Azami 10607

Bukhari narrated it in the Book of Blood Money (6882) from Abu Yaman, who said, Shuayb informed us, from Abdullah bin Abu Husayn, who said, Nafi bin Jubayr narrated to us, from Ibn Abbas, and he related it.Ilhad comes from "lahada, yalhadu," meaning to turn away from the straight path. It is said, "the arrow deviated (lahada) from the target," meaning it turned away from it, and "so-and-so deviated (alhada)," meaning he turned away from the truth and followed his desires. This is the sense of Allah's saying, "Indeed, those who distort Our verses are not hidden from Us" [Fussilat 41:40]. Ilhad regarding the verses of Allah carries several meanings, among them denying and rejecting them, among them distorting and altering them, and among them interpreting them in a way Allah did not intend.Ibn Abbas said, "Ilhad is putting words in other than their proper places." Qatada and others said, "It is disbelief and obstinacy." His saying, "are not hidden from Us" [Fussilat 41:40], contains a severe warning, for Allah is aware of whoever deviates regarding His verses, His names, and His attributes, and He will requite him for that with punishment and retribution.Intending ilhad within the sanctuary means intending injustice and transgression, for a person is punished merely for harboring evil intent within the sanctuary. This is one of the distinguishing features of Masjid al-Haram, for one who initiates evil within it is held accountable and punished even if he does not carry it out.Imam Ahmad narrated in his Musnad, and Ibn Abu Hatim in his Tafsir, both via Yazid bin Harun, who said, Shuba informed us, from Suddi, that he heard Murra bin Sharahil narrating from Abdullah bin Masud regarding Allah's saying, "and whoever intends therein to deviate by wrongdoing, We will make him taste a painful punishment" [Hajj 22:25], he said, "If a man merely intended to commit ilhad there, even while he was in Aden Abyan, Allah would make him taste a painful punishment."Yazid bin Harun said, "Shuba said to me, 'It is raised, but I will not raise it for you.'" This means that Shuba, that is, Ibn Hajjaj, the leading authority in the criticism and validation of narrators, was extremely cautious about raising a hadith to the Prophet ﷺ, and would not raise it unless he was certain.His teacher here, Suddi, is Ismail bin Abdul-Rahman bin Abu Karima, who is not a strong and precise preserver of hadith. Abu Hatim and Abu Zura said, "He is lenient in hadith," which is why Shuba refrained from raising the hadith, even though Hakim narrated it via Yazid bin Harun as a raised hadith, saying, "Sahih according to the standard of Muslim." Sufyan Thawri differed with him, narrating it from Suddi as a stopped report.Hafiz Daraqutni said, "The correct view is that of Shuba," meaning regarding raising it from Suddi, even though Shuba himself did not raise it, as he said.It is also narrated from Abdullah bin Masud that he said, "There is no man who intends an evil deed but that it is recorded against him, and if a man in Aden Abyan intended to kill a man at this House, Allah would make him taste a painful punishment."It is also narrated from some of the early scholars that hoarding food is likewise a form of ilhad.His saying, "by wrongdoing" [Hajj 22:25], means treating as permissible what Allah has forbidden, such as wronging one who has not wronged you, or killing one who has not killed you. If he does that, the painful punishment becomes due for him.Mujahid said, "Among the forms of wrongdoing is doing an evil deed therein."