Tafsir at-Tabari: Jami' al-Bayan - Dar al-Tarbiyah wa al-Turath Edition

Volume 1 · Page 40

Translation · EN

AI translation

that in his face. He said: So he struck his chest and said: "Be gone, Satan!" — he said it three times — then he said: "O ʿUmar, indeed the Qurʾān is all correct, as long as you do not turn mercy into punishment or punishment into mercy." (1)

17- ʿUbayd Allāh ibn Muḥammad al-Firyābī narrated to us, he said: ʿAbd Allāh ibn Maymūn narrated to us, he said: ʿUbayd Allāh (2) — meaning Ibn ʿUmar — narrated to us, from Nāfiʿ, from Ibn ʿUmar, he said: ʿUmar ibn al-Khaṭṭāb (May God be pleased with him) heard a man reciting the Qurʾān, and he heard a verse differently from what he had heard from the Prophet (Peace and blessings of God be upon him). So ʿUmar brought him to the Prophet (Peace and blessings of God be upon him) and said: "O Messenger of Allah, this man recited such-and-such a verse." So the Messenger of Allah (Peace and blessings of God be upon him) said: "The Qurʾān was revealed according to seven modes, all of them healing and sufficient." (3)

Notes

(1) Hadith 16: Aḥmad narrated it in al-Musnad (16437, vol. 4, p. 30, al-Ḥalabī edition) from ʿAbd al-Ṣamad—who is Ibn ʿAbd al-Wārith—with this chain of transmission, similarly. The Ḥāfiẓ Ibn Kathīr transmitted it in Faḍāʾil al-Qurʾān: 73, and said: "And this chain of transmission is Hasan (Good). And this Ḥarb ibn Thābit is given the kunya Abū Thābit; we do not know of anyone who discredited him." Al-Haythamī transmitted it in Majmaʿ al-Zawāʾid 7: 150–151, and said: "Aḥmad narrated it, and its men are trustworthy." The Ḥāfiẓ mentioned it in al-Fatḥ 9: 22–23, and attributed it to al-Ṭabarī only, thus falling short as he did not attribute it to al-Musnad.
And its chain of transmission requires research:
First: "Ḥarb ibn Thābit": It was established in the copies of al-Ṭabarī here as "Ḥarb ibn Abī Thābit", which is a pure error by the scribes. Its correct form is "Ḥarb ibn Thābit", and he is "al-Minqarī". Al-Bukhārī gave his biography in al-Tārīkh al-Kabīr: 2/1/58, saying: "Ḥarb ibn Abī Ḥarb Abū Thābit, from Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa al-Anṣārī, stated it ʿAbd al-Ṣamad. And Mūsā said: Mūsā narrated to us Ḥarb ibn Thābit al-Minqarī. He is counted among the Basrans."
And Ibn Ḥibbān gave his biography in al-Thiqāt 443–444, saying: "Ḥarb ibn Thābit al-Minqarī, from the people of Basra, narrates from al-Ḥasan and Marwān al-Aṣghar, ʿAbd al-Ṣamad narrated from him; it is as if he is: Ḥarb ibn Abī Ḥarb whom we mentioned." Before him, he mentioned the biography of "Ḥarb ibn Abī Ḥarb, who narrates from Shurayḥ, Ḥuṣayn Abū Ḥabīb narrated from him."
And the Ḥāfiẓ Ibn Ḥajar, when giving the biography of Ḥarb ibn Thābit, pointed to these words of Ibn Ḥibbān and commented that he is "one person, whom he made into two, then doubted concerning him"!! But he was not fair to him in this, for they are two with certainty. Al-Bukhārī separated them in al-Kabīr, making the one who narrates from Shurayḥ under number 226, different from the one whose speech we quoted under number 227.
As for the one who made the narrator into two narrators, it was Ibn Abī Ḥātim in al-Jarḥ wa-l-Taʿdīl 2/1/252 who mentioned three biographies, numbers: 1121, 1123, 1125; the last is the one who narrated from Shurayḥ, and the first two are one single person, and Ibn Abī Ḥātim was mistaken regarding him.
