Yule aliyeitwa Abdul Qadir Al-Muhammadi, ambaye aliandika kwenye jukwaa la Ahl ul-Hadith tarehe 19/03/2007, alisema yafuatayo alipokuwa akijadili minyororo ya usimulizi wa Sahifah ya Al-Madinah: [Kuhusu Ibn Ishaq, kumesemwa mengi kumhusu, na jumla yake ni: Kwamba yeye ni Saduq (mkweli), Mudlis (yaani, humficha msimulizi katika Isnad) kuhusiana na Hadith. Yeye ni Imamu wa Maghazi na Seera, na ndiye marejeo ya mwisho kuhusiana nayo]. Abbas Ad-Dawri alisema: Ahmad bin Hanbal aliulizwa kuhusu Ibn Ishaq, naye akasema: “Hadith hizi (yaani zinazohusu Maghazi na Seera) zimeandikwa (yaani zimesimuliwa) kutoka kwake. Hata hivyo, akija na Halal na Haram, tungependa watu wawe kama hivi.” Kisha akakunja mikono yake pamoja, akiweka vidole gumba vyake viwili juu ya vidole vyake]. Hili lilirekodiwa hivi katika kumbukumbu za jukwaa la Ahl ul-Hadith 2 - (51/390) la maktaba ya kielektroniki ya Shamela.

The one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on the date 19/03/2007, stated the following when discussing the chains of transmission of the Sahifah of Al- Madinah: [As for Ibn Ishaq, then regarding him there is a lot that has been said, the sum of which is: That he is Saduq (truthful), Mudlis (i.e. conceal a narrator in the Isnad) in respect to the Hadith. He is the Imam of the Maghazi and Seera and is the final point of reference in respect to them]. Abbas Ad-Dawri said: Ahmad bin Hanbal was asked about Ibn Ishaq and so he said: “These Ahadeeth (i.e. concerning the Maghazi and Seera) are written (i.e. transmitted) from him. However, if he comes with the Halal and the Haram, we would want a people to be like this” He then clasped his hands together, placing his two thumbs over his fingers]. This was recorded like this in the archives of the Ahl ul-Hadith platform 2 - (51/390) of the Shamela e-library.

Yafuatayo yamesemwa katika "Al-Irshad Fee Ma'rifah 'Ulamaa' Al- Hadith", cha Al-Khalili (1/163 – Shamela e-library):

- The following came stated in “Al-Irshad Fee Ma’rifah ‘Ulamaa’ Al- Hadith”, by Al-Khalili (1/163 – Shamela e-library):

