- Yafuatayo kilitajwa katika "Taqrib At-Tahdhib" [Ibn Hajar] (1/460/5617): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al- Madani ni Da'if (dhaifu). Wale waliomtuhumu kwa uongo walizidisha. (Alikuwa) wa kizazi cha saba (yaani kizazi au msururu wa wapokezi).]

- The following came stated in in “Taqrib At-Tahdhib” [Ibn Hajar] (1/460/5617): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al- Madani is Da’if (weak). Those who attributed lying to him were excessive. (He was from) the seventh (i.e. generation or line of transmission)].

- Hata hivyo, katika "Irwaa' Al-Ghalil", cha Al-Albani (5/155), imeelezwa yafuatayo: [Al-Hafizh (yaani ibn Hajar) alisema [katika Al-Fat'h – (4/371)]: [Na Kathir bin Abdullah ni Da'if kwa mtazamo wa wengi, hata hivyo Al-Bukhari na wale waliomfuata kama At-Tirmidhi na Ibn Khuzaimah wameimarisha hadhi yake (au hali yake)].

- However, in “Irwaa’ Al-Ghalil”, by Al-Albani (5/155), the following was stated: [Al-Hafizh (i.e. ibn Hajar) said [in Al-Fat’h – (4/371)]: [And Kathir bin Abdullah is Da’if in the view of the majority however Al- Bukahri and those who followed him like At-Tirmidhi and Ibn Khuzaimah strengthen his affair (or status)].

- Yafuatayo yamerekodiwa katika “At-Tarikh Al-Kabir” [Al-Bukhari] (7/217/945): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani alisikiliza (au alipokea) kutoka kwa baba yake, huku Marwan bin Mu’awiyah, Isma’il bin Abu Uwais na Yahya Al-Ansari wakisimulia kutoka kwake]. Imerekodiwa pia katika toleo jingine la “At-Tarikh Al-Kabir” la Al-Bukhari (7/96/945). Al-Bukhari hakumwainisha kuwa Da’if (dhaifu), wala hakusema chochote kumhusu, hata herufi moja! - Yafuatayo yamesemwa katika “Al-Jarh Wa At-Ta’dil” [Ibn Abu Hatim] (7/154/858): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani alisimulia kutoka kwa baba yake, pamoja na Muhammad bin Ka’b na Rubaih bin Abdur Rahman, huku Abdul ‘Aziz bin Muhammad, Marwan bin Mu’awiyah, Ma’n bin ‘Eisa, Abdullah bin Wahb, Abdullah bin Nafi’ As-Sa’igh, Muhammad bin Khalid bin ‘Athma, Abu ‘Amir Al-‘Aqadiy, Khalid bin Makhlad, Ibn Qa’nab na Ibn Abu Uwais wakisimulia kutoka kwake. Nilimsikia baba yangu akisema hivyo. Abdur Rahman alisimulia kwetu kutoka kwa Muhammad bin Hamawaih bin Al-Hasan aliyesema: Nilimsikia Abu Talib akisema: Niliuliza kuhusu Kathir bin Abdullah bin ‘Amr bin ‘Awf kwa Ahmad (yaani Ahmad bin Hanbal), naye akasema: “Munkar (yaani hadithi inayokataliwa kwa sababu ya kasoro) Al-Hadith, haina thamani”. Abdur Rahman alisimulia kwetu: Alisema: Ilisomwa kwa Al-‘Abbas bin Muhammad Ad-Dawri kutoka kwa Yahya bin Ma’een kwamba alisema: “Kathir bin Abdullah Al-Muzani ni Da’if (dhaifu) katika Hadith”. Abdur Rahman alisimulia kwetu. Alisema: Nilimuuliza Abu Zur’ah kuhusu Kathir bin Abdullah bin ‘Amr bin ‘Awf. Akasema: “Dhaifu katika Hadith na si imara”. Nikamwambia: Miongoni mwa Bahz bin Hakim, Abdul Muhaimin na Kathir bin Abdullah, yupi kati yao ni mpendwa zaidi kwako? Akasema: “Bahz na Abdul Muhaiman ni wapendwa zaidi kwangu kuliko yeye”. Abdur Rahman alisimulia kwetu: Alisema: Baba yangu aliulizwa kuhusu Kathir bin Abdullah bin ‘Amr bin ‘Awf, naye akasema: “Hana uthabiti (Matin)”.

- The following came recorded in “At-Tarikh Al-Kabir” [Al-Bukhari] (7/217/945): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al- Madani listened to (or received from) his father, while Marwan bin Mu’awiyah, Isma’il bin Abu Uwais and Yahya Al-Ansari related from him]. It is recorded in another edition of “At-Tarikh Al-Kabir” by Al- Bukhari (7/96/945). Al-Bukhari did not classify him as Da’if (weak) and he did not speak about him, not even a single letter! - The following came stated in “Al-Jarh Wa At-Ta’dil” [Ibn Abu Hatim] (7/154/858): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani related from his father in addition to Muhammad bin Ka’b and Rubaih bin Abdur Rahman, while Abdul ‘Aziz bin Muhammad, Marwan bin Mu’awiyah, Ma’n bin ‘Eisa, Abdullah bin Wahb, Abdullah bin Nafi’ As-Sa’igh, Muhammad bin Khalid bin ‘Athma, Abu ‘Amir Al-‘Aqadiy. Khalid bin Makhlad, Ibn Qa’nab and Ibn Abu Uwais related from him. I heard my father saying that. Abdur Rahman related to us from Muhammad bin Hamawaih bin Al-Hasan who said: I heard Abu Talib who said: I asked Ahmad (meaning Ahmad bin Hanbal) concerning Kathir bin Abdullah bin ‘Amr bin ‘Awf and he said: “Munkar (i.e. rejectable due to defectiveness in respect to) Al-Hadith, of no worth”. Abdur Rahman related to us: He said: It was read to Al-‘Abbas bin Muhammad Ad- Dawri from Yahya bin Ma’een That he said: “Kathir bin Abdullah Al- Muzani is Da’if (weak) in Hadith”. Abdur Rahman related to us. He said: I asked Abu Zur’ah about Kathir bin Abdullah bin ‘Amr bin ‘Awf. He said: “Feeble/weak in Hadith and not strong”. I said to him: Out of Bahz bin Hakim, Abdul Muhaimin and Kathir bin Abdullah, which of them is the most beloved to you? He said: “Bahz and Abdul Muhaiman are more beloved to me than him”. Abdur Rahman related to us: He said: My father was asked about Kathir bin Abdullah bin ‘Amr bin ‘Awf and he said: “He is not solid/strong (Matin)”.

Nasema: Kauli hili "Hana nguvu/imara (Matin)" si sawa na kauli "Hana Qawiy (imara)", wala si sawa na neno "Da'if" (dhaifu). Hiyo ni kwa sababu msimulizi "Matin" ndiye aliyefikia kilele cha nguvu na uaminifu. - Kauli zinazopingana zilitajwa katika "Tarikh ul-Islam" (10/224/330): [Kathir bin Abdullah bin 'Amr bin 'Awf bin Zaid bin Talha Al-Yashkuri Al-Muzani Al-Madani … Alipokea kutoka kwa baba yake na kutoka kwa babu yake (kwa nakala), pamoja na Nafi' na Muhammad bin Ka'b Al-Qurazhi. Na wafuatao walipokea kutoka kwake: Ibn Wahb, Abdullah bin Nafi', Al-Qa'nabi, Isma'il bin Abi Uwais na Khalq.

I say: This statement “He is not solid/strong (Matin)” is not like the statement “He is not Qawiy (strong))” and it is not synonymous with the statement “Da’if” (weak). That is because the “Matin” narrator is the one who has reached the pinnacle in respect to strength and reliability. - Contradictory statements came stated in “Tarikh ul-Islam” (10/224/330): [Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Talha Al-Yashkuri Al-Muzani Al-Madani … He related from his father and from his grandfather (by transcript), in addition to Nafi’ and Muhammad bin Ka’b Al-Qurazhi. And the following related from him: Ibn Wahb, Abdullah bin Nafi’, Al-Qa’nabi, Isma’il bin Abi Uwais and Khalq.

Walikubaliana juu ya uainishaji wake wa udhaifu, na Ahmad bin Hanbal aliikataa hadithi yake.

They agreed upon his classification of weakness and Ahmad bin Hanbal rejected his Hadith.

Ash-Shafi’iy alisema: Yeye ni nguzo miongoni mwa nguzo za Al-Kadhib (uongo/uzushi). Abu Dawud alisema kama hivyo.

Ash-Shafi’iy said: He is a pillar from among the pillars of Al-Kadhib (deceit/untruth). Abu Dawud said similar to that.

‘Abbas alinukuu kutoka kwa Ibn Ma’een (kwamba yeye, yaani Kathir, ni): “Da’if (dhaifu)”. Ad-Darimiy alinukuu kutoka kwa Ibn Ma’een: Hana thamani yoyote.

‘Abbas related from Ibn Ma’een (that he i.e. Kathir is): “Da’if (weak)”. Ad-Darimiy related from Ibn Ma’een: He has no worth.

An-Nasa'i alisema: "Yeye anaachwa au anapuuzwa (yaani, hasimuliwi kutoka kwake)," na Ad-Daraqutniy naye alisema vivyo hivyo.

An-Nasa’i said: “He is left or disregarded (i.e. not related from)” and Ad-Daraqutniy said the same.

Kuhusu At-Tirmidhi, basi alianza kuamuru na akasema: "Nilimwambia Muhammad ﷺ: Kuna Hadithi ya Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake, inayohusiana na (eneo la mada) la wakati wa Sala ya Ijumaa. Alisema: Ni Hadithi Hasan, hata hivyo Ahmad bin Hanbal anamuweka Kathir kuwa Da'if (dhaifu)."

As for At-Tirmidhi, then he began to dictate and said: “I said to Muhammad: There is the Hadith of Kathir bin Abdullah, from his father, from his grandfather, related to the (subject area) of the time of the Jumu’ah prayer. He said: It is a Hasan Hadith, however Ahmad bin Hanbal classifies Kathir as being Da’if (weak)”.

Ibn Hibban alisema: "Kathir anasimulia kutoka kwa baba yake, kutoka kwa babu yake, nakala iliyotungwa. Haifai kumtaja isipokuwa kwa mtazamo wa mshangao." Nilisema: Alifariki mwaka 163 AH.] [Mwisho wa nukuu].

Ibn Hibban said: “Kathir relates from his father, from his grandfather a fabricated transcript. It is not permissible to mention him except from the angle of astonishment”. I said: He died in the year 163 AH] [End of quote].

