Ibn Abbas Challenged the Verse (Until You Ask Permission and Greet Its People
The response to the lie that Ibn Abbas challenged the verse (until you ask permission and greet its people), and did he say that the verse was a mistake by the writer: ask permission and greet
Content of the Doubt
The enemies of Islam claim that Ibn Abbas attacked the Holy Quran and said that the writer made a mistake when he wrote the word (tasta’nasu) instead of (tasta’dahnua) in the verse:
Until you ask permission and greet its people.
The Response to This Ridiculous Suspicion is as Follows
Firstly:
There is no authentic narration that says that Ibn Abbas said that the scribe made a mistake in writing the verse. Rather, all the narrations that claim this are weak narrations and have not been proven in terms of chain of transmission or text.
That is why Al-Qurtubi said in his interpretation of those narrations:
[This is not correct from Ibn Abbas and others]
I will present to you the narrations that the enemies of Islam cite, and then I will show you the reason for their weakness and falsehood.
The first narration is weak and is as follows:
[On the authority of Ja’far ibn Iyas, who is Abu Bishr, on the authority of Mujahid, on the authority of Ibn Abbas: Concerning the words of the Almighty: “Do not enter houses other than your own until you have asked permission” [Surat An-Nur, verse 27], he said: The writer made a mistake: “until you have asked permission.”]
This narration ☝️ has a weak chain of transmission and it cannot be attributed to Ibn Abbas at all, because the narrator/ Abu Bishr Ja’far ibn Iyas never heard from Mujahid , so how did he obtain this narration from Mujahid?!
Answer:
There was an anonymous forged document containing random sayings attributed to Mujahid. This document was a jumbled collection of any saying and attributed it to Mujahid. Ja’far ibn Iyas quoted from this anonymous document, and we do not know who wrote it or whether its writer was trustworthy or not.
We also do not know whether the writer of this newspaper quoted the words directly from Mujahid or whether he quoted them from the liars who were lying about Mujahid.
We do not accept the Qur’an from an unknown source.
This narration is weak and has a break in the chain of transmission.
- Sheikh Muqbil bin Hadi Al-Wadi’i says - in the book (Disagreeable Hadiths that Appear to Be Authentic) 1/215 - the following:
[But in “Tahdhib al-Tahdhib” it is stated that Shu’bah said: Ja’far ibn Iyas did not hear anything from Mujahid. It is only a document.]
Therefore, it was mentioned in the “Introduction to Al-Fath” that Al-Bukhari and Muslim did not mention in their books any narration by Ja’far bin Iyas on the authority of Mujahid , because he did not hear it from him at all.
By the way, when you compare this novel to the rest of the novels that we will present shortly, you will find a disturbance in the narration of the novel’s text.
As for the second narration, it is also weak and is as follows:
[On the authority of Jabir , on the authority of Mujahid, regarding his statement: “Do not enter houses other than your own until you ask permission,” he said: It means clearing your throat. Ibn Abbas said: “The scribe made a mistake, until you ask permission.”]
But this narration ☝️ is false, because the one who narrated it is: Jabir bin Yazid Al-Ja’fi , and he is a liar whose hadith is rejected.
Then you will notice the contradiction between the text of this weak narration and the text of the weak narration that we mentioned before it…👇
- The first story says:
The writer made a mistake: “until you feel comfortable .”
- The second story says:
The writer made a mistake: “until you ask permission .”
Have you noticed the contradictions between these weak narrations, knowing that you will notice the same contradiction with the other weak narrations that we will mention shortly…
As for the third narration, it is weak and is as follows:
[ Ash’ath , on the authority of Ja’far ibn Abi Wahshiyyah, on the authority of Sa’id ibn Jubayr, on the authority of Ibn Abbas, who said: The scribe made a mistake, so that you may ask permission and greet its people.]
But this narration ☝️ is originally weak; the one who narrated it is: Ash’ath bin Sa’id Al-Samman , and he is a narrator whose hadith is abandoned and who narrates strange hadiths.