And this "Ḥarb ibn Thābit" was attributed in al-Taʿjīl: 91–92 as "al-Bakrī", and likewise in al-Ikmāl by al-Ḥusaynī: 23. I prefer that this is an error by the scribes, originally "al-Baṣrī", for his attribution in the biographies we indicated is "al-Minqarī", and he is from the people of Basra; therefore I preferred that its correct form is "al-Baṣrī".
Second: "Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa": Thus ʿAbd al-Ṣamad ibn ʿAbd al-Wārith narrated it from Ḥarb ibn Thābit al-Minqarī. But some scholars doubted the accuracy of this. Al-Bukhārī said in al-Kabīr in the biography of Ḥarb: "And Muslim said: Ḥarb ibn Thābit narrated to us, he heard Isḥāq ibn ʿAbd Allāh." This is al-Bukhārī's narration from his teacher Muslim ibn Ibrāhīm al-Farāhīdī from Ḥarb ibn Thābit "that he heard Isḥāq ibn ʿAbd Allāh." It confirms the correctness of what ʿAbd al-Ṣamad narrated. But al-Bukhārī said immediately after that: "Isḥāq ibn Ibrāhīm narrated to me, saying: ʿAbd al-Ṣamad informed us, saying: Ḥarb Abū Thābit narrated to us, saying: Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa narrated to us. And it is said: This Isḥāq is not Ibn Abī Ṭalḥa; ʿAbd al-Ṣamad was mistaken about him from his memory, while its root is Sahih (Authentic)." This is an allusion to this hadith... However, he said in al-Tārīkh al-Kabīr 1/1/382 in the biography of "Isḥāq al-Anṣārī": "Isḥāq al-Anṣārī. Mūsā ibn Ismāʿīl narrated to us, saying: Ḥarb ibn Thābit al-Minqarī narrated to us, saying: Isḥāq al-Anṣārī narrated to me, from his father, from his grandfather—and he had companionship—that the Prophet, peace and blessings of God be upon him, said: The Qur'an is entirely correct. And ʿAbd al-Ṣamad said: Ḥarb Abū Thābit narrated to us, he heard Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa, from his father, from his grandfather, from the Prophet, peace and blessings of God be upon him, the like thereof. And some of them said: ʿAbd al-Ṣamad was prompted, so they said: Ibn ʿAbd Allāh ibn Abī Ṭalḥa, while it was not in his book: Ibn ʿAbd Allāh." This is another indication by al-Bukhārī to this hadith as well, as is his habit in his Tārīkh to point out the hadiths whose places of research he wishes to indicate. Al-Bukhārī pointed out in both places the statement of whoever doubted that "Isḥāq al-Anṣārī", the narrator of this hadith, was other than "Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa al-Anṣārī", the trustworthy one known for his narration from his father "ʿAbd Allāh" from his grandfather "Abū Ṭalḥa Zayd ibn Sahl al-Anṣārī, the great Companion", one of the leaders (Nuqabāʾ) who witnessed al-ʿAqaba, Badr, and all the battles with the Messenger of God, peace and blessings of God be upon him. He cited this statement of his without naming him and in a passive voice, saying once: "And it is said", and once: "And some of them said". Then he commented on this tone the first time by saying: "And its root is Sahih (Authentic)", meaning the root of the hadith. This is an explicit declaration from him of the authenticity of the hadith and a rejection of the statement of this objector who doubted it. And his colleague and peer Abū Ḥātim al-Rāzī agreed with him on that. His son said in al-Jarḥ wa-l-Taʿdīl, in the biography of "Isḥāq al-Anṣārī" 1/1/239–240: "I heard my father say: They hold that he is Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa al-Anṣārī." And their teacher, the Imam of Hadith scholars, Imam Aḥmad ibn Ḥanbal, preceded them in that, for he established this hadith in the Musnad of "Abū Ṭalḥa Zayd ibn Sahl al-Anṣārī" without doubt or hesitation. Thus the hadith is authentic, and praise be to God.

