On the Authority of Ibn Abbas, He Used to Say Regarding the Almighty’S Saying (And Your Lord Has Dec

On the authority of Ibn Abbas, he used to say regarding the Almighty’s saying (And your Lord has decreed), it is rather (And your Lord has commanded), the waw was attached to the sad.

Said ibn Mansur narrated on the authority of Said ibn Jubayr, on the authority of Ibn Abbas, that he used to say about the words of Allah the Almighty And your Lord has decreed that it is (And your Lord has commanded) with the waw attached to the sad .

Al-Suyuti said: Ibn Ashtah narrated it with the wording: The writer used a lot of ink, so the waw stuck to the sad .

Al-Suyuti also said: He narrated it on the authority of Ad-Dahhak, who said: How do you read this letter? He said: And your Lord has decreed. He said: That is not how we read it, nor Ibn Abbas. Rather, it is (And your Lord has commanded) and that is how it was read and written. Your writer used a lot of ink, so the waw stuck to the sad. Then he recited And We have enjoined upon those who were given the Scripture before you and upon you that you fear Allah and if it had been decreed by the Lord, no one would have been able to reverse the decree of the Lord, but it is a commandment that He enjoined upon the servants. [11 ]

Al-Tabari, Abu Ubaid, and Ibn Al-Mundhir narrated something similar to that . [12]

Al-Hafiz Ibn Hajar said regarding the previous report: It was narrated by Saeed bin Mansour with a good chain of transmission. [13 ] ” The Rafidah have not ceased to prove to us their ignorance of this matter, and the response we say is by the power of God Almighty .

” Zad Al-Masir - (Vol. 4 / p. 155) “The Almighty’s statement: {And your Lord has decreed} Ibn Abi Talha narrated on the authority of Ibn Abbas, who said: Your Lord has commanded. Al-Dahhak narrated from him that he said: It is “and your Lord commanded,” so one of the two waws was attached to the “sad,” and this is how Ubayy ibn Ka’b, Abu al-Mutawakkil, and Sa’id ibn Jubayr read: “and He commanded , ” and this is contrary to what was agreed upon by consensus, so no attention should be paid to it. Tafsir al-Razi - (vol. 10 / p. 30): “And Maymun ibn Mihran narrated from Ibn Abbas that he said: In this verse the original was “and your Lord commanded,” so one of the two waws was attached to the “sad,” so it was read: “and your Lord decreed.” Then he said: If it were about the decree, no one would have disobeyed God, because going against God’s decree is impossible. This is how al-Dahhak and Sa’id ibn Jubayr narrated it from him, and it is the reading of Ali and Abdullah . And know that this statement is very far-fetched . Tafsir al-Lubab by Ibn Adel - (Vol. 10 / p. 270): “And Maimun bin Mihran narrated on the authority of Ibn Abbas - may God be pleased with him - that he said about this verse: The original was: “And your Lord has commanded,” then one of the two waws stuck to the sad, so it became a qaf, so it was read: “And your Lord has decreed.” Then he said: If it were up to the decree, no one would have disobeyed God, because opposing God’s decree is impossible. This was narrated by Ad-Dahhak bin Muzahim and Saeed bin Jubayr, and it is the reading of Ali and Abdullah . This statement is very far-fetched .” The reports that were reported regarding this statement are weak, and among them, may God Almighty bless you, and among what I remember is that one of the brothers, Abdul Malik As-Subaie, graduated it and said, may God preserve him .

In the wording of Ibn Masoud: “Your Lord has commanded that you worship none but Him.” 16755 - Abu Kurayb narrated: Yahya ibn Isa narrated: Nusayr ibn Abi Al-Ashath narrated: Ibn Habib ibn Abi Thabit narrated on the authority of his father: Ibn Abbas gave me a copy of the Qur’an and said: This is according to the recitation of Ubayy ibn Kab. Abu Kurayb said: Yahya said: I saw the copy of the Qur’an with Nusayr in which was written: “And your Lord has enjoined” meaning: And your Lord has decreed. Yahya bin Isa is weak and Ibn Hibban mentioned him in “Al-Majruhin” and said: “He died in the year 201 AH. He was one of those whose memory was poor and whose errors were frequent, to the point that he began to contradict the established reports in what he narrated from trustworthy people. When that became widespread in his narration, it became invalid to use him as evidence .”

Al-Harith told me, he said: Al-Qasim told us, he said: Hisham told us, on the authority of Abu Ishaq Al-Kufi, on the authority of Ad-Dahhak bin Muzahim, that he read it: “And your Lord has commanded” and he said: They attached the waw to the sad so it became a qaf. Abu Ishaq Al-Kufi is weak.. and Hisham is a frequent liar and he narrated from ‘an. This is the case of the chains of transmission that are with al-Tabari… And likewise this consensus is contradicted: Ibn al-Jawzi said in “Zad al-Masir” (5/22): This is contrary to what the consensus has agreed upon, so no attention should be paid to it .

Al-Razi said: Know that this statement is very far-fetched because it opens the door to the possibility that distortion and change have entered the Qur’an, and if we were to allow that, then the security of the Qur’an would be removed, and that would remove it from being an argument, and there is no doubt that it is a great attack on the religion. The Qur’an has been transmitted to us in a continuous chain of transmission from the Companions, such as Ibn Mas’ud and Ubayy ibn Ka’b, and they read “And your Lord decreed.” **So this report is refuted by :

(1) The weakness of its chains of transmission .

(2) The scholars’ denial of it .

(3) The continuous contradiction of it .

