5.4 关于欧斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西（Uthman bin Muhammad bin Al-Mughira Al-Akhnasi）的考证 - 先知的麦地那宪章 | System Of Islam

5.4 关于欧斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西（Uthman bin Muhammad bin Al-Mughira Al-Akhnasi）的考证 - 先知的麦地那宪章 | System Of Islam

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5.4 关于欧斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西（Uthman bin Muhammad bin Al-Mughira Al-Akhnasi）的考证

5.4 The authentication of Uthman bin Muhammad bin Al- Mughira Al-Akhnasi

by Dr Muhammad Al-Massari12 min readViewed 126 times

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

The one named Abdul Qadir Al-Muhammadi, who wrote on the Ahl ul-Hadith platform on the date 19/03/2007, when discussing the chains of transmission of the Sahifa (document) of Al-Madinah, in imitation to Al-Hafizh Ibn Hajar, stated: [As for Uthman bin Muhammad bin Mughirah Al-Akhnas Ath-Thaqafi Al-Hijazi, then he is a Saduq (truthful person) who has Awham (erroneous narrations) and Manaakir (Hadith rejected by others)]. This was also recorded in the archives of the Ahl ul-Hadith portal in the Shamela e-library (2 - 51/390). Even the wording “Manaakir” employed here, was taken from another source and was not from the speech of Al-Hafizh Ibn Hajar. It may therefore be more appropriate to begin with the summary of Ibn Hajar as found in his “Taqrib At- Tahdhib” and then follow that directly by correcting it in a concise manner following the same methodology as “Taqrib At-Tahdhib”, before going on to provide detailed evidence establishing the validity of our correction:

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

“That the Prophet (peace be upon him) cursed the man who married a woman in order to divorce her so that she may go back to her first husband and the man (the first husband) for whom that is done”.

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

I asked Muhammad about this Hadith and he said: “It is a Hasan Hadith: Abdullah bin Ja’far Al- Makhrami is Saduq Thiqah, Uthman bin Muhammad Al-Akhnasi is Thiqah, and I used to believe that Uthman had not heard (directly) from Sa’id Al-Maqbari” [End of Quote].

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

I say: Here, Al-Bukhari verified that Uthman bin Muhammad bin Al- Mughirah Al-Akhnasi heard (directly) from Sa’id Al-Maqbari and asserted its solidity authoritatively.

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

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

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

[Muhammad bin ‘Umar related from Abdur Rahman bin Abu Az-Zinad from his father, who said: “They were ten sitting in a single sitting who were known by it. They included among them Ya’qub bin ‘Utbah and none of them had as many virtues as him, not even the sound of a cat could be heard in his house”. Muhammd bin ‘Umar said: “Those ten were of the same age group, they were Fuqahaa’ (jurists) and ‘Ulamaa’ (Scholars). They included: Ya’qub bin ‘Utbah, Uthman bin Muhammad bin Al-Akhnas, Abdullah, Abdur Rahman, Al-Harith Banu ‘Ikramah bin Abdur Rahman bin Al-Harith bin Hisham, Sa’d bin Ibrahim, As-Salt bin Zabid, Salih bin Kaisan, Abdullah bin Yazid bin Hurmuz and Abdullah bin Yazid Al-Hudhiliy. Ya’qub was Thiqah (trustworthy – reliable), he had many Ahadeeth, knowledge of transmission and Seerah among other areas].

以下内容也载于《At-Tabaqat Al-Kubra》[Mutammim At-Tabi'in](第327页):

- The following was also stated in “At-Tabaqat Al-Kubra” [Mutammim At-Tabi’in] (p: 327):

[233 – (他是)阿卜杜拉·本·叶兹德·本·胡尔穆兹,是达瓦西人的被保护人(马瓦利),人称阿布·伯克尔(Abu Bakr)之父。他的父亲在哈拉日(Al-Harrah)之日负责管理马瓦利。穆罕默德·本·欧麦尔传述自穆罕默德·本·阿卜杜拉·本·卡西尔·本·萨尔特,他说:“阿卜杜拉·本·叶兹德·本·胡尔穆兹常与阿卜杜拉聚会于他在拜尼·莱斯·哈里斯的家中,还有伊克里玛·本·阿卜杜勒·拉赫曼的儿子们、萨德·本·易卜拉欣、萨利赫·本·凯桑、拉比尔、阿布·欧拜达·本·穆罕默德、阿玛尔·本·亚西尔以及萨尔特·本·扎比德。他们谈论伊斯兰教法学(Fiqh),并彼此传述(或交谈)。”他说:“他们除了用餐之外,从不离开彼此。”阿卜杜拉·本·沃哈卜传述自巴克尔·本·穆达尔,他说:阿卜杜拉·本·叶兹德·本·胡尔穆兹说:“我每天学习知识,都只是为了我自己。”据穆塔里夫·本·阿卜杜拉·亚萨里传述,他说:我听到马立克·本·艾奈斯说:“人们过去常戴头巾,其中包括阿卜杜拉·本·叶兹德·本·胡尔穆兹。”穆塔里夫·本·阿卜杜拉传述自艾奈斯·本·马立克,他说:“阿卜杜拉·本·叶兹德·本·胡尔穆兹耳朵非常聋。”穆塔里夫说:“我年轻时见过他并与他相遇,他是虔诚之人中的一员。”]【引文结束】我认为:因此,奥斯曼·本·穆吉拉·阿赫纳西并非无名之人。相反,他是麦地那同龄的十位学者(Ulama)和法学家(Fuqaha)中的第十位。因此,他与其伯父、可信赖(Thiqah)的法学家雅古卜·本·欧特拜·本·穆吉拉·本·阿赫纳斯、伊玛目萨德·本·易卜拉欣等人属于同一类别或层级。将他们全部归入第五层(即传述层级)[再传弟子之子辈]是恰当的,因为他们大约生于公元50年(伊历)。萨德·本·易卜拉欣生于伊历53年,于伊历125年或126年去世,享年72岁。 Ya'qub bin 'Utbah 于公元 128 年（伊历）去世，但我不知道他去世时的年龄。可能阿卜杜拉·本·叶兹德·本·胡尔穆兹和阿卜杜拉·本·宰德·阿尔-胡兹利是他们中最年轻的，因为前者卒于伊历 148 年，后者卒于伊历 149 年，不过他们去世时的年龄都没有记载。另外，萨利赫·本·凯桑见过伊本·欧麦尔和伊本·祖拜尔（关于他是否听过或从他们两人那里接受过传述，学者们有分歧，而叶哈雅·本·马因肯定了这一点）。因此，他属于塔比尔中的次中层，即传述的第四层。他比祖赫里年长，但他活到了高寿，也就是说他的去世时间较晚，直到伊历 130 年，或许是 140 年。因此，他的出生时间可能在伊历 45 年左右。同样，我认为对于欧斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西来说，情况也最有可能如此，因为祖赫里曾从他那里传述。所以他属于第四层传述者，而他属于第五层的可能性非常小。至于哈非兹所说他属于第六代（或第六层传述者），那是不可能的。真主至知。

