Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani
  1. As for the hadith of Ibn ʿAbbās, it is narrated by Abū Yaḥyā from him:

Two men brought a dispute before the Prophet, peace and blessings be upon him. The Prophet asked the claimant for evidence, but he had no evidence. He then required the respondent to swear an oath, and he swore by Allah, besides whom there is no deity. Thereupon the Messenger of Allah said: “You did take it, but you have been forgiven because of your sincerity in saying, ‘There is no deity but Allah.’”

It was recorded by Abū Dāwūd (3275), and from him by al-Bayhaqī; and by Aḥmad (1/253, 289; 2/70), through the chain of Ḥammād ibn Salamah, from ʿAṭāʾ ibn al-Sāʾib, from Abū Yaḥyā, with this report. Abū Dāwūd then recorded it (3620), in an abbreviated form, from Abū al-Aḥwaṣ; al-Ḥākim (4/95–96), from ʿAbd al-Wārith; and Aḥmad (1/299, 322), from Sharīk—all three from ʿAṭāʾ, with it. Al-Ḥākim said: “Its chain of transmission is authentic.” Al-Dhahabī agreed with him.

I say: ʿAṭāʾ—namely, Ibn al-Sāʾib—suffered memory deterioration. In his commentary on the Musnad (4/75), Shaykh Aḥmad Shākir, may Allah have mercy on him, maintained that its chain is authentic and that Ḥammād ibn Salamah heard from ʿAṭāʾ before his memory deteriorated. The commentator on the Musnad of Abū Yaʿlā (10/56) followed him in this. However, this is countered by the fact that Ḥammād also heard from ʿAṭāʾ after his memory had deteriorated, as al-Ḥāfiẓ concluded at the end of ʿAṭāʾ’s biographical entry. Thus, judgment on it must be withheld.

Yes, Sufyān al-Thawrī also narrated it from ʿAṭāʾ—as al-Bayhaqī cited it in suspended form, while al-Nasāʾī gave it a continuous chain in the section on judicial rulings of al-Sunan al-Kubrā—through the chain of Muḥammad ibn Ismāʿīl ibn Samurah, who was trustworthy, from Wakīʿ, from Sufyān, with this report, as found in Tuḥfat al-Mizzī (4/390). Through this route, the hadith becomes authentic, for it is unanimously agreed that Sufyān al-Thawrī heard from ʿAṭāʾ before his memory deteriorated. As for Abū Yaḥyā, Abū Dāwūd said after the hadith:

٣- وأما حديث ابن عباس؛ فيرويه أبو يحيى عنه: أن رجلين اختصما إلى النبي ﷺ، فسأل النبي ﷺ المدعي البينة، فلم يكن له بينة، فاستحلف المطلوب، فحلف بالله الذي لا إله إلا هو! فقال رسول الله ﷺ: " قد فعلت، ولكن غفر لك بإخلاصك قول: لا إله إلا الله ". أخرجه أبو داود (٣٢٧٥) ؛ وعنه البيهقي، وأحمد (١/٢٥٣ و ٢٨٩ و ٢/٧٠) من طريق حماد بن سلمة عن عطاء بن السائب عن أبي يحيى به. ثم أخرجه أبو داود (٣٦٢٠) عن أبي الأ حوص- مختصراً- والحاكم (٤/٩٥-٩٦) عن عبد الوارث، وأحمد (١/٢٩٩ و ٣٢٢) عن شريك؛ ثلاثتهم عن عطاء به. وقال الحاكم: " صحيح الإسناد ". ووافقه الذهبي. قلت: عطاء- وهو ابن السائب- كان اختلط، وقد ادعى الشيخ أحمد شاكر ﵀ في تعليقه على "المسند" (٤/٧٥) أن إسناده صحيح، وأن حماد بن سلمة سمع من عطاء قبل الاختلاط، وتبعه على ذلك المعلق على "مسند أبي يعلى " (١٠/٥٦) ، ولكن يرد عليه أن حماداً سمع من عطاء بعد الاختلاط أيضاً كما استظهر الحافظ في آخر ترجمة عطاء، فيتوقف فيه. نعم؛ قد رواه عن عطاء سفيان الثوري- كما علقه البيهقي، ووصله النسائي في "القضاء" من "السنن الكبرى"- من طريق محمد بن إسماعيل بن سمرة- وهو ثقة- عن وكيع عن سفيان به، كما في "تحفة المزي " (٤/ ٣٩٠) . وبهذه الطريق يصير الحديث صحيحاً؛ لأن سفيان الثوري سمع من عطاء قبل الاختلاط اتفاقا، وأبو يحيى؛ قال أبو داود عقب الحديث:

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