As for the fourth narration, it is weak. Al-Bayhaqi reported it on the authority of his unknown sheikh, and it is as follows:
Abu Nasr told us , Abu Mansour told us, Ahmad told us, Saeed told us, …
He said: Saeed told us, Hisham told us, he said: Jaafar bin Iyas told us, on the authority of Saeed, on the authority of Ibn Abbas that he used to recite it: “O you who have believed, do not enter houses other than your own houses until you greet their inhabitants and ask permission.” He said: You are only asking permission, and they are from the Book.
Al-Bayhaqi means that the one who narrated this narration is his Sheikh Abu Nasr bin Qatada , who is an unknown man and there is no clear evidence of his trustworthiness. Therefore, when you look at the margin of pages 208 and 209 in the eleventh volume of the Al-Rashd edition, you will find that the researcher says in the margin:
Its chain of transmission: It includes the author’s sheikh whom I do not know.
Its chain of transmission is the same as the previous one.
Al-Bayhaqi took this narration from an unknown person, and did not take it directly from Saeed, because there was a time gap between them estimated at about 157 years. Saeed bin Mansur died in the year 227 AH, while Al-Bayhaqi was born in the year 384 AH.
There is another weak narration mentioned by Al-Tabari, which is as follows:
Yaqub bin Ibrahim told me: Hisham told us, on the authority of Abu Bishr, on the authority of Saeed bin Jubair, on the authority of Ibn Abbas, that he used to recite: “Do not enter houses other than your own until you have asked permission and greeted their inhabitants.” He said: “And it is ‘asking permission’ and they are from the scribes.”
But this narration ☝️ is weak; the narrator Hisham bin Bashir is a narrator who is famous for forgery and hidden sending, and his narrations are not accepted unless he explicitly states that he heard it. Here, he did not explicitly state that he heard it at all. Knowing that Hisham often took the narrations of Abu Uwanah from Ja’far bin Iyas , then forged them and deleted Abu Uwanah’s name .
Ibn Adi mentioned one of the examples of Hisham’s forgery in the narrations and said that Yahya bin Hassan said about Hisham that he did not hear the hadith from Abu Bishr , but rather he heard it from Abu Awana on the authority of Abu Bishr and he forged it. This is what was also mentioned by both Al-Dhiya and Al-Quda’i.
Knowing that this Yahya is one of the narrators of hadiths on the authority of Hisham ; that is, he knows his situation well and knows that he fabricates hadiths.
See the book (Al-Kamil by Ibn Adi 7/136), (Jami’ Al-Tahsil, p. 294)
So, what remains for us is the narration of Abu Uwana on the authority of Abu Bishr, not Hisham on the authority of Abu Bishr .
As for the fifth narration, Al-Bayhaqi included it in his book (Shu’ab Al-Iman), and it is a weak narration as follows:
Abu Nasr told us : Abu Mansur told us: Ahmad told us: Saeed told us: Abu Awana told us , on the authority of Abu Bishr, on the authority of Saeed bin Jubair, on the authority of Ibn Abbas, regarding his statement, “until you ask permission and greet its people,” Ibn Abbas said: Asking permission means asking for permission, as I think, so the writers did not make a mistake in it.
But the narrator of this narration is: Abu Nasr bin Qatada - and he is an unknown man as we mentioned before and there is no evidence of his trustworthiness.
Then the narrator, Abu Awana Al-Wadhah bin Abdullah Al-Yashkari , is a trustworthy man on the condition that he reads the narration from his book, but he commits errors if he transmits the narration to us from his memory and memory without referring to his book.
This narration has Abu Uwana in its chain of transmission , and he transmitted this narration from his faulty memory, and there is no evidence that he read this narration to us from his book, and therefore this narration is weak and not authentic.
Let us take the opinions of scholars about what Abu Uwana narrates:
Abu Hatim al-Razi said on the authority of Abu Uwana:
[His books are correct, but if he narrated from memory, he often made mistakes.]
Abu Zur’ah al-Razi said on the authority of Abu ‘Awanah:
He is trustworthy if he narrates from his book.
Ahmad ibn Hanbal said on the authority of Abu Uwanah:
If Abu Uwana narrated from his book, then it is more authentic, but if he narrated from a book other than his book, then he may have made a mistake.
