或许，要全面而平衡地了解伊玛目、哈菲兹·尤努斯·本·布凯尔·本·瓦西勒·库菲·沙依巴尼的生平，最好的起点是《诸圣传记》（Siyar A’alam An-Nubulaa’）一书中的记载。

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’”:

以下内容记载于《Siyar A'alam An-Nubulaa'》[附带符号，依据印刷本]（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”——伊玛目、哈菲兹、诚实可信者（Saduq）；《Al-Maghazi》与《As-Siyar（Seera）》的作者。他又被称为：Abu Bukair。他的别称（Kinayah）为Abu Bakr Al-Kufi、Al-Hammal，他是Bakr与Abdullah的父亲。他从以下人士传述圣训：Hisham bin ‘Urwah、Sulaiman Al-Aa’mash、Talha bin Yahya、Zakariya bin Abu Za’idah、Muhammad bin Ishaq（他从其传述甚多）、‘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（《Al-Harir》的作者）、Hajjaj bin Abu Zainab、Shu’bah以及Khalq。以下人士则从他那里传述圣训：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等人。‘Abbas转述自Ibn Ma’een（他说）：[他是Saduq（诚实可信者）]。Mudar bin Muhammad与Uthman bin Sa’id转述自Ibn Ma’een：他是Thiqah（可靠可信者）。Uthman bin Sa’id评价他说：[他没有任何问题或瑕疵]。Ibrahim bin Abdullah bin Al-Junaid转述自Yahya bin Ma’een，后者说：[他（Abu Bukair）是Thiqah Saduq（可靠诚实者）]。然而，他曾与富有的Ja’far bin Yahya Al-Barmakiy交往。后来有人对他说：“他们因这样那样的理由指控他（即Abu Bukair）是Zindiq（异端者）。”他便说：[这是谎言]。Yahya接着说：[我看见Abu Shaib’ah的两个儿子来到他面前，他却把他们打发走了。他们向他索要一本书，他没有给他们。之后他们便离开，并议论他。] 艾哈迈德·本·阿卜杜拉·阿尔-伊吉利说:[关于巴克尔·本·尤努斯·阿布·布凯尔:他没有任何问题或瑕疵与之相关。他的父亲在贾法尔(统治)时期主管不公正的法庭,有人将他们两人(即他和他的父亲)都列为达伊夫(在接受圣训方面较弱)]。伊本·阿布·哈提姆说:[有人问阿布·祖尔阿:“你对他有什么不满意的地方?”他回答说:“至于圣训方面,我不了解他。”阿布·哈提姆说:他的地位是صدق(诚实可信)]。阿布·欧贝德转述阿布·达乌德的话说:[他在我看来不是可以作为证据的权威来源。他采用了伊本·伊斯哈格的言论,然后将其与圣训相连。他是通过转述(يرلاب)从伊本·伊斯哈格处听到(接受)的]。尔-纳萨伊说:[他不够强]，又有一次说:[他是达伊夫](弱)。伊本·罕班将他列为强者,与其他人一同。也有传述来自伊本·马因,他说:[他是塞给(可靠、值得信赖),只是他是遵循统治者的穆尔吉者]。阿布·伊斯哈格·阿尔-朱兹贾尼说:[他的事情应当仔细考虑(或核实)]。阿里·本·阿尔-马迪尼说:[我曾从他那里记录,但我不从他那里转述]。穆罕默德·本·奥斯曼·本·阿布·沙伊巴说:[叶哈雅·本·阿尔-希玛尼对我说:“我不允许从尤努斯那里转述(圣训)”]。穆罕默德·本·阿卜杜拉·本·努迈尔和乌贝德·本·亚伊什说:[他是塞给(可靠、值得信赖)。穆斯林在Shawahid中从他那里转述,但不在Usool中(译者注:Usool是传述链(Isnad)最强的圣训,Shawahid是那些不那么强的圣训。据说穆斯林每章(或每个主题)先列Usool,然后列Shawahid)]。阿卜杜勒·拉赫曼·本·萨利哈转述:尤努斯向我们转述,从尤努斯·本·阿穆尔,从他的父亲,从巴拉厄,从宰德·本·哈里萨,他说:“真主的使者啊! “你与我、与哈姆扎·本·阿卜杜勒·穆塔利卜结为了兄弟。”

“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”.