Nasema: Haina maana (wala umuhimu) kwa kauli: "Wamekubaliana juu ya uainishaji wake wa udhaifu" wakati kuna shahada ya uaminifu kutoka kwa kiongozi wa haki na wastani, Imam Al-Bukhari, pamoja na usemi usio na uzito wa Abu Hatim, ambaye ni miongoni mwa wenye msimamo mkali na ukaidi! Ukweli ni kwamba Ad-Daraqutni alimtaja tu kama sehemu ya orodha, bila maelezo, miongoni mwa kundi la wapokezi, katika kitabu chake "Ad-Du'afa' Wa Al-Matrukin" (Dhaifu na Walioachwa). Usemi unaonasibishwa kwa Abu Dawud unapingana na ukweli kwamba alichapisha baadhi ya Hadith za Kathir bin Abdullah bila kutokea kutofautiana juu yake, pale alipoandikia watu wa Makka kwazo. Maelezo yanayoonekana kuwa sahihi zaidi kwangu ni kwamba alipokea usemi wa Imam Ash-Shafi'i na kuufuata mwanzoni, kama inavyodhihirika katika "Tahdhib Al-Kamal" (24/136/4948) na "Tahdhib At-Tahdhib" (8/377/753); matini zake zitawasilishwa hivi karibuni. Kisha, baadaye, ilipodhihirika kwake kutokuwa sahihi kwa tuhuma hiyo, aliandika riwaya zake ndani ya Sunan yake. Al-Hafidh bin Hajar mwenyewe anaonekana kuwa na mawazo mawili, kwani kauli yake katika "Al-Fath" haiendani na alichosema katika muhtasari wake "At-Taqrib". Jambo hilo kwa hiyo lina utata, na hivyo ni lazima kufanya utafiti wa kina kuhusu hali au daraja la mtu huyu.

I say: There is no meaning (or significance) to the statement: “They agreed upon his classification of weakness” when there exists an attestation of credibility from the chief of fairness and moderation Imam Al-Bukhari, in addition to the insignificant speech of Abu Hatim, who is from the prone to extremity and stubbornness! The truth is that Ad-Daraqutni only mentioned him as part of a list, without commentary, amongst a group of narrators, in his book “The weak and disregarded” (Ad-Du’afa’ Wa Al-Matrukin”. The speech attributed to Abu Dawud contradicts the fact that he published some of the Hadith of Kathir bin Abdullah and no disagreement resulted over them, when he wrote with them to the people of Makkah. The most likely explanation in my view, is that he related the speech of Imam Ash-Shafi’iy and followed it in the beginning, as is evident in “Tahdhib Al-Kamal” (24/136/4948) and in “Tahdhib At-Tahdhib” (8/377/753); the texts of which will be presented soon. Then (after that), it the incorrectness of the accusation became evident to him and so he recorded his relations within his Sunan. Al-Hafizh bin Hajar himself appears to be of two minds as his speech in “Al-Fat’h” is not consistent with what he stated in his summary in “At-Taqrib”. The matter is therefore ambiguous and as such it is necessary to undertake a precise study of the circumstances or status of this man.

- Yafuatayo yamepokelewa katika "Ad-Du'afaa' Al-Kabir" cha Al-'Uqailiy (4/4/1555): [Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani. Ahmad bin Zukair Al-Hadrami alituhadithia kutoka kwa Ahmad bin Sa'id Al-Fihriy, kutoka kwa Ibrahim bin Al-Mundhir, kutoka kwa Mutarrif bin Abdullah, aliyesema: "Nilimwona Kathir bin Abdullah bin 'Amr bin Awf Al-Muzani. Alikuwa mgomvi sana, na hakuna mmoja wa wenzetu aliyekuwa tayari kuchukua kitu kutoka kwake." Hivyo, Ibn 'Imran Al-Qadi alimwambia: "Ee Kathir, wewe ni mtu mpumbavu, unagombana kuhusu jambo ambalo hatulijui. Unadai kile usicho nacho, na huna ushahidi wa unachokitafuta. Basi usinikaribie isipokuwa ukiniona nikitenga muda kwa ajili ya watu wapumbavu au wavivu. Ukiwaona watu wapumbavu wakiwa pamoja nami, basi njoo." Ibrahim alisema: Mutarrif aliniambia: Siku moja Ibn 'Imran alikuwa miongoni mwetu, wakati Kathir bin Abdullah alipomjia, naye akamwambia: "Je, sikukwambia usinikaribie isipokuwa ukiniona nipo pamoja na watu wapumbavu (au wavivu)?" Kathir kisha akamwambia: "Umesema kweli, Allah na aifanye vema hali ya Qadi. Hakika mimi nilikujia tu pale watu wapumbavu walipokujia. Fulani na fulani walikujia. Wote wawili ni miongoni mwa watu wapumbavu (au wavivu), na ndiyo maana nilikuja pamoja nao." Abdullah bin Ahmad alitusimulia: Alisema: Nilimsikia baba yangu akisema: "Hussein bin Abdullah bin Dumairah na Kathir bin Abdullah bin 'Amr bin 'Awf hawana thamani yoyote wanapokuwa pamoja, wanafanana, hawana thamani yoyote." Baba yangu aliyakataa Hadithi za Kathir bin Abdullah bin 'Amr bin 'Awf, kwa hiyo hakuzipokea kutoka kwake. Muhammad bin 'Eisa alituhadithia kutoka kwa 'Abbas aliyesema: Nilimsikia Yahya akisema: Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani, babu yake alikuwa na suhba (yaani alikuwa na ushirika pamoja na Mtume ﷺ), lakini Kathir ni dhaifu (Da'if) kwa upande wa Hadithi." Ahmad bin Mahmud alisimulia kwetu kutoka kwa Uthman bin Sa'id: Nilimwambia Yahya bin Ma'een: "Kathir bin Abdullah Al-Muzani, (yule) ambaye Ma'n anasimulia kutoka kwake, yuko vipi (yaani hali yake)?" Akasema: "Si chochote wala hana thamani yoyote."

- The following came recorded in “Ad-Du’afaa’ Al-Kabir” by Al- ‘Uqailiy (4/4/1555): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani. Ahmad bin Zukair Al-Hadrami related to us from Ahmad bin Sa’id Al-Fihriy, from Ibrahim bin Al-Mundhir, from Mutarrif bin Abdullah, who said: “I saw Kathir bin Abdullah bin ‘Amr bin Awf Al-Muzani. He was very quarrelsome and none of our companions would take from him”. So, Ibn ‘Imran Al-Qadi said to him: “O Kathir, you are a foolish person, you quarrel in respect to that which we don’t know. You make claims to that which you don’t have and you don’t have evidence for what you seek. So, don’t approach me unless you see me making time for the people of foolishness or idleness. If you see the people of foolishness in my company then come on over”. Ibrahim said: Mutarrif said to me: Ibn ‘Imran was among us one day, when Kathir bin Abdullah came to him and so he said: “Did I not say to you, don’t approach me unless you see me with the foolish (or idle) people?” Kathir then said to him: “You have said the truth, may Allah make good the affair of the Qadi. Indeed, I only came to you when the people of foolishness came to you. So and so and so and so came to you. They are both from the people of foolishness (or idleness) and so I came along with them both”. Abdullah bin Ahmad related to us: He said: I heard my father saying: “Hussein bin Abdullah bin Dumairah and Kathir bin Abdullah bin ‘Amr bin ‘Awf do not add up to anything together, they are similar, not worth anything”. My father rejected the Ahadeeth of Kathir bin Abdullah bin ‘Amr bin ‘Awf and as such, he did not relate them to us. Muhammad bin ‘Eisa related to us from ‘Abbas who said: I heard Yahya saying: Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, his grandfather had companionship (Suhbah i.e. with the Prophet), (but) Kathir is weak (Da’if) in respect to the Hadith”. Ahmad bin Mahmud related to us from Uthman bin Sa’id: I said to Yahya bin Ma’een: “Kathir bin Abdullah Al-Muzani, (the one) who Ma’n relates from, how is he (i.e. his condition)?” He said: “He is nothing or of no worth”].

- Imetajwa katika "Tahdhib Al-Kamal" [Al-Mizzi] (24/136/4948): [Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Milhah Al-Muzani Al-Madani alisimulia kutoka kwa Bakr bin Abdur Rahman Al-Muzani Al-Basari, Rabih bin Abdur Rahman bin Abu Sa’id Al-Khudri, baba yake Abdullah bin ‘Amr bin ‘Awf Al-Muzani, Muhammad bin Ka’b Al-Qurazhi na Nafi’ mtumwa aliyeachiwa huru wa Ibn ‘Umar. Na wote wafuatao walisimulia kutoka kwake: Ibrahim bin ‘Ali Ar-Rafi’iy, Abu Ishaq Ibrahim bin Muhammad Al-Farazi, Ishaq bin Ibrahim Al-Hanini, Ishaq bin Ja’far Al-‘Alawiy, Isma’il bin Abu Uwais, Khalid bin Makhlad Al-Qatawani, Zaid bin Al-Habbab, Al-‘Abbas bin Abu Shamla At-Taimi, Abu Uwais Abdullah bin Al-Madani, Abdullah bin Kathir bin Ja’far bin Akhi (ndugu wa) Isma’il bin Ja’far, Abdullah bin Maslamah Al-Qa’nabi, Abdullah bin Nafi’ As-Sa’igh, Abdullah bin Wahb Al-Misriy, Abu Al-Ja’d Abdur Rahman bin Abdullah As-Silmiy, Abdul ‘Aziz bin Abu Thabit Az-Zuriy, Abdul ‘Aziz bin Muhammad Ad-Darawardi, Abu ‘Amir Abdul Malik bin ‘Amr Al-‘Aqadiy, ‘Attaf bin Khalid Al-Makhzumi, Al-Qasim bin Abdullah bin ‘Umar Al-‘Umariy, Muhammad bin Isma’il bin Abu Fudaik, Muhammad bin Khalid bin ‘Athma, Muhammad bin ‘Umar Al-Waqidi, Muhammad bin Fulaih bin Sulaiman, Abu Ghaziya Muhammad bin Musa Al-Ansari (Qadhi wa Madina), Marwan bin Mu’awiyah Al-Fazari, Al-Mu’afi bin ‘Imran Al-Musuli, Ma’n bin ‘Eisa Al-Qazzaz, Yahya bin Sa’id Al-Ansari (naye alikuwa mkubwa zaidi kumshinda). Abu Talib alisema: Nilimuuliza Ahmad bin Hanbal kuhusu yeye, akasema: “Munkar Al-Hadith (yaani hadithi zake zinakataliwa); hana thamani yoyote”. Abdullah bin Ahmad bin Hanbal alisema: “Baba yangu aliacha hadithi za Kathir bin Abdullah katika Musnad na hakusimulia kutoka kwake”. Abu Khaithamah alisema: Ahmad bin Hanbal aliniambia: “Usisimulie chochote kutoka kwake”. ‘Abbas Ad-Dawri alisimulia kwamba Yahya bin Ma’een alimwambia babu yake: “Kathir ni dhaifu (Da’if) katika hadithi”. Mahali pengine alisema: “Hana thamani yoyote”. Uthman bin Sa’id Ad-Darimi alinasimulia kutoka kwa Yahya bin Ma’een kwamba alisema: “Hana thamani yoyote.” Abu ‘Ubaid Al-Aajiri alisema: Abu Dawud aliulizwa kuhusu Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, kisha akasema: “Alikuwa mmoja wa waongo. Nilimsikia Muhammad bin Al-Wazir Al-Misriy akisema: Nilimsikia Ash-Shafi’iy alipotajwa Kathir bin ‘Amr bin ‘Awf akisema: ‘Huyo ni mmoja wa waongo au mmoja wa nguzo za uongo/udanganyifu.’” Abdur Rahman bin Abu Hatim alisema: Nilimuuliza Abu Zur’ah kumhusu, naye akasema: “Ni dhaifu katika Hadith na si imara.” Nikamwambia: “Bahz bin Hakim, Abdul Muhaiman na Kathir bin Abdullah: ni yupi kati yao unayempenda zaidi?” Akasema: “Bahz na Abdul Muhaiman ni wapendwa zaidi kwangu kuliko yeye.” Abu Hatim alisema: “Si Matin (imara/mwenye nguvu kabisa).” At-Tirmidhi alisema: Nilimuuliza Muhammad kuhusu Hadith ya Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake, kuhusu wakati unaotarajiwa siku ya Ijumaa: Yeye (yaani Kathir) ni vipi? Akasema: “Hadith hiyo ni Hasan, lakini Ahmad bin Hanbal anamweka Kathir kuwa Da’if (dhaifu).” Yahya ibn Sa’id Al-Ansari (ingawa ni Imam) alisimulia kutoka kwa Kathir bin Abdullah. An-Nasa’i na Ad-Daraqutni walisema kuwa ni Matruk (aliyeachwa) kuhusu Hadith. An-Nasa’i alisema mahali pengine: “Si Thiqah (mwaminifu, anayeaminika).” Abu Hatim bin Hibban alisema: “Yeye (yaani Kathir) alisimulia kutoka kwa baba yake, kutoka kwa babu yake, hati iliyotungwa. Si halali kuzitaja (yaani Hadith zake) katika vitabu wala kusimulia kutoka kwake, isipokuwa kwa mtazamo wa mshangao.” Ibn ‘Adi alisema: “Sehemu kubwa ya anachosimulia haifuatwi.” Ibrahim bin Al-Mundhir Al-Hizami alisimulia kutoka kwa Mutarrif bin Abdullah Al-Madani aliyesema: “Nilimwona; alikuwa mgomvi sana, na hakuna mmoja wa wenzetu aliyekuwa akichukua kutoka kwake.” Basi, Ibn ‘Imran Al-Qadi akamwambia: “Ee Kathir, wewe ni mtu mpumbavu, unagombana kuhusu yale usiyoyajua.” Unanidai madai ambayo huna ushahidi wake, na unatafuta kile ambacho huna ushahidi nacho. Kwa hiyo, usinikaribie isipokuwa unione nikitumia muda pamoja na watu wapumbavu au wavivu. Ukiwaona watu wa upumbavu katika kampuni yangu, basi njoo. Mutarrif alisema: Siku moja Ibn ‘Imran alikuwa miongoni mwetu, Kathir bin Abdullah alipomjia, naye akasema: "Je, sikukuambia, usinikaribie isipokuwa unione pamoja na watu wapumbavu (au wavivu)?" Kathir akamjibu: "Umesema kweli, Allah na aifanye sawa kazi ya Qadhi. Hakika mimi nilikuja kwako tu wakati watu wa upumbavu walipokuja kwako. Fulani na fulani na fulani na fulani walikuja kwako. Wote wawili ni katika watu wa upumbavu (au uvivu), na hivyo nilikuja pamoja nao wawili." Al-Bukhari alisimulia kutoka kwake katika mlango wa: "Kusoma Qur'ani nyuma ya Imamu," na katika "Matendo ya Waja," kama vile Abu Dawud, At-Tirmidhi na Ibn Majah pia walivyosimulia kutoka kwake. [Mwisho wa nukuu]

