或许最为恰当的做法是，先引用阿勒·哈菲兹（伊本·哈哲尔·阿斯喀兰尼）在《塔格里卜·安-塔赫迪布》中的概括，随即以该书所采用的那种简明扼要的方式，给出我们对他的更正，然后再呈上我们更正的证据。

It may be most appropriate to begin with the summary of Al-Hafizh (Al-Asqalani) in his “Taqrib At-Tahdhib”, followed immediately by our correction of him in a concise abridged manner like that employed in “Taqrib At-Tahdhib”, before presenting the evidence for our correction.

- 以下内容载于《Taqrib At-Tahdhib》（1/81/64）：[艾哈迈德·本·阿卜杜勒·贾拔尔·本·穆罕默德·阿尔-乌塔里迪，号艾布·欧麦尔·阿尔-库非，是ضعيف（弱）的，他传授的《Seera》（传记）是可靠的，属于第十层（即传述链的层级）。尚未确定艾布·达五德曾从他传述。他卒于第72年（即公元172年），享年95岁。]

- The following came stated in “Taqrib At-Tahdhib” (1/81/64): [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al- Kufi, is Da’if (weak) and his receiving of the Seera is authentic, from the tenth (i.e. level of chain). It has not been established that Abu Dawud related from him. He passed away in the 72nd year (meaning 172 AH) at the age 95].

这代表了来自阿勒-哈菲兹·伊本·哈哲尔的一个重大失误。

I state: This represents a major failing from Al-Hafizh ibn Hajar:

- 正确且公允的说法是，我们很快会提供证据：[艾哈迈德·本·阿卜杜勒·贾巴尔·本·穆罕默德·阿尔-乌太利迪，即艾布·欧麦尔·阿尔-库非，没有任何问题或瑕疵与他相关。他对《赛拉》（先知传记）的传授是可靠的，可以作为证据使用。他属于第十层（即传述链的层次）。他于第72年去世，享年95岁。]

- It is correct and fair, which we will provide evidence for shortly, for it to be said: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, has no issue or problem associated with him. His receiving of the Seera is authentic and he is reliable to be used as evidence. From the tenth (i.e. level of chain). He passed away in the 72nd year at the age 95].

Al-Hafizh将他列入其《Tabaqat Al-Mudallisin》(1/37/67)中的第三类,该类人数共计五十人,并陈述道:[Ahmad bin Abdul Jabbar Al-‘Utaridiy Al-Kufi是一位知名的Muhaddith(圣训学者),人们对他有所议论。Ibn ‘Adiy说:我不知道他有任何Munkar(即与可靠记载相悖)的传述。相反,人们把他说成是没有听过他所转述之人的话。] 我认为:这一陈述是Batil(虚假、无效的),应当从该书中删去,且不必用其他内容替代。下面我列出各位Imam关于此人的原文: - 在《Ath-Thiqat》(伊本·罕巴尔所著)(8/45/12178)一书中记载:[Ahmad bin Abdul Jabbar Al-‘Utaridiy,Abu ‘Umar,是库法人。据传Abu Bakr bin ‘Ayash和Ibn Idris曾从他那里转述,我们的同伴也从他那里转述。他或许有过错,但我未在他的圣训中见到任何迫使我们将其可信度降至Majruhin(即弱、被弃及不可信传述者)之列的情况。] - 在《Al-Jarh Wa At-Ta’dil》(伊本·阿比·哈提姆所著)(6/33/9424)中陈述:[Abdul Jabbar bin Kathir bin Sannan Al-Hanzhali Ar-Ruqiy从其父以及从Muhammad bin Bishr转述了先知(愿主赐福他并使他平安)的圣训,即他被命令向阿拉伯部落展示自己时的情形。我的父亲从他那里转述。我的父亲被问及此人时,便说:“Sheikh”。]

- Al-Hafizh considered him to be from the third class, whose number totalled fifty, in his “Tabaqat Al-Mudallisin” (1/37/67) stating: [Ahmad bin Abdul Jabbar Al-‘Utaridiy Al-Kufi was a well-known Muhaddith (scholar of Hadith), whom they spoke about. Ibn ‘Adiy said: I do not know of any Munkar (i.e. contrary to that which is authentic) report from him. Rather, they attributed to him that he had not heard from those he had narrated from]. I say: This statement is Batil (false/invalid) and should be removed from the book without being replaced with anything else. I now present the texts of the Imams concerning this man: - The following came mentioned in the book “Ath-Thiqat” (by Imam Ibn Hibban) (8/45/12178): [Ahmad bin Abdul Jabbar Al-‘Utaridiy, Abu ‘Umar, is from the people of Al-Kufa. It was related from Abu Bakr bin ‘Ayash and Ibn Idris that our companions narrated from him. He may have erred but I have not seen in his Hadith anything that obliges that he be moved in terms of trustworthiness to the Sunan of Majruhin (i.e. to the category of weak, abandoned and untrustworthy transmitters)]. - The following came stated in “Al-Jarh Wa At-Ta’dil” (by Ibn Abu Hatim) (6/33/9424): [Abdul Jabbar bin Kathir bin Sannan Al-Hanzhali Ar-Ruqiy related from his father and from Muhammad bin Bishr the Hadith of the Prophet (peace be upon him), when he was commanded to present himself to the Arab tribes. My father related from him. My father was asked about him and so he said “Sheikh”].

“以下内容见于伊本·哈哲尔的《Tahdhib At-Tahdhib》（1/44/88）：“（D - 阿布·达乌德）：艾哈迈德·本·阿卜杜·贾巴尔·本·穆罕默德·本·‘Umair·本·‘Utarid·本·Hajib·本·Zurarah·At-Tamimi Al-‘Utaridiy；阿布·‘Umar Al-Kufi，从伊本·吉亚斯、阿布·伯克尔·本·‘Ayash、阿布·穆阿维耶、尤努斯·本·布凯尔等人处传述。也有人说阿布·达乌德曾从他处传述。Al-Mizzi说：我对此不持立场。《Ash-Shuyukh An-Nubl》的作者没有提到他，阿布·‘Ali As-Sifar、Al-Mahamaliy、阿布·萨哈勒·本·吉亚德·At-Qattan、Al-Baghawi、伊本·达伍德、里德万·本·Jalinus、伊本·Al-Buhturi、阿布·‘Awanah、Al-Asamm和Khalq也都没有提到。伊本·阿布·哈提姆说：我曾记录（或抄录）过他的内容，但因人们对他议论纷纷，我便避免从他处传述。Al-Matin说：他曾撒谎。阿布·艾哈迈德·Al-Hakim说：在他们看来，他不可靠，并被‘Uqdah弃用。伊本·‘Adiy说：“我看到伊拉克人一致认为他薄弱。伊本·‘Uqdah没有从他处传述。他提到自己有一些他的文字（Qimtar），但他在从任何人处传述时都毫不迟疑（或不加谨慎）。”伊本·‘Adiy又说：“人们并不知道他传述过任何Munkar圣训（即因与可靠传述相悖而被弃的圣训）。他们只是以他未曾见过其所传述的人为前提，将他列为Da’if（弱传述人）。”Al-Asamm说：“我就Al-‘Utaridiy问过阿布·‘Ubaidah·本·Ahki·Hannad·本·As-Sariy，他说：（他）是Thiqah（可信赖的）。”阿布·伯克尔·本·Sadaqah说：“我听阿布·Kuraib说：艾哈迈德·本·阿卜杜·贾巴尔直接从阿布·伯克尔·‘Ayash处听取（传述）。”Hamza As-Sahmiy说：“我就他问过Ad-Daraqutni，他说：他没有问题。阿布·Kuraib称赞他。有人问他关于尤素福的Maghazi，他说：去Al-Kunas找一位年轻人，他与我们一同与他的父亲听过此书。”” al-Khatib说："Al-‘Utaridiy从他父亲那里，从Yunus传述，他曾遗失了一些关于Al-Maghazi的书页，这表明他是认真审慎的。至于Al-Matin所说他曾经撒谎，这一说法并不具体。如果他的意思是他曾经伪造圣训，那么这在Al-‘Utaridiy的圣训中是不存在的。如果他的意思是他曾经传述那些他并未见过的人的圣训，那么这是站不住脚的（Batil，无效），因为Abu Kuraib证实Al-‘Utaridiy曾听闻于Abu Bakr bin ‘Ayash。他在其大多数老师之前去世，除了Ibn Idris，后者在Ibn ‘Ayash之前一年去世。他的父亲可能较早开始教他，安拉至知。据说Ahmad（即Al-‘Utaridiy）生于177年，Ahmad bin Kamil说他卒于271年。而Ibn Sammak则说他于272年Sha'ban月在Kufa去世。我说：Ibn Al-Muadi、Ibn ‘Uqdah、Abu Ash-Sheikh和Al-Qurab也有类似的说法。Ibn Hibban在其《Ath-Thiqat》中说：他或许有过错，但我在他的圣训中没有见到任何足以使他在可信度上被归入Majruhin（即弱、被弃和不可信传述者）之列的内容。Al-Khalili说：他的圣训中没有Munkar（不可靠）的传述，然而他传述了那些属于过去时代的人的圣训，因此有人因此对他提出指控。” 关于Al-Hakim向Ad-Daraqutni提出的问题，我们的学者们对此意见不一。他并不属于圣训学者之列，而他的父亲是Thiqah（可信者）。【引文结束】