[233 – (He is) Abdullah bin Yazid bin Hurmuz the Mawla of Ad- Dawsiyin and who was known by the Kunya (name by first son or daughter) of Abu Bakr. His father was responsible for the Mawali on the day of Al-Harrah. Muhammad bin ‘Umar related from Muhammad bin Abdullah bin Kathir bin As-Salt who said: “Abdullah bin Yazid bin Hurmuz used to have gathered at his house at Bani Laith Al-Harith and Abdullah the sons of ‘Ikramah bin Abdur Rahman, Sa’d bin Ibrahim, Salih bin Kaisan, Rabi’ah, Abu ‘Ubaidah bin Muhammad ‘Ammar bin Yasir and As-Salt bin Zabid. They would talk about Fiqh and narrate (or speak) to one another”. He said: “They did not depart from each other except for food”. Abdullah bin Wahb related from Bakr bin Mudar who said: Abdullah bin Yazid bin Hurmuz said: “I did not learn knowledge any day that I learned except (that it was) for myself”. It was related from Mutarrif bin Abdullah Al-Yasari that he said: I heard Malik bin Anas saying: “The people used to wear turbans and they included among them Abdullah bin Yazid bin Hurmuz”. Mutarrif bin Abdullah related from Anas bin Malik that he said: “Abdullah bin Yazid bin Hurmuz was very deaf”. Al-Mutarrif said: “I saw him and met with him when I was young and he was from among the people of piety”] [End of Quote]. I say: Uthman bin Al-Mughirah Al-Akhnasi was therefore not an unknown person. Rather, he was the tenth from among the ten ‘Ulamaa’ (scholars) and Fuqahaa’ (jurists) of Al-Madinah who were similar in age. He is therefore in the category or level of his paternal uncle the Thiqah (trustworthy – reliable) jurist Ya’qub bin ‘Utbah bin Al-Maghirah bin Al-Akhnas, the Imam Sa’d bin Ibrahim and their likes. It is proper to categorize all of them to be from the fifth (i.e. level of transmission) [The children of the Tabi’in] because they were born approximately in the year 50 AH. Sa’d bin Ibrahim was born in the year 53 AH and he passed away when he was 72 years old in the year 125 or 126 AH. Ya’qub bin ‘Utbah passed away in the year 128 AH but his age at passing is unknown to me. It is likely that Abdullah bin Yazid bin Hurmuz and Abdullah bin Zaid Al-Hudhiliy were the youngest from among them as the first passed away in the year 148 and the latter in the year 149 AH, whilst there ages at death have not been mentioned. However, Salih bin Kaisan saw Ibn ‘Umar and Ibn Az-Zubair (and they differed in respect to him having heard or received from them both whilst Yahya bin Ma’een affirmed that). He is therefore sub-middle of the Tabi’in i.e. from the fourth level of transmission. He was older than Az-Zuhriy but he lived to an old age meaning that his death came later until 130 AH and perhaps 140 AH. It is therefore possible that his birth was around the year 45 AH. In the same way, I find the same to be most likely in respect to Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi because Az-Zuhriy related from him. He is therefore from the fourth (level of transmission) and it is very unlikely that he is from the fifth. As for him being from the sixth generation (or level of transmission), as claimed by Al-Hafizh, then that is an impossibility. And Allah knows best.

- 以下内容载于伊本·哈ibban所著《Ath-Thiqat》（7/203/9683）： Correction to my draft: the book title and author name should be kept as the original writes them, so the correct rendering is: - 以下内容载于伊本·哈ibban所著《Ath-Thiqat》（7/203/9683）：

- The following came stated in “Ath-Thiqat” [by Ibn Hibban] (7/203/9683):

[عثمان بن محمد بن المغيرة بن الأخنس بن شريق الثقفي الأخنسي يروي عن سعيد بن المقبري والزهري، ويروي عنه محمد بن عمرو بن علقمة وعبد الله بن جعفر المخرمي. وأحاديثه من غير رواية المخرمي تُعدّ من حديثه، لأن المخرمي ليس بشيء في الحديث. حدثنا البغوي ببغداد. قال: قال عبد الله بن عمر الخطابي: حدثنا الدراوردي عن عبد الله بن سعيد بن أبي هند، عن عثمان بن محمد الأخنسي، عن سعيد المقبري، عن أبي هريرة: أن رسول الله ﷺ قال: "من وُلّي القضاء فقد ذُبح بغير سكين".] أود أن أعلّق بسرعة على قول ابن حبان المذكور أعلاه "لأن المخرمي ليس بشيء في الحديث"، وأقول: إن ابن حبان انفرد بهذا الرأي وخالف فيه جمهور الأئمة، وقد سبق توثيق البخاري له. - غير أنه جاء في "الجرح والتعديل" [لابن أبي حاتم] (6/166/910) ما يلي:

[Uthman bin Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Ath-Thaqafi Al-Akhnasi relates from Sa’id bin Al-Maqburi and Az- Zuhriy. Muhammad bin ‘Amr bin ‘Alqamah and Abdullah bin Ja’far Al- Makhrami related from him. His Hadith from other than the narration (Riwayah) of Al-Makhrami are considered to be from him because Al-Makhrami is not anything in respect to the Hadith. Al- Baghawi related to us in Baghdad. He said: Abdullah bin ‘Umar Al- Khattabi said: Ad-Darawardiy related from Abdullah bin Sa’id bin Abu Hind, from Uthman bin Muhammad Al-Akhnasi, from Sa’id Al- Maqburi, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Whoever is appointed over the judiciary has been slaughtered by other than a knife”]. I would like to quickly comment upon the statement of Ibn Hibban mentioned above “Because Al-Makhrami is not anything in respect to the Hadith” and say: Ibn Hibban was alone in respect to this view and at odds with the majority of the Imams and the authentication of Al- Bukhari of him has already preceded. - However, the following came stated in “Al-Jarh Wa-t-Ta’dil” [by Ibn Abu Hatim] (6/166/910):

[Uthman bin Muhammad Al-Akhnasi. He is the son of Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Al-Akhnasiy Ath-Thaqafi. He related from Sa'id bin Al-Musayyib and Abu Dh'ib and Abdullah bin Ja'far Al-Makhrami related from him. I heard my father saying that. Abu Muhammad said: And he related from Sa'id Al-Maqburi and Abdur Rahman Al-Aa'raj. Abdur Rahman said: My father mentioned that from Ishaq bin Mansur, from Yahya bin Ma'een who said: "Uthman bin Muhammad Al-Akhnasi is Thiqah (trustworthy - reliable)" Abdur Rahman related to us from Muhammad bin Ahmad bin Al-Baraa' who said: ['Ali bin Al-Madini said that Uthman bin Muhammad Al-Akhnasi related Ahadeeth Manakir (i.e. defective from an angle or unknown to others or contrary to what other Thiqat have related)] from Sa'id bin Al-Musayyib from Abu Hurairah.]

[Uthman bin Muhammad Al-Akhnasi. He is the son of Muhammad bin Al-Mughirah bin Al-Akhnas bin Shariq Al-Akhnasiy Ath-Thaqafi. He related from Sa’id bin Al-Musayyib and Abu Dh’ib and Abdullah bin Ja’far Al-Makhrami related from him. I heard my father saying that. Abu Muhammad said: And he related from Sa’id Al-Maqburi and Abdur Rahman Al-Aa’raj. Abdur Rahman said: My father mentioned that from Ishaq bin Mansur, from Yahya bin Ma’een who said: “Uthman bin Muhammad Al-Akhnasi is Thiqah (trustworthy - reliable)” Abdur Rahman related to us from Muhammad bin Ahmad bin Al-Baraa’ who said: [‘Ali bin Al-Madini said that Uthman bin Muhammad Al-Akhnasi related Ahadeeth Manakir (i.e. defective from an angle or unknown to others or contrary to what other Thiqat have related)] from Sa’id bin Al-Musayyib from Abu Hurairah.

- 以上内容被阿兹-扎哈比在《Al-Kashif》（2/13/3737）中加以概括。

- The above was summarized in “Al-Kashif” [by Adh-Dhahabi] (2/13/3737):

[欧斯曼·本·穆吉拉·本·阿赫纳斯从伊本·穆萨耶卜和阿厄拉只传述，伊本·阿布·迪厄卜及一群人从他那里传述。据伊本·马因说，他是可信的（Thiqah，即可靠的）。伊本·麦迪尼说：“他传述了一些曼卡尔圣训（即有缺陷、从某一角度看有瑕疵、不为他人所知，或与其他可信传述人所传内容相悖的圣训），这些是从伊本·穆萨耶卜处传来的。”]——以下是伊本·麦迪尼《al-‘Ilal》（73/112）中的记载：

[Uthman bin Al-Mughirah bin Al-Akhnas related from Ibn ul- Musayyib and Al-Aa’raj while Ibn Abu Dh’ib and a group related from him. He is Thiqah (trustworthy – reliable) according to Ibn Ma’een and Ibn Al-Madini said: “He related Ahadeeth Manakir (i.e. defective from an angle or unknown to others or contrary to what other Thiqat have related) (from Ibn ul-Musayyib”]. - The following is what came stated in “Al-‘Ilal” of Ibn Al-Madini (73/112):

关于圣训“凡被任命为法官者……”的瑕疵（’Ilal）阿里（阿里·麦季尼）说：关于阿布·胡莱赖传自先知（愿主福安之）的圣训“凡被任命为法官者，便是未用刀而被宰杀了”，他说：此圣训由伊本·阿布·迪’ib传自奥斯曼·本·穆罕默德·阿赫纳西，而这位奥斯曼传述的是“曼卡尔”圣训（即有缺陷、或在某一角度上不为他人所知、或与其他可靠传述人所传相悖的圣训），传自赛义德·本·穆塞耶卜，又传自阿布·胡莱赖。阿卜杜拉·本·贾法尔在其传述链上与伊本·阿布·迪’ib相悖，他是从阿赫纳西、从麦格布里以及阿卜杜勒·拉赫曼·阿拉吉，传自阿布·胡莱赖的。在我看来，这段圣训应是麦格布里的那一传述。我说：这是一个错误。奥斯曼·本·穆罕默德·本·穆吉拉并未从赛义德·本·穆塞耶卜那里传述过任何东西。然而，传述人在“凡被任命为法官者，便是未用刀而被宰杀了”这段圣训上存在前后不一的情况：其中一些人将其说成传自“赛义德”·本·穆塞耶卜，而非“赛义德”·本·麦格布里。因此，伊玛目阿里·本·麦季尼认为这出自奥斯曼·本·穆罕默德·本·穆吉拉，才作出了上述判断。

