The response to the suspicion of the apostasy of Abdullah bin Saad bin Abi Sarh

 

In the name of God, the Most Gracious, the Most Merciful.

Without mentioning any introductions, because the doubt is known to everyone and has been answered hundreds of times, but we will answer it again in some detail. We will begin by mentioning the narrations related to the subject and show their weakness, then we will criticize them in terms of text.

First: Showing the weakness of the narrations in terms of chain of transmission .
The first narration
we read from the reasons for revelation of Al-Wahidi,
may God have mercy on him, for Surat Al-An’am: “It was revealed about Abdullah bin Sa’d bin Abi Sarh, who had spoken about Islam. The Messenger of God, may God bless him and grant him peace, called him one day to write something for him. When the verse in Surat Al-Mu’minun was revealed: {And We have certainly created man from an extract}, he dictated it to him. When he reached the words: {Then {We created him as another creation.} Abdullah was amazed at the details of the creation of man, so he said: Blessed be Allah, the best of creators. The Messenger of Allah - may Allah bless him and grant him peace - said: “This is how it was revealed to me.” Abdullah then doubted and said: If Muhammad is truthful, then revelation has been sent to me as it was sent to him, and if he is a liar, then I have said as he said, and that is His saying: {And whoever says, “I will send down the like of what God has sent down,”} and apostatizes from Islam, and this is the saying of Ibn Abbas in the narration of al-Kalbi.

Verification:
The narration is weak because it is narrated by al-Kalbi, who is a liar and a fabricator. The scholars have agreed that he is weak, and he has admitted to lying about himself .
We read from the book of Al-Majruhin by Ibn Hibban , Chapter
Mim: “Abdul Malik bin Muhammad told us, he said: Umar bin Shabah told us, he said: Abu Asim told us, Sufyan Al-Thawri told me, he said: Al-Kalbi told me what you heard from me on the authority of Abu Salih, on the authority of Ibn Abbas, so it is a lie .
Al-Thaqafi told us, he said: I heard Abbas bin Muhammad, he said: I heard Yahya bin Ma’in say: “ Al-Kalbi is nothing .”
Abdul Malik bin Muhammad told us, he said: Ali bin Al-Madini told us, he said: Yahya bin Saeed Al-Qattan, on the authority of Sufyan, he said: Al-Kalbi told me: Abu Salih told me: Everything I told you is a lie.
Abu Hatim said: This is Al-Kalbi’s doctrine in religion, and the clarity of the lie in it is more evident than it needs to be immersed in describing it. He narrates on the authority of Abu Salih, on the authority of Ibn Abbas, the interpretation, and Abu Salih did not see Ibn Abbas, nor…” He heard something from him, and Al-Kalbi did not hear from Abu Salih except word after word, so when he was needed, the earth would bring out for him the pieces of its liver. It is not permissible to mention it in books, so how can it be used as evidence? And Sheikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, weakened
it in his book Al-Sarim Al-Maslul fi Qatl Shatim Al-Rasul, the first issue:
((Some of them mentioned a third aspect, which is that he might hear the Prophet, may Allah bless him and grant him peace, dictating a verse to him until nothing remained of it except a word or two, so he would use what he read from it as evidence for the rest of it, as an intelligent and clever person does, so he would write it down and then read it to the Prophet, may Allah bless him and grant him peace, and he would say: “Thus it was revealed,” as happened with Umar in his statement: {So blessed be Allah, the best of creators}. Al-Kalbi narrated something similar to this from Abu Salih from Ibn Abbas in this story.Even if this chain of transmission is not reliable, he said: On the authority of Ibn Abi Sarh, that he spoke about Islam and used to write for the Messenger of God, may God bless him and grant him peace, on some occasions....And what weakens this narration is that it is well-known that the one who spoke this was Omar ibn al-Khattab, may God be pleased with him. ))

The second narration:
The first path :
We read from the interpretation of Al-Tabari, may God
have mercy on him, of Surat Al-An’am ((13555 - Al-Qasim told us, he said, Al-Hussein told us, he said, Hajjaj told me, on the authority of Ibn Jurayj, on the authority of Ikrimah, his saying: “And who is more unjust than he who invents a lie against God or says, ‘It has been revealed to me,’ while nothing has been revealed to him,” he said: It was revealed about Musaylimah, the brother of Banu Adi ibn Hanifah, regarding what he used to recite and divination with, “And whoever says, ‘I will send down the like of what God has sent down,’” it was revealed about Abdullah ibn Sa’d ibn Abi Sarh, the brother of Banu Amir ibn Lu’ay, who had written for the Prophet, may God bless him and grant him peace, (31) and among what he dictated was, “Mighty, Wise,” so he would write, “Forgiving, Merciful,” so he would change it, then he would read to him, “such and such,” when he changed it, and he would say, “Yes, it is the same.” So he turned away from Islam and joined the Quraysh and said to them: “Mighty, Wise” had been revealed to him. (32) He said: “Yes, it is the same!” Then he returned to Islam before the conquest of Mecca, when the Prophet, may God bless him and grant him peace, settled in Marr. (33)

