This is not a defect (jarḥ) [in the narrator], because irjāʾ is the doctrine of a number of eminent scholars, and it is not proper to be harsh against its proponent, as al-Ḥāfiẓ al-Dhahabī said in his biography of Misʿar ibn Kidām in *al-Mīzān*. And God Almighty knows best.

Yazīd al-Naḥwī: he is Ibn Abī Saʿīd, Abū al-Ḥasan al-Qurashī, their client (mawlāhum). And Aḥmad ibn Muḥammad al-Marwazī: he is Aḥmad ibn Muḥammad ibn Thābit ibn ʿUthmān al-Khuzāʿī, Ibn Shabbūyah.

Al-Bayhaqī also transmitted it in 7/274 via the route of Abū Dāwūd al-Sijistānī, with this chain of transmission.

Al-Ṭabarī transmitted it in his *Tafsīr* 5/31 from Muḥammad ibn Ḥumayd al-Rāzī, from Yaḥyā ibn Wāḍiḥ, from al-Ḥusayn ibn Wāqid, from Yazīd al-Naḥwī, from ʿIkrimah and al-Ḥasan al-Baṣrī, both of them saying [this]. And Muḥammad ibn Ḥumayd al-Rāzī is weak in ḥadīth.

Abū ʿUbayd transmitted it in *al-Nāsikh wa-l-Mansūkh* (443), as did al-Ṭabarī in 18/168, Abū Jaʿfar al-Naḥḥās in *Maʿānī al-Qurʾān* 4/558 and in *al-Nāsikh wa-l-Mansūkh* pp. 236–237, and Abū Bakr al-Jaṣṣāṣ in *Aḥkām al-Qurʾān* 3/334, via the route of ʿAbd Allāh ibn Ṣāliḥ, scribe of al-Layth, from Muʿāwiyah ibn Ṣāliḥ, from ʿAlī ibn Abī Ṭalḥah, from Ibn ʿAbbās.

And ʿAbd Allāh ibn Masʿūd opposed Ibn ʿAbbās regarding the claim of abrogation, as transmitted from him by Ibn Abī Ḥātim and al-Ṭabarānī in *al-Kabīr* (10061). He said concerning His words: {O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent} [al-Nisāʾ 4:29]: "It is firmly established (muḥkamah); it was not abrogated." Al-Ḥāfiẓ al-Suyūṭī declared its chain sound in *al-Durr al-Manthūr* 2/494, and it is as he said.

Makki ibn Abī Ṭālib said in *al-Īḍāḥ li-Nāsikh al-Qurʾān wa-Mansūkhih* p. 225: "It is transmitted from the route of Ibn ʿAbbās, and it is not sound from him." I [the speaker is Makki] say: This [verse] cannot be abrogated, because the prohibition of consuming wealth unjustly cannot be abrogated except toward its being permissible, and its permissibility is neither good nor lawful. As for one whose wealth is consumed by a relative or friend with his own good pleasure, that is permissible, and it is not at all part of consuming wealth unjustly. The verse in al-Nisāʾ concerns the prohibition of consuming another's wealth without his good pleasure, and that is consuming wealth unjustly. The verse in al-Nūr concerns the permissibility of consuming another's wealth with his good pleasure, and that is permissible.

Thus the two verses concern two different rulings; neither abrogates the other, and there is no place for mentioning them in this chapter.