Abu Bakr bin Ishaq bin Yasar, mtumwa aliyeachiwa huru wa Qais bin Makhrama Az-Zuhri, ni msomi mashuhuri kutoka watu wa Al-Madinah. Az-Zuhri alimwambia akiwa katika kikao chake (darasa lake): "Yeyote anayetaka kujifunza Maghazi (yaani Seera), basi na aitafute kwa kijana huyo." Shu'bah alisema: "Yeye ni Amir ul-Mu'minin (kiongozi wa waumini) kuhusu Hadith." Ibn Ma'een alisema: "Hakuna tatizo wala kasoro (Ba's) kwake. Al-Bukhari hakupokea kutoka kwake katika Sahih yake pekee kwa sababu ya masimulizi yake ya Hadith ndefu na zile zinazohusu Maghazi (vita). Alitumia masimulizi yake kama ushahidi, na alipokea mengi kutoka kwake kuhusu yale yaliyosemwa kuhusu siku za Mtume ﷺ na hali zake, pamoja na historia. Ni mwanazuoni (Alim) mwenye elimu pana na ni Thiqah (mwaminifu, anayeaminika)." Babu yangu aliniambia, kutoka kwa Ali bin Muhammad bin Mahrawaih, kutoka kwa Ahmad bin Abu Khaithama, aliyesema: "Nilimwuliza Yahya bin Ma'een kuhusu Muhammad bin Ishaq?" Akasema: "Asim bin Umar bin Qatadah alisema: 'Ilm (elimu) itabaki miongoni mwa watu muda wote ambao Ibn Ishaq atakuwa hai.'" Ibn Ma'een alisema: "Ibn Ishaq alipokea kutoka kwa Asim, naye hakuwahi kusema chochote isipokuwa kizuri kumhusu." Ibn Abu Khaithama alisema: Ibrahim bin Al-Mundhir alisimulia kutoka kwa Umar bin Uthman At-Taimi aliyesema: "Nilisikia kwamba Ibn Shihab alikuwa akimsikiliza Ibn Ishaq na kupata kutoka kwake Hadith ya Asim bin Umar kutoka kwa Qatadah." Alisema: Ibrahim bin Al-Mundhir alisimulia kutoka kwa Ibn 'Uyaynah aliyesema: "Kwa Allah, nilisikia (nilijifunza au kupokea) kutoka kwa Ibn Shihab naye alimwona Ibn Ishaq." Alisema: "Ilm (elimu) itabaki katika mji huu (Al-Madinah) muda wote huyu atakapobaki." Ibn 'Uyaynah aliniuliza: "Wenzenu wanasema nini kuhusu Muhammad bin Ishaq?" Nikasema: "Wanasema: Yeye ni mwongo." Nikasema: "Usifanye hivyo (wewe mwenyewe), kwa sababu nilimwona nyuma ya kaburi akimngojea Yazid bin Khusaifa, kwa hiyo nikasema: Unafanya nini hapa?" Alisema: "Ninamsubiri Yazib bin Khusaifa, ninayejifunza kwake Hadithi ambazo zimeninufaisha." Babu yangu alinipokeza kutoka kwa 'Ali bin Muhammad bin Mahrawaih, kutoka kwa Ibn Abu Khaithama, kutoka kwa Harun bin Ma'ruf, aliyesema: "Nilimsikia Abu Mu'awiyah Muhammad bin Khaz akisema: Muhammad bin Ishaq alikuwa miongoni mwa watu wenye kumbukumbu bora. Hali ilikuwa hivi: mtu akiwa na Hadithi tano au zaidi, Muhammad bin Ishaq angekuja na kuzihifadhi. Mtu angesema: Nikumbukie hizo kwa niaba yangu, ili nikizisahau, wewe uwe umenihifadhia." Ibn Idris Al-Hafizh alisema: "Muhammad bin Ishaq angewezaje kutokuwa Thiqah (mwaminifu – wa kuaminika), wakati alichukua kutoka kwa Abdur Rahman Al-Aa'raj na kupokea kutoka kwake? Kisha (zaidi ya hayo) alipokea kutoka kwa Abu Az-Zinad kutoka kwa Al-Aa'raj, na kutoka kwa Abu Az-Zinad kutoka kwa baba yake, kutoka kwa Al-Aa'raj?" Wanazuoni waliopokea kutoka kwa Muhammad bin Ishaq ni pamoja na: Az-Zuhri, Salih bin Kaisan, 'Uqail bin Khalid na Yunus bin Yazid. Waliokuwa wenzake wa wakati mmoja ni pamoja na: Shu'bah, Ath-Thawri, Hammad bin Salamah, Hammad bin Zaid, Sharik bin Abdullah na wengine wasiokuwa wao. Dalili ya wingi wake mkubwa wa elimu ni kwamba alipokea kutoka kwa kundi la watu waliofariki muda mfupi baada yake, kama Sufyan, Shu'bah na Sharik. Alikuwa na mjomba upande wa baba aliyeitwa Musa bin Yasar, ambaye alipokea nakala (Nuskha) kutoka kwa Abu Hurairah, ambayo Muhammad bin Ishaq na Dawud bin Qais Al-Madani walipokea kutoka kwake.

