Huenda ikafaa zaidi kuanza na muhtasari wa Al-Hafizh (Al-Asqalani) katika kitabu chake "Taqrib At-Tahdhib", kisha mara moja tufuatishe marekebisho yetu juu yake kwa njia fupi iliyotumika katika "Taqrib At-Tahdhib", kabla ya kuwasilisha ushahidi wa marekebisho hayo.

It may be most appropriate to begin with the summary of Al-Hafizh (Al-Asqalani) in his “Taqrib At-Tahdhib”, followed immediately by our correction of him in a concise abridged manner like that employed in “Taqrib At-Tahdhib”, before presenting the evidence for our correction.

- Imenukuliwa katika “Taqrib At-Tahdhib” (1/81/64): [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, ni Da’if (dhaifu) na kupokea kwake Seera ni sahihi, kutoka daraja la kumi (yaani ngazi ya mnyororo wa wapokezi). Haijathibitika kwamba Abu Dawud alipokea hadithi kutoka kwake. Alifariki katika mwaka wa 72 (yaani mwaka 172 AH) akiwa na umri wa miaka 95].

- The following came stated in “Taqrib At-Tahdhib” (1/81/64): [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al- Kufi, is Da’if (weak) and his receiving of the Seera is authentic, from the tenth (i.e. level of chain). It has not been established that Abu Dawud related from him. He passed away in the 72nd year (meaning 172 AH) at the age 95].

Hii inawakilisha kasoro kubwa kutoka kwa Al-Hafizh ibn Hajar:

I state: This represents a major failing from Al-Hafizh ibn Hajar:

- Ni sahihi na ni haki, kama tutakavyotoa ushahidi hivi karibuni, kusema: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, hana tatizo wala kasoro yoyote inayohusishwa naye. Upokezi wake wa Seera ni sahihi na yeye ni mwaminifu wa kutegemewa kuwa ushahidi. Yuko katika daraja la kumi (yaani katika mnyororo wa wapokezi). Alifariki katika mwaka wa 72 akiwa na umri wa miaka 95].

- It is correct and fair, which we will provide evidence for shortly, for it to be said: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, has no issue or problem associated with him. His receiving of the Seera is authentic and he is reliable to be used as evidence. From the tenth (i.e. level of chain). He passed away in the 72nd year at the age 95].

- Al-Hafizh alimweka katika darasa la tatu, ambalo idadi yake ilikuwa hamsini, katika kitabu chake “Tabaqat Al-Mudallisin” (1/37/67), akisema: [Ahmad bin Abdul Jabbar Al-‘Utaridiy Al-Kufi alikuwa Muhaddith (mwanachuoni wa Hadith) maarufu, ambaye watu walizungumza kumhusu. Ibn ‘Adiy alisema: Sijui riwaya yoyote ya Munkar (yaani inayopingana na yaliyo sahihi) kutoka kwake. Badala yake, walimnasibishia kwamba hakusikia kutoka kwa wale aliowasimulia kutoka kwao]. Nasema: Kauli hii ni Batil (si sahihi/batili) na inapaswa kuondolewa kitabuni bila kubadilishwa na chochote kingine. Sasa ninawasilisha matini za Maimamu kuhusu mtu huyu: - Yafuatayo yametajwa katika kitabu “Ath-Thiqat” (cha Imam Ibn Hibban) (8/45/12178): [Ahmad bin Abdul Jabbar Al-‘Utaridiy, Abu ‘Umar, ni miongoni mwa watu wa Kufa. Ilisimuliwa kutoka kwa Abu Bakr bin ‘Ayash na Ibn Idris kwamba masahaba wetu walisimulia kutoka kwake. Huenda alikosea, lakini sijaona katika Hadith zake chochote kinachomlazimu kuhamishwa kwa upande wa uaminifu hadi kwenye daraja la Sunan za Majruhin (yaani kwenye kundi la wasimuliaji dhaifu, walioachwa na wasioaminika)]. - Yafuatayo yameelezwa katika “Al-Jarh Wa At-Ta’dil” (cha Ibn Abu Hatim) (6/33/9424): [Abdul Jabbar bin Kathir bin Sannan Al-Hanzhali Ar-Ruqiy alisimulia kutoka kwa baba yake na kutoka kwa Muhammad bin Bishr Hadith ya Mtume ﷺ, alipoamriwa ajitokeze kwa makabila ya Waarabu. Baba yangu alisimulia kutoka kwake. Baba yangu aliulizwa kumhusu, naye akasema “Sheikh”].

- Al-Hafizh considered him to be from the third class, whose number totalled fifty, in his “Tabaqat Al-Mudallisin” (1/37/67) stating: [Ahmad bin Abdul Jabbar Al-‘Utaridiy Al-Kufi was a well-known Muhaddith (scholar of Hadith), whom they spoke about. Ibn ‘Adiy said: I do not know of any Munkar (i.e. contrary to that which is authentic) report from him. Rather, they attributed to him that he had not heard from those he had narrated from]. I say: This statement is Batil (false/invalid) and should be removed from the book without being replaced with anything else. I now present the texts of the Imams concerning this man: - The following came mentioned in the book “Ath-Thiqat” (by Imam Ibn Hibban) (8/45/12178): [Ahmad bin Abdul Jabbar Al-‘Utaridiy, Abu ‘Umar, is from the people of Al-Kufa. It was related from Abu Bakr bin ‘Ayash and Ibn Idris that our companions narrated from him. He may have erred but I have not seen in his Hadith anything that obliges that he be moved in terms of trustworthiness to the Sunan of Majruhin (i.e. to the category of weak, abandoned and untrustworthy transmitters)]. - The following came stated in “Al-Jarh Wa At-Ta’dil” (by Ibn Abu Hatim) (6/33/9424): [Abdul Jabbar bin Kathir bin Sannan Al-Hanzhali Ar-Ruqiy related from his father and from Muhammad bin Bishr the Hadith of the Prophet (peace be upon him), when he was commanded to present himself to the Arab tribes. My father related from him. My father was asked about him and so he said “Sheikh”].