Therefore, you will find most of the hadith scholars praising only Abu Uwanah’s book and not his personal memorization.
Even when Al-Bukhari wanted to transmit a hadith from Abu Uwanah , he stipulated that Abu Uwanah should have narrated the narration from his book and not from his personal memory. Therefore, Al-Bukhari said in Hadith No. 333:
Al - Hasan bin Mudrik narrated to us: Yahya bin Hammad narrated to us: Abu Awanah, whose name is Al-Wadhdah, informed us from his book : Sulayman Al-Shaybani informed us…
.
So, we are faced with a special case where a narrator is known for being good at writing down a narration in his book and transmitting it from it, but he makes mistakes when transmitting the narration based on his weak memory… Therefore, the scholars of hadith accept the narration of this narrator as long as he transmits it from his book, but they reject his narration if he transmits the narration based on his weak memory.
There is a Hadith rule that states that if you do not know whether a narrator narrated from his book or from his poor memory, then you should stop accepting his Hadith.
Al-Albani says in (Al-Silsilah Al-Da’ifah) 1/316 - the following:
I said : How can we know if he narrated this hadith from his book or from memory?!
In this case: his hadith is not accepted.
Even if we assume that this narration is correct, it does not challenge the Holy Quran, but rather it proves the correctness of the Quranic reading that we have in our hands today. The narration says:
[ Familiarization: This is permission, I think, so the writers did not make a mistake in it]
The narrator interprets the word “seeking permission” as he thinks, then the narrator denies any mistake made by the writers when they copied the verse into the pages. Therefore, the narration says: ” The scribes did not make mistakes.”
The word “ma” is a negation tool.
The novel did not say: [What the writers made mistakes in]
Note: There is a difference between a narrator with a poor memory and a narrator with a good memory. We accept the hadith of a narrator with a good memory even if he transmitted the hadith from memory rather than writing it down.
Therefore, do not confuse the case of Abu Uwana with that of other narrators who have good memory and memorization.
The sixth narration was mentioned by Ibn Abi Hatim in his interpretation, and it is weak, as follows:
[Ali ibn al-Hasan al-Hisanjani narrated to us, on the authority of Musaddad, on the authority of Abu ‘Awana , on the authority of Abu Bishr, on the authority of Sa’id ibn Jubayr, on the authority of Ibn Abbas, regarding his statement: “Until you ask permission,” he said: I think it is one of the mistakes made by the scribes. Asking permission means seeking permission.]
This narration is ☝️ weak, and we have said before that the hadith of Abu Uwanah is not authentic as long as he did not narrate this narration from his books…
Even if we assume that this narration is correct, this narration does not mean that there is an error in the Qur’anic verse, but rather the narration means that some of the scribes made a mistake in copying the word (tasta’nasu) and wrote in its place the word (tasta’dahnua) . Therefore, Ibn Abbas wanted to alert his students that some of the scribes were committing this error here and in doing so they were contradicting the Qur’an of the Companions, whose wording the Companions took directly from the Prophet.
As Muslims, we rejected this mistake made by the writers and wrote the correct word “tas’t’anasu” ( you may be comforted) as reported by the Prophet Muhammad.
Moreover, the narrator Shu’bah is more trustworthy and better than Abu ‘Awanah , yet you will find that Shu’bah’s narration indicated that Ibn Abbas did not challenge the Quranic verse: {Until you ask permission and greet its people} , but rather Ibn Abbas challenged the mistake made by some writers when they differed from the Mushaf of the Companions and wrote the word (tasta’adhanu) instead of (tasta’adhanu ) . Therefore, we as Muslims rejected this mistake and only accepted the correct wording (tasta’anasu) that the Companions transmitted from the Prophet himself.
