over his vision a veil} [Sūrat al-Jāthiyah: 23], so He did not include vision within the meaning of sealing. And that is what is known in the speech of the Arabs, so it was not permissible for us, nor for anyone among people, to recite with ghishāwah in the accusative case, because of the two reasons I described, even if there is a known grammatical outlet for its accusative case in Arabic.
And in accordance with what we said regarding that statement and interpretation, a report was narrated from Ibn ʿAbbās:
305- Muḥammad ibn Saʿd narrated to me, he said: My father narrated to me, he said: My uncle al-Ḥusayn ibn al-Ḥasan narrated to me, from his father, from his grandfather, from Ibn ʿAbbās: "Allah has set a seal upon their hearts and upon their hearing," and the veil is over their vision. (1)
Notes
- (1) Report 305—This chain of transmission is among the most frequently recurring chains of transmission in the Tafsir (Exegesis of the Quran) of al-Ṭabarī, and it was previously passed in 118, where I had not yet arrived at its explanation. It is a chain of transmission linked by weak narrators from a single family, if such an expression is correct! It is known among scholars as "Tafsīr al-ʿAwfī", because the Successor (Tābiʿī)—at its top—who narrates it from Ibn ʿAbbās, is "ʿAṭiyya al-ʿAwfī", as we shall mention. Al-Suyūṭī said in al-Itqān 2: 224: "And regarding the route of al-ʿAwfī from Ibn ʿAbbās, Ibn Jarīr and Ibn Abī Ḥātim extracted a great deal from it. Al-ʿAwfī is Da'if (Weak), though not flimsy, and al-Tirmidhī sometimes graded his hadith Hasan (Good)." And we will explain it here in detail, if Allah wills:
Muḥammad ibn Saʿd, from whom al-Ṭabarī narrates: He is Muḥammad ibn Saʿd ibn Muḥammad ibn al-Ḥasan ibn ʿAṭiyya ibn Saʿd ibn Junāda al-ʿAwfī, from "Banū ʿAwf ibn Saʿd", a clan of "Banū ʿAmr ibn ʿIyādh ibn Yashkur ibn Bakr ibn Wāʾil". He is soft (layyin) in hadith, as al-Khaṭīb said. Al-Dāraquṭnī said: "There is no harm in him." He died at the end of Rabīʿ al-Ākhir in the year 276. Al-Khaṭīb wrote his biography in Tārīkh Baghdād 5: 322–323, and al-Ḥāfiẓ in Lisān al-Mīzān 5: 174. He is other than "Muḥammad ibn Saʿd ibn Manīʿ", the scribe of al-Wāqidī and author of the great book Kitāb al-Ṭabaqāt; for he is one of the great, trustworthy, meticulous Hadith masters, whose death was earlier, dying in Jumādā al-Ākhira in the year 230.
His father "Saʿd ibn Muḥammad ibn al-Ḥasan al-ʿAwfī": Very Da'if (Weak). Imam Aḥmad was asked about him, and he said: "That one is a Jahmī," then he did not consider him a suitable source for narration even if he were not, saying: "Even if this were not so, he would not be among those worthy of having hadiths written from him, nor was he suitable for that." His biography is in al-Khaṭīb 9: 126–127, and Lisān al-Mīzān 3: 18–19.
From his uncle: meaning the uncle of Saʿd, who is "al-Ḥusayn ibn al-Ḥasan ibn ʿAṭiyya al-ʿAwfī". He was over the judiciary of Baghdad. Ibn Maʿīn said: "He was weak in judiciary, Da'if (Weak) in hadith." Ibn Saʿd said in al-Ṭabaqāt: "He heard a great deal, and he was Da'if (Weak) in hadith." Abū Ḥātim and al-Nasāʾī also graded him weak. Ibn Ḥibbān said in al-Majrūḥīn: "Disapproved (munkar) in hadith... and it is not permissible to use his report as evidence." He had a very long beard, and al-Khaṭīb narrated amusing anecdotes about it. He died in the year 201. His biography is in al-Ṭabaqāt 7/2/74, al-Jarḥ wa-l-Taʿdīl 1/2/48, Kitāb al-Majrūḥīn by Ibn Ḥibbān, no. 228 p. 167, Tārīkh Baghdād 8: 29–32, and Lisān al-Mīzān 2: 278.
From his father: who is "al-Ḥasan ibn ʿAṭiyya ibn Saʿd al-ʿAwfī", and he is also Da'if (Weak). Al-Bukhārī said in al-Kabīr: "He is not much," and Abū Ḥātim said: "Da'if (Weak) in hadith." Ibn Ḥibbān said: "He narrates from his father, and his son Muḥammad ibn al-Ḥasan narrates from him; he is disapproved (munkar) in hadith. I do not know whether the calamity in his hadiths comes from him, from his father, or from both of them together, because his father is nothing in hadith, and most of his narration is from his father; hence his matter became ambiguous, and it became obligatory to abandon him." His biography is in al-Tārīkh al-Kabīr 1/2/299, Ibn Abī Ḥātim 1/2/26, al-Majrūḥīn by Ibn Ḥibbān, no. 210 p. 158, and al-Tahdhīb.
From his grandfather: who is "ʿAṭiyya ibn Saʿd ibn Junāda al-ʿAwfī", and he is also Da'if (Weak), but he is differed upon. Ibn Saʿd said: "He was trustworthy, if Allah wills, and he has acceptable hadiths. Yet some people do not cite him as proof." Aḥmad said: "He is Da'if (Weak) in hadith. It reached me that ʿAṭiyya used to come to al-Kalbī and take Tafsir (Exegesis of the Quran) from him. And al-Thawrī and Hushaym used to declare ʿAṭiyya's hadith weak." He [also] said: "Passable (Ṣāliḥ)." We preferred the view of his weakness in the commentary on al-Musnad: 3010, and the commentary on al-Tirmidhī: 551; al-Tirmidhī only graded that hadith Hasan (Good) due to corroborating routes (mutābaʿāt), not because of ʿAṭiyya. Al-Nasāʾī also declared him weak in al-Ḍuʿafāʾ: 24. And Ibn Ḥibbān declared him very weak in Kitāb al-Majrūḥīn, saying: "...So it is not lawful to write his hadith except by way of wonder," folio: 178. See also: Ibn Saʿd 6: 212–213, al-Bukhārī's al-Kabīr 4/1/8–9, al-Ṣaghīr 126, Ibn Abī Ḥātim 3/1/382–383, and al-Tahdhīb.
And the report was quoted by Ibn Kathīr 1: 85, and al-Suyūṭī in al-Durr al-Manthūr 1: 29, adding its attribution to Ibn Abī Ḥātim. And al-Shawkānī did likewise 1: 28.
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