Bahawa Rasulullah ﷺ bersabda: “Sesungguhnya agama ini akan kembali ke Hijaz sebagaimana ular kembali ke lubangnya, dan agama ini akan berlindung di Hijaz sebagaimana kambing gunung berlindung di puncak gunung. Agama ini bermula dalam keadaan asing dan akan kembali dalam keadaan asing. Maka berbahagialah orang-orang yang asing; mereka itulah yang akan memperbaiki apa yang telah dirosakkan oleh manusia selepasku daripada Sunnahku.”
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”.
Sebahagian orang telah bercakap tentang Kathir; sekiranya mereka diam tentangnya, itu tentu lebih bermanfaat. Sesungguhnya, hanya orang-orang jahil yang bercakap tentangnya dan tentang motif (atau hubungannya). Saya pernah mendengar Ibn Uwais berkata: Malik bertanya kepada saya tentang hadisnya, dan Yahya bin Sa’id Al-Ansari meriwayatkan daripadanya. Saya tidak ragu bahawa saya mendengar Ibrahim bin Al-Mundhir (dan jika saya tidak mendengarnya daripadanya, maka seorang Thiqah meriwayatkannya kepada saya) berkata: “Kathir biasa mendakwa bahawa Nabi ﷺ telah mengurniakan tanah kepada datuknya, dan dia biasa berselisih dengan penduduk di kawasan itu. Dia banyak bertengkar. Dia pergi kepada Ibn ‘Imran untuk bertengkar, lalu ‘Imran berkata kepadanya: “Wahai Kathir, sesungguhnya engkau adalah seorang yang malas yang banyak bertengkar tentang perkara yang engkau tidak ketahui; engkau mendakwa apa yang bukan milikmu dan engkau tidak mempunyai bukti daripada apa yang engkau tuntut. Maka, jangan datang kepadaku dan aku tidak akan membenarkan diriku dilihat olehmu melainkan jika engkau melihat bahawa aku telah membebaskan masaku untuk orang-orang yang berada di pihak kebatilan. Jika engkau melihat itu, maka datanglah”. Pada suatu hari Ibn ‘Imran bersama kami, lalu tiba-tiba Kathir bin Abdullah datang kepadanya. Dia (Ibn ‘Imran) berkata: “Bukankah aku telah memberitahumu supaya jangan datang kepadaku melainkan jika engkau melihat aku telah membebaskan masaku untuk orang-orang yang berada di pihak kebatilan?” Kathir kemudian menjawab: “Engkau telah berkata benar, semoga Allah memperbaiki urusan Qadi. Sesungguhnya aku hanya datang kepadamu apabila orang-orang yang berada di pihak kebatilan datang kepadamu. Si fulan dan si fulan datang kepadamu. Kedua-duanya adalah orang-orang yang berada di pihak kebatilan, maka aku datang bersama mereka berdua”. Itu adalah daripada arahan Ibn ‘Imran kepadanya. Abu Yusuf berkata: “Dia memerintahkan agar tetap berpegang kepada tiang sehingga dia bangun daripada prosiding kehakiman”. Abu Yusuf berkata: “Mereka termasuk dalam kalangan yang setia kepada Ibn ‘Imran”. Perkara ini juga telah dicatatkan dalam transkrip “Ash-Shamela Lil-Ma’rifah Wa At-Tarikh” (m. 62 – mengikut penomboran e-library Shamela).
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).
Oleh itu, jelas bahawa beliau (Kathir) biasa berdebat dengan lelaki dari kalangan mereka yang duduk bersama Qadi Ibn ‘Imran dan setia kepadanya, dan beliau menganggap mereka sebagai daripada "golongan kebatilan". Qadi Ibn ‘Imran kemudian membalas dendam terhadapnya atas sebab itu, dan akibatnya apa sahaja yang berlaku sebagai kesannya, berlakulah.
It is therefore apparent that he (Kathir) used to argue with men from those who sat in the company of Qadi Ibn ‘Imran and were devoted to him, and that he considered them to be from the “people of falsehood”. Qadi Ibn ‘Imran then took revenge against him for that reason and as a result whatever took place as a consequence, took place.
