Abrogace (Nasch): Difference between revisions

Arabsky:مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Transliterace: Ma nansakh min ayatin aw nunsiha na/ti bikhayrin minha aw mithliha alam taaalam anna Allaha aala kulli shay-in qadeerun

Shakir: Kdykoliv (jakýkoliv) zrušíme verš nějaký či dáme ti naň zapomenout, přineseme jiný, lepší anebo podobný. Což nevíš, že Bůh je všech věcí mocen?

Význam Nasch

Ibn Abi Talhah řekl, že Ibn `Abbas řekl, že,

(Jakýkoliv verš (zjevení) Nansakh) znamená, "Jakýkoliv verš zrušíme. Také, Ibn Jurayj řekl, že Mujahid řekl, že

(Jakýkoliv verš (zjevení) Nansakh) znamená, "Jakýkoliv verš smažeme. Také, Ibn Abi Najih řekl, že Mujahid řekl, že

(Jakékoliv (zjevení) Nansakh) znamená, "We keep the words, but change the meaning. He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Mohamed bin Ka`b Al-Qurazi. Also As-Suddi said that,

(Whatever a verse (revelation) do Nansakh) means, "We erase it. Further, Ibn Abi Hatim said that it means, "Erase and raise it, such as erasing the following wordings (from the Korán), `The married adulterer and the married adulteress: stone them to death,' and, `If the son of Adam had two valleys of gold, he would seek a third.'

Ibn Jarir stated that,

(Whatever a verse (revelation) do Nansakh) means, "Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed. The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh' literally means, `to copy a book'. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.

Allah said next,

(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that,

(Whatever a verse (revelation) do Nansakh or Nunsiha) means, "Whatever Ayah We repeal or uphold without change. Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa'ha) said that it means, "We uphold its wording and change its ruling. Further, `Ubayd bin `Umayr, Mujahid and `Ata' said, `Nansa'ha' means, "We delay it (i.e., do not abrogate it). Further, `Atiyyah Al-`Awfi said that the Ayah means, "We delay repealing it. This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah's statement,

(Whatever a verse (revelation) do We abrogate or cause to be forgotten) "Allah made His Prophet forget what He willed and He abrogated what He will.

Allah's said,

(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said,

(We bring a better one) means, "We bring forth a more beneficial ruling, that is also easier for you. Also, As-Suddi said that,

(We bring a better one or similar to it) means, "We bring forth a better Ayah, or similar to that which was repealed. Qatadah also said that,

(We bring a better one or similar to it) means, "We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting.

The Meaning of Nasch
Tafsir ibn Kathir

Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.

And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know.

They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)" If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,-

By degrees shall We teach thee to declare (the Message), so thou shalt not forget, Except as Allah wills: For He knoweth what is manifest and what is hidden.

I said to 'Uthman bin 'Affan (while he was collecting the Korán) regarding the Verse:-- "Those of you who die and leave wives ..." (2.240) "This Verse was abrogated by an other Verse. So why should you write it? (Or leave it in the Korán)?" 'Uthman said. "O son of my brother! I will not shift anything of it from its place."

They had a choice, either fast or feed a poor for every day.." and added, "This Verse is abrogated."

That he heard Ibn 'Abbas reciting the Divine Verse:-- "And for those who can fast they had a choice either fast, or feed a poor for every day.." (2.184) Ibn 'Abbas said, "This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).

"For those who can fast, they had a choice either fast, or feed a poor for every day," (2.184) was revealed, it was permissible for one to give a ransom and give up fasting, till the Verse succeeding it was revealed and abrogated it.

'Ata said: Ibn 'Abbas said, "This Verse, i.e. the Statement of Allah: "..without turning them out.." cancelled the obligation of staying for the waiting period in her dead husband's house, and she can complete this period wherever she likes

This Verse:--"Whether you show what is in your minds or conceal it.." (2.284) was abrogated

A man from the companions of Allah's Apostle who I think, was Ibn 'Umar said, "The Verse:-- ‘Whether you show what is in your minds or conceal it ...’ was abrogated by the Verse following it."

The Messenger of Allah (may peace be upon him) abrogated some of his commands by others, just as the Korán abrogates some part with the other.

Al-Bara' b. 'Azib reported: This verse was revealed (in this way): "Guard the prayers and the 'Asr prayer." We recited it (in this very way) so long as Allah desired. Allah, then, abrogated it and it was revealed: "Guard the prayers, and the middle prayer." A person who was sitting with Shaqiq (one of the narrators in the chain of transmitters) said: Now it implies the 'Asr prayer. Upon this al-Bara' said: I have already informed you how this (verse) was revealed and how Allah abrogated it, and Allah knows best. Imam Muslim said: Ashja'i narrated it from Sufyan al-Thauri, who narrated it from al-Aswad b. Qais, who narrated it from 'Uqba, who narrated it from al-Bara' b. 'Azib who said: We recited with the Prophet (may peace be upon him) (the above-mentioned verse like this, i. e. instead of Salat al- Wusta, Salat al-'Asr) for a certain period, as it has been mentioned (in the above-quoted hadith).

Anas b. Malik reported that the Messenger of Allah (may peace be upon him) invoked curse in the morning (prayer) for thirty days upon those who killed the Companions (of the Holy Prophet) at Bi'r Ma'una. He cursed (the tribes) of Ri'l, Dhakwan, Lihyan, and Usayya, who had disobeyed Allah and His Messenger (may peace be upon him). Anas said: Allah the Exalted and Great revealed (a verse) regarding those who were killed at Bi'r Ma'una, and we recited it, till it was abrogated later on (and the verse was like this):, convey to it our people the tidings that we have met our Lord, and He was pleased with us and we were pleased with Him".

