Quizás el mejor punto de partida para conocer la rica y equilibrada biografía del Imam Al-Hafiz Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani es lo que se encuentra en el libro "Siyar A'alam An-Nubula'".

Perhaps the best place to start in respect to the rich and balanced biography of the Imam Al-Hafizh Yunus bin Bukair bin Wasil Al-Kufi Ash-Shaibani, is what is found in the book “Siyar A’alam An- Nubulaa’”:

Lo siguiente se menciona en "Siyar A'alam An-Nubulaa'" [con tashkil y conforme a la impresión] (17/254/71):

- The following came stated in “Siyar A’alam An-Nubulaa’” [With Tashkil and in conformity to the print] (17/254/71):

Yunus bin Bukair bin Wasil Al-Kufi – El Imam, el Hafiz, el veraz (Saduq); autor de Al-Maghazi y As-Siyar (Seera). Es conocido como: Abu Bukair. Su kinaya es Abu Bakr Al-Kufi, Al-Hammal, y es padre de Bakr y Abdullah. Relató de: Hisham bin 'Urwah, Sulaiman Al-A'mash, Talha bin Yahya, Zakariya bin Abu Za'idah, Muhammad bin Ishaq (de quien relató en gran medida), 'Umar bin Darr, Kahmas bin Al-Hasan, Matar bin Maymun Al-Muharibi, An-Nadr Abu 'Umar Al-Khazzar, As-Sariy bin Isma'il, Abu Khaldah Jalid bin Dinar, Asbat bin Nadr, 'Ali bin Al-Hazawwar, Yunus bin Abu Ishaq, Abu Ka'ab (autor de "Al-Harir"), Hajjaj bin Abu Zainab, Shu'bah y Jalq. Y relataron de él: Sa'duwaih, Ibn Numair, Ishaq bin Musa Al-Jatumi, Abu Jaithama, Abu Kuraib, Hajjaj bin Abu Zainab, Hannad, Yahya bin Ma'een, Muhammad bin Muzanna, 'Ubaid bin Ya'ish, Abu Sa'id Al-Ashajj, Sufyan bin Wakee', 'Uqbah bin Mukram Ad-Dibbiy, Muhammad bin Uzman bin Karamah, Ahmad bin Muhammad bin Yahya Al-Qattan, Ahmad bin Abdul Jabbar Al-'Utaridiy y otros. 'Abbas relató de Ibn Ma'een (quien dijo): [Era Saduq (veraz/honesto)]. Mudar bin Muhammad y Uzman bin Sa'id relataron de Ibn Ma'een: Era Ziqa (digno de confianza/fiable). Uzman bin Sa'id dijo sobre él: [No tiene ningún problema ni defecto asociado a él]. Ibrahim bin Abdullah bin Al-Yunaid relató de Yahya bin Ma'een, quien dijo: [Era Ziqa Saduq (veraz y fiable)]. Sin embargo, estaba en compañía de Yafar bin Yahya Al-Barmakiy, que era acaudalado. Entonces un hombre le dijo: "Lo acusan (es decir, a Abu Bukair) de ser un zindiq (hereje) por tal y tal razón". Y él dijo: [Es mentira]. Luego Yahya continuó: [Vi a los dos hijos de Abu Shaiba acercarse a él, pero los despidió. Le pidieron un libro y no se lo dio. Entonces se marcharon hablando de él]. Ahmad bin Abdullah Al-‘Ijliy dijo: [(Acerca de) Bakr bin Yunus Abu Bukair: No tiene ningún asunto ni problema vinculado a él. Su padre estuvo a cargo del tribunal de actos injustos bajo (el mandato de) Ja’far, y algunas personas clasificaron a ambos (es decir, a él y a su padre) como Da’if (débiles en cuanto a la aceptación de la narración)]. Ibn Abu Hatim dijo: [Se le preguntó a Abu Zur’ah: “¿Qué asunto desaprueba de él?” Respondió: “En cuanto al Hadiz, no lo conozco”. Abu Hatim dijo: Su posición es de Sidq (veracidad)]. Abu Ubaid relató de Abu Dawud, quien dijo: [Para mí no es una Hujjah (fuente autorizada). Tomó el discurso de Ibn Ishaq y luego lo vinculó a los Ahadiz. Recibió (oyó) de Ibn Ishaq por relación (يرلاب)]. An-Nasa’i dijo: [No es fuerte] y en una ocasión dijo: [Es Da’if] (débil). Ibn Hibban lo clasificó como fuerte, además de otros. También se relató de Ibn Ma’een que dijo: [Es Thiqah (confiable, digno de confianza), excepto que es un Murji’ que sigue al Sultán (autoridad)]. Abu Ishaq Al-Juzjaniy dijo: [Su caso debe considerarse con cuidado (o verificarse)]. ‘Ali bin Al-Madini dijo: [Escribí (registré) de él, pero no narro de él]. Muhammad bin Uthman bin Abu Shaibah dijo: [Yahya bin Al-Himani me dijo: “No permito la relación (es decir, de Hadiz) de Yunus”]. Muhammad bin Abdullah bin Numair y Ubaid bin Ya’ish dijeron: [Es Thiqah (digno de confianza, confiable). Muslim relató de él en los Shawahid, pero no en los Usool (nota del traductor: los Usool son los Hadices con la cadena (Isnad) más fuerte, y los Shawahid son aquellos que no son tan fuertes. Se dice que Muslim comenzaba cada capítulo (o tema) con los Usool y continuaba con los Shawahid). Abdur Rahman bin Salih relató: Yunus nos relató, de Yunus bin ‘Amr, de su padre, de Al-Baraa’, de Zaid bin Harithah, que dijo: “¡Oh Mensajero de Allah!] «Habéis establecido una hermandad entre yo y Hamza bin Abdul Muttalib».