Berikut ialah contoh model Imam Malik bertanya tentang hadisnya dan contoh model beliau meriwayatkan daripadanya:
The following is a model example of Imam Malik questioning about his Hadith and a model example of his narrating from him:
- Yang berikut disebutkan dalam "Al-Lata'if min Daqa'iq Al-Ma'arif", karya Abu Musa Al-Madini (170/303):
- The following came stated in “Al-Lata’if min Daqa’iq Al-Ma’arif”, by Abu Musa Al-Madini (170/303):
[(Riwayat Malik bin Anas daripada anak saudara perempuannya Isma'il bin Abu Uwais) – Abu Al-Fat'h bin Al-Ikhshid menceritakan kepada kami daripada Abu Tahir bin Abdur Rahim, daripada Abu Al-Hasan Ad-Daraqutniy, daripada Muhammad bin Makhlad, daripada Hammad bin Al-Mu'ammal bin Matar Al-Kalbi, daripada Muhammad bin Abdullah Abu Bakr An-Naqid, daripada Isma'il bin Abu Uwais, yang berkata: bapa saudara sebelah ibuku, Malik bin Anas, meriwayatkan kepadaku, daripada aku (iaitu Anas bin Malik), daripada Kathir bin Abdullah bin 'Amr bin 'Awf, daripada bapanya, daripada datuknya, semoga Allah meredainya, yang berkata: 'Umar ibn Al-Khattab, semoga Allah meredainya, berkata: "Orang musafir (atau pengembara) lebih berhak terhadap air dan tempat teduh daripada orang yang membina padanya (iaitu tanah itu)". Abu Bakr berkata: Aku bertanya kepada Isma'il, "Daripada siapakah kamu meriwayatkan?" Dia menjawab: "Kathir bin Abdullah meriwayatkan kepadaku, namun, aku ingin memasukkan nama bapa saudara sebelah ibuku di dalamnya (iaitu sanad)".]
[(The narration of Malik bin Anas from the son of his sister Isma’il bin Abu Uwais) – Abu Al-Fat’h bin Al-Ikhshid related to us from Abu Tahir bin Abdur Rahim, from Abu Al-Hasan Ad-Daraqutniy, from Muhammad bin Makhlad, from Hammad bin Al-Mu’ammal bin Matar Al-Kalbi, from Muhammad bin Abdullah Abu Bakr An-Naqid, from Isma’il bin Abu Uwais, who said: my maternal uncle Malik bin Anas related to me, from me (i.e. Anas bin Malik), from Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather, may Allah be pleased with him, who said: ‘Umar ibn Al-Khattab, may Allah be pleased with him, said: “The wayfarer (or traveller) has more right to the water and the shade than the one who built upon it (i.e. the land)”. Abu Bakr said: I asked to Isma’il “Who did you relate from” He replied: “Kathir bin Abdullah related to me, however, I wished to insert the name of my maternal uncle in it (i.e. the Isnad)”].
- Berikut ini dinyatakan dalam “Ittihaf Al-Maharah” karya Ibn Hajar (12/518/16024): [(Mengenai) Hadis Ibn Abdul Barr: “Aku tinggalkan di kalangan kalian dua perkara; kalian tidak akan sesat selama berpegang teguh kepada keduanya: Kitab Allah dan Sunnah Nabi-Nya”. Malik berkata dalam “Al-Jami’”-nya: “Telah sampai kepadanya bahawa Rasulullah ﷺ bersabda demikian. Dan rangkaian periwayatan Ibn Abdul Barr ialah melalui: Kathir bin Abdullah bin ‘Amr bin ‘Awf, daripada ayahnya, daripada datuknya, yang berkata perkara yang sama (iaitu “Aku tinggalkan di kalangan kalian dan seterusnya…”). Maka jelaslah bahawa Malik mengambil hadis itu daripadanya].