We will show you Shu’bah’s story shortly👇
The seventh novel is as follows:
Ibn Bashar narrated: Muhammad ibn Ja’far narrated: Shu’bah narrated from Abu Bishr, from Sa’id ibn Jubayr, from Ibn Abbas, regarding this verse: “Do not enter houses other than your own until you have asked permission and greeted their inhabitants.” He said: ” This is an error in the Book: ‘until you have asked permission and greeted them.’ ”
But this narration ☝️ does not challenge the Quranic verse, rather it proves the authenticity of the Quranic verse that we have in our hands today, and this narration alerts people to a mistake that some scribes made in distant areas where they differed from the Mushaf of the Companions and the Mushaf of Uthman and wrote the word (tasta’adhu) instead of (tasta’annasu) . Therefore, Ibn Abbas pointed out this mistake, saying:
[ It is only a mistake from the Book: until you ask permission and greet]
Ibn Abbas tells his students that the phrase: [until you ask permission] is a mistake made by the writers.
Indeed, we as Muslims rejected the mistake made by the scribes and adhered to the Mushaf of the Companions who took the words of the Qur’an from the mouth of the Prophet.
There is a narration mentioned by Al-Tabari after the previous narration, which is as follows:
Ibn al-Muthanna narrated: Wahb ibn Jarir narrated: Shubah narrated on the authority of Abu Bishr on the authority of Said ibn Jubayr, with a similar narration, except that he said: It is only until you ask permission, but this is a mistake on the part of the scribe.
However, the content of this narration is rejected because the chain of transmission is broken. The chain of transmission, as it appears, indicates that this narration is from Sa`id ibn Jubayr himself and not Ibn Abbas. Therefore, this reading is anomalous because the chain of transmission between it and the Prophet is broken.
The ninth narration is weak and is as follows:
[Hibban narrated to me, on the authority of Al-Kalbi , on the authority of Abu Salih , on the authority of Ibn Abbas , “Until you ask permission” means: ask permission. He said: This is brought forward and delayed. It is: “Until you greet and ask permission.”]
But this story is ☝️ fabricated, as it was narrated by Hammad bin Al-Sa’ib Al-Kalbi , who is a liar.
There is also Abu Salih in the chain of transmission , whose hadith is weak, and he himself admitted that everything he reported was a lie.
The tenth and eleventh narrations are weak and are as follows:
Al-Qasim told us, he said: AlHussein told us, he said: Hisham told us, he said: Mughira told us , on the authority of Ibrahim , he said: In the Mushaf of Ibn Masoud: “Until you greet its people and ask permission.”
He said: Hisham narrated to us, he said: Jafar ibn Iyas informed us, on the authority of Said, on the authority of Ibn Abbas, that he used to recite it: “O you who have believed, do not enter houses other than your own houses until you have greeted their inhabitants and asked permission.” He said: You are only asking permission, and they are from the Book.
But these two narrations are weak because of the narrator/ Sunaid or Al-Hussein bin Dawud , who was truthful but did not master the hadith and therefore scholars described him as weak.
Therefore, Al-Hafiz said about him in the book (Al-Taqreeb) 1/257 the following:
[He was weak in his leadership and knowledge because he was teaching Hajjaj Ibn Muhammad, his sheikh]
.
The following was mentioned in the book (Al-Mataleb Al-Aliyah Muhaqqiq) 14/753:
Narrated by Ibn Jarir in the interpretation: Al-Qasim narrated to us, he said: Husayn narrated to us, Abbad bin Al-Awam narrated to us, on the authority of Harun Al-Awar, on the authority of Al-Zuhri, with the same chain of transmission.
This is a weak chain of transmission due to the weakness of Husayn ibn Dawud Sunayd, and we have previously referred to his biography repeatedly.
Ibn Jarir said after it: This is a report that has no basis among the trustworthy companions of Al-Zuhri.
Then there is a break between Ibrahim al-Nakha’i and Abdullah ibn Mas’ud:
Ibrahim bin Yazid Al-Nakha’i was born approximately in the year 47 AH, while Ibn Mas’ud died in the year 32 AH. So how did Ibrahim know Ibn Mas’ud’s recitation?!
Then the narrator/ Mughirah bin Muqsim - is known to conceal the transmission of narrations from Ibrahim Al-Nakha’i, and thus his hadith is not accepted unless he explicitly states that he heard it, and here he did not explicitly state that he heard it.