“Yunus bin Bukair bin Wasil Al-Kufi – The Imam, the Hafizh, the truthful (Saduq); author of Al-Maghazi and As-Siyar (Seera). He is known as: Abu Bukair. His Kinayah is Abu Bakr Al-Kufi, Al-Hammal, and he is the father of Bakr and Abdullah. He related from: Hisham bin ‘Urwah, Sulaiman Al-Aa’mash, Talha bin Yahya, Zakariya bin Abu Za’idah, Muhammad bin Ishaq (from who he related a great deal), ‘Umar bin Darr, Kahmas bin Al-Hasan, Matar bin Maymun Al-Muharibi, An-Nadr Abu ‘Umar Al-Khazzar, As-Sariy bin Isma’il, Abu Khaldah Khalid bin Dinar, Asbat bin Nadr, ‘Ali bin Al- Hazawwar, Yunus bin Abu Ishaq, Abu Ka’ab (the author of “Al-Harir”, Hajjaj bin Abu Zainab, Shu’bah and Khalq. And the following related from him: Sa’duwaih, Ibn Numair, Ishaq bin Musa Al-Khatumi, Abu Khaithama, Abu Kuraib, Hajjaj bin Abu Zainab, Hannad, Yahya bin Ma’een, Muhammad bin Muthanna, ‘Ubaid bin Ya’ish, Abu Sa’id Al-Ashajj, Sufyan bin Wakee’, ‘Uqbah bin Mukram Ad-Dibbiy, Muhammad bin Uthman bin Karamah, Ahmad bin Muhammad bin Yahya Al-Qattan, Ahmad bin Abdul Jabbar Al- ‘Utaridiy and others. ‘Abbas related from Ibn Ma’een (who said): [He (i.e. Abu Bukair) was Saduq (truthful/honest)]. Mudar bin Muhammad and Uthman bin Sa’id related from Ibn Ma’een: He was Thiqah (trustworthy/reliable). Uthman bin Sa’id said concerning him: [He has no issue or problem associated with him]. Ibrahim bin Abdullah bin Al-Junaid related from Yahya bin Ma’een who said: [He (Abu Bukair was Thiqah Saduq (Truthful and reliable)]. However, he was in the company of Ja’far bin Yahya Al-Barmakiy, who was well to do. Then a man said to him: “They accuse him (i.e. Abu Bukair) of being a Zindiq (heretic) for this and that reason”. And so, he said: [It is a lie]. Then Yahya continued: [I saw the two sons of Abu Shaib’ah approach him but he sent them away. They requested a book from him but he did not give it to them. They then went off speaking about him”. Ahmad bin Abdullah Al-‘Ijliy said: [(Concerning) Bakr bin Yunus Abu Bukair: He has no issue or problem associated with him. His father was in charge of the court of unjust acts under (the rule) of Ja’far and some people classified them both (i.e. him and his father) as being Da’if (weak in respect to acceptance of narration]. Ibn Abu Hatim said: [Abu Zur’ah was asked: “What matter do you disapprove of in respect to him?” He replied: “As for in respect to the Hadith, then I don’t know him” Abu Hatim said: His place (position) is of Sidq (truthfulness)]. Abu Ubaid related from Abu Dawud who said: [He is not a Hujjah (authoritative source) with me. He took the speech of Ibn Ishaq and then linked it to the Ahadeeth. He heard (received) from Ibn Ishaq by relation (يرلاب)]. An-Nasa’i said: [He is not strong] and ِ once he said: [He is Da’if] (weak). Ibn Hibban classified him as being strong in addition to others. It was also related from Ibn Ma’een, that he said: [He is Thiqah (reliable, trustworthy), except he is a Murji’ who follows the Sultaan (authority)]. Abu Ishaq Al-Juzjaniy said: [His matter should be considered carefully (or verified)]. ‘Ali bin Al- Madini said: [I wrote (recorded) from him but I do not narrate from him]. Muhammad bin Uthman bin Abu Shaibah said: [Yahya bin Al- Himani said to me: “I do not permit the relation (i.e. of Hadith) from Yunus”]. Muhammad bin Abdullah bin Numair and Ubaid bin Ya’ish said: [He is Thiqah (trustworthy, reliable). Muslim related from him in the Shawahid but not the Usool (Translator’s note: The Usool are the Hadith with the strongest chain (Isnad) and the Shawahid are those which are not as strong. It is said that Muslim began each chapter (or topic) with the Usool and followed with the Shawahid). Abdur Rahman bin Salih related: Yunus related to us from Yunus bin ‘Amr, from his father, from Al-Baraa’, from Zaid bin Harithah, that he said: “O Messenger of Allah! You have established a brotherhood between me and Hamza bin Abdul Muttalib”.