[(Concerning) the ‘Ilal (defects) of the Hadith “Whoever is appointed over the judiciary …” ‘Ali (Al-Madini) said: (Concerning) The Hadith of the Abu Hurairah from the Prophet (peace be upon him) “Whoever is appointed over the judiciary then he has been slaughtered without a knife”. He said: It was related by Ibn Abu Dh’ib from Uthman bin Muhammad Al-Akhnasi and this Uthman related Hadith Manakir (i.e. defective from an angle or unknown to others or contrary to what other Thiqat have related)] from Sa’id bin Al-Musayyib from Abu Hurairah. And Abdullah bin Ja’far related it contradicting Ibn Abu Dh’ib in its Isnaad (chain of transmission). He related it from Al- Akhnasi, from Al-Maqbari and Abdur Rahman Al-Aa’raj, from Abu Hurairah. And the Hadith in my view is the Hadith of Al-Maqburi. I say: This is an error and Uthman bin Muhammad bin Al-Mughirah did not relate anything from Sa’id bin Al-Musayyib. However, the narrators were inconsistent in respect to the Hadith “Whoever is appointed over the judiciary then he has been slaughtered without a knife”. Some of them made it related from “Sa’id” bin Al-Musayyib instead of “Sa’id” bin Al-Maqburi. As a result, the Imam ‘Ali bin Al- Madini thought that this was from Uthman bin Muhammad bin Al- Mughirah, and as such he said what he said.

以下内容见于达拉库特尼的《Al-‘Ilal》（《圣训中的瑕疵（‘Ilal）》）（10/397/2082）：

- The following came mentioned in “Al-‘Ilal” of Ad-Daraqutni [The defects (‘Ilal) found within the Prophetic Ahadeeth] (10/397/2082):

[有人问及那段来自阿布·胡莱赖familiar…] Let me correct that: here is the faithful translation. [有人问及穆格布里所传的圣训：阿布·胡莱赖传述，先知（愿主赐福他并使他平安）说：“谁被任命执掌司法，谁就等于被不用刀子宰杀了。”他说：“此段圣训由阿慕尔之子阿慕尔·达伍德之子、哈立德之子、丁纳尔之子，以及欧麦勒之子古扎耶传述。苏夫扬·萨乌里从他那里传述，而从他那里传述的人存在分歧。即伊布拉欣之子哈拉萨从萨乌里处传述，萨乌里从欧麦勒之子古扎耶处传述，古扎耶从赛义德·穆格里处传述，穆格里从阿布·胡莱赖处传述。巴克尔之子巴卡尔与他有分歧，布凯尔也存在分歧。即哈桑·祖法拉尼从巴克尔之子巴卡尔处传述，巴卡尔从萨乌里处传述，萨乌里从宰德之子阿斯拉姆处传述，阿斯拉姆从赛义德之子阿布·赛义德处传述，阿布·赛义德从阿布·胡莱赖处传述。祖法拉尼说：在其传述链（伊斯纳德）中有穆尔拉，他从赛义德或阿布·赛义德处传述；穆尔拉从阿布·胡莱赖处向我们传述。”]

[He was asked concerning the Hadith of Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him): “Whoever is appointed over the judiciary then he has been slaughtered without a knife”. He said: “It is narrated by ‘Amr bin Abu ‘Amr Dawud bin Khalid bin Dinar and by ‘Umarah bin Ghaziya. Sufyan Ath-Thawri narrated it from him and who related from him has been differed upon. That is as Ibrahim bin Harasah related it from Ath-Thawri, from ‘Umarah bin Ghaziyah, from Sa’id Al-Maquri, from Abu Hurairah. Bakr bin Bakkar differed with him and Bukair was differed upon. That is as Al- Hasan Az-Za’farani related it from Bakr bin Bakkar, from Ath-Thawri, from Zaid bin Aslam, from Sa’id bin Abu Sa’id, from Abu Hurairah. Az- Za’farani said: And in it (i.e. the chain [Isnad]) was Al-Murrah, from Sa’id or Abu Sa’id; Murrah related to us from Abu Hurairah.

又有“Umar bin Shabbah”、Abu Abdullah Al-Asfatiy 和 Abu Al-Azhar An-Naisaburiy 从 Bakr bin Bakkar 处转述，他从 Ath-Thawri 处，从 Zaid bin Aslam 处，从 Abu Sa’id Al-Maqburi 处，无疑是从 Abu Hurairah 处转述的。也有人说：（此说）出自 Ath-Thawri，从 Abu ‘Abbad Abdullah bin Sa’id Al-Maqburi 处，从其父处，从 Abu Hurairah 处。‘Isam bin Yusuf 说：此说出自 Ath-Thawri，从一个他没有指名的人处，从 Al-Maqburi 处。此外，它还转述自 Abdullah bin Sa’id bin Abu Hind，而从他处转述的人在此存在分歧。Kharija bin Mus’ab 从 Abdullah bin Sa’id bin Abu Hind 处，从 Al-Maqburi 处，从 Abu Hurairah 处转述了它。Safwan bin ‘Eisa 与他有分歧：他从 Abdullah bin Sa’id bin Abu Hind 处，从 Muhammad bin Uthman 处，从 Sa’id Al-Maqburi 处，从 Abu Hurairah 处转述了它。这里指的是 Uthman bin Muhammad Al-Akhnasi。Hammad bin Khalid Al-Khayyat 从 Ibn Abu Dh’ib 处，从 Uthman bin Muhammad Al-Akhnasi 处转述，并说：从 Sa’id bin Al-Musayyib 处，从 Abu Hurairah 处，但他出错了（即在 Sa’id bin Al-Musayyib 这一点上），实际上应是 Sa’id Al-Maqburi。Yusuf bin Sayyar 说：（此说）出自 Uthman Al-Akhnasi，从 Sa’id bin Al-Musayyib 处，以 Mursal 的形式（即省略了 Sahabi 的名字），出自先知（愿主福安之）。而他在自己所说的“Ibn ul-Musayyib”一点上也出错了。

And ‘Umar bin Shabbah, Abu Abdullah Al-Asfatiy and Abu Al-Azhar An-Naisaburiy related it from Bakr bin Bakkar, from Ath-Thawri, from Zaid bin Aslam, from Abu Sa’id Al-Maqburi without doubt, from Abu Hurairah. And it has been said: (That it was) from Ath-Thawri, from Abu ‘Abbad Abdullah bin Sa’id Al-Maqburi, from his father, from Abu Hurairah. ‘Isam bin Yusuf said: It was from Ath-Thawri, from a man he did not name, from Al-Maqburi. And it was (also) related from Abdullah bin Sa’id bin Abu Hind, and who related from him has been differed upon. That is as Kharija bin Mus’ab related it from Abdullah bin Sa’id bin Abu Hind, from Al-Maqburi, from Abu Hurairah. Safwan bin ‘Eisa differed with him. He related it from Abdullah bin Sa’id bin Abu Hind, from Muhammad bin Uthman, from Sa’id Al-Maqburi, from Abu Hurairah. He meant Uthman bin Muhammad Al-Akhnasi here. And Hammad bin Khalid Al-Khayyat related it from Ibn Abu Dh’ib, from Uthman bin Muhammad Al-Akhnasi and said: From Sa’id bin Al- Musayyib, from Abu Hurairah, but he was mistaken (i.e. in respect to Sa’id bin Al-Musayyib), as it was rather Sa’id Al-Maqburi. And Yusuf bin Sayyar said: (It was related) From Uthman Al-Akhnasi, from Sa’id bin Al-Musayyib in Mursal form (i.e. missing the name of the Sahabi), from the Prophet (peace be upon him). And he was mistaken in respect to his statement: Ibn ul-Musayyib.

