Mungkin tempat terbaik untuk memulai dalam hal biografi yang kaya dan seimbang tentang Imam Al-Hafizh Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani, ialah apa yang terdapat dalam kitab "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’”:

Berikut yang disebutkan dalam "Siyar A'alam An-Nubulaa'" [Dengan Tashkil dan sesuai dengan cetakan] (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 – Sang Imam, Al-Hafizh, yang jujur (Saduq); pengarang Al-Maghazi dan As-Siyar (Seera). Beliau dikenali sebagai: Abu Bukair. Kinayah beliau ialah Abu Bakr Al-Kufi, Al-Hammal, dan beliau adalah bapa kepada Bakr dan Abdullah. Beliau meriwayatkan daripada: Hisham bin ‘Urwah, Sulaiman Al-Aa’mash, Talha bin Yahya, Zakariya bin Abu Za’idah, Muhammad bin Ishaq (yang daripadanya beliau banyak meriwayatkan), ‘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 (pengarang “Al-Harir”), Hajjaj bin Abu Zainab, Shu’bah dan Khalq. Dan yang berikut meriwayatkan daripadanya: 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 dan lain-lain. ‘Abbas meriwayatkan daripada Ibn Ma’een (yang berkata): [Beliau (iaitu Abu Bukair) adalah Saduq (jujur/amanah)]. Mudar bin Muhammad dan Uthman bin Sa’id meriwayatkan daripada Ibn Ma’een: Beliau adalah Thiqah (dipercayai/boleh dipercayai). Uthman bin Sa’id berkata mengenai beliau: [Tiada sebarang isu atau masalah yang berkaitan dengannya]. Ibrahim bin Abdullah bin Al-Junaid meriwayatkan daripada Yahya bin Ma’een yang berkata: [Beliau (Abu Bukair) adalah Thiqah Saduq (jujur dan boleh dipercayai)]. Namun, beliau pernah bersama Ja’far bin Yahya Al-Barmakiy, yang hidup senang. Kemudian seorang lelaki berkata kepadanya: “Mereka menuduh beliau (iaitu Abu Bukair) sebagai Zindiq (pendusta agama) kerana ini dan itu”. Lalu beliau berkata: [Itu adalah dusta]. Yahya meneruskan: [Saya melihat dua anak Abu Shaib’ah datang kepadanya tetapi beliau menghalau mereka. Mereka meminta sebuah kitab daripadanya tetapi beliau tidak memberikannya kepada mereka. Mereka kemudian pergi sambil memperkatakan tentang beliau]. Ahmad bin Abdullah Al-‘Ijliy berkata: [(Mengenai) Bakr bin Yunus Abu Bukair: Tiada sebarang isu atau masalah yang berkaitan dengannya. Ayahnya pernah memegang jawatan di mahkamah perbuatan zalim pada zaman (pemerintahan) Ja’far, dan sebahagian orang menggolongkan kedua-duanya (iaitu dia dan ayahnya) sebagai Da’if (lemah dari segi penerimaan riwayat)]. Ibn Abu Hatim berkata: [Abu Zur’ah ditanya: “Apakah perkara yang kamu tidak setujui mengenainya?” Beliau menjawab: “Adapun dari segi Hadith, maka saya tidak mengenalinya.” Abu Hatim berkata: Kedudukannya ialah Sidq (kejujuran)]. Abu Ubaid meriwayatkan daripada Abu Dawud yang berkata: [Dia bukan Hujjah (sumber yang boleh dijadikan hujah) pada pandangan saya. Dia mengambil ucapan Ibn Ishaq lalu mengaitkannya dengan Ahadeeth. Dia mendengar (menerima) daripada Ibn Ishaq secara periwayatan (يرلاب)]. An-Nasa’i berkata: [Dia tidak kuat], dan pada suatu ketika beliau berkata: [Dia Da’if] (lemah). Ibn Hibban menggolongkannya sebagai kuat, bersama-sama dengan yang lain. Diriwayatkan juga daripada Ibn Ma’een, bahawa beliau berkata: [Dia Thiqah (boleh dipercayai, dipercayai sepenuhnya), kecuali dia seorang Murji’ yang menurut Sultan (pihak berkuasa)]. Abu Ishaq Al-Juzjaniy berkata: [Perkaranya perlu diteliti dengan cermat (atau disahkan)]. ‘Ali bin Al-Madini berkata: [Saya menulis (merekod) daripadanya tetapi saya tidak meriwayatkan daripadanya]. Muhammad bin Uthman bin Abu Shaibah berkata: [Yahya bin Al-Himani berkata kepada saya: “Saya tidak membenarkan periwayatan (Hadith) daripada Yunus”]. Muhammad bin Abdullah bin Numair dan Ubaid bin Ya’ish berkata: [Dia Thiqah (dipercayai, boleh dipercayai sepenuhnya). Muslim meriwayatkan daripadanya dalam al-Shawahid tetapi tidak dalam al-Usool (Nota penterjemah: al-Usool ialah Hadith dengan sanad (Isnad) yang paling kuat, dan al-Shawahid ialah Hadith yang tidak sekuat itu. Dikatakan bahawa Muslim memulakan setiap bab (atau topik) dengan al-Usool dan diikuti dengan al-Shawahid)]. Abdur Rahman bin Salih meriwayatkan: Yunus meriwayatkan kepada kami daripada Yunus bin ‘Amr, daripada ayahnya, daripada Al-Baraa’, daripada Zaid bin Harithah, bahawa beliau berkata: “Wahai Rasulullah ﷺ! "Engkau telah mempersaudarakan antara aku dan Hamzah bin Abdul Muttalib."

