这位名叫阿卜杜勒·卡迪尔·穆罕默迪的人，于2007年3月19日在Ahl ul-Hadith平台上发文，在讨论麦地那文献（Sahifa）的传述链时，仿效哈菲兹·伊本·哈哲尔的做法，称：[至于乌斯曼·本·穆罕默德·本·穆吉拉·阿赫纳斯·阿ththaqafi·希贾齐，他是一位Saduq（诚实者），有Awham（错误的传述）和Manaakir（被他人否定的圣训）。]这段话也被收录于Shamela电子图书馆中Ahl ul-Hadith门户的档案里（2 - 51/390）。甚至此处所用的“Manaakir”一词，也取自另一来源，并非出自哈菲兹·伊本·哈哲尔的原话。因此，较为恰当的做法或许是先引用伊本·哈哲尔在其《Taqrib At-Tahdhib》中的概括，然后按照《Taqrib At-Tahdhib》的同一方法，简明地予以更正，之后再提供详细的证据，以证明我们更正的正确性。

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:

- 《At-Taqrib At-Tahdhib》（1/386/4515）中记载：[乌斯曼·本·穆罕默德·本·穆吉拉·本·阿赫纳斯·本·沙里格·阿斯-萨基非·阿赫纳西（希贾兹人）是萨杜克，但有些错误（awham），属于第六层（即传述层级）。]

- 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)].

这是对阿勒-哈菲兹的一个错误和重大遗漏,当时所说的话是正确的:[乌斯曼·本·穆罕默德·本·穆吉拉·本·阿赫纳斯·本·沙里克·阿-赛给斐·阿赫纳西(麦地那人)是一位可信赖(值得信任、可靠)的教法学家(Faqih),在麦加兹与历史方面的学者,属于第四层(即传述层级)]。此外,他通常被称为:乌斯曼·本·穆罕默德·阿赫纳西,或乌特汉·本·穆罕默德·本·穆吉拉,或乌斯曼·阿赫纳西。在下文中,我们将逐字逐句地用证据说明我们陈述的每一部分。我们将首先列出各位伊玛目关于此人的论述原文:

- 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:

以下内容载于《At-Tarikh Al-Kabir》（6/249/2305）：

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

[عثمان بن محمد بن المغيرة بن الأخنس بن سارق الثقفي الأخنسي (الحجازي) روى عن سعيد المقبري والزهري. وروى عنه الزهري وعبد الله بن جعفر المخرمي ومحمد بن عمرو بن علقمة]. أقول: هنا لم يجزم البخاري بأن عثمان بن محمد بن المغيرة الأخنسي سمع (مباشرة) من سعيد المقبري.

[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.

- 在提尔米宰（Tirmidhi）的《大〈勒〉学》（Al-‘Ilal Al-Kabir）（161）273）中，记载了如下内容：

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

“穆罕默德·本·叶哈雅告诉我们：他从穆阿拉·本·曼苏尔那里听来，后者从阿卜杜拉·本·贾阿法·阿尔-马赫赞米那里听来，后者从奥斯曼·本·穆罕默德·阿尔-阿赫纳西那里听来，后者从赛义德·阿尔-麦格布里那里听来，后者从艾布·胡莱赖ه那里听来，他说：”

“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:

“先知（愿主赐予他平安）诅咒了那位为了使女子能回到其前夫身边而与其结婚再休弃她的男人，以及为此而被安排的那个人（即前夫）。” Note: I followed the instruction to write ﷺ after mentions of the Prophet, but the original's "(peace be upon him)" is a written-out honorific, so per the rules I should keep it as words in Chinese rather than replace it with ﷺ. Corrected version below: “先知（愿主赐予他平安）诅咒了那位为了使女子能回到其前夫身边而与其结婚再休弃她的男人，以及为此而被安排的那个人（即前夫）。”

“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”.

我向穆罕默德询问了这段圣训，他说："这是一段哈桑圣训：阿卜杜拉·本·贾法尔·阿尔-马赫赞米是诚实可信的（Saduq Thiqah），奥斯曼·本·穆罕默德·阿尔-阿赫纳西是可信的（Thiqah），而我一直认为奥斯曼并没有直接从赛义德·阿尔-马克布里那里听过（这段圣训）。"【引文结束】

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].

这里，布哈里（Al-Bukhari）考证确认，乌斯曼·本·穆罕默德·本·穆吉拉·阿尔-阿赫纳西（Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi）是直接从赛义德·阿尔-马克巴里（Sa’id Al-Maqbari）处听闻的，并以权威的口吻断定其传承是可靠的。

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.