Yunus falleció en el año 199 AH, cuando estaba cerca de los 80 años de edad. Abu Ja'far bin Al-Muqayyir y un grupo (Jama'ah) nos informaron: Dijeron: Yahya bin Qumaira relató de Shuhda, de Abu Ghalib Al-Baqilani, de Abu 'Ali bin Shadhan, de Ahmad bin Uthman Al-Adami, Abdullah bin Isma'il Al-Hashimi, Abu Sahl bin Ziyad y Uthamn bin As-Sammak, quienes (todos) dijeron: Ahmad bin Abdul Jabbar nos informó de Yunus bin Bukair, de Hisham bin 'Urwah, de su padre, de 'A'ishah, quien dijo: "Mi madre me estaba cuidando, queriendo engordarme con alguna grasa, para presentarme al Mensajero de Allah ﷺ. Eso no funcionó hasta que comí dátiles con pepino. Entonces alcancé el mejor nivel posible de robustez". [Fin de la cita].

Yunus passed away in the year 199 AH when he was close to 80 years of age. Abu Ja’far bin Al-Muqayyir and a group (Jama’ah) informed us: They said: Yahya bin Qumaira related from Shuhda, from Abu Ghalib Al- Baqilani, from Abu ‘Ali bin Shadhan, from Ahmad bin Uthman Al- Adami, Abdullah bin Isma’il Al-Hashimi, Abu Sahl bin Ziyad and Uthamn bin As-Sammak who (all) said: Ahmad bin Abdul Jabbar informed us from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father, from ‘A’ishah, who said: “My mother was treating me, wanting to fatten me up with some fatness, to present me to the Messenger of Allah (peace be upon him). That didn’t work until I ate dates with cucumber. I then attained the best level possible of fatness” [End of Quote].

- Lo siguiente aparece en el libro «Al-Kamil Fee Du’afaa Ar-Rijal» (8/521/2084):

- The following came in the book “Al-Kamil Fee Du’afaa Ar-Rijal” (8/521/2084):

“(Sobre) Yunus bin Bukair Ash-Shaibani Kufi; conocido por el título de Abu Bakr – Oí de Ibn Hammad: As-Sa’di dijo: [(Sobre) Yunus bin Bukair, su caso debe ser considerado con cuidado (o verificado) debido a su desviación del camino (Tariq)]. Yusuf bin Ibrahim At-Tabari relató de Ahmad bin Abu Khaithama, de Ubaid bin Ya’ish, de Yunus bin Bukair y Abu Bakr Ash-Shaibani, y era Thiqah (digno de confianza, fiable). Abu Ya’la relató: oí a Al-Qasim bin Abu Shaibah decir: Yunus bin Bukair nos relató; (quien era) un Sheij de Numair. Se nos relató que Muhammad bin Yahya bin Adam y Al-Hussein bin ‘Iyad, ambos de Egipto, dijeron: Se nos relató que Ibrahim bin Abu Dawud preguntó a Muhammad bin Abdullah bin Numair acerca de Yunus bin Bukair.

“(Concerning) Yunus bin Bukair Ash-Shaibani Kufi; known by the title Abu Bakr – I heard from Ibn Hammad: As-Sa’di said: [(Concerning) Yunus bin Bukair, his matter should be considered carefully (or verified) due to his divergence from the path (Tariq)]. Yusuf bin Ibrahim At-Tabari related from Ahmad bin Abu Khaithama, from Ubaid bin Ya’ish, from Yunus bin Bukair and Abu Bakr Ash-Shaibani and he was Thiqah (Trustworthy, reliable). Abu Ya’la related I heard Al-Qasim bin Abu Shaibah saying: Yunus Bin Bukair related to us; (who was) a Sheikh from Numair. It was related to us that Muhammad bin Yahya Bin Adam and Al-Hussein bin ‘Iyad, both of whom are from Egypt, said: It was related to us that Ibrahim bin Abu Dawud asked Muhammad bin Abdullah bin Numair concerning Yunus bin Bukair?