“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 meninggal dunia pada tahun 199 H ketika hampir mencapai umur 80 tahun. Abu Ja'far bin Al-Muqayyir dan satu kumpulan (Jama'ah) memberitahu kami: Mereka berkata: Yahya bin Qumaira meriwayatkan daripada Shuhda, daripada Abu Ghalib Al-Baqilani, daripada Abu 'Ali bin Shadhan, daripada Ahmad bin Uthman Al-Adami, Abdullah bin Isma'il Al-Hashimi, Abu Sahl bin Ziyad dan Uthman bin As-Sammak, yang (kesemuanya) berkata: Ahmad bin Abdul Jabbar memberitahu kami daripada Yunus bin Bukair, daripada Hisham bin 'Urwah, daripada bapanya, daripada 'A'ishah, yang berkata: "Ibuku merawatku, kerana ingin menggemukkan aku dengan sejenis lemak, untuk mempersembahkan aku kepada Rasulullah ﷺ. Itu tidak berhasil sehingga aku memakan kurma dengan timun. Lalu aku mencapai tahap kegemukan terbaik yang mungkin." [Akhir Petikan].

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].

Berikut disebut dalam kitab "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):

(Mengenai) Yunus bin Bukair Ash-Shaibani Kufi; yang dikenali dengan gelaran Abu Bakr – Saya mendengar daripada Ibn Hammad: As-Sa'di berkata: [(Mengenai) Yunus bin Bukair, perkaranya hendaklah diteliti dengan saksama (atau disahkan) kerana penyimpangannya daripada jalan (Tariq)]. Yusuf bin Ibrahim At-Tabari meriwayatkan daripada Ahmad bin Abu Khaithama, daripada Ubaid bin Ya'ish, daripada Yunus bin Bukair dan Abu Bakr Ash-Shaibani, dan beliau adalah Thiqah (dipercayai, boleh dipercayai). Abu Ya'la meriwayatkan: Saya mendengar Al-Qasim bin Abu Shaibah berkata: Yunus bin Bukair meriwayatkan kepada kami; (beliau ialah) seorang Sheikh dari Numair. Telah diriwayatkan kepada kami bahawa Muhammad bin Yahya bin Adam dan Al-Hussein bin 'Iyad, kedua-duanya dari Mesir, berkata: Telah diriwayatkan kepada kami bahawa Ibrahim bin Abu Dawud bertanya kepada Muhammad bin Abdullah bin Numair mengenai 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?