Verification:
The narration is weak for the following reasons:
1. The chain of transmission of Hajjaj ibn Artah, so he is a mudallis, and we have narrated
from him in Tahdhib al-Kamal by al-Mizzi, may God have mercy on him, part two:
“Abu Talib said, on the authority of Ahmad ibn Hanbal: He was one of the preservers of hadith. It was said: Why is he not considered that by the people? He said: Because in his hadith there is an addition to the hadith of the people. He hardly has a hadith without an addition.
Abu Bakr ibn Abi Khaithama said, on the authority of Yahya ibn Ma’in: He is truthful, but not strong. He conceals, on the authority of Muhammad ibn Ubayd Allah al-Arzami, on the authority of Amr ibn Shu’ayb.
1 Ali bin Al-Madini said, on the authority of Yahya bin Saeed: Al-Hajjaj bin Artah
and Muhammad bin Ishaq are the same to me, and I left Al-Hajjaj intentionally, and I never wrote down a hadith from him .
Abu Zur’ah said: He is a truthful narrator who conceals narrations .
Abu Hatim said: He is a truthful narrator who conceals narrations from weak narrators. His hadith is written down, but if he says: He narrated to us, then he is trustworthy and there is no doubt about his truthfulness and memory, if he makes clear that he heard it, his hadith is not used as evidence. He did not hear from Al-Zuhri, nor from Hisham bin Urwah, nor from Ikrimah . ))

2. The narration of Ibn Jurayj, who is a mudallis.
We read in his biography in Siyar A’lam An-Nubala’ by Imam Adh-Dhahabi, may God have mercy on him, Part Five, Fifth Class:
((And Al-Athram narrated, on the authority of Ahmad ibn Hanbal, who said: If Ibn Jurayj says: So-and-so said, and so-and-so said, and I was informed, he came with strange things. And if he said: He informed me and I heard, then that is enough for you. And Al-Maymuni narrated, on the authority of Ahmad: If Ibn Jurayj says: “He said,” then beware of him. And if he says: “I heard or I asked,” then he came with something that is not in the mind of anyone. He was one of the vessels of knowledge .
Uthman ibn Saeed, on the authority of Ibn Ma’een, said: Ibn Jurayj is nothing in Az-Zuhri. And Abu Zur’ah Ad-Dimashqi said, on the authority of Ahmad ibn Hanbal, who said: Ibn Jurayj narrated from six old women from the old women of the Sacred Mosque, and he was a man of knowledge. And Ja’far ibn Abd Al-Wahid said, on the authority of Yahya ibn Saeed, who said: Ibn Jurayj was truthful. So if he said: “He told me,” then it is a hearing, and if he said: “He informed us,” or:He told me, so it is a reading, and if he said, “He said,” then it is like the wind.
I said: The man himself is trustworthy and a hafiz, but he conceals the words “on the authority of” and “he said .” He was a man of worship and night-time prayer, and he continued to seek knowledge until he grew old and decrepit. Whoever claims that he was over one hundred was mistaken, rather he was not over eighty, and he was a young man during the days of his close association with Ata’.

3. The transmission is from Ikrimah, may God have mercy on him, for he is a follower and did not attribute the narration to any of the Companions .

The second way
we read from the interpretation of Al-Tabari, may Allah have mercy on him, of Surat Al-An`am
((13556 - Muhammad bin Al-Husayn told me, he said, Ahmad bin Al-Mufaddal told us, he said: Asbat told us, on the authority of Al-Suddi: “And who is more unjust than he who invents a lie against Allah or says, “It has been revealed to me,” while nothing has been revealed to him,” until His saying: “You will be recompensed with a humiliating punishment.” He said: It was revealed about Abdullah bin Sa`d bin Abi Sarh, who converted to Islam and used to write for the Prophet, may Allah bless him and grant him peace. When he dictated to him: “All-Hearing, All-Knowing,” he wrote: “All-Knowing, All-Wise,” and when he said: “All-Knowing, All-Wise,” he wrote: “All-Hearing, All-Knowing.” So he doubted and disbelieved, and said: If Muhammad receives revelation, then it has been revealed to me, and if Allah sends it down, then I have sent down the same as Allah sent down! Muhammad said: “All-Hearing, All-Knowing,” so I said: “All-Knowing, All-Wise”! So he joined the polytheists and slandered. With Ammar and Jubayr according to Ibn al-Hadrami, or to Banu Abd al-Dar. So they took them and tortured them until they disbelieved, and Ammar’s ear was cut off that day. (34) So Ammar went to the Prophet, may God bless him and grant him peace, and told him what he had encountered and what he had given them of disbelief, but the Prophet, may God bless him and grant him peace, refused to take him under his care, so God revealed concerning Ibn Abi Sarh, Ammar and his companions: “Whoever disbelieves in God after his belief, except one who is forced [to disbelieve] while his heart is at rest with faith - but he who opens his breast to disbelief” [Surat al-Nahl: 106], so the one who was forced was Ammar and his companions = and the one who opened his breast to disbelief was Ibn Abi Sarh. (35)))

