“阿卜杜勒·卡迪尔·穆罕默迪（Abdul Qadir Al-Muhammadi）在2007年3月19日于圣训派（Ahl ul-Hadith）平台上发表文章，在讨论麦地那文书（Sahifah of Al-Madinah）的传述链时，他说：[至于伊本·易沙格（Ibn Ishaq），关于他已有很多说法，其总括是：他是诚实的（Saduq），在圣训方面是隐匿者（Mudlis，即在传述链中隐去某位传述人）。他是征战史（Maghazi）与先知传记（Seera）的伊玛目，在这两方面是最终的参考依据]。阿卜巴斯·达瓦里（Abbas Ad-Dawri）说：有人问艾哈迈德·本·罕百里（Ahmad bin Hanbal）关于伊本·易沙格的情况，他说：“这些圣训（即关于征战史与先知传记的内容）是从他那里转述的。然而，如果他涉及的是合法与非法的内容，我们希望有人能像这样”，然后他双手交握，将两个拇指压在其他手指上]。这段内容在圣训派平台的档案中就是这样记录的，见Shamela电子图书馆的2 - (51/390)。”

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

The user's message ends with a citation line but no quoted text itself; per the instructions, I translate what is given. 以下内容出自哈利利（Al-Khalili）所著《Al-Irshad Fee Ma’rifah ‘Ulamaa’ Al- Hadith》（1/163 – Shamela 电子图书馆）：

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

[Abu Bakr bin Ishaq bin Yasar, 即 Qais bin Makhrama Az-Zuhri 的 Mawla，是来自麦地那的杰出学者。Az-Zuhri 在其讲席（课堂）上对众人说："若有人想学习 Maghazi（即 Seera），那就应当向那位年轻人求学。" Shu'bah 说："在圣训方面，他是 Amir ul-Mu'minin（信士的领袖）。" Ibn Ma'een 说："他没有任何问题或瑕疵（Ba's）。Al-Bukhari 只是没有在其《Sahih》中记录他的传述，是因为他传述的长篇圣训以及与 Maghazi（战役）相关的圣训。但他确实以其传述作为证据，并且关于先知ﷺ的时代及其情况，以及历史方面，他从其处传述了很多。他是一位知识渊博的 'Alim（学者），是 Thiqah（可信赖的）。" 我的祖父从 'Ali bin Muhammad bin Mahrawaih 处向我传述，后者从 Ahmad bin Abu Khaithama 处传述，他说："我问 Yahya bin Ma'een 关于 Muhammad bin Ishaq 的情况？" 他说："'Asim bin 'Umar bin Qatadah 说：'只要 Ibn Ishaq 还活着，知识就会留存于人们之中。'" Ibn Ma'een 说："Ibn Ishaq 从 'Asim 处接受传述，他对其只说良善之言。" Ibn Abu Khaithama 说：Ibrahim bin Al-Mundhir 从 'Umar bin Uthman At-Taimi 处传述，后者说："我听说 Ibn Shihab 曾听 Ibn Ishaq 讲课，并从他那里获得 'Asim bin 'Umar 从 Qatadah 处传来的圣训。" 他说：Ibrahim bin Al-Mundhir 从 Ibn 'Uyaynah 处传述，后者说："以真主发誓，我从 Ibn Shihab 那里学习（接受），他也见过 Ibn Ishaq。" 他说："只要这一位还在，知识就会留存于这座城（麦地那）。" Ibn 'Uyaynah 问我："你的同伴们对 Muhammad bin Ishaq 有何看法？" 我说："他们说：他是一个说谎者。" 我说："你自己不要这样做，因为我曾看见他在坟墓后面等候 Yazid bin Khusaifa，于是我问：你在这里做什么？] 他说:"我在等待叶兹布·本·胡赛法,我从他那里学习那些使我受益的圣训。"我的祖父转述自阿里·本·穆罕默德·本·马赫拉维赫,后者转述自伊本·阿布·海萨玛,伊本·阿布·海萨玛转述自哈伦·本·马尔鲁夫,他说:"我听到艾布·穆阿维叶·穆罕默德·本·哈兹说:穆罕默德·本·伊斯哈格是记忆力最好的人之一。情况是这样的:如果有人掌握了五段或更多的圣训,穆罕默德·本·伊斯哈格就会来把它们记下来。那人会说:替我记住它们,这样如果我忘记了,你们就为我保存着。" 伊本·伊德里斯·阿尔-哈菲兹说:"穆罕默德·本·伊斯哈格怎么可能不是可靠的(值得信赖的)呢?他曾从阿卜杜勒·拉赫曼·阿尔-阿拉贾那里学习并转述过他的圣训。然后(此外),他还转述自艾布·阿兹-齐纳德,而艾布·阿兹-齐纳德转述自阿拉贾;他又转述自艾布·阿兹-齐纳德,而艾布·阿兹-齐纳德转述自他的父亲,即阿拉贾。" 从穆罕默德·本·伊斯哈格处传述圣训的学者包括:阿兹-祖赫里、萨利赫·本·凯桑、欧盖勒·本·哈立德和尤努斯·本·耶济德。与他同时代的人包括:舒阿拜、阿斯-萨乌里、哈马德·本·萨拉马、哈马德·本·宰德、沙里克·本·阿卜杜拉以及其他人。他学识渊博的一个迹象是,他转述过一些在他之后才去世的人的圣训,比如苏富严、舒阿拜和沙里克。他有一位名叫穆萨·本·亚萨尔的叔叔,他转述了一份来自艾布·胡莱赖happen的抄本(努斯哈),穆罕默德·本·伊斯哈格和达乌德·本·盖斯·阿尔-麦地尼都从他那里转述了这份抄本。