- Yafuatayo yalibainishwa katika "Tahdhib At-Tahdhib" (cha Ibn Hajar) (1/44/88): "(D - Abu Dawud): Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-‘Utaridiy; Abu ‘Umar Al-Kufi, alipokea hadithi kutoka kwa Ibn Ghiyath, Abu Bakr bin ‘Ayash, Abu Mu’awiyah, Yunus bin Bukair na wengine. Pia imesemwa kuwa Abu Dawud alipokea kutoka kwake. Al-Mizzi alisema: Sikuchukua msimamo juu ya hilo. Mwandishi wa "Ash-Shuyukh An-Nubl" hakumtaja, wala Abu ‘Ali As-Sifar, Al-Mahamaliy Abu Sahl bin Ziyad At-Qattan, Al-Baghawi, Ibn Dawud, Ridwan bin Jalinus, Ibn Al-Buhturi, Abu ‘Awanah, Al-Asamm wala Khalq. Ibn Abu Hatim alisema: Niliandika kutoka kwake lakini nilijizuia kupokea hadithi kutoka kwake kutokana na mazungumzo mengi ya watu kumhusu. Al-Matin alisema: Alikuwa akisema uongo. Abu Ahmad Al-Hakim alisema: Hana nguvu kwa mtazamo wao na aliachwa na ‘Uqdah. Ibn ‘Adiy alisema: "Niliona kuwa watu wa Iraq wamekubaliana juu ya udhaifu wake. Ibn ‘Uqdah hakupokea kutoka kwake. Alitaja kwamba alikuwa na maandishi (Qimtar) kutoka kwake lakini kwamba hakuwa na shaka wala tahadhari katika kupokea hadithi kutoka kwa yeyote." Ibn ‘Adiy alisema: "Haijulikani kuwa amepokea hadithi ya Munkar (yaani iliyokataliwa kwa sababu inapingana na iliyo sahihi). Badala yake, walimweka tu katika daraja la Da’if (mpokezi dhaifu) kwa msingi kwamba hakukutana na wale aliowapokea kutoka kwao." Al-Asamm alisema: "Nilimuuliza Abu ‘Ubaidah bin Ahki Hannad bin As- Sariy kuhusu Al-‘Utaridiy, naye akasema: (Ni) Thiqah (mwaminifu)." Abu Bakr bin Sadaqah alisema: "Nilimsikia Abu Kuraib akisema: Ahmad bin Abdul Jabbar alipokea moja kwa moja kutoka kwa Abu Bakr ‘Ayash." Hamza As-Sahmiy alisema: "Nilimuuliza Ad-Daraqutni kumhusu, naye akasema: Hakuna tatizo kumhusu. Abu Kuraib alimsifu. Aliulizwa kuhusu Maghazi ya Yusuf, akasema: Nenda kumwona kijana mmoja huko Al-Kunas ambaye aliisikia pamoja nasi akiwa na baba yake." Al-Khatib alisema: "Al-'Utaridiy alipokea kutoka kwa baba yake, kutoka kwa Yunus, baadhi ya kurasa alizokuwa amezipoteza kutoka Al-Maghazi, na hili linaashiria umakini wake. Kuhusu kauli ya Al-Matin kwamba alikuwa akisema uongo, basi hiyo haijabainishwa. Ikiwa alimaanisha kwamba alikuwa akitunga Hadith, basi hilo halipo kwa upande wa Hadith za Al-'Utaridiy. Ikiwa alimaanisha kwamba alikuwa akipokea kutoka kwa wale ambao hakukutana nao, basi hilo ni Batil (batili) kwa sababu Abu Kuraib alishuhudia kwamba (Al-'Utaridiy) alisikia kutoka kwa Abu Bakr bin 'Ayash. Alikufa kabla ya Shuyukh (walimu) wake isipokuwa Ibn Idris ambaye alikufa mwaka mmoja kabla ya Ibn 'Ayash. Inawezekana kwamba baba yake alianza kumfundisha mapema, na Mwenyezi Mungu ndiye Mjuzi zaidi. Imesemwa kwamba Ahmad (yaani Al-'Utaridiy) alizaliwa mwaka 177, na Ahmad bin Kamil alisema kwamba alifariki mwaka 71. Wakati huo huo, Ibn Sammak alisema kwamba alifariki mwezi wa Sha'ban mwaka 272 huko Kufa. Nasema: Kama hayo pia yalisemwa na Ibn Al-Muadi, Ibn 'Uqdah, Abu Ash-Sheikh na Al-Qurab. Ibn Hibban alisema katika kitabu chake "Ath-Thiqat": Huenda alikosea, lakini sijaona katika Hadith zake chochote kinachoonyesha kwamba ahamishwe kwa upande wa uaminifu hadi kwenye daraja la Sunan ya Majruhin (yaani kwenye kundi la wapokezi dhaifu, walioachwa na wasioaminika). Al-Khalili alisema: Hakuna simulizi zenye Munkar katika Hadith zake, isipokuwa alipokea kutoka kwa wale waliokuwa wa zamani, na tuhuma zilitolewa dhidi yake kwa sababu hiyo." Kuhusu maswali ya Al-Hakim aliyomuuliza Ad-Daraqutni, wanazuoni wetu wametofautiana kuhusu hilo. Yeye hakuwa miongoni mwa watu wa Hadith, na baba yake alikuwa Thiqah (mwaminifu). [Mwisho wa nukuu]

- Yafuatayo yametajwa katika "Tahdhib Al-Kamal" (cha Al-Hafizh Al-Mizzi) (1/378/65):

- The following came mentioned in “Tahdhib Al-Kamal” (by Al-Hafizh Al-Mizzi) (1/378/65):

Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-Utaridiy, Abu ‘Umar Al-Kufi, alisimulia kutoka kwa Hafs bin Ghiyath, Abdullah bin Idris, baba yake Abdul Jabbar bin Muhammad Al-‘Utaridiy, na Abu Mu’awiyah Muhammad bin Khazim Ad-Darir, (ambaye kutoka kwake) alichukua Tafsir yake, Muhammad bin Fudail bin Ghazwan, Wakee’ bin Al-Jarrah, Yunus bin Bukair Ash-Shaibani, (ambaye kutoka kwake) alichukua Maghaziy ya Muhammad bin Ishaq, na Abu Bakr bin ‘Ayash. Wafuatao wote walisimulia kutoka kwake: Abu Dawud, Abu Sahl Ahmad bin Muhammad bin Abdullah bin Ziyad Al-Qattan An-Nahwiy, Abu Bakr Ahmad bin Hisham bin Humaid Al-Husari, Abu Bakr Ahmad bin Hisham Al-Anmatiy, Abu ‘Ali Isma’il bin Muhammad As-Saffar, Al-Hussein bin Isma’il Al-Mahamiliy, Al-Hussein bin Humaid bin Ar-Rabi’ Al-Lakhmi, Hamzah bin Muhammad bin Al-‘Abbas Ad-Dahqan, Ridwan bin Ahmad bin Al-Jalinus As-Saidalani, Sa’id bin Abdullah Al-Mahrani, Abu Ja’far Abdullah bin Isma’il bin Ibrahim (anayejulikana zaidi kama Ibn Bariya Al-Hashimi), Abu Bakr Abdullah bin Abu Dawud, Abdullah bin ‘Urwah Al-Harawi, Abu Al-Qasim Abdullah bin Muhammad bin Abdul ‘Aziz Al-Baghawi, Abu Bakr Abdullah bin Muhammad bin ‘Ubaid bin Abu Ad-Dunya, Abu ‘Amr Uthman bin Ahmad bin Abdullah bin Yazid Ad-Daqqaq (anayejulikana zaidi kama ibn As-Sammak), ‘Ali bin Muhammad Bin ‘Ubaid Al-Hafizh, ‘Umar bin Muhammad bin Bujair Al-Bujairiy, Al-Qasim bin Zakariya Al-Mutriz, Muhammad bin Abdullah bin Sa’id Al-Mahrani, Muhammad bin Abdul Hamid Al-Astrabadhi, Abu Ja’far Muhammad bin ‘Amr bin Al-Bukhtari Ar-Razzaz, Muhammad bin Al-Mundhir Al-Harawi Shukr, Abu Al-‘Abbas Muhammad bin Ya’qub Al-Asamm An-Naisaburi, Maimun bin Ishaq Al-Basari na Abu ‘Awanah Ya’qub bin Ishaq bin Ibrahim bin Yazid Al-Isfra’ini. Abdur Rahman Ibn Abu Hatim alisema: “Niliandika kutoka kwake (au kumhusu) lakini nilijizuia kusimulia kutoka kwake kwa sababu ya mazungumzo mengi ya watu kumhusu”. Muhammad bin Abdullah Al-Hadrami alisema: “Alikuwa akisema uongo”. Al-Hakim Abu Abdullah Al-Hafizh alisema: "Hana nguvu kwa mtazamo wao. Aliachwa (yaani, mahusiano yake yalikatishwa) na Abu Al-'Abbas Ahmad bin Muhammad bin Sa'id (yaani, Ibn 'Uqdah)." Abu Ahmad bin 'Adiy alisema: "Niliona kwamba watu wa Iraq walikubaliana juu ya udhaifu wake. Ahmad bin Muhammad bin Sa'id (yaani, Ibn 'Uqdah) hakupokea Hadith kutoka kwake. Alitaja kwamba alikuwa na maandishi (Qimtar) kutoka kwake, lakini kwamba hakuwa na shaka wala tahadhari yoyote katika kusimulia Hadith kutoka kwa mtu yeyote." Ibn 'Adiy alisema: "Haijulikani kwamba amewahi kusimulia Hadith Munkar (yaani, Hadith inayokataliwa kwa sababu inapingana na iliyo sahihi au kwa sababu ya kasoro). Bali walimweka tu katika daraja la Da'if (msimulizi dhaifu) kwa msingi kwamba hakukutana na wale aliowasimulia kutoka kwao."

“Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-Utaridiy, Abu ‘Umar Al-Kufi, related from Hafs bin Ghiyath, Abdullah bin Idris, his father Abdul Jabbar bin Muhammad Al-‘Utaridiy and Abu Mu’awiyah Muhammad bin Khazim Ad-Darir, (from whom) he took his Tafsir, Muhammad bin Fudail bin Ghazwan, Wakee’ bin Al-Jarrah, Yunus bin Bukair Ash-Shaibani, (from whom) he took the Maghaziy of Muhammad bin Ishaq, and Abu Bakr bin ‘Ayash. The following all related from him: Abu Dawud, Abu Sahl Ahmad bin Muhammad bin Abdullah bin Ziyad Al-Qattan An- Nahwiy, Abu Bakr Ahmad bin Hisham bin Humaid Al-Husari, Abu Bakr Ahmad bin Hisham Al-Anmatiy, Abu ‘Ali Isma’il bin Muhammad As-Saffar, Al-Hussein bin Isma’il Al- Mahamiliy, Al-Hussein bin Humaid bin Ar-Rabi’ Al-Lakhmi, Hamzah bin Muhammad bin Al-‘Abbas Ad-Dahqan, Ridwan bin Ahmad bin Al-Jalinus As-Saidalani, Sa’id bin Abdullah Al-Mahrani, Abu Ja’far Abdullah bin Isma’il bin Ibrahim (well-known as Ibn Bariya Al-Hashimi), Abu Bakr Abdullah bin Abu Dawud, Abdullah bin ‘Urwah Al-Harawi, Abu Al-Qasim Abdullah bin Muhammad bin Abdul ‘Aziz Al-Baghawi, Abu Bakr Abdullah bin Muhammad bin ‘Ubaid bin Abu Ad-Dunya, Abu ‘Amr Uthman bin Ahmad bin Abdullah bin Yazid Ad-Daqqaq (well-known as ibn As-Sammak), ‘Ali bin Muhammad Bin ‘Ubaid Al-Hafizh, ‘Umar bin Muhammad bin Bujair Al-Bujairiy, Al-Qasim bin Zakariya Al- Mutriz, Muhammad bin Abdullah bin Sa’id Al-Mahrani, Muhammad bin Abdul Hamid Al-Astrabadhi, Abu Ja’far Muhammad bin ‘Amr bin Al-Bukhtari Ar-Razzaz, Muhammad bin Al-Mundhir Al-Harawi Shukr, Abu Al-‘Abbas Muhammad bin Ya’qub Al-Asamm An-Naisaburi, Maimun bin Ishaq Al-Basari and Abu ‘Awanah Ya’qub bin Ishaq bin Ibrahim bin Yazid Al-Isfra’ini. Abdur Rahman Ibn Abu Hatim said: “I wrote from (or about) him but refrained from relating from him due to the great amount of talk of the people concerning him”. Muhammad bin Abdullah Al-Hadrami said: “He used to lie”. Al-Hakim Abu Abdullah Al-Hafizh said: “He is not strong in their view. He was abandoned (i.e. his relations) by Abu Al-‘Abbas Ahmad bin Muhammad bin Sa’id (i.e. Ibn ‘Uqdah)”. Abu Ahmad bin ‘Adiy said: “I saw that the people of Iraq were agreed upon his weakness. Ahmad bin Muhammad bin Sa’id (i.e. Ibn ‘Uqdah) did not relate from him. He mentioned that he had some writing (Qimtar) from him but that he did not use to have any hesitation (or caution) in respect to narrating from anyone”. Ibn ‘Adiy said: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic or due to a defect). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from”.

Abu Bakr Al-Khatib alisema: Kutoka kwa yale aliyotujulisha Abu Al-‘Izz Ash-Shaibani, kutoka kwa Abu Al-Yaman Al-Kindi, kutoka kwa Al-Hasan Muhammad bin Ahmad bin Ibrahim bin Sarma As-Sa’igh, aliyesimulia kwamba baadhi ya Mashaikh wetu walituambia: “Wale waliomkosoa Al-‘Utaridiy walifanya hivyo tu kwa sababu walisema kwamba vitabu alivyopokea kutoka kwavyo vilikuwa ni vitabu vya baba yake, na kwamba alidai (kwa uongo) kuwa alivisikia pamoja na baba yake.” Tulijulishwa na Abu Sa’id As-Sirfi kwamba Abu Al-‘Abbas Al-Asamm alisema: Nilimsikia Abu ‘Ubaidah As-Sarriy bin Yahya bin Ahki Hannad na baba yangu wakimuuliza kuhusu Al-‘Utaridiy, naye akasema: “Yeye ni Thiqah (mwaminifu).” Abu Sa’d Al-Maliniy alipokea kwa Ijazah kutoka kwa Abdullah bin ‘Adiy, kutoka kwa Muhammad bin Ahmad bin Hamdan, kutoka kwa Abu Bakr bin Sadaqah aliyesema: Nilimsikia Abu Kuraib akisema: “Ahmad bin Abdul Jabbar alisikia (yaani, alipokea moja kwa moja) kutoka kwa Abu Bakr bin ‘Ayash.” ‘Ali bin Muhammad bin Nadr alisema: Nilimsikia Hamza bin Yusuf akisema: Nilimuuliza Ad-Daraqutni kuhusu Al-‘Utaridiy, naye akasema: “Hakuna tatizo (wala kasoro) naye. Abu Kuraib alimsifu. Aliulizwa kuhusu kitabu cha Maghazi cha Yunus bin Bukair, akasema: Nendeni mkamuone kijana mmoja huko Al-Kunas, aitwaye Al-‘Utaridiy, ambaye alikisikia pamoja nasi pamoja na baba yake. Basi tulimwendea, naye akasema kwamba hakujua kilipo (yaani kitabu). Kisha alikikuta kwenye mnara wa njiwa, akasimulia kutoka humo.” Abu Al-Qasim Al-Azhari alisema: Muhammad bin Humaid bin Muhammad Al-Lakhmi alituambia: Nilimsikia Al-Qadi Abu Al-Hasan Muhammad bin Salih Al-Hashimi akisema: Muhammad bin Al-Hussein bin Humaid bin Ar-Rabi’ alisimulia kutoka kwa baba yake aliyesema: Abu Kuraib Muhammad bin Al-‘Alaa’ alianza kutusomea kitabu cha Al-Maghazi cha Yunus bin Bukair. Alitusomea kikao kimoja au viwili, kisha baadhi ya watu wa Hadith wakaanza kupiga kelele. Akasimamisha usomaji wake na kuapa kwamba hatatusomea tena. Tulirudi kwake na kumwomba aendelee, lakini alikataa. Alisema: "Nenda kwa Abdul Jabbar Al-‘Utaridi kwa sababu alisikia usomaji wake pamoja nasi kutoka kwa Yunus." Tukauliza: "Na je, ikiwa tayari amekwisha fariki?" Akasema: "Basi sikilizeni kutoka kwa mwanawe kwa sababu alikuwepo pamoja nasi." Kwa hiyo, tukaondoka kwake pamoja na kundi la watu wa Hadithi. Tulimuuliza kuhusu Abdul Jabbar, nasi tukaambiwa kwamba alikuwa amekwisha fariki. Kisha tulimuuliza kuhusu mwanawe, nasi tukaelekezwa nyumbani kwake. Tulifika kwake, tukaomba ruhusa ya kuzungumza naye, na tukamjulisha kisa chetu na Abu Kuraib; kwamba alikuwa ametuelekeza kwa baba yake, kisha kwake. Ahmad alikuwa akicheza na njiwa, akatuambia: "Tangu wakati tulipoisikia, sijaiangalia, lakini iko mahali pa kuhifadhia vitabu, basi itafuteni huko." Nilitangulia, nikaitafuta na kuikuta ikiwa na kinyesi cha njiwa juu yake. Ilionekana kuwa imeandikwa kwa maandishi ya zamani, hivyo nikamwomba anipe ili niichapishe, naye akafanya hivyo. Hivi ndivyo alivyosema, au kwa karibu hivyo.