- The following came stated in “Tahdhib At-Tahdhib” (by Ibn Hajar) (1/44/88): “(D - Abu Dawud): Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-‘Utaridiy; Abu ‘Umar Al-Kufi, related from Ibn Ghiyath, Abu Bakr bin ‘Ayash, Abu Mu’awiyah, Yunus bin Bukair and others. It has also been said that Abu Dawud related from him. Al-Mizzi said: I didn’t take a position upon that. The author of “Ash-Shuyukh An-Nubl” did not mention him, nor did Abu ‘Ali As-Sifar, Al-Mahamaliy Abu Sahl bin Ziyad At-Qattan, Al-Baghawi, Ibn Dawud, Ridwan bin Jalinus, ibn Al-Buhturi, Abu ‘Awanah, Al-Asamm and Khalq. Ibn Abu Hatim said: I wrote about (or from) him but refrained from relating from him due to the great amount of talk of the people concerning him. Al-Matin said: He used to lie. Abu Ahmad Al-Hakim said: He is not strong in their view and was left by ‘Uqdah. Ibn ‘Adiy said: “I saw that the people of Iraq were agreed upon his weakness. Ibn ‘Uqdah did not relate from him. He mentioned that he had some writing (Qimtar) from him but that he did not use to have any hesitation (or caution) in respect to narrating from anyone”. Ibn ‘Adiy said: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from”. Al-Asamm said: “I asked Abu ‘Ubaidah bin Ahki Hannad bin As- Sariy concerning Al-‘Utaridiy and he said: (He is) Thiqah (trustworthy)”. Abu Bakr bin Sadaqah said: “I heard Abu Kuraib saying: Ahmad bin Abdul Jabbar heard (i.e. received directly) from Abu Bakr ‘Ayash”. Hamza As-Sahmiy said: “I asked Ad-Daraqutni concerning him and he said: There is no issue (or problem) in respect to him. Abu Kuraib commended him. He was asked about the Maghazi of Yusuf and said: Go to see a young man in Al-Kunas (place) who heard it alongside us with his father”. Al-Khatib said: “Al-‘Utaridiy related from his father, from Yunus some pages that he had lost from Al-Maghazi and this indicates to his careful consideration. As for the statement of Al-Matin stating that he used to lie. Then this is unspecified. If he meant by this, that he used to fabricate Hadith, then that is non-existent in respect to the Hadith pf Al-‘Utaridiy. If he meant by this, that he used to relate from those he had not met, then that is Batil (false/invalid) because Abu Kuraib testified that he (Al-‘Utaridiy) had heard from Abu Bakr bin ‘Ayash. He had died before his Shuyukh (teachers) apart from Ibn Idris who had died a year prior to Ibn ‘Ayash. It is permissible (or conceivable) that his father started early with him and Allah knows best. It has been said that the birth of Ahmad (i.e. Al-‘Utaridiy) was in the year 177 and Ahmad bin Kamil said that he died in the year 71. That is whilst Ibn Sammak said that he died in the month of Sha’ban of the year 272 in Kufa. I said: And similar to that was said by Ibn Al- Muadi, Ibn ‘Uqdah, Abu Ash-Sheikh and Al-Qurab. Ibn Hibban said in his “Ath-Thiqat”: He may have erred but I have not seen in his Hadith anything that obliges that he be moved in terms of trustworthiness to the Sunan of Majruhin (i.e. to the category of weak, abandoned and untrustworthy transmitters). Al-Khalili said: There are no Munkar narrations in his Hadith however he related from those who were from the past and accusations were made against him for that reason”. In respect to the questions of Al-Hakim posed to Ad-Daraqutni, our Shuyukh (scholars) have differed concerning him. And he was not from the people of the Hadith and his father was Thiqah (trustworthy)” [End of Quote].

以下内容见于《Tahdhib Al-Kamal》（作者为哈菲兹·米兹title）（1/378/65）： Wait, I must translate faithfully; "Tahdhib Al-Kamal" stays as original and the author's name is "Al-Hafizh Al-Mizzi". Corrected: 以下内容见于《Tahdhib Al-Kamal》（作者为Al-Hafizh Al-Mizzi）（1/378/65）：

- The following came mentioned in “Tahdhib Al-Kamal” (by Al-Hafizh Al-Mizzi) (1/378/65):