Yafuatayo yamesemwa katika "Tahdhib At-Tahdhib" (8/377/753):

- The following came stated in “Tahdhib At-Tahdhib” (8/377/753):

[Al-Bukhari katika sehemu inayohusu usomaji, pamoja na Abu Dawud, At-Tirmidhi na Ibn Majah: Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Milhah Al-Yashkuri Al-Muzani Al-Madani alipokea Hadith kutoka kwa baba yake, Muhammad bin Ka’b Al-Qurazhi, Nafi’ mtumwa aliyeachiwa huru wa Ibn ‘Umar, Rabih bin Abdur Rahman bin Abu Sa’id Al-Khudri na Bukair bin Abdur Rahman Al-Muzani. Na kundi la watu walipokea kutoka kwake (miongoni mwao): Yahya bin Sa’id Al-Ansari, Abu Uwais, Zaid bin Al-Habbab, Abdullah bin Wahb, Abdullah bin Nafi’, Ibrahim bin ‘Ali Ar-Rafi’, Ishaq bin Ja’far Al-‘Alawiy bin Ishaq bin Ishaq Al-Hanini, Abu ‘Amir Al-‘Aqadiy, Marwan bin Mu’awiyah, Abu Al-Ja’d Abdur Rahman bin Abdullah As-Salmi, Muhammad bin Khalid bin ‘Athamah, Khalid bin Makhlad bin Abu Uwais, Al-Qa’nabi na wengineo. Abu Talib alipokea kutoka kwa Ahmad kwamba alisema (kuhusu Kathir): “Yeye ni Munkar Al-Hadith (yaani Hadith zake zinakataliwa) na hana thamani yoyote.” Abdullah bin Ahmad alisema: “Baba yangu alikataa Hadith ya Kathir bin Abdullah katika Musnad yake, wala hakutusimulia kutoka kwake.” Abu Khaithamah alisema: Ahmad aliniambia: “Usisimulie chochote kutoka kwake.” Ad-Dawriy alipokea kutoka kwa Ibn Ma’een: “Babu yake alikuwa na Suhbah (kuwa na urafiki na Mtume ﷺ) na yeye ni dhaifu katika Hadith.” Alisema mara moja: “Hana thamani yoyote.” Ad-Darimi pia alipokea kutoka kwa Yahya bin Ma’een kwamba alisema: “Hana thamani yoyote.” Abu ‘Ubaid Al-Aajiri alisema: Abu Dawud aliulizwa kumhusu, naye akasema: “Alikuwa mmoja wa waongo. Nilimsikia Muhammad bin Al-Wazir Al-Misriy akisema: Nilimsikia Ash-Shafi’iy alipotajwa Kathir bin ‘Amr bin ‘Awf akisema: ‘Huyo ni mmoja wa waongo au mmoja wa nguzo za uongo/udanganyifu.’” Ibn Abu Hatim alisema: Nilimuuliza Abu Zur’ah kumhusu, naye akasema: “Ni dhaifu katika Hadith na si imara.” Nilimwambia: “Bahz bin Hakim, Abdul Muhaiman na Kathir bin Abdullah: Yupi kati yao ni mpendwa zaidi kwako?” Akasema: “Bahz na Abdul Muhaiman ni wapendwa zaidi kwangu kuliko yeye.”] Abu Hatim alisema: "Yeye si Matin (imara/mwenye nguvu sana)". At-Tirmidhi alisema: Nilimuuliza Muhammad kuhusu Hadith ya Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake, kuhusu wakati unaotarajiwa siku ya Ijumaa: Yuko vipi? (yaani Kathir). Alisema: "Hadith hiyo ni Hasan, lakini Ahmad bin Hanbal anamwainisha Kathir kuwa Da'if (dhaifu)". Yahya bin Sa'id Al-Ansari alisimulia kutoka kwa Kathir bin Abdullah. An-Nasa'i na Ad-Daraqutni walisema kuwa yeye ni Matruk (aliyetupwa) kuhusiana na Hadith. An-Nasa'i alisema mahali pengine: "Yeye si Thiqah (mwaminifu, anayetegemeka)". Ibn Hibban alisema: "Yeye (yaani Kathir) alisimulia kutoka kwa baba yake kutoka kwa babu yake hati iliyotungwa. Haifai kuzitaja (yaani Hadith zake) katika vitabu wala kusimulia kutoka kwake, isipokuwa kwa mtazamo wa mshangao". Abu Ahmad bin 'Adi alisema: "Sehemu kubwa ya anayoyasimulia haifuatwi". Ibrahim bin Al-Mundhir Al-Hizami alisimulia kutoka kwa Mutarrif bin Abdullah Al-Madani aliyesema: "Nilimwona Kathir bin Abdullah bin 'Amr bin Awf Al-Muzani. Alikuwa mgomvi sana, na hakuna mmoja wa wenzetu aliyechukua kutoka kwake". Hivyo, Ibn 'Imran Al-Qadi alimwambia: "Ee Kathir, wewe ni mtu mjinga, unagombana kuhusu yale usiyoyajua. Unadai yale usiyokuwa nayo na huna yale yanayotafutwa". Nasema: Na Abu Na'eem alisema: "'Ali bin Al-Madini alimwainisha kuwa Da'if (dhaifu)". Ibn Sa'd alisema: "Alikuwa na Hadith chache ambazo zilihesabiwa kuwa dhaifu". Ibn As-Sakan alisema: "Anasimulia Hadith kutoka kwa baba yake kutoka kwa babu yake ambazo zinahitaji uchunguzi/ukaguzi". Al-Hakim alisema: "Alisimulia kutoka kwa baba yake kutoka kwa babu yake hati iliyo na Manakir (yaani Hadith zilizokataliwa kwa sababu ya kasoro au kupingana na Hadith sahihi)". Na As-Sajiy, Ya'qub bin Sufyan na Ibn Al-Barqiy walimwainisha kuwa Da'if (dhaifu). Ibn Abdul Barr alisema: "Kuna makubaliano juu ya udhaifu wake". Hotuba ya Ibn Hazam ina kipaumbele kuhusiana na Kathir bin Zaid, ilhali Al-Bukhari amemtaja kati ya "Al-Awsat" katika sura (au mada) "Wale waliofariki kati ya mwaka wa 150-160 AH] [Mwisho wa nukuu].

- Ibn Hibban alikuwa mkali kupita kiasi katika maneno yake kumhusu, kama alivyosema katika kitabu chake “Al-Majroohin” (Wale waliochunguzwa kwa kasoro) (2/221/893): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani anasimulia kutoka kwa baba yake kutoka kwa babu yake. Marwan bin Mu’awiyah na Isma’il bin Abu Uwais walisimulia kutoka kwake. Ni Munkar Al-Hadith sana (yaani, hadithi zake zinakataliwa kwa sababu ya kasoro). Anasimulia kutoka kwa baba yake kutoka kwa babu yake hati iliyotungwa. Haifai kumtaja katika vitabu wala kusimulia kutoka kwake].

- Ibn Hibban was excessive in his speech concerning him as he stated in his “Al-Majroohin” (Those examined for defects) (2/221/893): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani relates from his father from his grandfather. Marwan bin Mu’awiyah, Isma’il bin Abu Uwais related from him. He is very Munkar Al-Hadith (i.e. his Hadith are rejected due to defects). He relates from his father from his grandfather a fabricated manuscript. It is not permissible to mention it in the books nor to narrate from him].

- Hata hivyo, ilitajwa katika "Al-Kamil Fee Du'afaa' Ar-Rijal" [Ibn 'Adiy] (7/187/1599): [Kathir bin Abdullah bin 'Amr bin 'Awf Al-Muzani Al-Madani: Yahya bin Zakariya bin Hawawaih alitupa habari kutoka kwa Ayub bin Sulaiman bin Safiri, aliyesema: Abu Khaithama aliniambia: "Ahmad bin Hanbal hasimulii chochote kutoka kwa Kathir bin Abdullah Al-Muzani".]

- However, the following came stated in “Al-Kamil Fee Du’afaa’ Ar- Rijal” [Ibn ‘Adiy] (7/187/1599): [Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani Al-Madani: Yahya bin Zakariya bin Hawawaih related to us from Ayub bin Sulaiman bin Safiri who said: Abu Khaithama said to me: “Ahmad bin Hanbal does not narrate anything from Kathir bin Abdullah Al-Muzani”.

