Orang yang bernama Abdul Qadir Al-Muhammadi, yang menulis di platform Ahl ul-Hadith pada tarikh 19/03/2007, ketika membincangkan rangkaian periwayatan Sahifah (dokumen) Al-Madinah, dengan meniru Al-Hafizh Ibn Hajar, menyatakan: [Adapun Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, maka dia seorang Saduq (orang yang jujur) yang mempunyai Awham (riwayat yang keliru) dan Manaakir (hadis yang ditolak oleh orang lain)]. Ini juga telah dicatatkan dalam arkib portal Ahl ul-Hadith di perpustakaan e-Shamela (2 - 51/390). Malah lafaz "Manaakir" yang digunakan di sini diambil daripada sumber lain dan bukan daripada kata-kata Al-Hafizh Ibn Hajar. Oleh itu, mungkin lebih wajar untuk bermula dengan ringkasan Ibn Hajar sebagaimana yang terdapat dalam "Taqrib At-Tahdhib" beliau, kemudian diikuti terus dengan pembetulannya secara ringkas mengikut metodologi yang sama seperti "Taqrib At-Tahdhib", sebelum meneruskan dengan bukti terperinci yang menetapkan kesahihan pembetulan kami.

The one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on the date 19/03/2007, when discussing the chains of transmission of the Sahifa (document) of Al-Madinah, in imitation to Al-Hafizh Ibn Hajar, stated: [As for Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, then he is a Saduq (truthful person) who has Awham (erroneous narrations) and Manaakir (Hadith rejected by others)]. This was also recorded in the archives of the Ahl ul-Hadith portal in the Shamela e-library (2 - 51/390). Even the wording “Manaakir” employed here, was taken from another source and was not from the speech of Al-Hafizh Ibn Hajar. It may therefore be more appropriate to begin with the summary of Ibn Hajar as found in his “Taqrib At- Tahdhib” and then follow that directly by correcting it in a concise manner following the same methodology as “Taqrib At-Tahdhib”, before going on to provide detailed evidence establishing the validity of our correction:

- Berikut telah dinyatakan dalam “At-Taqrib At-Tahdhib” (1/386/4515): [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Hijazi) ialah Saduq yang mempunyai Awham, dari tingkatan keenam (iaitu tingkatan periwayatan).]

- The following was stated in “At-Taqrib At-Tahdhib” (1/386/4515): [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Hijazi) is Saduq who had Awham, from the sixth (i.e. level of transmission)].

- Ini merupakan satu kesilapan dan peninggalan besar daripada Al-Hafizh, dan adalah betul jika ia dikatakan begitu: [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Madaniy) ialah seorang Thiqah (dipercayai - boleh dipercayai) Faqih (ahli fiqh), seorang ulama dalam bidang Al-Maghazi dan sejarah, daripada peringkat keempat (iaitu tingkatan periwayatan)]. Selain itu, beliau biasanya disebut dengan nama: Uthman bin Muhammad Al-Akhnasi, atau Utham bin Muhammad bin Al-Mughirah, atau Uthman Al-Akhnasi. Dalam bahagian berikut, kami akan menjelaskan dengan bukti setiap bahagian kenyataan kami, perkataan demi perkataan. Kami akan terlebih dahulu membentangkan teks-teks para Imam mengenai lelaki ini:

- This represents an error and major omission from Al-Hafizh and it was correct for it to have been said: [Uthman bin Muhammad bin Al- Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Madaniy) is a Thiqah (trustworthy - reliable) Faqih (jurist), a scholar in Al-Maghazi and history, from the fourth (i.e. level of transmission)]. In addition, he is normally mentioned by the name: Uthman bin Muhammad Al-Akhnasi, or Utham bin Muhammad bin Al-Mughirah, or Uthman Al-Akhnasi. In the following section we will make clear by way of evidence every part of our statement, word for word. We will first present the texts of the Imams concerning this man:

- Berikut ini disebutkan dalam "At-Tarikh Al-Kabir" (6/249/2305):

- The following came stated in “At-Tarikh Al-Kabir” (6/249/2305):

[Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Sariq Ath-Thaqafi Al-Akhnasiy (Hijazi) meriwayatkan daripada Sa'id Al-Maqbari dan Az-Zuhriy. Az-Zuhri, Abdullah bin Ja'far Al-Makhrami dan Muhammad bin 'Amr bin 'Alqamah meriwayatkan daripadanya]. Saya berkata: Di sini, Al-Bukhari tidak menegaskan secara pasti bahawa Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi mendengar (secara langsung) daripada Sa'id Al-Maqbari.

