Labda mahali pazuri pa kuanzia kuhusu wasifu kamili na wa usawa wa Imamu Al-Hafizh Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani ni kile kinachopatikana katika kitabu “Siyar A’alam An- Nubulaa’”.

Perhaps the best place to start in respect to the rich and balanced biography of the Imam Al-Hafizh Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani, is what is found in the book “Siyar A’alam An- Nubulaa’”:

Yafuatayo kimesemwa katika "Siyar A'alam An-Nubulaa'" [Yenye Tashkil na kulingana na chapa] (17/254/71):

- The following came stated in “Siyar A’alam An-Nubulaa’” [With Tashkil and in conformity to the print] (17/254/71):

Yunus bin Bukair bin Wasil Al-Kufi – Imamu, Hafidhi, mkweli (Saduq); mwandishi wa Al-Maghazi na As-Siyar (Seera). Anajulikana kama: Abu Bukair. Kinaya yake ni Abu Bakr Al-Kufi, Al-Hammal, naye ni baba wa Bakr na Abdullah. Alipokea hadithi kutoka kwa: Hisham bin ‘Urwah, Sulaiman Al-Aa’mash, Talha bin Yahya, Zakariya bin Abu Za’idah, Muhammad bin Ishaq (ambaye alipokea kutoka kwake kwa wingi), ‘Umar bin Darr, Kahmas bin Al-Hasan, Matar bin Maymun Al-Muharibi, An-Nadr Abu ‘Umar Al-Khazzar, As-Sariy bin Isma’il, Abu Khaldah Khalid bin Dinar, Asbat bin Nadr, ‘Ali bin Al-Hazawwar, Yunus bin Abu Ishaq, Abu Ka’ab (mwandishi wa “Al-Harir”), Hajjaj bin Abu Zainab, Shu’bah na Khalq. Na wafuatao walipokea kutoka kwake: Sa’duwaih, Ibn Numair, Ishaq bin Musa Al-Khatumi, Abu Khaithama, Abu Kuraib, Hajjaj bin Abu Zainab, Hannad, Yahya bin Ma’een, Muhammad bin Muthanna, ‘Ubaid bin Ya’ish, Abu Sa’id Al-Ashajj, Sufyan bin Wakee’, ‘Uqbah bin Mukram Ad-Dibbiy, Muhammad bin Uthman bin Karamah, Ahmad bin Muhammad bin Yahya Al-Qattan, Ahmad bin Abdul Jabbar Al-‘Utaridiy na wengineo. ‘Abbas alipokea kutoka kwa Ibn Ma’een (aliyesema): [Alikuwa Saduq (mkweli/mwaminifu)]. Mudar bin Muhammad na Uthman bin Sa’id walipokea kutoka kwa Ibn Ma’een: Alikuwa Thiqah (mwaminifu/wa kutegemewa). Uthman bin Sa’id alisema kumhusu: [Hana tatizo wala kasoro yoyote inayohusishwa naye]. Ibrahim bin Abdullah bin Al-Junaid alipokea kutoka kwa Yahya bin Ma’een aliyesema: [Alikuwa Thiqah Saduq (mwaminifu na mkweli)]. Hata hivyo, alikuwa katika kampuni ya Ja’far bin Yahya Al-Barmakiy, ambaye alikuwa tajiri. Kisha mtu mmoja akamwambia: “Wanamtuhumu (yaani Abu Bukair) kuwa Zindiq (mzushi) kwa sababu hii na ile”. Hivyo akasema: [Ni uongo]. Kisha Yahya akaendelea: [Niliwaona wana wawili wa Abu Shaib’ah wakimkaribia lakini akawafukuza. Waliomba kitabu kutoka kwake lakini hakuwapa, kisha wakaondoka wakizungumza kumhusu]. Ahmad bin Abdullah Al-‘Ijliy alisema: [(Kuhusu) Bakr bin Yunus Abu Bukair: Hana kasoro wala tatizo linalohusishwa naye. Baba yake alikuwa msimamizi wa mahakama ya vitendo vya dhuluma wakati wa utawala wa Ja’far, na baadhi ya watu waliwaainisha wote wawili (yaani yeye na baba yake) kuwa Da’if (dhaifu kwa upande wa kukubalika kwa riwaya)]. Ibn Abu Hatim alisema: [Abu Zur’ah aliulizwa: “Ni jambo gani unalolikataa kumhusu yeye?” Akajibu: “Kwa upande wa Hadith, basi simjui” Abu Hatim alisema: Nafasi yake ni ya Sidq (ukweli)]. Abu Ubaid alinukuu kutoka kwa Abu Dawud aliyesema: [Yeye si Hujjah (chanzo chenye mamlaka) kwangu. Alichukua maneno ya Ibn Ishaq kisha kuyaunganisha na Hadith. Alipokea (kusikia) kutoka kwa Ibn Ishaq kwa njia ya riwaya (يرلاب)]. An-Nasa’i alisema: [Hana nguvu] na mara moja alisema: [Yeye ni Da’if] (dhaifu). Ibn Hibban alimwainisha kuwa mwenye nguvu pamoja na wengine. Pia imepokewa kutoka kwa Ibn Ma’een kwamba alisema: [Yeye ni Thiqah (mwaminifu, wa kuaminika), isipokuwa yeye ni Murji’ anayemfuata Sultaan (mamlaka)]. Abu Ishaq Al-Juzjaniy alisema: [Jambo lake linapaswa kuchunguzwa kwa makini (au kuthibitishwa)]. ‘Ali bin Al-Madini alisema: [Niliandika (nilirekodi) kutoka kwake lakini sinukuu kutoka kwake]. Muhammad bin Uthman bin Abu Shaibah alisema: [Yahya bin Al-Himani aliniambia: “Siruhusu riwaya (yaani ya Hadith) kutoka kwa Yunus”]. Muhammad bin Abdullah bin Numair na Ubaid bin Ya’ish walisema: [Yeye ni Thiqah (mwaminifu, wa kuaminika). Muslim alinukuu kutoka kwake katika Shawahid lakini si katika Usool (Maelezo ya mtafsiri: Usool ni Hadith zenye mnyororo (Isnad) wenye nguvu zaidi, na Shawahid ni zile ambazo si zenye nguvu kiasi hicho. Inasemekana kwamba Muslim alianza kila sura (au mada) kwa Usool na kufuatia na Shawahid). Abdur Rahman bin Salih alinukuu: Yunus alitusimulia kutoka kwa Yunus bin ‘Amr, kutoka kwa baba yake, kutoka kwa Al-Baraa’, kutoka kwa Zaid bin Harithah, kwamba alisema: “Ee Mjumbe wa Allah! "Umeanzisha udugu kati yangu na Hamza bin Abdul Muttalib".