尤努斯于伊历199年去世，享年接近80岁。阿布·贾法尔·本·穆盖伊尔和一群人（Jama'ah）告诉我们：他们说：叶海亚·本·库迈拉转述自舒赫达，舒赫达转述自阿布·安·加利卜·阿尔-巴基拉尼，阿布·阿里·本·沙丹转述自艾哈迈德·本·乌斯曼·阿尔-阿达米，阿卜杜拉·本·伊斯玛仪·阿尔-哈希米、阿布·萨哈勒·本·齐亚德和乌萨曼·本·阿尔-萨马克（他们都说）：艾哈迈德·本·阿卜杜勒·贾巴尔告诉我们，他转述自尤努斯·本·布凯尔，布凯尔转述自希沙姆·本·欧尔沃，欧尔沃转述自他的父亲，他的父亲转述自阿伊莎，她说："我母亲照料我，想用一些油脂把我养胖，好把我献给安拉的使者ﷺ。这样做没有成功，直到我吃了黄瓜拌椰枣。之后我便达到了可能达到的最佳丰满程度。"【引文结束】

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].

以下内容载于《Al-Kamil Fee Du'afaa Ar-Rijal》一书(8/521/2084):

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

关于尤努斯·本·布卡伊尔·沙伊巴尼·库法（绰号阿布·伯克尔）：我从伊本·哈马德处听闻，阿萨迪说：[关于尤努斯·本·布卡伊尔，应当谨慎对待其事（或予以核实），因为他偏离了正道（塔里格）]。优素福·本·易卜拉欣·塔巴里转述自艾哈迈德·本·阿布·凯塞玛，后者转述自乌拜德·本·雅伊什，再转述自尤努斯·本·布卡伊尔和阿布·伯克尔·沙伊巴尼，而他是可信的（谢格，可靠）。阿布·雅拉转述说：我听到卡西姆·本·阿布·沙伊巴说：尤努斯·本·布卡伊尔向我们转述（他是来自努迈尔的一位长老）。有人转述给我们：穆罕默德·本·叶哈雅·本·阿丹和侯赛因·本·伊亚德，二人都来自埃及，说：有人转述给我们：易卜拉欣·本·阿布·达吾德曾向穆罕默德·本·阿卜杜拉·本·努迈尔询问关于尤努斯·本·布卡伊尔的情况？

“(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?

他回答说:[可以接受的、可信赖的(thiqah,意为可靠、值得信任)],并且他详细地讲述了。他说:我曾就尤努斯·本·布凯尔向叶哈亚·本·马因请教,他说:(他是)Saduq 穆斯林(诚实的)。穆罕默德·本·阿里转述自奥斯曼:我曾就尤努斯·本·布凯尔及其圣训向叶哈亚·本·马因请教。他说:[可信赖、可靠]。奥斯曼说:[关于尤努斯存在争议]。另一次奥斯曼说:[因此,尤努斯·本·布凯尔并无与之相关的问题或缺陷]。阿卜杜勒从欧格白·本·穆克拉姆转述,欧格白从尤努斯·本·布凯尔转述,尤努斯从希沙姆·本·欧尔沃转述,希沙姆从其父转述,其父从阿伊莎转述:先知ﷺ说:“清洁应以三块石头进行”。此段圣训也以完整连贯(从头到尾完全相连)的形式由穆吉拉·本·阿卜杜勒·拉赫曼和穆巴希尔·本·欧拜德等人转述。伊本·纳吉亚转述自穆罕默德·本·伊斯玛仪·布哈里,布哈里转述自欧拜德·本·雅伊什,欧拜德转述自尤努斯·本·布凯尔,尤努斯转述自希沙姆·本·欧尔沃,希沙姆转述自艾布·阿兹-齐纳德,艾布·阿兹-齐纳德转述自阿尔-阿拉吉,阿尔-阿拉吉转述自艾布·胡莱赖ра:安拉的使者ﷺ说:“达贾尔不会降临(即进入)麦地那”。阿卜丹转述自巴基亚,巴基亚转述自伊本·穆克拉姆,伊本·穆克拉姆转述自尤努斯·本·布凯尔,尤努斯转述自希沙姆·本·欧尔沃,希沙姆转述自艾布·阿兹-齐纳德,艾布·阿兹-齐纳德转述自阿尔-阿拉吉,阿尔-阿拉吉转述自艾布·胡莱赖:[安拉的使者ﷺ说:“麦尔彦之子尔萨将降临,并在人间停留四十年”。有人问:“艾布·胡莱赖啊,一年会像一年一样吗?”他说:“这是这样说的”]。