又有记载称，此段由阿卜杜勒·阿齐兹·本·穆塔利卜传自乌斯曼·阿赫纳西，乌斯曼传自赛义德·麦格布里；阿拔斯·本·艾布·赛俩迈说，此段由阿卜杜勒·阿齐兹传来，但他没有继续往下传。阿卜杜拉·本·贾法尔·马赫兹穆迪也从乌斯曼·阿赫纳西处传述此段，他说：传自赛义德·本·麦格布里和阿尔·阿拉吉，二人传自艾布·胡莱赖Ṙ。另有人从麦哈福兹传自麦格布里，再传自艾布·胡莱赖。

And it was related by Abdul ‘Aziz bin Al-Muttalib, from Uthman Al- Akhnasi, from Sa’id Al-Maqburi; it was said by Al-‘Abbas bin Abu Salamah from Abdul ‘Aziz and he did not continue upon him. And Abdullah bin Ja’far Al-Makhrami related it from Uthman Al-Akhnasi and he said: From Sa’id bin Al-Maqburi and Al-Aa’raj, from Abu Hurairah. And from Al-Mahfuzh from Al-Maqburi, from Abu Hurairah].

因此可以看出,伊玛目·达拉库特尼掌握了许多传述此圣训的途径,而这些途径为伊玛目·阿里·麦迪尼所遗漏;他还确认,提及赛义德·本·穆赛伊布的说法无疑是错误的,而阿赫纳西对该错误不负任何责任。以下是此圣训更多的传述途径: 下面的记载见于伊玛目·艾卜·伯克尔·穆罕默德·本·赫莱夫·本·海延·本·萨达卡·丁巴伊·巴格达迪所著的《法官传记》(Akhbar Al-Qudaa),此人以"瓦基尔"(Wakee’)之称谓而闻名,卒于公元306年(1/7):

Consequently, it can be seen that Imam Ad-Daraqutni had grasped many paths (for the Hadith) which were missed by Imam ‘Ali Al- Madini and that he ascertained that the mention of Sa’id bin Al-Musayyib was undoubtedly erroneous and that Al-Akhnasi held no responsibility for that error. The following are even more paths for this Hadith: - The following came recorded in “Akhbar Al-Qudaa” by Imam Abu Bakr Muhammad bin Khalaf bin Hayyan bin Sadaqah Ad-Dabbiy Al- Baghdadi, who was known by the title “Wakee’” [DOD: 306 AH] (1/7):

["谁被任命为法官，就等于被不用刀宰杀了。"]：哈桑·本·叶哈雅·本·艾布·拉比尔·阿尔-朱尔贾尼传述，来自艾布·阿米尔·阿尔-阿格迪，来自阿卜杜拉·本·贾厄法尔·阿尔-穆哈里米，来自乌斯曼·本·穆罕默德·阿尔-阿赫纳西，来自阿卜杜勒·拉赫曼·阿尔-阿阿拉杰，来自艾布·胡莱赖：先知ﷺ说："谁被任命为法官，就等于被不用刀宰杀了。"

[“Whoever has been made a judge, has been slaughtered without a knife”: Al-Hasan bin Yahya bin Abu Rabi’ Al-Jurjani related from Abu ‘Amir Al-‘Aqadi, from Abdullah bin Ja’far Al-Mukharimi, from Uthman bin Muhammad Al-Akhnasi, from Abdur Rahman Al-Aa’raj, from Abu Hurairah: That the Prophet (peace be upon him) said: “Whoever has been made a judge, has been slaughtered without a knife”.

Ἰsa bin Ja'far Al-Warraq 传述，来自 Mansur bin Salamah Abu Salamah Al-Khuza'iy，来自 Abdullah bin Ja'far，来自 Uthman bin Muhammad，来自 Al-Aa'raj 和 Al-Maqburi，来自 Abu Hurairah，他说：安拉的使者ﷺ说：

‘Eisa bin Ja’far Al-Warraq related from Mansur bin Salamah Abu Salamah Al-Khuza’iy, from Abdullah bin Ja’far, from Uthman bin Muhammad, from Al-Aa’raj and Al-Maqburi, from Abu Hurairah, that the Messenger of Allah (peace be upon him) said:

“谁被任命为民众的法官，他就如同被没有刀的情况下宰杀了一样。”

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

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

Al-‘Abbas bin Muhammad bin Hatim Ad-Dawri related from Hisham bin Ubaidullah Ar-Razi, from Abdullah bin Ja’far bin Abdur Rahman bin Al-Miswar Ibn Makhrama. From Uthman bin Muhammad, from Al-Aa’raj and Al-Maqburi, from Abu Hurairah, who said: The Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

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

Ishaq bin Al-Hasan related from Hisham Ar-Razi; he was then confused or erred in the Isnad … He said: Hisham bin Ubaidullah bin Bilal Ar-Razi related from Abdullah bin Ja’far Al-Makhrami, from Muhammad bin Ibrahim … He said: I believe it to be from Al-Muqbari and Al-Aa’raj, from Abu Hurairah, from the Prophet (peace be upon him): The same Hadith (i.e. Whoever has been made a judge). His statement: Muhammad bin Ibrahim is an error and therefore the correct statement (or view) is what Ad-Dawriy said. Abdullah bin Ja’far bin Mus’ab bin Abdullah Az-Zubairi related from his grandfather, from Al-Mughira bin Abdur Rahman, from Abdullah (meaning Ibn Sa’id Ibn Abu Hind), from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah: That the Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

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

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

伊斯玛仪·本·伊斯哈格转述，从穆罕默德·本·艾布·伯克尔，从巴沙尔·本·尔萨，从伊本·艾布·蒂ib，从奥斯曼·阿赫纳西，从马格布里，从艾布·胡莱赖ة，传述先知ﷺ说："凡被任命为人们的法官者，便如同被不用刀宰杀了一般。"

Isma’il bin Ishaq related from Muhammad bin Abu Bakr, from Bashar bin ‘Eisa, from Ibn Abu Dh’ib, from Uthman Al-Akhnasi, from Al- Maqburi, from Abu Hurairah, from the Prophet (peace be upon him), who said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

阿布·贾法尔·穆罕默德·本·阿卜杜勒·拉赫曼·本·纳菲尔·阿-赛拉菲伊(愿安拉的慈悯降临于他)转述道:从马尼·本·伊萨,从伊本·阿布·迪布,从奥斯曼·本·穆罕默德·阿-阿赫纳西,从赛义德·本·穆萨伊ब(!!),从艾布·胡莱赖,从先知ﷺ,他说:“谁被任命为法官,谁就如同被不用刀宰杀了一样。”

Abu Ja’far Muhammad bin Abdur Rahman bin Nafi’ As-Sairafiy (may Allah’s mercy be upon him) related from Ma’n bin ‘Eisa, from Ibn Abu Dhi’b, from Uthman bin Muhammad Al-Akhnasi, from Sa’id bin Al-Musayyib (!!), from Abu Hurairah, from the Prophet (peace be upon him), who said: “Whoever has been made a judge then he has been slaughtered without a knife”.

“Abbas bin Muhammad Ad-Dawri 转述自 Abu ‘Ali Al-Hanafi Ubaidullah bin Abdul Hamid，后者转述自 Isma’il bin Ishaq Al-Qadi，后者转述自 Abdullah bin Maslamah Al-Qa’nabi，后者转述自 Ibn Abu Dh’ib（Al-Hanafi 说）：从 Uthman bin Muhammad Al-Akhnasi，从 Sa’id，从 Abu Hurairah，他说：先知ﷺ说：“谁被任命执掌司法，谁就等同于被不用刀宰杀。”Ad-Dawry 说：“这里是‘用刀宰杀’。”同样的内容也由 Sa’id 转述，但没有额外注明人名，所以我认为他想避免说出：Ibn ul-Musayyib，因为那是一个错误。

‘Abbas bin Muhammad Ad-Dawri related from Abu ‘Ali Al-Hanafi Ubaidullah bin Abdul Hamid, from Isma’il bin Ishaq Al-Qadi, from Abdullah bin Maslamah Al-Qa’nabi, from Ibn Abu Dh’ib, (Al-Hanafi said) from Uthman bin Muhammad Al-Akhnasi, from Sa’id, from Abu Hurairah, who said: The Prophet (peace be upon him) said: “Whoever has been placed over the judiciary, has been slaughtered without a knife”. And Ad-Dawry said: “Slaughtered with a knife here”. This is similarly related from Sa’id without any additional identification to the name, so I believe that he wanted to escape from saying: Ibn ul- Musayyib, because it is an error.