So, the story is weak.
There is another defect in the chain of transmission, which is that Al-Qasim is the Sheikh of Al-Tabari, and scholars have differed regarding the identity of this man in the first place.
The twelfth narration is weak and is as follows:
Sa`id narrated to us, saying: Hisham narrated to us, saying: Mughirah narrated to us , on the authority of Ibrahim , saying: In the Mushaf of Abdullah: “Until you greet its people and ask permission.”
Its chain of transmission is weak. The narrator, Mughirah ibn Muqsim , as we said before, conceals the narrations of Ibrahim al-Nakha’i, and he did not explicitly state that he heard them from him here.
Then, Mughirah ibn Muqsim often takes narrations from Hammad ibn Abi Sulayman and conceals them and attributes the narration directly to Ibrahim al-Nakha’i, but Hammad is known for making many mistakes in narrating hadiths.
Then there is a break between Ibrahim al-Nakha’i and Ibn Mas’ud, so how did Ibrahim know the reading of Abdullah Ibn Mas’ud?!
The thirteenth narration is weak and is as follows:
[Ma`mar showed us, on the authority of Qatada, regarding the Almighty’s statement: “Until you ask permission,” he said: “You ask permission and greet.”]
But this narration does not challenge the Holy Qur’an, rather all that it contains is that Qatada interprets the phrase (you seek permission and you surrender) as (you seek permission and you surrender) .
The fourteenth novel, which is as follows:
Ibn Bashar told us: Abu Amir told us: Sufyan told us, on the authority of Al-A’mash, that he used to recite it: ” Until you ask permission and greet.”
But this reading ☝️ is weak and irregular and is not correct, because it is mursal and has a break between Al-A’mash and the Prophet.
Al-A’mash was born in the year 61 AH.
The fifteenth narration is weak, and it is as follows:
Sufyan said: It has reached me that Ibn Abbas used to read it as: “Until you ask permission and greet.” He said: This is a mistake by the writer.
But this narration ☝️ is weak and disconnected, and we do not know who told Sufyan this statement on the authority of Ibn Abbas.
Then this narration says that the phrase [ until you ask permission and greet them] is a mistake by the writer. Therefore, this narration proves the correctness of the Quranic reading: “until you ask permission and greet them.”
The sixteenth narration is weak and is as follows:
On the authority of Al-A’mash, he said: The companions of Abdullah used to recite it: “Until you ask permission and greet its people.”
But this narration is weak and has no chain of transmission at all.
Note that Al-A’mash was born in the year 61 AH, while Abdullah bin Masoud died in the year 32 AH… meaning there is a time gap between them.
Then this narration did not tell us who the companions of Abdullah bin Masoud are here, and whether they are trustworthy preservers of the hadith or not, and whether they transmitted this reading directly from the tongue of Abdullah bin Masoud or not?!
The seventeenth story is inaccurate:
The printing presses printed the book (Shu’ab al-Iman) by al-Bayhaqi, and included this false narration in it:
Muhammad al-Duri, Qubaysah ibn Uqbah told us, Sufyan told us, and Abu Abdullah al-Hafiz told us, Abu Ali al-Hafiz told us, Abdun al-Ahwazi told us, Amr ibn Muhammad al-Naqid told us, Muhammad ibn Yusuf told us, Sufyan told us, on the authority of Shubah, on the authority of Jafar ibn Iyas - who is Abu Bishr - on the authority of Mujahid, on the authority of Ibn Abbas, regarding His statement: “Do not enter houses other than your own houses until you have asked permission.”
He said: The writer made a mistake so that you may ask for permission , it is only so that you may ask for permission and greet him.
But the phrase [the writer made a mistake so that you may be reassured] does not exist in the original manuscript of the book. Rather, the printers are the ones who put this phrase in by mistake.
.
Therefore, if you bring the book “Shu’ab al-Iman” - Al-Rushd edition - and open the eleventh part - then the margin of page 210, you will find them saying:
[What is between brackets is omitted from the original.]