艾哈迈德·本·阿卜杜勒·贾巴尔·本·穆罕默德·本·欧迈尔·本·欧塔里德·本·哈吉布·本·祖拉拉·阿特-塔米米·阿尔-欧塔里迪，阿布·欧麦尔·阿尔-库非，从哈夫斯·本·吉雅斯、阿卜杜拉·本·伊德里斯、其父阿卜杜勒·贾巴尔·本·穆罕默德·阿尔-欧塔里迪，以及阿布·穆阿维叶·穆罕默德·本·哈齐姆·阿德-达里尔处传述（他从后者处学习了《古兰经注》），穆罕默德·本·富达伊勒·本·加兹万、瓦基尔·本·贾拉赫、优努斯·本·布凯尔·阿什-沙拜巴尼处传述（他从后者处学习了穆罕默德·本·伊斯哈格的《迈加齐》），以及阿布·伯克尔·本·阿雅什处传述。从他处传述的人有：阿布·达乌德、阿布·萨哈勒·艾哈迈德·本·穆罕默德·本·阿卜杜拉·本·济亚德·阿尔-坎坦·阿尔-纳赫维、阿布·伯克尔·艾哈迈德·本·希沙姆·本·胡迈德·阿尔-胡萨里、阿布·伯克尔·艾哈迈德·本·希沙姆·阿尔-安玛蒂、阿布·阿里·伊斯马仪·本·穆罕默德·阿萨法尔、侯赛因·本·伊斯马仪·阿尔-马哈米里、侯赛因·本·胡迈德·本·拉比尔·阿尔-拉赫米、哈姆扎·本·穆罕默德·本·阿拔斯·阿德-达赫甘、里德万·本·艾哈迈德·本·阿尔-贾利努斯·阿尔-赛达拉尼、赛义德·本·阿卜杜拉·阿尔-马赫拉尼、阿布·哲耳法尔·阿卜杜拉·本·伊斯马仪·本·易卜拉欣（以伊本·巴里亚·阿尔-哈希米著称）、阿布·伯克尔·阿卜杜拉·本·阿布·达乌德、阿卜杜拉·本·欧尔沃·阿尔-哈拉维、阿布·阿尔-卡西姆·阿卜杜拉·本·穆罕默德·本·阿卜杜勒·阿齐兹·阿尔-巴格维、阿布·伯克尔·阿卜杜拉·本·穆罕默德·本·欧拜德·本·阿布·阿德-敦亚、阿布·阿姆尔·奥斯曼·本·艾哈迈德·本·阿卜杜拉·本·叶齐德·阿德-达卡克（以伊本·阿萨玛克著称）、阿里·本·穆罕默德·本·欧拜德·阿尔-哈菲兹、欧麦尔·本·穆罕默德·本·布杰尔·阿尔-布杰拉伊、阿尔-卡西姆·本·扎卡里亚·阿尔-穆特里兹、穆罕默德·本·阿卜杜拉·本·赛义德·阿尔-马赫拉尼、穆罕默德·本·阿卜杜勒·哈米德·阿尔-阿斯塔拉巴迪、阿布·哲耳法尔·穆罕默德·本·阿慕尔·本·阿尔-布赫塔里·阿尔-拉扎兹、穆罕默德·本·阿尔-孟齐尔·阿尔-哈拉维·舒克尔、阿布·阿尔-阿拔斯·穆罕默德·本·叶尔古卜·阿尔-阿萨姆·阿尔-内沙布尔、迈蒙·本·伊斯哈格·阿尔-巴士拉，以及阿布·奥瓦纳·叶尔古卜·本·伊斯哈格·本·易卜拉欣·本·叶齐德·阿尔-伊斯法拉尼。 阿卜杜勒·拉哈曼·伊本·阿布·哈提姆说：“我曾记录过他的传闻（或关于他的记载），但因人们对他议论纷纷，我便不再从他处传述。”穆罕默德·本·阿卜杜拉·阿尔-哈达拉迈说：“他曾说谎。” 阿勒-哈基姆·阿布·阿卜杜拉·阿勒-哈菲祖说：“依他们的看法，他不可靠。阿布·阿巴斯·艾哈迈德·本·穆罕默德·本·赛义德（即伊本·欧格代）弃绝了他（即弃绝与他的关系）。”阿布·艾哈迈德·本·阿迪说：“我看到伊拉克人一致认定他的软弱。艾哈迈德·本·穆罕默德·本·赛义德（即伊本·欧格代）没有从他那里传述圣训。据提到，他有一些从他那里得来的文字（Qimtar），但他在从任何人那里传述圣训时从不有所顾忌（或谨慎）。”伊本·阿迪说：“没有人知道他传述过一段Munkar圣训（即因与可靠圣训相悖或存在缺陷而被摒弃的圣训）。相反，人们只是因为他未曾会见过他所传述的人，而将他归为Da'if（弱传述人）。”

“Ahmad bin Abdul Jabbar bin Muhammad bin ‘Umair bin ‘Utarid bin Hajib bin Zurarah At-Tamimi Al-Utaridiy, Abu ‘Umar Al-Kufi, related from Hafs bin Ghiyath, Abdullah bin Idris, his father Abdul Jabbar bin Muhammad Al-‘Utaridiy and Abu Mu’awiyah Muhammad bin Khazim Ad-Darir, (from whom) he took his Tafsir, Muhammad bin Fudail bin Ghazwan, Wakee’ bin Al-Jarrah, Yunus bin Bukair Ash-Shaibani, (from whom) he took the Maghaziy of Muhammad bin Ishaq, and Abu Bakr bin ‘Ayash. The following all related from him: Abu Dawud, Abu Sahl Ahmad bin Muhammad bin Abdullah bin Ziyad Al-Qattan An- Nahwiy, Abu Bakr Ahmad bin Hisham bin Humaid Al-Husari, Abu Bakr Ahmad bin Hisham Al-Anmatiy, Abu ‘Ali Isma’il bin Muhammad As-Saffar, Al-Hussein bin Isma’il Al- Mahamiliy, Al-Hussein bin Humaid bin Ar-Rabi’ Al-Lakhmi, Hamzah bin Muhammad bin Al-‘Abbas Ad-Dahqan, Ridwan bin Ahmad bin Al-Jalinus As-Saidalani, Sa’id bin Abdullah Al-Mahrani, Abu Ja’far Abdullah bin Isma’il bin Ibrahim (well-known as Ibn Bariya Al-Hashimi), Abu Bakr Abdullah bin Abu Dawud, Abdullah bin ‘Urwah Al-Harawi, Abu Al-Qasim Abdullah bin Muhammad bin Abdul ‘Aziz Al-Baghawi, Abu Bakr Abdullah bin Muhammad bin ‘Ubaid bin Abu Ad-Dunya, Abu ‘Amr Uthman bin Ahmad bin Abdullah bin Yazid Ad-Daqqaq (well-known as ibn As-Sammak), ‘Ali bin Muhammad Bin ‘Ubaid Al-Hafizh, ‘Umar bin Muhammad bin Bujair Al-Bujairiy, Al-Qasim bin Zakariya Al- Mutriz, Muhammad bin Abdullah bin Sa’id Al-Mahrani, Muhammad bin Abdul Hamid Al-Astrabadhi, Abu Ja’far Muhammad bin ‘Amr bin Al-Bukhtari Ar-Razzaz, Muhammad bin Al-Mundhir Al-Harawi Shukr, Abu Al-‘Abbas Muhammad bin Ya’qub Al-Asamm An-Naisaburi, Maimun bin Ishaq Al-Basari and Abu ‘Awanah Ya’qub bin Ishaq bin Ibrahim bin Yazid Al-Isfra’ini. Abdur Rahman Ibn Abu Hatim said: “I wrote from (or about) him but refrained from relating from him due to the great amount of talk of the people concerning him”. Muhammad bin Abdullah Al-Hadrami said: “He used to lie”. Al-Hakim Abu Abdullah Al-Hafizh said: “He is not strong in their view. He was abandoned (i.e. his relations) by Abu Al-‘Abbas Ahmad bin Muhammad bin Sa’id (i.e. Ibn ‘Uqdah)”. Abu Ahmad bin ‘Adiy said: “I saw that the people of Iraq were agreed upon his weakness. Ahmad bin Muhammad bin Sa’id (i.e. Ibn ‘Uqdah) did not relate from him. He mentioned that he had some writing (Qimtar) from him but that he did not use to have any hesitation (or caution) in respect to narrating from anyone”. Ibn ‘Adiy said: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic or due to a defect). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from”.