Investigation:
The narration is weak because it is transmitted by Al-Suddi, may God have mercy on him, as he did not narrate any of the Companions, may God be pleased with them .
Asbat bin Nasr spoke about him, and
they quoted from his biography from Tahdhib al-Tahdhib by Ibn Hajar, may God have mercy on him, Part One:
((And Ibn Abi Khaithama said on the authority of Ibn Ma’in: “Trustworthy.” And Abu Ahmad said that he was more beloved to him than al-Khaffaf, and Abu Hatim said: “Good.” And al-Nasa’i said: “There is nothing wrong with him.” And Ya’qub bin Shaibah said: “A trustworthy and truthful Kufan.” He died in Kufa in Muharram in the year 200. I said: And al-Duri said on the authority of Ibn Ma’in: “There is nothing wrong with him, and he used to make mistakes from Sufyan.” And al-Ghalabi said on his authority: “Trustworthy, and the Kufians consider him weak .” And al-Barqi said on his authority: “ The Kufians consider him weak, but in our view he is reliable in what he narrates from Mutraf and al-Shaibani, and I heard from him .” And al-Uqayli said: “He may make mistakes in something.” And al- Ajli said: “There is nothing wrong with him.” And Ibn Sa’d said: “ He was trustworthy and truthful, except that there was some weakness in him . ”))

The third path,
we quoted from al-Hakim’s Mustadrak, Part Three, Book of Military Expeditions and Military Expeditions:
((4362 - Abu Al-Abbas Muhammad bin Ya`qub narrated to us, Ahmad bin Abdul-Jabbar narrated to us, Yunus bin Bukayr narrated to us, on the authority of Ibn Ishaq, who said: Shurahbil bin Sa`d narrated to me, who said: “It was revealed about `Abdullah bin Abi Sarh”: {And who is more unjust than he who invents a lie against Allah or says, “It has been revealed to me,” while nothing has been revealed to him? And he who says, “It has been revealed to me,” while nothing has been revealed to him?} {I will send down the like of what Allah has sent down} [Al-An`am: 93]. So when the Messenger of Allah, may Allah bless him and grant him peace, entered Mecca, he fled to Uthman ibn `Affan, may Allah be pleased with him, who was his foster brother. He hid him with him until the people of Mecca were reassured. Then he brought him to the Messenger of Allah, may Allah bless him and grant him peace, and he sought safety. Al-Hakim said: “The narration in the two books has been authenticated that The Messenger of Allah, may Allah bless him and grant him peace, ordered the killing of Abdullah bin Saad and Abdullah bin Khatal before he entered Mecca. Whoever looks into the killing of the Commander of the Faithful, Uthman bin Affan, may Allah be pleased with him, and the crimes committed by Abdullah bin Saad against him in Egypt until his matter was as it was, will know that the Prophet, may Allah bless him and grant him peace, was more knowledgeable about

it
. Weak for reasons:
1. Shurahbil bin Saad is weak and cannot be relied upon .
We read from Tahdhib al-Tahdhib, Part Four:
((562- “Bukh D Q - Shurahbil” bin Saad Abu Saad al-Khatmi al-Madani, a client of the Ansar, narrated from Zaid bin Thabit, Abu Rafi’, Abu Hurayrah, Abu Saeed, al-Hasan bin Ali, and Uwaim bin Sa’idah..... Bishr bin Umar said: I asked Malik about him, so he said: He is not trustworthy. Yazid bin Harun said: I am Shurahbil, and he is Shurahbil, and we have explained to you. Ibn al-Madini said: I said to Sufyan bin Uyaynah: Shurahbil bin Saad was issuing fatwas. He said: Yes, and no one was more knowledgeable about the battles and the Badris than him, and he needed something, so it was as if they accused him. He said in another place on the authority of Sufyan: No one was more knowledgeable about the Badris than him, and he was afflicted with something, so they were afraid that if he came to a man and he did not give him something, he would say: Your father did not witness Badr. Ibn Ma’in said: He is nothing, weak. He also said: Abu Jaber al-Bayadhi was a liar, and Shurahbil is better than those who filled the earth like him. He said once: He is weak, so his hadith should be written. Amr bin Ali said: I heard Yahya al-Qattan say: A man said to Ibn Ishaq: How is the hadith of Shurahbil? He said: One narrates. On the authority of Shurahbil, Yahya said: I am amazed at a man who narrates from the People of the Book and you are reluctant to talk about Shurahbil. Ibn Saad said: He was an old sheikh who narrated from Zayd ibn Thabit and most of the Companions and he remained until he became confused and needed. He has hadiths but it is not relied upon. Abu Zur’ah said : He is weak . Al-Nasa’i said : He is weak. Al- Darqutni said: He is weak but he is considered. Ibn Adi said : He has hadiths but they are not many. Most of what he narrates is strange. Ibn Hibban mentioned him among the trustworthy and said: He died in the year 123 AH. I said: Ibn Khuzaymah and Ibn Hibban included his hadith in their Sahihs. Hajjaj Al-A’war said on the authority of Ibn Abi Dhi’b that Shurahbil was one of them. Ibn Al-Barqi said in the chapter on those who are mostly weak . It is said that the man from whom Malik narrated the hadith “I hunted in Bahasa” in the Book of Hajj was Shurahbil ibn Saad.

2. The transmission from Shurahbil ibn Sa`d, for he did not attribute the narration to any of the companions of the Messenger of God, may God bless him and grant him peace . And Ahmad ibn ` Abd

al-Jabbar, they spoke about him, and among them is he who authenticated his narration in al-Seer from Yunus ibn Bakir, and this narration is from Yunus .
We read from Mizan al-I’tidal by Imam al-Dhahabi, may God have mercy on him, Part One:
(([443 - Ahmad ibn Abd al-Jabbar al-Attardi.]
He narrated from Abu Bakr ibn Ayyash and his generation. He was weakened by more than one person.
Ibn Adi said: I saw them unanimously agreeing on his weakness, and I do not see any objectionable hadith from him. They only weakened him because he did not meet those from whom he narrated.
Mutin said: He used to lie.
Al-Daraqutni said: He is fine. Abu Kurayb praised him, and our sheikhs differed about him, and he was not from the people of hadith.
Abu Hatim said: He is not strong.
His son Abd al-Rahman said: I wrote from him, and I refrained from narrating from him when people spoke about him .
Ibn Adi said: Ibn Uqdah did not narrate from him.
He mentioned that he had a Qamtar from him, although he was cautious about narrating from everyone.))

