2506 — ʿUthmān ibn Abī Shaybah narrated to us, Zayd ibn al-Ḥubāb narrated to us, from ʿAbd al-Muʾmin ibn Khālid al-Ḥanafī, who said: Najdah ibn Nufayʿ narrated to me, who said:

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It was also transmitted by Abū ʿUbayd al-Qāsim ibn Sallām in *al-Nāsikh wa-l-Mansūkh* (385), and Ibn al-Jawzī in *Nawāsikh al-Qurʾān* p. 366, via the route of Ḥajjāj ibn Muḥammad al-Miṣīṣī al-Aʿwar, from Ibn Jurayj; and by Abū ʿUbayd al-Qāsim (385), and al-Bayhaqī 9/47, via the route of ʿUthmān ibn ʿAṭāʾ ibn Abī Muslim al-Khurāsānī — both of them (Ibn Jurayj and ʿUthmān ibn ʿAṭāʾ) narrating from ʿAṭāʾ ibn Abī Muslim al-Khurāsānī, from Ibn ʿAbbās, without either of them mentioning ʿIkrimah between them. And ʿAṭāʾ al-Khurāsānī did not hear from Ibn ʿAbbās. Al-Ḥāfiẓ Abū Masʿūd al-Dimashqī said — as reported from him by al-Ḥāfiẓ Ibn Ḥajar in *al-Fatḥ* 8/667 — that Ibn Jurayj did not hear the tafsīr from ʿAṭāʾ al-Khurāsānī; rather, he took it from his son ʿUthmān ibn ʿAṭāʾ and examined it. Al-Ḥāfiẓ Ibn Ḥajar likewise transmitted from Ibn al-Madīnī his statement: I asked Yaḥyā al-Qaṭṭān about the ḥadīth of Ibn Jurayj from ʿAṭāʾ al-Khurāsānī, and he said: weak. I said to him: He says "akhbaranā" (he informed us). He said: It is nothing; it is merely a book that was handed up to him. Al-Ḥāfiẓ commented: Ibn Jurayj considered it permissible to use "akhbaranā" for munāwalah (handing over) and mukātabah (correspondence). It was also transmitted by Abū Jaʿfar al-Naḥḥās in *al-Nāsikh wa-l-Mansūkh* p. 201, via the route of Juwaybir ibn Saʿīd al-Azdī, from al-Ḍaḥḥāk ibn Muzāḥim, from Ibn ʿAbbās. And Juwaybir is very weak.

Al-Ṭabarī said, 10/135: There is no report supporting what ʿIkrimah and al-Ḥasan said regarding the abrogation of the ruling of this verse they mentioned that one must accept, nor is there any proof establishing the soundness of that. A number of the Companions and Followers held the ruling to be established — we will mention them later. And it is possible that His saying {If you do not go forth, He will punish you with a painful punishment} [al-Tawbah: 39] applies to a specific group of people, and that what is meant is the one whom the Messenger of Allah, peace and blessings be upon him, called to go forth and who did not go forth, according to what we have mentioned of the narration from Ibn ʿAbbās (we say: meaning his ḥadīth that follows in the author's work). And if that is so, then His saying {And the believers are not to go forth all together} [al-Tawbah: 122] is a prohibition from Allah to the believers against leaving the lands of Islam devoid of any believer residing therein, and an informing from Allah to them that going forth is obligatory upon some of them and not others — namely, upon those who are called to go forth, not upon those who are not called. And if that is so, then there is no abrogation of one verse by the other, and the ruling of each one of them remains in effect with respect to what it concerns.

Ibn al-Jawzī in *Nawāsikh al-Qurʾān* held the view of the verses being definitive (muḥkam) and not abrogated, and attributed this view to Ibn Jarīr al-Ṭabarī — and we have already cited his statement — and to Abū Sulaymān al-Dimashqī.