The Shaykh’s reading in Ibn Jarir’s Tafsir regarding the athar of Ibn Mas’ud and other routes for the athar of Ibn Abbas
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The Shaykh: "From al-Hasan to the end of it" from Salama ibn Kahil from Alqamah and Masruq that they asked Ibn Mas’ud.
The questioner: Ibn Mas’ud, yes.
The Shaykh: "Regarding bribery, he said: It is from illicit gain. Then he said: Is it in judgment? He said: That is disbelief. Then he recited this verse:[Al-Ma'idah 5:44] ... and whoever does not judge by what Allah has revealed, while denying it.
The questioner: Yes.
The Shaykh: "While denying it, as for oppression and open sinfulness, that is for the one who acknowledges it."
The questioner: Yes.
The Shaykh: So he distinguished between the one who denies it and the one who acknowledges it.
The questioner: And the one who acknowledges it.
The Shaykh: Good, "From Ibn Abbas via Ali ibn Abi Talhah from Ibn Abbas," and there is a discussion in it that you should mention this, perhaps.
The questioner: Yes ... .
The Shaykh: Now he will bring another route.
The questioner: Yes.
The Shaykh: From Ali ibn Abi Talhah from Ibn Abbas.
The questioner: Yes.
The Shaykh: And Ali ibn Abi Talhah did not hear from Ibn Abbas.
The questioner: From Ibn Abbas, yes.
The Shaykh: Yes, he said, "His saying:[Al-Ma'idah 5:44], he said: Whoever denies what Allah has revealed has committed disbelief, and whoever acknowledges it but does not judge by it is an oppressor and an open sinner."
The questioner: Yes.
The Shaykh: So up to here, we have several routes from Ibn Abbas.
The questioner: Yes.
The Shaykh: And they confirm the authenticity of this athar from Ibn Abbas, as is the custom of Ibn Jarir after he deals with mentioning the three opinions.
The questioner : ... .
The Shaykh: By saying ... "The most correct of these opinions in my view is the saying of the one who said these verses were revealed regarding the disbelievers of the People of the Book, because what comes before them and what comes after them"
The questioner: Yes.
The Shaykh: "Of the verses, they were revealed regarding them, and they are the ones intended by this or by these verses, and these verses are in the context of reporting about them, so it is more likely that they are a report about them. If someone asks: But Allah the Exalted has generalized the report about all who do not judge by what Allah has revealed, how did you make it specific?"
The questioner: Yes.
The Shaykh: "It is said that Allah the Exalted generalized the report about a people who were denying the judgment of Allah by which He judged in His Book."
The questioner: Yes.
The Shaykh: "So He reported about them that by their leaving the judgment in the manner in which they left it, they are disbelievers. And the same saying applies to everyone who does not judge by what Allah has revealed while denying it; he is a disbeliever in Allah, as Ibn Abbas said, because they deny the judgment of Allah after knowing that He revealed it in His Book, similar to denying the prophethood of their Prophet after knowing that he is their Prophet."
The questioner: Yes.
The Shaykh: So we conclude with the result that the athar of Ibn Abbas is narrated from two authentic routes.
The questioner: Yes.
The Shaykh: From Tawus from Ibn Abbas.
The questioner: From Ibn Abbas.
The Shaykh: Yes, then from another route, Ali ibn Abi Talhah from Ibn Abbas. This is the custom of al-Bukhari to suspend the narration of Ali ibn Abi Talhah from Ibn Abbas, but there is a break in it that we cannot deny. However, such a break is compensated by its coming connected from two routes from Tawus.
The questioner: Yes.
The Shaykh: The first route is this, Hisham ibn Hajjaj; the other route is Ibn Tawus, and his name is Abdullah ibn Abbas, Abdullah ibn Tawus. So the athar is authentic in terms of narration, and as I mentioned earlier, it is also authentic in terms of understanding. Then another thing: the verses, as we mentioned, are three verses, and in them: Do you see those who say and argue with the athar narrated from Ibn Mas’ud?
The questioner: Yes.
The Shaykh: Ah, because he said disbelief.
The questioner: Yes.
The questioner: Ibn Mas’ud, yes.
The Shaykh: "Regarding bribery, he said: It is from illicit gain. Then he said: Is it in judgment? He said: That is disbelief. Then he recited this verse:
And whoever does not judge by what Allah has revealed
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُThe questioner: Yes.
The Shaykh: "While denying it, as for oppression and open sinfulness, that is for the one who acknowledges it."
The questioner: Yes.
The Shaykh: So he distinguished between the one who denies it and the one who acknowledges it.
The questioner: And the one who acknowledges it.
The Shaykh: Good, "From Ibn Abbas via Ali ibn Abi Talhah from Ibn Abbas," and there is a discussion in it that you should mention this, perhaps.
The questioner: Yes ... .
The Shaykh: Now he will bring another route.
The questioner: Yes.
The Shaykh: From Ali ibn Abi Talhah from Ibn Abbas.
The questioner: Yes.
The Shaykh: And Ali ibn Abi Talhah did not hear from Ibn Abbas.
The questioner: From Ibn Abbas, yes.
The Shaykh: Yes, he said, "His saying:
And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَThe questioner: Yes.
The Shaykh: So up to here, we have several routes from Ibn Abbas.
The questioner: Yes.
The Shaykh: And they confirm the authenticity of this athar from Ibn Abbas, as is the custom of Ibn Jarir after he deals with mentioning the three opinions.
The questioner : ... .
The Shaykh: By saying ... "The most correct of these opinions in my view is the saying of the one who said these verses were revealed regarding the disbelievers of the People of the Book, because what comes before them and what comes after them"
The questioner: Yes.
The Shaykh: "Of the verses, they were revealed regarding them, and they are the ones intended by this or by these verses, and these verses are in the context of reporting about them, so it is more likely that they are a report about them. If someone asks: But Allah the Exalted has generalized the report about all who do not judge by what Allah has revealed, how did you make it specific?"
The questioner: Yes.
The Shaykh: "It is said that Allah the Exalted generalized the report about a people who were denying the judgment of Allah by which He judged in His Book."
The questioner: Yes.
The Shaykh: "So He reported about them that by their leaving the judgment in the manner in which they left it, they are disbelievers. And the same saying applies to everyone who does not judge by what Allah has revealed while denying it; he is a disbeliever in Allah, as Ibn Abbas said, because they deny the judgment of Allah after knowing that He revealed it in His Book, similar to denying the prophethood of their Prophet after knowing that he is their Prophet."
The questioner: Yes.
The Shaykh: So we conclude with the result that the athar of Ibn Abbas is narrated from two authentic routes.
The questioner: Yes.
The Shaykh: From Tawus from Ibn Abbas.
The questioner: From Ibn Abbas.
The Shaykh: Yes, then from another route, Ali ibn Abi Talhah from Ibn Abbas. This is the custom of al-Bukhari to suspend the narration of Ali ibn Abi Talhah from Ibn Abbas, but there is a break in it that we cannot deny. However, such a break is compensated by its coming connected from two routes from Tawus.
The questioner: Yes.
The Shaykh: The first route is this, Hisham ibn Hajjaj; the other route is Ibn Tawus, and his name is Abdullah ibn Abbas, Abdullah ibn Tawus. So the athar is authentic in terms of narration, and as I mentioned earlier, it is also authentic in terms of understanding. Then another thing: the verses, as we mentioned, are three verses, and in them:
Then those are the oppressors
فَأُولَئِكَ هُمُ الظَّالِمُونَThe questioner: Yes.
The Shaykh: Ah, because he said disbelief.
The questioner: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.