These three paths were weakened by Sheikh Issam al-Humaidan in his investigation of the reasons for the revelation of al-Wahidi in the margin where he said :
(((3) - It was narrated by al-Hakim (al-Mustadrak: 3/45) from the path of Ahmad ibn Abd al-Jabbar with it, and it is Mursal, weak chain of transmission , due to Ahmad ibn Abd al-Jabbar al-Attardi (Taqrib al-Tahdheeb 1/91 No.: 75), and it is supported by:
1 - What Ibn Jarir (7/181) and Ibn Abi Hatim (Fath al-Qadir: 2/141) narrated on the authority of al-Suddi at length, and it is a weak chain of transmission.
What Ibn Jarir (7/181) and Abu al-Shaykh (Fath al-Qadir: 2/141) narrated on the authority of Ikrimah, mursal, with a weak chain of transmission ))

The fourth path:
We read from al-Sarim al-Maslul fi Qatal Shatim al-Rasul by Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, under the first issue
((And Muhammad ibn Ishaq said in the narration of Ibn Bakir from him: Abu Ubaidah ibn Muhammad ibn Ammar ibn Yasir and Abdullah ibn Abi Bakr ibn Hazm said: When the Messenger of God, may God bless him and grant him peace, entered Mecca and dispersed his armies, he ordered them not to kill anyone except those who fought them, except for a group whom the Messenger of God, may God bless him and grant him peace, named and said: “Kill them even if you find them under curtains.” The Kaaba: “Abdullah bin Khatal and Abdullah bin Abi Sarh. Ibn Abi Sarh was only ordered because he had become Muslim and used to write the revelation for the Messenger of Allah, may Allah bless him and grant him peace. Then he returned as a polytheist and went to Mecca. He used to say to them: I will direct him however I wish. He orders me to write something for him, so I say to him: Or such and such. He says: Yes. This is because the Messenger of Allah, may Allah bless him and grant him peace, used to say: “All-Knowing, All-Forbearing.” So he would say to him: Or write “Mighty, All-Wise.” So the Messenger of Allah, may Allah bless him and grant him peace, would say to him: Both of them are the same.”

Verification:
The narration is weak because it is transmitted by Abu Ubaidah bin Muhammad bin Ammar bin Yasir and by Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm, and neither of them were companions of the Prophet, may Allah bless him and grant him peace .

The fifth path:
We read from Al-Sarim Al-Maslul fi Qatal Shatim Al-Rasul by Sheikh Al-Aslam Ibn Taymiyyah, may Allah have mercy on him, under the first issue.
Ibn Ishaq said on the authority of Ibn Abi Nujayh who said: The Messenger of God, may God bless him and grant him peace, had ordered his commanders from the Muslims when he ordered them to enter Mecca not to fight anyone except those who fought them, except that he had ordered a group whom he named to be killed even if they were found under the curtains of the Kaaba, including Abdullah bin Saad bin Abi Sarh. The Messenger of God, may God bless him and grant him peace, only ordered his killing because he had converted to Islam and was writing the revelation for the Messenger of God, may God bless him and grant him peace, but he had turned back as a polytheist and returned to Quraysh. He said: By God, I direct him wherever I want, for he dictates to me and I say, or such and such, and he says, Yes. This is because the Messenger of God, may God bless him and grant him peace, would dictate to him and he would say, “Mighty, Wise” or “Wise, Forbearing,” and he would write it in one of the two letters and he would say, “All is correct.”

Verification:
The narration is weak for two reasons:
1. The transmission of Ibn Ishaq, so he is a mudallis and it is not accepted from him unless he explicitly states that he heard it and does not contradict the narration of others .
We read from Fath Al-Bari, Explanation of Sahih Al-Bukhari, Part Eleven:
((And Ibn Al-Turkmani commented on it, saying in the chapter on the prohibition of killing someone who has a soul, after mentioning a hadith in which Ibn Ishaq is mentioned, the hadith masters are cautious about what he alone narrates. I said, and it is a valid objection, because this addition is unique to Ibn Ishaq, but what he alone narrates, even if it does not reach the level of authenticity, is at the level of good if he explicitly states the hadith, and it is Here it is the same , and only he who does not differentiate between the authentic and the good and considers everything that is suitable for proof authentic, and this is the method of Ibn Hibban and those mentioned with him))

