Weakness of Statement Attributed to Ibn âAbbâs:
âkufr DĂťna kufr (i.e. kufr less than kufr).â
[Modern Scholars of Irja and their followers use this to justify Tawagheet rulers.]
AL-HĂKIM STATED: AHMAD IBN SULAYMĂN AL-MAWSILĂ INFORMED US: âALĂ IBN HARB TOLD US: SUFYĂN IBN âUYAYNAH TOLD US: ON THE AUTHORITY OF HISHĂM IBN HUJAYR: ON THE AUTHORITY OF TĂWĂS WHO SAID:
IBN âABBĂS (RADIYALLAHU âANHUMĂ), SAID: âIT IS NOT THE KUFR THEY ARE TAKING IT TO. IT IS NOT KUFR WHICH TAKES ONE OUTSIDE THE MILLAH. âAND WHOSOEVER DOES NOT JUDGE BY WHAT ALLĂH HAS REVEALED, SUCH ARE THE KĂFIRĂN.â IT IS KUFR DĂNA KUFR (I.E. KUFR LESS THAN KUFR).â
Likewise, it was narrated by Ibn AbĂŽ Hâtim in his âTafsĂŽrâ, also from the path of Hishâm Ibn Hujayr from TâwĂťs from Ibn âAbbâs about Allâhâs saying: âAnd whosoever does not judge by what Allâh has revealed, such are the KâfirĂťn.âHe said, âIt is not the Kufr you are taking it to.â
This narration is weak due to a number of defects. The first is that the chain contains Hishâm Ibn Hujayr. He was declared weak by Ahmad Ibn Hanbal, Yahyâ Ibn MaâĂŽn, Sufyân Ibn âUyaynah, Yahyâ Ibn SaâĂŽd and others.
The second is that Hishâm Ibn Hujayr is the only one who narrated this phrasing from TâwÝs. So the fact that out of all of the companions of TâwÝs, the only one to narrate this phrasing from him was Hishâm, is a defect as well. This is referred to as Tafarrud.
The third is that in narrating this phrase, Hishâm contradicted those who are more reliable than him, namely âAbdullâh Ibn TâwĂťs. This is because when âAbdullâh Ibn TâwĂťs narrated this from his father, he did so with the phrasing: âIt is KufrâAnd other similar phrasings.
This is reffered to as âMukhâlafahâ. This is likely because Hishâm Ibn Hujayr is found in âSahĂŽh al-BukhârĂŽâ and âSahĂŽh Muslimâ. However, he was not relied upon by these Imâms. What does this mean? It means that Al-BukhârĂŽ and Muslim would sometimes narrate AhâdĂŽth with authentic chains of narration, and before or after them, narrate the same HadĂŽth with a weak narrator in the chain as a secondary narration. Likewise, he is only in one chain in âSahĂŽh al-BukhârĂŽâ, and only two in âSahĂŽh Muslimâ.
In âSahĂŽh al-BukhârĂŽâ, he is in a chain of the HadĂŽth of the Prophet Sulaymân Ibn DâwĂťd (`alayhimâ as-salâtu wa-salâm): âTHIS NIGHT I WILL GO WITH NINETY-NINE WOMENâŚâ IN âTHE BOOK OF EXPIATION OF OATHSâ.
This narration of the HadĂŽth includes Hishâm but we find that he was replaced in another narration of this same HadĂŽth by âAbdullâh Ibn TâwĂťs in âThe Book of Marriageâ. And likewise with Imâm Muslim; he only has two AhâdĂŽth which contain him in their Sanad and he does not narrate them except that another man has replaced Hishâm in a different narration of the same HadĂŽth. The first narration was the exact same Sanad and phrasing as what has come from Hishâm
âŚin the HadĂŽth of the Prophet Sulaymân (#1,654) and we see that Hishâm is replaced in the very next narration by âAbdullâh Ibn TâwĂťs just as he was in the alternate narration by Imâm Al-BukhârĂŽ. And the second narration with Hishâm is a HadĂŽth on the authority of âAbdullâh Ibn Abbâs who said: âMuââwiyah said to me: âDid you know that I cut (the hair) from the head of the Messenger of Allâh (sallAllahu `alayhi wa sallam) at Al-Marwah with scissors?â So I said to him, âThis is an argument in our favourâŚâ
And Hishâm is replaced in this chain of narration by Al-Hasan Ibn Muslim in the narration immediately after it. For more on this, refer to âKhulâsat al-Qawl al-Mufhim âAlâ Tarâjim Rijâl al-Imâm Muslim.â by Al-HarawĂŽ
So although Al-Hâkim, Al-AlbânĂŽ and others did authenticate this, we can see that it is likely based on these facts. Yet this is not a certain method of ascertaining whether the narrators are all SahĂŽh as it is clear that Al-BukhârĂŽ and Muslim only narrated from Hishâm in those cases where they found other evidence to support what came through him. Lastly, that Al-Hâkimâs authentications are not to be relied upon solely. This was discussed by Ibn Taymiyyah in âQââidatun JalĂŽlah Fit-Tawassul wal-WasĂŽlahâ, pg. 170-171âŚ
Ibn al-Qayyim in âAl-FarĂťsiyyahâ, pg. 245 and 276, Ath-ThahabĂŽ in âSiyar Aâlâm an-Nubalâââ, Vol. 17/175, Ibn Hajar in âAn-Nukat âAlâ Kitâb Ibn as-Salâhâ, Vol. 1/314-318 and others.
Other References: [1] âAl-Mustadrak âAlas-SahĂŽhaynâ, Vol. 2/313 [2] Look to âTahâthĂŽb at-TahâthĂŽbâ, Vol. 6/25, âAl-Kâmil FĂŽ Dhuâafââ ar-Rijâlâ, Vol. 7/2569, âAdh-Duâafââ al-KabĂŽrâ, Vol. 4/238, âHadĂŽ as-SârĂŽâ, Vol. 447-448, âTahâthĂŽb al-Kamâlâ, Vol. 30/179-180 âŚ
[3] âTafsĂŽr âAbdur-Razzâqâ, Vol. 1/186, âTaâthĂŽm Qadr as-Salâtâ, pg. 39, âJâmiâ al-Byânâ, Vol. 10/356 and elsewhere. /// Wa Allahu Aalim/// END
via brother Nurlan al Azerbaijani. @Nurlan_Nomad (twitter)
Subhanallah. Allahu Akbar.
Just yesterday I was reciting Surah Maaidah and came across the verse about those judging by other than what Allah revealed. and the English translation by Muhsin and Khan had written (disbelievers - of a lesser degree as they do not act on Allâhâs Laws) I went on to read the tafsir of the verse from Ibn Kathir.
And now Allah subhanahu wa ta'ala made me come across this to clear this matter for me. Subhanallah.
We keep telling others to read the tafsir and if they come across this they would believe this and use it against us. Subhanallah. Shows us the importance of seeking knowledge.