艾布·伯克尔·阿尔-赫推布说:我们从艾布·阿尔-伊兹·阿什-沙伊巴尼处得到消息,他从艾布·阿尔-亚曼·阿尔-肯迪处得到,后者从哈桑·穆罕默德·本·艾哈迈德·本·易卜拉欣·本·萨尔马·阿尔-萨伊格处得到,他讲述说,我们的一些谢赫对我们说:“那些贬低阿尔-乌塔里迪的人,只是因为他们说,他所转述的那些书是他父亲的书,而且他(虚假地)声称自己是与父亲一同听闻这些书的。”我们从艾布·萨伊德·阿尔-西尔菲那里得到消息,艾布·阿尔-阿拔斯·阿尔-阿萨姆说:我听到艾布·欧拜代·阿尔-萨里伊·本·叶哈雅·本·阿赫基·汉纳德问到阿尔-乌塔里迪,我的父亲也在场,他说:“他是可信的(Thiqah)。”艾布·萨德·阿尔-马利尼以授权(Ijazah)的方式讲述,得自阿卜杜拉·本·阿迪,从穆罕默德·本·艾哈迈德·本·哈姆丹,从艾布·伯克尔·本·萨达卡,他说:我听到艾布·库莱布说:“艾哈迈德·本·阿卜杜勒·贾巴尔曾直接从艾布·伯克尔·本·阿耶什听闻(圣训)。”阿里·本·穆罕默德·本·纳德尔说:我听到哈姆扎·本·优素福说:我曾就阿尔-乌塔里迪问过达拉古特尼,他说:“他没有问题(或没有瑕疵)。艾布·库莱布称赞过他。有人问到尤努斯·本·布凯尔的《Maghazi》(战役史)一书,他说:去看看在库纳斯(地名)的一位年轻人,名叫阿尔-乌塔里迪,他与他父亲一同在我们面前听过此书。于是我们去找他,他说他不知道此书在哪里。后来他在鸽子塔里找到了它,并从中转述。”艾布·阿尔-卡西姆·阿尔-阿兹哈里说:穆罕默德·本·胡迈德·本·穆罕默德·阿尔-拉赫米对我们说:我听到法官艾布·阿尔-哈桑·穆罕默德·本·萨利赫·阿尔-哈希米说:穆罕默德·本·阿尔-侯赛因·本·胡迈德·本·阿尔-拉比ʿ 从他父亲处讲述,他说:艾布·库莱布·穆罕默德·本·阿尔-阿拉厄开始为我们朗读尤努斯·本·布凯尔的《Maghazi》一书。他为我们读了一两次,然后一些圣训学者开始喧哗。他便中断朗读,并发誓不再为我们读。我们之后回去请他继续,他却拒绝了。 他说:“你们去找阿卜杜勒·贾巴尔·欧塔里迪,因为他曾与我们一同从尤努斯那里听过它的朗诵。”我们问:“如果他已经去世了呢?”他说:“那就从他的儿子那里听,因为他也曾与我们在一起。”于是,我们与一群圣训学者一同从他那里出发。我们打听阿卜杜勒·贾巴尔,有人告诉我们他已经去世了。我们接着打听他的儿子,被指引到了他的家。我们来到他那里,请求允许与他交谈,并向他说明了我们与阿布·库拉伊卜的事情:他指引我们去找他的父亲,然后又指引我们来找他。艾哈迈德正在和一只鸽子玩耍,他对我们说:“自从我们听过它以后,我就没有再看过它了。不过它就在一个存放书籍的储藏室里,你们去那里找吧。”我走了进去,找到了它,上面沾着鸽子粪。经查看,发现它是用一种古老的字体抄录的。于是我请他把它交给我,以便我出版它,他同意了。这就是所说的内容,或与之接近的内容。

Abu Bakr Al-Khatib said: From what we were informed by Abu Al-‘Izz Ash-Shaibani, from Abu Al-Yaman Al-Kindi, from Al-Hasan Muhammad bin Ahmad bin Ibrahim bin Sarma As-Sa’igh who related that some of our Shuyukh said to us: “Those who discredited Al- ‘Utaridiy only did so because they said that the books that he narrated from were the books of his father and that he (falsely) claimed to have heard them alongside his father”. We were informed by Abu Sa’id As-Sirfi that Abu Al-‘Abbas Al-Asamm said: I heard Abu ‘Ubaidah As-Sarriy bin Yahya bin Ahki Hannad and my father asked him concerning Al-‘Utaridiy and he said: “He is Thiqah (trustworthy)”. Abu Sa’d Al-Maliniy Ijazah related from Abdullah bin ‘Adiy, from Muhammad bin Ahmad bin Hamdan, from Abu Bakr bin Sadaqah who said: I heard Abu Kuraib saying: “Ahmad bin Abdul Jabbar had heard (i.e. received directly) from Abu Bakr bin ‘Ayash”. ‘Ali bin Muhammad bin Nadr said: I heard Hamza bin Yusuf saying: I asked Ad-Daraqutni concerning Al-‘Utaridiy and he said: “There is no issue (or problem) with him. Abu Kuraib commended him. He was asked about the (book) Maghazi of Yunus bin Bukair and he said: Go to see a young man in Al-Kunas (place), called Al-‘Utaridiy, who heard it alongside us with his father. So, we came to him and he said that he did not where it was (i.e. the book). He then found it in the tower of pigeons and narrated from it”. Abu Al-Qasim Al-Azhari said: Muhammad bin Humaid bin Muhammad Al-Lakhmi said to us: I heard Al-Qadi Abu Al-Hasan Muhammad bin Salih Al-Hashimi saying: Muhammad bin Al-Hussein bin Humaid bin Ar-Rabi’ related from his father who said: Abu Kuraib Muhammad bin Al-‘Alaa’ began to read to us the book of Al-Maghazi by Yunus bin Bukair. He read to us one session or two and then some of the people of Hadith began to be noisy. He then interrupted his reading and made an oath that he would not read to us. We then returned to him and asked him to resume but he refused. He said: “Go to Abdul Jabbar Al-‘Utaridi because he heard its reading alongside us from Yunus”. We asked: “And if he has already passed away?” He said: “Then listen to it from his son because he was present with us”. So, we set off from him with a group of the people of Hadith. We asked about Abdul Jabbar and it was said to us that he had passed away. We then asked about his son and were directed to his house. We arrived to him, sought permission to speak to him and made him aware of our story with Abu Kuraib ; that he had directed us to his father and then to him. Ahmad was playing with a pigeon and said to us: “Since the time that we heard it, I have not looked in it, however it is in a storage place containing books and so seek it there”. I went ahead, sought it and found it with pigeon droppings upon it. It was found that it had been recorded in an old script and so I asked him to give it me so that I publish it, which he did” This was what was said or close to it.

Al-Khatib说:Abu Kuraib是杰出、诚实、虔诚的学者之一,Abu ‘Ubaidah As-Sarriy bin Yahya也是一位伟大的学者;他是可信的(Thiqah),属于Al-‘Utaridiy那一代人。其中一人作证说他曾亲耳听闻(或直接接受),另一人则作证他的‘Adalah(品行可靠)。这确立了他良好的状况或地位,也确立了从他那里传述是被允许的。这是指在除这两人之外,没有任何陈述或观点确立了应当舍弃其圣训或搁置其传述的情况下而言。至于Al-Hadrami关于Al-‘Utaridiy所说的“他曾撒谎”,这是一句未加限定的陈述,需要加以考察和说明。如果他的意思是说他伪造圣训,那么就Al-‘Utaridiy的圣训而言,这是不存在的。如果他的意思是说他曾从未曾相见的人那里传述,那也是虚妄的(Batil),因为Abu Kuraib为他作证,说他曾与他一同从Yunus bin Bukair那里听闻(或接受)。同时也已确立,他曾从Abu Bakr ‘Ayash那里听闻。因此,不应当试图否认他从Hafs bin Ghiyath、bin Fudail、Wakee’和Abu Mu’awiyah那里听闻。那是因为Abu Bakr ‘Ayash先于他们所有人去世。至于Ibn Idris,他比Abu Ayash早一年去世,但这仍不妨碍他曾从其那里听闻。那是因为他的父亲是主要的圣训学者之一,因此可以设想他很早就开始向其学习(即在他非常年幼的时候)。事实上,Al-‘Utaridiy从他的父亲那里,由Yunus bin Bukair传述了Ibn Ishaq《Maghazi》中的一些手稿,而看来他未能亲自从Yunus那里听闻,因此是从他的父亲那里听闻(或接受)的,而他的父亲曾亲自从Yunus那里听闻。这表明他追求真理,并且在传述方面可靠。真主至知。 据说他生于伊历177年祭宰节(即回历十二月)的第十天。阿布·叶尔拉·海利勒·本·阿卜杜拉·海利里·古兹维尼(Abu Ya'la Al-Khalil bin Abdullah Al-Khalili Al-Qazwini)称他卒于伊历270年;艾哈迈德·本·卡米勒·古迪(Ahmad bin Kamil Al-Qadi)称他卒于伊历271年;而阿布·阿穆尔·本·萨马克(Abu 'Amr bin As-Sammak)和艾哈迈德·本·马哈茂德·本·苏拜哈(Ahmad bin Mahmud Bin Subaih)则称他卒于伊历272年。萨马克补充说,他是在沙阿班月于库法去世的。”[引文结束]

