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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(2) He is ʿUbayd Allāh ibn Ḥafs ibn ʿĀṣim ibn ʿUmar ibn al-Khaṭṭāb, and he is not the son of ʿUmar ibn al-Khaṭṭāb.
(3) Hadith 17: Its chain of transmission is very weak, on account of "ʿAbd Allāh ibn Maymūn". As for "ʿUbayd Allāh ibn Muḥammad ibn Hārūn al-Firyābī", the teacher of al-Ṭabarī, it appears that he is trustworthy, but I did not find a biography for him except in al-Jarḥ wa-l-Taʿdīl by Ibn Abī Ḥātim: 2/2/335, where he said: "Resident of Bayt al-Maqdis, he narrated from Sufyān ibn ʿUyayna, my father heard from him in Bayt al-Maqdis." And he did not mention any discrediting regarding him. As for the defect of the hadith, it is "ʿAbd Allāh ibn Maymūn ibn Dāwūd al-Qaddāḥ", who is very Da'if (Weak). Al-Bukhārī said: "Discarded in hadith", and Abū Ḥātim and al-Tirmidhī said: "Rejected in hadith", and Abū Ḥātim said: "He narrates fabrications attached to trustworthy narrators; it is not permissible to use his reports as proof when he is solitary." Al-Ḥākim said: "He narrated fabricated hadiths from ʿUbayd Allāh ibn ʿUmar." As for his teacher "ʿUbayd Allāh ibn ʿUmar ibn Ḥafs ibn ʿĀṣim ibn ʿUmar ibn al-Khaṭṭāb", he is a well-known, trustworthy Imam, and he is one of the Seven Jurists.
And the meaning of the hadith in itself is Sahih (Authentic), as if it were a summary of the meaning of the hadith of ʿUmar ibn al-Khaṭṭāb, which preceded under number 15. But this al-Qaddāḥ attached it to ʿUbayd Allāh ibn ʿUmar and made it from the hadith of Nāfiʿ from Ibn ʿUmar. There is no basis for this, and we have never found it from the hadith of Ibn ʿUmar.
And the Ḥāfiẓ Ibn Ḥajar did not do well when he pointed to this hadith in al-Fatḥ 9: 23 and attributed it to al-Ṭabarī, without mentioning the weakness of its chain of transmission.
