you believers from the people of the Hijaz will fight them; undertaking Jihad in the way of Allah and not paying any regard of the blame of the blamer in Allah’s way. That is until they conquer Constantinople and Rome accompanied by Tasbih and Takbir. They will bring down their fortress and gain great wealth, the like of which has never been gained. That is until you will be dealing with the (distribution) of the shields (i.e. weaponry) and then a caller will cry out “O people of Islam, the Dajjal is in your lands and among your loved ones (or kinfolk). The people will then disperse from the wealth. From among them will be those who take (some of the spoils) and from them will be some who leave (the spoils). Both the one who took and the one who left will be in regret. They will then ask: Who is this one who cried out? And they won’t know who it was. They will then say: Dispatch a detachment to the land and then if the Masih (Dajjal) has come out, then he will come to you with his knowledge (or sign). They will arrive and look into the matter but they will not see anything. They will see the people in silence. They will then say: The one who called out did not do so except due to great news. So, they will be resolved and then become satisfied. And so they resolved that we would go out altogether to Allah ‘Azza Wa Jalla. Then if the Masih Dajjal had come out, we would fight against him until Allah decides between us and him, and He is the best of judges. If, however it is the other (i.e. he has not come out), then they are your lands, families and army, if you return to them”..

Mun kasance tare da Annabi ﷺ lokacin da ya zo Al-Madina. Ya yi sallah zuwa Baitul-Maqdis na tsawon watanni 16.

“We were with the Prophet (peace be upon him) when he came to Al- Madinah. He prayed towards Bait ul-Maqdis for 16 months”.

Tare da wannan isnadi iri ɗaya,

- With the same Isnad,

cewa Manzon Allah ﷺ ya halatta yankan zaren dabino da kuma tsawon qaamah biyu (kimanin ƙafa 12), kuma tudu (ko filin tsauni) shi ne sandar dabbar hawa.

that the Messenger of Allah (peace be upon him) permitted cutting the palm fibres and two Qaamah (about 12 foot) and the highlands (or plateau) is the stick of the riding animal.

Da wannan isnadin, daga kakansa, wanda ya ce: Manzon Allah ﷺ ya ce:

- With the same Isnad, from his grandfather, who said: The Messenger of Allah (peace be upon him) said:

"Hakika, addini zai koma baya zuwa Hijaz kamar yadda maciji ke komawa ramarsa, kuma addini zai nemi mafaka a Hijaz kamar yadda akuyar dutse ke neman mafaka a kan tudun dutse. Addini ya fara ne a matsayin wani abu baƙo, kuma zai koma ga yanayin da ya fara a kai. Masu sa'a su ne baƙi, kuma su ne waɗanda za su gyara abin da mutanen bayan na ɓata daga Sunnata."ﷺ

“Verily, the Deen will retreat back to the Hijaz as a snake retreats back to its hole, and the Deen will seek refuge in the Hijaz as the mountain goat seeks refuge in the mountain top. The Deen began as something strange and will return to the state it began. Blessed are the strangers and they are those who will rectify what the people after me have corrupted from my Sunnah”.

- Tare da wannan isnadin, ya ce:

- With the same Isnad, he said:

Manzon Allah ﷺ ya ce: "Duwatsu huɗu daga cikin duwatsun Aljanna suke, koguna huɗu daga cikin koguna na Aljanna suke, kuma yaƙe-yaƙe huɗu masu zafi da manya daga cikin yaƙe-yaƙen Aljanna za su kasance." Aka tambaye shi: "Waɗanne duwatsu ne, ya Manzon Allah?" Ya ce: "Uhud, dutse ne da yake ƙaunarmu, mu kuma muna ƙaunarsa, dutse ne daga cikin duwatsun Aljanna. Tur dutse ne daga cikin duwatsun Aljanna, kuma Lubnan dutse ne daga cikin duwatsun Aljanna. Koguna kuwa su ne Nilu, Furat, Saihan (Oxus) da Jaihan (Jaxartes), yayin da yaƙe-yaƙen nan masu zafi da manya su ne Badar, Uhud, Khandaq da Khaibar."

The Messenger of Allah (peace be upon him) said: “Four mountains are from the mountains of Jannah (paradise) and four rivers are from the rivers of paradise and four fierce great battles will be from the battles of paradise” It was asked: “Which mountains O Messenger of Allah?” He said: “Uhud, a mountain that loves us and we love it, is a mountain from the mountains of paradise, Tur is a mountain from the mountains of paradise and Lubnan is a mountain from among the mountains of paradise. And the rivers are the Nile, Euphrates, Saihan (Oxus) and Jaihan (Jaxartes), while the fierce great battles are Badr, Uhud, Khandaq and Khaibar”.

- Muhammad bin ‘Ali bin Mu’aim Al-Baladi ya ba mu labari daga Muhammad bin Abdullah bin ‘Umar, daga Ma’afa bin ‘Imran, daga Kathir bin Abdullah bin ‘Amr, daga mahaifinsa, daga kakansa: Cewa Manzon Allah ﷺ ya ce:

- Muhammad bin ‘Ali bin Mu’aim Al-Baladi related to us from Muhammad bin Abdullah bin ‘Umar, from Ma’afa bin ‘Imran, from Kathir bin Abdullah bin ‘Amr, from his father, from his grandfather: That the Prophet (peace be upon him) said:

"Ya ku jama'ar Quraish, ku tuna da ni game da abokan zamana, 'ya'yansu da jikokinsu."

