Azami 210

Ahmad (2455), Ibn Abu Asim in Sunnah (202), Bayhaqi in Asma wal-Sifat (714) and in Kitab Qadr (1/267), Ibn Manda in Radd Ali Jahmiya (29), and Hakim (2/544) all reported it through chains from Husayn bin Muhammad Marwazi, who said, Jareer, meaning Ibn Hazim, narrated to us, from Kulthum bin Jabr, from Saeed bin Jubayr, from Ibn Abbas, and he related it. The wording given is Ahmad's. Hakim said, "sahih isnad."Wahb bin Jareer corroborated him, narrating it from his father with the same raising to the Prophet. Hakim reported it through his route (1/27), and from him Bayhaqi reported it in Asma wal-Sifat (441). Hakim said, "sahih isnad, though the two of them did not report it, and Muslim did rely upon Kulthum bin Jabr as evidence."I say, it is as he said, except that Kulthum bin Jabr, although he is among the narrators used by Muslim, was declared trustworthy by Ahmad, Ibn Main, Ibn Saad, and others, while Nasai criticized him, though his hadith is hasan. However, there is disagreement over whether this hadith is marfu or mawquf. Husayn bin Muhammad Marwazi and Wahb bin Jareer both narrated it as marfu, both of them from Jareer bin Hazim, as you have seen.Abdul-Warith narrated it, as found in Tabari's Tafsir (10/547), from Kulthum bin Jabr, from Saeed bin Jubayr, from Ibn Abbas, narrating it as mawquf. Likewise Ismail bin Ulaya and Waki narrated it, as found in Tabari's Tafsir (10/548, 550), both of them from Rabia bin Kulthum bin Jabr, from his father, with the same chain. Likewise Ata bin Saaib, Habib bin Abu Thabit, and Ali bin Budhayma narrated it, as found in Tabari (10/548-551) and Ibn Abu Hatim's Tafsir (5/1613), all of them from Saeed bin Jubayr, from Ibn Abbas, as his own statement. Likewise Ali bin Abu Talha narrated it, as found in Ibn Abu Hatim's Tafsir (5/1614), and Abu Jamra, as found in Tabari (10/550), and Awfi, all of them from Ibn Abbas.Ibn Kathir said, in his commentary on this verse, "This is the more numerous and more firmly established version." End of his statement.I say, it is as he said, may Allah have mercy on him, for no one doubts that the mawquf version is to be preferred in terms of the isnad. It is possible that it was sometimes narrated as mawquf and sometimes raised to the Prophet, but the raising is simply an addition. Second, something of this nature could not be said based on personal opinion. Third, it is from the tafsir of a Companion, and whatever falls under that description has the ruling of being marfu. This is why Hakim includes the tafsirs of the Companions in Mustadrak and considers them to meet the conditions of the book. See (1/55). Fourth, this interpretation has many corroborating reports from other Companions, as Hafiz bin Abdul-Barr said in Tamhid (3/6), when explaining the hadith of Umar bin Khattab, who was asked about the words of Allah, "And when your Lord took from the children of Adam, from their loins, their descendants" [Araf 7:172]. Umar said, "I heard the Messenger of Allah asked about it, and he said," and he then mentioned the hadith. He said, "Its isnad is not sound. But the meaning of this hadith has been established as sahih from the Prophet through many firmly established routes, too numerous to mention here."I say, this hadith of Umar bin Khattab, and others like it, will have their detailed takhrij presented later in the Book of Qadr, in the chapter on the hadiths of the two handfuls, as Hafiz bin Kathir mentioned in his Tafsir, and Suyuti in Durr Manthur, and Shawkani in his Fath Qadir (2/251-252), citing many mawquf reports and marfu hadiths bearing this same meaning.