Dia menjawab: [Thiqah yang boleh diterima (kebolehpercayaan, kebolehpegangan) dan dia bercakap panjang lebar]. Dia berkata: Saya bertanya kepada Yahya bin Ma'een tentang Yunus bin Bukair, lalu dia berkata: (Dia) Saduq Muslim (benar)]. Muhammad bin 'Ali meriwayatkan daripada Uthman: Saya bertanya kepada Yahya bin Ma'een tentang Yunus bin Bukair dan tentang hadisnya. Dia berkata: [Thiqah (dipercayai, boleh dipegang). Uthman berkata: [Terdapat perselisihan mengenai Yunus]. Dalam keadaan lain Uthman berkata: [Oleh itu, Yunus bin Bukair tidak mempunyai isu atau masalah yang berkaitan dengannya]. Abdan meriwayatkan daripada 'Uqbah bin Mukram, daripada Yunus bin Bukair, daripada Hisham bin 'Urwah, daripada ayahnya, daripada A'ishah, bahawa Nabi ﷺ bersabda: "Bersuci itu (dilakukan) dengan tiga batu". Ini juga diriwayatkan dalam bentuk Mawsul (bersambung sepenuhnya dari awal hingga akhir) oleh Mughirah bin Abdur Rahman dan Mubash'shir bin Ubaid, antara lain. Ibn Najiya meriwayatkan daripada Muhammad bin Isma'il Al-Bukhari, daripada Ubaid bin Ya'ish, daripada Yunus bin Bukair, daripada Hisham bin 'Urwah, daripada Abi Az-Zinad, daripada Al-Aa'raj, daripada Abu Hurairah: Bahawa Rasulullah ﷺ bersabda: "Ad-Dajjal tidak akan turun (iaitu masuk) ke Al-Madinah". 'Abdan meriwayatkan daripada Baqiya, daripada Ibn Mukram, daripada Yunus bin Bukair, daripada Hisham bin 'Urwah, daripada Abu Az-Zinad daripada Al-Aa'raj, daripada Abu Hurairah: [Bahawa Rasulullah ﷺ bersabda: "Isa, anak Maryam, akan turun dan tinggal di kalangan manusia selama empat puluh tahun". Ditanya: "Wahai Abu Hurairah, adakah setahun itu seperti setahun (biasa)?" Dia berkata: "Begitulah yang dikatakan"].

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 meriwayatkan daripada ‘Uqbah bin Mukram, daripada Yunus bin Bukair, daripada Hisham bin ‘Urwah, daripada Abu Az-Zinad, daripada Al-A‘raj, daripada Abu Hurairah: Bahawa Rasulullah ﷺ bersabda: “Jika seekor anjing menjilat (atau minum daripada) bekas salah seorang daripada kamu, maka basuhlah ia tujuh kali.”