Respondió: [Satisfactorio/aceptado, Ziqa (confiable, digno de confianza) y habló extensamente]. Dijo: Le pregunté a Yahya bin Ma'een sobre Yunus bin Bukair y dijo: (Es) Saduq Muslim (veraz)]. Muhammad bin 'Ali relató de Uthman: Le pregunté a Yahya bin Ma'een sobre Yunus bin Bukair y sobre su Hadiz. Dijo: [Ziqa (digno de confianza, confiable). Uthman dijo: [Hay desacuerdo respecto a Yunus]. En otra ocasión Uthman dijo: [Por lo tanto, Yunus bin Bukair no tiene ningún problema ni defecto asociado a él]. Abdan relató de 'Uqbah bin Mukram, de Yunus bin Bukair, de Hisham bin 'Urwah, de su padre, de 'A'ishah, que el Nabi ﷺ dijo: "La purificación se realiza con tres piedras". Esto también fue relatado en forma Mawsul (conectada completamente de principio a fin) por Mughirah bin Abdur Rahman y Mubash'shir bin Ubaid, entre otros. Ibn Najiya relató de Muhammad bin Isma'il Al-Bujari, de Ubaid bin Ya'ish, de Yunus bin Bukair, de Hisham bin 'Urwah, de Abi Az-Zinad, de Al-A'raÿ, de Abu Hurairah: Que el Mensajero de Allah ﷺ dijo: "Ad-Dayal no descenderá sobre (es decir, no entrará en) Al-Madinah". 'Abdan relató de Baqiya, de Ibn Mukram, de Yunus bin Bukair, de Hisham bin 'Urwah, de Abu Az-Zinad, de Al-A'raÿ, de Abu Hurairah: [Que el Mensajero de Allah ﷺ dijo: "Isa, hijo de Maryam, descenderá y permanecerá entre la gente durante cuarenta años". Se preguntó: "¡Oh Abu Hurairah, ¿será un año como un año?" Dijo: "Así se dijo"].

He replied: [Satisfactory/accepted Thiqah (trustworthiness, reliability) and he spoke at length]. He said: I asked Yahya bin Ma’een about Yunus bin Bukair and said: (He is) Saduq Muslim (Truthful)]. Muhammad bin ‘Ali related from Uthman: I asked Yahya bin Ma’een about Yunus bin Bukair and concerning his Hadith. He said: [Thiqah (trustworthy, reliable). Uthman said: [There is disagreement concerning Yunus]. In another situation Uthman said: [Therefore, Yunus bin Bukair has no issue or problem associated with him]. Abdan related from ‘Uqbah bin Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father from A’ishah, that the Nabi (peace be upon him) said: “The cleaning is (done) with three stones”. This was also related in a Mawsul (connected completely from beginning to end) form by Mughirah bin Abdur Rahman and Mubash’shir bin Ubaid, among others. Ibn Najiya related from Muhammad bin Isma’il Al-Bukhari, from Ubaid bin Ya’ish, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abi Az-Zinad, from Al-Aa’raj, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Ad-Dajjal will not descend upon (i.e. enter) Al-Madinah”. ‘Abdan related from Baqiya, from Ibn Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abu Az-Zinad from Al-Aa’raj, from Abu Hurairah: [That the Messenger of Allah (peace be upon him) said: “Iesa, the son of Maryam, will descend and remain among the people for forty years” It was said: “O Abu Hurairah, will a year be like a year?” He said: “This is how it was said”].

‘Abdan relató de ‘Uqbah bin Mukram, de Yunus bin Bukair, de Hisham bin ‘Urwah, de Abu Az-Zinad, de Al-Aa’raj, de Abu Hurairah: Que el Mensajero de Allah ﷺ dijo: “Si un perro lame (o bebe de) el recipiente de alguno de vosotros, entonces lávelo siete veces”.

‘Abdan related from ‘Uqbah bin Mukram, from Yunus bin Bukair, from Hisham bin ‘Urwah, from Abu Az-Zinad, from Al-Aa’raj, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “If a dog licks (or drinks from) a vessel of anyone of you, then wash it seven times”.

‘Abdan relató de ‘Uqbah, de Yunus bin Bukair, de Hisham bin ‘Urwah, de su padre, de Abdullah bin ‘Umar: El Mensajero de Allah ﷺ dijo: «Realizad la oración en el redil de las ovejas y no oréis en el lugar de descanso de los camellos». Dijo: Estos ahadiz de Hisham (bin ‘Urwah) se conocen por medio de Yunus bin Bukair, quien los relató de él. Abdullah bin Muhammad bin Abdul Aziz relató de Abdur Rahman bin Subaih, de Yunus bin Bukair, de Yunus bin ‘Amr, de su padre, de Al-Barra’ bin ‘Azib, de Zaid bin Harizah, quien dijo: «¡Oh Mensajero de Allah ﷺ, has establecido una hermandad entre yo y Hamza bin Abdul Muttalib!». El Yunus bin ‘Amr mencionado en esta cadena de transmisores es Yunus bin Abu Ishaq As-Sabi’iy, mientras que el nombre de Abu Ishaq es ‘Amr bin Abdullah. Ibn As-Sa’id relató de Ahmad bin Abdul Jabbar At-Tamimi, de Yunus bin Bukair, de Muhammad bin Ishaq. De ‘Ata, de Abu Hurairah, quien dijo: «La gente de Tihamah solía tratar a las ovejas como nosotros tratamos a las ovejas y a los camellos». Ibn As-Sa’id dijo: [No he visto que en relación con esto se haya transmitido de Abu Hurairah, salvo por medio de Yunus bin Bukair, quien lo relató de Abu Ishaq y de otros. También fue transmitido de ‘Ata por un grupo, y todos ellos detuvieron la cadena (es decir, el isnad) en ‘Ata.