“Yunus bin Bukair bin Wasil Al-Kufi – The Imam, the Hafizh, the truthful (Saduq); author of Al-Maghazi and As-Siyar (Seera). He is known as: Abu Bukair. His Kinayah is Abu Bakr Al-Kufi, Al-Hammal, and he is the father of Bakr and Abdullah. He related from: Hisham bin ‘Urwah, Sulaiman Al-Aa’mash, Talha bin Yahya, Zakariya bin Abu Za’idah, Muhammad bin Ishaq (from who he related a great deal), ‘Umar bin Darr, Kahmas bin Al-Hasan, Matar bin Maymun Al-Muharibi, An-Nadr Abu ‘Umar Al-Khazzar, As-Sariy bin Isma’il, Abu Khaldah Khalid bin Dinar, Asbat bin Nadr, ‘Ali bin Al- Hazawwar, Yunus bin Abu Ishaq, Abu Ka’ab (the author of “Al-Harir”, Hajjaj bin Abu Zainab, Shu’bah and Khalq. And the following related from him: Sa’duwaih, Ibn Numair, Ishaq bin Musa Al-Khatumi, Abu Khaithama, Abu Kuraib, Hajjaj bin Abu Zainab, Hannad, Yahya bin Ma’een, Muhammad bin Muthanna, ‘Ubaid bin Ya’ish, Abu Sa’id Al-Ashajj, Sufyan bin Wakee’, ‘Uqbah bin Mukram Ad-Dibbiy, Muhammad bin Uthman bin Karamah, Ahmad bin Muhammad bin Yahya Al-Qattan, Ahmad bin Abdul Jabbar Al- ‘Utaridiy and others. ‘Abbas related from Ibn Ma’een (who said): [He (i.e. Abu Bukair) was Saduq (truthful/honest)]. Mudar bin Muhammad and Uthman bin Sa’id related from Ibn Ma’een: He was Thiqah (trustworthy/reliable). Uthman bin Sa’id said concerning him: [He has no issue or problem associated with him]. Ibrahim bin Abdullah bin Al-Junaid related from Yahya bin Ma’een who said: [He (Abu Bukair was Thiqah Saduq (Truthful and reliable)]. However, he was in the company of Ja’far bin Yahya Al-Barmakiy, who was well to do. Then a man said to him: “They accuse him (i.e. Abu Bukair) of being a Zindiq (heretic) for this and that reason”. And so, he said: [It is a lie]. Then Yahya continued: [I saw the two sons of Abu Shaib’ah approach him but he sent them away. They requested a book from him but he did not give it to them. They then went off speaking about him”. Ahmad bin Abdullah Al-‘Ijliy said: [(Concerning) Bakr bin Yunus Abu Bukair: He has no issue or problem associated with him. His father was in charge of the court of unjust acts under (the rule) of Ja’far and some people classified them both (i.e. him and his father) as being Da’if (weak in respect to acceptance of narration]. Ibn Abu Hatim said: [Abu Zur’ah was asked: “What matter do you disapprove of in respect to him?” He replied: “As for in respect to the Hadith, then I don’t know him” Abu Hatim said: His place (position) is of Sidq (truthfulness)]. Abu Ubaid related from Abu Dawud who said: [He is not a Hujjah (authoritative source) with me. He took the speech of Ibn Ishaq and then linked it to the Ahadeeth. He heard (received) from Ibn Ishaq by relation (يرلاب)]. An-Nasa’i said: [He is not strong] and ِ once he said: [He is Da’if] (weak). Ibn Hibban classified him as being strong in addition to others. It was also related from Ibn Ma’een, that he said: [He is Thiqah (reliable, trustworthy), except he is a Murji’ who follows the Sultaan (authority)]. Abu Ishaq Al-Juzjaniy said: [His matter should be considered carefully (or verified)]. ‘Ali bin Al- Madini said: [I wrote (recorded) from him but I do not narrate from him]. Muhammad bin Uthman bin Abu Shaibah said: [Yahya bin Al- Himani said to me: “I do not permit the relation (i.e. of Hadith) from Yunus”]. Muhammad bin Abdullah bin Numair and Ubaid bin Ya’ish said: [He is Thiqah (trustworthy, reliable). Muslim related from him in the Shawahid but not the Usool (Translator’s note: The Usool are the Hadith with the strongest chain (Isnad) and the Shawahid are those which are not as strong. It is said that Muslim began each chapter (or topic) with the Usool and followed with the Shawahid). Abdur Rahman bin Salih related: Yunus related to us from Yunus bin ‘Amr, from his father, from Al-Baraa’, from Zaid bin Harithah, that he said: “O Messenger of Allah! You have established a brotherhood between me and Hamza bin Abdul Muttalib”.