So, the original manuscript does not contain the phrase [the writer made a mistake] ,
Then Ibn Abbas only wanted to explain the phrase [until you seek permission], so he said that its meaning is seeking permission.
The eighteenth novel:
There is another weak narration in the book (People of Faith) which is as follows:
Abu al-Husayn ibn al-Fadl al-Qattan informed us, Abu Sahl ibn Ziyad al-Qattan informed us , Yaqub ibn Ishaq al-Mukharami informed us, Abu Umar al-Hawdi informed us, Shubah informed us, on the authority of Ayoub al-Sakhtiyani, on the authority of Said ibn Jubayr, on the authority of Ibn Abbas, regarding this verse: “Until you feel comfortable and greet its people.”
He said: It is “until you ask permission,” but the writer omitted it.
But this narration ☝️ is weak, as it was narrated by
Yaqub ibn Ishaq ibn Ibrahim ibn Abdullah ibn Ibrahim al-Mukharami Abu al-Hasan al-Dhabi, known as al-Bayhasi . He is a liar whose hadith is rejected. He has been weakened by scholars such as al-Daraqutni and Abu al-Husayn ibn al-Munadi.
The original manuscript does not contain the name of the narrator, Abu Sahl bin Ziyad al-Qattan . Rather, it contains the name of the narrator, Abu Muslim bin Ziyad al-Qattan , whose status is unknown. However, the printers made a mistake and changed the names.
You will find the researcher’s commentary indicating the weakness of this narration when you review the Al-Rashd edition of the book ( Shu’ab Al-Iman) 11/210.
Then, after Al-Bayhaqi narrated this narration along with the narration that preceded it, he commented on it with what suggests that the chain of transmission of these narrations is disturbed. He said:
[It is what Shu’bah narrated , and there is disagreement about its chain of transmission . It was narrated by Abu Bishr, and there is disagreement about its chain of transmission from individual narrations . The narration of Ibrahim on the authority of Ibn Mas’ud is disconnected . The general reading has been proven to be transmitted by continuous narration, so it is more deserving. It is possible that this was the first reading, and then the reading became what the general public followed. We do not claim that anything that was agreed upon or transmitted by continuous narration is wrong. How can it be said that it is, when it has a valid basis, and the general public has adopted this view.]
The nineteenth narration is weak and is as follows:
Muhammad bin Saad told us, he said: My father told me, he said: My uncle told me, he said: My father told me, on the authority of his father, on the authority of Ibn Abbas, regarding his statement: “O you who have believed, do not enter houses other than your own houses until you have asked permission and greeted their inhabitants.” He said: Asking permission means asking permission.
But this narration ☝️
is weak, and the chain of transmission of this narration is called the chain of transmission of (the AlAwfi family), as all the narrators of this chain of transmission are from the Al-Awfi family and all of them are weak in hadith and they are as follows:
The narrator (Muhammad bin Saad bin Muhammad bin Al-Hasan bin Atiyah bin Saad bin Junada Al-Awfi) , he is a weak narrator of hadith.
As for his father, he is the narrator/ Saad bin Muhammad bin Al-Hasan Al-Awfi , and he is a very weak Jahmite, and no narrations are taken from him.
As for Saad’s uncle, he is the narrator/ Al-Hussein bin Al-Hasan bin Atiyah Al-Awfi , and he is weak in hadith and his report cannot be relied upon.
As for Al-Hussein’s father, he is the narrator/ Al-Hasan bin Atiyah bin Saad Al-Awfi , and he is a weak hadith narrator and should be abandoned. Rather, he is a calamity and must be abandoned, as the hadith scholars have said.
Al-Hasan’s father is the narrator/ Atiyyah ibn Sa’d ibn Junada al-Awfi . He was a third-class Shi’ite mudallis. He was considered weak and used to learn the interpretation of the narrations from the lying al-Kalbi. Moreover, this narrator did not explicitly state that he heard it from Ibn Abbas, and therefore it is not permissible to attribute this statement to Ibn Abbas.
Then this narration does not challenge the Holy Quran at all, rather the narration says that Ibn Abbas read the verse: “Until you seek permission and become safe,” then he interpreted the meaning of seeking permission as asking permission.