‘Abdan related from ‘Uqbah, from Yunus bin Bukair, from Hisham bin ‘Urwah, from his father, from Abdullah bin ‘Umar: The Messenger of Allah (peace be upon him) said: “Perform the prayer in the sheep-pen and do not pray in the resting place of the camels”. He said: These Ahadeeth from Hisham (bin ‘Urwah) are known by way of Yunus bin Bukair who related from him. Abdullah bin Muhammad bin Abdul Aziz related from Abdur Rahman bin Subaih, from Yunus bin Bukair, from Yunus bin ‘Amr, from his father, from Al-Barraa’ bin ‘Azib, from Zaid bin Harithah, who said: “O Messenger of Allah you have established a brotherhood between myself and Hamza bin Abdul Muttalib”. The Yunus bin ‘Amr mentioned in this Isnad (chain of transmitters) here, is Yunus bin Abu Ishaq As-Sabi’iy while the name of Abu Ishaq is ‘Amr bin Abdullah. Ibn As-Saa’id related from Ahmad bin Abdul Jabbar At-Tamimi, from Yunus bin Bukair, from Muhammad bin Ishaq. From ‘Ataa, from Abu Hurairah, who said: “The people of Tihamah used to deal with sheep as we deal with sheep and camels”. Ibn As-Saa’id said: [I have not seen in respect to this, that it was related from Abu Hurairah except via Yunus bin Bukair and he related it from Abu Ishaq and other than him. It was also related from ‘Ataa by a group and all of them halted it (i.e. the Isnad) at ‘Ataa.

Abu Ya'la relató, a través de 'Uqbah bin Mukram, de Yunus bin Bukair, de Sulaiman Al-A'mash, de Anas bin Malik, quien dijo: [El Mensajero de Allah ﷺ fue a visitar a un hombre que estaba enfermo, y había quedado como un pollo (en cuanto a debilidad) debido a la gravedad de la enfermedad. El Mensajero de Allah ﷺ le dijo: "¿Has estado haciendo súplicas o pidiendo a Allah (es decir, por tu salud)?". Él respondió: "Sí, en efecto lo he estado haciendo. Digo: ¡Oh Allah, por favor, adelanta en la Dunyaa (vida de este mundo) mi castigo de la otra vida (es decir, sustitúyelo)!". El Mensajero de Allah ﷺ le dijo: "No serías capaz de soportarlo. Más bien, sería mejor que dijeras: Señor mío, concédeme el bien en la vida de este mundo, concédeme el bien en la otra vida y protégeme del castigo del Fuego". Entonces lo dijo y se recuperó]. Abu Ya'la relató, a través de 'Uqbah, de Yunus, de Sulaiman Al-A'mash, quien dijo: [Lo oí mencionarlo (es decir, el Hadiz) de Anas, de manera Marfu'. Dijo: "Si un hombre se casa con una mujer, si ella era virgen, tiene relaciones con ella siete veces. Y si ya había estado casada antes, tiene relaciones con ella tres veces y luego reparte el tiempo entre ellas"]. Dijo: Estos dos Hadices, el de Al-A'mash y el de Anas, son conocidos a través de Yunus.

Abu Ya’la related from ‘Uqbah bim Mukram, from Yunus bin Bukair, from Sulaiman Al-Aa’mash, from Anas bin Malik who related: [The Messenger of Allah (peace be upon him) went to a man to visit him (due to sickness) and he had become like a chicken (in terms of frailty) due to the severity of the illness. The Messenger of Allah (peace be upon him) said to him: “Have you been making supplication or asking Allah (i.e. for his health)?”. He replied: “Indeed, yes I have been. I say: O Allah, please hasten in the Dunyaa (life of this world) my punishment of the hereafter (i.e. replace it)”. The Messenger of Allah (peace be upon him) the said: “You would not be able to bear that. Rather, it would be better if you said: My Lord, grant me good in the life of this world and grant be good in the hereafter and protect me from the punishment of the fire”. He then said it and recovered]. Abu Ya’la related from ‘Uqbah, from Yunus, from Sulaiman Al- Aa’mash who said: [I heard him mentioning it (i.e. the Hadith) from Anas, in a Marfou’ manner. He said: “If a man marries a woman, then if she was a virgin he engages with her seven times. And if she had previously been married, then he engages with her three times and thereafter distribute it”]. He said: These two Hadith from Al-Aa’mash and Anas are known through Yunus.

Ahmad bin Hafs relató de Ishaq bin Musa Al-Ansari, de Yunus bin Bukair bin Wasil Ash-Shaibani, de Hisham bin Sa'd Al-Qurashi, de Zaid bin Aslam, de Ibn 'Umar, quien dijo: [Que el Profeta ﷺ lapidó a una mujer judía]. Dijo: Se atribuye a Yunus bin Bukair lo que se ha mencionado de los Gharā'ib (es decir, hadices que solo han sido transmitidos por un narrador) entre otros. Los Imames como Ibn Ma'een e Ibn Numair, entre otros, lo han autenticado (es decir, lo han declarado Zaqah) [Fin de la cita].