Yunus alifariki dunia mwaka wa 199 AH alipokuwa karibu na umri wa miaka 80. Abu Ja'far bin Al-Muqayyir na kundi (Jama'ah) walitujulisha: Walisema: Yahya bin Qumaira alisimulia kutoka kwa Shuhda, kutoka kwa Abu Ghalib Al-Baqilani, kutoka kwa Abu 'Ali bin Shadhan, kutoka kwa Ahmad bin Uthman Al-Adami, Abdullah bin Isma'il Al-Hashimi, Abu Sahl bin Ziyad na Uthamn bin As-Sammak ambao (wote) walisema: Ahmad bin Abdul Jabbar alitujulisha kutoka kwa Yunus bin Bukair, kutoka kwa Hisham bin 'Urwah, kutoka kwa baba yake, kutoka kwa 'A'ishah, ambaye alisema: "Mama yangu alikuwa akinitunza, akitaka kuninenepesha kwa mafuta fulani, ili anipeleke kwa Mjumbe wa Allah ﷺ. Hilo halikufanikiwa hadi nilipokula tende pamoja na tango. Nilipata kiwango bora zaidi cha unene kinachowezekana" [Mwisho wa nukuu].

Yunus passed away in the year 199 AH when he was close to 80 years of age. Abu Ja’far bin Al-Muqayyir and a group (Jama’ah) informed us: They said: Yahya bin Qumaira related from Shuhda, from Abu Ghalib Al- Baqilani, from Abu ‘Ali bin Shadhan, from Ahmad bin Uthman Al- Adami, Abdullah bin Isma’il Al-Hashimi, Abu Sahl bin Ziyad and Uthamn bin As-Sammak who (all) said: Ahmad bin Abdul Jabbar informed us from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father, from ‘A’ishah, who said: “My mother was treating me, wanting to fatten me up with some fatness, to present me to the Messenger of Allah (peace be upon him). That didn’t work until I ate dates with cucumber. I then attained the best level possible of fatness” [End of Quote].

- Yafuatayo kimepokelewa katika kitabu “Al-Kamil Fee Du’afaa Ar-Rijal” (8/521/2084):

- The following came in the book “Al-Kamil Fee Du’afaa Ar-Rijal” (8/521/2084):

"(Kuhusu) Yunus bin Bukair Ash-Shaibani Kufi; anayejulikana kwa jina la Abu Bakr – Nilisikia kutoka kwa Ibn Hammad: As-Sa'di alisema: [(Kuhusu) Yunus bin Bukair, jambo lake linapaswa kuchunguzwa kwa makini (au kuthibitishwa) kutokana na kupotoka kwake kutoka kwenye njia (Tariq)]. Yusuf bin Ibrahim At-Tabari alisimulia kutoka kwa Ahmad bin Abu Khaithama, kutoka kwa Ubaid bin Ya'ish, kutoka kwa Yunus bin Bukair na Abu Bakr Ash-Shaibani, naye alikuwa Thiqah (Mwaminifu, wa kutegemewa). Abu Ya'la alisimulia: Nilimsikia Al-Qasim bin Abu Shaibah akisema: Yunus bin Bukair alitusimulia; (aliyekuwa) Sheikh kutoka Numair. Ilisimuliwa kwetu kwamba Muhammad bin Yahya bin Adam na Al-Hussein bin 'Iyad, wote wawili wakiwa kutoka Misri, walisema: Ilisimuliwa kwetu kwamba Ibrahim bin Abu Dawud alimwuliza Muhammad bin Abdullah bin Numair kuhusu Yunus bin Bukair?"

“(Concerning) Yunus bin Bukair Ash-Shaibani Kufi; known by the title Abu Bakr – I heard from Ibn Hammad: As-Sa’di said: [(Concerning) Yunus bin Bukair, his matter should be considered carefully (or verified) due to his divergence from the path (Tariq)]. Yusuf bin Ibrahim At-Tabari related from Ahmad bin Abu Khaithama, from Ubaid bin Ya’ish, from Yunus bin Bukair and Abu Bakr Ash-Shaibani and he was Thiqah (Trustworthy, reliable). Abu Ya’la related I heard Al-Qasim bin Abu Shaibah saying: Yunus Bin Bukair related to us; (who was) a Sheikh from Numair. It was related to us that Muhammad bin Yahya Bin Adam and Al-Hussein bin ‘Iyad, both of whom are from Egypt, said: It was related to us that Ibrahim bin Abu Dawud asked Muhammad bin Abdullah bin Numair concerning Yunus bin Bukair?