Al-Khatib said: Abu Kuraib was from the distinguished, truthful and pious scholars and Abu ‘Ubaidah As-Sarriy bin Yahya was also a great scholar; Thiqah (trustworthy) from the generation of Al-‘Utaridiy. One of these testified that he had heard (or received directly) and the other testified to his ‘Adalah (trustworthiness). That establishes his good condition or status and the permissibility of relating from him. That is in the case where no statement or view has been established by other than these two which would oblige discarding his Hadith or casting aside his reports. As for the statement of Al-Hadrami concerning Al-‘Utaridiy when he said that “He used to lie”, then this is an unspecified statement which requires examination and explanation. If he intended by this statement that he fabricated Hadith, then that is non-existent in respect to the Hadith of Al- ‘Utaridiy. And if he meant that he used to narrate from those he had not met, then that is also Batil (false/invalid) because Abu Kuraib testified for him that he had heard (or received) alongside him from Yunus bin Bukair. It has also been established that he heard from Abu Bakr ‘Ayash. As such, it should not be sought to be denied that he heard from Hafs bin Ghiyath, bin Fudail, Wakee’ and Abu Mu’awiyah. That is because Abu Bakr ‘Ayash passed away prior to all of them. As for Ibn Idris, then he passed away a year before Abu Ayash, yet this still does not prevent him having heard from him. That is because his father was from the main scholars of Hadith and it is conceivable that he started early with him (i.e. when he was very young). Indeed, Al- ‘Utaridiy related from his father from Yunus bin Bukair some papers from the Maghazi of Ibn Ishaq and it appears that he missed hearing it directly from Yunus and so heard (or received) it from his father who had heard from him. This indicates to his seeking the truth and his reliability in respect to relating, and Allah knows best. It has been said that he was born the 10th of Al-Ad’haa (i.e. Dhu l-Hijjah), in the year 177 AH and Abu Ya’la Al-Khalil bin Abdullah Al-Khalili Al- Qazwini stated that he died in the year 270 AH. Ahmad bin Kamil Al- Qadi said that he died in the year 271 AH, whilst Abu ‘Amr bin As- Sammak and Ahmad bin Mahmud Bin Subaih said that he passed away on the year 272 Ah. As-Sammak added that he passed away in Al-Kufa in the month of Sha’ban” [End of Quote].

我说:伊玛目艾哈迈德·本·阿迪(Ahmad bin ‘Adiy)的话:“没有人知道他叙述过‘Munkar’圣训(即因与可靠圣训相悖或因存在缺陷而被摒弃的圣训)。他们只是因为一个前提而将他列为Da'if(弱者),即认为他未曾见过他所转述的人”,这明确表明,除了人们对他所说的“他未曾见过他所转述的人”之外,他并不知道此人被列为Da'if(弱者)的原因。这是因为“只是”(إنَّما)一词属于阿拉伯语中的限定或约束形式。因此,那位名叫阿卜杜勒·卡迪尔·穆罕默迪(Abdul Qadir Al-Muhammadi)的人所主张的说法毫无意义。他在2007年3月19日于Ahl ul-Hadith网站上讨论“麦地那经卷”(Sahifah of Al-Madinah)的传述链(Asanid)时写道:[我说:从伊本·哈哲尔的这段话中并不能理解出他(即Al-‘Utaridiy)在传述生平(Seera)方面是可信的!他的本意仅仅是为了排除对他的Tadlis(误导性传述)的怀疑,因为他曾被指控有此行为,正如前文所述]。这段话取自Ahl ul-Hadith网站的存档,见于Shamela电子图书馆-2(51/390)。他的这番话毫无意义,因为此人被列为Da'if(弱者)只有一个单一的原因,即被指控有Tadlis(误导性传述):他使用“他向我们转述”(حَدَّثَنَا)这一措辞,由此招致对他说谎的指控,而不是使用“Al-‘An’anah”(العَنْعَنَة)[即在传述链中不说“某人告诉我们”、“他通知我们”或“我听到”,而是说“某人”“从”某人“从”某人等,重复使用“‘An”(从)一词],而可靠的Mudallisin(虽有误导传述但仍可信的传述人)正是采用这种方式。 所有这些都是Batil（虚妄/无效的），正如前面已经解释过的，后面还将进一步说明。

I say: The speech of Imam Ahmad bin ‘Adiy: “He is not known to have narrated a Munkar Hadith (i.e. one which is rejected because it opposes what is authentic or due to a defect). Rather, they only classified him as Da’if (a weak transmitter) upon the premise that he had not met those he related from” dictates decisively that he does not know the reason for his being classified as Da’if (weak), apart from that which had been said about him “That he had not met those he related from”. That is because the wording ‘only’ (امنَّ إ) is from the ِ forms of limitation or restriction (in the Arabic language). Consequently, there is no meaning to what the one called Abdul Qadir Al-Muhammadi claimed, when he wrote on the Ahl ul-Hadith platform, on 19/03/2007, during his discussion about the Asanid (chains of transmission) of the “Sahifah of Al-Madinah”, stating: [I say: It is not understood from this statement of Ibn Hajar that he (i.e. Al- ‘Utaridiy) is Thiqah (trustworthy) in respect to the Seera! Rather, his intention was merely to repel the suspicion of Tadlis (i.e. misrepresentation in the chain of transmission) from him because he had been accused of that, as has previously been mentioned”. This was taken from the archives of the Ahl ul-Hadith platform, found in the Shamela e-library - 2 (51/390). There is no meaning to his speech because the classification of the man being Da’if (weak)has one single reason, which is the accusation of Tadlis (misrepresentation) with his use of the wording “He related to us” (انَ َثَّدحَ ), which brought the accusation of lying against him, instead of “Al-‘An’anah” (ةنَ عَ نْ عَ لْ ا) [i.e. in his chain instead of stating “So and so told us” or “He informed us” or “I heard”, it was be said “so and so” reported “from” so and so “from” so and so etc.. with the repetition of ‘’An’ (from)], which is employed by the Thiqaat Mudallisin (those misrepresenting who are trustworthy). All of this Batil (false/invalid), as has been explained and will be explained further.