“O gathering of the Quraish, keep me in mind in respect to my companions, their sons and the sons of their sons”.

- Muhammad bin Rabi’ bin Sulaiman Al-Jiziy ya ba mu labari daga Abu Umayyah At-Tarsusiy, daga Mu’awiyah bin ‘Amr, daga Abu Ishaq Al-Fazariy, daga Ibn Kathir bin Abdullah, daga mahaifinsa, daga kakansa, wanda ya ce:

- Muhammad bin Rabi’ bin Sulaiman Al-Jiziy related to us from Abu Umayyah At-Tarsusiy, from Mu’awiyah bin ‘Amr, from Abu Ishaq Al- Fazariy, from Ibn Kathir bin Abdullah, from his father, from his grandfather, who said:

Manzon Allah ﷺ ya ce: "Babu wani kwace, babu wani wawure, kuma babu sata daga ganima; duk wanda ya yi sata daga ganima, zai zo a Ranar Lahira da abin da ya sata."

The Messenger of Allah (peace be upon him) said: “There is no plundering, no looting and no stealing from the spoils and whoever steals from the spoils will come on the Day of Judgement with that which he stole”.

- Muhammad bin Ahmad bin Al-Hussein Al-Ahwaziy ya ruwaito mana daga ‘Amr bin ‘Ali, daga Muhammad bin Khalid bin ‘Athmah, daga Kathir bin Abdullah Al-Muzani, daga mahaifinsa, daga kakansa, wanda ya ce:

- Muhammad bin Ahmad Bin Al-Hussein Al-Ahwaziy related to us from ‘Amr bin ‘Ali, from Muhammad bin Khalid bin ‘Athmah, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Manzon Allah ﷺ ya ce: "Ba zai zo ba sai Allah ya ci Konstantiniyya da Roma, tare da Tasbih da Takbir."

The Messenger of Allah (peace be upon him) said: “The final hour will not come until Allah conquers Constantinople and Rome accompanied by Tasbih and Takbir”.

Ahmad bin Muhammad bin Abdul ‘Aziz bin Al-Ja’d ya ba mu labari daga Muhammad bin Ishaq Al-Masibi, daga Abdullah bin Muhammad bin Salm, daga Abdur Rahman bin Ibrahim, daga Abdullah bin Nafi’, daga Kathir bin Abdullah, daga mahaifinsa, daga kakansa, daga Annabi ﷺ.

- Ahmad bin Muhammad bin Abdul ‘Aziz bin Al-Ja’d related to us from Muhammad bin Ishaq Al-Masibi, from Abdullah bin Muhammad bin Salm, from Abdur Rahman bin Ibrahim, from Abdullah bin Nafi’, from Kathir bin Abdullah, from his father, from his grandfather, from the Prophet (peace be upon him):

"Wanda ya bayar da Zakka ya samu nasara." Ya ce: Zakkatul-Fitr.

“The one who gives Zakah has attained success” He said: Zakat ul-Fitr.

- Ibn Salm ya ruwaito mana daga Abdur Rahman, daga Abdullah bin Nafi’, daga Kathir bin Abdullah, daga mahaifinsa, daga kakansa, cewa Annabi ﷺ ya ce:

- Ibn Salm related to us from Abdur Rahman, from Abdullah bin Nafi’, from Kathir bin Abdullah, from his father , from his grandfather, that the Prophet (peace be upon him) said:

"Ku yi taka-tsantsan da zamewa ko kuskuren malami (masani), ku kuma jira faruwarsa." Ahmad bin Hafs ya ruwaito mana daga Az-Zubair bin Bakkar, daga Abdullah bin Nafi', kamar yadda yake a sama. Ahmad bin 'Ali Al-Mada'ini ya ruwaito mana, daga Ahmad bin Muhammad Abu Bakr Al-Hatibi, daga Ishaq Al-Janbiy wanda ya ce: Kathir bin Abdullah Al-Muzani ya ambata shi daga mahaifinsa, daga kakansa, wanda ya ce: Manzon Allah ﷺ ya ce: Kamar yadda yake a sama (watau "Ku yi taka-tsantsan da kuskuren malami").

“Take guard from the slip or lapse of the ‘Aalim (scholar) and so await its recurrence”. Ahmad bin Hafs related to us from Az-Zubair bin Bakkar, from Abdullah bin Nafi’ the same as above. Ahmad bin ‘Ali Al-Mada’ini related to us, from Ahmad bin Muhammad Abu Bakr Al-Hatibi, from Ishaq Al-Janbiy who said: Kathir bin Abdullah Al-Muzani mentioned it from his father, from his grandfather, who said: The Messenger of Allah (peace be upon him) said: The same as above (i.e. “Take guard from the lapse of the ‘Aalim”).