Alijibu: [Thiqah (mwaminifu, wa kuaminika) aliyekubalika, na alizungumza kwa kirefu]. Alisema: Nilimuuliza Yahya bin Ma'een kuhusu Yunus bin Bukair, akasema: (Yeye ni) Saduq Muslim (Mkweli)]. Muhammad bin 'Ali alisimulia kutoka kwa Uthman: Nilimuuliza Yahya bin Ma'een kuhusu Yunus bin Bukair na kuhusu Hadith yake. Alisema: [Thiqah (mwaminifu, wa kuaminika). Uthman alisema: [Kuna tofauti za kimaoni kuhusu Yunus]. Katika hali nyingine Uthman alisema: [Kwa hiyo, Yunus bin Bukair hana tatizo wala kasoro yoyote inayohusishwa naye]. Abdan alisimulia kutoka kwa 'Uqbah bin Mukram, kutoka kwa Yunus bin Bukair, kutoka kwa Hisham bin 'Urwah, kutoka kwa baba yake, kutoka kwa A'ishah, kwamba Nabii ﷺ alisema: "Usafishaji hufanywa kwa mawe matatu". Hili pia limesimuliwa kwa njia ya Mawsul (iliyounganishwa kikamilifu kuanzia mwanzo hadi mwisho) na Mughirah bin Abdur Rahman na Mubash'shir bin Ubaid, miongoni mwa wengine. Ibn Najiya alisimulia kutoka kwa Muhammad bin Isma'il Al-Bukhari, kutoka kwa Ubaid bin Ya'ish, kutoka kwa Yunus bin Bukair, kutoka kwa Hisham bin 'Urwah, kutoka kwa Abi Az-Zinad, kutoka kwa Al-Aa'raj, kutoka kwa Abu Hurairah: Kwamba Mjumbe wa Allah ﷺ alisema: "Ad-Dajjal hatashuka (yaani, hataingia) Al-Madinah". 'Abdan alisimulia kutoka kwa Baqiya, kutoka kwa Ibn Mukram, kutoka kwa Yunus bin Bukair, kutoka kwa Hisham bin 'Urwah, kutoka kwa Abu Az-Zinad kutoka kwa Al-Aa'raj, kutoka kwa Abu Hurairah: [Kwamba Mjumbe wa Allah ﷺ alisema: "Isa, mwana wa Maryam, atashuka na kukaa miongoni mwa watu kwa miaka arobaini". Ikasemwa: "Ee Abu Hurairah, je, mwaka utakuwa kama mwaka?" Akasema: "Hivi ndivyo ilivyosemwa"].

He replied: [Satisfactory/accepted Thiqah (trustworthiness, reliability) and he spoke at length]. He said: I asked Yahya bin Ma’een about Yunus bin Bukair and said: (He is) Saduq Muslim (Truthful)]. Muhammad bin ‘Ali related from Uthman: I asked Yahya bin Ma’een about Yunus bin Bukair and concerning his Hadith. He said: [Thiqah (trustworthy, reliable). Uthman said: [There is disagreement concerning Yunus]. In another situation Uthman said: [Therefore, Yunus bin Bukair has no issue or problem associated with him]. Abdan related from ‘Uqbah bin Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father from A’ishah, that the Nabi (peace be upon him) said: “The cleaning is (done) with three stones”. This was also related in a Mawsul (connected completely from beginning to end) form by Mughirah bin Abdur Rahman and Mubash’shir bin Ubaid, among others. Ibn Najiya related from Muhammad bin Isma’il Al-Bukhari, from Ubaid bin Ya’ish, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abi Az-Zinad, from Al-Aa’raj, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Ad-Dajjal will not descend upon (i.e. enter) Al-Madinah”. ‘Abdan related from Baqiya, from Ibn Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abu Az-Zinad from Al-Aa’raj, from Abu Hurairah: [That the Messenger of Allah (peace be upon him) said: “Iesa, the son of Maryam, will descend and remain among the people for forty years” It was said: “O Abu Hurairah, will a year be like a year?” He said: “This is how it was said”].

‘Abdan amesimulia kutoka kwa ‘Uqbah bin Mukram, kutoka kwa Yunus bin Bukair, kutoka kwa Hisham bin ‘Urwah, kutoka kwa Abu Az-Zinad, kutoka kwa Al-Aa’raj, kutoka kwa Abu Hurairah: Kwamba Mtume wa Allah ﷺ alisema: “Ikiwa mbwa ataramba (au kunywa) chombo cha mmoja wenu, basi kiosheni mara saba”.

‘Abdan related from ‘Uqbah bin Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abu Az-Zinad, from Al-Aa’raj, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “If a dog licks (or drinks from) a vessel of anyone of you, then wash it seven times”.

‘Abdan ameeleta kutoka kwa ‘Uqbah, kutoka kwa Yunus bin Bukair, kutoka kwa Hisham bin ‘Urwah, kutoka kwa baba yake, kutoka kwa Abdullah bin ‘Umar: Mjumbe wa Allah ﷺ alisema: “Swali kwenye zizi la kondoo na msiswali mahali pa kupumzikia ngamia”. Alisema: Hadithi hizi kutoka kwa Hisham (bin ‘Urwah) zinajulikana kwa njia ya Yunus bin Bukair aliyezipokea kutoka kwake. Abdullah bin Muhammad bin Abdul Aziz alipokea kutoka kwa Abdur Rahman bin Subaih, kutoka kwa Yunus bin Bukair, kutoka kwa Yunus bin ‘Amr, kutoka kwa baba yake, kutoka kwa Al-Barraa’ bin ‘Azib, kutoka kwa Zaid bin Harithah, aliyesema: “Ee Mjumbe wa Allah ﷺ, umeweka undugu baina yangu na Hamza bin Abdul Muttalib”. Yunus bin ‘Amr aliyetajwa katika Isnadi (mlolongo wa wapokezi) hapa ndiye Yunus bin Abu Ishaq As-Sabi’iy, na jina la Abu Ishaq ni ‘Amr bin Abdullah. Ibn As-Saa’id alipokea kutoka kwa Ahmad bin Abdul Jabbar At-Tamimi, kutoka kwa Yunus bin Bukair, kutoka kwa Muhammad bin Ishaq. Kutoka kwa ‘Ataa, kutoka kwa Abu Hurairah, aliyesema: “Watu wa Tihamah walikuwa wakiwashughulikia kondoo kama tunavyowashughulikia kondoo na ngamia”. Ibn As-Saa’id alisema: [Sijaona kuhusu hili kwamba lilipokelewa kutoka kwa Abu Hurairah isipokuwa kupitia Yunus bin Bukair, naye alilipokea kutoka kwa Abu Ishaq na wengine. Pia lilipokelewa kutoka kwa ‘Ataa na kundi la watu, na wote walilisimamisha (yaani Isnadi) kwa ‘Ataa.