Ibn Abu ‘Usmah alinukuu kutoka kwa Abu Talib Ahmad bin Humaid, ambaye alisema: Nilimuuliza Ahmad bin Hanbal kuhusu Kathir bin Abdullah bin ‘Amr bin ‘Awf, naye akasema: (Yeye ni) “Munkar Al-Hadith” (yaani hadithi zake zinakataliwa kwa sababu ya kasoro). Hana thamani yoyote.

Ibn Abu ‘Usmah related from Abu Talib Ahmad bin Humaid who said: I asked Ahmad bin Hanbal about Kathir bin Abdullah bin ‘Amr bin ‘Awf and he said: (He is) “Munkar Al-Hadith (i.e. his Hadith are rejected due to defects). He is not of any worth”.

Na nilimuuliza kuhusu Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake aliyesema: “Nilimsikia Mtume ﷺ akisema: ‘Yeyote atakayechomoa upanga (au silaha) dhidi yetu, huyo si miongoni mwetu’.” Yeye akasema: “(Huyo ni) Munkar Al-Hadith” (yaani hadithi zake zinakataliwa kwa sababu ya kasoro).

And I asked him about Kathir bin Abdullah bin ‘Amr bin ‘Awf Al- Muzani, from his father, from his grandfather who said: “I heard the Prophet (peace be upon him) saying: “Whoever draws a sword (or weapon) against us, he is not from us”. He said: “(He is) Munkar Al- Hadith” (i.e. his Hadith are rejected due to defects).

Ibn Hammad alisimulia kutoka kwa Abdullah, kutoka kwa baba yake aliyesema: “Kathir bin Abdullah bin ‘Amr bin ‘Awf hana thamani yoyote (au hahesabiwi kwa chochote)”. Abdullah alisema: “Baba yangu aliikataa Hadithi ya Kathir bin Abdullah katika Musnad yake, wala hakuzinukuu”.

Ibn Hammad related from Abdullah, from his father who said: “Kathir bin Abdullah bin ‘Amr bin ‘Awf does not equal (or add up to) anything”. Abdullah said: “My father rejected the Hadith of Kathir bin Abdullah in his Musnad and he did not relate them”.

‘Alaan alitusimulia kutoka kwa Ibn Abu Maryam aliyesema: Nilimsikia Yahya bin Ma’een akisema: “Kathir bin Abdullah Al-Muzani; hadithi zake hazina thamani/umuhimu wowote na hazikuandikwa (au hazikurekodiwa)”. Muhammad bin ‘Ali alitusimulia kutoka kwa Uthman bin Sa’id (aliyesema): Nilimwambia Yahya bin Ma’een: “Na Kathir bin Abdullah Al-Muzani; yukoje (yaani hadhi/hali yake)?” Akasema: “Hana thamani yoyote”.

‘Alaan related to us from Ibn Abu Maryam who said: I heard Yahya bin Ma’een saying: “Kathir bin Abdullah Al-Muzani; his Hadith are not of any worth/significance and they are not written (or recorded)”. Muhammad bin ‘Ali related to us from Uthman bin Sa’id (who said): I said to Yahya bin Ma’een: “And Kathir bin Abdullah Al-Muzani; how is he (i.e. his status/condition)?” He said: “He is not of any worth”.

Ibn Hammad alisimulia kutoka kwa Mu'awiyah kutoka kwa Yahya (ambaye alisema): Nilimsikia Yahya bin Ma'een akisema: "Kathir bin Abdullah Al-Madani ni Da'if (dhaifu)". Abdur Rahman bin Abu Bakr na Ibn Hammad walitusimulia: Walisema: 'Abbas alitusimulia kutoka kwa Yahya, ambaye alisema: "Kathir bin Abdullah bin 'Amr bin 'Awf; babu yake alikuwa na Suhbah (yaani, kuwa rafiki/masahaba wa Mtume) na Kathir (yaani, yeye mwenyewe) ni Da'if (dhaifu)".

Ibn Hammad related from Mu’awiyah from Yahya (who said): I heard Yahya bin Ma’een saying: “Kathir bin Abdullah Al-Madani is Da’if (weak)”. Abdur Rahman bin Abu Bakr and Ibn Hammad related to us: They said: ‘Abbas related to us from Yahya, who said: “Kathir bin Abdullah bin ‘Amr bin ‘Awf; his grandfather had Suhbah (i.e. companionship to the Prophet) and Kathir (i.e. himself) is Da’if (weak)”.

Al-Junaidi alitusimulia kwetu kutoka kwa Al-Bukhari, aliyesema: Isma'il bin Abu Uwais alitusimulia kwetu. Alisema: "Nilimsikia (au nilipokea kutoka kwa) Kathir bin Abdullah bin 'Amr bin 'Awf bin Yazid bin Milhah Al-Muzani mwaka wa 158, kisha mwaka wa 161 au 162. Yahya bin Sa'id Al-Ansari alisimulia kutoka kwa Kathir bin Abdullah." An-Nasa'i alisema: "Kathir bin Abdullah bin 'Amr bin 'Awf ni Matruk Al-Hadith (yaani, Hadithi zake zimeachwa na kutupwa)."

Al-Junaidi related to us from Al-Bukhari, who said: Isma’il bin Abu Uwais related to us. He said: “I heard (or received from) Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Yazid bin Milhah Al-Muzani in the year 158 then the year 161 or 162. Yahya bin Sa’id Al-Ansari related from Kathir bin Abdullah. An-Nasa’i said: “Kathir bin Abdullah bin ‘Amr bin ‘Awf is Matruk Al-Hadith (i.e. his Hadith are left and discarded)”.

- Bahlul bin Ishaq bin Bahlul alitusimulia kwetu kutoka kwa Muhammad bin Ja'far Al-Imam, kutoka kwa Isma'il bin Abu Uwais, kutoka kwa Kathir bin Abdullah bin 'Amr bin 'Awf bin Zaid bin Milhah Al-Mazina, kutoka kwa baba yake, kutoka kwa babu yake, aliyesema:

- Bahlul bin Ishaq bin Bahlul related to us from Muhammad bin Ja’far Al-Imam, from Isma’il bin Abu Uwais, from Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Zaid bin Milhah Al-Mazina, from his father, from his grandfather, who said:

Tulitoka kwenda katika msafara wa kijeshi pamoja na Mjumbe wa Allah ﷺ, msafara wa kwanza wa Abwaa' (mlima kati ya Makka na Madina), hadi tukafika Ar-Rawhaa'. Alishuka katika 'Araq Azh-Zhibya kisha akaswali. Kisha akasema: "Je, mnajua jina la mlima huu?" Wakasema: "Allah na Mjumbe wake ndio wanaojua zaidi". Akasema: "Huu ni Hamn. Ni mlima miongoni mwa milima ya Jannah (peponi). Ee Allah, ubariki mlima huu na ubariki watu wake ndani yake". Kisha akasema: "Ardhi ya Rawhaa' hii ni ya wastani, bonde lake ni miongoni mwa mabonde ya peponi. Manabii sabini wameswali katika Msikiti huu kabla yake. Musa ﷺ alipita karibu nao, akiwa amevaa nguo mbili za sufu fupi, juu ya ngamia jike wa kijivu, pamoja na watu sabini elfu katika Wana wa Israili, wakielekea kufanya Hija kwenda Nyumba Takatifu. Na Saa (yaani Siku ya Kiyama) haitasimama hadi 'Isa bin Maryam, mja wa Allah na Mjumbe wake, atakapopita hapo akielekea Hija au 'Umrah, au Allah atamkusanyia hayo yote kwa ajili yake".

We went out on a military expedition with the Messenger of Allah (peace be upon him), the first expedition of the Abwaa’ (mountain between Makkah and Al-Madinah), until we reached Ar-Rawhaa’. He set down at ‘Araq Azh-Zhibya and then prayed. He then said: “Do you know the name of this mountain?” They said: “Allah and his Messenger know best”. He said: “This is Hamn. It is a mountain from among the mountains of Jannah (paradise). O Allah, bless it and bless its people in it”. He then said: “This Rawhaa’ (place) has moderate land, it’s valley is from the valleys of paradise. Seventy Prophets have prayed in this Masjid before him. Musa (peace be upon him) passed by it, wearing two cloaks with short fibres upon a grey she-camel, with seventy thousand from the children of Israel, going to perform Hajj to the sacred house. And the hour (i.e. Day of Judgement) will not come until ‘Eisa bin Maryam the slave of Allah and his Messenger will pass by it on the way to Hajj or ‘Umrah or Allah will combine that for him”..

- Bahlul alitusimulia kutoka kwa Isma'il bin Abu Uwais, kutoka kwa Kathir Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema:

- Bahlul related to us from Isma’il bin Abu Uwais, from Kathir Al- Muzani, from his father, from his grandfather, who said:

Nilimsikia Mtume wa Allah ﷺ akisema: “Ninaogopa mambo matatu kwa Ummah yangu baada ya kufariki kwangu”. Wakauliza: “Ni yapi hayo, Ee Mtume wa Allah?” Akasema: “Kuteleza kwa ‘Alim (mwanazuoni), au utawala wa dhulma, au matamanio yanayofuatwa”.

I heard the Messenger of Allah (peace be upon him) saying: “I fear three actions (or matters) for my Ummah (nation) after my passing”. They asked: “What are they, O Messenger of Allah?” He said: “The slip (or error) of the ‘Alim (scholar), or the oppressive rule, or the desires which are followed”.

Kwa isnadi ile ile kutoka kwa babu yake, kwamba Mtume wa Allah ﷺ alisema:

- With the same Isnad (chain of transmission) from his grandfather, that the Messenger of Allah (peace be upon him) said:

"Yeyote anayehuisha ardhi iliyokufa bila kuchukua haki ya Muislamu, basi ardhi hiyo ni yake, wala si ya mshikaji dhalimu (au mzizi wa dhulma) [yaani yule anayechukua kwa njia isiyo halali kile ambacho si chake]."

“Whoever revives a dead land without taking the right of a Muslim, then it is his and not to the unjust vein (or root) [i.e. the one who unlawfully takes possession of that which isn’t his]”.

Kwa isnadi hiyo hiyo, kutoka kwa babu yake, kutoka kwa Mtume ﷺ, ambaye alisema:

- With the same Isnad, from his grandfather, from the Prophet (peace be upon him), who said:

"Hakuna dhima (au diya ya damu) kwa kisima (yaani mtu anayekufa kwa ajali), hakuna dhima kwa majeraha ya wanyama, na kwa migodi, na khumusi (sehemu moja ya tano) inalazimu kwa Rikaz (hazina iliyozikwa)". . - Kwa Isnad (mnyororo wa usimulizi) ule ule kutoka kwa babu yake:

“There is no liability (or blood money) for the well (i.e. the one who dies accidentally), there is no liability for the wounds of beasts and for the mines, and a fifth is due from the Rikaz (buried treasure)”. . - With the same Isnad (chain of transmission) from his grandfather:

Kwamba Mtume wa Allah ﷺ alikuwa akitoa Takbir katika Sala mbili za Eid, kwa Takbir saba katika Rak'ah ya kwanza na kwa Takbir tano katika Rak'ah ya pili, kabla ya kisomo.

“That the Messenger of Allah (peace be upon him) used to make Takbir in the two ‘Eid prayers with seven Takbirs in the first Rak’ah and with five Takbirs in the second Rak’ah, before the recital”.