- Ahmad bin ‘Ali ya ba mu labari daga Muhammad bin Khuraim Al-Qazzaz, daga Hisham bin Khalid, daga Marwan bin Mu’awiyah, daga Kathir bin Abdullah Al-Muzani, daga mahaifinsa, daga kakansa:

- Ahmad bin ‘Ali related to us from Muhammad bin Khuraim Al- Qazzaz, from Hisham bin Khalid, from Marwan bin Mu’awiyah, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather:

Cewa Manzon Allah (ﷺ) ya ce wa Bilal bin Al-Harith: "Ya Bilal, ka sani!" Ya ce: "Ina shirye in sani, ya Manzon Allah!" Ya sake cewa: "Ya Bilal, ka sani!" Ya ce: "Ina shirye in sani, ya Manzon Allah!" Sai ya ce: "Ya Bilal, ka sani cewa lallai duk wanda ya farfado da wata Sunna daga cikin Sunnata wadda ta mutu bayan raina, to yana da lada irin na wanda ya aikata ta, ba tare da an rage wani abu daga ladansu ba. Kuma duk wanda ya kirkiro wata bidi'a ta ɓata wadda Allah ba ya yarda da ita, ba kuma Manzonsa ba, to zai ɗauki zunubi irin na wanda ya aikata ta, ba tare da hakan ya rage wani abu daga zunuban mutane ba."

“That the Prophet (peace be upon him) said to Bilal bin Al-Harith: “O Bilal, Know!”. He said: “I am ready to know O Messenger of Allah!” He said (again) “O Bilal, know!” He said: “I am ready to know O Messenger of Allah!” He said: “O Bilal, know that indeed whoever revives a Sunnah from my Sunnah which has died out after me, then for him is a reward similar to whoever acts upon it without diminishing anything from their rewards. And whoever introduces an erroneous innovation which Allah is not pleased with, nor His Messenger, then he shall receive sins similar to whoever acts upon it, without that diminishing anything from the sins of the people”.

- Tare da wannan isnadi daga kakansa, wanda ya ce:

- With the same Isnad from his grandfather, who said:

"Na haddace daga Manzon Allah ﷺ tushe 16 daga cikin tushen Addini." Ya ce: Manzon Allah ﷺ ya ce:

“I memorised from the Messenger of Allah (peace be upon him) 16 foundations from the foundations of the Deen”. He said: The Messenger of Allah (peace be upon him) said:

Babu diyya (diyya ko blood money) saboda dabbobi (watau idan sun kai hari), babu diyya saboda rijiyoyi (watau hatsarorin da ke da alaƙa da su), kuma ana bayar da kashi ɗaya cikin biyar daga dukiyar da aka binne (Rikaz).

“There is no liability (blood money) for beasts (i.e. from being attacked), there is no liability for wells (i.e. accidents related to them) and a fifth is due from the buried treasure (Rikaz)”.

Ya ce: "Babu jalab, babu janab (ma'ana, ba a kai dabbobi daga wurin kiwonsu zuwa ga mai karɓar zakka), babu hana (hanya), kuma babu cinikin mazaunin birni (ga ɗan ƙauye)."

He said: “There is no Jalab and no Janab (meaning that animals should not be moved away from their place of grazing to the collector of Zakah), there is no obstruction and there is no trade of a townsperson

"Ga Badawi. Kuma babu wani mallakar haram, babu kwace-kwace, babu sata, kuma babu wanda zai yi sata daga ganima, sai dai duk wanda ya yi sata daga ganima zai zo da abin da ya sata a Ranar Alkiyama."

for a Bedouin. And there is no unlawful taking of possession, no plundering, no looting and no stealing from the spoils and whoever steals from the spoils will come with that which he stole on the Day of Judgement”.

Ya ce: "Duk wanda ya ɗauki majiɓinci (Mawla) daga waɗanda ba majiɓincinsa ba (Mawali), to la'anar Allah da fushinsa za su kasance a kansa, kuma babu abin da za a karɓa daga gare shi."

He said: “Whoever takes charge of a Mawla from other than his Mawali, then the curse of Allah and His anger will be upon him, and nothing will be accepted from him”.

Ya ce: "Duk wanda ya aikata laifi (watau ya keta haƙƙin wasu ko alkawari), to la'anar Allah da fushinsa za su kasance a kansa, kuma ba za a karɓi komai daga gare shi ba."

He said: “Whoever commits a crime (i.e. breaching the rights of others or the covenant), then the curse of Allah and His anger will be upon him, and nothing will be accepted from him”.

Da wannan isnadi daga kakansa, ya ce: Manzon Allah ﷺ ya ce:

- With the same Isnad from his grandfather, he said: The Messenger of Allah (peace be upon him) said:

Musulmai suna kan sharuddansu, sai dai sharadin da ke mai da abin halal haram ko sharadin da ke mai da abin haram halal.

“The Muslims are upon their conditions apart from the condition which makes the Halal (lawful) Haram (unlawful) or a condition that makes the Haram (unlawful) Halal (lawful)”.

- Abdul Wahhab bin Abu ‘Usmah ya ba mu labari daga Isma’il bin Yazid Al-Asbahani, daga Ma’n bin ‘Eisa, daga Kathir bin Abdullah Al-Muzani, daga mahaifinsa, daga kakansa wanda ya ce:

- Abdul Wahhab bin Abu ‘Usmah related to us from Isma’il bin Yazid Al-Asbahani, from Ma’n bin ‘Eisa, from Kathir bin Abdullah Al- Muzani, from his father, from his grandfather who said:

Na ji Manzon Allah ﷺ yana cewa: "Ya tsaya, ya yabi Allah ya girmama Shi. Sannan ya ce: Ya ku mutane, duk wanda ke cikin masu aikin Hajji da Umrah da wadanda ke tafiya a kan kasa mara ruwa ko inuwa, sun fi cancantar ruwa da inuwa. Don haka kada ku hana mutane samun damar shiga filin."

