Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (6/1228)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

I say: The Demolisher has blindly followed him. Yet this runs contrary to his usual practice in his work of demolition, for he normally adopts the harshest judgment made concerning a narrator, even when it is the less weighty view. Here, however, the matter is exactly the reverse: the preponderant ruling concerning this Abu Shaybah is that he is abandoned, as stated in al-Kashif, al-Taqrib, and elsewhere. What, then, is the reason? The answer is blind imitation when the matter is of no concern to him; otherwise, he exercises independent judgment, even if it means differing with the firmly established imams!

Further confirming what I have said is that he overlooked the fact that Jubarah ibn al-Mughallis, the narrator from him, is also weak, as al-Dhahabi and al-Asqalani stated. Indeed, some declared him a liar. Thus, the chain of transmission is severely weak and cannot be used as corroborative evidence.

This is further confirmed by the fact that the preserved report from Mujahid is mursal. Ibn Jarir recorded it in his exegesis (10/104) through the route of Isa, from Ibn Abi Najih, from Mujahid, concerning Allah’s saying: “Give me leave, and do not put me to trial.” He said: The Messenger of Allah, peace and blessings be upon him, said: “Set out on campaign to Tabuk, and you will gain as spoils the daughters of al-Asfar and the women of the Byzantines.” Al-Jadd then said: “Give us leave, and do not tempt us with women.”

I say: This is an authentic mursal chain from Mujahid, and it is a strong corroborating witness for the hadith of Ibn Abbas, for Mujahid was among his students who received exegesis from him. Ibn Abi Najih’s name was Abdullah. Al-Dhahabi said in al-Mizan: “He was a leading authority on exegesis; he learned from Mujahid and Ata, and he was one of the firmly reliable imams.” Yahya al-Qattan said: “He did not hear the entire exegesis directly from Mujahid; rather, all of it was through al-Qasim ibn Abi Bazzah.” I say: This al-Qasim was trustworthy, and the two Shaykhs, al-Bukhari and Muslim, relied upon him. Al-Mizzi mentioned in his biography of Ibn Abi Najih that the two Shaykhs included his reports from Mujahid.

قلت: وقلده الهدام، وهذا منه على خلاف عادته وهدمه ، فإنه ينطلق فيه إلى تبني أسوأ ما قيل في الراوي، ولو كان مرجوحا، وما هنا على العكس تماما، فإن الراجح في أبي شيبة هذا أنه متروك، كما في " الكاشف " و" التقريب " وغيرهما، فما هو السبب يا ترى؟ والجواب: هو التقليد حين لا يهمه الأمر، وإلا اجتهد، ولو خالف الأئمة الأوتاد! وإن مما يؤكد ما ذكرت أنه فاته أن الراوي عنه جبارة بن المغلس ضعيف أيضا كما قال الذهبي والعسقلاني ، بل كذبه بعضهم. فالإسناد شديد الضعف لا يستشهد به. وإن مما يؤكد ذلك أن المحفوظ عن مجاهد مرسل، أخرجه ابن جرير في " تفسيره " (١٠ / ١٠٤) من طريق عيسى عن ابن أبي نجيح عن مجاهد في قول الله: * (ائذن لي ولا تفتني) *. قال: قال رسول الله ﷺ: " اغزوا تبوك تغنموا بنات الأصفر ونساء الروم ". فقال الجد: ائذن لنا، ولا تفتنا بالنساء. قلت: وهذا إسناد صحيح مرسل عن مجاهد، وهو شاهد قوي لحديث ابن عباس، فإنه من تلامذته، ممن تلقوا التفسير عنه، وابن أبي نجيح اسمه عبد الله، قال الذهبي في " الميزان ": " صاحب التفسير، أخذ عن مجاهد وعطاء، وهو من الأئمة الأثبات. وقال يحيى القطان: لم يسمع التفسير كله من مجاهد، بل كله عن القاسم بن أبي بزة ". قلت : والقاسم هذا ثقة احتج به الشيخان. وذكر المزي في ترجمة ابن أبي نجيح أن الشيخين أخرجا له عن مجاهد.