阿卜杜拉·本·艾尤卜传述：鲁氏传自伊本·阿布·祖卜，伊本·阿布·祖卜传自欧斯曼·本·穆罕默德·阿赫纳西，欧斯曼传自伊本·穆赛耶卜，他说：真主的使者ﷺ说："凡被任命担任法官者，就如同被不用刀宰杀一样。"

Abdullah bin Ayub related from Ruh, from Ibn Abu Dhi’b, from Uthman bin Muhammad Al-Akhnasi, from Ibn ul-Musayyib, that the Messenger of Allah (peace be upon him said: “Whoever is appointed to the judiciary, has been slaughtered without a knife”.

Abu Bakr Ja'far bin Muhammad 传述道：Qutaibah bin Sa'id 告诉我们，他从 Abdullah bin Nafi' 那里听来，后者从 Ibn Abu Dhi'b 那里听来，后者从 Uthman bin Muhammad Al-Akhnasi 那里听来，后者从 Sa'id bin Al-Musayyib 那里听来，他说："若有人被任命为法官，他就等于被不用刀宰杀了。"Abu Bakr 说：此段传述止于 Sa'id，没有上溯至先知穆罕默德ﷺ。

Abu Bakr Ja’far bin Muhammad related from Qutaibah bin Sa’id, from Abdullah bin Nafi’, from Ibn Abu Dhi’b, from Uthman bin Muhammad Al-Akhnasi, from Sa’id bin Al-Musayyib, who said: “If a man is appointed as a judge he has been slaughtered without a knife”. Abu Bakr said: He did not go past Sa’id (in this chain) and did not raise it to the Messenger (peace be upon him).

艾哈迈德·本·伊斯玛仪·本·穆罕默德·本·纳比哈·阿布·胡祖法·赛赫米很久以前从一本书中向我们转述道：阿布·达姆拉·阿纳斯·本·阿亚德向我转述，他从欧斯曼那里听来——他是伊本·达哈克之子——来自伊本·穆赛耶卜，他说：先知ﷺ说：“谁被任命为法官，谁就如同被不用刀宰杀了一样。”

Ahmad bin Isma’il bin Muhammad bin Nabih Abu Hudhafah As-Sahmi related to us, along time ago, from a book. He said: Abu Damrah Anas bin ‘Ayad related to me from Uthman, and he was ibn Ad-Dahhak, from Ibn ul-Musayyib, from the Prophet (peace be upon him), who said: “Whoever is made a judge, he has been slaughtered without a knife”.

同样,阿布·胡宰法曾从伊本·穆萨因布（Ibn ul-Musayyib）对我们讲述。随后,穆罕默德·本·穆塔利ब·胡扎伊（Muhammad bin Al-Muttalib Al-Khuzaa’iy）向我转述。他说:易卜拉欣·本·穆济尔·哈扎米（Ibrahim bin Al-Mundhir Al-Hizami）向我们讲述,他从贾法尔·本·哈桑（Ja’far bin Al-Hasan）那里得到,贾法尔从杜海姆·阿卜杜勒·拉赫曼·本·易卜拉欣（Duhaim Abdur Rahman bin Ibrahim）那里得到,杜海姆从阿布·达姆拉（Abu Damrah）那里得到,阿布·达姆拉从奥斯曼·本·达哈克（Uthman bin Ad-Dahhak）那里得到,奥斯曼·本·达哈克从奥斯曼·本·穆罕默德·阿赫纳西（Uthman bin Muhammad Al-Akhnasi）那里得到,奥斯曼·本·穆罕默德·阿赫纳西从赛义德（Sa’id）那里得到,赛义德从阿布·胡莱赖（Abu Hurairah）那里得到,阿布·胡莱赖从先知ﷺ那里得到……内容与上述圣训相同。

Similarly, Abu Hudhafah said to us, from Ibn ul-Musayyib. Then Muhammad bin Al-Muttalib Al-Khuzaa’iy related it to me. He said: Ibrahim bin Al-Mundhir Al-Hizami related to us from Ja’far bin Al- Hasan, from Duhaim Abdur Rahman bin Ibrahim, from Abu Damrah, from Uthman bin Ad-Dahhak, from Uthman bin Muhammad Al- Akhnasi, from Sa’id, from Abu Hurairah, from the Prophet (peace be upon him) … the same (i.e. Hadith).

阿勒-马赫拉米与阿卜杜拉·本·赛义德·本·阿布·欣德的传述：巴沙尔·本·尔萨传自伊本·阿布·第卜，伊本·阿布·第卜传自欧斯曼·本·穆罕默德·阿勒-阿赫纳西，阿勒-阿赫纳西传自阿勒-马格布里。而马尔尼传自阿布·第欧伊卜，阿布·达姆拉传自欧斯曼·本·阿德-达哈克，阿勒-阿赫纳西对此表示认同，他们说："传自赛义德·阿勒-穆萨耶卜"。也有人避免说出"某某之子"，只是说："传自赛义德（即不加进一步的说明），传自阿布·胡莱赖"。这是阿勒-嘎纳比传自伊本·阿布·第卜的说法，而传自阿布·达姆拉、来自胡扎伊与杜海姆的那位传述人也是如此。他说：伊本·纳菲尔传自伊本·阿布·第卜，传自阿勒-阿赫纳西，传自赛义德·本·阿勒-穆萨耶卜。他说："凡被任命为法官者"，他没有将其归于先知（愿主福安之）的圣训（Marfoo'），也没有超出他（即链条中的赛义德·本·阿勒-穆萨耶卜）。他说：鲁哈传自伊本·阿布·第卜，传自阿勒-阿赫纳西，传自伊本·阿勒-穆萨耶卜，说先知。

Al-Makhrami and Abdullah bin Sa’id bin Abu Hind, the Riwayah (report) of Bashar bin ‘Eisa from Ibn Abu Dh’ib, from Uthman bin Muhammad Al-Akhnasi, from Al-Maqburi, while Ma’n related from Abu Dh’uaib and Abu Damrah from Uthman bin Ad-Dahhak, from Al- Akhnasiy agreed when they said: “From Sayyid Al-Musayyib” while there were those who escaped from stating the son of so and so and instead just said: “From Sa’id (i.e. without further identification), from Abu Hurairah” and that was Al-Qa’nabi from Ibn Abu Dh’ib and the one who related from Abu Damrah from Al-Khuza’iy and Duhaim. And he said: Ibn Nafi’ from Ibn Abu Dh’ib, from Al-Akhnasi, from Sa’id ibn Al-Musayyib. He said: “Whoever is appointed as a judge” and he did not raise it [i.e. make it raised (Marfoo’) to the Prophet (peace be upon him)] and did not go beyond him (i.e. Sa’id bin Al-Musayyib in the chain). He said: Ruh from Ibn Abu Dh’ib, from Al-Akhnasi, from Ibn ul-Musayyib that the Prophet.

他说:因此,可能是阿赫纳西从马格布里那里听来的,马格布里从艾布·胡莱赖那里听来,而艾布·胡莱赖又从赛义德·本·穆塞耶卜那里听到了这句话。随后,这一说法使一些传述者感到困惑。正如鲁哈·本·乌巴达所说:"来自伊本·穆塞耶卜",(他)传自先知ﷺ。这表明,如果伊本·阿比·迪卜的说法"伊本·穆塞耶卜"是依据鲁哈·本·乌巴达的说法而来,那么伊本·阿比·迪卜在这一说法上是有误的。我也不知道是否有人将这段话转述自赛义德·本·穆塞耶卜。而且,这段话出自(赛义德·本·)马格布里,其来源另有依据,并非只来自阿赫纳西的转述。因此,正确的观点是那些说"来自马格布里,从艾布·胡莱赖"的人所持的观点。

He said: Therefore, it may be that Al-Akhnasi heard it from Al- Maqburi, from Abu Hurairah and he heard it from Sa’id bin Al- Musayyib from his statement and then this confused some of those who transmitted it from him. That is as Ruh bin ‘Ubadah said: “From Ibn ul-Musayyib”, from the Prophet (peace be upon him). This indicates that Ibn Abu Dh’ib was mistaken in his statement “Ibn ul- Musayyib” if it was based upon what Ruh bin ‘Ubadah said. And I don’t know if anyone has related this speech from Sa’id bin Al-Musayyib. And it being from (Sa’id bin) Al-Maqburiy has an origin to it other than the Riwayah (narration) of Al-Akhnasi. Therefore, the correct view is of those who stated: “From al-Maqburi, from Abu Hurairah”.