Abu Bakr Al-Khatib said: From what we were informed by Abu Al-‘Izz Ash-Shaibani, from Abu Al-Yaman Al-Kindi, from Al-Hasan Muhammad bin Ahmad bin Ibrahim bin Sarma As-Sa’igh who related that some of our Shuyukh said to us: “Those who discredited Al- ‘Utaridiy only did so because they said that the books that he narrated from were the books of his father and that he (falsely) claimed to have heard them alongside his father”. We were informed by Abu Sa’id As-Sirfi that Abu Al-‘Abbas Al-Asamm said: I heard Abu ‘Ubaidah As-Sarriy bin Yahya bin Ahki Hannad and my father asked him concerning Al-‘Utaridiy and he said: “He is Thiqah (trustworthy)”. Abu Sa’d Al-Maliniy Ijazah related from Abdullah bin ‘Adiy, from Muhammad bin Ahmad bin Hamdan, from Abu Bakr bin Sadaqah who said: I heard Abu Kuraib saying: “Ahmad bin Abdul Jabbar had heard (i.e. received directly) from Abu Bakr bin ‘Ayash”. ‘Ali bin Muhammad bin Nadr said: I heard Hamza bin Yusuf saying: I asked Ad-Daraqutni concerning Al-‘Utaridiy and he said: “There is no issue (or problem) with him. Abu Kuraib commended him. He was asked about the (book) Maghazi of Yunus bin Bukair and he said: Go to see a young man in Al-Kunas (place), called Al-‘Utaridiy, who heard it alongside us with his father. So, we came to him and he said that he did not where it was (i.e. the book). He then found it in the tower of pigeons and narrated from it”. Abu Al-Qasim Al-Azhari said: Muhammad bin Humaid bin Muhammad Al-Lakhmi said to us: I heard Al-Qadi Abu Al-Hasan Muhammad bin Salih Al-Hashimi saying: Muhammad bin Al-Hussein bin Humaid bin Ar-Rabi’ related from his father who said: Abu Kuraib Muhammad bin Al-‘Alaa’ began to read to us the book of Al-Maghazi by Yunus bin Bukair. He read to us one session or two and then some of the people of Hadith began to be noisy. He then interrupted his reading and made an oath that he would not read to us. We then returned to him and asked him to resume but he refused. He said: “Go to Abdul Jabbar Al-‘Utaridi because he heard its reading alongside us from Yunus”. We asked: “And if he has already passed away?” He said: “Then listen to it from his son because he was present with us”. So, we set off from him with a group of the people of Hadith. We asked about Abdul Jabbar and it was said to us that he had passed away. We then asked about his son and were directed to his house. We arrived to him, sought permission to speak to him and made him aware of our story with Abu Kuraib ; that he had directed us to his father and then to him. Ahmad was playing with a pigeon and said to us: “Since the time that we heard it, I have not looked in it, however it is in a storage place containing books and so seek it there”. I went ahead, sought it and found it with pigeon droppings upon it. It was found that it had been recorded in an old script and so I asked him to give it me so that I publish it, which he did” This was what was said or close to it.

Al-Khatib alisema: Abu Kuraib alikuwa miongoni mwa wanazuoni mashuhuri, wakweli na wacha Mungu, na Abu 'Ubaidah As-Sarriy bin Yahya pia alikuwa mwanazuoni mkubwa; Thiqah (mwaminifu) kutoka kizazi cha Al-'Utaridiy. Mmoja wao alishuhudia kwamba alisikia (au kupokea moja kwa moja), na mwingine alishuhudia uadilifu wake ('Adalah). Hilo linathibitisha hali yake njema na ruhusa ya kupokea hadithi kutoka kwake. Hii ni katika hali ambapo hakuna kauli au maoni mengine yaliyothibitishwa, isipokuwa haya mawili, yanayolazimu kuachwa kwa hadithi yake au kutupiliwa mbali kwa riwaya zake. Kuhusu kauli ya Al-Hadrami kuhusu Al-'Utaridiy alipasema kwamba "alikuwa akisema uongo", hii ni kauli isiyobainishwa inayohitaji uchunguzi na ufafanuzi. Ikiwa alikusudia kwamba alizua hadithi, basi hilo halipo kuhusu hadithi za Al-'Utaridiy. Na ikiwa alimaanisha kwamba alikuwa akisimulia kutoka kwa watu ambao hakukutana nao, basi hilo pia ni batili (si sahihi), kwa sababu Abu Kuraib alishuhudia kwamba alisikia (au kupokea) pamoja naye kutoka kwa Yunus bin Bukair. Pia imethibitishwa kwamba alisikia kutoka kwa Abu Bakr 'Ayash. Kwa hiyo, haipaswi kutafutwa kukanusha kwamba alisikia kutoka kwa Hafs bin Ghiyath, bin Fudail, Wakee' na Abu Mu'awiyah. Hiyo ni kwa sababu Abu Bakr 'Ayash alifariki kabla ya wote hao. Kuhusu Ibn Idris, alifariki mwaka mmoja kabla ya Abu 'Ayash, lakini hilo bado halizuii yeye kuwa amesikia kutoka kwake. Hiyo ni kwa sababu baba yake alikuwa miongoni mwa wanazuoni wakuu wa Hadith, na inawezekana kwamba alianza mapema kujifunza kutoka kwake (yaani alipokuwa mdogo sana). Kwa kweli, Al-'Utaridiy alisimulia kutoka kwa baba yake, kutoka kwa Yunus bin Bukair, baadhi ya karatasi kutoka kwenye Maghazi ya Ibn Ishaq, na inaonekana alikosa kusikia moja kwa moja kutoka kwa Yunus, hivyo akapokea kutoka kwa baba yake aliyekuwa amesikia kutoka kwake. Hili linaonyesha kujitahidi kwake kutafuta ukweli na uaminifu wake katika kusimulia, na Allah ndiye Mjuzi zaidi. Inasemekana kwamba alizaliwa tarehe 10 ya Al-Ad’haa (yaani Dhu l-Hijjah), mwaka wa 177 AH, na Abu Ya’la Al-Khalil bin Abdullah Al-Khalili Al-Qazwini alisema kwamba alifariki mwaka wa 270 AH. Ahmad bin Kamil Al-Qadi alisema kwamba alifariki mwaka wa 271 AH, wakati Abu ‘Amr bin As-Sammak na Ahmad bin Mahmud Bin Subaih walisema kwamba alifariki mwaka wa 272 AH. As-Sammak aliongeza kwamba alifariki Al-Kufa katika mwezi wa Sha’ban.” [Mwisho wa nukuu].

Al-Khatib said: Abu Kuraib was from the distinguished, truthful and pious scholars and Abu ‘Ubaidah As-Sarriy bin Yahya was also a great scholar; Thiqah (trustworthy) from the generation of Al-‘Utaridiy. One of these testified that he had heard (or received directly) and the other testified to his ‘Adalah (trustworthiness). That establishes his good condition or status and the permissibility of relating from him. That is in the case where no statement or view has been established by other than these two which would oblige discarding his Hadith or casting aside his reports. As for the statement of Al-Hadrami concerning Al-‘Utaridiy when he said that “He used to lie”, then this is an unspecified statement which requires examination and explanation. If he intended by this statement that he fabricated Hadith, then that is non-existent in respect to the Hadith of Al- ‘Utaridiy. And if he meant that he used to narrate from those he had not met, then that is also Batil (false/invalid) because Abu Kuraib testified for him that he had heard (or received) alongside him from Yunus bin Bukair. It has also been established that he heard from Abu Bakr ‘Ayash. As such, it should not be sought to be denied that he heard from Hafs bin Ghiyath, bin Fudail, Wakee’ and Abu Mu’awiyah. That is because Abu Bakr ‘Ayash passed away prior to all of them. As for Ibn Idris, then he passed away a year before Abu Ayash, yet this still does not prevent him having heard from him. That is because his father was from the main scholars of Hadith and it is conceivable that he started early with him (i.e. when he was very young). Indeed, Al- ‘Utaridiy related from his father from Yunus bin Bukair some papers from the Maghazi of Ibn Ishaq and it appears that he missed hearing it directly from Yunus and so heard (or received) it from his father who had heard from him. This indicates to his seeking the truth and his reliability in respect to relating, and Allah knows best. It has been said that he was born the 10th of Al-Ad’haa (i.e. Dhu l-Hijjah), in the year 177 AH and Abu Ya’la Al-Khalil bin Abdullah Al-Khalili Al- Qazwini stated that he died in the year 270 AH. Ahmad bin Kamil Al- Qadi said that he died in the year 271 AH, whilst Abu ‘Amr bin As- Sammak and Ahmad bin Mahmud Bin Subaih said that he passed away on the year 272 Ah. As-Sammak added that he passed away in Al-Kufa in the month of Sha’ban” [End of Quote].

