Huyo aliyeitwa Abdul Qadir Al-Muhammadi, ambaye aliandika kwenye jukwaa la Ahl ul-Hadith tarehe 19/03/2007, alipokuwa akijadili minyororo ya usimulizi wa Sahifa (hati) ya Al-Madinah, kwa kufuata mfano wa Al-Hafizh Ibn Hajar, alisema: [Kuhusu Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, yeye ni Saduq (mtu mkweli) mwenye Awham (usimulizi wenye makosa) na Manaakir (Hadith zilizokataliwa na wengine)]. Hili pia lilirekodiwa katika kumbukumbu za lango la Ahl ul-Hadith katika maktaba ya kielektroniki ya Shamela (2 - 51/390). Hata neno “Manaakir” lililotumika hapa lilichukuliwa kutoka chanzo kingine na halikuwa katika maneno ya Al-Hafizh Ibn Hajar. Kwa hiyo huenda ikawa sahihi zaidi kuanza kwa muhtasari wa Ibn Hajar kama unavyopatikana katika kitabu chake “Taqrib At-Tahdhib”, kisha kufuatia moja kwa moja kwa kuusahihisha kwa ufupi kwa kufuata mbinu ile ile ya “Taqrib At-Tahdhib”, kabla ya kuendelea kutoa ushahidi wa kina unaothibitisha usahihi wa marekebisho yetu.

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

- Imetajwa katika "At-Taqrib At-Tahdhib" (1/386/4515): [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Hijazi) ni Saduq ambaye alikuwa na Awham, kutoka ngazi ya sita (yaani ngazi ya upokezaji).]

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

- Hili ni kosa kubwa na upungufu mkubwa kutoka kwa Al-Hafizh, na ilikuwa sahihi kusemwa hivyo: [Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi (Madaniy) ni Thiqah (mwaminifu - mwenye kuaminika), Faqih (mwanafiqhi), mwanachuoni wa Al-Maghazi na historia, kutoka tabaka la nne (yaani kiwango cha upokezi)]. Zaidi ya hayo, kwa kawaida hutajwa kwa jina: Uthman bin Muhammad Al-Akhnasi, au Utham bin Muhammad bin Al-Mughirah, au Uthman Al-Akhnasi. Katika sehemu inayofuata tutaweka wazi kwa ushahidi kila sehemu ya kauli yetu, neno kwa neno. Kwanza tutawasilisha maandiko ya Maimamu kuhusu mtu huyu:

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

- Yafuatayo yamesemwa katika "At-Tarikh Al-Kabir" (6/249/2305):

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

[Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Sariq Ath-Thaqafi Al-Akhnasiy (Hijazi) alipokea hadithi kutoka kwa Sa’id Al-Maqbari na Az-Zuhriy. Az-Zuhri, Abdullah bin Ja’far Al-Makhrami na Muhammad bin ‘Amr bin ‘Alqamah walipokea kutoka kwake]. Nasema: Hapa, Al-Bukhari hakusema kwa uhakika kwamba Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi alisikia (moja kwa moja) kutoka kwa Sa’id Al-Maqbari.

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

- Katika “Al-‘Ilal Al-Kabir” cha At-Tirmidhi (161) 273), ilitajwa yafuatayo:

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

"Muhammad bin Yahya alituhadithia kutoka kwa Mu'alla bin Mansur, kutoka kwa Abdullah bin Ja'far Al-Makhrami, kutoka kwa Uthman bin Muhammad Al-Akhnasi, kutoka kwa Sa'id Al-Maqbari, kutoka kwa Abu Hurairah, ambaye alisema:

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

Kwamba Mtume ﷺ alimlaani mwanamume aliyemwoa mwanamke kwa lengo la kumtaliki ili arudi kwa mume wake wa kwanza, na mwanamume (mume wa kwanza) ambaye kwa ajili yake hilo hufanywa.

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

Nilimuuliza Muhammad kuhusu hadith hii, naye akasema: “Ni hadith Hasan: Abdullah bin Ja’far Al-Makhrami ni Saduq Thiqah, Uthman bin Muhammad Al-Akhnasi ni Thiqah, nami nilikuwa nikiamini kwamba Uthman hakuwa amesikia (moja kwa moja) kutoka kwa Sa’id Al-Maqbari.” [Mwisho wa nukuu]

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

Hapa, Al-Bukhari alithibitisha kwamba Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi alisikia (moja kwa moja) kutoka kwa Sa’id Al-Maqbari, na akathibitisha usahihi wake kwa mamlaka.