‘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 meriwayatkan daripada ‘Uqbah, daripada Yunus bin Bukair, daripada Hisham bin ‘Urwah, daripada bapanya, daripada Abdullah bin ‘Umar: Rasulullah ﷺ bersabda: “Dirikanlah solat di kandang kambing dan janganlah solat di tempat berehat unta”. Beliau berkata: Hadis-hadis ini daripada Hisham (bin ‘Urwah) diketahui melalui Yunus bin Bukair yang meriwayatkan daripadanya. Abdullah bin Muhammad bin Abdul Aziz meriwayatkan daripada Abdur Rahman bin Subaih, daripada Yunus bin Bukair, daripada Yunus bin ‘Amr, daripada bapanya, daripada Al-Barraa’ bin ‘Azib, daripada Zaid bin Harithah, yang berkata: “Wahai Rasulullah ﷺ, engkau telah mengikat persaudaraan antara aku dan Hamzah bin Abdul Muttalib”. Yunus bin ‘Amr yang disebut dalam isnad ini ialah Yunus bin Abu Ishaq As-Sabi’iy, manakala nama Abu Ishaq ialah ‘Amr bin Abdullah. Ibn As-Saa’id meriwayatkan daripada Ahmad bin Abdul Jabbar At-Tamimi, daripada Yunus bin Bukair, daripada Muhammad bin Ishaq. Daripada ‘Ataa, daripada Abu Hurairah, yang berkata: “Penduduk Tihamah biasa melayan kambing sebagaimana kami melayan kambing dan unta”. Ibn As-Saa’id berkata: [Saya tidak melihat mengenai perkara ini bahawa ia diriwayatkan daripada Abu Hurairah kecuali melalui Yunus bin Bukair, dan beliau meriwayatkannya daripada Abu Ishaq dan selainnya. Ia juga diriwayatkan daripada ‘Ataa oleh sekumpulan perawi, dan kesemua mereka menghentikan isnadnya (iaitu) pada ‘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 meriwayatkan daripada 'Uqbah bin Mukram, daripada Yunus bin Bukair, daripada Sulaiman Al-A'mash, daripada Anas bin Malik yang meriwayatkan: [Rasulullah ﷺ pergi menziarahi seorang lelaki (kerana sakit), dan dia telah menjadi seperti ayam (dari segi kelemahan) kerana teruknya penyakit itu. Rasulullah ﷺ bersabda kepadanya: "Adakah engkau telah berdoa atau memohon kepada Allah (iaitu agar Dia menyembuhkan engkau)?" Dia menjawab: "Ya, sudah. Aku berkata: Ya Allah, segerakanlah di dunia ini azab-Mu ke atasku di akhirat (iaitu gantikanlah)." Rasulullah ﷺ bersabda: "Engkau tidak akan mampu menanggungnya. Sebaliknya, lebih baik jika engkau berkata: Ya Tuhanku, kurniakanlah kepadaku kebaikan di dunia dan kurniakanlah kebaikan di akhirat serta lindungilah aku daripada azab neraka." Maka dia pun mengucapkannya lalu sembuh.] Abu Ya'la meriwayatkan daripada 'Uqbah, daripada Yunus, daripada Sulaiman Al-A'mash yang berkata: [Aku mendengarnya menyebutkannya (iaitu hadis itu) daripada Anas, secara marfu'. Dia berkata: "Jika seorang lelaki menikahi seorang wanita, maka jika wanita itu seorang anak dara, dia menggaulinya tujuh kali. Dan jika wanita itu sebelumnya pernah berkahwin, maka dia menggaulinya tiga kali, kemudian membahagikannya."] Dia berkata: Kedua-dua hadis daripada Al-A'mash dan Anas ini dikenali melalui 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 meriwayatkan daripada Ishaq bin Musa Al-Ansari, daripada Yunus bin Bukair bin Wasil Ash-Shaibani, daripada Hisham bin Sa’d Al-Qurashi, daripada Zaid bin Aslam, daripada Ibn ‘Umar, yang berkata: [Bahawa Nabi ﷺ merejam seorang wanita Yahudi]. Beliau berkata: Disandarkan kepada Yunus bin Bukair apa yang telah disebutkan daripada Al-Gharaib (iaitu hadis yang hanya diriwayatkan melalui seorang perawi) antara lain. Imam-imam seperti Ibn Ma’een dan Ibn Numair, antara lain, telah mengesahkannya (iaitu mengisytiharkannya sebagai Thiqah).” [Tamat petikan].

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].

- Imam Al-Hafidh Ahmad bin Hajar Al-Asqalani berusaha mendamaikan pandangan-pandangan yang dikemukakan secara seimbang, namun beliau tidak menyampaikannya dengan sepenuhnya tepat. Beliau berkata dalam kitabnya “Taqrib At-Tahdhib” (3/124): “Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, adalah Saduq (orang yang jujur) yang pernah melakukan kesilapan. Beliau termasuk dalam generasi kesembilan. Beliau wafat pada tahun 99 (iaitu 199 H).”

- 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)” .

Sebenarnya lelaki itu adalah Thiqah Saduq (boleh dipercayai, dipegang kata-katanya dan benar), sebagaimana yang disahkan oleh Imam para imam dalam ilmu Al-Jarh dan At-Ta'dil, Abu Zakariyah Yahya bin Ma'een. Beliau mengenalinya kerana beliau (Yunus bin Bukair) termasuk dalam generasi ulama Abu Zakariya. Beliau menghadiri majlis-majlisnya (atau pengajiannya), mengikuti berita tentangnya dan mempelajari Hadith-Haditnya dengan teliti. Imam Abu Zakariya telah merekodkan ribuan dan ribuan jalan periwayatan Hadith, dan tiada seorang pun di seluruh dunia yang mendekati beliau dalam hal tersebut. Walaupun demikian, tetap perlu memberi jawapan kepada mereka yang mengisytiharkannya tidak boleh dipercayai atau yang ragu-ragu terhadapnya. Ini kerana, walaupun Imam Abu Zakariya mempunyai kedudukan yang terkemuka, beliau tetap tidak maksum dan tidak meliputi ilmu tentang setiap perkara.