Ahmad bin Hafs related from Ishaq bin Musa Al-Ansari, from Yunus bin Bukair bin Wasil Ash-Shaibani, from Hisham bin Sa’d Al-Qurashi, from Zaid bin Aslam, from Ibn ‘Umar, who said: [That the Prophet (peace be upon him) stoned a Jewish woman]. He said: There is attributed to Yunus bin Bukair what has been mentioned from the Ghara’ib (i.e. hadith that has only been related via one narrator) among others. The Imams like Ibn Ma’een and Ibn Numair, among others, have authenticated him (i.e. declared him to be Thiqah)” [End of Quote].

- El Imam Al-Hafidh Ahmad bin Hajar Al-Asqalani intentó una reconciliación equilibrada entre las opiniones expresadas, aunque no la expuso del todo con precisión. En su «Taqrib At-Tahdhib» (3/124) dijo: «Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, es Saduq (persona veraz) que cometía errores. Pertenece a la novena generación. Murió en el año 99 (es decir, 199 AH)».

- The Imam Al-Hafidh Ahmad bin Hajar Al-Asqalani attempted a balanced reconciliation between the views expressed, however he did not render it entirely accurately. He said in his “Taqrib At-Tahdhib” (3/124): “Yunus bin Bukair bin Wasil Ash-Shaibani; Abu Bakr Al-Jamal Al-Kufi, is Saduq (truthful person) who made errors. He is from the ninth. He died in the year 99 (i.e. 199 AH)” .

La verdad es que el hombre es Zaqa Sadüq (digno de confianza, fiable y veraz), tal como lo atestiguó el Imam de los Imames de la ciencia de Al-Jarh wa At-Ta’dil, Abu Zakariyah Yahya bin Ma’een. Lo conoció, pues pertenecía a la generación de los eruditos de Abu Zakariya. Asistió a sus sesiones (o lecciones), siguió sus noticias y estudió a fondo sus Hadices. El Imam Abu Zakariya registró miles y miles de cadenas de transmisión de Ahadeeth, y nadie en todo el mundo se le ha acercado en ese aspecto. A pesar de ello, sigue siendo necesario responder a quienes lo declararon poco fiable o dudaron de él. Esto se debe a que, pese a la distinguida posición del Imam Abu Zakariya, no está exento de error y no abarcó el conocimiento de todos los asuntos.

I say: The truth is that the man is Thiqah Saduq (Trustworthy, reliable and truthful), just as the Imam of the Imams of the science of Al-Jarh and At-Ta’dil, Abu Zakariyah Yahya bin Ma’een, has attested to. He had known him as he (Yunus bin Bukair) was from the generation of the scholars of Abu Zakariya. He attended his sessions (or lessons), pursued his news and studied his Hadith his Hadith thoroughly. Imam Abu Zakariya had recorded thousands and thousands of Ahadeeth paths and no one in the entire world has got close to him in respect to that. Despite that, it is still necessary to respond to those who declared him unreliable or were unsure about him. That is because, in spite of the distinguished position of Imam Abu Zakariya, he is nevertheless not infallible and had not encompassed the knowledge of every matter.

En cuanto a lo que se mencionó respecto a su (es decir, Yunus bin Bukair) relación con la autoridad y su madhhab en cuanto al chiísmo o la ausencia de tal cosa, todo eso no nos concierne. Esto es, con toda probabilidad, la causa detrás de las palabras de Al-Himani (que era un fanático chiíta partidario que sufrió la necedad) y la causa de la vacilación de Al-Yuzyani hacia él «por su desviación del camino». Esto es propio de la costumbre de Al-Yuzyani, que era un nasibí criminal y aborrecible, solapado en su madhhab, cuya opinión no tiene valor alguno. Así es como tratamos las palabras de quienes hablan partiendo de una premisa de hostilidad o envidia, como Abdullah y Uthman, los dos hijos de Abu Shaibah (es decir, quienes difundieron información falsa sobre Yunus bin Bukair).

As for what was mentioned in respect to his (i.e. Yunus bin Bukair’s) relationship with the authority and his Madh’hab in respect to Shi’ism or the absence of such a thing, then all of that does not concern us. This is, most likely, to be the cause behind the speech of Al-Himani (who was a partisan Shi’ah zealot who suffered foolishness) and the cause for Al-Juzjani’s hesitation concerning him “Due to his divergence from the path”. This is typical of the habit of Al-Juzjani who was a criminal loathsome Nasibi, underhanded in his Madh’hab and whose opinion holds no value. This is how we deal with the speech of those who speak based on a premise of hostility or envy; similar to Abdullah and Uthman, the two sons of Abu Shaibah (i.e. who spread false information about Yunus bin Bukair).