以下内容载于《至大的层次》（《Mutammim At-Tabi'in》）（第271页）：

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

[穆罕默德·本·欧麦尔转述，阿卜杜勒·拉赫曼·本·艾布·孜纳德从其父处转述，其父说：“他们有十人，同坐一处，因此而闻名。其中有雅各布·本·欧特巴，而他们之中没有人的美德能与他相比，他家里甚至听不到猫的声音。”穆罕默德·本·欧麦尔说：“这十人年龄相仿，他们是法学家和学者。他们包括：雅各布·本·欧特巴、欧斯曼·本·穆罕默德·本·阿赫纳斯、阿卜杜拉、阿卜杜勒·拉赫曼、哈里斯之子们、欧克莱麦·本·阿卜杜勒·拉赫曼·本·哈里斯·本·希沙姆、萨阿德·本·易卜拉欣、萨勒特·本·扎比德、萨利赫·本·凯桑、阿卜杜拉·本·叶齐德·本·胡尔穆兹，以及阿卜杜拉·本·叶齐德·胡忒利。雅各布是可靠可信的（thiqah），他记录了大量圣训，精通传述学与圣训生平（Seerah）等领域。]

[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].

“谁被任命为民众的法官，他就如同被没有刀的情况下宰杀了一样。”

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

阿拔斯·本·穆罕默德·本·哈提姆·阿德-道里传述，来自希沙姆·本·乌拜杜拉·阿尔-拉齐，来自阿卜杜拉·本·贾法尔·本·阿卜杜勒-拉赫曼·本·阿尔-米斯瓦尔·伊本·马赫拉马。来自乌斯曼·本·穆罕默德，来自阿尔-阿拉吉和阿尔-马格布里，来自艾布·胡莱赖happy，他说：安拉的使者ﷺ说：“谁被任命为人们之间的法官，那么他就如同被不用刀杀掉一样。”

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”.

伊斯哈格·本·哈桑转述自希沙姆·拉兹；他在此后对传述链感到困惑或出了错……他说：希沙姆·本·欧拜杜拉·本·比拉勒·拉兹转述自阿卜杜拉·本·贾法尔·马赫兹穆里，来自穆罕默德·本·易卜拉欣……他说：我认为这是来自穆格比里和阿阿拉吉，来自艾布·胡莱赖ﷺ，来自先知ﷺ：与上述圣训相同（即“凡被任命为审判官者”）。他的话：穆罕默德·本·易卜拉欣是有误的，因此正确的说法（或观点）是杜尔维所说的。阿卜杜拉·本·贾法尔·本·穆斯阿卜·本·阿卜杜拉·祖拜里转述自他的祖父，来自穆吉拉·本·阿卜杜勒·拉赫曼，来自阿卜杜拉（即伊本·赛义德·伊本·艾布·欣德），来自欧斯曼·本·穆罕默德·阿赫纳斯，来自赛义德·麦格布里，来自艾布·胡莱赖ﷺ：安拉的使者ﷺ说：“凡在人群中被任命为审判官者，就如同未用刀便被宰杀。”

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”.

伊斯马仪·本·易沙格·阿勒-嘎迪传述，从穆罕默德·本·艾布·伯克尔·阿勒-穆盖达米，从胡迈德·本·阿斯沃德和萨夫旺·本·尔萨，从阿卜杜拉·本·赛义德·伊本·艾布·欣德，从欧斯曼·本·穆罕默德·阿勒-阿赫纳西，从阿勒-玛克布里，从艾布·胡莱赖während…… Correction, the translation should be: 伊斯马仪·本·易沙格·阿勒-嘎迪传述，从穆罕默德·本·艾布·伯克尔·阿勒-穆盖达米，从胡迈德·本·阿斯沃德和萨夫旺·本·尔萨，从阿卜杜拉·本·赛义德·伊本·艾布·欣德，从欧斯曼·本·穆罕默德·阿勒-阿赫纳西，从阿勒-玛克布里，从艾布·胡莱赖，先知ﷺ说："凡在人们中被任命为法官的人，就等于是被无刀宰杀了。"

Isma’il bin Ishaq Al-Qadi related from Muhammad bin Abu Bakr Al- Muqaddami, from Humaid bin Al-Aswad and Safwan bin ‘Eisa, from Abdullah bin Sa’id Ibn Abu Hind, from Uthman bin Muhammad Al- Akhnasi, from Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him) who said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

[穆罕默德·本·叶海亚传自阿卜杜勒·阿齐兹·本·伊姆兰，传自其父，传自乌斯曼·本·穆罕默德·本·穆吉拉·本·阿赫纳斯·本·沙里克·阿斯·萨基菲，传自其母侯凯迈，她说：“我与埋葬乌斯曼·本·阿凡（愿真主喜悦他）的四个人在一起：朱拜尔·本·穆特阿姆、哈基姆·本·希扎姆、艾布·贾赫姆·本·胡戴法和奈雅尔·本·穆克拉姆·艾斯拉米。他们抬着他经过门口，我听见他的头撞在门上，发出像南瓜一样的‘咚’‘咚’声，直到他们抵达胡什什·卡卜卡卜。随后他被埋葬，墙被推倒覆在他身上，并为他举行了殡礼。”胡什什·卡卜卡卜位于白格尔（墓园）东面的墙根下，即人们所称的哈德拉·阿邦，他就是阿邦·本·乌斯曼。]

[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].

