➤ Is the Narration Attributed to Ibn ‘Abbās (رضي الله عنه) Regarding Yazid Authentic? — A Critical Analysis
Source: Fatāwā ‘Ilmiyyah, Vol. 3 – Principles, Verification of Narrations, and Their Rulings, Page 210
Is the narration reported by al-Balādhurī, through ‘Abd al-Raḥmān ibn Mu‘āwiyah, stating that ‘Āmir ibn Mas‘ūd (رضي الله عنه) conveyed a statement of Ibn ‘Abbās (رضي الله عنه) regarding Yazid ibn Mu‘āwiyah after the death of Mu‘āwiyah (رضي الله عنه), authentic or at least ḥasan?
In the narration, al-Balādhurī quotes ‘Abd al-Raḥmān ibn Mu‘āwiyah, who narrates from ‘Āmir ibn Mas‘ūd (رضي الله عنه):
“We were in Makkah when the news of the death of Amīr Mu‘āwiyah (رضي الله عنه) reached us. We approached ‘Abdullāh ibn ‘Abbās (رضي الله عنه), who was sitting with a group at a dining spread, though food had not yet been served.
We said, ‘O Abū al-‘Abbās! Amīr Mu‘āwiyah has passed away.’
He remained silent for a while and then said:
‘O Allah! Shower Your mercy upon Mu‘āwiyah. Certainly, he was not like those who preceded him, but no one will be like him after his time either.
And his son Yazid is among the righteous of his family.
So, O people! Remain in your places and give him your allegiance and obey him.’”
(al-Balādhurī, Ansāb al-Ashrāf 5/302 (p. 2146); alternate edition 5/290)
This shows that he is not considered reliable by the majority of Hadith scholars.
There is no proven meeting or transmission link with ‘Abd al-Raḥmān ibn Mu‘āwiyah, making the narration disconnected.
Even then, no evidence exists to establish contemporaneity or direct contact between the two.
Ibn Ḥajar (رحمه الله) explains:
"السادسة: طبقة عاصروا الخامسة، لكن لم يثبت لهم لقاء أحد من الصحابة، كابن جُريج."
"The sixth level includes those who lived during the fifth, but no meeting with any companion is proven for them — like Ibn Jurayj."
(Muqaddimah Taqrīb at-Tahdhīb, p. 15)
This implies a lack of connection and further weakens the chain.
Thus, there is a clear suspicion of inqitā‘ (discontinuity) in the chain.
This narration is considered weak and rejected (ḍa‘īf wa mardūd) due to:
① The weakness of ‘Abd al-Raḥmān ibn Mu‘āwiyah
② Lack of proven connection between the narrators
Some modern scholars such as Muḥammad ibn Hādī ash-Shaybānī have claimed this narration to be ḥasan.
This classification is unsubstantiated.
Whoever considers it ḥasan or ṣaḥīḥ, must:
Without this, such classification holds no scholarly weight.
There is also a need to verify whether the currently published version of Ansāb al-Ashrāf truly contains this narration from al-Balādhurī himself, or if there is some editorial or transmission gap.
Date: 26 March 2013
ھذا ما عندي، والله أعلم بالصواب
Source: Fatāwā ‘Ilmiyyah, Vol. 3 – Principles, Verification of Narrations, and Their Rulings, Page 210
❖ Question:
Is the narration reported by al-Balādhurī, through ‘Abd al-Raḥmān ibn Mu‘āwiyah, stating that ‘Āmir ibn Mas‘ūd (رضي الله عنه) conveyed a statement of Ibn ‘Abbās (رضي الله عنه) regarding Yazid ibn Mu‘āwiyah after the death of Mu‘āwiyah (رضي الله عنه), authentic or at least ḥasan?