‘Abdan related from ‘Uqbah, from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father, from Abdullah bin ‘Umar: The Messenger of Allah (peace be upon him) said: “Perform the prayer in the sheep-pen and do not pray in the resting place of the camels”. He said: These Ahadeeth from Hisham (bin ‘Urwah) are known by way of Yunus bin Bukair who related from him. Abdullah bin Muhammad bin Abdul Aziz related from Abdur Rahman bin Subaih, from Yunus bin Bukair, from Yunus bin ‘Amr, from his father, from Al-Barraa’ bin ‘Azib, from Zaid bin Harithah, who said: “O Messenger of Allah you have established a brotherhood between myself and Hamza bin Abdul Muttalib”. The Yunus bin ‘Amr mentioned in this Isnad (chain of transmitters) here, is Yunus bin Abu Ishaq As-Sabi’iy while the name of Abu Ishaq is ‘Amr bin Abdullah. Ibn As-Saa’id related from Ahmad bin Abdul Jabbar At-Tamimi, from Yunus bin Bukair, from Muhammad bin Ishaq. From ‘Ataa, from Abu Hurairah, who said: “The people of Tihamah used to deal with sheep as we deal with sheep and camels”. Ibn As-Saa’id said: [I have not seen in respect to this, that it was related from Abu Hurairah except via Yunus bin Bukair and he related it from Abu Ishaq and other than him. It was also related from ‘Ataa by a group and all of them halted it (i.e. the Isnad) at ‘Ataa.

Abu Ya’la alisimulia kutoka kwa ‘Uqbah bin Mukram, kutoka kwa Yunus bin Bukair, kutoka kwa Sulaiman Al-Aa’mash, kutoka kwa Anas bin Malik aliyesema: [Mjumbe wa Allah ﷺ alimwendea mtu mmoja kumtembelea (kwa sababu ya ugonjwa), naye alikuwa amekuwa kama kifaranga (kwa udhaifu) kutokana na ukali wa ugonjwa. Mjumbe wa Allah ﷺ alimwambia: “Je, umekuwa ukiomba dua au kumwomba Allah (yaani, awe na afya)?” Akajibu: “Ndiyo, nimekuwa nikiomba. Nasema: Ee Allah, tafadhali harakisha katika Dunia (maisha ya dunia hii) adhabu yangu ya Akhera (yaani, ibadilishe)”. Mjumbe wa Allah ﷺ akasema: “Hutaweza kuvumilia hilo. Bali ingekuwa bora kama ungesema: Mola wangu, nipe wema katika maisha ya dunia hii, na nipe wema Akhera, na unilinde na adhabu ya Moto”. Kisha akasema hivyo, akapona]. Abu Ya’la alisimulia kutoka kwa ‘Uqbah, kutoka kwa Yunus, kutoka kwa Sulaiman Al-Aa’mash aliyesema: [Nilimsikia akilitaja (yaani Hadithi hii) kutoka kwa Anas, kwa namna ya Marfou’. Alisema: “Mtu akimwoa mwanamke, ikiwa alikuwa bikira, basi atashiriki naye mara saba. Na ikiwa alikuwa ameolewa hapo awali, basi atashiriki naye mara tatu, kisha agawanye hilo”]. Alisema: Hadithi hizi mbili kutoka kwa Al-Aa’mash na Anas zinajulikana kupitia Yunus.

Abu Ya’la related from ‘Uqbah bim Mukram, from Yunus bin Bukair, from Sulaiman Al-Aa’mash, from Anas bin Malik who related: [The Messenger of Allah (peace be upon him) went to a man to visit him (due to sickness) and he had become like a chicken (in terms of frailty) due to the severity of the illness. The Messenger of Allah (peace be upon him) said to him: “Have you been making supplication or asking Allah (i.e. for his health)?”. He replied: “Indeed, yes I have been. I say: O Allah, please hasten in the Dunyaa (life of this world) my punishment of the hereafter (i.e. replace it)”. The Messenger of Allah (peace be upon him) the said: “You would not be able to bear that. Rather, it would be better if you said: My Lord, grant me good in the life of this world and grant be good in the hereafter and protect me from the punishment of the fire”. He then said it and recovered]. Abu Ya’la related from ‘Uqbah, from Yunus, from Sulaiman Al- Aa’mash who said: [I heard him mentioning it (i.e. the Hadith) from Anas, in a Marfou’ manner. He said: “If a man marries a woman, then if she was a virgin he engages with her seven times. And if she had previously been married, then he engages with her three times and thereafter distribute it”]. He said: These two Hadith from Al-Aa’mash and Anas are known through Yunus.

Ahmad bin Hafs alisimulia kutoka kwa Ishaq bin Musa Al-Ansari, kutoka kwa Yunus bin Bukair bin Wasil Ash-Shaibani, kutoka kwa Hisham bin Sa'd Al-Qurashi, kutoka kwa Zaid bin Aslam, kutoka kwa Ibn 'Umar, aliyesema: [Kwamba Mtume ﷺ alimpiga mawe mwanamke Myahudi]. Alisema: Inahusishwa na Yunus bin Bukair yale yaliyotajwa kutoka kwenye Gharaib (yaani hadithi ambayo imepokewa kupitia msimulizi mmoja tu) miongoni mwa nyingine. Maimamu kama Ibn Ma'een na Ibn Numair, miongoni mwa wengine, wamemthibitisha (yaani wamemtangaza kuwa Thiqah) ﷺ.