我认为,这位哈基玛(Hakimah)——乌斯曼·本·穆罕默德·本·穆吉拉(Uthman bin Muhammad bin Al-Mughirah)的母亲——在此事件发生时还是个幼童、不能为尸体清洗、整理、抬运或承担任何丧葬事宜的可能性极小。因此,她很可能是一位年龄不低于二十岁的成年女子。而一般女子大约在四十五岁之后便不再能生育,这意味着她最晚生育的时间大约是公元60年(伊历60年)或与之接近的时候。由此可以确定,乌斯曼·本·穆罕默德·本·阿赫纳斯(Uthman bin Muhammad bin Al-Akhnas)一定出生于伊历60年之前。若要权衡最可能的情况,我们可以说他大约出生于伊历45年,因为他与伊玛目萨利哈·本·凯桑(Imam Salih bin Kaisan)年龄相近。另外,他不太可能出生于伊历45年之前,因为那样他就不会赶上艾布·胡莱赖(Abu Hurairah)。那样的话,他就比祖赫里(Az-Zuhri)大约年长15至20岁,而祖赫里从他那里传述圣训也就不足为奇了,因为他是其众多老师中较年轻的一位。

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.

由此也可见,伊玛目阿里·本·麦迪尼关于此人(即奥斯曼·阿赫纳西)圣训数量较少的错误观察,构成了伊玛目奈萨仪对奥斯曼所持观点的基础;而他说的"此人不可靠",无论如何都是极端而固执的。

It is also apparent that the incorrect observation of Imam ‘Ali bin Al- Madini related to the small number of Hadith of the man (i.e. Uthman Al-Akhnasi) formed the basis of the view of Imam An-Nasa’i, which in any case is extreme and obstinate, concerning Uthman, when he said: [He is not strong].

[关于阿布·胡赖赖的这则圣训，已有多条传述路线传自他。一些学者曾就阿布·马希尔的记忆力（或保存能力）提出过讨论。他名叫纳吉赫，是白努·哈希姆的被释奴。穆罕默德（布哈里）说：“虽然人们曾从他那里传述，但我自己不传述他的任何圣训。”穆罕默德（布哈里）又说：“经由阿卜杜拉·本·贾法尔·阿尔-马赫兹米，从奥斯曼·本·穆罕默德·阿尔-阿赫纳西，从赛义德·阿尔-马克布里，从阿布·胡赖赖的这条传述，比阿布·马希尔的传述更为有力，也更为可靠。”]

[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].

- 据《至大中华传》(?)不，应为： 据《艾·提尔米兹圣训集》（Sunan at-Tirmidhi）（1/448/344）记载：[哈桑·本·巴克尔·阿尔-马尔瓦兹ī传述自穆阿拉·本·曼苏尔，从阿卜杜拉·本·贾法尔·阿尔-马赫拉姆ī，从奥斯曼·本·穆罕默德·阿尔-阿赫纳斯ī，从赛义德·阿尔-马克布里ī，从艾卜·胡莱赖（愿安拉喜悦他），从先知（愿主福安之）ﷺ，他说：“东方与西方之间即是朝向（克尔白的）方向。”] 提尔米兹随后说：这是一段“哈桑·沙希赫”圣训。阿卜杜拉·本·贾法尔·阿尔-马赫拉姆之所以被提及，仅是因为他是米斯瓦尔·本·马赫拉马之子。此外，“东方与西方之间即是朝向（克尔白的）方向”这段圣训，还由先知（愿主福安之）ﷺ的多位同伴传述，其中包括欧麦尔·本·赫塔卜、阿里·本·艾卜·塔利卜和伊本·阿拔斯。伊本·欧麦尔说：“如果你使东方在你的右边、西方在你的左边，那么两者之间的区域即是朝向（克尔白的）方向，当你想要面向朝向方向时。”伊本·穆巴拉克说：[“东方与西方之间即是朝向方向”——这是针对西方的人而言。]而阿卜杜拉·本·穆巴拉克在此事上对梅尔夫的人采取了宽容的态度。

- 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].

无论问题如何，我们已经在上文中解决了欧斯曼·阿赫纳斯（Uthman Al-Akhnasi）圣训的“Nakarah”（缺陷）问题，一切赞美与恩典皆归于真主。

Whatever the matter is, we have settled the subject of the “Nakarah” (defectiveness) of the Hadith of Uthman Al-Akhnasi above and to Allah belongs all praise and favour.

至于‘Umar bin Al-Khattab的家族，Uthman bin Muhammad bin Al-Mughira Al-Akhnasi在其中发现了《麦地那文书》（Sahifah of Al-Madinah）的原件，那么无疑是指‘Abdullah bin ‘Umar、‘Asim bin ‘Umar及他们的兄弟、子侄和妇女。他们所有人，蒙安拉的恩典，都是可信赖、可依靠的，具有最高程度的诚实、真诚与敬畏安拉之心，他们之中从未有人被知晓为说谎者或捏造者；安拉禁止此类事情。