Nasema: Maneno ya Imam Ahmad bin ʿAdiy: "Haijulikani kuwa alisimulia Hadith ya Munkar (yaani Hadith inayokataliwa kwa sababu inapingana na yaliyo sahihi au kwa sababu ya kasoro). Bali walimuainisha tu kuwa Da'if (msimulizi dhaifu) kwa msingi kwamba hakukutana na wale aliowasimulia kutoka kwao," yanaonyesha wazi kwamba yeye hajui sababu ya kuainishwa kwake kuwa Da'if (dhaifu), isipokuwa ile iliyosemwa kumhusu: "Kwamba hakukutana na wale aliowasimulia kutoka kwao." Hiyo ni kwa sababu neno 'tu' (امنَّ إ) ni miongoni mwa aina za kizuizi au kikomo (katika lugha ya Kiarabu). Kwa hiyo, hakuna maana ya kile alichodai yule aitwaye Abdul Qadir Al-Muhammadi, alipoandika kwenye jukwaa la Ahl ul-Hadith tarehe 19/03/2007, wakati wa majadiliano yake kuhusu Asanid (silsila za wasimulizi) za "Sahifah ya Al-Madinah", akisema: [Nasema: Haieleweki kutoka kwenye kauli hii ya Ibn Hajar kwamba (yaani Al-ʿUtaridiy) ni Thiqah (mwaminifu) kuhusiana na Seera! Bali nia yake ilikuwa tu kuondoa shaka ya Tadlis (kupotosha katika silsila ya usimulizi) kutoka kwake kwa sababu alishutumiwa kwa hilo, kama ilivyotajwa hapo awali]. Hili lilichukuliwa kutoka kwenye kumbukumbu za jukwaa la Ahl ul-Hadith, lililopatikana katika maktaba ya kielektroniki ya Shamela - 2 (51/390). Kauli yake haina maana kwa sababu kuainishwa kwa mtu huyu kuwa Da'if (dhaifu) kuna sababu moja tu, nayo ni shutuma ya Tadlis (kupotosha) kwa matumizi yake ya neno "Alituhadithia" (انَ َثَّدحَ), jambo ambalo lilileta shutuma ya kusema uongo dhidi yake, badala ya "Al-ʿAnʿanah" (ةنَ عَ نْ عَ لْ ا) [yaani, badala ya kusema katika silsila yake "Fulani alituambia" au "Alinijulisha" au "Nilisikia", ilisemwa "fulani" ameripoti "kutoka" kwa fulani "kutoka" kwa fulani n.k., kwa kurudia 'an (kutoka)], ambayo hutumiwa na Thiqaat Mudallisin (wapotoshaji waaminifu). Yote haya ni Batil (batili/si sahihi), kama ilivyoelezwa na kama itakavyoelezwa zaidi.

I say: The speech of Imam Ahmad bin ‘Adiy: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic or due to a defect). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from” dictates decisively that he does not know the reason for his being classified as Da’if (weak), apart from that which had been said about him “That he had not met those he related from”. That is because the wording ‘only’ (امنَّ إ) is from the ِ forms of limitation or restriction (in the Arabic language). Consequently, there is no meaning to what the one called Abdul Qadir Al-Muhammadi claimed, when he wrote on the Ahl ul-Hadith platform, on 19/03/2007, during his discussion about the Asanid (chains of transmission) of the “Sahifah of Al-Madinah”, stating: [I say: It is not understood from this statement of Ibn Hajar that he (i.e. Al- ‘Utaridiy) is Thiqah (trustworthy) in respect to the Seera! Rather, his intention was merely to repel the suspicion of Tadlis (i.e. misrepresentation in the chain of transmission) from him because he had been accused of that, as has previously been mentioned”. This was taken from the archives of the Ahl ul-Hadith platform, found in the Shamela e-library - 2 (51/390). There is no meaning to his speech because the classification of the man being Da’if (weak)has one single reason, which is the accusation of Tadlis (misrepresentation) with his use of the wording “He related to us” (انَ َثَّدحَ ), which brought the accusation of lying against him, instead of “Al-‘An’anah” (ةنَ عَ نْ عَ لْ ا) [i.e. in his chain instead of stating “So and so told us” or “He informed us” or “I heard”, it was be said “so and so” reported “from” so and so “from” so and so etc.. with the repetition of ‘’An’ (from)], which is employed by the Thiqaat Mudallisin (those misrepresenting who are trustworthy). All of this Batil (false/invalid), as has been explained and will be explained further.

Neno la mwisho katika jambo hili lilitolewa katika "Tarikh ya Baghdad" [ya Al-Khatib Al-Baghdadi] (4/262/2004):

- The final word in this matter came in the “Tarikh of Baghdad” [by Al-Khatib Al-Baghdadi] (4/262/2004):