Ahmad bin Hafs related from Ishaq bin Musa Al-Ansari, from Yunus bin Bukair bin Wasil Ash-Shaibani, from Hisham bin Sa’d Al-Qurashi, from Zaid bin Aslam, from Ibn ‘Umar, who said: [That the Prophet (peace be upon him) stoned a Jewish woman]. He said: There is attributed to Yunus bin Bukair what has been mentioned from the Ghara’ib (i.e. hadith that has only been related via one narrator) among others. The Imams like Ibn Ma’een and Ibn Numair, among others, have authenticated him (i.e. declared him to be Thiqah)” [End of Quote].

- Imamu Al-Hafidh Ahmad bin Hajar Al-Asqalani alijaribu kuleta maridhiano yenye uwiano kati ya maoni yaliyotolewa, lakini hakuyatafsiri kwa usahihi kamili. Katika kitabu chake "Taqrib At-Tahdhib" (3/124) alisema: "Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, ni Saduq (mtu mkweli) aliyefanya makosa. Yeye ni wa tabaka la tisa. Alifariki mwaka 99 (yaani 199 AH)".

- The Imam Al-Hafidh Ahmad bin Hajar Al-Asqalani attempted a balanced reconciliation between the views expressed, however he did not render it entirely accurately. He said in his “Taqrib At-Tahdhib” (3/124): “Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, is Saduq (truthful person) who made errors. He is from the ninth. He died in the year 99 (i.e. 199 AH)” .

Ukweli ni kwamba mtu huyo ni Thiqah Saduq (mwaminifu, mwenye kutegemewa na mkweli), kama alivyothibitisha Imam wa Maimamu wa elimu ya Al-Jarh na At-Ta’dil, Abu Zakariyah Yahya bin Ma’een. Alikuwa anamfahamu (Yunus bin Bukair) kwa kuwa alikuwa katika kizazi cha wanazuoni wa Abu Zakariya. Alihudhuria mihadhara yake (au masomo yake), alifuatilia habari zake na kusoma Hadith zake kwa kina. Imam Abu Zakariya alikuwa amerekodi maelfu na maelfu ya njia za Ahadith, na hakuna mtu duniani kote aliyemkaribia katika jambo hilo. Pamoja na hayo, bado ni lazima kuwajibu wale waliomtangaza kuwa si mwaminifu au waliokuwa na shaka juu yake. Hii ni kwa sababu, licha ya nafasi ya heshima ya Imam Abu Zakariya, bado yeye si mwenye kulindwa na makosa, wala hakuizunguka elimu ya kila jambo.

I say: The truth is that the man is Thiqah Saduq (Trustworthy, reliable and truthful), just as the Imam of the Imams of the science of Al-Jarh and At-Ta’dil, Abu Zakariyah Yahya bin Ma’een, has attested to. He had known him as he (Yunus bin Bukair) was from the generation of the scholars of Abu Zakariya. He attended his sessions (or lessons), pursued his news and studied his Hadith his Hadith thoroughly. Imam Abu Zakariya had recorded thousands and thousands of Ahadeeth paths and no one in the entire world has got close to him in respect to that. Despite that, it is still necessary to respond to those who declared him unreliable or were unsure about him. That is because, in spite of the distinguished position of Imam Abu Zakariya, he is nevertheless not infallible and had not encompassed the knowledge of every matter.

Kuhusu yale yaliyotajwa kuhusu uhusiano wake (yaani Yunus bin Bukair) na mamlaka, na madhehebu yake kuhusiana na Ushia au kutokuwepo kwake, basi hayo yote hayatuhusu. Pengine hilo ndilo chanzo cha kauli ya Al-Himani (ambaye alikuwa mfuasi mwenye bidii wa Ushia aliyeteseka na upumbavu), na chanzo cha Al-Juzjani kusita kumhusu, "kwa sababu ya kutoka kwake katika njia". Hii ni desturi ya Al-Juzjani aliyekuwa Nasibi mhalifu mwenye chuki, mwenye hila katika madhehebu yake, na ambaye maoni yake hayana thamani. Ndivyo tunavyoshughulikia kauli za wale wanaosema kwa msingi wa uadui au wivu; kama vile Abdullah na Uthman, wana wawili wa Abu Shaibah (yaani, walioeneza taarifa za uongo kuhusu Yunus bin Bukair).

As for what was mentioned in respect to his (i.e. Yunus bin Bukair’s) relationship with the authority and his Madh’hab in respect to Shi’ism or the absence of such a thing, then all of that does not concern us. This is, most likely, to be the cause behind the speech of Al-Himani (who was a partisan Shi’ah zealot who suffered foolishness) and the cause for Al-Juzjani’s hesitation concerning him “Due to his divergence from the path”. This is typical of the habit of Al-Juzjani who was a criminal loathsome Nasibi, underhanded in his Madh’hab and whose opinion holds no value. This is how we deal with the speech of those who speak based on a premise of hostility or envy; similar to Abdullah and Uthman, the two sons of Abu Shaibah (i.e. who spread false information about Yunus bin Bukair).