Kwa isnadi ile ile kutoka kwa babu yake, kwamba Mtume wa Allah ﷺ alisema:

- With the same Isnad (chain of transmission) from his grandfather, that the Messenger of Allah (peace be upon him) said:

"Hakuna Jalab wala Janab (yaani kwamba wanyama hawapaswi kuhamishwa kutoka mahali pao pa malisho kwenda kwa mkusanyaji wa Zakat), hakuna kuzuia (soko), wala biashara ya mkaazi wa mjini kwa ajili ya Mbedui."

“There is no Jalab and no Janab (meaning that animals should not be moved away from their place of grazing to the collector of Zakah), there is no obstruction and there is no trade of a townsperson for a Bedouin”.

- Kwa isnadi ile ile kutoka kwa babu yake aliyesema:

- With the same Isnad from his grandfather who said:

Nilisikia Mjumbe wa Allah ﷺ akisema: "Nafsi haitaondoka hadi kuwepo na muungano wa Waislamu." Wakasema: "Ewe 'Ali." (Al-Muzanni alisema: Maana yake ni 'Ali bin Abu Talib.) Akasema: "Naam, ewe Mjumbe wa Allah ﷺ." Akasema: "Najua kwamba utapigana na wana wa watu wa manjano, na baada yako waumini kutoka watu wa Hijaz watapigana nao; wakifanya Jihad katika njia ya Allah bila kujali lawama za mwenye kulaumu katika njia ya Allah. Hayo mpaka waiteke Constantinople na Roma wakiambatana na Tasbih na Takbir. Watabomoa ngome yao na kupata mali nyingi, mfano wake haujawahi kupatikana. Hayo mpaka utakuwa unagawa ngao (yaani silaha), kisha mwitaji atapiga kelele: 'Enyi watu wa Uislamu, Dajjal yupo katika ardhi yenu na miongoni mwa wapendwa wenu (au jamaa zenu).' Watu watatawanyika kutoka kwenye mali hiyo. Miongoni mwao watakuwepo wale wanaochukua (baadhi ya nyara) na miongoni mwao wapo wale wanaoziacha nyara. Wote waliochukua na walioziacha watajuta. Kisha watauliza: Huyu aliyepiga kelele ni nani? Wala hawatajua alikuwa ni nani. Kisha watasema: Tumeni kikosi kwenye ardhi hiyo; kama Masihi (Dajjal) ametokea, atakujieni na ishara yake. Watafika na kuchunguza jambo hilo lakini hawataona chochote. Watawaona watu wakiwa kimya. Kisha watasema: Yule aliyepiga kelele hakufanya hivyo ila kwa sababu ya habari kubwa. Basi watakuwa na azimio, kisha watatulia na kuridhika. Hivyo wataazimia kwamba tutatoka wote kwenda kwa Allah 'Azza Wa Jalla. Kisha ikiwa Masihi Dajjal atakuwa ametoka, tutapigana naye hadi Allah atakapohukumu kati yetu na yeye, naye ndiye Mbora wa wahukumu. Ikiwa hata hivyo ni kinyume chake (yaani hajatoka), basi ardhi hizo ni zenu, familia zenu na jeshi lenu, mkirejea kwazo."

I heard the Messenger of Allah (peace be upon him) saying: “A soul will not depart until there is a confederation of Muslim”. They said: “O ‘Ali” (Al-Muzanni said: Meaning ‘Ali bin Abu Talib). He said: “At your service O Messenger of Allah”. He said: “I know that you will fight the sons of the yellow people and that after you believers from the people of the Hijaz will fight them; undertaking Jihad in the way of Allah and not paying any regard of the blame of the blamer in Allah’s way. That is until they conquer Constantinople and Rome accompanied by Tasbih and Takbir. They will bring down their fortress and gain great wealth, the like of which has never been gained. That is until you will be dealing with the (distribution) of the shields (i.e. weaponry) and then a caller will cry out “O people of Islam, the Dajjal is in your lands and among your loved ones (or kinfolk). The people will then disperse from the wealth. From among them will be those who take (some of the spoils) and from them will be some who leave (the spoils). Both the one who took and the one who left will be in regret. They will then ask: Who is this one who cried out? And they won’t know who it was. They will then say: Dispatch a detachment to the land and then if the Masih (Dajjal) has come out, then he will come to you with his knowledge (or sign). They will arrive and look into the matter but they will not see anything. They will see the people in silence. They will then say: The one who called out did not do so except due to great news. So, they will be resolved and then become satisfied. And so they resolved that we would go out altogether to Allah ‘Azza Wa Jalla. Then if the Masih Dajjal had come out, we would fight against him until Allah decides between us and him, and He is the best of judges. If, however it is the other (i.e. he has not come out), then they are your lands, families and army, if you return to them”..

Tulikuwa pamoja na Mtume ﷺ alipokuja Al-Madinah. Alisali kuelekea Bait ul-Maqdis kwa miezi 16.

“We were with the Prophet (peace be upon him) when he came to Al- Madinah. He prayed towards Bait ul-Maqdis for 16 months”.

- Kwa isnadi hiyo hiyo,

- With the same Isnad,

kwamba Mtume wa Allah ﷺ aliruhusu kukata nyuzi za mtende na qaamah mbili (takriban futi 12), na nyanda za juu ni fimbo ya mnyama wa kupanda.

that the Messenger of Allah (peace be upon him) permitted cutting the palm fibres and two Qaamah (about 12 foot) and the highlands (or plateau) is the stick of the riding animal.

Kwa isnadi hiyo hiyo, kutoka kwa babu yake, aliyesema: Mtume wa Allah ﷺ alisema:

- With the same Isnad, from his grandfather, who said: The Messenger of Allah (peace be upon him) said:

“Hakika dini itarudi nyuma kuelekea Hijazi kama nyoka anavyorudi kwenye shimo lake, na dini itatafuta hifadhi Hijazi kama mbuzi wa mlimani anavyotafuta hifadhi kileleni mwa mlima. Dini ilianza kama kitu cha ajabu na itarudi katika hali ile ilipoanzia. Heri wageni, nao ni wale watakaorekebisha yale ambayo watu baada yangu wameharibu katika Sunnah yangu.”

“Verily, the Deen will retreat back to the Hijaz as a snake retreats back to its hole, and the Deen will seek refuge in the Hijaz as the mountain goat seeks refuge in the mountain top. The Deen began as something strange and will return to the state it began. Blessed are the strangers and they are those who will rectify what the people after me have corrupted from my Sunnah”.

- Kwa isnadi hiyo hiyo, alisema:

- With the same Isnad, he said:

Mtume wa Allah ﷺ alisema: "Milima minne ni miongoni mwa milima ya Jannah (peponi), na mito minne ni miongoni mwa mito ya peponi, na vita kuu nne kali zitakuwa miongoni mwa vita za peponi." Aliulizwa: "Ni milima ipi, ee Mjumbe wa Allah?" Akasema: "Uhud, mlima unaotupenda nasi tunaupenda, ni mlima miongoni mwa milima ya peponi, Tur ni mlima miongoni mwa milima ya peponi, na Lubnan ni mlima miongoni mwa milima ya peponi. Na mito ni Nile, Euphrates, Saihan (Oxus) na Jaihan (Jaxartes), ilhali vita kuu kali ni Badr, Uhud, Khandaq na Khaibar."

The Messenger of Allah (peace be upon him) said: “Four mountains are from the mountains of Jannah (paradise) and four rivers are from the rivers of paradise and four fierce great battles will be from the battles of paradise” It was asked: “Which mountains O Messenger of Allah?” He said: “Uhud, a mountain that loves us and we love it, is a mountain from the mountains of paradise, Tur is a mountain from the mountains of paradise and Lubnan is a mountain from among the mountains of paradise. And the rivers are the Nile, Euphrates, Saihan (Oxus) and Jaihan (Jaxartes), while the fierce great battles are Badr, Uhud, Khandaq and Khaibar”.

- Muhammad bin ‘Ali bin Mu’aim Al-Baladi alituhadithia kutoka kwa Muhammad bin Abdullah bin ‘Umar, kutoka kwa Ma’afa bin ‘Imran, kutoka kwa Kathir bin Abdullah bin ‘Amr, kutoka kwa baba yake, kutoka kwa babu yake: Kwamba Mtume ﷺ alisema:

- Muhammad bin ‘Ali bin Mu’aim Al-Baladi related to us from Muhammad bin Abdullah bin ‘Umar, from Ma’afa bin ‘Imran, from Kathir bin Abdullah bin ‘Amr, from his father, from his grandfather: That the Prophet (peace be upon him) said:

"Enyi kundi la Quraish, nikumbukeni kwa ajili ya masahaba wangu, watoto wao na watoto wa watoto wao."

“O gathering of the Quraish, keep me in mind in respect to my companions, their sons and the sons of their sons”.

Muhammad bin Rabi’ bin Sulaiman Al-Jiziy alitusimulia kwetu kutoka kwa Abu Umayyah At-Tarsusiy, kutoka kwa Mu’awiyah bin ‘Amr, kutoka kwa Abu Ishaq Al-Fazariy, kutoka kwa Ibn Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema:

- Muhammad bin Rabi’ bin Sulaiman Al-Jiziy related to us from Abu Umayyah At-Tarsusiy, from Mu’awiyah bin ‘Amr, from Abu Ishaq Al- Fazariy, from Ibn Kathir bin Abdullah, from his father, from his grandfather, who said:

Mtume wa Allah ﷺ alisema: “Hakuna kuteka nyara, wala kupora, wala kuiba katika mali ya ngawira, na atakayeiba katika mali ya ngawira atakuja Siku ya Kiyama na kile alichokiiba.”

The Messenger of Allah (peace be upon him) said: “There is no plundering, no looting and no stealing from the spoils and whoever steals from the spoils will come on the Day of Judgement with that which he stole”.

- Muhammad bin Ahmad Bin Al-Hussein Al-Ahwaziy alitusimulia kutoka kwa ‘Amr bin ‘Ali, kutoka kwa Muhammad bin Khalid bin ‘Athmah, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema:

- Muhammad bin Ahmad Bin Al-Hussein Al-Ahwaziy related to us from ‘Amr bin ‘Ali, from Muhammad bin Khalid bin ‘Athmah, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Mtume wa Allah ﷺ alisema: "Saa ya mwisho haitakuja mpaka Allah autwae Constantinople na Roma, pamoja na Tasbihi na Takbiri."

The Messenger of Allah (peace be upon him) said: “The final hour will not come until Allah conquers Constantinople and Rome accompanied by Tasbih and Takbir”.

Ahmad bin Muhammad bin Abdul ‘Aziz bin Al-Ja’d alitusimulia kwetu kutoka kwa Muhammad bin Ishaq Al-Masibi, kutoka kwa Abdullah bin Muhammad bin Salm, kutoka kwa Abdur Rahman bin Ibrahim, kutoka kwa Abdullah bin Nafi’, kutoka kwa Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake, kutoka kwa Mtume ﷺ.

- Ahmad bin Muhammad bin Abdul ‘Aziz bin Al-Ja’d related to us from Muhammad bin Ishaq Al-Masibi, from Abdullah bin Muhammad bin Salm, from Abdur Rahman bin Ibrahim, from Abdullah bin Nafi’, from Kathir bin Abdullah, from his father, from his grandfather, from the Prophet (peace be upon him):

"Aliyetoa Zakah amepata mafanikio." Alisema: Zakat ul-Fitr.

“The one who gives Zakah has attained success” He said: Zakat ul-Fitr.