I heard the Messenger of Allah (peace be upon him): “He stood, praised Allah and extolled Him. He then said: O people, whoever from those undertaking Hajj and ‘Umrah and those who are travelling are upon deserted land have more right to water and shade and so do not prevent the people from the land (i.e. access)”.

Bayan haka, a cikin wannan bugu da aka buga, an samu wasu hadisai da dama marasa alaka da juna, wadanda ba su da wata alaka da Kathir bin Abdullah kwata-kwata. Ga dukkan alamu, asalin kuskuren yana cikin rubutun hannun da kansa, kuma za a iya gyara wasu rubuce-rubucen hannu tare da kwatanta su da wannan idan an same su. … (Bayan ambaton wadancan hadisan da ba su da alaka, Ibn Adiy ya ci gaba da cewa):

Following this, there came, in this printed edition, a number of unconnected Ahadeeth which had no relationship with Kathir bin Abdullah at all. It appears that the origin of the error is the manuscript itself and other manuscripts can be revised and compared to this one if they can be found … (Following the mention of those unrelated Ahadeeth Ibn Adiy continues):

Ya ce (Ibn ‘Adiy): Ahmad bin Hafs As-Sa’diy ya ruwaito mana daga Ahmad bin Ibrahim Ad-Duraqiy, daga Abdullah bin Nafi’, daga Kathir bin Abdullah Al-Muzani, daga mahaifinsa, daga kakansa, wanda ya ce:

- He (Ibn ‘Adiy) said: Ahmad bin Hafs As-Sa’diy related to us from Ahmad bin Ibrahim Ad-Duraqiy, from Abdullah bin Nafi’, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Manzon Allah ﷺ ya ce: "Ku bar Habashawan nan muddin su ma suka bar ku".

The Messenger of Allah (peace be upon him) said: “Leave be those Abyssinians as long as they leave you be”.

- Muhammad bin Al-Hasan Al-Basriy ya ruwaito daga Muhammad bin Bakkar Al-‘Aishi, daga Muhammad bin Isma’il bin Abu Fadaik, daga Kathir bin Abdullah Al-Muzani, daga mahaifinsa, daga kakansa, wanda ya ce:

- Muhammad bin Al-Hasan Al-Basriy related from Muhammad bin Bakkar Al-‘Aishi, from Muhammad bin Isma’il bin Abu Fadaik, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Annabi ﷺ ya ji wani mutum yana kiransa da kore (mai daɗin gani), sai ya ce: "Muna nan a shirye don bautawa." "Mun karɓa, kuma kai kana da abin da yake tare da kai."

“The Prophet (peace be upon him) heard a man calling it green (luscious) and so he said: We are at your service. We have taken and you have from what is among you” .

- Muhammad bin Al-Hasan Al-Basriy ya ruwaito daga Al-‘Abbas bin Abdul ‘Azhim, daga Abdullah bin Ja’far bin Abu Kathir Al-Ansari, daga Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, daga mahaifinsa, daga kakansa, daga Bilal bin Al-Harith Al-Muzani:

- Muhammad bin Al-Hasan Al-Basriy related from Al-‘Abbas bin Abdul ‘Azhim, from Abdullah bin Ja’far bin Abu Kathir Al-Ansari, from Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, from his father, from his grandfather, from Bilal bin Al-Harith Al-Muzani:

Cewa lokacin da Annabi ﷺ zai yi bahaya, yakan nisanta kansa har ya yi nisa.

“That when the Prophet (peace be upon him) wanted to relive himself, he would move away at a distance”.

- Abdullah bin Abdul Hamid Al-Wasitiy ya ruwaito daga An-Nadr bin Salamah, daga Abu ‘Uziyyah Muhammad bin Musa Al-Ansari, Alkali (Alkalin) Madina, daga Kathir bin Abdullah, daga mahaifinsa, daga kakansa ‘Amr bin ‘Awf, wanda ya ce:

- Abdullah bin Abdul Hamid Al-Wasitiy related from An-Nadr bin Salamah, from Abu ‘Uziyyah Muhammad bin Musa Al-Ansari, the Qadi (Judge) of Al-Madinah, from Kathir bin Abdullah, from his father, from his grandfather ‘Amr bin ‘Awf, who said:

Na ga Manzon Allah ﷺ yana tsaye a kan Maqam yana cewa: "Ya ku mutane, wannan Alkibla, alkiblar Masallaci ce, kuma Masallaci alkiblar duniya ce."

“I saw the Messenger of Allah (peace be upon him) standing upon the Maqam and he was saying: O people, this Qiblah, it is the Qiblah of the Masjid and the Masjid is the Qiblah of the Dunyaa (world)”.