Hadithi ya Muhammad bin Ishaq, kutoka kwa Az-Zuhriy, kutoka kwa Muhammad bin Jubair bin Mut’im, kutoka kwa baba yake, kutoka kwa Mtume ﷺ, inayosema: “Allah na amfanye mja (Wake) kung’aa (au kung’aa kwa nuru)” ina ‘Ilal (kasoro) na Idtirab (kutokuwa thabiti). Ya’la na Muhammad, wana wa ‘Ubaid, waliisimulia, pamoja na Yahya bin Sa’id Al-Umawwiy, Muhammad bin Yazid Al-Wasitiy, Ahmad bin Khalid Al-Wahbiy, kutoka kwa Ibn Ishaq, kutoka kwa Az-Zuhriy mwenyewe. Abdullah bin Numair aliisimulia kutoka kwa Ibn Ishaq, kutoka kwa Abdus Salam bin Harb, kutoka kwa Az-Zuhriy; na Yunus bin Bukair aliisimulia kutoka kwa Muhammad bin Ishaq, kutoka kwa ‘Amr bin Abu ‘Amr Al-Madaniy, kutoka kwa Muhammad bin Jubair bin Mut’im, kutoka kwa baba yake. Imedhihirika kwamba Muhammad bin Ishaq hakuisikia kutoka kwa Az-Zuhriy, bali alifanya Tadlis (kuchezea mlolongo wa wasimulizi), na Salih bin Kaisan aliisimulia kutoka kwa Az-Zuhriy. Nilimsikia babu yangu na Al-Qasim bin ‘Alqamah wote wakisema: Tulimsikia Abdur Rahman bin Abu Hatim akisema: Nilimsikia Muslim bin Al-Hajjaj An-Naisabouriy akisema: Ishaq bin Rahawaih Al-Hanzhaliy alitujulisha kutoka kwa kitabu chake akisema: Nilimsikia Yahya bin Adam akisema: Nilimsikia Abdullah bin Idris akisema: Nilikuwa pamoja na Malik bin Anas, na mtu mmoja akamwambia: “Nilikuwa Ar-Rayy (mahali) mbele ya Abu Ubaidullah, Waziri wa Al-Mahdi, na Muhammad bin Ishaq pia alikuwepo”. Ibn Ishaq akasema: “Njoo, niwasilishie elimu za Malik kwani mimi ndiye nitakayeonyesha kasoro zake”. Basi Malik akasema: “Yeye ni Dajjal miongoni mwa Dajjal (yaani mdanganyifu au mlaghai), anayesema (kwako) niwasilishie elimu yangu”. Ibn Idris akasema: “Wala sikuwahi kusikia wingi wa neno Dajjal ukitumiwa isipokuwa kutoka kwake.” Babu yangu na Ibn ‘Alqamah walisema: Abdur Rahman bin Abu Hatim aliisimulia kutoka kwa Abu Sa’id Al-Ashajj, kutoka kwa Ibn Idris aliyesema: “Nilikuwa pamoja na Malik bin Anas, na mtu mmoja akasema: Muhammad bin Ishaq alisema: ‘Nionyeshe Maghazi (yaani Siyra ya vita) kwani mimi ndiye ninayeweza kuonyesha kasoro zake’.” Malik alisema: "Yeye ni Dajjal miongoni mwa Madajjal (wadanganyifu au walaghai) kwa kusema jambo kama hilo; sisi ndio tuliomfukuza kutoka Al-Madina." Babu yangu alisimulia kutoka kwa 'Ali bin Muhammad bin Mahrawaih, kutoka kwa Ibn Abu Khaithama, kutoka kwa Ibrahim bin Al-Mundhir, kutoka kwa Mus'ab bin Uthman, kutoka kwa 'Amir bin Sa'd, aliyesema: "Hisham bin 'Urwah alipomtaja Muhammad Ibn Ishaq, alikuwa akisema: 'Ni nani aliyemruhusu kuingia kumwona mke wangu? Aliingia lini na alisikia kutoka kwake lini?' Kana kwamba anakataa kutokea kwake."