- The following came stated in “Ittihaf Al-Maharah” by Ibn Hajar (12/518/16024): [(Concerning the) Hadith of Ibn Abdul Barr: “I have left among you two matters; you will never go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet”. Malik said in his “Al-Jami’”: “It reached him that the Messenger of Allah (peace be upon him) said that. And the chain of transmission of Ibn Abdul Barr was via: Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather, who said the same (i.e. “I have left among you etc…). It is therefore apparent that Malik took it (the Hadith) from him].
Berikut ialah contoh model Imam Al-Bukhari yang mengesahkan keautentikan hadis-hadisnya:
The following is a model example of Imam Al-Bukhari verifying the authentication of his Hadith:
- Hadis berikut disebutkan dalam "Sunan Al-Kubra" karya Al-Baihaqi [dengan "Al-Jawhar An-Naqi" di hujungnya (3/286/6393)]:
- The following came stated in the “Sunan Al-Kubra” of Al-Baihaqi [With “Al-Jawhar An-Naqi” at its end (3/286/6393)]:
[Abu Abdullah Al-Hafizh meriwayatkan kepada kami, dari Abu Bakr bin Ishaq Al-Faqih, dari Al-Hasan bin 'Ali bin Ziyad, dari Ibn Abu Uwais, dari Kathir bin Abdullah bin 'Amr bin 'Awf, dari ayahnya, dari datuknya: "Bahawa Rasulullah ﷺ bertakbir tujuh kali pada rakaat pertama solat dua hari raya dan lima kali pada rakaat kedua sebelum bacaan (iaitu Al-Fatihah)". Ia juga diriwayatkan oleh Abdullah bin Nafi' dari Kathir. Abu 'Eisa At-Tirmidhi berkata: "Saya bertanya kepada Muhammad (maksudnya Al-Bukhari) tentang hadith ini, dan beliau berkata: 'Tiada apa-apa dalam bab ini (iaitu isu ini) yang lebih Sahih daripadanya, dan pendapat saya selaras dengannya'." Beliau berkata: Dan hadith Abdullah bin Abdur Rahman At-Ta'ifi dari 'Amr bin Shu'aib, dari ayahnya, dari datuknya, yang berkaitan dengan bab ini, juga Sahih].
[Abu Abdullah Al-Hafizh related to us from Abu Bakr bin Ishaq Al- Faqih, from Al-Hasan bin ‘Ali bin Ziyad, from Ibn Abu Uwais, from Kathir bin Abdullah bin ‘Amr bin ‘Awf, from his father, from his grandfather: “That the Messenger of Allah (peace be upon him), used to make seven Takbirs in the first Rak’ah of the two Eid prayers and five Takbirs in the second Rak’ah before the recital (i.e. of Al-Fatihah)”. It was also related by Abdullah bin Nafi’ from Kathir. Abu ‘Eisa At-Tirmidhi said: “I asked Muhammd (meaning Al-Bukhari) about this Hadith and he said: “There is nothing in this subject area (i.e. issue) that is more Sahih than it and my opinion is in accordance to it”. He said: And the Hadith of Abdullah bin Abdur Rahman At-Ta’ifi from ‘Amr bin Shu’aib, from his father, from his grandfather, related to this subject area is also Sahih].