- Muhammad bin Yusuf bin ‘Asim Al-Bukhari ya ba mu labari daga Ahmad bin Isma’il Al-Qurashi, daga Abdullah bin Nafi’, daga Kathir bin Abdullah, daga mahaifinsa, daga kakansa:

- Muhammad bin Yusuf bin ‘Asim Al-Bukhari related to us from Ahmad bin Isma’il Al-Qurashi, from Abdullah bin Nafi’, from Kathir bin Abdullah, from his father, from his grandfather:

Lokacin da Manzon Allah (sallallahu alaihi wa sallam) yana cikin Masallaci. Sai ya ji magana a bayansa, sai mai magana yana cewa: "Ya Allah ka taimake ni da abin da zai tseratar da ni daga abin da ka sanya ni tsoro a kansa." Sai Manzon Allah ﷺ ya ce idan ya ji haka: "Ba za ka sa 'yar'uwarta tare da ita ba?" Sai mutumin ya ce: "Ya Allah ka ba ni sha'awar masu gaskiya ga abin da ka sanya shi abin so a gare su." Sai Manzon Allah ﷺ ya ce wa Anas bin Malik wanda yake tare da shi: "Je wurinsa, ya Anas, ka ce masa Manzon Allah ﷺ yana cewa maka: 'Ka nemi gafara a gare ni.'" Sai Anas ya je masa ya isar masa da haka. Sai mutumin ya ce: "Ya Anas, kai ne manzon Manzon Allah ﷺ zuwa gare ni." Ya amsa: "Kamar yadda kai ma haka ne." Sai ya koma ya tabbatar da hakan. Sai Manzon Allah ﷺ ya ce: "Ka ce masa eh." Sai shi (mutumin) ya ce masa: "Je ka ce masa Allah ya fifita ka a kan Annabawa kamar yadda ya fifita watan Ramadan a kan sauran watanni, kuma ya fifita al'ummarka a kan al'ummai kamar yadda ya fifita ranar Juma'a a kan dukkan sauran kwanaki." Sai suka tafi suna nema, sai ga shi kuwa Khadir ne, amincin Allah ya tabbata a gare shi.

“That the Messenger of Allah (peace be upon him) was in the Masjid. He heard speech behind him and the one saying it was saying: “O Allah assist me with which will save me from that which you have made me fearful of”. So, the Messenger of Allah (peace be upon him) said when he heard that: “Will you not include its sister alongside it?” The man then said: “O Allah bestow upon me the longing of the truthful to that which you have made desirable for them”. The Messenger of Allah (peace be upon him) then said to Anas bin Malik who was in his company: “Go to him O Anas and say to him that the Messenger of Allah (peace be upon him) says to you: “Seek forgiveness for me”. So, Anas went to him and conveyed that to him. The man then said: “O Anas, you are the messenger of the Messenger of Allah (peace be upon him), to me. He replied: “Just as you are”. He returned to verify it. The Messenger of Allah (peace be upon him) then said: “Say to him yes”. So, he (the man) said to him: “Go and say to him that Allah has favoured you over the Prophets like He has favoured the month of Ramadan over other months and that He has favoured your Ummah (nation) over the nations like He has favoured the day of Jumu’ah over all of the other days”. They went looking and behold it was Khadir, peace be upon him”.

Ahmad bin Ja'far ya ruwaito mana daga Ya'qub bin Ibrahim Ad-Duraqi, daga Ibrahim bin Abdullah Ar-Rafa'iy, daga Kathir bin Abdullah, daga mahaifinsa, daga kakansa:

- Ahmad bin Ja’far related to us from Ya’qub bin Ibrahim Ad-Duraqi, from Ibrahim bin Abdullah Ar-Rafa’iy, from Kathir bin Abdullah, from his father, from his grandfather:

Cewa Manzon Allah ﷺ ya yi sallah a kan Najashi (Sarkin Habasha) kuma ya yi takbiri biyar.

“That the Messenger of Allah (peace be upon him) prayed over the Najashi (Negus of Abyssinia) and did five Takbirs”.

Imran bin Musa ya ruwaito mana daga Ibrahim bin Al-Mundhir, daga Abu Al-Ja'd Abdur Rahman bin Abdullah As-Salmiy, daga Kathir bin Abdullah Al-Muzani, daga mahaifinsa, daga kakansa, wanda ya ce:

- ‘Imran bin Musa related to us from Ibrahim bin Al-Mundhir, from Abu Al-Ja’d Abdur Rahman bin Abdullah As-Salmiy, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Manzon Allah ﷺ ya ce: "Ana miƙa dokin ranar da aka shayar da shi."

“The Messenger of Allah (peace be upon him) said: “the horse is offered the day of its watering”.

Har yanzu akwai wasu ƙananan hadisai da Kathir bin Abdullah ya ruwaito daga mahaifinsa, daga kakansa, waɗanda ba a gama bayyana su ba, kuma yawancin hadisan da na ambata da yawancin abin da ya ruwaito, babu abin da ya dace da su ko ya goya musu baya (watau shi kaɗai ne ya ruwaito su). - Bahlul bin Ishaq ya ruwaito mana daga Isma'il bin Abu Uwais, daga Kathir bin Abdullah Al-Muzani, daga Rubaih bin Abdur Rahman bin Abu Sa'id Al-Kudri, daga mahaifinsa, daga kakansa, wanda ya ce:

There are still a small number of Ahadeeth related by Kathir bin Abdullah from his father, from his grandfather remaining and most of his Ahadeeth which I mentioned and most of what he related, does not have that which conforms (or supports) them (i.e. he is alone in narrating them). - Bahlul bin Ishaq related to us from Isma’il bin Abu Uwais, from Kathir bin Abdullah Al-Muzani, from Rubaih bin Abdur Rahman bin Abu Sa’id Al-Kudri, from his father, from his grandfather, who said:

"Na ga mutane daga cikin Larabawa (watau Bedouins) suna zuwa wajen Manzon Allah ﷺ. Suka ce: "Ya Manzon Allah, mu mutane ne masu dabbobi, kuma muna fitar da Sadaqah (watau Zakat) daga cikinsu. Shin hakan yana wadatar da mu game da Zakar Ramadan?" Manzon Allah ﷺ ya ce: "A'a, ana karbarta daga yaro da babba, daga 'yantacce da bawa. Tsarki ne a gare ku." Abu Sa'id Al-Khudri ya ce: Na ga a shekarar da dabbobi suka yawaita kuma amfanin fari ya ragu fiye da na baki. Sannan na ga a shekarar da ta biyo baya amfanin gona ya yawaita, dabbobin baki kuma suka ragu fiye da na fari." Ban san wani da ya ruwaito wannan Hadisi daga Rubaih ba sai Kathir bin Abdullah.] [Karshen magana daga Ibn 'Adiy]

“I saw men from the Arabs (i.e. Bedouins) approaching the Messenger of Allah (peace be upon him). They said: “O Messenger of Allah, we are people possessing livestock and we take out from them our Sadaqah (i.e. Zakat) and so does that also cover for us the Zakat of Ramadan?” The Messenger of Allah (peace be upon him) said: “No, it is taken from the child and the adult, from the free and the slave. It is a purification for you”. Abu Sa’id Al-Khudri said: I saw in the year that the herds were plentiful and that the white crops diminished more than the black. I then saw in the year following that the crops were plentiful and that the black herds were diminished more than the white”. I do not know anyone relating this Hadith from Rubaih apart from Kathir bin Abdullah] [End of quote of Ibn ‘Adiy].

Game da maganar Ibn ‘Adiy: “Har yanzu akwai ɗan ƙaramin adadin Hadisai da Kathir bin Abdullah ya ruwaito daga mahaifinsa, daga kakansa, da suka rage, kuma mafi yawan Hadisansa waɗanda na ambata da kuma mafi yawan abin da ya ruwaito, babu abin da ya dace da su (ko ya goyi bayansu) (watau shi kaɗai ne ya ruwaito su)”, to wannan ba ya nufin bayyana rashin amincewa ko sanya shi cikin masu rauni. Hakan ya faru ne saboda kasancewar mutum shi kaɗai wajen ruwaitar Hadisai, “mafi yawan abin da ya ruwaito babu abin da ya dace da shi”, musamman ga wanda yake cikin jikokin Sahabbai da aka sani da ƙarya (kamar lamarin Bahz bin Hakim misali), ba ya tabbatar da rauni ko rashin amincewa. Kamar dai Ibn ‘Adiy ya fi son ya tsira ya guji yanke hukunci a kan mutumin. Hakan kuwa saboda idan yana son bayyana rashin amincewa ko lahani ga mutum, yakan ce: “Kuma rauni ya bayyana a Hadisinsa” ko kalmomin da suka yi kama da haka. Amma idan yana son tabbatar da amincewa da ingancin mai ruwaitowa, sai ya ce: “Ban sami wani abu munkari (wanda ba a yarda da shi ba) daga gare shi ba” ko “Ban sami wani abu munkari daga gare shi ba idan wani Thiqah (amintaccen mai ruwaitowa) ya ruwaito daga gare shi”. A bayyane yake cewa babu abin da ya kai ga Ibn ‘Adiy daga Al-Bukhari sai abin da shaihinsa Isma’il bin Abu Uwais ya ruwaito masa: “Na ji (ko na karɓa daga) Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Yazid bin Milhah Al-Muzani a shekara ta 158, sannan shekara ta 161 ko 162”.

Lokacin da Manzon Allah (sallallahu alaihi wa sallam) yana cikin Masallaci. Sai ya ji magana a bayansa, sai mai magana yana cewa: "Ya Allah ka taimake ni da abin da zai tseratar da ni daga abin da ka sanya ni tsoro a kansa." Sai Manzon Allah ﷺ ya ce idan ya ji haka: "Ba za ka sa 'yar'uwarta tare da ita ba?" Sai mutumin ya ce: "Ya Allah ka ba ni sha'awar masu gaskiya ga abin da ka sanya shi abin so a gare su." Sai Manzon Allah ﷺ ya ce wa Anas bin Malik wanda yake tare da shi: "Je wurinsa, ya Anas, ka ce masa Manzon Allah ﷺ yana cewa maka: 'Ka nemi gafara a gare ni.'" Sai Anas ya je masa ya isar masa da haka. Sai mutumin ya ce: "Ya Anas, kai ne manzon Manzon Allah ﷺ zuwa gare ni." Ya amsa: "Kamar yadda kai ma haka ne." Sai ya koma ya tabbatar da hakan. Sai Manzon Allah ﷺ ya ce: "Ka ce masa eh." Sai shi (mutumin) ya ce masa: "Je ka ce masa Allah ya fifita ka a kan Annabawa kamar yadda ya fifita watan Ramadan a kan sauran watanni, kuma ya fifita al'ummarka a kan al'ummai kamar yadda ya fifita ranar Juma'a a kan dukkan sauran kwanaki." Sai suka tafi suna nema, sai ga shi kuwa Khadir ne, amincin Allah ya tabbata a gare shi.