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

Yafuatayo yamesemwa katika "At-Tabaqat Al-Kubra" [Mutammim At-Tabi'in] (uk. 271):

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

[Muhammad bin ‘Umar alisimulia kutoka kwa Abdur Rahman bin Abu Az-Zinad, kutoka kwa baba yake, aliyesema: “Walikuwa kumi waliokaa katika kikao kimoja, ambao walijulikana kwa hilo. Miongoni mwao alikuwepo Ya’qub bin ‘Utbah, na hakuna hata mmoja wao aliyekuwa na fadhila nyingi kama yeye; hata sauti ya paka haikusikika nyumbani kwake”. Muhammad bin ‘Umar alisema: “Hao kumi walikuwa wa rika moja, walikuwa Fuqahaa’ (wanazuoni wa fiqhi) na ‘Ulamaa’ (wanazuoni). Miongoni mwao walikuwemo: Ya’qub bin ‘Utbah, Uthman bin Muhammad bin Al-Akhnas, Abdullah, Abdur Rahman, Al-Harith Banu ‘Ikramah bin Abdur Rahman bin Al-Harith bin Hisham, Sa’d bin Ibrahim, As-Salt bin Zabid, Salih bin Kaisan, Abdullah bin Yazid bin Hurmuz na Abdullah bin Yazid Al-Hudhiliy. Ya’qub alikuwa Thiqah (mwaminifu – anayeaminika), alikuwa na Ahadeeth nyingi, elimu ya usimulizi na Seerah miongoni mwa maeneo mengine].

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

"Yeyote aliyefanywa kuwa hakimu miongoni mwa watu, basi amechinjwa bila kisu."

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

Al-‘Abbas bin Muhammad bin Hatim Ad-Dawri alisimulia kutoka kwa Hisham bin Ubaidullah Ar-Razi, kutoka kwa Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Makhrama. Kutoka kwa Uthman bin Muhammad, kutoka kwa Al-Aa’raj na Al-Maqburi, kutoka kwa Abu Hurairah, aliyesema: Mtume wa Allah ﷺ alisema: "Yeyote aliyefanywa kuwa hakimu miongoni mwa watu, basi amechinjwa bila kisu".

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

Ishaq bin Al-Hasan ameripoti kutoka kwa Hisham Ar-Razi; kisha alichanganyikiwa au akakosea katika Isnadi … Alisema: Hisham bin Ubaidullah bin Bilal Ar-Razi ameripoti kutoka kwa Abdullah bin Ja'far Al-Makhrami, kutoka kwa Muhammad bin Ibrahim … Alisema: Ninaamini kuwa ni kutoka kwa Al-Muqbari na Al-A'raj, kutoka kwa Abu Hurairah, kutoka kwa Nabii ﷺ: Hadithi hiyo hiyo (yaani Yeyote aliyefanywa kuwa hakimu). Kauli yake: Muhammad bin Ibrahim ni kosa, na kwa hiyo kauli sahihi (au mtazamo sahihi) ni ile aliyosema Ad-Dawriy. Abdullah bin Ja'far bin Mus'ab bin Abdullah Az-Zubairi ameripoti kutoka kwa babu yake, kutoka kwa Al-Mughira bin Abdur Rahman, kutoka kwa Abdullah (yaani Ibn Sa'id Ibn Abu Hind), kutoka kwa Uthman bin Muhammad Al-Akhnasi, kutoka kwa Sa'id Al-Maqburi, kutoka kwa Abu Hurairah: Kwamba Mtume wa Allah ﷺ alisema: "Yeyote aliyefanywa kuwa hakimu miongoni mwa watu, basi amechinjwa bila kisu."

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

[Muhammad bin Yahya alisimulia kutoka kwa Abdul ‘Aziz bin ‘Imran, kutoka kwa baba yake, kutoka kwa Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, kutoka kwa mama yake Hukaimah, aliyesema: “Nilikuwepo pamoja na wale wanne waliomzika Uthman bin ‘Affan, Allah amridhie: Jubair bin Mut’im, Hakim bin Hizam, Abu Jahm bin Hudhaifah na Nayyar bin Mukram Al-Aslami. Walimbeba kupitia mlango huku nikisikia kichwa chake kikigonga mlangoni kama kwamba ni boga, kikisema ‘dub’ ‘dub’, hadi walipofika Hushsh Kawkab. Kisha alizikwa, ukuta ukabomolewa juu yake, na akasaliwa.” Hushsh Kawkab ni mahali chini ya ukuta ulioko mashariki ya Al-Baqi’ (makaburi), unaojulikana kama Khadra’ Aban, na yeye ni Aban bin Uthman.]