(Yeye ni) Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah, Abu ‘Umar At-Tamimi, anayejulikana sana kama Al-‘Utaridiy, kutoka Al-Kufa. Alikuja Baghdad na akasimulia humo kutoka kwa Abdullah bin Idris Al-Awdi, Abu Bakr bin ‘Ayash, Hafs bin Ghiyath, Muhammad bin Fudail, Wakee’ na Abu Mu’awiyah. Kutoka kwa Abu Mu’awiyah alipata Tafsir yake, na kutoka kwa Yunus bin Bukair alipata Maghazi ya Muhammad bin Ishaq. Alisimuliwa kutoka kwake na Abu Bakr Ad-Dunya, Abu Al-Qasim Al-Baghawi, Qasim bin Zakariya Al-Mutriz, Yahya bin Muhammad bin Saa’id, Abu Bakr bin Abu Dawud, Al-Hussein bin Isma’il Al-Mahamiliy, Ridwan bin Ahmad As-Saidalani, Isma’il bin Muhammad As-Saffar, Muhammad bin ‘Amr Ar-Razzaz, Abu ‘Amr bin As-Sammak, Hamza bin Muhammad Ad-Dahqan, Abu Sahl bin Ziyad Al-Qattan na Abu Ja’far bin Bariyah Al-Hashimi, miongoni mwa wengine. Abu ‘Umar Abdul Wahid bin Muhammad bin Abdullah bin Mahdi alitusimulia kutoka kwa Al-Qadi Abu Abdullah Al-Hussein bin Isma’il Al-Mahamiliy, kwa njia ya kuamrisha kuandikwa, mwaka wa 329 AH, kwamba: Ahmad bin Abdul Jabbar bin Muhammad alisema: Yunus (yaani bin Bukair) alitusimulia kutoka kwa Mis’ar bin Kaddam, kutoka kwa Ash’ab bin Abi Ash-Sha’tha’, kutoka kwa mtu mmoja wa Kinanah, aliyesema: Nilimsikia Mtume wa Allah ﷺ akisema: “Enyi watu, semeni La Ilaha Illallah (Hakuna mungu isipokuwa Allah) nanyi mtafanikiwa”. Hilal bin Muhammad bin Ja’far Al-Haffar alisimulia kutoka kwa Isma’il bin Muhammad As-Saffar, kutoka kwa Ahmad bin Abdul Jabbar Al-‘Utaridiy, kutoka kwa Abu Bakr bin ‘Ayash, kutoka kwa ‘Asim bin Zir bin Hubaish, kutoka kwa Abdullah aliyesema: Nilimsikia Mtume wa Allah ﷺ akisema: “Yeyote atakayenisingizia uongo kwa makusudi, basi na aandae kiti chake Motoni”. Al-Qadi Abu Bakr Ahmad bin Al-Hussein bin Ahmad Al-Harasiy alisimulia kutoka kwa Abu Al-‘Abbas Muhammad bin Ya’qub Al-‘Asamm, kutoka kwa Ahmad bin Abdul Jabbar Al-‘Utaridiy aliyesimulia kwamba baba yake alimjulisha kwamba “Nilizaliwa mwaka wa 177 AH, tarehe 10 ya Al-Ad’haa katika mwezi wa Dhu l-Hijjah”. Abu Sa'id Al-Malini alitusimulia kwetu kutoka kwa Abdullah bin 'Adiy al-Hafizh, aliyesema: [(Kuhusu) Ahmad bin Abdul Jabbar Al-'Utaridiy, niliona watu wa Iraq wamekubaliana kwamba yeye ni Da'if (dhaifu). Ahmad bin Muhammad bin Sa'd hakuwa akisimulia Hadithi kutoka kwake, na alitaja kwamba ana mengi kutoka kwake. Ibn 'Adiy alisema: "(Kuhusu) Al-'Utaridiy, sijui kutoka kwake Hadithi Munkar aliyoisimulia. Bali, walimwainisha tu kuwa Da'if kwa sababu hakuwa amekutana na watu ambao aliwasimulia kutoka kwao". Ahmad bin Abu Ja'far Al-Qati'iy alitusimulia kutoka kwa Abu 'Umar na Uthman bin Muhammad bin Ahmad bin Al-'Abbas Al-Makhrami, kutoka kwa Ja'far bin Muhammad bin Nadir Al-Khuldiy aliyesema: Muhammad bin Abdullah Al-Hadrami alisema: [Ahmad bin Abdul Jabbar Al-'Utaridiy alikuwa akisema uongo]. Baadhi ya Mashaykh wetu (wanazuoni/walimu) waliniambia kwamba wale waliomkosoa Al-'Utaridiy walifanya hivyo tu kwa sababu walisema: vitabu alivyosimulia kutoka kwake vilikuwa vitabu vya baba yake, na kwamba alidai kuvisikia pamoja na baba yake". Abu Sa'id Muhammad bin Musa bin Al-Fadl bin Shadhan As-Sirfi alitusimulia kutoka kwa Abu Al-'Abbas Muhammad bin Ya'qub Al-Asamm, aliyesema: Nilimsikia Abu 'Ubaidah As-Sarriy bin Yahya bin Akhi Hannad akimuuliza baba yangu kuhusu Al-'Utaridiy Ahmad bin Abdul Jabbar, naye akasema: "(Yeye ni) Thiqah (mwaminifu)". Abu Sa'd Al-Malini kwa Ijazah alitujulisha kutoka kwa Abdullah bin 'Adiy, kutoka kwa Muhammad bin Ahmad bin Hamdan, aliyesema: Abu Bakr bin Sadaqah alinijulisha: Alisema: Nilimsikia Abu Kuraib akisema: Ahmad bin Abdul Jabbar Al-'Utaridiy alikuwa amesikia (kweli au kupokea moja kwa moja) kutoka kwa Abu Bakr bin 'Ayash. 'Ali bin Muhammad bin Nadr alinijulisha: Alisema: Nilimsikia Hamza bin Yusus akisema: Nilimuuliza Abu Al-Hasan Ad-Daraqutni kuhusu Ahmad bin Abdul Jabbar Al-'Utaridiy, naye akasema: Hakuna tatizo (wala kasoro) kumhusu. Alisifiwa na Abu Kuraib. Na aliulizwa kuhusu Maghazi ya Yunus bin Bukair, akasema: "Pitia kwa kijana mmoja huko Al-Kunas (mahali), aitwaye Al-‘Utaridiy, aliyepokea (kusikia) pamoja nasi kwa baba yake. Tulimwendea, akasema: 'Sijui iko wapi (yaani, nakala).' Kisha akaitafuta, na ikawa kwenye mnara wa njiwa, akaisimulia kwa hiyo." Abu l-Qasim Al-Azhariy aliniarifu: Alisema: Abu Bakr Muhammad bin Humaid bin Muhammad Al-Lakhmi alisema: Nilimsikia Al-Qadi Abu Al-Hasan Muhammad bin Sakih Al-Hashimi akisema: Muhammad bin Al-Hussein bin Humaid bin Ar-Rabi’ aliniambia: Alisema: [Abu Kuraib Muhammad bin Al-‘Alaa’ alianza kutusomea Maghazi ya Yunus bin Bukair. AlituSomea kikao kimoja au viwili, kisha baadhi ya watu wa Hadith walifanya kelele na vurugu. Kwa sababu hiyo, alisimamisha usomaji wake na akaapa kwamba hatatusomea tena. Baadaye tulirudi kwake na kumwomba aendelee, lakini alikataa na kutuambia: "Nendeni kwa Abdul Jabbar Al-‘Utaridiy, kwani alihudhuria usikilizaji wake (wa asili) pamoja nasi kutoka kwa Yunus." Tukamuuliza: "Na vipi kama amekwisha fariki?" Akajibu: "Basi sikilizeni kutoka kwa mwanawe Ahmad, kwa sababu alikuwepo pamoja naye." Kwa hiyo, tukaondoka kwake pamoja na kundi la watu (wanafunzi) wa Hadith, kisha tukauliza kuhusu Abdul Jabbar na tukaambiwa kuwa amefariki. Tukauliza kuhusu mwanawe, nasi tukaelekezwa kwenye makazi yake. Tulipofika, tulitaka ruhusa ya kuzungumza naye. Tulimweleza hadithi yetu na Abu Kuraib, na jinsi alivyotuelekeza kwa baba yake na kwake. Ahmad alikuwa akicheza na njiwa, akasema: "Tangu wakati nilipoisikia, sijawahi kuiangalia. Hata hivyo, imehifadhiwa mahali pa kuhifadhia vitabu, kwa hiyo itafuteni hapo." Nilifanya hivyo na kuitafuta. Niliipata, na ilikuwa na kinyesi cha njiwa juu yake. Alikuwa ameisikiliza (na kuinakili) pamoja na baba yake kwa maandishi ya zamani, kwa hiyo nilimwomba anipe ili niichapishe, naye akafanya hivyo." Hii ndiyo iliyosemwa, au karibu na hayo. Abu Kuraib alikuwa miongoni mwa wanazuoni mashuhuri, wakweli na wacha Mungu, na Abu 'Ubaidah As-Sarriy bin Yahya pia alikuwa mwanazuoni mkubwa; Thiqah (mwaminifu) wa kizazi cha Al-'Utaridiy. Mmoja wao alishuhudia kwamba alisikia moja kwa moja (au alipokea moja kwa moja), na mwingine alishuhudia 'Adalah yake (uadilifu wake). Hilo linathibitisha hali yake nzuri au hadhi yake, na kuruhusiwa kupokea Hadith kutoka kwake. Hii ni pale ambapo hakuna kauli wala maoni yoyote yaliyothibitishwa kutoka kwa wengine zaidi ya hao wawili ambayo yangelazimu kuacha Hadith yake au kuyatupilia mbali masimulizi yake. Kuhusu kauli ya Al-Hadrami kuhusu Al-'Utaridiy alipoye sema kwamba "alikuwa akisema uongo", basi hii ni kauli isiyobainishwa, inayohitaji uchunguzi na ufafanuzi. Ikiwa alikusudia kwa kauli hii kwamba alizua Hadith, basi hilo halipo kuhusiana na Hadith za Al-'Utaridiy. Na ikiwa alimaanisha kwamba alikuwa akisimulia kutoka kwa watu ambao hakukutana nao, basi hilo pia ni Batil (si sahihi/batili) kwa sababu Abu Kuraib alishuhudia kwa ajili yake kwamba alisikia (au alipokea) pamoja naye kutoka kwa Yunus bin Bukair. Pia imethibitika kwamba alisikia kutoka kwa Abu Bakr 'Ayash. Kwa hiyo, haifai kutafutwa kukanusha kwamba alisikia kutoka kwa Hafs bin Ghiyath, bin Fudail, Wakee' na Abu Mu'awiyah. Hiyo ni kwa sababu Abu Bakr 'Ayash alifariki kabla ya wote hao. Kuhusu Ibn Idris, alifariki mwaka mmoja kabla ya Abu 'Ayash, lakini hilo bado halizuii kwamba alisikia kutoka kwake. Hiyo ni kwa sababu baba yake alikuwa miongoni mwa wanazuoni wakuu wa Hadith, na inawezekana kwamba alianza mapema kujifunza kutoka kwake (yaani alipokuwa mdogo sana). Kwa hakika, Al-'Utaridiy alisimulia kutoka kwa baba yake, kutoka kwa Yunus bin Bukair, baadhi ya karatasi kutoka Maghazi ya Ibn Ishaq, na inaonekana kwamba alikosa kusikia moja kwa moja kutoka kwa Yunus, hivyo akaipokea kutoka kwa baba yake aliyekuwa amesikia kutoka kwake. Hili linaonyesha kutafuta kwake ukweli na uaminifu wake katika kusimulia, na Mwenyezi Mungu ndiye Mjuzi zaidi. Nilisoma kutoka kwa Al-Hasan bin Abu Bakr, ambaye alipokea kutoka kwa Ahmad bin Kamil Al-Qadi, aliyesema: Al-‘Utaridiy alifariki mjini Kufa mwaka 271 AH. Al-Hasan alisema: Abu ‘Amr bin As-Sammak alisema: Al-‘Utaridiy alifariki mjini Kufa mwezi wa Sha‘ban mwaka 272 AH. Tulipewa taarifa na Abu Nu‘aim Al-Hafizh, aliyesema: Nilimsikia Abu Muhammad Abdullah bin Muhammad bin Ja‘far bin Hayyan akisema: Nilimsikia Ahmad bin Mahmud bin Subaih akisema: Ahmad bin Abdul Jabbar Al-‘Utaridiy alifariki mwaka 272 AH. [Mwisho wa nukuu].