2. The transmission from Abdullah Ibn Abi Nujayh .

The sixth way:
We read from Futuh al-Buldan by al-Baladhuri, Part One, under the chapter on the matter of writing:
((Al-Waqidi said: The first one to write to him from Quraysh was Abdullah bin Saad bin Abi Sarh, then he apostatized and returned to Mecca and said to Quraysh: I will bring something like what Muhammad brings, and he would dictate to him “the oppressors” and he would write “the disbelievers.” He would dictate to him “the All-Hearing, All-Knowing” and he would write “the Forgiving, the Merciful” and the like, so God revealed (And who is more unjust than he who invents a lie against God or says, “It has been revealed to me,” while nothing has been revealed to him, and he who says, “I will reveal the like of what God has revealed”) 6:93. So when the day of the conquest of Mecca came, he ordered The Messenger of Allah, may Allah bless him and grant him peace, ordered his killing, so Uthman ibn Affan spoke to him about it.... ))

Verification:
The narration is weak for two reasons:
1. Muhammad ibn Umar al-Waqidi is a weak liar, and there is consensus on his weakness .
We read in Siyar I’lam al-Nubala’ by Imam al-Dhahabi, Part Nine
((Al-Mughirah ibn Muhammad al-Mahlabi: I heard Ibn al-Madini say: Al-Haytham ibn Adi is more trustworthy in my opinion than al-Waqidi.
I said: They agreed on the weakness of al-Haytham.
Ahmad ibn Zuhair, on the authority of Ibn Ma’in, said: Al-Waqidi is nothing, and he said once: His hadith should not be written. Ad
-Dulabi: Mu’awiyah ibn Salih told us, Ahmad ibn Hanbal told me: Al-Waqidi is a liar. An-Nasa’i
in “Al-Kuna”: Abdullah ibn Ahmad al-Khaffaf told us, he said: Ishaq said: In my opinion, he is one of those who fabricate hadith - meaning al-Waqidi
Abu Ishaq al-Jawzjani: Al-Waqidi was not convincing . I mentioned his death to Ahmad on the day he died in Baghdad, so he said:His books have been made the backing of books for a while now.
Al-Bukhari said: I do not have a letter from Al-Waqidi, and I do not know of his hadith, so I am not satisfied with it.
Abu Dawud said: I do not write his hadith, I have no doubt that he used to transmit hadith, Al-Waqidi is not looked at in a book except that his matter is made clear in it
. He narrated in the conquest of Yemen and the story of Al-Ansi hadiths from Al-Zuhri that are not from his hadith. Ahmad did not mention a word from him.
Al-Nasa’i said: Those known for fabricating hadith on the authority of the Messenger of Allah - may Allah bless him and grant him peace - are four: Ibn Abi Yahya in Medina, Al-Waqidi in Baghdad, Muqatil bin Sulayman in Khurasan, and Muhammad bin Saeed in Ash-Sham .
2. The ambiguity in the chain of transmission, so we do not know who Al-Waqidi’s teachers are, and this is considered unknown .

The third narration
we read from Al-Sarim Al-Maslul in killing the one who insults the Messenger by Sheikh Al-Islam Ibn Taymiyyah, may God have mercy on him, the first issue
((And he narrated in it another aspect narrated by Imam Ahmad in Al-Nasikh wal-Mansukh: Maskeen Ibn Bakir told us, Ma’an told us: I heard Abu Khalaf say: Ibn Abi Sarh used to write the Qur’an for the Prophet, may God bless him and grant him peace, and he would sometimes ask the Prophet, may God bless him and grant him peace, about the endings of the verses {ya’malun} and {yaf’alun} and the like, so the Prophet, may God bless him and grant him peace, would say to him: “Write whichever of them you wish.” He said: God would guide him to the correct one from that, so he came to the people of Mecca as an apostate and they said: O Ibn Abi Sarh, how did you write the Qur’an for Ibn Abi Kabsha? He said: Write it however you wish. He said: So God revealed in that {And who is more unjust than he who invents a lie against God or says, “It has been revealed to me,” while it has not been revealed to him? {A thing} the entire verse.))

Verification:
The narration is weak for two reasons:
1. Ma’an bin Rafa’ah is weak .
We read from Tahdhib al-Kamal by Imam al-Mizzi, may God have mercy on him, Chapter Mim:
((6043 - Q: Ma’an bin Rafa’ah al-Salami (2), Abu Muhammad al-Dimashqi, and it is said: al-Himsi....
al-Muhammad bin Awf (1), on the authority of Ahmad bin Hanbal: There was nothing wrong with him. And Mihna bin Yahya said, on the authority of Ahmad bin Hanbal: There was nothing wrong with him.
And Ali bin al-Madini said: Trustworthy, people have narrated from him.
And Uthman bin Sa’id al-Darimi said, on the authority of Dahim: Trustworthy. And Muhammad bin Awf said: There was nothing wrong with him.
And Abu Hatim said (2): A sheikh from Homs whose hadith is written down but not used as evidence .
And Abu Zur’ah al-Dimashqi said, two sheikhs with the same meaning: Uthman bin Abi al-Atikah, and Ma’an bin Rafa’ah, Dahim told me that Ma'an is the most reliable and trustworthy of the two.
Abu Ubaid al-Ajurri said, on the authority of Abu Dawud: There is nothing wrong with him. Abbas
al-Duri (3) said on the authority of Yahya ibn Ma'in: Weak .
Muhammad ibn Uthman ibn Abi Shaybah said: Yahya ibn Ma'in was asked about Uthman ibn Ata', Ma'an ibn Rafa'ah, and Sa'id ibn Bashir, and he said: All of these are weak.
Ibrahim ibn Ya'qub al-Sa'di (1) said: He is not a proof .
Ya'qub ibn Sufyan (2) said: His hadith is weak.
Abu Hatim ibn Hibban (3) said: He is a fabricator of hadith, and he narrates many mursal reports. He narrates from unknown people whose narrations do not resemble those of reliable narrators. When the majority of his narrations contain things that the heart rejects, he deserves to be abandoned as evidence.
Abu Ahmad ibn Adi (4) said:In general, what he narrates is not followed up on )))