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 转述自 ‘Uqbah bin Mukram，从 Yunus bin Bukair，从 Hisham bin ‘Urwah，从 Abu Az-Zinad，从 Al-Aa’raj，从 Abu Hurairah：安拉的使者ﷺ说：“如果狗舔了（或喝了）你们中任何人的器皿，那就把它洗七遍。”

‘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 传述，来自‘Uqbah，来自Yunus bin Bukair，来自Hisham bin ‘Urwah，来自他的父亲，来自Abdullah bin ‘Umar：真主的使者（ﷺ）说：“在羊圈里礼拜，不要在骆驼的歇息处礼拜。”他说：这些来自Hisham（bin ‘Urwah）的圣训，是通过Yunus bin Bukair从他那里传述而为人所知的。Abdullah bin Muhammad bin Abdul Aziz 传述，来自Abdur Rahman bin Subaih，来自Yunus bin Bukair，来自Yunus bin ‘Amr，来自他的父亲，来自Al-Barraa’ bin ‘Azib，来自Zaid bin Harithah，他说：“真主的使者啊，您在我与Hamza bin Abdul Muttalib之间缔结了兄弟关系。”这一传述链中提到的Yunus bin ‘Amr，是Yunus bin Abu Ishaq As-Sabi’iy，而Abu Ishaq的名字是‘Amr bin Abdullah。Ibn As-Saa’id 传述，来自Ahmad bin Abdul Jabbar At-Tamimi，来自Yunus bin Bukair，来自Muhammad bin Ishaq。来自‘Ataa，来自Abu Hurairah，他说：“Tihamah的人对待绵羊，就像我们对待绵羊和骆驼一样。”Ibn As-Saa’id 说：[关于此事，我没有见到它除了通过Yunus bin Bukair从Abu Ishaq及其他人那里传述而来自Abu Hurairah的记载。它也由一群人从‘Ataa传述，而他们都将传述链止于‘Ataa（即停在‘Ataa这一层，不再上溯）。]

‘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 转述道：从‘Uqbah bim Mukram，从Yunus bin Bukair，从Sulaiman Al-Aa’mash，从Anas bin Malik，他说：[真主的使者ﷺ去探望一位病人，那人因病势沉重而变得像一只小鸡一样虚弱。真主的使者ﷺ对他说：“你有没有祈求过真主（即求祂赐你康复）？”他回答：“是的，我祈求过。我说：‘主啊，请在今世就惩罚我，好让我免受后世的惩罚（即以今世的惩罚代替后世的惩罚）。’”真主的使者ﷺ说：“你承受不了的。你不如这样说：‘我的主啊，求你赐我今世的美好，赐我后世的美好，并保护我免受火狱的刑罚。’”他便这样祈求，于是康复了]。Abu Ya’la 转述道：从‘Uqbah，从Yunus，从Sulaiman Al-Aa’mash，他说：[我听他从Anas那里提到过此圣训，是以归于先知ﷺ的形式（Marfou’）转述的。他说：“如果一个男人娶了一个女人，如果她是处女，他就与她同房七次；如果她曾经结过婚，他就与她同房三次，然后再平均分配。”]他说：这两段来自Al-Aa’mash和Anas的圣训，是通过Yunus而为人所知的。

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.