“关于此事的最终定论，见于《巴格达史》[阿勒-哈蒂布·阿勒-巴格达迪著]（4/262/2004）：”

- The final word in this matter came in the “Tarikh of Baghdad” [by Al-Khatib Al-Baghdadi] (4/262/2004):

（他是）艾哈迈德·本·阿卜杜勒·贾巴尔·本·穆罕默德·本·欧麦尔·本·欧塔里德·本·哈吉布·本·祖拉拉，艾布·欧麦尔·at-塔米米，以“欧塔里迪”之名广为人知，来自库法。他来到巴格达，并在那里传述圣训，他的传述来源包括：阿卜杜拉·本·伊德里斯·艾尔-奥迪、艾布·伯克尔·本·阿耶什、哈夫斯·本·吉雅司、穆罕默德·本·富达伊勒、瓦基尔和艾布·穆阿威叶。他从艾布·穆阿威叶处获得了《塔夫西尔》，从尤努斯·本·布凯尔处获得了穆罕默德·本·伊斯哈格的《战役史》。传述他圣训的人有：艾布·伯克尔·阿德-敦亚、艾布·卡西姆·al-巴格维、卡西姆·本·扎卡里亚·al-穆特里兹、叶海亚·本·穆罕默德·本·赛义德、艾布·伯克尔·本·艾布·达五德、侯赛因·本·伊斯玛仪·al-马哈米利、里德万·本·艾哈迈德·as-赛达拉尼、伊斯玛仪·本·穆罕默德·as-萨法尔、穆罕默德·本·阿慕尔·ar-拉扎兹、艾布·阿慕尔·本·as-萨马克、哈姆扎·本·穆罕默德·ad-达赫坎、艾布·萨哈勒·本·吉雅德·al-卡坦，以及艾布·贾法尔·本·巴里叶·al-哈希米等人。 艾布·欧麦尔·阿卜杜勒·瓦希德·本·穆罕默德·本·阿卜杜拉·本·马哈迪向我们转述，他是从卡迪艾布·阿卜杜拉·侯赛因·本·伊斯玛仪·al-马哈米利处听来的，以口述的形式，时间是公元329年，内容是：艾哈迈德·本·阿卜杜勒·贾巴尔·本·穆罕默德说：尤努斯（即本·布凯尔）向我们转述，他从米斯阿尔·本·卡达姆处听来，米斯阿尔从阿舍卜·本·艾布·阿什-沙塔处听来，阿舍卜从一位来自凯娜尼的人处听来，那人说：我听到安拉的使者ﷺ说：“众人啊，你们说‘除安拉外别无应受崇拜者’，你们就会成功。” 希拉勒·本·穆罕默德·本·贾法尔·al-哈法尔转述：他从伊斯玛仪·本·穆罕默德·as-萨法尔处听来，后者从艾哈迈德·本·阿卜杜勒·贾巴尔·al-欧塔里迪处听来，后者从艾布·伯克尔·本·阿耶什处听来，阿耶什从阿绥姆·本·孜尔·本·胡拜什处听来，胡拜什从阿卜杜拉处听来，阿卜杜拉说：我听到安拉的使者ﷺ说：“谁故意假借我的名义撒谎，就让他预备好自己在火狱中的座位。” 卡迪艾布·伯克尔·艾哈迈德·本·侯赛因·本·艾哈迈德·al-哈拉西转述：他从艾布·阿拔斯·穆罕默德·本·雅古布·al-阿萨姆处听来，后者从艾哈迈德·本·阿卜杜勒·贾巴尔·al-欧塔里迪处听来，他转述其父亲告诉他说：“我出生于公元177年，即左勒历希贾月的宰海月十日。” Abu Sa'id Al-Malini 讲述给我们,他引自 Abdullah bin 'Adiy al-Hafizh,后者说:[关于 Ahmad bin Abdul Jabbar Al-'Utaridiy,我看到伊拉克人一致认为他是 Da'if(弱)。Ahmad bin Muhammad bin Sa'd 过去不从他那里传述,并提到他从他那里有很多(传述)。Ibn 'Adiy 说:"关于 Al-'Utaridiy,我不知道他所传的任何 Munkar(难懂/不可靠)的圣训。他们之所以将他列为 Da'if,只是因为他没有见过他所传述的那些人。"Ahmad bin Abu Ja'far Al-Qati'iy 讲述给我们,他引自 Abu 'Umar 和 Uthman bin Muhammad bin Ahmad bin Al-'Abbas Al-Makhrami,后者引自 Ja'far bin Muhammad bin Nadir Al-Khuldiy,他说:Muhammad bin Abdullah Al-Hadrami 说:[Ahmad bin Abdul Jabbar Al-'Utaridiy 曾经说谎。]我们的一些 Shuyukh(学者/老师)告诉我,那些贬低 Al-'Utaridiy 的人之所以这样做,只是因为他们说:他所传述的那些书是他父亲的书,而他声称是与父亲一同听过这些书的。" Abu Sa'id Muhammad bin Musa bin Al-Fadl bin Shadhan As-Sirfi 讲述给我们,他引自 Abu Al-'Abbas Muhammad bin Ya'qub Al-Asamm,他说:我听到 Abu 'Ubaidah As-Sarriy bin Yahya bin Akhi Hannad 问我父亲关于 Al-'Utaridiy Ahmad bin Abdul Jabbar 的情况,他说:"(他是)Thiqah(可信的)。" Abu Sa'd Al-Malini 以 Ijazah(授权)的方式告诉我们,他引自 Abdullah bin 'Adiy,后者引自 Muhammad bin Ahmad bin Hamdan,他说:Abu Bakr bin Sadaqah 告诉我:他说:我听到 Abu Kuraib 说:Ahmad bin Abdul Jabbar Al-'Utaridiy 确实从 Abu Bakr bin 'Ayash 听过(或直接领受过)。'Ali bin Muhammad bin Nadr 告诉我:他说:我听到 Hamza bin Yusus 说:我问过 Abu Al-Hasan Ad-Daraqutni 关于 Ahmad bin Abdul Jabbar Al-'Utaridiy 的情况,他说:对他没有任何问题(或毛病)。他受到了 Abu Kuraib 的称赞。 据传他被问及尤努斯·本·布卡伊尔的《马加齐》，于是说道：“在一个名叫库纳斯的地方，经过一位名叫阿尤塔里迪的年轻人，他曾与父亲一同从我们这里听讲。我们来到他那里，他说：‘我不知道它在哪里’（即指抄本）。随后他找到了它，它放在鸽舍里，并通过它进行讲述。”阿布·卡西姆·阿兹哈里告诉我：他说，阿布·巴克尔·穆罕默德·本·胡迈德·本·穆罕默德·拉赫米说：我听到卡迪·阿布·哈桑·穆罕默德·本·萨基赫·哈希米说：穆罕默德·本·侯赛因·本·胡迈德·本·拉比尔告诉我：他说：[阿布·库莱布·穆罕默德·本·阿拉厄开始为我们诵读尤努斯·本·布卡伊尔的《马加齐》。他给我们读了一两次聚会的内容，之后一些圣训学者发出喧哗和吵闹。因此，他中断了诵读，并发誓不再为我们读下去。我们（后来）回到他那里，请他继续，但他拒绝了，并告诉我们：“去找阿卜杜勒·贾巴尔·阿尤塔里迪，因为他曾与我们一同从尤努斯那里听讲原本。”于是我们问他：“如果他已经去世了呢？”他回答：“那就从他的儿子艾哈迈德那里听，因为他当时也在场。”于是我们与一群圣训学者（学生）一同前往，打听阿卜杜勒·贾巴尔，得知他已去世。我们又询问他的儿子，被指引到他的住所。我们到达后请求会见，向他说明了我们与阿布·库莱布之间的事情，以及他如何指引我们去找他的父亲和他本人。艾哈迈德正在逗弄一只鸽子，他说：“自从我听过它以后，就再没有看过它。不过，它存放在一个装有书籍的储藏处，你们到那里去找吧。”我照他说的去做，找到了它，上面还有鸽粪。他曾与父亲一同用旧式字体听讲并抄录下来，于是我请他把它交给我，以便我将其出版，他同意了。以上是所说的内容，或与此接近。] 艾卜·库来卜是杰出、诚实且虔诚的学者之一,艾卜·欧拜德·阿s-萨里伊·本·叶哈亚也是一位伟大的学者;他是Thiqah(可信赖者),属于阿尔-欧塔里迪一代。其中一人作证他曾亲自听闻(或直接接受),另一人作证他的ʿAdalah(正直可靠)。这确立了他良好的品行与地位,也确立了从他传述的许可性。这是在没有其他人确立任何陈述或观点、足以迫使舍弃其圣训或搁置其传述的情况下而言。至于哈德拉米关于阿尔-欧塔里迪所说的"他惯于撒谎"这句话,这是一句未加限定的陈述,需要加以考察和解释。若他的意思是说阿尔-欧塔里迪伪造圣训,那么就圣训而言,这在阿尔-欧塔里迪身上并不存在。若他的意思是说阿尔-欧塔里迪惯于转述他未曾见过之人的话,那么这也是无效的,因为艾卜·库来卜为他作证:他曾与艾卜·库来卜一同从尤努斯·本·布凯尔处听闻。还有记载证明他曾从艾卜·巴克尔·阿亚什处听闻。因此,不应该否认他从哈夫斯·本·吉雅特、本·福达伊勒、瓦基尔和艾卜·穆阿威叶处听闻。原因是艾卜·巴克尔·阿亚什先于他们all去世。至于伊本·伊德里斯,他比阿亚什早一年去世,但这仍不妨碍他曾从阿亚什处听闻,因为他的父亲是圣训界的主要学者之一,而他很可能在年幼时就开始向他学习。事实上,阿尔-欧塔里迪曾通过其父从尤努斯·本·布凯尔处转述了伊本·易司哈格《马格哈兹》中的一些篇章,看来他未能亲自从尤努斯处听闻,于是是从其父处听闻的,而其父曾亲自从尤努斯处听闻。这表明他追求真理,并且在转述方面是可靠的。安拉至知。 我从艾哈迈德·本·卡米勒·古德尔（Ahmad bin Kamil Al-Qadi）那里转述，他说：阿尔-欧泰里迪（Al-‘Utaridiy）于公元271年在库法去世。哈桑（Al-Hasan）说：阿布·阿穆尔·本·阿斯-萨马克（Abu ‘Amr bin As-Sammak）说：阿尔-欧泰里迪于公元272年舍尔邦月在库法去世。阿布·努艾姆·阿尔-哈菲兹（Abu Nu’aim Al-Hafizh）告诉我们，他说：我听阿布·穆罕默德·阿卜杜拉·本·穆罕默德·本·贾法尔·本·海延（Abu Muhammad Abdullah bin Muhammad bin Ja’far bin Hayyan）说：我听艾哈迈德·本·马哈茂德·本·苏拜赫（Ahmad bin Mahmud bin Subaih）说：艾哈迈德·本·阿卜杜勒·贾巴尔·阿尔-欧泰里迪于公元272年去世。”[引文结束]。