[Uthman bin Muhammad Al-Mughirah bin Al-Akhnas bin Sariq Ath- Thaqafi Al-Akhnasiy (Hijazi) related from Sa’id Al-Maqbari and Az- Zuhriy. Az-Zuhri, Abdullah bin Ja’far Al-Makhrami and Muhammad bin ‘Amr bin ‘Alqamah related from him]. I say: Here, Al-Bukhari did not assert authoritatively that Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi heard (directly) from Sa’id Al-Maqbari.

- Dalam "Al-‘Ilal Al-Kabir" karya At-Tirmidhi (161) 273), disebutkan berikut ini:

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

"Muhammad bin Yahya meriwayatkan kepada kami daripada Mu'alla bin Mansur, daripada Abdullah bin Ja'far Al-Makhrami, daripada Uthman bin Muhammad Al-Akhnasi, daripada Sa'id Al-Maqbari, daripada Abu Hurairah, yang berkata:

“Muhammad bin Yahya related to us from Mu’alla bin Mansur, from Abdullah bin Ja’far Al- Makhrami, from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqbari, from Abu Hurairah, who said:

Bahawa Nabi ﷺ melaknat lelaki yang berkahwin dengan seorang wanita dengan tujuan menceraikannya supaya wanita itu dapat kembali kepada suami pertamanya, dan lelaki (suami pertama) yang untuknya perbuatan itu dilakukan.

“That the Prophet (peace be upon him) cursed the man who married a woman in order to divorce her so that she may go back to her first husband and the man (the first husband) for whom that is done”.

Saya bertanya kepada Muhammad tentang hadis ini dan dia berkata: “Ia adalah hadis Hasan: Abdullah bin Ja’far Al-Makhrami adalah Saduq Thiqah, Uthman bin Muhammad Al-Akhnasi adalah Thiqah, dan saya dahulu berpendapat bahawa Uthman tidak pernah mendengar (secara langsung) daripada Sa’id Al-Maqbari” [Tamat petikan].

I asked Muhammad about this Hadith and he said: “It is a Hasan Hadith: Abdullah bin Ja’far Al- Makhrami is Saduq Thiqah, Uthman bin Muhammad Al-Akhnasi is Thiqah, and I used to believe that Uthman had not heard (directly) from Sa’id Al-Maqbari” [End of Quote].

Di sini, Al-Bukhari telah mengesahkan bahawa Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi mendengar (secara langsung) daripada Sa’id Al-Maqbari, dan beliau memutuskan dengan tegas akan kekuatan riwayat tersebut.

I say: Here, Al-Bukhari verified that Uthman bin Muhammad bin Al- Mughirah Al-Akhnasi heard (directly) from Sa’id Al-Maqbari and asserted its solidity authoritatively.

- Perkara berikut dinyatakan dalam "At-Tabaqat Al-Kubra" [Mutammim At-Tabi'in] (m.s. 271):

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

[Muhammad bin ‘Umar meriwayatkan daripada Abdur Rahman bin Abu Az-Zinad daripada bapanya, yang berkata: “Mereka adalah sepuluh orang yang duduk dalam satu majlis yang dikenali dengannya. Antara mereka ialah Ya’qub bin ‘Utbah, dan tiada seorang pun daripada mereka yang memiliki kelebihan sebanyak dirinya; bunyi kucing pun tidak kedengaran di dalam rumahnya.” Muhammad bin ‘Umar berkata: “Sepuluh orang itu adalah sebaya, mereka ialah Fuqaha’ (ahli fiqh) dan ‘Ulama’ (cendekiawan). Mereka termasuk: Ya’qub bin ‘Utbah, Uthman bin Muhammad bin Al-Akhnas, Abdullah, Abdur Rahman, Al-Harith Banu ‘Ikramah bin Abdur Rahman bin Al-Harith bin Hisham, Sa’d bin Ibrahim, As-Salt bin Zabid, Salih bin Kaisan, Abdullah bin Yazid bin Hurmuz dan Abdullah bin Yazid Al-Hudhiliy. Ya’qub adalah Thiqah (dipercayai – boleh dipercayai), beliau mempunyai banyak Ahadith, ilmu periwayatan dan Sirah antara bidang-bidang lain.”]