Ibn Salm alituhadithia kutoka kwa Abdur Rahman, kutoka kwa Abdullah bin Nafi’, kutoka kwa Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake, kwamba Mtume ﷺ alisema:

- Ibn Salm related to us from Abdur Rahman, from Abdullah bin Nafi’, from Kathir bin Abdullah, from his father , from his grandfather, that the Prophet (peace be upon him) said:

“Jihadharini na kuteleza au kukosea kwa mwanazuoni, kisha usubiri kurudiwa kwake.” Ahmad bin Hafs alituhadithia kutoka kwa Az-Zubair bin Bakkar, kutoka kwa Abdullah bin Nafi’, kwa maneno kama yaliyotangulia. Ahmad bin ‘Ali Al-Mada’ini alituhadithia, kutoka kwa Ahmad bin Muhammad Abu Bakr Al-Hatibi, kutoka kwa Ishaq Al-Janbiy aliyesema: Kathir bin Abdullah Al-Muzani alisimulia kutoka kwa baba yake, kutoka kwa babu yake, aliyesema: Mtume ﷺ alisema: Ni kama yaliyotangulia (yaani, “Jihadharini na kukosea kwa mwanazuoni”).

“Take guard from the slip or lapse of the ‘Aalim (scholar) and so await its recurrence”. Ahmad bin Hafs related to us from Az-Zubair bin Bakkar, from Abdullah bin Nafi’ the same as above. Ahmad bin ‘Ali Al-Mada’ini related to us, from Ahmad bin Muhammad Abu Bakr Al-Hatibi, from Ishaq Al-Janbiy who said: Kathir bin Abdullah Al-Muzani mentioned it from his father, from his grandfather, who said: The Messenger of Allah (peace be upon him) said: The same as above (i.e. “Take guard from the lapse of the ‘Aalim”).

- Ahmad bin ‘Ali alitusimulia kutoka kwa Muhammad bin Khuraim Al-Qazzaz, kutoka kwa Hisham bin Khalid, kutoka kwa Marwan bin Mu’awiyah, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake:

- Ahmad bin ‘Ali related to us from Muhammad bin Khuraim Al- Qazzaz, from Hisham bin Khalid, from Marwan bin Mu’awiyah, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather:

Kwamba Mtume ﷺ alimwambia Bilal bin Al-Harith: “Ee Bilal, jua!”. Akasema: “Niko tayari kujua, ee Mjumbe wa Allah!” Akasema tena: “Ee Bilal, jua!” Akasema: “Niko tayari kujua, ee Mjumbe wa Allah!” Akasema: “Ee Bilal, jua kwamba hakika yeyote anayehuisha Sunnah miongoni mwa Sunnah yangu ambayo imekufa baada yangu, basi atapata ujira sawa na wa yule anayeitenda, bila ya kupunguza chochote katika ujira wao. Na yeyote anayeanzisha uzushi potofu ambao Allah hajaridhika nao, wala Mtume wake, basi atapata dhambi sawa na za yule anayeitenda, bila ya hilo kupunguza chochote katika dhambi za watu”.

“That the Prophet (peace be upon him) said to Bilal bin Al-Harith: “O Bilal, Know!”. He said: “I am ready to know O Messenger of Allah!” He said (again) “O Bilal, know!” He said: “I am ready to know O Messenger of Allah!” He said: “O Bilal, know that indeed whoever revives a Sunnah from my Sunnah which has died out after me, then for him is a reward similar to whoever acts upon it without diminishing anything from their rewards. And whoever introduces an erroneous innovation which Allah is not pleased with, nor His Messenger, then he shall receive sins similar to whoever acts upon it, without that diminishing anything from the sins of the people”.

- Kwa isnadi ile ile kutoka kwa babu yake, aliyesema:

- With the same Isnad from his grandfather, who said:

"Nilihifadhi kutoka kwa Mjumbe wa Allah ﷺ misingi 16 katika misingi ya Dini". Alisema: Mjumbe wa Allah ﷺ alisema:

“I memorised from the Messenger of Allah (peace be upon him) 16 foundations from the foundations of the Deen”. He said: The Messenger of Allah (peace be upon him) said:

"Hakuna dhamana (malipo ya damu) kwa wanyama (yaani kwa kushambuliwa nao), hakuna dhamana kwa visima (yaani ajali zinazohusiana navyo), na theluthi moja ya tano ni wajibu kutoka kwenye hazina iliyozikwa (Rikaz)."

“There is no liability (blood money) for beasts (i.e. from being attacked), there is no liability for wells (i.e. accidents related to them) and a fifth is due from the buried treasure (Rikaz)”.

Alisema: "Hakuna Jalab wala Janab (yaani kwamba wanyama wasiondolewe kutoka mahali pao pa malisho kwenda kwa mkusanyaji wa Zakat), hakuna kuzuia (biashara), wala biashara ya mkazi wa mjini (na mtu wa jangwani)."

He said: “There is no Jalab and no Janab (meaning that animals should not be moved away from their place of grazing to the collector of Zakah), there is no obstruction and there is no trade of a townsperson

Kwa Mbedui. Na hakuna kuchukua mali kwa njia isiyo halali, hakuna uporaji, hakuna wizi wa ngawira, na yeyote atakayeiba kutoka kwenye ngawira atakuja na kile alichokiiba siku ya Kiyama.”

for a Bedouin. And there is no unlawful taking of possession, no plundering, no looting and no stealing from the spoils and whoever steals from the spoils will come with that which he stole on the Day of Judgement”.

Alisema: "Yeyote atakayejifanya kuwa mlinzi (mawla) wa mtu kutoka kwa wasio mawali wake, basi laana ya Allah na ghadhabu Yake zitakuwa juu yake, na hakuna kitakachokubaliwa kutoka kwake."

He said: “Whoever takes charge of a Mawla from other than his Mawali, then the curse of Allah and His anger will be upon him, and nothing will be accepted from him”.

Alisema: “Yeyote atakayefanya kosa (yaani, kuvunja haki za wengine au agano), basi laana ya Allah na ghadhabu Yake zitamshukia, na hakuna kitu kitakachokubaliwa kutoka kwake”.

He said: “Whoever commits a crime (i.e. breaching the rights of others or the covenant), then the curse of Allah and His anger will be upon him, and nothing will be accepted from him”.

Kwa isnadi ile ile kutoka kwa babu yake, alisema: Mtume wa Allah ﷺ alisema:

- With the same Isnad from his grandfather, he said: The Messenger of Allah (peace be upon him) said:

"Waislamu wamefungwa na masharti yao, isipokuwa sharti linalofanya halali kuwa haramu, au sharti linalofanya haramu kuwa halali."

“The Muslims are upon their conditions apart from the condition which makes the Halal (lawful) Haram (unlawful) or a condition that makes the Haram (unlawful) Halal (lawful)”.

- Abdul Wahhab bin Abu ‘Usmah alituhadithia kutoka kwa Isma’il bin Yazid Al-Asbahani, kutoka kwa Ma’n bin ‘Eisa, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake aliyesema:

- Abdul Wahhab bin Abu ‘Usmah related to us from Isma’il bin Yazid Al-Asbahani, from Ma’n bin ‘Eisa, from Kathir bin Abdullah Al- Muzani, from his father, from his grandfather who said:

Nilimsikia Mjumbe wa Allah ﷺ akisema: “Alisimama, akamhimidi Allah na kumtukuza. Kisha akasema: Enyi watu, yeyote miongoni mwa wanaofanya Hijja na ‘Umrah na wale wasafiri walio katika ardhi isiyo na watu wana haki zaidi ya maji na kivuli, hivyo basi msiwazuie watu kutoka ardhini (yaani kufikia maeneo hayo).”

I heard the Messenger of Allah (peace be upon him): “He stood, praised Allah and extolled Him. He then said: O people, whoever from those undertaking Hajj and ‘Umrah and those who are travelling are upon deserted land have more right to water and shade and so do not prevent the people from the land (i.e. access)”.

Baada ya hayo, katika toleo hili lililochapishwa, kulikuwa na idadi ya Hadithi zisizohusiana ambazo hazikuwa na uhusiano wowote na Kathir bin Abdullah kabisa. Inaonekana chanzo cha kosa ni hati-mkono yenyewe, na nakala nyingine zinaweza kusahihishwa na kulinganishwa na hii endapo zitapatikana … (Baada ya kutaja Hadithi hizo zisizohusiana, Ibn Adiy anaendelea):

Following this, there came, in this printed edition, a number of unconnected Ahadeeth which had no relationship with Kathir bin Abdullah at all. It appears that the origin of the error is the manuscript itself and other manuscripts can be revised and compared to this one if they can be found … (Following the mention of those unrelated Ahadeeth Ibn Adiy continues):

Yeye (Ibn ‘Adiy) alisema: Ahmad bin Hafs As-Sa’diy alitusimulia kutoka kwa Ahmad bin Ibrahim Ad-Duraqiy, kutoka kwa Abdullah bin Nafi’, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema:

- He (Ibn ‘Adiy) said: Ahmad bin Hafs As-Sa’diy related to us from Ahmad bin Ibrahim Ad-Duraqiy, from Abdullah bin Nafi’, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Mtume wa Allah ﷺ alisema: "Waacheni Waabyssinia hao mradi nao wakiwaacha ninyi."

The Messenger of Allah (peace be upon him) said: “Leave be those Abyssinians as long as they leave you be”.

Muhammad bin Al-Hasan Al-Basriy alisimulia kutoka kwa Muhammad bin Bakkar Al-‘Aishi, kutoka kwa Muhammad bin Isma’il bin Abu Fadaik, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema:

- Muhammad bin Al-Hasan Al-Basriy related from Muhammad bin Bakkar Al-‘Aishi, from Muhammad bin Isma’il bin Abu Fadaik, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Mtume ﷺ alisikia mtu mmoja akiliita kuwa ni la kijani kibichi (lenye kunawiri), basi akasema: Tuko tayari kukutumikia. Tumechukua, nanyi mmechukua kutoka kile kilichoko miongoni mwenu.

“The Prophet (peace be upon him) heard a man calling it green (luscious) and so he said: We are at your service. We have taken and you have from what is among you” .

- Muhammad bin Al-Hasan Al-Basriy alisimulia kutoka kwa Al-‘Abbas bin Abdul ‘Azhim, kutoka kwa Abdullah bin Ja’far bin Abu Kathir Al-Ansari, kutoka kwa Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, kutoka kwa Bilal bin Al-Harith Al-Muzani:

- Muhammad bin Al-Hasan Al-Basriy related from Al-‘Abbas bin Abdul ‘Azhim, from Abdullah bin Ja’far bin Abu Kathir Al-Ansari, from Kathir bin Abdullah bin ‘Amr bin ‘Awf Al-Muzani, from his father, from his grandfather, from Bilal bin Al-Harith Al-Muzani:

Kwamba Mtume ﷺ alipotaka kujisaidia, alikuwa akiondoka mbali kwa umbali fulani.

“That when the Prophet (peace be upon him) wanted to relive himself, he would move away at a distance”.