Al-Hasan bin Muhammad Az-Za’farani 传述自 Bakr bin Bakkar，后者传述自 Sufyan Ath-Thawri，后者传述自 Zaid bin Aslam，后者传述自 Sa’id 或 Abu Sa’id，后者传述自 Abu Hurairah，他传述先知（愿主赐福他并使他平安）说：“凡被任命为法官者，便已被宰杀，而所用的并非刀。”Az-Za’farani 向我们这样叙述时说：“从 Sa’id 或 Abu Sa’id”，因此他对此并不确定。

Al-Hasan bin Muhammad Az-Za’farani related from Bakr bin Bakkar, from Sufyan Ath-Thawri, from Zaid bin Aslam, from Sa’id or Abu Sa’id from Abu Hurairah, from the Prophet (peace be upon him), that he said: “Whoever is made (or appointed) as a judge, has been slaughtered by other than a knife”. It was in this way that Az- Za’farani stated it to us: “From Sa’id or Abu Sa’id” and as such he was not sure about it.

苏拉德·本·希马尔·本·萨利姆·阿布·萨赫勒·阿尔-贾赫巴德从其书的原本中向我们讲述。他说：巴克尔·本·巴卡尔从苏夫扬·阿色沃里向我们讲述，苏夫扬从宰德·本·艾斯拉姆，宰德从赛义德·本·阿尔-马克布里，赛义德从艾布·胡莱赖，艾布·胡莱赖从先知ﷺ，先知ﷺ说："凡被任命为法官者，就如同被不用刀而宰杀一样。"

Surad bin Khimar bin Salim Abu Sahl Al-Jahbadh related it to us from the origin of his book. He said: Bakr bin Bakkar related it to us from Sufyan Ath-Thawri, from Zaid bin Aslam, from sa’id bin Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him), who said: “Whoever is made (or appointed) as a judge, has been slaughtered by other than a knife”.

阿里丝·本·阿布·乌萨马向我转述，他从阿卜杜勒·阿齐兹·本·阿班那里听来，阿卜杜勒·阿齐兹又从苏夫扬·al-Thawri那里听来，苏夫扬从伊本·伽兹亚那里听来，伊本·伽兹亚从赛义德·al-Maqburi那里听来，赛义德从艾布·胡莱赖那里听来，艾布·胡莱赖说：真主的使者ﷺ说："凡被任命为法官者，等同于被不用刀的方式宰杀。"他说："艾布·伯克尔。"这是阿卜杜勒·阿齐兹·本·阿班的错误。（实际上）这段圣训是巴克尔·本·巴卡尔的圣训。

Al-Harith bin Abu Usamah related to me from Abdul ‘Aziz bin Aban, from Sufyan Ath-Thawri, from Ibn Ghaziyah, from Sa’id Al-Maqburi, from Abu Hurairah, who said: The Messenger of Allah (peace be upon him) said: “Whoever is made (or appointed) as a judge, has been slaughtered by other than a knife”. He said: “Abu Bakr”: And this is an error from Abdul ‘Aziz bin Aban. (Rather) The Hadith is a Hadith of Bakr bin Bakkar.

易卜拉欣·本·伊斯玛尔·阿尔-巴扎尔向我们转述，来自阿卜杜拉·本·穆阿维叶·本·祖拜里，来自优素福·本·雅古卜·本·伊斯玛尔，来自纳斯尔·本·阿里，来自法德勒·本·苏莱曼，来自阿慕尔·本·阿布·阿慕尔，来自马格布里，来自艾布·胡莱赖（愿真主喜悦他）：先知ﷺ说："凡被任命为法官者，就如同被用非刀之物宰杀。"

Ibrahim bin Isma’il Al-Bazzar related to us from Abdullah bin Mu’awiyah bin Az-Zubairi, from Yusuf bin Ya’qub bin Isma’il, from Nasr bin ‘Ali, from Fadl bin Sulaiman, from ‘Amr bin Abu ‘Amr, from Al-Maqburi, from Abu Hurairah: That the Prophet (peace be upon him) said: “Whoever is appointed as a judge, has been slaughtered by other than a knife”.

伊斯玛仪·本·伊斯哈格·本·伊斯玛仪传述给我们，他从叶哈雅·本·阿卜杜勒·哈米德那里传述，叶哈雅从达吴德·本·哈立德·阿塔尔那里传述，达吴德从赛义德·本·艾布·赛义德那里传述，他说：先知ﷺ说：同样（即：凡被任命为法官……）。此段包含了指示性的证据，可以支持那些从麦格布里那里传述阿赫纳西圣训的人。

Isma’il bin Ishaq bin Isma’il related to us from Yahya bin Abdul Hamid, from Dawud bin Khalid Al-‘Attar, from Sa’id bin Abu Sa’id, from the Prophet (peace be upon him): The same (i.e. Whoever is appointed as a judge …). This contains indicative evidence to support those who narrated the narration of Al-Akhnasi from Al-Maqburi.

Al-Qasim bin Hashim bin Sa'id As-Simsar 向我们转述，他从Yahya bin Nadr ibn Hajib那里听来，后者从Abdullah bin Sa'id bin Abu Hind那里听来，后者从他的父亲那里听来，他的父亲从Abu Musa Al-Ash'ari那里听来，他说：安拉的使者ﷺ说："谁被任命为众人的审判官，谁就如同被不用刀宰杀了一样。"

Al-Qasim bin Hashim bin Sa’id As-Simsar related to us from Yahya bin Nadr ibn Hajib, from Abdullah bin Sa’id bin Abu Hind, from his father, from Abu Musa Al-Ash’ari who said: The Messenger of Allah (peace be upon him) said: “Whoever has been made a judge among the people, then he has been slaughtered without a knife”.

他说:艾布·伯克尔说:除了叶哈雅·本·纳德尔·本·哈吉布之外,我不知道有谁以这种方式(即以这一传述链)转述过这段圣训。叶哈雅·本·纳德尔在他的圣训中是孱弱的(نيَّ لَ )。这段圣训由阿卜杜拉·本·赛义德·本·阿布·欣德转述,他从奥斯曼·本·穆罕默德·阿赫纳西那里转述,阿赫纳西又从麦格布里那里转述,麦格布里则从艾布·胡莱赖那里转述。也许他是这样打算的,但出了差错。而嘎西姆·本·哈希姆·艾斯-西姆萨尔是可靠的(Thiqah,意为值得信赖、可以依靠)。

He said: Abu Bakr: I do not know anyone who related this Hadith like this (i.e. with this chain) other than Yahya bin Nadr bin Hajib and Yahya bin Nadr is feeble (نيَّ لَ ) in his Hadith. This Hadith was related by Abdullah bin Sa’id bin Abu Hind, from Uthman bin Muhammad Al- Akhnasi, from Al-Maqburi, from Abu Hurairah. It may be that he intended that but made an error. And Al-Qasim bin Hashim As-Simsar is Thiqah (trustworthy – reliable).

Mahmud bin Muhammad bin Abu Al-Mada’ Al-Halabi 告诉我们，他从 Al-‘Abbas bin Al-Faraj Al-Masisi 处得知，后者从 Dawud Az-Zabarqan 处得知，Dawud 从 ‘Ataa bin As-Sa’ib 处得知，‘Ataa 从 Sa’id bin Jubair 处得知，Sa’id 从 Ibn ‘Abbas 处得知，Ibn ‘Abbas 说：先知ﷺ说：“谁谋求或被任命为法官，谁就已被用非刀的方式宰杀了。” [引文结束]

Mahmud bin Muhammad bin Abu Al-Mada’ Al-Halabi related to us from Al-‘Abbas bin Al-Faraj Al-Masisi, from Dawud Az-Zabarqan, from ‘Ataa bin As-Sa’ib, from Sa’id bin Jubair, from Ibn ‘Abbas, from the Prophet (peace be upon him): “Whoever is seeks to be (or is made) a judge has been slaughtered by other than a knife”] [End of Quote].