关于“قِمَطْر”一词（出现在学生们请阿塔里迪（Al-‘Utaridiy）为他们诵读尤努斯·本·布凯尔（Yunus bin Bukair）所著《迈加齐》（Al-Maghazi）一书的那段叙述中），它在古典辞书中有多种可能的含义，但在该叙述的语境中最为恰当的，是《穆赫塔尔·阿塞哈》（Mukhtar As-Sihhah，1/230）中所提到的解释：【قِمَطْر 与 قِمَطْرَة：用来保存或收藏书籍的器具。】

- In respect to the word Qimatr (which came in the narration where the students sought out Al-‘Utaridiy to read to them the book of Al- Maghazi by Yunus bin Bukair) then it has various possible meanings in the classical dictionaries but the most correct in the context of the narration is what was mentioned in Mukhtar As-Sihhah (1/230): [Qimatr and Qimatrah: “What the books are preserved or maintained in”].

（译者注：我在此省略了《Lisan al-‘Arab》和《Mukhtar as-Sihhah》中关于“Qimatr”一词含义的译文，因为这对英文读者并无益处，且难以有效地再现。我只摘选了《Mukhtar as-Sihhah》中明确说明所需含义的部分。） 我说：第一，据传述者一致认定，Yunus bin Bukair 卒于公元199年，Abdullah Ibn Idris 卒于公元192年。假设他于年初，比如穆哈兰月去世，那么Ahmad bin Abdul Jabbar 应当在前一年191年的Dhu l-Hijjah月10日已满十四岁。这大约与Imam Abu Hatim Ar-Raziy 启程求学时的年纪相当，那时他还未留胡须，脸上连一根毛都没有。可以确定的是，Abdul Jabbar 从儿子年幼时起就带他去拜见各位Shuyukh（学者）。因为他曾亲自听闻或直接从Abu Bakr ‘Ayash 处学习，而后者卒于Abdullah ibn Idris 去世后一两年。这一点得到了Imam Al-Hujjah Ath-Thabt（可靠且权威的来源）Abu Kuraib Muhammad bin Al-‘Alaa’ Al-Hamdani 的证实。那一代人中，有一批人的父亲在他们幼年时就开始带他们从学者那里听讲和学习。例如，Abdur Razzaq 的传述者之一 Ishaq bin Ibrahim Ad-Dabari，七岁时就被父亲带去接受（知识）；At-Tabarani 则在十三岁时开始接受学习。因此，没有理由怀疑他（Ahmad bin Abdul Jabbar）曾与父亲一同从学者那里受学。事实上，这代表着两人共同受学，同时Abdul Jabbar 负责书写，Ahmad 则在父亲面前第二次诵读，而他的父亲本人就是Shuyukh Ath-Thiqat（可信赖的学者）之一。 因此，这算作第三次听闻或领受，代表了可靠性的最高程度。

(Translators note: I have left here the translation of what came in Lisan Al-‘Arab and Mukhtar As-Sihhah concerning the meaning of the word Qimatr, because it would not benefit the English reader, in addition to it being difficult to reproduce productively. I have just selected the part in Mukhtaar As-Sihhah where it states the desired meaning clearly) I say: Firstly: Yunus bin Bukair passed away in the year 199 AH and Abdullah Ibn Idris in the year 192 AH, as agreed upon by the transmitters. If we were to assume that he passed away at the beginning of the year, in Muharram, for instance, then Ahmad bin Abdul Jabbar would have completed the 14th year of his life on the 10th of Dhu l-Hijjah of the previous year 191 Ah. This was about the same age as Imam Abu Hatim Ar-Raziy when he embarked upon his journey, at a time when he was beardless and yet to have a single hair upon his face. What is decisively certain is that Abdul Jabbar brought his son along with him, from an early age, to the Shuyukh (scholars). That is because he had heard or learnt directly from Abu Bakr ‘Ayash, who passed away a year or two after Abdullah ibn Idris. That was confirmed by the testimony of the Imam Al-Hujjah Ath-Thabt (authoritative and reliable source) Abu Kuraib Muhammad bin Al- ‘Alaa’ Al-Hamdani. That generation contained a group of those whom their fathers began their listening and learning with scholars at a very early age. For example, Ishaq bin Ibrahim Ad-Dabari, one of the relators of Abdur Razzaq, was seven years old when his father took him to receive (the knowledge) and At- Tabarani was receiving at the age of 13. As such, there is no cause for doubting that he (Ahmad bin Abdul Jabbar) received from the scholars alongside his father. Indeed, that represented receiving of two men, alongside the writing of Abdul Jabbar and the reading of Ahmad upon his father a second time, whilst his father himself was from the Shuyukh Ath-Thiqat (Trustworthy and reliable scholars). This therefore counts as a third hearing or instance of receiving and represents the height of reliability.