The Hadith of Muhammad bin Ishaq, from Az-Zuhriy, from Muhammad bin Jubair bin Mut’im, from his father, from the Prophet (peace be upon him), stating: “May Allah cause a slave (of His) flourish (or shine)” contains ‘Ilal (defects) and Idtirab (inconsistency). Ya’la and Muhammad the sons of ‘Ubaid related it, in addition to Yahya bin Sa’id Al-Umawwiy, Muhammad bin Yazid Al-Wasitiy, Ahmad bin Khalid Al-Wahbiy, from Ibn Ishaq, from Az-Zuhriy himself. Abdullah bin Numair related it from Ibn Ishaq, from Abdus Salam bin Harb, from Az-Zuhriy and Yunus bin Bukair related it from Muhammad bin Ishaq, from ‘Amr bin Abu ‘Amr Al-Madaniy, from Muhammad bin Jubair bin Mut’im, from his father. It has become evident that Muhammad bin Ishaq did not hear it from Az-Zuhriy but rather undertook Tadlis (manipulation of the chain of transmissions) and Salih bin Kaisan related it from Az-Zuhriy. I heard my grandfather and Al-Qasim bin ‘Alqamah both saying: We heard Abdur Rahman bin Abu Hatim saying: I heard Muslim bin Al-Hajjaj An-Naisabouriy saying: Ishaq bin Rahawaih Al-Hanzhaliy informed us from his book saying: I heard Yahya bin Adam saying: I heard Abdullah bin Idris saying: I was with Malik bin Anas and a man said to him: “I was in Ar- Rayy (place) in the presence of Abu Ubaidullah the Wazir of Al-Mahdi and Muhammad bin Ishaq was also there”. Ibn Ishaq said: “Come, present to me the sciences (i.e. knowledge) of Malik as I will be the one to show its faults”. So, Malik said: “He is a Dajjal from the Dajjals (i.e. deceiver or imposter), saying (to you) present to him my knowledge”. Ibn Idris said: “And I had not heard the plural of Dajjal being used except from him”. My grandfather and Ibn ‘Alqamah said: Abdur Rahman bin Abu Hatim related from Abu Sa’id Al-Ashajj, from Ibn Idris who said: “I was with Malik bin Anas and a man said: Muhammad bin Ishaq said: “Show me the Maghazi (i.e. Seera of battles) for verily I am the one who can show its faults”. Malik then said: “He is a Dajjal from the Dajjals (deceivers or imposters) to say such a thing, we are the ones who banished him from Al-Madinah”. My grandfather related from ‘Ali bin Muhammad bin Mahrawaih, from Ibn Abu Khaithama, from Ibrahim bin Al-Mundhir, from Mus’ab bin Uthman, from ‘Amir bin Sa’d, who said: “When Hisham bin ‘Urwah mentioned Muhammad Ibn Ishaq he would say: “Who let him in to see my wife, when did he enter and when did he hear from her?” As if he was denying its occurrence”] [End of Quote].

Kama mhakiki mwenye haki angezingatia maneno ya Imamu Ibn Idris Al-Hafidhi: "Vipi Muhammad bin Ishaq asingekuwa Thiqah (mwaminifu, mwenye kutegemewa), ilhali alichukua hadithi kutoka kwa Abdur Rahman Al-A'raj na kuzipokea kutoka kwake? Kisha (zaidi ya hayo) akapokea kutoka kwa Abu Az-Zinad, kutoka kwa Al-A'raj, na kutoka kwa Abu Az-Zinad, kutoka kwa baba yake, kutoka kwa Al-A'raj?", basi angejua kwamba hilo linamwondolea hata tuhuma ya Tadlis (kuchezea au kubadilisha mnyororo wa wapokezi).

I say: If the fair critic was to consider the speech of Imam Ibn Idris Al- Hafizh: “How could Muhammad bin Ishaq not be Thiqah (trustworthy – reliable) whilst he had taken from Abdur Rahman Al-Aa’raj and related from him. Then (in addition) he related from Abu Az-Zinad, from Al-Aa’raj and from Abu Az-Zinad, from his father, from Al- Aa’raj?” he would know that it repels from him even the accusation of Tadlis (manipulation or alteration of the chain of transmission).