Oleh itu, di sini dapat diperhatikan bahawa beliau (iaitu Al-Bukhari) mengutamakan hadis beliau (iaitu Kathir) berbanding hadis 'Amr bin Shu'aib, daripada ayahnya, daripada datuknya, yang turut beliau anggap sahih. Daripada apa yang telah dijelaskan terdahulu, jelaslah bahawa Imam Ibn Al-Qattan Al-Fasi telah melakukan kesilapan apabila beliau mengambil tafsiran dan andaian yang jauh, sebagaimana yang terdapat dalam rujukan berikut:
It can therefore be observed here that he (i.e. Al-Bukhari) gave precedence to his (i.e. Kathir’s) Hadith over that of ‘Amr bin Shu’aib, from his father, from his grandfather, which he also considered to be Sahih. From what has preceded in terms of explanation, it is evident that Imam Ibn Al-Qattan Al-Fasi made an error when he resorted to far-off interpretations and suppositions, as found in the following reference:
- Yang berikut disebutkan dalam "Nas Ar-Rayah Lil-Ahadeeth Al- Hidayah" karya Jamal ud-Din Az-Zai'aliy (2/217):
- The following came stated in “Nas Ar-Rayah Lil-Ahadeeth Al- Hidayah” by Jamal ud-Din Az-Zai’aliy (2/217):
Mengenai hadis lain: Diriwayatkan oleh At-Tirmidhi dan Ibn Majah daripada Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, daripada ayahnya, daripada datuknya ‘Amr bin ‘Awf Al-Muzani: Bahawa Rasulullah ﷺ bertakbir dalam dua solat Eid, tujuh kali pada rakaat pertama sebelum bacaan (al-Quran), dan lima kali pada rakaat terakhir sebelum bacaan. [Tamat petikan]. At-Tirmidhi berkata: “(Ia) adalah hadis Hasan dan ia adalah yang terbaik yang telah diriwayatkan dalam bab ini.” [Tamat petikan]. Dan beliau berkata dalam kitabnya “Al-‘Ilal Al-Kubra”: Saya bertanya kepada Muhammad tentang hadis ini, dan beliau berkata: “Tiada dalam bab ini yang lebih Sahih daripadanya, dan pendapat saya selari dengannya. Hadis Abdullah bin Abdur Rahman At-Ta’ifi, dan At-Ta’ifi hampir dengan hadis ini.” [Tamat petikan]. Ibn Al-Qattan, dalam kitabnya, berkata bahawa ini tidak jelas dari segi pengesahan. Ini kerana kenyataannya: “Ia adalah perkara yang paling Sahih yang telah diriwayatkan dalam bab ini” bermaksud ia menyerupai apa yang datang berkaitan bab ini dan kurang Da‘if (lemah). Manakala kenyataannya: “Dan pendapat saya selari dengannya” mungkin daripada kata-kata At-Tirmidhi (iaitu bukan Al-Bukhari). Saya katakan: Hadis ini menyerupai apa yang datang berkaitan bab ini. Begitu juga, kenyataannya: “Dan hadis At-Ta’ifi juga Sahih” mungkin juga daripada kata-kata At-Tirmidhi. Pengesahan (Tashih) hadis ‘Amr bin Shu‘aib telah pun ditetapkan daripadanya, dan daripada itu nampaknya kenyataan Al-Bukhari “Perkara yang paling Sahih” tidak bermaksud ia Sahih. Beliau berkata: “Itu pun walaupun kita keluar daripada makna literal lafaz tersebut, yang wajib dipatuhi, kerana Kathir bin Abdullah adalah Matruk (ditinggalkan dan tidak diriwayatkan daripadanya) pada pandangan mereka.” Ahmad bin Hanbal berkata: "Kathir bin Abdullah tidak bernilai apa-apa," dan beliau menolak hadisnya dalam Musnadnya serta tidak meriwayatkannya.
Ibn Ma'in berkata: "Hadisnya tidak bernilai apa-apa."
An-Nasa'i dan Ad-Daraqutni berkata: "Hadisnya ditinggalkan."
Abu Zur'ah berkata: "Hadisnya lemah."
Asy-Syafi'i berkata: "Dia adalah salah satu tiang dari kalangan tiang-tiang pendusta."
Ibn Hibban berkata: "Dia meriwayatkan daripada ayahnya, daripada datuknya, satu salinan palsu. Tidak harus menyebut riwayat-riwayatnya dalam kitab-kitab, kecuali dari sudut keheranan."
Adapun At-Ta'ifi, maka para ulama menggolongkannya sebagai Da'if, termasuk Ibn Ma'in.