艾哈迈德·本·哈夫斯传述，据伊斯哈格·本·穆萨·安萨里所述，从尤努斯·本·布凯尔·本·瓦西勒·沙伊巴尼，从希沙姆·本·萨阿德·古莱什，从宰德·本·阿斯拉姆，从伊本·欧麦尔，他说：[先知（ﷺ）用石头打死了一个犹太妇女]。他说：归于尤努斯·本·布凯尔的，有人提到他所传的一些“Ghara'ib”（即仅由一位传述人传述的圣训），与其他人的情况类似。伊本·马因、伊本·努迈尔等伊玛目都认可他的可靠性（即宣布他为可信者）。[引文结束]

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].

伟大的伊玛目、哈菲兹·艾哈迈德·本·哈哲尔·阿斯喀拉尼曾尝试在各种观点之间作出平衡的调和,但他并未完全准确地表述。他在其《Taqrib At-Tahdhib》(3/124)中说道:“尤努斯·本·布凯尔·本·瓦西勒·沙伊巴尼;艾布·伯克尔·朱玛勒·库菲,是诚实的人(Saduq),但会出错。他属于第九层。他卒于九十九年(即公元199年)。”

- 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)” .

事实是，此人是Thiqah Saduq（可靠、可信、诚实），正如jarh与ta'dil学科的伊玛目之伊玛目、Abu Zakariyah Yahya bin Ma'een所证实的那样。他与之相识，因为他（Yunus bin Bukair）属于Abu Zakariya那一代的学者。他参加过他的讲座（或课程），追寻他的消息，并深入研习他的圣训。伊玛目Abu Zakariya记录了成千上万条圣训的传述链，在这方面，全世界没有人能够与他相比。尽管如此，仍有必要回应那些宣称他不可靠或对他有所怀疑的人。这是因为，尽管伊玛目Abu Zakariya地位尊崇，他仍然并非无误，也并未掌握每一件事的知识。

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.

至于提到的关于他（即尤努斯·本·布凯尔）与统治当局的关系，以及他在什叶派教义方面的立场或是否存在此类情况，这些都与我们无关。很可能正是这些原因，导致了阿勒-胡玛尼的言论（他是一个狂热的什叶派偏执者，且愚昧无知），也导致了阿勒-朱兹贾尼对他的犹疑，即“因为他偏离了正道”。这正是阿勒-朱兹贾尼的习惯，他是一个卑劣可憎的纳昔布派罪人，在教义上手段隐秘，其观点毫无价值。我们对待那些基于敌意或嫉妒而发言之人的言论，正应如此；例如阿卜杜拉和奥斯曼这两位艾布·沙伊巴之子的情形（即他们散布了关于尤努斯·本·布凯尔的不实消息）。

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).

关于艾布·达乌德的言论仍有待考察：[他在我看来并非可据以立论的权威来源。他采用了伊本·伊斯哈格的言论，然后将其与圣训相连。他是通过传述（يرلاب）从伊本·伊斯哈格处听来的（接受的）。]如果此说得到证实，那将是一件严重的事情，可能使他的圣训从可以无条件作为证据的层级上跌落下来。这也很可能是伊马姆·阿尔-哈菲兹（阿斯喀拉尼）在其《塔格里卜》中概括该传述人（尤努斯）的传记时所依据的依据，他说：[他是诚实者（Saduq），但曾犯错误]；这也正是纳萨仪所依据的，他是那些在固执方面走极端的人之一。

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.

对此,我们说:这不过是艾布·达伍德的臆测,而许多人追随了他,但他并没有为此向我们提出明确的证据。他们将尤努斯·本·布凯尔的叙述归为孤立传述(即仅通过其一条途径传述)的目的之一,是要从《传记》中删去一些增补内容,以及那些在其他途径中找不到、也不见于在民众中广泛流传的著名《传记》(尤其是伊本·希沙姆的《提哈济布》)中的传述链。对此的回应是:第一,尤努斯·本·布凯尔在可信度和可靠性上,超过了从伊本·伊斯哈格传述《传记》的大多数传述者,例如:齐亚德·本·阿卜杜拉·阿尔-巴卡伊(伊本·希沙姆正是从他那里获得《传记》,若没有他,就不会有人知道此人),以及赛拉麦·本·阿尔-法德勒·阿尔-阿卜拉什。尤努斯在地位上优先于他们。

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.