- Yaliyotajwa yalinukuliwa katika "Tahdhib Sunan Abu Dawud Wa Iedaah Muskilaatihi", cha Ibn Qayyim Al-Jawziyah (2/372, Shamela e-library): [Kuhusu Hadithi ya Ibn Ishaq ambayo ndani yake mna .

- The following came stated in “Tahdhib Sunan Abu Dawud Wa Iedaah Muskilaatihi”, by Ibn Qayyim Al-Jawziyah (2/372, Shamela e-library): [Concerning the Hadith of Ibn Ishaq which contains within it .

“Na hakika Kiti chake cha enzi kipo juu ya mbingu zake kama kuba,” na kasoro zilizoelezwa na Al-Mundhiriy kwake. Kisha akasema: Watu wa kuthibitisha au kuthibitishwa walisema: “Hakuna kitu katika hili kinachokuruhusu kukataa Hadith. Kuhusu tuhuma yako dhidi ya Ibn Ishaq kuhusiana nayo, basi jibu lake ni: Ibn Ishaq ni kitovu ambacho Allah ameweka katika elimu (‘Ilm) na uaminifu (Amanah)”. Ali bin Al-Madiniy alisema: “Hadith zake, kwa maoni yangu, ni Sahih (sahihi)”. Shu’bah alisema: “Ibn Ishaq ni Amir ul-Mu’minin (Kiongozi wa waumini) kuhusu Hadith”. Pia alisema: “Yeye ni Saduq (mkweli)”. Ibn ul-Madiniy pia alisema: “Sijapata kutoka kwake isipokuwa Hadith mbili zilizokataliwa”, na hii ni daraja la juu kabisa la sifa na pongezi, kwa kuwa hakupata isipokuwa Hadith mbili zinazokataliwa (Munkar), licha ya wingi mkubwa wa Hadith alizozipokea. ‘Ali (bin Al-Madiniy) pia alisema: “Nilimsikia Abu ‘Uyaynah akisema: ‘Sijasikia mtu yeyote akizungumza (kwa kumkosoa) Ibn Ishaq isipokuwa kuhusu maoni yake kuhusu Al-Qadar, na bila shaka watu wa zama zake wanamjua zaidi kuliko wale waliozungumza juu yake baada yao’”. Muhammad bin Abdullah bin Al-Hakam alisema: “Nilimsikia Ash-Shafi’iy akisema: Az-Zuhriy alisema: ‘Elimu itabaki katika eneo hili (Al-Harrah) muda wote ambao kijana yule mwenye maono anabaki ndani yake’ (yaani Ibn Ishaq).” Ya’qub bin Shaibah alisema: Nilimuuliza Yahya bin Ma’een: “Hali ya Ibn Ishaq ikoje?” Nilimuuliza Yahya bin Ma’een: “Hadhi ya Ibn Ishaq ikoje?” Akajibu: “Hakuwa kama hivyo (yaani kuhojiwa).” Nikauliza: “Je, una chochote moyoni (hasi) kuhusu Hadith zake?” Akajibu: “Hapana, alikuwa mkweli.” Yazid bin Harun alisema: Nilimsikia Shu’bah akisema: “Kama ningekuwa na mamlaka, ningemteua Ibn Ishaq juu ya wanazuoni wa Hadith.” Ibn ‘Adiy alisema: "Nimezichunguza Hadith za msomi mkubwa Ibn Ishaq, na sikupata katika Hadith yake kitu kinachotupa nafasi ya kuthibitisha kwamba yeye ni dhaifu (Da’if). Huenda alikosea au alipotoka, kama wengine wanavyokosea. Wala haikujulikana miongoni mwa wapokezi waaminifu kwamba simulizi yake ni uongo." Ya’qub bin Shaibah alisema: Nilimuuliza Ibn ul-Madiniy kuhusu Ibn Ishaq? Naye akasema: "Hadith zake ni Sahih (sahihi) kwa mtazamo wangu." Nikauliza: "Vipi kuhusu alichosema Malik kumhusu?" Akajibu: "Malik hakuwa akikaa naye wala hakumjua, wala kila jambo lililozungumzwa huko Al-Madinah!" Nikasema: "Hisham bin ‘Urwah naye pia amezungumza kumhusu?" Akajibu: "Alichosema Hisham si chanzo chenye mamlaka. Huenda (yaani Ibn Ishaq) alikutana na yule mwanamke alipokuwa mvulana na akasikia kutoka kwake. Ukweli unaonekana wazi katika Hadith yake: Wakati fulani husema: Abu Az-Zinad aliniambia, na wakati mwingine husema: Abu Az-Zinad alitaja, na husema: Al-Hasan bin Dinar aliniarifu kutoka kwa Ayub kutoka kwa ‘Amr bin Shu’aib (kuhusiana na Salaf na Ba’i (yaani masuala yanayohusu biashara)). Na alisimulia zaidi kuliko watu wote kutoka kwa ‘Amr bin Shu’aib."