**

His speech, may Allah protect him, has ended regarding the chains of transmission that came with this statement. Abu Hatim said, as Al-Tabarani transmitted in his interpretation, “Abu Hatim refused that Ibn Abbas said that.” Al-Tabari’s transmission of these reports does not mean that Al-Tabari believed in what is in these narrations, as he transmitted many reports that are weak, and he included narrations in which he gave me the ring in his prayer in his interpretation .

Tafsir Al-Tabari, Vol. 15, p. 63:

Yunus told me, he said: Ibn Wahb told us, he said: Ibn Zaid said regarding His statement, “And your Lord has decreed that you not worship except Him,” he said: He has commanded that you not worship except Him. Al-Harith told me, he said: Al-Qasim told us, he said: Hisham told us, on the authority of Abu Ishaq Al-Kufi Al-Dahhak bin Muzahim, that he read it, “And your Lord has commanded,” and he said that they attached the waw to the sad, so it became a qaf. The hadith is weak, and that is because of the chain of transmission of Hisham, who was known for forgery, even though he was trustworthy, as he did not explicitly state that he heard it from Abu Ishaq .

Taqrib al-Tahdhib, Vol. 1, p. 574

[7312] Hisham, with the diminutive, Ibn Bashir, with the weight of Azim, Ibn al-Qasim, Ibn Dinar al-Salami, Abu Muawiyah Ibn Abi Khazim, with two diacritics, al-Wasiti, trustworthy, reliable, often used to conceal and send narrations in secret, from the seventh, died in the year eighty-three, and he was close to eighty.

Tabaqat al-Mudallisin, Vol. 1, p. 47

[111]Hisham bin Bashir Al-Wasiti, one of the followers of the Tabi’in, was famous for his tadlis, despite his trustworthiness. Al-Nasa’i and others described him as such. Among his wonders in tadlis is that his companions said to him, “We want you not to tadlis for us in anything,” so he made an appointment with them. When morning came, he dictated to them a session in which he would say at the beginning of each hadith, “So-and-so and so-and-so narrated to us on the authority of so-and-so.” When he finished, he said, “Did I tadlis for you today?” They said, “No.” He said, “Everything I narrated to you from the first, I heard it, and everything I narrated to you from the second, I did not hear it from him.” I said, “This should be called tadlis al-‘atf.”

Manahil al-‘Irfan fi ‘Ulum al-Quran - Al-Zarqani, Vol. 1, p. 269.

They say that among the aspects of criticism is what was narrated from Ibn Abbas, that he used to say in the verse, “And your Lord has decreed that you worship none but Him” (17:23), “It is only ‘and your Lord has commanded’, the waw is attached to the saad.” He used to recite, “and your Lord has commanded’” and say, “your Lord has commanded’” that they are both waws, one of which is attached to the saad. It was narrated from him that he said, “Allah revealed this letter on the tongue of your Prophet, and your Lord has commanded that you worship none but Him.” One of the two waws was attached to the sad, so the people read “and your Lord has decreed,” and if it had descended upon the decree, no one would have associated.

We respond to all of that, first, with what Ibn al-Anbari responded with, when he said that these narrations are weak. Second, these narrations contradict the decisive mutawatir, which is the reading “and he has decreed,” and the decisive opposing one is invalid.

Third, Ibn Abbas himself, and it has been widely reported that he read “and he has decreed,” and that is evidence that what was attributed to him in those narrations is cheap intrigues that were fabricated by the enemies of Islam.

Abu Hayyan said in al-Bahr, and the mutawatir is “and he has decreed,” and it is widely reported from Ibn Abbas, al-Hasan, and Qatadah, meaning he ordered. Ibn Masoud and his companions said it means he commanded. So the narration “and he has decreed” is the one that was unanimously agreed upon by Ibn Abbas, Ibn Masoud, and others. No one would cling to the tails of such a weak narration except an atheist, and no one would raise his voice about it except an enemy of Islam .

However, there is no contradiction between the two readings.

Faqada comes with the meaning of ruling, order, and will.

Mukhtar al-Sihah, vol. 1, p. 226.

Qada, y al-Qada’, al-Hikam, and the plural is al-Aqdiya. Al-Qadiya is similar to it, and the tear is the issues. Qada, yaqdī, with the broken form, qada’, meaning ruling. From this, the Most High said: And your Lord has decreed that you not worship except Him. It may also mean finishing. You say: He fulfilled his need and struck him, so he killed him, as if he had finished with him. And he fulfilled his desire, he died. It may also mean paying and concluding. You say: He completed his debt. From this, the Most High said: ” And We decreed to the Children of Israel in the Book .” And the Most High said: And We decreed to him that matter, meaning We completed it to him and conveyed it to him. Al-Farra’ said in his statement: The Most High said: Then carry it out to me, meaning go to me, as it is said: So-and-so died, meaning he passed away. It may also mean making and estimating. It is said: Qada’a, meaning he made it and estimated it. From this, the Most High said: So he appointed them seven heavens in two days. From this comes al-Qada’ and al-Qadar, and the chapter of all is what we have mentioned. It is said: So-and-so was appointed a judge. And the prince was appointed a judge with the shaddah, like amir, and anqadah al-shay’. And taqdā means and necessitated. His religion and its rulings mean and he decided his milk and he decided it means and the falcon pounced and its origin is taqaddudh, so when the letters ḍād became numerous, they replaced one of them with a ya’,

so the making and the estimation are one of the meanings of the ruling and are not limited to it, so ponder

and witness this meaning in the verse, the Almighty’s saying where the word qada came in the meaning of command and commanded:

” And it is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any option in their decision. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” (36) Al-Ahzab, and here it means judgment

.But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission (65) [An -Nisa’].

There is no room for doubt in the Noble Book of God, which He promised to preserve, as He said : ” Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” (9) [Al-Hijr].