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

Ninaona ni vigumu sana kwamba Hakimah huyu, mama yake Uthman bin Muhammad bin Al-Mughirah, alikuwa mtoto mdogo (yaani wakati wa tukio hili) asiyeweza kuosha maiti, kuiandaa, kuibeba au kufanya chochote katika mambo ya lazima ya mazishi. Kwa hiyo kuna uwezekano mkubwa kwamba alikuwa mwanamke mtu mzima mchanga, asiyepungua umri wa miaka ishirini. Wakati huo huo, mwanamke wa kawaida hawezi tena kuzaa akipita takriban umri wa miaka 45, jambo ambalo lingefanya wakati wa mwisho kabisa alipoweza kuzaa uwe mwaka 60 AH au karibu na mwaka huo. Kwa hiyo, Uthman bin Muhammad bin Al-Akhnas hakika alizaliwa kabla ya mwaka 60 AH. Iwapo tungepima hali inayowezekana zaidi, tungesema kwamba kuzaliwa kwake kungekuwa karibu mwaka 45 AH. Hiyo ni kwa sababu alikuwa wa umri unaofanana na Imam Salih bin Kaisan. Zaidi ya hayo, haiwezekani kwamba ilikuwa kabla ya mwaka 45 AH, kwa sababu basi asingemkosa Abu Hurairah. Angekuwa mkubwa kuliko Az-Zuhri kwa takriban miaka 15-20, na hivyo si ajabu Az-Zuhri kusimulia kutoka kwake, kwa kuwa alikuwa miongoni mwa wadogo kati ya Mashaykh wake.

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

[Hadithi ya Abu Hurairah imepokewa kutoka kwake kwa zaidi ya njia moja. Baadhi ya wanazuoni wamezungumzia Abu Ma'shar kwa upande wa kumbukumbu yake (au uhifadhi wake). Jina lake ni Najih, mawlaa wa Bani Hashim. Muhammad (Al-Bukhari) alisema: "Sisimulii chochote kutoka kwake ingawa watu wamepokea kutoka kwake". Muhammad (Al-Bukhari) alisema: "Hadithi ya Abdullah bin Ja'far Al-Makhrami, kutoka kwa Uthman bin Muhammad Al-Akhnasi, kutoka kwa Sa'id Al-Maqburi, kutoka kwa Abu Hurairah, ina nguvu zaidi kuliko hadithi ya Abu Ma'shar na ni sahihi zaidi].

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

- Hadithi hii imepokewa katika Sunan ya At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi amesimulia kutoka kwa Al-Mu'alla bin Mansur, kutoka kwa Abdullah bin Ja'far Al-Makhrami, kutoka kwa Uthman bin Muhammad Al-Akhnasi, kutoka kwa Sa'id Al-Maqburi, kutoka kwa Abu Hurairah, kutoka kwa Nabii ﷺ, ambaye alisema: "Kilicho kati ya Mashariki na Magharibi ni Qiblah"]. At-Tirmidhi kisha alisema: Hii ni Hadithi Hasan Sahih. 'Abdullah bin Ja'far Al-Makhrami alitajwa tu kwa sababu ni mwana wa Al-Miswar bin Makhramah. Zaidi ya hayo, (Hadithi) "Kilicho kati ya Mashariki na Magharibi ni Qiblah" imepokewa na zaidi ya sahaba mmoja wa Nabii ﷺ, akiwemo 'Umar ibn Al-Khattab, 'Ali bin Abu Talib na Ibn 'Abbas. Ibn 'Umar alisema: "Ukiifanya Mashariki iwe upande wako wa kulia na Magharibi upande wako wa kushoto, basi kilicho kati yake ni Qiblah, wakati unapotaka kuelekea Qiblah". Ibn ul-Mubarak alisema: ["Kilicho kati ya Mashariki na Magharibi ni Qiblah" – Hili linahusu watu wa Magharibi]. Na Abdullah ibn ul-Mubarak alichagua wepesi katika jambo hili kwa watu wa Merv].

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