“And indeed His throne is above His heavens like a dome” and the finding defects for it by Al-Mundhiriy. He then said: The people of attestation or assertion said: “There is nothing in respect to this which permits for you to reject the Hadith. As for your accusation against Ibn Ishaq in relation to it, then the answer to that is: Ibn Ishaq represents a focal point that Allah has made in terms of knowledge (‘Ilm) and trustworthiness (Amanah)”. Ali bin Al-Madiniy said: “His Hadith, in my view, are Sahih (authentic)”. Shu’bah said: “Ibn Ishaq is the Amir ul-Mu’minin (Leader of the believers) in respect to the Hadith”. He also said: “He is Saduq (truthful)”. Ibn ul-Madiniy also said: “I have not found except two rejected Hadith from him” and this represents the highest level of praise and commendation, in the case where he did not find except two rejectable (Munkar) Hadith, in spite of the great number of Hadith that he related. ‘Ali (bin Al-Madiniy) also said: “I heard Abu ‘Uyaynah saying: “I have not heard anyone speaking (critically) about Ibn Ishaq except regarding his opinion in relation to Al-Qadar, and there is no doubt that the people of his time period are more knowledgeable about him than those who spoke about him after them”. Muhammad bin Abdullah bin Al-Hakam said: “I heard Ash-Shafi’iy saying: Az-Zuhriy said: “Knowledge will remain in this area (Al-Harrah) as long as that visionary young man remains in it (meaning Ibn Ishaq)”. Ya’qub bin Shaibah said: I asked Yahya bin Ma’een: “How is (the Ibn Ishaq?” I asked Yahya bin Ma’een: “How is the status of Ibn Ishaq?” He replied: “He was not like that (i.e. to be questioned). I asked: “Do you hold anything in yourself (negative) in respect to his Hadith?” He answered: “No, he was truthful”. Yazid bin Harun said: I heard Shu’bah saying: “If I possessed authority, I would have appointed Ibn Ishaq over the scholars of Hadith”. Ibn ‘Adiy said: “I have examined the Ahadeeth of the great scholar Ibn Ishaq and I did not find in his Hadith that which presents an opportunity for us to ascertain that he is weak (Da’if). He may have erred or been mistaken, just as others make errors. And it was not known among the trustworthy transmitters that his narration was a lie”. Ya’qub bin Shaibah said: I asked Ibn ul-Madiniy about Ibn Ishaq? And he said: “His Hadith are Sahih (authentic) in my view”. I asked: “What about what Malik said about him?” He replied: “Malik did not sit with him and did not know him or every matter that was spoken in Al- Madinah!”. I said: “Hisham bin ‘Urwah has also spoken about him?” He replied: “That which Hisham said is not an authoritative source. It could be that he (i.e. Ibn Ishaq) met the woman whilst he was a boy and heard from her. Truthfulness is evident in his Hadith: He relates on an occasion: Saying Abu Az-Zinad told me, and sometimes he says: Abu Az-Zinad mentioned and he says: Al-Hasan bin Dinar related to me from Ayub from ‘Amr bin Shu’aib (in relation to Salaf and Ba’i (i.e. issues related to trade)). And he related more than all the people from ‘Amr bin Shu’aib].