Hotuba ya Abu Dawud bado inahitaji kuchunguzwa: [Yeye si Hujjah (chanzo chenye mamlaka) kwangu. Alichukua hotuba ya Ibn Ishaq kisha akaiunganisha na Ahadeeth. Alisikia (alipokea) kutoka kwa Ibn Ishaq kwa njia ya riwaya (يرلاب)]. Ikiwa hili litathibitishwa, ni jambo zito, linaloweza kufanya hadithi zake zishuke kutoka kiwango cha kutumika kama ushahidi bila masharti. Hili pia ndilo, uwezekano mkubwa, ambalo Imam Al-Hafizh (Al-Asqalani) alilitegemea aliposema katika muhtasari wake wa wasifu (wa Yunus) katika "Taqrib" yake: [Yeye ni Saduq (mtu mkweli) aliyefanya makosa], kama vile ambavyo An-Nasa'i alilitegemea, ambaye alikuwa miongoni mwa wale waliokuwa wakali sana katika ukaidi wao.

The speech of Abu Dawud remains to be examined: [He is not a Hujjah (authoritative source) with me. He took the speech of Ibn Ishaq and then linked it to the Ahadeeth. He heard (received) from Ibn Ishaq by relation(يرلاب)]. If this is affirmed, it is a serious matter, which could ِ make his Hadith fall from the level of being used as evidence in an unrestricted manner. This is also, most likely, what Imam Al-Hafizh (Al-Asqalani) relied upon when he said in his summary of the biography (of Yunus) in his “Taqrib”: [He is Saduq (a truthful person) who made errors], just as it is what An-Nasa’i relied upon, who was from those who were extreme in their obstinance.

Kuhusu hili, tunasema: Hii si zaidi ya dhana ya Abu Dawud, ambayo wengi walimfuata, ilhali hakututajia ushahidi wazi wa kuthibitisha hilo. Mojawapo ya malengo yao katika kuainisha usimulizi wa Yunus bin Bukair kuwa ni Gharib (yaani umesimuliwa kupitia njia yake pekee), lilikuwa ni kuondoa nyongeza kutoka katika Seera na pengine minyororo ya wasimulizi ambayo haikupatikana kupitia njia mbadala na haikupatikana katika Seera maarufu iliyoenea kwa watu; hasa ile ya Tahdhib ya Ibn Hisham. Jibu kwa hilo ni: Kwanza: Yunus bin Bukair ana uthibitisho na uaminifu mkubwa kuliko wengi wa wasimulizi wa Seera kutoka kwa Ibn Ishaq, kama vile Ziyad bin Abdullah Al-Baka'iy, ambaye Ibn Hisham alichukua Seera kutoka kwake, na kama si yeye, hakuna mtu ambaye angemjua, pamoja na Salamah bin Al-Fadl Al-Abrash. Yunus ana ubora juu yao.

Concerning this, we say: This represents no more than speculation from Abu Dawud, which many followed, whilst not mentioning to us a clear evidence to support that. One of their aims behind classifying the narration of Yunus bin Bukair as being Gharib (i.e. narrated though his path alone), was to cut addition out from the Seera and possibly chains of transmission which were not found via alternative paths and not found in the well-known Seera which was widely circulated among the people; especially that of the Tahdhib of Ibn Hisham. The response to that is: Firstly: Yunus bin Bukair has greater authentication and reliability that the majority of the relaters of the Seera from Ibn Ishaq, like: Ziyad bin Abdullah Al-Baka’iy, from whom Ibn Hisham took the Seera; had it not been for whom, no one would have known of him, and Salamah bin Al-Fadl Al-Abrash. He (Yunus) has precedence over them.

Pili: Yunus bin Bukair alilieleza hilo mwenyewe kwa namna isiyo na utata, katika kisa kilichotajwa katika "As-Seera An-Nabawiyah" ya Ibn Ishaq (p1 Shamela e-library): [Kwa jina la Allah Ar-Rahman Ar-Rahim: Ahmad bin Abdul Jabbar alisimulia kutoka kwa Yunus bin Bukair kwamba alisema: "Kila kitu katika Hadithi ya Ibn Ishaq ni Musnad (yaani kinaweza kufuatiliwa kupitia mnyororo wa wapokezi). Alinidikteti, au alinisomea, au alinisimulia. Na kisicho Musnad, basi kilisomwa kwa mkono wa Ibn Ishaq"] [Mwisho wa nukuu].

Secondly: Yunus bin Bukair had made that clear himself in an unambiguous manner, in the case where the following came stated in “As-Seera An-Nabawiyah) of ibn Ishaq (p1 Shamela e-library): [In the name of Allah AR-Rahman Ar-Rahim: Ahmad bin Abdul Jabbar related from Yunus bin Bukair that he said: “Everything from the Hadith of Ibn Ishaq is Musnad (i.e. traceable through chain of transmission). He dictated it to me or read to me or related it to me . And what is not Musnad, then it was studied at the hands of Ibn Ishaq] [End of Quote].

Kwa hiyo, ukweli uko wazi kwa wote wenye macho ya kuona: ni kwamba sehemu kubwa ya yale yaliyokuja katika Seera yamekuja bila mfumo wa Musnad. Badala yake, ni somo lililotolewa na Ibn Ishaq kutoka kwenye hati au hati-hati alizowasilisha kwa watu. Hilo ni pale ambapo Asaneed (mnyororo wa wapokezi) mara nyingi uliachwa ili kuhifadhi ufasaha na mtiririko laini wa mfuatano na simulizi za kihistoria. Hii ni mbinu inayojulikana sana, haiepukiki, na hakuna tatizo wala kasoro ndani yake. Inalazimishwa na mahitaji kuhusiana na vitabu vya Seera na historia. Kuhusu yale aliyoyapokea Yunus bin Bukair, hayo ni katika Hadith za Ibn Ishaq, ambazo zilipokelewa kutoka kwake, zilisemwa kwake, au zilisomwa kutoka kwenye kumbukumbu yake au kutoka kwenye asili ya kitabu chake – na hapo ndipo mwisho wa jambo hilo.