[Tamat petikan]
[Concerning another Hadith: Recorded by At-Tirmidhi and Ibn Majah from Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, from his father, from his grandfather ‘Amr bin ‘Awf Al-Muzani: That the Messenger of Allah (peace be upon him) made Takbir, in the two Eid prayers, seven times in the first Rak’ah, before the recital (of the Quran) and five in the last Rak’ah, before the recital” [End of Quote]. At-Tirmidhi said: “(It is) a Hasan Hadith and it is the best thing that has been narrated in this subject area” [End of Quote]. And he said in his “Ilal Al-Kubra”: I asked Muhammad about this Hadith and he said: “There is nothing in this subject area which is more Sahih than it and my opinion is in accordance with it. The Hadith of Abdullah bin Abdur Rahman At-Ta’ifi and At-Ta’ifi comes close to the Hadith” [End of Quote]. Ibn Al-Qattan, in his book, said that this is not explicit in respect to the authentication. That is because his statement: “It is the most Sahih thing that has been narrated in this subject area” means that it resembles what has come in relation to this subject area and less Da’if (weak). While his statement: “And my opinion is in accordance with it” could be from the speech of At-Tirmidhi (i.e. and not Al-Bukhari) i.e. And I say: That this Hadith resembles what has come in relation to this subject area. Similarly, his statement: “And the Hadith of At-Ta’ifi is also Sahih” could also possibly be from the speech of At-Tirmidhi. The verification (Tashih) of the Hadith of ‘Amr bin Shu’aib has already been established from him and so it appears from that, that the statement of Al-Bukhari “The most Sahih thing” does not mean that it is Sahih. He said: “That is even if we were to exit from the literal meaning of the worded expression, which is obligatory, as Kathir bin Abdullah is Matruk (disregarded and not related from them) in their view. Ahmad bin Hanbal said: “Kathir bin Abdullah does not equal anything” and he rejected his Hadith in his Musnad nor did he relate them”. Ibn Ma’een said: “His Hadith are not worth anything”. An-Nasa’i and Ad-Daraqutniy said: “His Hadith are disregarded”. Abu Zur’ah said: “His Hadith are feeble/flimsy”. Ash- Shafi’iy said: “He is a pillar from among the pillars of lying”. Ibn Hibban said: “He related from his father from his grandfather a fabricated transcript; it is not permissible to mention them (i.e. his narrations) in the books, except from the angle of astonishment”. As for At-Ta’ifi. Then the people classified him as Da’if, including Ibn Ma’een” [End of Quote]].
Selain itu, kami dapati satu hadis (riwayat Kathir bin Abdullah) dalam Musnad Imam Ahmad, dan saya tidak tahu sama ada Imam Ahmad meriwayatkannya kerana terdapat bukti sokongan bagi hadis tersebut, atau sama ada anaknya Imam Abdullah bin Hanbal yang merekodkannya. Hadis itu adalah seperti berikut:
In addition, we find a single Hadith (of Kathir bin Abdullah) in the Musnad of Imam Ahmad and I don’t know if Imam Ahmad related to it because there was supportive evidence for the Hadith or if his son Imam Abdullah bin Hanbal recorded it. It is the following:
- Berikut ini diriwayatkan dalam Musnad Imam Ahmad bin Hanbal (8/153):
- The following came recorded in the Musnad of Imam Ahmad bin Hanbal (8/153):
[Hussein meriwayatkan kepada kami daripada Abu Uwais, daripada Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, daripada ayahnya, daripada datuknya: "Bahawa Rasulullah ﷺ memberikan tanah kepada Bilal bin Al-Harith Al-Muzani, termasuk lombong-lombong al-Qabaliyyah, kedua-duanya yang terletak di bahagian atas dan yang terletak di bahagian bawah, di tempat yang sesuai untuk dibercucuk tanam, di Quds. Baginda tidak memberikan kepadanya (tanah yang melibatkan) hak seorang Muslim. Nabi ﷺ menulis satu dokumen untuknya. Ia berbunyi: "Dengan nama Allah, Yang Maha Pemurah, Maha Penyayang. Inilah yang diperuntukkan oleh Rasulullah ﷺ kepada Bilal bin Al-Harith al-Muzani. Baginda memberikan kepadanya lombong-lombong al-Qabaliyyah, kedua-duanya yang terletak di bahagian atas dan yang terletak di bahagian bawah, dan (tanah) yang sesuai untuk dibercucuk tanam, di Quds. Baginda tidak memberikan kepadanya hak mana-mana Muslim"."]