The twentieth narration is weak and has no chain of transmission. It is as follows:
Al-Sam’ani mentioned the following in his interpretation:
Ibn Abbas read: “Until you ask permission.” He said: “You ask permission.” This is a mistake by the writer.
But this talk ☝️ is a lie, and Al-Sam’ani did not mention a chain of transmission for his words, knowing that there are hundreds of years between Al-Sam’ani and Ibn Abbas…
The twenty-first narration is weak and is as follows:
Abu Salih narrated to us, Muawiyah ibn Salih narrated to me, on the authority of Ali ibn Abi Talhah, on the authority of Ibn Abbas , regarding his statement: ” Do not enter houses other than your own until you ask permission,” meaning: until you ask permission.
But this narration ☝️ is originally weak, as the narrator/ Ali bin Talha -did not hear it from Ibn Abbas at all, according to the consensus of scholars, so the narration is interrupted by the consensus of scholars. Then Imam Ahmad bin Hanbal said about (Ali bin Talha) that he had some objectionable narrations, so there are some reservations about this narrator.
The twenty-second narration is weak and is as follows:
Abu Kurayb narrated: Ibn Atiyyah narrated: Muadh ibn Sulayman narrated: Ja’far ibn Iyas narrated: Sa’id narrated: Ibn Abbas said: “Until you ask permission and greet its people.” He said: The scribe made a mistake. Ibn Abbas used to recite: “Until you ask permission and greet,” and he used to recite it according to the recitation of Ubayy ibn Ka’b.
But this narration is ☝️weak and corrupt; the one who narrated it is: Muadh bin Sulayman , and he is just the name of an unknown person, and therefore the narration is weak.
The twenty-third narration is weak, and it is as follows:
[On the authority of Ja’far ibn Iyas, on the authority of Sa’id, on the authority of Ibn Abbas : ” Until you ask permission and greet its people.” He said: The scribe made a mistake. Ibn Abbas used to read: “Until you ask permission and greet them,” and he used to read it according to the reading of Ubayy ibn Ka’b.]
But this narration ☝️ is weak because it is suspended in the nursing formula and part of its chain of transmission was hidden by the compiler.
The twenty-fourth narration is weak and is as follows:
Abu al-Hasan, Ulayl ibn Ahmad, narrated: Muhammad ibn Hisham narrated: Asim ibn Sulayman narrated: Juwaybir narrated to us , on the authority of al-Dahhak, on the authority of Ibn Abbas, “O you who have believed, do not enter houses other than your own houses until you have asked permission.” He said: “Until you ask permission and greet its people.” He said: “There is an order of precedence and delay, until you greet its people and seek their permission.”
But this narration ☝️ is false; the one who narrated it is Juwaybir bin Saeed Al-Balkhi , and his hadith is rejected, weak, and accused of lying.
This narration does not challenge the Qur’an, but rather it speaks about the advancement and delay from a rhetorical perspective, and this is something well-known in books of rhetoric, and it has nothing to do with the copyist’s error when copying the Qur’an.
The twenty-fifth novel:
Imam Ibn Abd al-Barr mentioned the following in his book (Al-Tamhid):
[ Abd al-Warith ibn Sufyan informed us, saying: Qasim ibn Asbagh informed us, saying: Muhammad ibn Ismail Abu Jafar al-Saigh informed us, saying: Affan informed us, saying: Thabit ibn Yazid informed us, saying: Asim al-Ahwal informed us, on the authority of Ikrimah, saying: Regarding the recitation of Ubayy ibn Kab: “Until you greet or ask permission.” He said: Ibn `Abbas learned from him. .]
But this narration ☝️ is weak and its chain of transmission is interrupted, because Ikrimah did not hear from the companion Ubayy ibn Ka’b . Ubayy ibn Ka’b died in the year 30 AH, while Ikrimah was born in the year 25 AH and died in the year 105 or 106 AH, at the age of about 80 years.
Therefore, the Sunni Endowment Department ruled (3/54) that this narration is weak.