你可以在这里看到更多表明确定性(Al-Qat')的途径:关于萨义德·本·穆萨耶ب(Sa'id bin Al-Musayyib)的提及,是部分传述者的错误。除非我们接受一种并不大的可能性:我们所关注的人物"奥斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西"(Uthman bin Muhammad bin Al-Mughirah Al-Akhnasi)确实曾有时从萨义德·本·穆萨耶卜本人的讲话中转述此段,而后部分传述者在此事上产生了混淆。即便如此,萨义德·本·穆萨耶卜在没有传述链的情况下常常引用此段,也不存在任何缺陷,因为这段圣训在民众中已广为人知且广泛流传,他引用它是为了劝诫,并使人们对担任司法职位的责任心生畏惧。关于此圣训,由萨义德·本·艾布·赛义德·麦格布里(Sa'id bin Abu Sa'id Al-Maqburi)传自艾布·胡莱赖(Abu Hurairah),以"马尔福"(Marfoo')的形式,即归于先知(愿主福安之)的说法,这一点毫无疑问,因为诸位可信的传述者——栽德·本·艾斯拉姆(Zaid bin Aslam)、达吾德·本·哈立德·本·第纳尔·阿塔尔(Dawud bin Khalid bin Dinar Al-'Attar)、阿穆尔·本·艾布·阿穆尔('Amr bin Abu 'Amr),或许还有欧麦拉·本·嘎兹叶('Umarah bin Ghaziyah)、艾布·苏莱曼·达吾德·本·阿塔('Abu Sulaiman Dawud bin 'Ataa' Al-Madani)和阿卜杜拉·本·赛义德·本·艾布·欣德(Abdullah bin Sa'id bin Abu Hind)——在其传述中与我们所关注的人物奥斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西的传述相符合(即他们与奥斯曼·阿赫纳西一样,在传述中确认此圣训是由萨义德·本·艾布·赛义德·麦格布里所传)。因此,将奥斯曼·本·穆罕默德·本·穆吉拉·阿赫纳西关于萨义德·本·穆萨耶卜的传述所谓有缺陷的说法,其无效性或虚假性即已确立。我们以电子方式搜索了完整的圣训集,未发现奥斯曼传述过萨义德·本·穆萨耶卜的其他任何圣训,唯有此一段。此外,该圣训的大多数传述,连同其传述链,都表明是由萨义德·麦格布里传自艾布·胡莱赖。我们在历史和迈加齐(Maghazi)类典籍中也找到了他的许多传述。《Sīrah》（侧重于战役）。其中包括以下一段著名的记载：——以下内容被伊本·沙巴（Ibn Shabbah）记录于《麦地那史》（Tarikh ul-Madinah）第1卷第113页：

You can see here more paths which dictate certainty (Al-Qat’) in that the mention of Sa’id bin Al-Musayyib was an error of some of the narrators. That is unless we were to accept the distant possibility that our person of concern ‘Uthman bin Muhammad bin Al-Mughirah Al- Akhnasi’ had indeed on occasions related it from the speech of Sa’id bin Al-Musayyib himself and then some of the narrators were confused by the matter. Even in such a case, there is no defect in relation to Sa’id bin Al-Musayyib repeating it often without a chain of transmission due to the hadith already being well-known and spread among the people, for the purpose of exhortation and making people fearful of the responsibility of the position of judiciary. The affirmation of the Hadith from Sa’id bin Abu Sa’id Al-Maqburi, from Abu Hurairah in a Marfoo’ manner [i.e. to the Prophet (peace be upon him)] is a matter that has no doubt due to the conformity of the Thiqaat (trustworthy narrators) Zaid bin Aslam, Dawud bin Khalid bin Dinar Al-‘Attar, ‘Amr bin Abu ‘Amr and perhaps ‘Umarah bin Ghaziyah, Abu Sulaiman Dawud bin ‘Ataa’ Al-Madani and Abdullah bin Sa’id bin Abu Hind (in their narrations) with (what was related by) our person of interest Uthman bin Muhammad bin Al-Mughira Al-Akhnasi (i.e. they affirmed in their reporting, like ‘Uthman Al- Akhnasi, that the Hadith was related by Sa’id bin Abu Sa’id Al- Maqburi). The invalidity or falseness is therefore established in respect to the attribution of defectiveness to the Hadith of ‘Uthman bin Muhammad bin Al-Mughira Al-Akhnasi from Sa’id bin Al-Musayyib. We have searched electronically the complete collections of Hadith and we did not find that Uthman related any Hadith from Sa’id bin Al-Musayyib except for this one. In addition, the majority of the narrations (for this Hadith), with their chains, state that they were related from Sa’id Al-Maqburi from Abu Hurairah. We found many narrations of his within the books of history and Maghazi (i.e. Seera with focus upon the battles). They include among them, the following notable narration: - The following was recorded in “Tarikh ul-Madinah” by Ibn Shabbah (1/113):

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

[Muhammad bin Yahya related from Abdul ‘Aziz bin ‘Imran, from his father, from Uthman bin Muhammad bin Al-Mughira bin Al-Akhnas bin Shariq Ath-Thaqafi, from his mother Hukaimah, who said: “I was with the four who buried Uthman bin ‘Affan, may Allah be pleased with him: Jubair bin Mut’im, Hakim bin Hizam, Abu Jahm bin Hudhaifah and Nayyar bin Mukram Al-Aslami. They carried him across the door whilst I heard his head rap upon the door as if it was a pumpkin saying ‘dub’ ‘dub’, until they reached Hushsh Kawkab. He was then buried, the wall was demolished over him and he was prayed upon”. Hushsh Kawkab place at the base of the wall which is in the east of Al-Baqi’ (burial ground) and known as Khadra’ Aban and he is Aban bin Uthman].

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

I say: It is very unlikely that this Hakimah, the mother of Uthman bin Muhammad bin Al-Mughirah, was a young child (i.e. at the time of this incident) who was not capable of washing (the body), preparing it, carrying it or undertaking any of the necessities of burials. It is therefore most likely that she was a young mature woman of no less than twenty years of age. That is whilst an average woman can no longer bear children past approximately 45 years of age which would make the latest possible time for her to have given birth the year 60 AH or close to that. Consequently, Uthman bin Muhammad bin Al- Akhnas was most definitely born prior to 60 AH. If we were to outweigh the most likely scenario, we would say that his birth would have been around 45 AH. That is because he was of similar age to Imam Salih bin Kaisan. In addition, it is unlikely that it was before the year 45 AH because he would not then have missed Abu Hurairah. He would therefore have been older than Az-Zuhri by about 15-20 years and as such there is no wonder that Az-Zuhri related from him because he was from among the younger of his Shuyukh.

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

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

这是根据纳萨仪在《大全集》（《As-Sunan Al-Kubra》）中所记载的（5/398/5893）。

- That is according to what is found recorded in “As-Sunan Al-Kubra” of An-Nasa’i (5/398/5893):

[Abu Dawud Sulaiman bin Saif Al-Harrani informed us from Abu ‘Ali (Al-Hanafi), from Ibn Abu Dh’ib, from Uthman bin Muhammad Al-Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah who said: The Messenger of Allah ﷺ said: “Whoever has been appointed over the judiciary, then it is as if he has been slaughtered without a knife”]. Then Abu Abdur Rahman said: “Uthman bin Muhammad Al-Akhnasi is not strong. We only made mention so as to not remove Uthman from the middle, making it: Ibn Abu Dh’ib from Sa’id”. The statement of Imam An-Nasa’i: “He is not strong” came as a comment upon this narration, however he did not list this person (i.e. Uthman) among the weak narrators and those who are disregarded. I don’t know if he changed his opinion or disregarded him due to the small number of his narrations. That is while An-Nasa’i is known for his extremity and stubbornness, as alluded to previously. Similarly, it is also apparent that the incorrect observation of Imam ‘Ali bin Al-Madini formed the basis of the view of Imam Abu Dawud concerning Uthman: “His Hadith contains Nakarah (that which is objectionable or has a defect or fault in it)”. This is found recorded in “Masa’il Al-Imam Ahmad” by Abu Dawud As-Sijistani (404/1904): [阿布·达乌德·苏莱曼·本·赛夫·哈拉尼告诉我们：从阿布·阿里（哈纳菲）处，从伊本·阿布·祖卜处，从奥斯曼·本·穆罕默德·阿赫纳西处，从赛义德·马克布里处，从阿布·胡莱赖传述：安拉的使者ﷺ说：“凡被任命为法官者，就如同被不用刀宰杀一般。”] 随后，阿布·阿卜杜勒·拉赫曼说：“奥斯曼·本·穆罕默德·阿赫纳西不够强（不可靠）。我们提及他，只是为了不使奥斯曼从传述链中脱落，使其成为：伊本·阿布·祖卜从赛义德处（传述）。”伊玛目奈萨仪所说的“他不够强”是针对这段传述所作的评论，然而他并未将此人（即奥斯曼）列入弱传述者及被弃置者之列。我不知道他是改变了看法，还是因为此人的传述数量很少而将其忽略。而奈萨仪以其极端与固执而著称，正如前文所提及的。同样明显的是，伊玛目阿里·本·麦迪尼的错误判断构成了阿布·达乌德对奥斯曼看法的基础：“他的圣训中含有纳卡拉（即有可非议之处或存在缺陷与瑕疵）。”此话记载于阿布·达乌德·西吉斯塔尼所著《伊玛目艾哈迈德的问题集》（404/1904）中：