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.

Adapun apa yang disebutkan berkenaan hubungannya (iaitu Yunus bin Bukair) dengan pihak berkuasa dan mazhabnya berkaitan Syiah atau ketiadaan perkara tersebut, maka semua itu tidak menjadi urusan kita. Kemungkinan besar inilah punca di sebalik kata-kata Al-Himani (yang merupakan seorang fanatik Syiah yang berpihak dan menderita kebodohan) serta punca keraguan Al-Juzjani terhadapnya "kerana penyimpangannya daripada jalan". Ini adalah kebiasaan Al-Juzjani yang merupakan seorang Nasibi jahat yang keji, licik dalam mazhabnya, dan pendapatnya tidak mempunyai nilai. Begitulah cara kita menangani kata-kata mereka yang bercakap berdasarkan permusuhan atau dengki; sama seperti Abdullah dan Uthman, dua anak Abu Shaibah (iaitu yang menyebarkan maklumat palsu tentang 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).

Pendapat Abu Dawud masih perlu diteliti: [Dia bukan hujah (sumber yang berwibawa) bagi saya. Dia mengambil ucapan Ibn Ishaq lalu menghubungkannya dengan hadith-hadith. Dia mendengar (menerima) daripada Ibn Ishaq melalui riwayat (يرلاب)]. Jika ini disahkan, maka ia adalah perkara yang serius, yang boleh menyebabkan hadithnya gugur daripada tahap yang boleh dijadikan dalil secara mutlak. Ini juga, kemungkinan besarnya, yang menjadi sandaran Imam Al-Hafizh (Al-Asqalani) ketika beliau berkata dalam ringkasan biografinya (tentang Yunus) dalam kitab "Taqrib": [Dia seorang yang Saduq (jujur) yang melakukan kesilapan], sebagaimana juga yang menjadi sandaran An-Nasa'i, yang termasuk dalam kalangan mereka yang sangat keras kepala.

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.

Mengenai perkara ini, kami katakan: Ini tidak lebih daripada sekadar telahan daripada Abu Dawud, yang diikuti oleh ramai orang, tetapi beliau tidak menyebut kepada kami sebarang bukti yang jelas untuk menyokong perkara itu. Antara tujuan mereka dalam mengklasifikasikan riwayat Yunus bin Bukair sebagai gharib (iaitu diriwayatkan melalui jalurnya sahaja) ialah untuk menyingkirkan tambahan daripada Sirah dan mungkin rantaian periwayatan yang tidak ditemui melalui jalur-jalur lain dan tidak terdapat dalam Sirah yang terkenal, yang tersebar luas di kalangan orang ramai; terutamanya Sirah dalam Tahdhib Ibn Hisham. Jawapan kepada perkara itu ialah: Pertama: Yunus bin Bukair mempunyai pengesahan dan kebolehpercayaan yang lebih tinggi berbanding kebanyakan perawi Sirah daripada Ibn Ishaq, seperti Ziyad bin Abdullah Al-Baka'iy, yang daripadanya Ibn Hisham mengambil Sirah tersebut; kalaulah bukan kerana beliau, tiada siapa yang mengenali beliau, dan Salamah bin Al-Fadl Al-Abrash. Yunus lebih diutamakan berbanding mereka.

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.

Kedua: Yunus bin Bukair telah menjelaskan hal itu sendiri dengan cara yang tidak meragukan, dalam kes yang disebutkan berikut dalam "As-Seera An-Nabawiyah" karya Ibnu Ishaq (p1 Shamela e-library): [Dengan nama Allah Ar-Rahman Ar-Rahim: Ahmad bin Abdul Jabbar meriwayatkan daripada Yunus bin Bukair bahawa dia berkata: "Setiap sesuatu daripada Hadith Ibnu Ishaq adalah Musnad (iaitu boleh dikesan melalui rantaian periwayatan). Dia mendiktekannya kepada saya, atau membacakannya kepada saya, atau meriwayatkannya kepada saya. Dan apa yang tidak Musnad, maka ia telah dipelajari di tangan Ibnu Ishaq"] [Tamat petikan].