2. Abu Khalaf is unknown .
We read from Al-Ikmal in mentioning those who have a narration in Musnad Al-Imam Ahmad by Abi Al-Mahasin Al-Hussaini, may God have mercy on him, Chapter Kha:
((1063 - Abu Khalaf Al-Makki, the client of Banu Jumah, on the authority of Aisha, and on his authority Ismail Al-Makki, he is not known ))

and based on this, it is not proven by a chain of transmission that this verse was revealed about Abdullah bin Saad bin Abi Al-Sarh, rather what is proven is his apostasy and then his repentance, may God be pleased with him, on the day of the conquest of Mecca.
We read from Sunan Abi Dawud, may God have mercy on him, the beginning of the Book of Punishments, Chapter of the ruling on those who apostatize:
((4358 - Ahmad bin Muhammad Al-Marwazi narrated to us, Ali bin Al-Hussain bin Waqid narrated to us, on the authority of his father, on the authority of Yazid Al-Nahwi, on the authority of Ikrimah, on the authority of Ibn Abbas, who said: Abdullah bin Saad bin Abi Al-Sarh used to write for the Messenger of God, may God bless him and grant him peace, and he slipped up. The devil, so he joined the infidels, so the Messenger of Allah - may Allah bless him and grant him peace - ordered him to be killed on the day of the conquest, so Uthman bin Affan sought protection for him, so the Messenger of Allah - may Allah bless him and grant him peace - granted him protection (1).

Sheikh Shuaib al-Arna’ut, may Allah have mercy on him, said in his graduation of Sunan Abi Dawood - may Allah have mercy on him:
(((1) It is authentic due to others, and this is a good chain of transmission because of Ali bin al-Husayn bin Waqid, so he is truthful and has good hadith, and he is a follower.
Al-Nasa’i included it in “al-Kubra” (3518) on the authority of Ali bin al-Husayn bin Waqid, with this chain of transmission.))

Second: Clarification of the weakness of the narration in terms of text .
This is from several aspects:
The first aspect: What is proven is that the story mentioned in the second narration above happened to a Christian who used to write for the Prophet - may Allah bless him and grant him peace - then he died and the earth threw him out three times, indicating that he lied .
We read from Sahih Al-Bukhari, Book of Virtues, Chapter on Signs of Prophethood in Islam
((3617 - Abu Ma`mar narrated to us, `Abd Al-Warith narrated to us, `Abd Al-`Aziz narrated to us, on the authority of Anas, may Allah be pleased with him, who said: There was a man who was a Christian and then he became a Muslim, and he read Al-Baqarah and Al-`Imran, and he used to write for the Prophet, may Allah bless him and grant him peace, then he became a Christian again, and he used to say: Muhammad does not know anything except what I wrote for him, and Allah caused him to die. So they buried him, and in the morning the earth had thrown him out. They said: This is what Muhammad and his companions did when he fled from them. They dug for our companion and threw him out. They dug for him and dug deep for him. In the morning the earth had thrown him out. They said: This is what Muhammad and his companions did. They dug for our companion and threw him out. [203] The earth as much as they could, but in the morning the earth had thrown him out, and they knew that he was not one of the people, so they threw him out.

And we read from the Musnad of Imam Ahmad the Musnad of Anas bin Malik, may God be pleased with him
((12215 - Yazid bin Harun told us, Humayd told us, on the authority of Anas, thatA man was writing for the Prophet (peace and blessings of Allah be upon him), and he had recited Al-Baqarah and Al-Imran. When a man recited Al-Baqarah and Al-Imran, he would become serious with us - meaning he would become great - so the Prophet (peace and blessings of Allah be upon him) would dictate to him, “Forgiving, Most Merciful,” and he would write, “Knowing, Most Wise.” So the Prophet (peace and blessings of Allah be upon him) would say to him, “Write such and such, write.” As you wish. And He dictates to him, All-Knowing, All-Wise, and says: Shall I write, All-Hearing, All-Seeing? So He says: “Write (1) as you wish.” That man turned away from Islam and joined the polytheists, saying: I am the one who knows Muhammad best among you. If I were to write, I would write however I wish (2). That man died, and the Prophet, may God bless him and grant him peace, said: “The land did not accept him.” Anas said: Abu Talha told me: “He came to the land in which that man died, and he found him abandoned.” Abu Talha said: What is the matter with this man? They said: We buried him many times, but the earth did not accept him (1)

Sheikh Shuaib al-Arna’ut said in his investigation of Musnad al-Imam Ahmad, may God have mercy on him:
(((1) Its chain of transmission is sound according to the conditions of the two sheikhs. It was narrated by al-Bayhaqi in “Ithbat ‘Adhab al-Qabr” (54), and al-Baghawi (3725) on the authority of Yazid ibn Harun, with this chain of transmission.
It was narrated by al-Tahawi in “Sharh Mushkil al-Athar” (3212) on the authority of Yahya ibn Ayyub al-Misri, and by Ibn Hibban (744) on the authority of Mu’tamir ibn Sulayman, both on the authority of Hamid, with this chain of transmission.))