Then the Holy Qur’an that we have in our hands is originally narrated by the companion Ubayy ibn Ka’b himself, and it does not contain the phrase “until you greet them or ask permission . ”
As for the phrase [He said: And Ibn Abbas learned from him] , this phrase is not from Ikrimah, but rather from Ibn Abd al-Barr (Abu Omar), who wrote the book al-Tamhid. If you follow the context of the speech from the beginning, you will find that Imam Abu Omar (Ibn Abd al-Barr) was the one who spoke, then he mentioned Ikrimah’s narration, then commented on it, and then mentioned other words of the scholars.
In the past, imams would comment on their opinions in their books using the word “said” in the third person. You will notice this in many books, such as Tafsir al-Tabari, for example, where the author of this tafsir speaks about himself and his opinion in this manner:
[Abu Jaafar said…]
Therefore, you will find that the Sunni Endowment Office did not include the phrase [ He said: And Ibn Abbas learned from him] in Ikrimah’s narration.
Finally:
All the narrations attributed to Ibn Abbas which claim that there is an error in the verse “until you seek permission and greet them ” are fabricated. The reciters who received the readings from Ibn Abbas read the verse like this: “until you seek permission and greet them ,” and none of the seven reciters read it like this: “until you seek permission and greet them .”
For example:
Both the reciters, Abu Amr , Ibn Kathir , and Nafi’ , learned the Qur’an from Ibn Abbas, and they all recite the verse like this: “Until you become comfortable and safe.”
The second part of the doubt:
The enemies of Islam ask and say: How can a person get to know someone before greeting him and entering his home?!
I respond to this ridiculous suspicion and say:
Familiarity here means that you seek familiarity with the person whose house you want to enter. For example:
When you knock on the door, the host will come out, and then you must first look at his face to know: Is he eager for you and wants to keep you company, or is he in a state of distress and embarrassment and does not want to sit with you?
So you look at the face of the owner of the house and try to understand his facial expressions, his voice and his movements. If you feel that he is busy or that he does not want to keep you company, then you should not enter his house but leave so as not to burden him.
Familiarization can be at the door before you even enter the house.
Finally, I Conclude My Speech with Some Quotes that Dispel Any Doubt about Ibn Abbas
Al-Zarqani says in the book (Manahil Al-Irfan fi Ulum Al-Quran) 1/388 - the following:
We respond: Firstly: with what Abu Hayyan responded with, as he says, verbatim: Whoever narrated that Ibn Abbas said that, is attacking Islam and a heretic in religion, and Ibn Abbas is innocent of that statement.
Second: According to what was reported by Ibn Abi Hatim, Ibn Al-Anbari in Al-Masahif, Ibn Jarir, and Ibn Mardawayh on the authority of Ibn Abbas, who interpreted “you ask permission” and said: meaning you ask permission from whoever has the right to permission from the people in the house, meaning the people in the houses.
Third: The reciters did not narrate any reading other than “tasta’nisu.” If that transmission from Ibn Abbas was correct, they would have transmitted from him that he read “tasta’nisu.”
Fourth: If we accept the judge’s opinion that this report is authentic on the authority of Ibn Abbas, then we reject it despite the claim of this authenticity because it contradicts the decisive and continuous narration, which is the reading of “tasta’nisaw.” The rule is that what contradicts the decisive narration is invalid, and whenever the narration contradicts the script of the Qur’an, it is anomalous and should not be paid attention to or relied upon.
Professor Dr. Arafa bin Tantawi says - in the book (Preemption between the Ottoman Collection and the Seven Letters) 1/284 - the following:
Ibn Abbas read it as (tas’t’anasu) and interpreted it as asking permission. On the authority of Ibn Abbas regarding his statement:
{O you who have believed, do not enter houses other than your own houses until you have asked permission and greeted their inhabitants .} He said: Asking permission means asking for permission.
Answer to the fourth trace:
The narration of this on the authority of Ibn Abbas is not authentic. Abu Hayyan said: As for the statement of the one who said: The writer wrote it while he was asleep, and straightened the teeth of the letter seen, then it is the statement of a heretic and an atheist .