其次:请思考艾哈迈德·本·阿卜杜勒·贾巴尔的话。他说:“自从我听到它以后,我就没有再翻看过它。不过,它被保存在一个放有书籍的储藏处,你们可以到那里去找。”我照他说的去做,找到了它,上面还有鸽子粪。他当年是与父亲一同听讲并抄录的,所用的是旧式字体。于是我请求他把它交给我,以便出版,他也答应了。这说明,这部书是他父亲的书,被妥善保存在一个专门存放书籍的柜子(Qimatr)里。这个柜子位于鸽舍之中,而鸽舍是房屋中最高的地方,靠着风的持续流动而自然通风。与伊拉克房屋底层所担心的水淹或潮湿相比,存放在这样的地方的东西几乎无需担心。鸽舍是加固过的,雨水不可能到达那里。这一点也可以从侯赛因·本·胡迈德·本·阿尔-拉比的证词中看出:他说他发现此书以旧式字体书写,保存完好,没有任何缺损。随后他询问艾哈迈德·本·阿卜杜勒·贾巴尔能否出版此书。柜子上的鸽子粪并没有对此书造成损害,因为侯赛因·本·胡迈德·本·阿尔-拉比证明此书保存完好、没有缺陷,适合出版。这就是伊玛目哈提卜·巴格达迪理解他所叙述的这个故事的方式,真主至知。因此,他没有看到任何理由去质疑或怀疑艾哈迈德·本·阿卜杜勒·贾巴尔。

Secondly: Contemplate the speech of Ahmad bin Abdul Jabbar, when he said: “Since the time that I heard it, I have not looked in it. However, it is kept in a place of storage containing books and so seek it there. I did that and sought it out. I located it and it had pigeon droppings upon it. He had listened to (and transcribed) it with his father in an old script, so I asked him to give it to me so that I could publish it, which he did”. This indicates that its book, which was the book of his father, was preserved and maintained inside a Qimatr (i.e. special place for the preservation of books). This Qimatr was in the pigeon tower, which is the highest place in the house, which is aired naturally by the constant movement of the wind. There is no fear in respect to what is kept in such a place from flooding or dampness compared to what is feared in respect to that which is on the lower floors of the houses of Iraq. The pigeon tower is therefore reinforced and it was not possible for rain to reach it. That is also clear from the testimony of Al-Hussein bin Humaid bin Ar-Rabi’ when he said that he found the book written in an old script, in a sound condition and free of defect. He then asked Ahmad bin Abdul Jabbar if he could publish it. The presence of the pigeon droppings upon the Qimatr did not bring harm to the book as Al-Hussein bin Humaid bin Ar-Rabi’ testified to the book being in sound condition, with no defect, and suitable to be published. This is, and Allah knows best, how Imam Al- Khatib Al-Baghdadi understood this story which he presented. And as such, he did not see any cause to discredit or cast doubt upon Ahmad bin Abdul Jabbar.

因此，名为阿卜杜勒·卡迪尔·穆罕默迪的人在2007年3月19日于“圣训派”（Ahl ul-Hadith）平台上所发表的言论，在关于《麦地那经卷》（Sahifah of Al-Madinah）传述链的问题上，毫无意义。他说：[如果这个故事得到确认，那么该传述者因为忘记并未想起，就将其（凭记忆）的记忆力归为弱。这也说明他对这部书的关注是薄弱的，因为他把它留在了有鸽子的塔楼里，以至于书上都有鸽粪！因此，此人是达因弱者（Da'if），正如专攻此领域的伊玛目们所述。] ——《沙梅拉电子图书馆》（Shamela e-library）中的2（51/390）。他的这番话在以下几个理由上毫无意义：

There is therefore no meaning to the claim of the one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on 19/03/2007, when speaking about the chains of transmission of the Sahifah of Al-Madinah: [If this story is affirmed, then the narrator classifies his memory (by heart) as being weak as he had forgotten it and did not recall it. It also made clear the weakness of his concern to it (the book) as he had left it in the tower with pigeons, to the point that it had pigeon droppings upon it! Consequently, the man is Da’if (weak) just as the Imams who specialise in this matter have stated] – 2 (51/390) in the Shamela e-library. His speech holds no meaning at all for the following reasons:

1) 这本书被保存在一个专为此目的制造的Qimatr（一种柜子）中，得以妥善保管。鸽子塔是这类房屋中最适合保存的地方，例如艾哈迈德·本·阿卜杜勒·贾巴尔所居住的房子，因为他并不属于能够租得设有独立藏书储藏空间房屋的富人。此外，出版人侯赛因·本·胡迈德·本·阿尔-拉比尔证明了这本书状况良好，已可出版。

1) The book was preserved and kept safe in a Qimatr manufactured specifically for that purpose. The pigeon tower is the best place for preservation in houses such as that which Ahmad bin Abdul Jabbar resided in, as he was not from the rich who were able to rent a house which had an independent storage facility for books. In addition, the publisher Al-Hussein bin Humaid bin Ar-Rabi’ testified to the sound condition of the book and its readiness to be published.

2) 至于“精通此道的伊玛目们已经指出”这句话，那么艾布·库拉布、艾德-达拉库特尼、艾布·艾哈迈德·本·阿迪伊和艾尔-赫推卜·艾尔-巴格达迪都没有把他列为“达事夫”（传述上的弱者）。达拉库特尼是他那个时代公认的伊玛目，他都没有把他列为达事夫，这一点本身就应当足够。那么，这个名叫阿卜杜勒-卡迪尔·艾尔-穆罕麦迪的人到底在说哪些伊玛目呢？！ 每种病都有可以治疗的药，唯独愚昧无药可医。 总结如下：伊本·哈哲尔（Al-Hafidh）对他地位的概括是无效或错误的，而我们对他地位的概括是正确的，并且确定无疑，没有丝毫怀疑：[艾哈迈德·本·阿卜杜勒-扎巴尔·本·穆罕默德·艾尔-乌塔里迪，又名艾布·欧麦尔·艾尔-库菲，没有任何问题或瑕疵。他对Seera（先知传记）的传述是真实可靠的，可以作为证据使用。他属于第十层（即传述链的层级）。他在72年（即公元272年）去世，享年95岁。]

2) As for the statement “the Imams who specialise in this matter have stated”, then Abu Kuraib, Ad-Daraqutni, Abu Ahmad bin ‘Adiy and Al- Khatib Al-Baghdadi did not classify him as being Da’if (weak in terms of transmission). The fact Ad-Daraqutni, who was the uncontested Imam of his era, did not classify him as Da’if should be sufficient in itself. So, which Imams is this man called Abdul Qadir Al-Muhammadi talking about?! For every ailment there is a medicine that can be used for treatment Except for foolishness which can not be treated The summary conclusion is therefore: The invalidity or falseness of the summary of Al-Hafidh (Ibn Hajar) concerning his status and the correctness of our summary of his status, with certainty and without the least amount of doubt: [Ahmad bin Abdul Jabbar bin Muhammad Al-‘Utaridiy, Abu ‘Umar Al-Kufi, has no issue or problem associated with him. His receiving of the Seera is authentic and he is reliable to be used as evidence. He was from the tenth (i.e. level of chain). He passed away in the 72nd year (meaning 272 AH) at the age 95].