The second aspect: Assuming that the second and third narrations are sound, this does not mean that the writer was writing from his own compositions, but rather he was writing one of the seven letters that were revealed to the Prophet, may God bless him and grant him peace. Therefore, he corrected it for him, since He is All-Knowing, All-Wise, inspired by God, just as He is All-Forgiving, All-Merciful, inspired by God Almighty. The Prophet, may God bless him and grant him peace, had read both of them. When he happened to write in one of the letters that the Prophet, may God bless him and grant him peace, had read, he ordered him to leave it as it was, since all of it was comprehensive and complete .
We read from Sunan Abi Dawud, Book of Prayer, Chapters on the Virtues of the Qur’an:
((1477 - Abu al-Walid al-Tayalisi narrated to us, Hammam ibn Yahya narrated to us, on the authority of Qatadah, on the authority of Yahya ibn Ya’mar, on the authority of Sulayman ibn Surad al-Khuza’i, on the authority of Ubayy ibn Ka’b, who said: The Prophet, may God bless him and grant him peace, said: “O Ubayy, I was taught the Qur’an and it was said to me: On one or two letters? The angel who was with me said: Say: On two letters. I said: On two letters. I was told: On two or three letters? The angel who was with me said: Say: On three. I said: On three, until he reached seven letters. Then he said: There is nothing among them except healing and sufficient, if you say: All-Hearing, All-Knowing, All-Mighty, All-Wise, as long as you do not end a verse of punishment with mercy, or a verse of mercy with punishment. ” (2))

And we read from the interpretation of al-Tabari May God have mercy
on him, for Surat An-Nahl: “Yunus told me, he said: Ibn Wahb told us, he said: Yunus told me, on the authority of Ibn Shihab, he said: Saeed bin Al-Musayyab told me: The one who mentioned God is only taught by a human being, he was only tempted because he was writing the revelation, so the Messenger of God, may God bless him and grant him peace, dictated to him:All-Hearing, All-Knowing, or All-Mighty, All-Wise, and other such endings of the verses. Then the Messenger of God, may God bless him and grant him peace, would be distracted from it while he was receiving revelation.The Messenger of God, may God bless him and grant him peace, asked, “Is He Mighty, Wise, All-Hearing, All-Knowing, or Mighty, All-Knowing?” The Messenger of God, may God bless him and grant him peace, said, “Whichever you write, it is like that.” That tempted him, and he said, “Muhammad entrusts that to me, so write whatever you wish.” This is what was mentioned about Saeed bin Al-Musayyab from the seven letters. ))

And therefore Sheikh Al-Islam, may God have mercy on him, said in Al-Saarim Al-Maslul in killing the one who insults the Messenger under the first issue:
(( In this there is a statement because both letters had been revealed and the Prophet, may God bless him and grant him peace, would read them and say to him: “Write however you wish from these two letters, and everything is correct.” And it was stated explicitly from the Prophet, may God bless him and grant him peace, that he said: “The Qur’an was revealed in seven letters, all of which are healing and sufficient. If you say ‘Mighty, Wise’ or ‘Forgiving, Merciful’, then it is like that, as long as he does not end a verse of mercy with punishment or a verse of punishment with mercy .” And in the letter of a group of the Companions: {If You punish them, they are Your servants, and if You forgive them, You are indeed the Forgiving, the Merciful.} And the hadiths on this are widespread and indicate that among the seven letters in which the Qur’an was revealed is that a single verse is concluded with several of the names of God by way of substitution, and the reader has the choice to read whichever he wishes, and the Prophet, may God bless him and grant him peace, would give him the choice to He would write whatever he wanted from those letters, and perhaps the Prophet, may God bless him and grant him peace, would read it with one of the letters, and he would say to him: “Or write such and such,” because he often heard the Prophet, may God bless him and grant him peace, being given a choice between the two letters, and the Prophet, may God bless him and grant him peace, would say to him: “Yes, both are the same,” because the verse was revealed with both letters. And perhaps he wrote one of the letters, then read it to the Prophet, may God bless him and grant him peace, and he would approve of it because it was also revealed in that way, and he would conclude the verses with something like {Hearing, Knowing} and {Knowing, Wise} and {Forgiving, Merciful}, or something like {Hearing, Seeing} or {Knowing, Wise} or {Knowing, Forbearing}, which is common in the Qur’an. The revelation of the verse with several of these letters was a common matter, then God abrogated some of those letters when Gabriel would review the Qur’an with the Prophet, may God bless him and grant him peace, every Ramadan, and the final review was the letter of Zayd ibn Thabit, which people recite today, and it is what Uthman and the Companions, may God be pleased with them, gathered. The third aspect : The first narration contradicts what is known from the biography, as Surat Al-Mu’minoon is Meccan, and so is Surat Al-An’am ,