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].

Oleh itu, kebenaran itu jelas bagi setiap orang yang mempunyai penglihatan: Iaitu bahawa kebanyakan daripada apa yang datang dalam Seera datang dalam bentuk yang bukan Musnad. Ia sebenarnya merupakan kajian oleh Ibn Ishaq daripada manuskrip atau manuskrip-manuskrip yang beliau bentangkan kepada orang ramai. Ini berlaku dalam keadaan di mana Asaneed (silsilah periwayatan) sering diabaikan demi memelihara kelancaran dan kesinambungan urutan serta kisah-kisah sejarah. Ini adalah kaedah yang terkenal, yang tidak dapat dielakkan, dan tiada masalah atau isu padanya. Ia ditentukan oleh keperluan berkaitan kitab-kitab Seera dan sejarah. Adapun apa yang diriwayatkan oleh Yunus bin Bukair, ia termasuk dalam Hadith Ibn Ishaq, yang diriwayatkan kepadanya, didiktekan kepadanya, atau dibacakan dari ingatannya atau dari asal kitabnya, dan sekian sahajalah perkara itu.

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.

Ia juga jelas menunjukkan kejahilan orang yang bernama Abdul Qadir Al-Muhammadi dan mereka yang serupa dengannya dari kalangan pengikut buta (Muqallidin) Al-Hafizh bin Hajar, yang menulis berikut di platform Ahl ul-Hadith (19/03/2007) ketika membincangkan rangkaian periwayatan Sahifah Al-Madinah: [Maka lelaki itu adalah Saduq (jujur) jika dikejar (iaitu riwayatnya dikukuhkan atau disokong oleh faktor/riwayat tambahan), manakala terdapat perbincangan apabila dia bersendirian dalam periwayatan, sebagaimana dia di sini (dalam kes ini). Itu selain daripada dia bersendirian dalam meriwayatkan daripada Ibn Ishaq. Dan kata-kata Abu Dawud mengenainya jelas. Kemudian, sebagai tambahan, Ibn Ishaq meriwayatkannya dalam “Maghazi”nya tanpa Isnad (rangkaian periwayatan)?]. Ini dicatatkan sedemikian dalam arkib platform Ahl ul-Hadith 2 - (51/390) di perpustakaan elektronik Shamela. Malah kenyataannya: [Maka lelaki itu adalah Saduq (jujur) jika dikejar (iaitu riwayatnya dikukuhkan atau disokong oleh faktor tambahan)] tidak membawa makna, kerana sepatutnya dikatakan: [Dia dijadikan pegangan untuk dalil atau dalil ditetapkan olehnya – jika dia dikejar, iaitu riwayatnya disokong] atau [Hadisnya disahihkan jika dia dikejar, iaitu disokong]. Ini kerana perbincangan hanya berkisar tentang bila Saduq (orang jujur) itu dijadikan pegangan untuk dalil, berdasarkan definisi 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.

Oleh itu, adalah wajib untuk membetulkan biografi Hafiz dan ahli sejarah yang thiqah (boleh dipercayai) ini (iaitu Yunus bin Bukair) yang terdapat dalam "At-Taqrib", dengan menggantikan lafaz Al-Hafiz bin Hajar "Dia adalah Saduq (orang yang jujur) yang melakukan kesilapan" kepada lafaz yang betul, iaitu: "Thiqah (iaitu boleh dipercayai dan dipercayai sepenuhnya)". Teks At-Taqrib yang telah dibetulkan kemudiannya akan berbunyi: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, adalah Thiqah (boleh dipercayai-dipercayai sepenuhnya), seorang Imam dalam Sirah dan Maghazi, dan dia adalah sumber yang boleh dipercayai dan berautoriti dalam hal tersebut, dari tingkatan kesembilan (iaitu tingkatan rantaian). Dia meninggal dunia pada tahun 199 H].

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].