Therefore, the truth is apparent for all those possessing sight: It is that most of what came in the Seera has come in a non Musnad manner. It rather represents a study at the hands of Ibn Ishaq from that manuscript or those manuscripts that he presented to the people. That is in the case where the Asaneed (chains of transmission) were often omitted in order to preserve the fluency and smoothness of the sequence and historical stories. This is a well-known method, which is inevitable and there is no problem or issue with it. It is dictated by necessity in respect to the books of Seera and history. As for what Yunus bin Bukair related, then they are from the Hadith of Ibn Ishaq, which were related to him, dictated to him or read from his memory or the origin of his book – and that is the end of that.

Inaonyesha wazi pia ujinga wa yule anayeitwa Abdul Qadir Al-Muhammadi na wale wanaofanana naye miongoni mwa wafuasi wa kuigiza tu (Muqallidin) wa Al-Hafizh bin Hajar, ambaye aliandika yafuatayo katika jukwaa la Ahl ul-Hadith (19/03/2007) wakati wa majadiliano yake kuhusu minyororo ya usimulizi wa Sahifa ya Al-Madinah: [Kwa hiyo mtu huyo ni Saduq (mkweli) ikiwa anafuatiliwa (yaani usimulizi wake unaimarishwa au kuungwa mkono na mambo au masimulizi ya ziada), ilhali kuna mjadala pale anapokuwa peke yake katika usimulizi, kama alivyo hapa (katika kesi hii). Hiyo ni pamoja na yeye kuwa peke yake katika kusimulia kutoka kwa Ibn Ishaq. Na kauli ya Abu Dawud kuhusu yeye iko wazi. Kisha, zaidi ya hayo, Ibn Ishaq aliisimulia katika kitabu chake "Maghazi" bila Isnad (mnyororo wa usimulizi)?]. Hili lilirekodiwa hivi katika kumbukumbu za jukwaa la Ahl ul-Hadith 2 - (51/390) la maktaba ya kielektroniki ya Shamela. Hata kauli yake: [Kwa hiyo mtu huyo ni Saduq (mkweli) ikiwa anafuatiliwa (yaani usimulizi wake unaimarishwa au kuungwa mkono na mambo ya ziada)] haina maana, kwani ilipaswa kusemwa: [Anategemewa kama ushahidi au ushahidi unathibitika kwake – ikiwa anafuatiliwa yaani habari zake zinaungwa mkono] au [Hadithi zake zinathibitishwa ikiwa anafuatiliwa yaani anaungwa mkono]. Hiyo ni kwa sababu kauli hiyo inahusu tu pale Saduq (mkweli) anapotegemewa kama ushahidi, kulingana na ufafanuzi wa Al-Hafizh bin Hajar.

It also makes clearly evident the ignorance of the one named Abdul Qadir Al-Muhammadi and those similar to him from the blind followers (Muqallidin) of Al-Hafizh bin Hajar, who wrote the following in the Ahl ul-Hadith platform (19/03/2007) during his discussion of the chains of transmission of the Sahifa of Al-Madinah: [The man is therefore Saduq (truthful) if pursued (i.e. his narration is strengthened or supported by additional factors/narrations), whilst there is speech to be had when he is alone in the transmission, as he is in here (in the case). That is in addition to him being alone in relating from Ibn Ishaq. And the speech of Abu Dawud in respect to him is clear. Then, in addition, Ibn Ishaq related it In his “Maghazi” without an Isnad (chain of transmission)?]. This was recorded like this in the archives of the Ahl ul-Hadith platform 2 - (51/390) of the Shamela e-library. Even the statement of his: [The man is therefore Saduq (truthful) if pursued (i.e. his narration is strengthened or supported by additional factors)] holds no meaning, as the following should have been said: [He is relied upon for evidence or evidence is established by him – if he is pursued i.e. his reports are supported] or [His Hadith are authenticated if he is pursued i.e. supported]. That is because the speech only revolves around when the Saduq (truthful one) is relied upon for evidence, in relation to the definition of Al- Hafizh bin Hajar.

Kwa hiyo, ni wajibu kurekebisha wasifu wa Hafidh huyu mwaminifu na wa kuaminika (Thiqah) na mwanahistoria (yaani Yunus bin Bukair) aliyeko katika "At-Taqrib" kwa kubadilisha maneno ya Al-Hafidh bin Hajar "Yeye ni Saduq (mtu mkweli) aliyefanya makosa" kwenda kwenye maneno sahihi, ambayo ni: "Thiqah (yaani mwaminifu na wa kuaminika)". Maandishi yaliyorekebishwa ya At-Taqrib yangesema: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, ni Thiqah (mwaminifu na wa kuaminika), Imamu katika Siyar na Maghazi, na yeye ni chanzo kinachoaminika na chenye mamlaka kuhusiana nayo, kutoka ngazi ya tisa (yaani ngazi ya mnyororo wa wapokezi). Alifariki mwaka 199 AH].

Consequently, it is obligatory to rectify the biography of this reliable and trustworthy (Thiqah) Hafizh and historian (i.e. Yunus bin Bukair) found in “At-Taqrib” by replacing the wording of Al-Hafizh bin Hajar “He is Saduq (a truthful person) who made errors” to the correct wording, which is: “Thiqah (i.e. trustworthy and reliable)”. The rectified text of At-Taqrib would then state: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, is Thiqah (trustworthy-reliable), an Imam in the Seera and the Maghazi, and he is an reliable and authoritative source in respect to it, from the ninth (i.e. level of chain). He passed away in the year 199 AH].