[Abu Bakr bin Ishaq bin Yasar, the Mawla of Qais bin Makhrama Az- Zuhri, is a distinguished scholar, from the people of Al-Madinah. Az- Zuhri said to him whilst in his session (class): “Whoever wishes to learn the Maghazi (i.e. Seera), then he should seek it from that young man”. Shu’bah said: “He is the Amir ul-Mu’minin (leader of the believers) in respect to the Hadith”. Ibn Ma’een said: “There is no issue or problem (Ba’s) with him. Al-Bukhari only did not record from him in his Sahih because of his narration of the long Hadith and those related to the Maghazi (battles). He did use his relations as evidence and he related a lot from him in respect to what was said related to the days of the Prophet (peace be upon him) and his circumstances, in addition to history. He is an ‘Alim (scholar) possessing wide knowledge and is Thiqah (trustworthy-reliable)”. My grandfather related to me, from ‘Ali bin Muhammad bin Mahrawaih, from Ahmad bin Abu Khaithama, who said: “I asked Yahya bin Ma’een about Muhammad bin Ishaq?” He said: “‘Asim bin ‘Umar bin Qatadah said: “‘Ilm (knowledge) will remain among the people as long as Ibn Ishaq remains living””. Ibn Ma’een said: “Ibn Ishaq received from ‘Asim, and he use to say nothing except good in respect to him”. Ibn Abu Khaithama said: Ibrahim bin Al-Mundhir related from ‘Umar bin Uthman At-Taimi who said: “I heard that Ibn Shihab use to listen to Ibn Ishaq and obtain from him the Hadith of ‘Asim bin ‘Umar from Qatadah”. He said: Ibrahim bin Al-Mundhir related from Ibn ‘Uyaynah who said: “By Allah, I heard (learned or received) from Ibn Shihab and he saw Ibn Ishaq”. He said: “‘Ilm (knowledge) will remain in this city (Al-Madinah) as long as this one remains”. Ibn ‘Uyaynah asked me: “What do your companions say regarding Muhammad bin Ishaq?” I said: “They say: He is a liar”. I said: “Don’t do that (yourself) because I saw him behind the grave awaiting Yazid bin Khusaifa and so I said: What are you doing here? He said: I am waiting for Yazib bin Khusaifa, I learn from him Ahadeeth which have benefited me”. My grandfather related from ‘Ali bin Muhammad bin Mahrawaih, from Ibn Abu Khaithama, from Harun bin Ma’ruf who said: “I heard Abu Mu’awiyah Muhammad bin Khaz saying: Muhammad bin Ishaq was from among the people with the best memory. The situation was that if a man had five or more Ahadeeth Muhammad bin Ishaq would come and store them. The man would say: Memorise them on my behalf and so if I forget them you would have them preserved for me”. Ibn Idris Al-Hafizh said: “How could Muhammad bin Ishaq not be Thiqah (trustworthy – reliable) whilst he had taken from Abdur Rahman Al- Aa’raj and related from him. Then (in addition) he related from Abu Az-Zinad from Al-Aa’raj and from Abu Az-Zinad from his father, from Al-Aa’raj?” The scholars who related from Muhammad bin Ishaq included: Az- Zuhri, Salih bin Kaisan, ‘Uqail bin Khalid and Yunus bin Yazid. His contemporaries included: Shu’bah, Ath-Thawri, Hammad bin Salamah, Hammad bin Zaid, Sharik bin Abdullah and others besides them. An indication of his great amount of knowledge is that he related from a group who passed away a while after him, like Sufyan, Shu’bah and Sharik. He had a paternal uncle called Musa bin Yasar who related a transcript (Nuskha) from Abu Hurairah, which Muhammad bin Ishaq and Dawud bin Qais Al-Madani related from him.