- Kuhusu neno Qimatr (lililokuja katika simulizi ambapo wanafunzi walimtafuta Al-‘Utaridiy ili awasomee kitabu cha Al-Maghazi cha Yunus bin Bukair), lina maana mbalimbali zinazowezekana katika kamusi za kale, lakini lililo sahihi zaidi katika muktadha wa simulizi hiyo ni lile lililotajwa katika Mukhtar As-Sihhah (1/230): [Qimatr na Qimatrah: "Kile ambacho vitabu huhifadhiwa au kutunzwa ndani yake"].

- In respect to the word Qimatr (which came in the narration where the students sought out Al-‘Utaridiy to read to them the book of Al- Maghazi by Yunus bin Bukair) then it has various possible meanings in the classical dictionaries but the most correct in the context of the narration is what was mentioned in Mukhtar As-Sihhah (1/230): [Qimatr and Qimatrah: “What the books are preserved or maintained in”].

(Maelezo ya mtafsiri: Nimeacha hapa tafsiri ya yale yaliyotolewa katika Lisan Al-‘Arab na Mukhtar As-Sihhah kuhusu maana ya neno Qimatr, kwa kuwa haingemfaidisha msomaji wa Kiingereza, pamoja na kwamba ni vigumu kulizalisha kwa ufanisi. Nimechagua tu sehemu ya Mukhtaar As-Sihhah inayoeleza wazi maana inayotakiwa.) Nasema: Kwanza: Yunus bin Bukair alifariki mwaka wa 199 AH na Abdullah Ibn Idris mwaka wa 192 AH, kama walivyokubaliana wapokezi. Kama tungedhani alifariki mwanzoni mwa mwaka, katika Muharram, kwa mfano, basi Ahmad bin Abdul Jabbar angekuwa ametimiza mwaka wa 14 wa umri wake tarehe 10 Dhu l-Hijjah ya mwaka uliotangulia wa 191 AH. Hii ilikuwa takriban umri sawa na ule wa Imam Abu Hatim Ar-Raziy alipoanza safari yake, wakati alipokuwa hana ndevu wala nywele moja usoni. Lililo hakika kabisa ni kwamba Abdul Jabbar alimchukua mwanawe pamoja naye, tangu akiwa mdogo, kwenda kwa Shuyukh (wanazuoni). Hiyo ni kwa sababu alikuwa amesikia au kujifunza moja kwa moja kutoka kwa Abu Bakr ‘Ayash, aliyefariki mwaka mmoja au miwili baada ya Abdullah ibn Idris. Hilo lilithibitishwa kwa ushuhuda wa Imam Al-Hujjah Ath-Thabt (chanzo chenye mamlaka na cha kuaminika) Abu Kuraib Muhammad bin Al-‘Alaa’ Al-Hamdani. Kizazi hicho kilikuwa na kundi la wale ambao baba zao walianza kuwasikilizisha na kuwafundisha kwa wanazuoni wakiwa wadogo sana. Kwa mfano, Ishaq bin Ibrahim Ad-Dabari, mmoja wa wapokezi wa Abdur Razzaq, alikuwa na umri wa miaka saba baba yake alipomchukua ili apokee (elimu), na At-Tabarani alikuwa akipokea akiwa na umri wa miaka 13. Hivyo, hakuna sababu ya kutilia shaka kwamba (Ahmad bin Abdul Jabbar) alipokea kutoka kwa wanazuoni pamoja na baba yake. Kwa kweli, hilo lilikuwa ni kupokea kwa watu wawili, pamoja na kuandika kwa Abdul Jabbar na kusoma kwa Ahmad mbele ya baba yake mara ya pili, ilhali baba yake mwenyewe alikuwa miongoni mwa Shuyukh Ath-Thiqat (wanazuoni waaminifu na wa kuaminika). Kwa hiyo hii inahesabiwa kuwa ni usikivu wa tatu au tukio la tatu la kupokea, na inawakilisha kilele cha kuaminika.

(Translators note: I have left here the translation of what came in Lisan Al-‘Arab and Mukhtar As-Sihhah concerning the meaning of the word Qimatr, because it would not benefit the English reader, in addition to it being difficult to reproduce productively. I have just selected the part in Mukhtaar As-Sihhah where it states the desired meaning clearly) I say: Firstly: Yunus bin Bukair passed away in the year 199 AH and Abdullah Ibn Idris in the year 192 AH, as agreed upon by the transmitters. If we were to assume that he passed away at the beginning of the year, in Muharram, for instance, then Ahmad bin Abdul Jabbar would have completed the 14th year of his life on the 10th of Dhu l-Hijjah of the previous year 191 Ah. This was about the same age as Imam Abu Hatim Ar-Raziy when he embarked upon his journey, at a time when he was beardless and yet to have a single hair upon his face. What is decisively certain is that Abdul Jabbar brought his son along with him, from an early age, to the Shuyukh (scholars). That is because he had heard or learnt directly from Abu Bakr ‘Ayash, who passed away a year or two after Abdullah ibn Idris. That was confirmed by the testimony of the Imam Al-Hujjah Ath-Thabt (authoritative and reliable source) Abu Kuraib Muhammad bin Al- ‘Alaa’ Al-Hamdani. That generation contained a group of those whom their fathers began their listening and learning with scholars at a very early age. For example, Ishaq bin Ibrahim Ad-Dabari, one of the relators of Abdur Razzaq, was seven years old when his father took him to receive (the knowledge) and At- Tabarani was receiving at the age of 13. As such, there is no cause for doubting that he (Ahmad bin Abdul Jabbar) received from the scholars alongside his father. Indeed, that represented receiving of two men, alongside the writing of Abdul Jabbar and the reading of Ahmad upon his father a second time, whilst his father himself was from the Shuyukh Ath-Thiqat (Trustworthy and reliable scholars). This therefore counts as a third hearing or instance of receiving and represents the height of reliability.