[Abu Dawud Sulaiman bin Saif Al-Harrani informed us from Abu ‘Ali (Al-Hanafi), from Ibn Abu Dh’ib, from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah who said: The Messenger of Allah (peace be upon him) said: “Whoever has been appointed over the judiciary, then it is as if he has been slaughtered without a knife”]. Then Abu Abdur Rahman said: “Uthman bin Muhammad Al-Akhnasi is not strong. We only made mention so as to not remove Uthman from the middle, making it: Ibn Abu Dh’ib from Sa’id”. The statement of Imam An-Nasa’i: “He is not strong” came as a comment upon this narration, however he did not list this person (i.e. Uthman) among the weak narrators and those who are disregarded. I don’t know if he changed his opinion or disregarded him due to the small number of his narrations. That is while An-Nasa’i is known for his extremity and stubbornness, as alluded to previously. Similarly, it is also apparent that the incorrect observation of Imam ‘Ali bin Al-Madini formed the basis of the view of Imam Abu Dawud concerning Uthman: “His Hadith contains Nakarah (that which is objectionable or has a defect or fault in it)”. This is found recorded in “Masa’il Al-Imam Ahmad” by Abu Dawud As-Sijistani (404/1904):

[我听到艾哈迈德·本·罕百勒说：据传先知（愿主福安之）曾说：“东方与西方之间都是克俄白拉（朝向）。”这段圣训没有伊斯纳德（传述系统），它指的是阿卜杜拉·本·贾阿法尔·阿尔-马赫兹米从米斯瓦尔·本·马赫兹玛之父处，从奥斯曼·阿尔-阿赫纳西处，从阿尔-马格布里处，从艾布·胡莱赖ة处，从先知（愿主福安之）处传来的圣训。他以此话的意思是：由于奥斯曼·阿尔-阿赫纳西的状况（或地位），这段圣训没有伊斯纳德（传述链），因为他的圣训中含有纳卡拉（即令人反感之处，或其中存在缺陷与瑕疵）。]

[I heard Ahmad bin Hanbal saying: It was related from the Prophet (peace be upon him) that he said: “What is between the East and the West is a Qiblah”. And it does not have an Isnad (recorded chain of transmission), referring to the Hadith of Abdullah bin Ja’far Al- Makhrami from the father of Miswar bin Makhrama, from Uthman Al-Akhnasi, from Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him). He intended by this statement that: It does not have an Isnad (chain of transmission) due to the condition (or status) of Uthman Al-Akhnasi, because his Hadith contains Nakarah (that which is objectionable or has a defect or fault in it)].

注意到他的这句话:[他以此话的意思是:由于欧斯曼·阿赫纳西的情况(或地位),此圣训没有伊斯纳德(传述系统),因为他的圣训中含有纳卡拉(即令人反感之处,或其中存在缺陷或瑕疵)],这是出自艾布·达伍德的言论,基于他的臆测和猜想。然而,臆测和猜想不能与真理相抗衡,而“臆想”(Zhann)是最不真实的言语。如果他当时询问艾哈迈德·本·罕百勒他的本意,那会更好,但他没有这样做,此事便只停留在可能性的层面上。尽管占优势的主流观点是,艾布·达伍德所提及的那条他所知的伊斯纳德:“阿卜杜拉·本·贾法尔·马赫拉米,从米斯瓦尔·本·马赫拉玛的父亲,从欧斯曼·阿赫纳西,从马格布里,从艾布·胡莱赖”,伊玛目艾哈迈德并不知道。实际上,他所知道的另一条伊斯纳德,是记录在伊玛目提尔米兹的《逊南》中的,由艾布·马舍尔传述,而关于艾布·马舍尔,几乎一致认为他在传述方面不够可靠,因此最终使此事变得极为混乱。

Observe that his statement: [He intended by this statement that: It does not have an Isnad (chain of transmission) due to the condition (or status) of Uthman Al-Akhnasi, because his Hadith contains Nakarah (that which is objectionable or has a defect or fault in it)] was from the speech of Abu Dawud based on his supposition and conjecture. That is whilst supposition and conjecture do not stand up against the truth and “Zhann” (supposition and conjecture) is the most untruthful of speech. Had he asked Ahmad bin Hanbal concerning what he had intended, that would have been better but he did not do that and the matter remained one of mere possibility. That is despite the overriding preponderant view being that the Isnad that he knew which was mentioned by Abu Dawud: “Abdullah bin Ja’far Al-Makhrami from the father of Miswar bin Makhrama, from Uthman Al-Akhnasi, from Al-Maqburi, from Abu Hurairah”, was not known by Imam Ahmad. Rather, the other Isnad only reached him, which was recorded in the Sunan of Imam At-Tirmidhi, and was related by Abu Ma’shar, concerning whom there is almost a consensus stating that he is not strong (in terms of narration) and hence in the end he confused the matter greatly.

- 如《沙尼·提尔米兹》(At-Tirmidhi)所载（1/446/342）：[穆罕默德·本·艾卜·马沙尔告诉我们，他说：我父亲从穆罕默德·本·阿慕尔那里转述给我们，穆罕默德·本·阿慕尔从艾卜·赛拉玛那里，艾卜·赛拉玛从艾卜·胡莱赖那里，艾卜·胡莱赖说：安拉的使者ﷺ说：“东方与西方之间的一切都是朝向（天房的）克ـ白拉。”]

- That is as the following came recorded in the Sunan of At-Tirmidhi (1/446/342): [Muhammad bin Abu Ma’shar informed us and said: My father related to us from Muhammad bin ‘Amr, from Abu Salamah, from Abu Hurairah, who said: The Messenger of Allah (peace be upon him) said: “What is between the East and the West is a Qiblah”].

- 以下内容记载于《提尔米兹圣训集》（Sunan of At-Tirmidhi）（1/446/343）：[Yahya bin Musa 转述自 Muhammad bin Abu Ma’shar，与前述圣训相似]。随后，伊玛目 At-Tirmidhi 说：

- The following came recorded in the Sunan of At-Tirmidhi (1/446/343): [Yahya bin Musa related from Muhammad bin Abu Ma’shar similar to it (i.e. the above Hadith]. Then Imam At-Tirmidhi said:

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

[The Hadith of Abu Hurairah has been related from him from more than one angle. Some of the people of knowledge have spoken about Abu Ma’shar from the angle of his memory (or preservation). His name is Najih the Mawla of Bani Hashim. Muhammad (Al-Bukhari) said: “I don’t narrate anything from him although people have related from him”. Muhammad (Al-Bukhari) said: “The Hadith of Abdullah bin Ja’far Al-Makhrami, from Uthman bin Muhammad Al- Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah, is stronger than the Hadith of Abu Ma’shar and more authentic].

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

- The following came recorded in the Sunan of At-Tirmidhi (1/448/344): [Al-Hasan bin Bakr Al-Marwazi related from Al-Mu’alla bin Mansur, from Abdullah bin Ja’far Al-Makhrami, from Uthman bin Muhammad Al-Akhnasi, from Sa’id Al-Maqburi, from Abu Hurairah, from the Prophet (peace be upon him), who said: “What is between the East and the West is a Qiblah”]. At-Tirmidhi then said: This is a Hasan Sahih Hadith. ‘Abdullah bin Ja’far Al-Makhrami was only said because he is the son of Al-Miswar bin Makhramah. In addition, (The Hadith) “What is between the East and the West is a Qiblah” has been related by more than one of the companions of the Prophet (peace be upon him) including ‘Umar ibn Al—Khattab, ‘Ali bin Abu Talib and Ibn ‘Abbas. Ibn ‘Umar said: “If you made the East be on your right and the West on your left, then what lies between them is a Qiblah, when you are seeking to face the Qiblah”. Ibn ul-Mubarajk said: [“What is between the East and the West is a Qiblah” – This relates to the people of the West]. And Abdullah ibn ul-Mubarak chose leniency in the matter for the people of Merv].

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

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

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

As for the family of ‘Umar bin Al-Khattab, among whom Uthman bin Muhammad bin Al-Mughira Al-Akhnasi found the document of the Sahifah of Al-Madinah, then they are without doubt ‘Abdullah bin ‘Umar, ‘Asim bin ‘Umar and their brothers, sons and women folk. All of them, by the favour of Allah are trustworthy and reliable, possessing the highest level of trust, truthfulness and God-fearing and no liar or fabricator has been known to exist among them; Allah forbid.