“That the Messenger of Allah (peace be upon him) was in the Masjid. He heard speech behind him and the one saying it was saying: “O Allah assist me with which will save me from that which you have made me fearful of”. So, the Messenger of Allah (peace be upon him) said when he heard that: “Will you not include its sister alongside it?” The man then said: “O Allah bestow upon me the longing of the truthful to that which you have made desirable for them”. The Messenger of Allah (peace be upon him) then said to Anas bin Malik who was in his company: “Go to him O Anas and say to him that the Messenger of Allah (peace be upon him) says to you: “Seek forgiveness for me”. So, Anas went to him and conveyed that to him. The man then said: “O Anas, you are the messenger of the Messenger of Allah (peace be upon him), to me. He replied: “Just as you are”. He returned to verify it. The Messenger of Allah (peace be upon him) then said: “Say to him yes”. So, he (the man) said to him: “Go and say to him that Allah has favoured you over the Prophets like He has favoured the month of Ramadan over other months and that He has favoured your Ummah (nation) over the nations like He has favoured the day of Jumu’ah over all of the other days”. They went looking and behold it was Khadir, peace be upon him”.

Mun nemi wannan hadisi a ko'ina da za a iya nema, amma ba mu same shi ba sai ta wannan hanya ta Imam Ibn ‘Adiy. Haka kuma an danganta hadisin gare shi a cikin littafin “Unais As-Saari Fee Takhrij Ahadeeth Fat’h ul-Baari” (9/6578/4610).

We searched for this narration in every conceivable place but we were unable to find it except from this path of Imam Ibn ‘Adiy. The narration is also attributed to him in the book “Unais As-Saari Fee Takhrij Ahadeeth Fat’h ul-Baari” (9/6578/4610):

‘Amr bin ‘Awf ya ruwaito: "Cewa Manzon Allah ﷺ ya ji magana yayin da yake cikin Masallaci, sai ya ce: 'Ya Anas, je wurin wanda ya faɗi haka, ka roƙe shi ya nemi gafara a gare ni'. Anas ya je wurin mutumin, sai mutumin ya ce masa: 'Ka faɗa masa cewa lallai Allah ya fifita shi a kan Annabawa da abin da ya fifita Ramadan da shi a kan sauran watanni'. Ya ce: Sai suka je neman sa, sai ga shi Khadir ne." Al-Hafiz (Ibn Hajar) ya ce: "Hadisi ne mai rauni wanda Ibn ‘Adiy ya fitar ta hanyar Kathir bin ‘Amr bin ‘Awf, daga mahaifinsa, daga kakansa, kuma sanadinsa mai rauni ne." Ibn ‘Asakir ya ruwaito makamancin sa daga hadisin Anas, da sanadi wanda ya fi nasa rauni. (7/245 – Littafin Hadisan Annabawa – Babi: Hadisin Khadir tare da Musa, amincin Allah ya tabbata a gare shi). Yana da rauni ƙwarai. Ya ruwaito shi daga hadisin ‘Amr bin ‘Awf da hadisin Anas. Amma hadisin ‘Amr bin ‘Awf, Ibn ‘Adiy ya fitar da shi (6/2083) ta hanyar Abdullah bin Nafi’ As-Sa’igh daga Kathir bin Abdullah, daga mahaifinsa, daga kakansa: "Cewa Manzon Allah ﷺ yana cikin Masallaci sai ya ji magana … da sauransu …"

[‘Amr bin ‘Awf related: “That the Prophet (peace be upon him) heard speech whilst he was in the Masjid and then said: “O Anas, go to the one who said that and ask him to seek forgiveness for me”. Anas went to the man and he (the man) said to him: “Say (to him i.e. the Prophet) that verily Allah has favoured you over the Prophets by that which he has favoured Ramadan over the remaining months”. He said: They then went to see and behold it was Khadir”. Al-Hafizh (Ibn Hajar) said: “It is a weak Hadith which Ibn ‘Adiy extracted via the path of Kathir bin ‘Amr bin ‘Awf, from his father, from his grandfather, and it is a weak Isnad (chain of transmission)”. Ibn ‘Asakir related similar to it from the Hadith of Anas, with a chain of transmission which is weaker than it” (7/245 – The book of the Ahadeeth of the Prophets – Chapter: The Hadith of Al-Khadir with Musa, peace be upon him). It is very weak. He related from the Hadith of ‘Amr bin ‘Awf and the Hadith of Anas. As for the Hsdith of ‘Amr bin ‘Awf, then Ibn ‘Adiy extracted it (6/2083) via the path of Abdullah bin Nafi’ As-Sa’igh from Kathir bin Abdullah, from his father, from his grandfather: “That the Messenger of Allah (peace be upon him) was in the Masjid and then he heard speech … etc …].

Kamar yadda ake gani, Al-Hafizh (Ibn Hajar) ya danganta riwayar ga Kathir bin Abdullah, yayin da Abu Hudhaifah Nabil bin Mansur bin Ya’qub bin Sultan Al-Bisarah Al-Kuwitiy, marubucin “Unais As-Saari”, ya danganta ta ga Abdullah bin Nafi’ As-Sa’igh daga Kathir bin Abdullah. Sai dai dukansu sun yi wani babban kuskure mai munana game da wannan.