[Hussein related to us from Abu Uwais, from Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, from his father, from his grandfather: “That the Messenger of Allah (peace be upon him) allocated land to Bilal bin Al-Harith Al-Muzani including the mines of al-Qabaliyyah, both which lay on the upper side and which lay on the lower side, where it is suitable for cultivation, of Quds. He did not give him (the land which involved) the right of a Muslim. The Prophet (peace be upon him) wrote a document for him. It goes: "In the name of Allah, the Compassionate, the Merciful. This is what the Messenger of Allah (peace be upon him) assigned to Bilal bin Al-Harith al-Muzani. He gave him the mines of al-Qabaliyyah, both which lay on the upper side and which lay on the lower side, and (the land) which is suitable for cultivation, of Quds. He did not give him the right of any Muslim”.
Perawi Abu Uwais berkata: Hadis yang serupa telah diriwayatkan kepadaku oleh Thawr bin Zayd dari 'Ikrimah, dari Ibnu Abbas, dari Nabi ﷺ.
- The narrator Abu Uwais said: A similar Hadith has been related to me by Thawr ibn Zayd from ‘Ikrimah, from Ibn Abbas, from the Prophet (peace be upon him).
Diharapkan kita dapat memerhatikan dalam Kesimpulan, bahawa Imam Al-Bukhari tinggal di Al-Madinah selama bertahun-tahun dan beliau bertemu dengan sekumpulan orang yang meriwayatkan daripada Kathir bin Abdullah. Beliau juga banyak menerima daripada gurunya Isma'il bin Abu Uwais yang pernah bertemu Kathir bin Abdullah dan mengetahui keadaan serta kedudukannya dengan baik; malah lebih baik daripada dirinya. Oleh itu, Al-Bukhari mengetahui tentang Kathir bin Abdullah daripada orang lain. Begitu juga Imam Ya'qub bin Sufyan mempunyai pengetahuan yang luas tentang penduduk Al-Madinah.
It is hoped that we observe in Conclusion, that Imam Al-Bukhari lived in Al-Madinah for many years and he met with a group of those who received from Kathir bin Abdullah. He had also received much from his Sheikh Isma’il bin Abu Uwais who had met Kathir bin Abdullah and knew his condition and status well; even better than him. Therefore, Al-Bukhari knew about Kathir bin Abdullah from others. Similarly, Imam Ya’qub bin Sufyan had vast knowledge of the people of Al-Madinah.
Oleh itu, kami memohon petunjuk daripada Allah untuk perkara yang benar, dan melihat kewajipan untuk membetulkan apa yang telah dinyatakan dalam "At-Taqrib", supaya teks yang telah dibetulkan adalah seperti berikut:
Consequently, we seek guidance from Allah for that which right, and see the obligation of correcting what came stated in “At-Taqrib” so that the corrected text will be as follows:
- “Taqrib At-Tahdhib” (1/460/5617): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani: Tiada masalah (atau cacat) padanya, dan mereka yang menuduhnya berdusta telah silap. Beliau tergolong dalam generasi (atau barisan perawi) ketujuh.]
- “Taqrib At-Tahdhib” (1/460/5617): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani: There is no issue (or problem) with him and those who attributed lying to him were mistaken. He is from the seventh (generation or line of transmitters)].
Melalui pembetulan ini, ketidakadilan terhadap lelaki ini telah diangkat dan dia telah dilayan secara adil dalam had kesederhanaan. Dan segala puji bagi Allah, dengan nikmat-Nya, amal-amal yang baik menjadi sempurna!
Disunting di London dan disemak berkali-kali. Ia kali terakhir disemak pada hari Rabu, 10 Jumada Al-Akhirah 1441 H; bersamaan dengan 5 Februari 2020.
Through this correction, the injustice against this man has been lifted and he has been dealt with fairly within the limits of moderation. And all praise belongs to Allah, through whose blessing, the righteous acts are completed! Edited in London and revised many times. It was last revised on Wednesday the 10th of Jumada Al-Akhira 1441 AH; corresponding to the 5th of February 2020.