- Abdullah bin Abdul Hamid Al-Wasitiy alisimulia kutoka kwa An-Nadr bin Salamah, kutoka kwa Abu ‘Uziyyah Muhammad bin Musa Al-Ansari, Qadhi (Jaji) wa Al-Madinah, kutoka kwa Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake ‘Amr bin ‘Awf, aliyesema:

- Abdullah bin Abdul Hamid Al-Wasitiy related from An-Nadr bin Salamah, from Abu ‘Uziyyah Muhammad bin Musa Al-Ansari, the Qadi (Judge) of Al-Madinah, from Kathir bin Abdullah, from his father, from his grandfather ‘Amr bin ‘Awf, who said:

"Nilimwona Mjumbe wa Allah ﷺ akisimama juu ya Maqam, naye alikuwa akisema: Enyi watu, Qiblah hii ni Qiblah ya Msikiti, na Msikiti ni Qiblah ya Dunia."

“I saw the Messenger of Allah (peace be upon him) standing upon the Maqam and he was saying: O people, this Qiblah, it is the Qiblah of the Masjid and the Masjid is the Qiblah of the Dunyaa (world)”.

- Muhammad bin Yusuf bin ‘Asim Al-Bukhari alitusimulia kwetu kutoka kwa Ahmad bin Isma’il Al-Qurashi, kutoka kwa Abdullah bin Nafi’, kutoka kwa Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake:

- Muhammad bin Yusuf bin ‘Asim Al-Bukhari related to us from Ahmad bin Isma’il Al-Qurashi, from Abdullah bin Nafi’, from Kathir bin Abdullah, from his father, from his grandfather:

Ilikuwa Mjumbe wa Allah ﷺ yuko Msikitini. Alisikia maneno nyuma yake, na aliyekuwa akiyasema alikuwa akisema: "Ee Allah, nisaidie kwa kile kitakachoniokoa na kile ulichonifanya niogope." Basi Mjumbe wa Allah ﷺ alipoyasikia hayo alisema: "Je, hutamjumuisha pamoja nayo dada yake?" Yule mtu kisha akasema: "Ee Allah, nijaalie hamu ya wakweli kwa kile ulichowafanya wakitamani." Kisha Mjumbe wa Allah ﷺ alimwambia Anas bin Malik, aliyekuwa pamoja naye: "Nenda kwake, ee Anas, umwambie kwamba Mjumbe wa Allah ﷺ anakuambia: 'Niombee msamaha.'" Basi Anas akaenda kwake na kumfikishia hayo. Yule mtu akasema: "Ee Anas, wewe ni mjumbe wa Mjumbe wa Allah ﷺ kwangu?" Akajibu: "Kama ulivyo wewe." Akarudi ili kuhakikisha. Mjumbe wa Allah ﷺ kisha akasema: "Mwambie ndiyo." Basi yule mtu akamwambia: "Nenda ukamwambie kwamba Allah amekupendelea juu ya Manabii kama alivyoupendelea mwezi wa Ramadhani juu ya miezi mingine, na kwamba amewapendelea Ummah wako juu ya mataifa kama alivyoupendelea siku ya Ijumaa juu ya siku nyinginezo zote." Wakaenda wakitafuta, na tazama, alikuwa ni Khadhir, amani imshukie.

“That the Messenger of Allah (peace be upon him) was in the Masjid. He heard speech behind him and the one saying it was saying: “O Allah assist me with which will save me from that which you have made me fearful of”. So, the Messenger of Allah (peace be upon him) said when he heard that: “Will you not include its sister alongside it?” The man then said: “O Allah bestow upon me the longing of the truthful to that which you have made desirable for them”. The Messenger of Allah (peace be upon him) then said to Anas bin Malik who was in his company: “Go to him O Anas and say to him that the Messenger of Allah (peace be upon him) says to you: “Seek forgiveness for me”. So, Anas went to him and conveyed that to him. The man then said: “O Anas, you are the messenger of the Messenger of Allah (peace be upon him), to me. He replied: “Just as you are”. He returned to verify it. The Messenger of Allah (peace be upon him) then said: “Say to him yes”. So, he (the man) said to him: “Go and say to him that Allah has favoured you over the Prophets like He has favoured the month of Ramadan over other months and that He has favoured your Ummah (nation) over the nations like He has favoured the day of Jumu’ah over all of the other days”. They went looking and behold it was Khadir, peace be upon him”.

- Ahmad bin Ja’far alitusimulia kwetu kutoka kwa Ya’qub bin Ibrahim Ad-Duraqi, kutoka kwa Ibrahim bin Abdullah Ar-Rafa’iy, kutoka kwa Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake:

- Ahmad bin Ja’far related to us from Ya’qub bin Ibrahim Ad-Duraqi, from Ibrahim bin Abdullah Ar-Rafa’iy, from Kathir bin Abdullah, from his father, from his grandfather:

“Kwamba Mtume wa Allah ﷺ aliswali juu ya Najashi (Mfalme wa Abyssinia) na akapiga Takbira tano.”

“That the Messenger of Allah (peace be upon him) prayed over the Najashi (Negus of Abyssinia) and did five Takbirs”.

Imran bin Musa alitusimulia kwamba Ibrahim bin Al-Mundhir alimsimulia, kutoka kwa Abu Al-Ja'd Abdur Rahman bin Abdullah As-Salmiy, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema:

- ‘Imran bin Musa related to us from Ibrahim bin Al-Mundhir, from Abu Al-Ja’d Abdur Rahman bin Abdullah As-Salmiy, from Kathir bin Abdullah Al-Muzani, from his father, from his grandfather, who said:

Mtume wa Allah ﷺ alisema: “Farasi hutolewa siku ya kunywesha kwake.”

“The Messenger of Allah (peace be upon him) said: “the horse is offered the day of its watering”.

Bado kuna Hadithi chache zilizosimuliwa na Kathir bin Abdullah kutoka kwa baba yake, kutoka kwa babu yake, zimesalia, na nyingi za Hadithi zake nilizozitaja, na nyingi ya alichosimulia, hana kinachozithibitisha (au kuziunga mkono) yaani yeye peke yake ndiye aliyezisimulia. - Bahlul bin Ishaq alitusimulia kutoka kwa Isma’il bin Abu Uwais, kutoka kwa Kathir bin Abdullah Al-Muzani, kutoka kwa Rubaih bin Abdur Rahman bin Abu Sa’id Al-Kudri, kutoka kwa baba yake, kutoka kwa babu yake, aliyesema:

There are still a small number of Ahadeeth related by Kathir bin Abdullah from his father, from his grandfather remaining and most of his Ahadeeth which I mentioned and most of what he related, does not have that which conforms (or supports) them (i.e. he is alone in narrating them). - Bahlul bin Ishaq related to us from Isma’il bin Abu Uwais, from Kathir bin Abdullah Al-Muzani, from Rubaih bin Abdur Rahman bin Abu Sa’id Al-Kudri, from his father, from his grandfather, who said:

"Niliwaona watu kutoka miongoni mwa Waarabu (yaani Mabedui) wakimwendea Mtume wa Allah ﷺ. Wakasema: “Ee Mtume wa Allah, sisi ni watu wenye mifugo, na tunatoa kutoka kwayo Sadaka yetu (yaani Zakat), je, hilo pia linatutosheleza kwa Zakat ya Ramadhani?” Mtume wa Allah ﷺ akasema: “Hapana, hutolewa kwa mtoto na mtu mzima, kwa aliye huru na mtumwa. Ni utakaso kwenu.” Abu Sa’id Al-Khudri alisema: Nilimwona katika mwaka ambao mifugo ilikuwa mingi na mazao meupe yalipungua zaidi kuliko meusi. Kisha nilimwona katika mwaka uliofuata kwamba mazao yalikuwa mengi na mifugo myeusi ilipungua zaidi kuliko myeupe.” Sijui mtu yeyote anayesimulia Hadithi hii kutoka kwa Rubaih isipokuwa Kathir bin Abdullah.] [Mwisho wa nukuu ya Ibn ‘Adiy]."

“I saw men from the Arabs (i.e. Bedouins) approaching the Messenger of Allah (peace be upon him). They said: “O Messenger of Allah, we are people possessing livestock and we take out from them our Sadaqah (i.e. Zakat) and so does that also cover for us the Zakat of Ramadan?” The Messenger of Allah (peace be upon him) said: “No, it is taken from the child and the adult, from the free and the slave. It is a purification for you”. Abu Sa’id Al-Khudri said: I saw in the year that the herds were plentiful and that the white crops diminished more than the black. I then saw in the year following that the crops were plentiful and that the black herds were diminished more than the white”. I do not know anyone relating this Hadith from Rubaih apart from Kathir bin Abdullah] [End of quote of Ibn ‘Adiy].

Kuhusu kauli ya Ibn ‘Adiy: “Bado zipo Hadithi chache zilizopokewa na Kathir bin Abdullah kutoka kwa baba yake, kutoka kwa babu yake, na nyingi za Hadithi zake nilizozitaja, na nyingi za alizozipokea, hazina kinachozithibitisha au kuziunga mkono (yaani yeye peke yake ndiye aliyezipokea)”, basi hii haimaanishi kutangazwa kuwa si mwaminifu wala kuainishwa kuwa dhaifu. Hiyo ni kwa sababu kuwa peke yake katika kupokea Hadithi, “nyingi za alizozipokea hazina kinachozithibitisha”, hasa kwa mtu anayetoka miongoni mwa wajukuu maarufu wa Sahaba (kama ilivyo kwa Bahz bin Hakim, kwa mfano), hakulazimishi kuwa dhaifu wala kutokuwa mwaminifu. Inaonekana Ibn ‘Adiy alipendelea kubaki salama na kujiepusha kutoa hukumu juu ya mtu huyo. Hiyo ni kwa sababu anapotaka kueleza kutokuwa mwaminifu au kasoro ya mtu, huwa anasema: “Na udhaifu unaonekana katika Hadithi yake” au maneno yanayofanana na hayo. Wakati huo huo, anapotaka kutangaza uaminifu na usahihi wa mpokezi, husema: “Sikupata chochote Munkar (kinachokataliwa) kuhusiana naye” au “Sikupata chochote Munkar kutoka kwake pale Thiqah (mpokezi mwaminifu na wa kuaminika) alipopokea kutoka kwake”. Ni wazi kwamba hakuna chochote kilichomfikia Al-Bukhari kutoka kwake isipokuwa kile alichomsimulia Sheikh wake Isma’il bin Abu Uwais: “Nilisikia (au nilipokea kutoka kwa) Kathir bin Abdullah bin ‘Amr bin ‘Awf bin Yazid bin Milhah Al-Muzani mwaka wa 158, kisha mwaka wa 161 au 162”.

Ilikuwa Mjumbe wa Allah ﷺ yuko Msikitini. Alisikia maneno nyuma yake, na aliyekuwa akiyasema alikuwa akisema: "Ee Allah, nisaidie kwa kile kitakachoniokoa na kile ulichonifanya niogope." Basi Mjumbe wa Allah ﷺ alipoyasikia hayo alisema: "Je, hutamjumuisha pamoja nayo dada yake?" Yule mtu kisha akasema: "Ee Allah, nijaalie hamu ya wakweli kwa kile ulichowafanya wakitamani." Kisha Mjumbe wa Allah ﷺ alimwambia Anas bin Malik, aliyekuwa pamoja naye: "Nenda kwake, ee Anas, umwambie kwamba Mjumbe wa Allah ﷺ anakuambia: 'Niombee msamaha.'" Basi Anas akaenda kwake na kumfikishia hayo. Yule mtu akasema: "Ee Anas, wewe ni mjumbe wa Mjumbe wa Allah ﷺ kwangu?" Akajibu: "Kama ulivyo wewe." Akarudi ili kuhakikisha. Mjumbe wa Allah ﷺ kisha akasema: "Mwambie ndiyo." Basi yule mtu akamwambia: "Nenda ukamwambie kwamba Allah amekupendelea juu ya Manabii kama alivyoupendelea mwezi wa Ramadhani juu ya miezi mingine, na kwamba amewapendelea Ummah wako juu ya mataifa kama alivyoupendelea siku ya Ijumaa juu ya siku nyinginezo zote." Wakaenda wakitafuta, na tazama, alikuwa ni Khadhir, amani imshukie.