这段圣训：穆罕默德·本·伊斯哈格传自祖赫里，祖赫里传自穆罕默德·本·朱拜尔·本·穆特阿姆，穆罕默德·本·朱拜尔传自其父，其父传述先知ﷺ说：“愿真主使一位（祂的）仆人焕发光彩（或光明）。”其中存在隐疾（’Ilal）和不一致（Idtirab）。雅拉和穆罕默德（二人为欧拜德之子）也传述此段，此外还有叶海雅·本·赛义德·乌麦维、穆罕默德·本·叶齐德·瓦悉提、艾哈迈德·本·哈立德·瓦赫比，三人均传自伊本·伊斯哈格，伊本·伊斯哈格本人传自祖赫里。阿卜杜拉·本·努迈尔传自伊本·伊斯哈格，伊本·伊斯哈格传自阿卜杜·赛拉姆·本·哈尔卜，阿卜杜·赛拉姆传自祖赫里；尤努斯·本·布凯尔则传自穆罕默德·本·伊斯哈格，穆罕默德传自阿慕尔·本·艾布·阿慕尔·麦地奈，阿慕尔传自穆罕默德·本·朱拜尔·本·穆特阿姆，后者传自其父。已经明确，穆罕默德·本·伊斯哈格并未亲自从祖赫里处听闻此段，而是进行了Tadlis（篡改传述链）；萨利赫·本·凯桑则传自祖赫里。 我听我的祖父和卡西姆·本·阿勒盖玛都说：我们听阿卜杜·拉哈曼·本·艾布·哈提姆说：我听穆斯林·本·哈贾吉·奈沙布里说：伊斯哈格·本·拉胡维赫·汉萨利在其书中告诉我们说：我听叶海雅·本·阿丹说：我听阿卜杜拉·本·伊德里斯说：我与马立克·本·艾奈斯在一起，有一个人对他说：“我在拉伊（地名）阿布·乌贝杜拉（即麦赫迪的wazir）那里，穆罕默德·本·伊斯哈格也在场。”伊本·伊斯哈格说：“来吧，把马立克的学问拿来给我，我来指出其中的错误。”于是马立克说：“他是达贾勒中的一个达贾勒（即骗子或冒牌者），竟说把我的学问拿给他。”伊本·伊德里斯说：“‘达贾勒’的复数形式，我只从他那里听过这样的用法。”我的祖父和伊本·阿勒盖玛说：阿卜杜·拉哈曼·本·艾布·哈提姆传自艾布·赛义德·阿沙吉，阿沙吉传自伊本·伊德里斯，他说：“我与马立克·本·艾奈斯在一起，有一个人说：穆罕默德·本·伊斯哈格说：‘把你们的麦加齐（即战役的Seera）拿给我看，因为我是能指出其错误的人。’” 马立克随后说:“说出这样的话的人是Dajjal（骗子或冒充者）中的一个骗子，是我们把他逐出了麦地那。”我的祖父转述道，来自‘Ali bin Muhammad bin Mahrawaih，来自Ibn Abu Khaithama，来自Ibrahim bin Al-Mundhir，来自Mus’ab bin Uthman，来自‘Amir bin Sa’d，他说：“每当Hisham bin ‘Urwah提到Muhammad Ibn Ishaq时，他就会说：‘谁让他进去见我的妻子的？他是什么时候进去的，又是什么时候从她那里听来的？’仿佛是在否认这件事的发生。”】【引文结束】