Pili: Tafakari maneno ya Ahmad bin Abdul Jabbar, aliposema: “Tangu wakati niliposikia, sijawahi kuiangalia. Hata hivyo, imehifadhiwa mahali pa kuhifadhia vitabu, kwa hiyo itafuteni huko.” Nikafanya hivyo na kuitafuta. Nilipata kuwa ilikuwa na kinyesi cha njiwa juu yake. Alikuwa ameisikiliza (na kuinakili) pamoja na baba yake kwa maandishi ya zamani, kwa hiyo nilimwomba anipe ili niichapishe, naye akafanya hivyo.” Hii inaonyesha kwamba kitabu chake, ambacho kilikuwa kitabu cha baba yake, kilihifadhiwa na kutunzwa ndani ya Qimatr (yaani, mahali maalum pa kuhifadhia vitabu). Qimatr hii ilikuwa katika mnara wa njiwa, ambao ndio sehemu ya juu kabisa ya nyumba, ambao hupitishiwa hewa kiasili na upepo unaovuma mara kwa mara. Hakuna hofu kuhusu kile kinachohifadhiwa mahali kama hapo kuharibiwa na mafuriko au unyevunyevu, ikilinganishwa na hofu iliyopo kuhusu vitu vilivyo kwenye ghorofa za chini za nyumba za Iraq. Mnara wa njiwa kwa hiyo ulikuwa umeimarishwa, na haikuwezekana mvua kuufikia. Hilo pia linadhihirika kutokana na ushahidi wa Al-Hussein bin Humaid bin Ar-Rabi’, aliposema kwamba alikuta kitabu kimeandikwa kwa maandishi ya zamani, kikiwa katika hali nzuri na bila kasoro. Kisha akamuuliza Ahmad bin Abdul Jabbar kama angeweza kukichapisha. Uwepo wa kinyesi cha njiwa juu ya Qimatr haukukidhuru kitabu, kwani Al-Hussein bin Humaid bin Ar-Rabi’ alithibitisha kwamba kitabu kilikuwa katika hali nzuri, bila kasoro, na kinafaa kuchapishwa. Hivi ndivyo, na Allah ndiye Mjuzi zaidi, Imam Al-Khatib Al-Baghdadi alivyoelewa hadithi hii aliyoiwasilisha. Kwa hiyo, hakuona sababu yoyote ya kumkosoa au kutilia shaka Ahmad bin Abdul Jabbar.

Secondly: Contemplate the speech of Ahmad bin Abdul Jabbar, when he said: “Since the time that I heard it, I have not looked in it. However, it is kept in a place of storage containing books and so seek it there. I did that and sought it out. I located it and it had pigeon droppings upon it. He had listened to (and transcribed) it with his father in an old script, so I asked him to give it to me so that I could publish it, which he did”. This indicates that its book, which was the book of his father, was preserved and maintained inside a Qimatr (i.e. special place for the preservation of books). This Qimatr was in the pigeon tower, which is the highest place in the house, which is aired naturally by the constant movement of the wind. There is no fear in respect to what is kept in such a place from flooding or dampness compared to what is feared in respect to that which is on the lower floors of the houses of Iraq. The pigeon tower is therefore reinforced and it was not possible for rain to reach it. That is also clear from the testimony of Al-Hussein bin Humaid bin Ar-Rabi’ when he said that he found the book written in an old script, in a sound condition and free of defect. He then asked Ahmad bin Abdul Jabbar if he could publish it. The presence of the pigeon droppings upon the Qimatr did not bring harm to the book as Al-Hussein bin Humaid bin Ar-Rabi’ testified to the book being in sound condition, with no defect, and suitable to be published. This is, and Allah knows best, how Imam Al- Khatib Al-Baghdadi understood this story which he presented. And as such, he did not see any cause to discredit or cast doubt upon Ahmad bin Abdul Jabbar.

Kwa hiyo, dai la mtu anayeitwa Abdul Qadir Al-Muhammadi, aliyeandika kwenye jukwaa la Ahl ul-Hadith tarehe 19/03/2007, alipozungumzia silsila za usimulizi za Sahifah ya Al-Madinah, halina maana yoyote: [Ikiwa simulizi hii imethibitishwa, basi msimulizi anaainisha kumbukumbu yake (ya kukariri moyoni) kuwa dhaifu kwa kuwa aliisahau na hakuikumbuka. Pia ilidhihirisha udhaifu wa uangalifu wake kwake (kitabu) kwani aliiacha kwenye mnara pamoja na njiwa, hadi ikawa na kinyesi cha njiwa juu yake! Kwa hiyo, mtu huyo ni Da'if (dhaifu) kama tu walivyosema Maimamu wabobezi katika jambo hili] – 2 (51/390) katika maktaba ya kielektroniki ya Shamela. Usemi wake hauna maana yoyote kabisa kwa sababu zifuatazo:

There is therefore no meaning to the claim of the one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on 19/03/2007, when speaking about the chains of transmission of the Sahifah of Al-Madinah: [If this story is affirmed, then the narrator classifies his memory (by heart) as being weak as he had forgotten it and did not recall it. It also made clear the weakness of his concern to it (the book) as he had left it in the tower with pigeons, to the point that it had pigeon droppings upon it! Consequently, the man is Da’if (weak) just as the Imams who specialise in this matter have stated] – 2 (51/390) in the Shamela e-library. His speech holds no meaning at all for the following reasons:

1) Kitabu hicho kilihifadhiwa na kulindwa katika Qimatr iliyotengenezwa mahsusi kwa madhumuni hayo. Mnara wa njiwa ni mahali pazuri zaidi pa kuhifadhi katika nyumba kama ile aliyoishi Ahmad bin Abdul Jabbar, kwani yeye hakuwa miongoni mwa matajiri waliokuwa na uwezo wa kukodi nyumba yenye sehemu huru ya kuhifadhia vitabu. Aidha, mchapishaji Al-Hussein bin Humaid bin Ar-Rabi’ alithibitisha hali nzuri ya kitabu hicho na utayari wake wa kuchapishwa.

1) The book was preserved and kept safe in a Qimatr manufactured specifically for that purpose. The pigeon tower is the best place for preservation in houses such as that which Ahmad bin Abdul Jabbar resided in, as he was not from the rich who were able to rent a house which had an independent storage facility for books. In addition, the publisher Al-Hussein bin Humaid bin Ar-Rabi’ testified to the sound condition of the book and its readiness to be published.

2) Kuhusu kauli “Maimamu wanaobobea katika jambo hili wameeleza”, basi Abu Kuraib, Ad-Daraqutni, Abu Ahmad bin ‘Adiy na Al-Khatib Al-Baghdadi hawakumweka kuwa Da’if (dhaifu kwa upande wa usimulizi). Ukweli kwamba Ad-Daraqutni, ambaye alikuwa Imamu asiyepingwa wa zama zake, hakumweka kuwa Da’if unatosha wenyewe. Basi, ni Maimamu gani ambao mtu huyu anayeitwa Abdul Qadir Al-Muhammadi anawazungumzia?! Kila ugonjwa una dawa inayoweza kutumika kwa matibabu, isipokuwa upumbavu ambao hauwezi kutibika. Hitimisho la jumla basi ni: kubatilika au uongo wa muhtasari wa Al-Hafidh (Ibn Hajar) kuhusu hadhi yake, na usahihi wa muhtasari wetu wa hadhi yake, kwa uhakika na bila chembe ya shaka: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, hana tatizo wala dosari yoyote inayohusishwa naye. Upokezi wake wa Siyara ni sahihi, na yeye ni mwaminifu wa kutumika kama dalili. Alikuwa wa tabaka la kumi (yaani kiwango cha silsila ya wapokezi). Alifariki katika mwaka wa 72 (maana yake mwaka 272 AH) akiwa na umri wa miaka 95].

2) As for the statement “the Imams who specialise in this matter have stated”, then Abu Kuraib, Ad-Daraqutni, Abu Ahmad bin ‘Adiy and Al- Khatib Al-Baghdadi did not classify him as being Da’if (weak in terms of transmission). The fact Ad-Daraqutni, who was the uncontested Imam of his era, did not classify him as Da’if should be sufficient in itself. So, which Imams is this man called Abdul Qadir Al-Muhammadi talking about?! For every ailment there is a medicine that can be used for treatment Except for foolishness which can not be treated The summary conclusion is therefore: The invalidity or falseness of the summary of Al-Hafidh (Ibn Hajar) concerning his status and the correctness of our summary of his status, with certainty and without the least amount of doubt: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, has no issue or problem associated with him. His receiving of the Seera is authentic and he is reliable to be used as evidence. He was from the tenth (i.e. level of chain). He passed away in the 72nd year (meaning 272 AH) at the age 95].