which is Medinan, except for verses 151-153.
And we read in Al-Itqan fi Ulum Al-Quran by Al-Suyuti, may God have mercy on him, the first part on knowing Meccan and Medinan verses:
((And Abu Ja`far Al-Nahhas said in his book “Al-Nasikh wal-Mansukh”: Yamut bin Al-Muzra` told me, Abu Hatim Sahl bin Muhammad Al-Sijistani told us, Abu Ubaidah Mu`mar bin Al-Muthanna told us, Yunus bin Habib told us: I heard Abu `Amr bin Al-`Ala’ say: I asked Mujahid about the summary of the verses of the Qur’an, the Medinan from the Meccan, so he said: I asked Ibn `Abbas about that and he said: Surat Al-An`am was revealed in Mecca all at once, so it is Meccan except for three verses of it that were revealed in Medina: Say, Come, I will recite [151-153] to the end of the three verses, and the previous surahs are Medinan .
And Surat Al-A`raf, Yunus, Hud, Yusuf, Al-Ra`d, Ibrahim, Al-Hijr, and An-Nahl were revealed in Mecca, except for three verses from the end of it, for they were revealed between Mecca and Medina, on the way back from Uhud. And Surat Bani Isra`il, Al- Kahf, Maryam, and Ta-Ha. And the Prophets and the Hajj, except for three verses, these two are opponents until the completion of the three verses, for they were revealed in Medina - and Surat Al-Mu’minunAnd the Criterion and Surat Ash-Shu’ara’ - except for five verses from the end of it, were revealed in Madinah: {And the poets are followed by those astray} until the end of it. ...This is how he narrated it in full, and its chain of transmission is good, and all of its men are trustworthy and well-known scholars of Arabic.)
The fourth aspect: Other narrations were narrated that contradict the first narration and mention that the statement of Allah the Almighty ((Blessed be Allah, the Best of Creators)) is in agreement with ‘Umar (may Allah be pleased with him), and some of them were mentioned to be in agreement with Mu’adh ibn Jabal (may Allah be pleased with him), and all of them are weak, but they are an argument against those who want to oblige us to accept the first weak narration above (the narration of Al-Kalbi).
We read from Al-Qurtubi’s interpretation, may God
have mercy on him, of Surat Al-Mu’minun: ((Fourth: The Almighty’s saying: So blessed be God, the best of creators. It is narrated that when Omar bin Al-Khattab heard the beginning of the verse until His saying: another creation, he said: So blessed be God, the best of creators. The Messenger of God - may God bless him and grant him peace - said: This is how it was revealed. And in Musnad Al-Tayalisi: And it was revealed: And We created man from an extract of clay, the verse. So when it was revealed, I said: Blessed be God, the best of creators. So it was revealed: So blessed be God, the best of creators. It is narrated that the one who said that was Muadh bin Jabal . It was narrated that the one who said that was Abdullah bin Abi Sarh, and for this reason he apostatized and said: I will come with the same as Muhammad comes with. And in it was revealed: And who is more unjust than he who invents a lie against God or says: It was revealed to me when nothing was revealed to him, and who says: I will reveal the same as what God revealed, as was explained previously in (Al-An’am)))

Third: She accused me of her disease and slipped away!! Origen distorts the New Testament as he pleases and blames the stupidity of the New Testament copyists!!!
Origen distorts a text in the New Testament in order to avoid the disastrous mistake that the New Testament authors fell into, then he claims that his phrase is correct because the Greek copyists made many mistakes!!!!
We read from Origen's commentary on the Gospel of John, chapter six, when he talks about the text of John 1/28:
((These things were done in Bethabara, beyond Jordan, where John was baptizing. John 1:28 We are aware of the reading which is found in almost all the copies, These things were done in Bethany. This appears, moreover, to have been the reading at an earlier time; and in Heracleon we read Bethany. We are convinced, however, that we should not read Bethany, but Bethabara. We have visited the places to enquire as to the footsteps of Jesus and His disciples, and of the prophets. Now, Bethany, as the same evangelist tells us, was the town of Lazarus, and of Martha and Mary; pointed out on the banks of the Jordan, and that John is said to have baptized there. The etymology of the name, too, corresponds with the baptism of him who made ready for the Lord a people prepared for Him; for it yields the meaning House of preparation, while Bethany means House of obedience.Where else was it fitting that he should baptize, who was sent as a messenger before the face of the Christ, to prepare His way before Him, but at the House of preparation? And what more fitting home for Mary, who chose the good part, Luke 10:41, 43 which was not taken away from her, and for Martha, who was cumbered for the reception of Jesus, and for their brother, who is called the friend of the Savior, than Bethany, the House of obedience? Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it. In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which was driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes. Now, Gerasa is a town of Arabia, and has near it neither sea nor lake. And the Evangelists would not have made a statement so obviously and demonstrably false; for they were men who carefully informed themselves of all matters connected with Judah. But in a few copies we have found, into the country of the Gadarenes; And, on this reading, it is to be stated that Gadara is a town of Judah, in the neighborhood of which are the well-known hot springs, and that there is no lake there with overhanging banks, nor any sea. But Gergesa, from which the name Gergesenes is taken, is an old town in the neighborhood of the lake now called Tiberias, and on the edge of it there is a steep place abutting on the lake, from which it is pointed out that the swine were cast down by the demons. ))
https://www.newadvent.org/fathers/101506.htm

Origen accuses the Greek copyists of always writing names wrong!!!!!!

The great disaster here is that Origen contradicted himself by doing the same thing that he denied about the Christians during his response to Celsus
from Origen’s book Against Heresies, Book II, Chapter 27, which conveys Celsus’ accusation that the Christians distorted the Gospels so that they could respond to the objections directed at the contradictions in their book,
Chapter XXVII.
After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels.And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduced heresies opposed to the meaning of the doctrine of Jesus.