As can be seen, Al-Hafizh (Ibn Hajar) attributed the narration to Kathir bin Abdullah whilst Abu Hudhaifah Nabil bin Mansur bin Ya’qub bin Sultan Al-Bisarah Al-Kuwitiy, the author of “Unais As- Saari”, attributed it to Abdullah bin Nafi’ As-Sa’igh from Kathir bin Abdullah. However, both of them are guilty of an obscene shortcoming in respect to this.

Cewa Manzon Allah (ﷺ) ya ce: "Lalle addini zai koma Hijaz kamar yadda maciji yake komawa ramin sa, kuma addini zai nemi mafaka a Hijaz kamar yadda awaki na dutse ke neman mafaka a kan dutse. Addini ya fara ne a matsayin wani abu baƙo, kuma zai koma a matsayin wani abu baƙo. Albarka ta tabbata ga baƙi; waɗanda za su gyara abin da mutane bayan na suka lalata daga Sunnata."

That the Messenger of Allah (peace be upon him) said: “Verily, the Deen will retreat back to the Hijaz as a snake retreats back to its hole, and the Deen will seek refuge in the Hijaz as the mountain goat seeks refuge in the mountain top. The Deen began as something strange and will return as something strange. Blessed are the strangers; those who will rectify what the people after me have corrupted from my Sunnah”.

Wasu sun yi magana game da Kathir, da a ce sun yi shiru game da shi da ya fi amfani. Hakika, masu jahilci ne kawai suka yi magana game da shi da kuma dalilansa (ko alakokinsa). Na ji Ibn Uwais yana cewa: Malik ya tambaye ni game da Hadisinsa, Yahya bin Sa'id Al-Ansari kuma ya ruwaito daga gare shi. Ba ni da shakka cewa na ji Ibrahim bin Al-Mundhir (Idan kuwa ban ji daga gare shi ba, to wani Thiqah ne ya ruwaito mini) yana cewa: "Kathir yana da'awar cewa Manzon Allah ﷺ ya ba kakansa filaye, kuma yana jayayya da mutanen yankin. Yana yin jayayya sosai. Ya je wurin Ibn 'Imran don yin jayayya, sai 'Imran ya ce masa: 'Ya Kathir, hakika kai mutum ne mara aiki wanda ke yin jayayya sosai game da abin da ba ka sani ba, kana da'awar abin da ba naka ba, kuma ba ka da hujja daga abin da kake nema. Don haka kada ka zo wurina, kuma ba zan bari in ganka ba sai dai idan ka ga cewa na 'yanta lokacina ga mutanen batanci. Idan ka gani, to ka zo.' Wata rana Ibn 'Imran yana tare da mu, sai ga shi Kathir bin Abdullah ya zo masa. Ya ce: 'Ban gaya maka kada ka zo wurina sai ka ga na 'yanta lokacina ga mutanen batanci ba?' Sai Kathir ya amsa: 'Ka faɗi gaskiya, Allah ya gyara al'amarin Alkali. Hakika, ban zo maka ba sai da mutanen batanci suka zo maka. Wane da wane da wane da wane sun zo maka. Dukansu mutanen batanci ne, don haka na zo tare da su biyu.' Wannan umarni ne daga Ibn 'Imran a gare shi. Abu Yusuf ya ce: 'Ya umarce shi da ya manne da ginshiƙin har sai ya tashi daga shari'a.' Abu Yusuf ya ce: 'Su mutanen da suka sadaukar da kansu ga Ibn 'Imran ne.' Wannan kuma an rubuta shi a cikin rubutun "Ash-Shamela Lil-Ma'rifah Wa At-Tarikh" (shafi na 62 – bisa lambobin ɗakin karatu na Shamela na lantarki).

Some have spoken about Kathir who had they been silent about him it would have been more beneficial. Indeed, only the ignorant have spoken about him and his motives (or relations). I heard Ibn Uwais saying: Malik asked me about his Hadith and Yahya bin Sa’id Al-Ansari related from him. I have no doubt that I heard Ibrahim bin Al- Mundhir (And if I didn’t hear it from him, then a Thiqah related it to me) that he said: “Kathir used to claim that the Prophet (peace be upon him) had granted his grandfather land and he used to dispute with those in that area. He used to quarrel a lot. He went to Ibn ‘Imran to quarrel and so ‘Imran said to him: “O Kathir, indeed you are an idle man who quarrels a lot in respect to that which you don’t know, you claim that which does not belong to you and you have no evidence from what you demand. So, don’t approach me and I will not let me see you unless you see that I have freed my time for the people of falsehood. If you see that, then come”. One day Ibn ‘Imran was with us and then behold Kathir bin Abdullah had approached him. He (Ibn ‘Imran) said: “Did I not tell you to not come to me unless you see me having freed my time for the people of falsehood?” Kathir then replied: ““You have said the truth, may Allah make good the affair of the Qadi. Indeed, I only came to you when the people of falsehood came to you. So and so and so and so person came to you. They are both people of falsehood and so I came along with them both”. It was from the command of Ibn ‘Imran to him. Abu Yusuf said: “He commanded to remain fast to the column until he had stood from judicial proceedings”. Abu Yusuf said: “They were from those devoted to Ibn ‘Imran]. This has also been recorded in the transcript of “Ash-Shamela Lil- Ma’rifah Wa At-Tarikh” (p. 62 – by the numbering of the Shamela E- library).