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Arabic (Source)

النبي ﷺ ذلك في وجهه، قال: فضربَ صدره وقال: ابعَدْ شيطانًا -قالها ثلاثًا- ثم قال: يا عمرُ، إن القرآن كلَّه صواب، ما لم تجعلْ رحمةً عذابًا أو عذابا رحمةً (١) .١٧- حدثنا عبيد الله بن محمد الفريابي، قال: حدثنا عبد الله بن ميمون، قال: حدثنا عبيد الله (٢) -يعني ابن عمر- عن نافع، عن ابن عمر، قال: سمع عمر بن الخطاب رضي الله عنه رجلا يقرأ القرآن، فسمع آية على غير ما سمع من النبي ﷺ، فأتى به عمرُ إلى النبي ﷺ فقال: يا رسول الله، إن هذا قرأ آية كذا وكذا. فقال رسول الله ﷺ: أنزل القرآن على سبعة أحرف، كلها شافٍ كافٍ (٣) .

Notes

(١) الحديث ١٦- رواه أحمد في المسند (١٦٤٣٧ ج ٤ ص ٣٠ طبعة الحلبي) عن عبد الصمد، وهو ابن عبد الوارث، بهذا الإسناد، نحوه. ونقله الحافظ ابن كثير في فضائل القرآن: ٧٣، وقال: "وهذا إسناد حسن. وحرب بن ثابت هذا يكنى بأبي ثابت، لا نعرف أحدًا جرحه". ونقله الهيثمي في مجمع الزوائد ٧: ١٥٠-١٥١، وقال: "رواه أحمد، ورجاله ثقات". وذكره الحافظ في الفتح ٩: ٢٢-٢٣، ونسبه للطبري فقط، فقصر إذ لم ينسبه للمسند.وإسناده يحتاج إلى بحث:فأولا- "حرب بن ثابت": ثبت في نسخ الطبري هنا "حرب بن أبي ثابت"، وهو خطأ صرف من الناسخين. صوابه "حرب بن ثابت"، وهو "المنقري"، ترجمه البخاري في التاريخ الكبير: ٢\ ١\ ٥٨، قال: "حرب بن أبي حرب أبو ثابت، عن إسحاق بن عبد الله بن أبي طلحة الأنصاري، قاله عبد الصمد. وقال موسى: حدثنا حرب بن ثابت المنقري. يعد في البصريين".وترجمه ابن حبان في الثقات ٤٤٣-٤٤٤، قال: "حرب بن ثابت المنقري، من أهل البصرة، يروي عن الحسن ومروان الأصفر، روى عنه عبد الصمد، كأنه: حرب بن أبي حرب الذي ذكرناه". وقد ذكر قبله ترجمة "حرب بن أبي حرب، يروي عن شريح، روى عنه حصين أبو حبيب".والحافظ ابن حجر حين ترجم لحرب بن ثابت، أشار إلى كلام ابن حبان هذا، وعقب عليه بأنه "واحد، جعله اثنين، ثم شك فيه"!! ولم ينصفه في هذا، فإنهما اثنان يقينًا، فصل بينهما البخاري في الكبير، فجعل الذي يروى عن شريح برقم: ٢٢٦، غير الذي نقلنا كلامه عنه برقم: ٢٢٧.وأما الذي جعل الراوي راويين فإنه ابن أبي حاتم في الجرح والتعديل ٢\ ١\ ٢٥٢ ذكر ثلاث تراجم، بالأرقام: ١١٢١، ١١٢٣، ١١٢٥، فالأخير هو الذي روى عن شريح، والأولان هما شخص واحد، وهم فيه ابن أبي حاتم.وقد نسب "حرب بن ثابت" هذا في التعجيل: ٩١-٩٢ بأنه "البكري"، وكذلك في الإكمال للحسيني: ٢٣. وأنا أرجح أن هذا خطأ من الناسخين، أصله "البصري"، فإن نسبته فيما أشرنا إليه من تراجمه "المنقري"، وهو من أهل البصرة، فعن ذلك رجحت أن صوابه "البصري".