“That the Messenger of Allah (peace be upon him) was in the Masjid. He heard speech behind him and the one saying it was saying: “O Allah assist me with which will save me from that which you have made me fearful of”. So, the Messenger of Allah (peace be upon him) said when he heard that: “Will you not include its sister alongside it?” The man then said: “O Allah bestow upon me the longing of the truthful to that which you have made desirable for them”. The Messenger of Allah (peace be upon him) then said to Anas bin Malik who was in his company: “Go to him O Anas and say to him that the Messenger of Allah (peace be upon him) says to you: “Seek forgiveness for me”. So, Anas went to him and conveyed that to him. The man then said: “O Anas, you are the messenger of the Messenger of Allah (peace be upon him), to me. He replied: “Just as you are”. He returned to verify it. The Messenger of Allah (peace be upon him) then said: “Say to him yes”. So, he (the man) said to him: “Go and say to him that Allah has favoured you over the Prophets like He has favoured the month of Ramadan over other months and that He has favoured your Ummah (nation) over the nations like He has favoured the day of Jumu’ah over all of the other days”. They went looking and behold it was Khadir, peace be upon him”.

Tulitafuta hadithi hii katika kila mahali inavyowezekana, lakini hatukuweza kuipata isipokuwa kupitia njia hii ya Imam Ibn ‘Adiy. Hadithi hii pia inahusishwa naye katika kitabu “Unais As-Saari Fee Takhrij Ahadeeth Fat’h ul-Baari” (9/6578/4610).

We searched for this narration in every conceivable place but we were unable to find it except from this path of Imam Ibn ‘Adiy. The narration is also attributed to him in the book “Unais As-Saari Fee Takhrij Ahadeeth Fat’h ul-Baari” (9/6578/4610):

‘Amr bin ‘Awf amesimulia: "Kwamba Mtume ﷺ alisikia sauti akiwa msikitini, kisha akasema: 'Ewe Anas, nenda kwa yule aliyesema hivyo, umwambie amwombe msamaha kwa ajili yangu'. Anas alimwendea yule mtu, naye (mtu huyo) akamwambia: 'Mwambie (yaani Mtume ﷺ) kwamba hakika Allah amekupendelea kuliko Manabii kwa kile alichomfadhilisha Ramadhani juu ya miezi iliyobaki'. Akasema: Kisha wakaenda kuangalia, na tazama, ilikuwa ni Khadhir." Al-Hafidh (Ibn Hajar) alisema: "Ni Hadith dhaifu ambayo Ibn 'Adiy aliitoa kupitia njia ya Kathir bin 'Amr bin 'Awf, kutoka kwa baba yake, kutoka kwa babu yake, na ni Isnadi (mnyororo wa wapokezi) dhaifu." Ibn 'Asakir alisimulia kitu kama hicho kutoka kwenye Hadith ya Anas, kwa mnyororo wa wapokezi ulio dhaifu zaidi kuliko huo. (7/245 – Kitabu cha Ahadith za Manabii – Mlango: Hadith ya Al-Khadhir pamoja na Musa, amani iwe juu yake.) Ni dhaifu sana. Amesimulia kutoka kwenye Hadith ya 'Amr bin 'Awf na Hadith ya Anas. Kuhusu Hadith ya 'Amr bin 'Awf, Ibn 'Adiy ameitoa (6/2083) kupitia njia ya Abdullah bin Nafi' As-Sa'igh kutoka kwa Kathir bin Abdullah, kutoka kwa baba yake, kutoka kwa babu yake: "Kwamba Mjumbe wa Allah ﷺ alikuwa msikitini kisha akasikia sauti … n.k. …"

[‘Amr bin ‘Awf related: “That the Prophet (peace be upon him) heard speech whilst he was in the Masjid and then said: “O Anas, go to the one who said that and ask him to seek forgiveness for me”. Anas went to the man and he (the man) said to him: “Say (to him i.e. the Prophet) that verily Allah has favoured you over the Prophets by that which he has favoured Ramadan over the remaining months”. He said: They then went to see and behold it was Khadir”. Al-Hafizh (Ibn Hajar) said: “It is a weak Hadith which Ibn ‘Adiy extracted via the path of Kathir bin ‘Amr bin ‘Awf, from his father, from his grandfather, and it is a weak Isnad (chain of transmission)”. Ibn ‘Asakir related similar to it from the Hadith of Anas, with a chain of transmission which is weaker than it” (7/245 – The book of the Ahadeeth of the Prophets – Chapter: The Hadith of Al-Khadir with Musa, peace be upon him). It is very weak. He related from the Hadith of ‘Amr bin ‘Awf and the Hadith of Anas. As for the Hsdith of ‘Amr bin ‘Awf, then Ibn ‘Adiy extracted it (6/2083) via the path of Abdullah bin Nafi’ As-Sa’igh from Kathir bin Abdullah, from his father, from his grandfather: “That the Messenger of Allah (peace be upon him) was in the Masjid and then he heard speech … etc …].

Kama inavyoonekana, Al-Hafizh (Ibn Hajar) alihusisha riwaya hii kwa Kathir bin Abdullah, huku Abu Hudhaifah Nabil bin Mansur bin Ya’qub bin Sultan Al-Bisarah Al-Kuwitiy, mwandishi wa “Unais As- Saari”, akiihusisha kwa Abdullah bin Nafi’ As-Sa’igh kutoka kwa Kathir bin Abdullah. Hata hivyo, wote wawili wana kasoro kubwa mno kuhusiana na jambo hili.

As can be seen, Al-Hafizh (Ibn Hajar) attributed the narration to Kathir bin Abdullah whilst Abu Hudhaifah Nabil bin Mansur bin Ya’qub bin Sultan Al-Bisarah Al-Kuwitiy, the author of “Unais As- Saari”, attributed it to Abdullah bin Nafi’ As-Sa’igh from Kathir bin Abdullah. However, both of them are guilty of an obscene shortcoming in respect to this.

Kwamba Mjumbe wa Allah ﷺ alisema: "Hakika Dini itarudi nyuma kuelekea Hijazi kama nyoka anavyorudi kwenye shimo lake, na Dini itajificha Hijazi kama mbuzi wa mlimani anavyojificha kileleni mwa mlima. Dini ilianza kama kitu cha ajabu na itarudi kama kitu cha ajabu. Heri wageni; wale watakaorekebisha yale ambayo watu baada yangu wameyaharibu katika Sunnah yangu."

That the Messenger of Allah (peace be upon him) said: “Verily, the Deen will retreat back to the Hijaz as a snake retreats back to its hole, and the Deen will seek refuge in the Hijaz as the mountain goat seeks refuge in the mountain top. The Deen began as something strange and will return as something strange. Blessed are the strangers; those who will rectify what the people after me have corrupted from my Sunnah”.

Baadhi ya watu wamezungumza kuhusu Kathir; lau wangenyamaza kumhusu yeye ingekuwa na faida zaidi. Hakika, ni wajinga tu ndio wamezungumza juu yake na juu ya nia zake (au mahusiano yake). Nilimsikia Ibn Uwais akisema: Malik aliniuliza kuhusu Hadith yake, na Yahya bin Sa'id Al-Ansari alisimulia kutoka kwake. Sina shaka kwamba nilisikia kutoka kwa Ibrahim bin Al-Mundhir (na kama sikuisikia kutoka kwake, basi mtu mwaminifu (Thiqah) alinisimulia) kwamba alisema: "Kathir alikuwa akidai kwamba Mtume ﷺ alimpa babu yake ardhi, na alikuwa akibishana na wale walio katika eneo hilo. Alikuwa akigombana sana. Alienda kwa Ibn 'Imran kubishana, na 'Imran akamwambia: 'Ee Kathir, hakika wewe ni mtu mvivu anayegombana sana kuhusu jambo usilolijua; unadai kile ambacho si chako, na huna ushahidi wa kile unachodai. Kwa hiyo, usinikaribie, wala nisikuone isipokuwa uone kwamba nimeliweka wakati wangu huru kwa ajili ya watu wa upotovu. Ukiona hivyo, basi njoo.'" Siku moja Ibn 'Imran alikuwa pamoja nasi, na tazama, Kathir bin Abdullah alimkaribia. (Ibn 'Imran) akasema: "Je, sikukuambia usije kwangu isipokuwa uone nimeliweka wakati wangu huru kwa ajili ya watu wa upotovu?" Kathir akajibu: "Umesema kweli, Allah na aifanye vizuri hali ya Qadi. Hakika nilikuja kwako tu watu wa upotovu walipokuja kwako. Fulani na fulani walikuja kwako. Wote wawili ni watu wa upotovu, kwa hiyo nilikuja pamoja nao wote wawili." Ilikuwa ni katika amri ya Ibn 'Imran kwake. Abu Yusuf alisema: "Aliamuru kubaki imara kwenye nguzo mpaka atoke katika shughuli za kimahakama." Abu Yusuf alisema: "Walikuwa miongoni mwa wafuasi waliojitolea kwa Ibn 'Imran." Hili pia limeandikwa katika nakala ya "Ash-Shamela Lil-Ma'rifah Wa At-Tarikh" (uk. 62 – kwa mpangilio wa namba wa maktaba ya kielektroniki ya Shamela).

Some have spoken about Kathir who had they been silent about him it would have been more beneficial. Indeed, only the ignorant have spoken about him and his motives (or relations). I heard Ibn Uwais saying: Malik asked me about his Hadith and Yahya bin Sa’id Al-Ansari related from him. I have no doubt that I heard Ibrahim bin Al- Mundhir (And if I didn’t hear it from him, then a Thiqah related it to me) that he said: “Kathir used to claim that the Prophet (peace be upon him) had granted his grandfather land and he used to dispute with those in that area. He used to quarrel a lot. He went to Ibn ‘Imran to quarrel and so ‘Imran said to him: “O Kathir, indeed you are an idle man who quarrels a lot in respect to that which you don’t know, you claim that which does not belong to you and you have no evidence from what you demand. So, don’t approach me and I will not let me see you unless you see that I have freed my time for the people of falsehood. If you see that, then come”. One day Ibn ‘Imran was with us and then behold Kathir bin Abdullah had approached him. He (Ibn ‘Imran) said: “Did I not tell you to not come to me unless you see me having freed my time for the people of falsehood?” Kathir then replied: ““You have said the truth, may Allah make good the affair of the Qadi. Indeed, I only came to you when the people of falsehood came to you. So and so and so and so person came to you. They are both people of falsehood and so I came along with them both”. It was from the command of Ibn ‘Imran to him. Abu Yusuf said: “He commanded to remain fast to the column until he had stood from judicial proceedings”. Abu Yusuf said: “They were from those devoted to Ibn ‘Imran]. This has also been recorded in the transcript of “Ash-Shamela Lil- Ma’rifah Wa At-Tarikh” (p. 62 – by the numbering of the Shamela E- library).