[Muhammad bin ‘Umar related from Abdur Rahman bin Abu Az-Zinad from his father, who said: “They were ten sitting in a single sitting who were known by it. They included among them Ya’qub bin ‘Utbah and none of them had as many virtues as him, not even the sound of a cat could be heard in his house”. Muhammd bin ‘Umar said: “Those ten were of the same age group, they were Fuqahaa’ (jurists) and ‘Ulamaa’ (Scholars). They included: Ya’qub bin ‘Utbah, Uthman bin Muhammad bin Al-Akhnas, Abdullah, Abdur Rahman, Al-Harith Banu ‘Ikramah bin Abdur Rahman bin Al-Harith bin Hisham, Sa’d bin Ibrahim, As-Salt bin Zabid, Salih bin Kaisan, Abdullah bin Yazid bin Hurmuz and Abdullah bin Yazid Al-Hudhiliy. Ya’qub was Thiqah (trustworthy – reliable), he had many Ahadeeth, knowledge of transmission and Seerah among other areas].

"Sesiapa yang telah dilantik menjadi hakim di kalangan manusia, maka sesungguhnya dia telah disembelih tanpa pisau."

“Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

Al-‘Abbas bin Muhammad bin Hatim Ad-Dawri meriwayatkan daripada Hisham bin Ubaidullah Ar-Razi, daripada Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Makhrama. Daripada Uthman bin Muhammad, daripada Al-Aa’raj dan Al-Maqburi, daripada Abu Hurairah, beliau berkata: Rasulullah ﷺ bersabda: “Sesiapa yang telah dilantik menjadi hakim di kalangan manusia, maka sesungguhnya dia telah disembelih tanpa pisau.”

Al-‘Abbas bin Muhammad bin Hatim Ad-Dawri related from Hisham bin Ubaidullah Ar-Razi, from Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Makhrama. From Uthman bin Muhammad, from Al-Aa’raj and Al-Maqburi, from Abu Hurairah, who said: The Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

Ishaq bin Al-Hasan meriwayatkan daripada Hisham Ar-Razi; kemudian beliau keliru atau tersilap dalam isnad … Beliau berkata: Hisham bin Ubaidullah bin Bilal Ar-Razi meriwayatkan daripada Abdullah bin Ja'far Al-Makhrami, daripada Muhammad bin Ibrahim … Beliau berkata: Saya berpendapat ia daripada Al-Muqbari dan Al-Aa'raj, daripada Abu Hurairah, daripada Nabi ﷺ: Hadith yang sama (iaitu Sesiapa yang telah dijadikan hakim). Kenyataannya: Muhammad bin Ibrahim adalah suatu kesilapan dan kerana itu kenyataan (atau pandangan) yang betul ialah apa yang dikatakan oleh Ad-Dawriy. Abdullah bin Ja'far bin Mus'ab bin Abdullah Az-Zubairi meriwayatkan daripada datuknya, daripada Al-Mughira bin Abdur Rahman, daripada Abdullah (iaitu Ibn Sa'id Ibn Abu Hind), daripada Uthman bin Muhammad Al-Akhnasi, daripada Sa'id Al-Maqburi, daripada Abu Hurairah: Bahawa Rasulullah ﷺ bersabda: "Sesiapa yang telah dijadikan hakim di kalangan manusia, maka sesungguhnya dia telah disembelih tanpa pisau."