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

如果公正的批评者能够考虑伊玛目伊本·伊德里斯·哈菲兹的这段话："穆罕默德·本·伊斯哈格怎么可能不是可信赖的（Thiqah，即可靠的），他既从阿卜杜勒·拉赫曼·阿尔-阿拉只学习过，又从他那里转述；然后他又从阿布·阿兹-齐纳德处转述，阿布·阿兹-齐纳德从阿尔-阿拉只处转述，还从阿布·阿兹-齐纳德从他父亲处、从阿尔-阿拉只处转述？"他就会明白，这足以驳斥对他的"Tadlis"（即篡改或改变传述链）的指控。

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

- 下面这段话出自伊本·盖伊姆·al-Jawziyah的《Tahdhib Sunan Abu Dawud Wa Iedaah Muskilaatihi》（2/372，Shamela电子图书馆）：[关于伊本·伊斯哈格的那段圣训，其中包含……

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

“至于‘祂的宝座在祂的诸天之上，如同穹顶’{……}，以及穆恩迪里（Al-Mundhiriy）所指出的缺陷。”他接着说：“认可或断言的学者说：‘在这方面，没有任何理由让你们拒绝这段圣训。至于你们对伊本·伊斯哈格（Ibn Ishaq）提出的指控，回答是：伊本·伊斯哈格是真主在知识（‘Ilm）与诚实可信（Amanah）方面所设立的一个焦点。’阿里·本·阿勒-马迪尼（Ali bin Al-Madiniy）说：‘依我看，他的圣训是沙希德（Sahih，可靠的）。’舒阿巴（Shu’bah）说：‘在圣训方面，伊本·伊斯哈格是信士的领袖（Amir ul-Mu’minin）。’他还说：‘他是萨杜格（Saduq，诚实可靠的）。’伊本·马迪尼（Ibn ul-Madiniy）也说：‘我从他那里只发现了两段被拒绝的圣训。’这是最高的赞誉与推崇，因为在他所传述的大量圣训中，他只找到两段可拒绝的（Munkar）圣训。阿里（本·阿勒-马迪尼）还说：‘我听阿布·乌yaynah说：“我没有听到任何人批评伊本·伊斯哈格，除非是关于他对卡达尔（Al-Qadar，天命）的看法。毫无疑问，与他同时代的人比那些在他之后谈论他的人更了解他。”’穆罕默德·本·阿卜杜拉·本·阿勒-哈康（Muhammad bin Abdullah bin Al-Hakam）说：‘我听沙斐仪（Ash-Shafi’iy）说：祖赫里（Az-Zuhriy）说：“只要那位有远见的年轻人（即伊本·伊斯哈格）还留在这片地区（Al-Harrah），知识就会留在这里。”’雅古布·本·沙伊巴（Ya’qub bin Shaibah）说：我问叶哈雅·本·马因（Yahya bin Ma’een）：‘伊本·伊斯哈格的情况如何？’他回答：‘他不像那样（即不应受到质疑）。’我问：‘你对他的圣训心中有什么负面看法吗？’他答道：‘没有，他是诚实的。’雅齐德·本·哈伦（Yazid bin Harun）说：我听舒阿巴说：‘如果我有权力，我会任命伊本·伊斯哈格为圣训学者之首。’” Ibn ‘Adiy 说:“我考察过伟大学者伊本·伊斯哈格的圣训,我没有在他的圣训中发现任何可以让我们断定他为弱者(Da'if)的迹象。他或许会出错或犯误,正如其他人也会犯错。而且,在可信的传述者之中,并不知道他的传述是谎言。” 雅古卜·本·沙伊巴说:我曾向伊本·穆迪尼询问伊本·伊斯哈格的情况,他说:“依我看,他的圣训是Sahih(真实可靠的)。”我问:“马立克对他的评论怎么说?”他答道:“马立克没有与他同坐,也不认识他,更不了解在麦地那所说的每一件事!”我又说:“希sham·本·欧尔沃也曾谈及他。”他答道:“希sham所说的不能作为权威依据。也许伊本·伊斯哈格在孩童时见过那位妇女,并从她那里听过圣训。他圣训的诚实是显而易见的:他有时传述说‘Abu Az-Zinad告诉我’,有时则说‘Abu Az-Zinad提到’;他还传述说:‘Al-Hasan·本·Dinar从Ayub、从‘Amr·本·Shu'aib向我传述’(涉及Salaf和Ba'i,即与交易相关的事宜)。他从‘Amr·本·Shu'aib传述的圣训,比所有人都多。”

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