❖ Summary of the Narration:
In the narration, al-Balādhurī quotes ‘Abd al-Raḥmān ibn Mu‘āwiyah, who narrates from ‘Āmir ibn Mas‘ūd (رضي الله عنه):
“We were in Makkah when the news of the death of Amīr Mu‘āwiyah (رضي الله عنه) reached us. We approached ‘Abdullāh ibn ‘Abbās (رضي الله عنه), who was sitting with a group at a dining spread, though food had not yet been served.
We said, ‘O Abū al-‘Abbās! Amīr Mu‘āwiyah has passed away.’
He remained silent for a while and then said:
‘O Allah! Shower Your mercy upon Mu‘āwiyah. Certainly, he was not like those who preceded him, but no one will be like him after his time either.
And his son Yazid is among the righteous of his family.
So, O people! Remain in your places and give him your allegiance and obey him.’”
(al-Balādhurī, Ansāb al-Ashrāf 5/302 (p. 2146); alternate edition 5/290)
❖ Critical Analysis of the Chain (Isnād):
1. Narrator: Abū al-Ḥuwayrith ‘Abd al-Raḥmān ibn Mu‘āwiyah ibn al-Ḥuwayrith al-Anṣārī al-Zuraqī al-Madanī
- Al-Haythamī (رحمه الله) states:
"والأكثر على تضعيفه"
“The majority have graded him as weak.”
(Majma‘ az-Zawā’id 1/32)
- Ibn Ḥajar (رحمه الله) mentions:
"من السادسة" — He belongs to the sixth generation
(Taqrīb at-Tahdhīb, No. 4011)
This shows that he is not considered reliable by the majority of Hadith scholars.
2. Disconnection (Inqitā‘) Between Narrators:
◈ ‘Āmir ibn Mas‘ūd ibn Umayyah ibn Khalaf al-Ajmaḥī
- There is a dispute about his status — whether he was a Ṣaḥābī or a Tābi‘ī.
● If he was a Ṣaḥābī:
There is no proven meeting or transmission link with ‘Abd al-Raḥmān ibn Mu‘āwiyah, making the narration disconnected.
● If he was a Tābi‘ī:
Even then, no evidence exists to establish contemporaneity or direct contact between the two.
Ibn Ḥajar (رحمه الله) explains:
"السادسة: طبقة عاصروا الخامسة، لكن لم يثبت لهم لقاء أحد من الصحابة، كابن جُريج."
"The sixth level includes those who lived during the fifth, but no meeting with any companion is proven for them — like Ibn Jurayj."
(Muqaddimah Taqrīb at-Tahdhīb, p. 15)
This implies a lack of connection and further weakens the chain.
3. No Explicit Teacher-Student Relationship Found:
- Al-Mizzī (رحمه الله) in Tahdhīb al-Kamāl does not document any link of narration or scholarly relationship between the two individuals.
- Other major biographical works also do not confirm any direct narration, teacher-student link, or contemporaneity.
Thus, there is a clear suspicion of inqitā‘ (discontinuity) in the chain.
❖ Summary of Research:
This narration is considered weak and rejected (ḍa‘īf wa mardūd) due to:
① The weakness of ‘Abd al-Raḥmān ibn Mu‘āwiyah
② Lack of proven connection between the narrators
❖ Response to Claims of Hasan Status:
Some modern scholars such as Muḥammad ibn Hādī ash-Shaybānī have claimed this narration to be ḥasan.
This classification is unsubstantiated.
Whoever considers it ḥasan or ṣaḥīḥ, must:
- Prove a meeting or contemporaneity between ‘Abd al-Raḥmān and ‘Āmir ibn Mas‘ūd.
- Provide evidence that ‘Abd al-Raḥmān ibn Mu‘āwiyah was considered trustworthy by the majority of Hadith scholars.
Without this, such classification holds no scholarly weight.
❖ Important Note:
There is also a need to verify whether the currently published version of Ansāb al-Ashrāf truly contains this narration from al-Balādhurī himself, or if there is some editorial or transmission gap.
Date: 26 March 2013ھذا ما عندي، والله أعلم بالصواب