Ishaq bin Al-Hasan related from Hisham Ar-Razi; he was then confused or erred in the Isnad … He said: Hisham bin Ubaidullah bin Bilal Ar-Razi related from Abdullah bin Ja’far Al-Makhrami, from Muhammad bin Ibrahim … He said: I believe it to be from Al-Muqbari and Al-Aa’raj, from Abu Hurairah, from the Prophet (peace be upon him): The same Hadith (i.e. Whoever has been made a judge). His statement: Muhammad bin Ibrahim is an error and therefore the correct statement (or view) is what Ad-Dawriy said. Abdullah bin Ja’far bin Mus’ab bin Abdullah Az-Zubairi related from his grandfather, from Al-Mughira bin Abdur Rahman, from Abdullah (meaning Ibn Sa’id Ibn Abu Hind), from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

[Muhammad bin Yahya meriwayatkan daripada Abdul ‘Aziz bin ‘Imran, daripada bapanya, daripada Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, daripada ibunya Hukaimah, yang berkata: “Saya bersama empat orang yang mengebumikan Uthman bin ‘Affan, semoga Allah meridhainya: Jubair bin Mut’im, Hakim bin Hizam, Abu Jahm bin Hudhaifah dan Nayyar bin Mukram Al-Aslami. Mereka mengusungnya melintasi pintu sementara saya mendengar kepalanya terhantuk pada pintu seolah-olah ia labu, berbunyi ‘dub’ ‘dub’, sehingga mereka sampai ke Hushsh Kawkab. Beliau kemudian dikebumikan, dinding dirobohkan di atasnya dan beliau disembahyangkan jenazah”. Hushsh Kawkab ialah tempat di kaki dinding yang terletak di sebelah timur Al-Baqi’ (tanah perkuburan) dan dikenali sebagai Khadra’ Aban, dan beliau ialah Aban bin Uthman].

[Muhammad bin Yahya related from Abdul ‘Aziz bin ‘Imran, from his father, from Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, from his mother Hukaimah, who said: “I was with the four who buried Uthman bin ‘Affan, may Allah be pleased with him: Jubair bin Mut’im, Hakim bin Hizam, Abu Jahm bin Hudhaifah and Nayyar bin Mukram Al-Aslami. They carried him across the door whilst I heard his head rap upon the door as if it was a pumpkin saying ‘dub’ ‘dub’, until they reached Hushsh Kawkab. He was then buried, the wall was demolished over him and he was prayed upon”. Hushsh Kawkab place at the base of the wall which is in the east of Al-Baqi’ (burial ground) and known as Khadra’ Aban and he is Aban bin Uthman].

Saya berkata: Amat tidak mungkin bahawa Hakimah ini, ibu kepada Uthman bin Muhammad bin Al-Mughirah, ketika peristiwa ini berlaku masih seorang kanak-kanak kecil yang tidak mampu untuk memandikan (jenazah), menyediakannya, mengusungnya atau melakukan mana-mana keperluan pengebumian. Oleh itu, paling mungkin beliau ketika itu seorang wanita dewasa muda yang berumur tidak kurang daripada dua puluh tahun. Sedangkan wanita biasa tidak lagi boleh melahirkan anak selepas kira-kira 45 tahun umurnya, yang bermakna tarikh paling lewat beliau melahirkan anak ialah tahun 60 H atau sekitarnya. Maka, Uthman bin Muhammad bin Al-Akhnas pastinya dilahirkan sebelum tahun 60 H. Jika kita hendak menimbang kemungkinan yang paling besar, kita akan mengatakan bahawa beliau dilahirkan sekitar tahun 45 H, kerana beliau sebaya dengan Imam Salih bin Kaisan. Selain itu, tidak mungkin beliau dilahirkan sebelum tahun 45 H kerana jika begitu beliau tidak sempat bertemu Abu Hurairah. Maka beliau akan lebih tua daripada Az-Zuhri kira-kira 15-20 tahun, dan oleh itu tidaklah menghairankan bahawa Az-Zuhri meriwayatkan daripadanya, kerana beliau termasuk dalam kalangan yang paling muda di antara guru-gurunya.

I say: It is very unlikely that this Hakimah, the mother of Uthman bin Muhammad bin Al-Mughirah, was a young child (i.e. at the time of this incident) who was not capable of washing (the body), preparing it, carrying it or undertaking any of the necessities of burials. It is therefore most likely that she was a young mature woman of no less than twenty years of age. That is whilst an average woman can no longer bear children past approximately 45 years of age which would make the latest possible time for her to have given birth the year 60 AH or close to that. Consequently, Uthman bin Muhammad bin Al- Akhnas was most definitely born prior to 60 AH. If we were to outweigh the most likely scenario, we would say that his birth would have been around 45 AH. That is because he was of similar age to Imam Salih bin Kaisan. In addition, it is unlikely that it was before the year 45 AH because he would not then have missed Abu Hurairah. He would therefore have been older than Az-Zuhri by about 15-20 years and as such there is no wonder that Az-Zuhri related from him because he was from among the younger of his Shuyukh.