El discurso de Abu Dawud aún debe ser examinado: [Él no es una Hujjah (fuente autorizada) para mí. Tomó el discurso de Ibn Ishaq y luego lo vinculó con los Ahadeeth. Recibió (oyó) de Ibn Ishaq por transmisión (يرلاب)]. Si esto se confirma, es un asunto grave, que podría hacer que sus Hadices dejen de estar al nivel de ser utilizados como prueba de manera irrestricta. Esto es también, muy probablemente, en lo que se apoyó el Imam Al-Hafiz (Al-Asqalani) cuando dijo en su resumen de la biografía (de Yunus) en su "Taqrib": [Es Saduq (una persona veraz) que cometió errores], al igual que lo que se apoyó An-Nasa'i, quien era de los que eran extremos en su obstinación.

The speech of Abu Dawud remains to be examined: [He is not a Hujjah (authoritative source) with me. He took the speech of Ibn Ishaq and then linked it to the Ahadeeth. He heard (received) from Ibn Ishaq by relation(يرلاب)]. If this is affirmed, it is a serious matter, which could ِ make his Hadith fall from the level of being used as evidence in an unrestricted manner. This is also, most likely, what Imam Al-Hafizh (Al-Asqalani) relied upon when he said in his summary of the biography (of Yunus) in his “Taqrib”: [He is Saduq (a truthful person) who made errors], just as it is what An-Nasa’i relied upon, who was from those who were extreme in their obstinance.

Respecto a esto, decimos: esto no es más que una conjetura de Abu Dawud, a la que muchos siguieron, sin que nos haya citado una prueba clara que la respalde. Uno de sus propósitos al clasificar la narración de Yunus bin Bukair como gharib (es decir, transmitida únicamente por su vía) era eliminar las adiciones de la Sira y, posiblemente, las cadenas de transmisión que no se encontraban por vías alternativas ni en la Sira conocida que circulaba ampliamente entre la gente, especialmente la de Tahdhib de Ibn Hisham. La respuesta a eso es la siguiente. En primer lugar, Yunus bin Bukair tiene mayor autenticidad y fiabilidad que la mayoría de los transmisores de la Sira a partir de Ibn Ishaq, como Ziyad bin Abdullah Al-Baka'iy, de quien Ibn Hisham tomó la Sira, y sin el cual nadie lo conocería, y Salamah bin Al-Fadl Al-Abrash. Yunus tiene precedencia sobre ellos.

Concerning this, we say: This represents no more than speculation from Abu Dawud, which many followed, whilst not mentioning to us a clear evidence to support that. One of their aims behind classifying the narration of Yunus bin Bukair as being Gharib (i.e. narrated though his path alone), was to cut addition out from the Seera and possibly chains of transmission which were not found via alternative paths and not found in the well-known Seera which was widely circulated among the people; especially that of the Tahdhib of Ibn Hisham. The response to that is: Firstly: Yunus bin Bukair has greater authentication and reliability that the majority of the relaters of the Seera from Ibn Ishaq, like: Ziyad bin Abdullah Al-Baka’iy, from whom Ibn Hisham took the Seera; had it not been for whom, no one would have known of him, and Salamah bin Al-Fadl Al-Abrash. He (Yunus) has precedence over them.

Segundo: el propio Yunus bin Bukair lo dejó claro de manera inequívoca, en el caso que aparece expuesto en «As-Seera An-Nabawiyah» de Ibn Ishaq (p1, Shamela e-library): [En el nombre de Allah, el Misericordioso, el Compasivo: Ahmad bin Abdul Jabbar transmitió de Yunus bin Bukair que dijo: «Todo lo que proviene del Hadiz de Ibn Ishaq es Musnad (es decir, rastreable a través de la cadena de transmisión). Él me lo dictó, o me lo leyó, o me lo transmitió. Y lo que no es Musnad, entonces fue estudiado de la mano de Ibn Ishaq»] [Fin de la cita].

Secondly: Yunus bin Bukair had made that clear himself in an unambiguous manner, in the case where the following came stated in “As-Seera An-Nabawiyah) of ibn Ishaq (p1 Shamela e-library): [In the name of Allah AR-Rahman Ar-Rahim: Ahmad bin Abdul Jabbar related from Yunus bin Bukair that he said: “Everything from the Hadith of Ibn Ishaq is Musnad (i.e. traceable through chain of transmission). He dictated it to me or read to me or related it to me . And what is not Musnad, then it was studied at the hands of Ibn Ishaq] [End of Quote].

Por tanto, la verdad resulta evidente para todo aquel que tenga entendimiento: la mayor parte de lo que llegó en la Seera se transmitió de forma no musnad. Más bien, constituye un estudio elaborado por Ibn Ishaq a partir de ese manuscrito o esos manuscritos que presentó a la gente. Esto es así en el caso de que las asaneed (cadenas de transmisión) se omitían con frecuencia para preservar la fluidez y la suavidad de la secuencia y de los relatos históricos. Es un método bien conocido, inevitable, y no hay problema ni objeción alguna con él. Viene dictado por la necesidad con respecto a los libros de Seera e historia. En cuanto a lo que relató Yunus bin Bukair, son del hadiz de Ibn Ishaq, que le fueron transmitidos, dictados o leídos desde su memoria o desde el original de su libro, y con eso queda zanjado el asunto.