其次:叶哈雅·本·布凯尔(Yunus bin Bukair)自己已经明确表态,这在伊本·易司哈格《圣训传记》(As-Seera An-Nabawiyah,Shamela电子图书馆第1页)中有如下记载:[奉至仁至慈的安拉之名:艾哈迈德·本·阿卜杜勒·贾巴尔转述,叶哈雅·本·布凯尔说:“伊本·易司哈格的全部圣训都是有传述链的(即Musnad,可以追溯至源头)。他口述给我,或让我诵读给他听,或将其传述给我。而凡是没有传述链的部分,则是在伊本·易司哈格亲自指导下研习的。”] [引文结束]

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].

因此,对于有眼力的人来说,真相是显而易见的:《传记》(Seera)中的大部分内容是以非穆斯纳德(非Musnad)的方式传来的。它实际上是伊本·易斯哈格(Ibn Ishaq)根据他呈献给众人的那部或那些手稿所作的研习。在这种情况下,为了保持叙述的流畅与连贯以及历史故事的顺畅,传述链(Asaneed)常常被省略。这是一种众所周知的方法,不可避免,对此并无问题或疑义。这是《传记》及历史类书籍的性质所决定的必然做法。至于尤努斯·本·布凯尔(Yunus bin Bukair)所转述的内容,它们都来自伊本·易斯哈格的圣训,这些圣训或是传给他的,或是他口述的,或是从他的记忆中诵读的,或是出自他那本书的原本——仅此而已。

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.

这也清楚地表明了那位名叫阿卜杜勒·卡迪尔·穆罕默迪的人，以及与他相似的一些人的无知。这些人是哈菲兹·伊本·哈哲尔的盲目追随者（Muqallidin）。他们在"圣训派"平台（2007年3月19日）上，在讨论《麦地那文告》（Sahifa of Al-Madinah）的传述链时写道：[因此，此人若有旁证（即其传述得到其他因素或传述的加强或支持），则为Saduq（诚实者）；而当他独自传述时，则有可议之处，正如此处（本案例）的情形。此外，他在从伊本·伊斯哈格的传述中也是孤立的。阿布·达乌德对他的评论也很明确。另外，伊本·伊斯哈格在其《迈加齐》中记载此事时并没有附上传述链（Isnad）？]。这段内容被如此记录在"圣训派"平台的档案中，即2号档案第51/390页，见于Shamela电子图书馆。即使是他的这句话：[因此，此人若有旁证（即其传述得到其他因素的加强或支持），则为Saduq（诚实者）]，也没有意义，因为应当说的应是：[若其传述有旁证，即其报道得到支持，则可据以取证，或其所传圣训可被认定为可靠]，或者[若有支持，即得到佐证，则其圣训可被确认]。这是因为，这一论断只涉及Saduq（诚实者）是否可据以取证的问题，依据的是哈菲兹·伊本·哈哲尔对此类术语的定义。

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.

因此，必须更正《At-Taqrib》中对这位可靠可信（Thiqah）的哈菲兹兼历史学家（即尤努斯·本·布凯尔）的传记记载：将伊本·哈哲尔所说的“他是诚实的人（Saduq），但会犯错”，改为正确的表述，即：“Thiqah（即可信、可靠）”。《At-Taqrib》更正后的文本应当写作：[尤努斯·本·布凯尔·本·瓦西勒·阿什-沙伊巴尼，艾布·伯克尔·阿尔-贾迈勒，库法人，是Thiqah（可信、可靠），在圣训（Seera）和战役（Maghazi）方面是伊玛目，在这方面是可靠且具有权威的来源，属于第九层（即传述链层级）。他于伊历199年去世。]

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].