[Hadith Abu Hurairah telah diriwayatkan daripadanya melalui lebih daripada satu jalur. Sebahagian ulama telah bercakap tentang Abu Ma'shar dari sudut hafalannya (atau pemeliharaannya). Namanya ialah Najih, bekas hamba yang dimerdekakan (mawla) Bani Hashim. Muhammad (Al-Bukhari) berkata: "Saya tidak meriwayatkan apa-apa daripadanya, walaupun orang ramai telah meriwayatkan daripadanya." Muhammad (Al-Bukhari) berkata: "Hadith Abdullah bin Ja'far Al-Makhrami, daripada Uthman bin Muhammad Al-Akhnasi, daripada Sa'id Al-Maqburi, daripada Abu Hurairah, adalah lebih kuat daripada hadith Abu Ma'shar dan lebih sahih."]

[The Hadith of Abu Hurairah has been related from him from more than one angle. Some of the people of knowledge have spoken about Abu Ma’shar from the angle of his memory (or preservation). His name is Najih the Mawla of Bani Hashim. Muhammad (Al-Bukhari) said: “I don’t narrate anything from him although people have related from him”. Muhammad (Al-Bukhari) said: “The Hadith of Abdullah bin Ja’far Al-Makhrami, from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah, is stronger than the Hadith of Abu Ma’shar and more authentic].

- Hadis ini direkodkan dalam Sunan At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi meriwayatkan daripada Al-Mu'alla bin Mansur, daripada Abdullah bin Ja'far Al-Makhrami, daripada Uthman bin Muhammad Al-Akhnasi, daripada Sa'id Al-Maqburi, daripada Abu Hurairah, daripada Nabi ﷺ, baginda bersabda: "Apa yang berada di antara Timur dan Barat ialah Qiblat"]. At-Tirmidhi kemudian berkata: Ini ialah hadis Hasan Sahih. Abdullah bin Ja'far Al-Makhrami hanya disebut sebagai anak kepada Al-Miswar bin Makhramah. Selain itu, (hadis) "Apa yang berada di antara Timur dan Barat ialah Qiblat" telah diriwayatkan oleh lebih daripada seorang sahabat Nabi ﷺ, termasuk Umar bin Al-Khattab, Ali bin Abu Talib dan Ibn Abbas. Ibn Umar berkata: "Jika kamu menjadikan Timur di sebelah kanan kamu dan Barat di sebelah kiri kamu, maka apa yang berada di antara keduanya ialah Qiblat, apabila kamu ingin menghadap Qiblat". Ibn ul-Mubarak berkata: ["Apa yang berada di antara Timur dan Barat ialah Qiblat" – ini berkaitan dengan penduduk Barat]. Dan Abdullah ibn ul-Mubarak memilih untuk memberi keringanan dalam perkara ini bagi penduduk Merv.

- The following came recorded in the Sunan of At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi related from Al-Mu’alla bin Mansur, from Abdullah bin Ja’far Al-Makhrami, from Uthman bin Muhammad Al-Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him), who said: “What is between the East and the West is a Qiblah”]. At-Tirmidhi then said: This is a Hasan Sahih Hadith. ‘Abdullah bin Ja’far Al-Makhrami was only said because he is the son of Al-Miswar bin Makhramah. In addition, (The Hadith) “What is between the East and the West is a Qiblah” has been related by more than one of the companions of the Prophet (peace be upon him) including ‘Umar ibn Al—Khattab, ‘Ali bin Abu Talib and Ibn ‘Abbas. Ibn ‘Umar said: “If you made the East be on your right and the West on your left, then what lies between them is a Qiblah, when you are seeking to face the Qiblah”. Ibn ul-Mubarajk said: [“What is between the East and the West is a Qiblah” – This relates to the people of the West]. And Abdullah ibn ul-Mubarak chose leniency in the matter for the people of Merv].