Therefore, the truth is apparent for all those possessing sight: It is that most of what came in the Seera has come in a non Musnad manner. It rather represents a study at the hands of Ibn Ishaq from that manuscript or those manuscripts that he presented to the people. That is in the case where the Asaneed (chains of transmission) were often omitted in order to preserve the fluency and smoothness of the sequence and historical stories. This is a well-known method, which is inevitable and there is no problem or issue with it. It is dictated by necessity in respect to the books of Seera and history. As for what Yunus bin Bukair related, then they are from the Hadith of Ibn Ishaq, which were related to him, dictated to him or read from his memory or the origin of his book – and that is the end of that.

Además, esto deja en evidencia la ignorancia de quien se llama Abdul Qadir Al-Muhammadi y de quienes son como él, de entre los seguidores ciegos (Muqallidin) de Al-Hafizh bin Hajar, quienes escribieron lo siguiente en la plataforma Ahl ul-Hadith (19/03/2007) durante su discusión de las cadenas de transmisión del Sahifa de Al-Madinah: [El hombre es, por tanto, Saduq (veraz) si se le sigue (es decir, si su narración se ve reforzada o respaldada por factores/narraciones adicionales), mientras que hay que hablar cuando está solo en la transmisión, como lo está aquí (en el caso). Además de estar solo en relatar de Ibn Ishaq. Y las palabras de Abu Dawud con respecto a él son claras. Luego, además, Ibn Ishaq lo relató en su “Maghazi” sin un Isnad (cadena de transmisión)?]. Esto quedó registrado así en los archivos de la plataforma Ahl ul-Hadith 2 - (51/390) de la biblioteca electrónica Shamela. Incluso su afirmación: [El hombre es, por tanto, Saduq (veraz) si se le sigue (es decir, si su narración se ve reforzada o respaldada por factores adicionales)] carece de sentido, pues debería haberse dicho: [Se confía en él como prueba o se establece la prueba por medio de él – si se le sigue, es decir, si sus relatos están respaldados] o [Sus hadices se autentican si se le sigue, es decir, si se le respalda]. Esto se debe a que la expresión solo gira en torno a cuándo el Saduq (veraz) es admitido como prueba, en relación con la definición de Al-Hafizh bin Hajar.

It also makes clearly evident the ignorance of the one named Abdul Qadir Al-Muhammadi and those similar to him from the blind followers (Muqallidin) of Al-Hafizh bin Hajar, who wrote the following in the Ahl ul-Hadith platform (19/03/2007) during his discussion of the chains of transmission of the Sahifa of Al-Madinah: [The man is therefore Saduq (truthful) if pursued (i.e. his narration is strengthened or supported by additional factors/narrations), whilst there is speech to be had when he is alone in the transmission, as he is in here (in the case). That is in addition to him being alone in relating from Ibn Ishaq. And the speech of Abu Dawud in respect to him is clear. Then, in addition, Ibn Ishaq related it In his “Maghazi” without an Isnad (chain of transmission)?]. This was recorded like this in the archives of the Ahl ul-Hadith platform 2 - (51/390) of the Shamela e-library. Even the statement of his: [The man is therefore Saduq (truthful) if pursued (i.e. his narration is strengthened or supported by additional factors)] holds no meaning, as the following should have been said: [He is relied upon for evidence or evidence is established by him – if he is pursued i.e. his reports are supported] or [His Hadith are authenticated if he is pursued i.e. supported]. That is because the speech only revolves around when the Saduq (truthful one) is relied upon for evidence, in relation to the definition of Al- Hafizh bin Hajar.

En consecuencia, es obligatorio rectificar la biografía de este Hafiz e historiador fiable y digno de confianza (Ziqa), es decir, Yunus bin Bukair, que aparece en «At-Taqrib», sustituyendo la expresión de Al-Hafiz bin Hayar «Es Saduq (una persona veraz) que cometía errores» por la expresión correcta, que es: «Zi­qa (es decir, digno de confianza y fiable)». El texto rectificado de At-Taqrib diría entonces: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, es Zi­qa (digno de confianza y fiable), un Imam en la Sira y las Maghazi, y es una fuente fiable y autorizada en esta materia, de la novena (es decir, del nivel de la cadena). Falleció en el año 199 d. H.].

Consequently, it is obligatory to rectify the biography of this reliable and trustworthy (Thiqah) Hafizh and historian (i.e. Yunus bin Bukair) found in “At-Taqrib” by replacing the wording of Al-Hafizh bin Hajar “He is Saduq (a truthful person) who made errors” to the correct wording, which is: “Thiqah (i.e. trustworthy and reliable)”. The rectified text of At-Taqrib would then state: [Yunus bin Bukair bin Wasil Ash-Shaibani, Abu Bakr Al-Jamal Al-Kufi, is Thiqah (trustworthy-reliable), an Imam in the Seera and the Maghazi, and he is an reliable and authoritative source in respect to it, from the ninth (i.e. level of chain). He passed away in the year 199 AH].