Sa'id b. Jubair reported: I said to Ibn Abbas: Will the repentance of that person be accepted who kills a believer intentionally? He said: No. I recited to him this verse of Sura al-Furqan (xix.): "And those who call not upon another god with Allah and slay not the soul which Allah has forbidden except in the cause of justice" to the end of the verse. He said: This is a Meccan verse which has been abrogated by a verse revealed at Medina: "He who slays a believer intentionally, for him is the requital of Hell-Fire where he would abide for ever," and in the narration of Ibn Hisham (the words are): I recited to him this verse of Sura al-Furqan: "Except one who made repentance." (see also Sahih al-Bukhari Volume 6, Book 60, Number 285)

In Surat al-Muzzammil (73), the verse: "Keep vigil at night but a little, a half thereof" (2-3) has been abrogated by the following verse: "He knoweth that ye count it not, and turneth unto you in mercy. Recite then of the Korán that which is easy for you" (v.20). The phrase "the vigil of the night" (nashi'at al-layl) means the early hours of the night. They (the companions) would pray (the tahajjud prayer) in the early hours of the night.

Ibn ‘Abbas said: When the opening verses of Surah asl-muzzammil (lxxiii.), were revealed, the Companions would pray as long as they would pray during Ramadan until its last verses were revealed.

Women who are divorced shall wait, keeping themselves apart, three monthly courses; and then said: And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months. This was abrogated from the former verse. Again he said: (O ye who believe, if ye wed believing women) and divorce them before ye have touched them, then there is no period that ye should reckon.

Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Amongst what was sent down of the Korán was 'ten known sucklings make haram' - then it was abrogated by 'five known sucklings'. When the Messenger of Allah, may Allah bless him and grant him peace, died, it was what is now recited of the Korán." Yahya said that Malik said, "One does not act on this."

Yahya said that he heard Malik say, "This ayat is abrogated. It is the word of Allah, the Blessed, the Exalted, 'If he leaves goods, the testament is for parents and kinsmen.' What came down about the division of the fixed shares of inheritance in the Book of Allah, the Mighty, the Exalted, abrogated it" ...

It was narrated that 'Aishah said: “Once of the things that Allah revealed in the the Korán and then abrogated was that nothing makes marriage prohibited except ten breastfeedings or five well-known (breastfeedings).” (Sahih)

Ali ['Ali ibn Abi Talib] řekl Abdul Rahmanovi “umíš rozlišit mezi rušícími a zrušenými verši” Abdul Rahman řekl: “ne.” Na to řekl Ali “Jsi zatracen a způsobuješ zatracení druhým.”^[6]

"Přestože Mohamedovi společníci diskutovali o nasch, a i když se neshodli na abrogaci určitého verše, odkazování se na generaci Společníků v literatuře nasch je relativně vzácné.

Ibn Salama, al-Nasikh wa ‘l-mansukh (Cairo 1315/1899), 142-3, kde `Ali a Ibn ‘Abbas nesouhlasí o abrogaci Koránu 4:94; `Ali trval na tom, že tento verš byl zrušen Koránem 4:115 a 4:48, zatímco Ibn ‘Abbas trval na tom, že to zůstává muhkama.^[7]

"The number of verses that are considered to have been abrogated increased dramatically between the eighth and eleventh centuries (al-Zuhri mentions 42 abrogated verses, al-Nahhas 138, and Ibn Salama, 238), at which point an upper limit seems to have been reached (Ibn ‘Ata’iqi identifies 231 abrogated verses, and al-Farsi, 248).

- "al-Suyuti (d. 911/1505) recognised only twenty [20] instances of true abrogation and Shah Wali Allah (d 1762) reduced that number to five [5].

"these figures are mentioned in Ernest Hahn, ‘Sir Sayyid Ahmad Khan’s The Controversy over Abrogation (in the Qur’an)

Ibn al-’Ata’iqi, on the other hand, while citing 231 instances of abrogation, appendixes the phrase wa fihi nazar, indicating doubt or uncertainty to his discussion of twenty-six verses."

.....

- "There is also considerable disagreement over the scope of abrogation within the Qur’an itself. At one extreme, there were apparently certain people who argued that ‘the Qur’an does not contain either an abrogated or an abrogating verse’.

("Ibn Salama, p. 26; cf. Al-Nahhas, pp 2-3"), these people, according to Ibn Salama, ‘have deviated from the truth and by virtue of their lying, have turned away from God’. ("Ibn Salama, p. 26)

At the other extreme were those scholars who maintained that any narrative, positive command, or prohibition in the Qur’an may be abrogated." ("Al-Nahhas, pp. 2-3")^[7]

Nasch is a fact since Allah Most High said "We do not erase (nansakh) any aya or cause it to be forgotten (nunsiha) but bring a better one or the like of it" (2:106).

Second, the mutual abrogability of the Korán and the Sunna (i) is rationally possible - since the Korán describes the Sunna as revealed as well: "Nor does he speak of his own desire" (53:3) - and (ii) occurs in the Law, as per the abrogation of the verse of bequest (2:180) by the mass-transmitted hadith "There is no bequest for anyone who stands to inherit."

Imam al-Shafi`i famously dissented with the massive majority of the Scholars when he said that only the Korán abrogates the Korán and only the Sunna abrogates the Sunna, but his School did not follow him in this cf. Imam al-Haramayn in Mughith al-Khalq and the contemporary Shaykh Hasan Hitu in al-Wajiz fi Usul al-Tashri` al-Islami, both staunch Shafi`is.

We should be aware that in recent times the tendency has been toward minimalism, much of it a reaction to Orientalist and other attempts to construe nasch as a literary rewrite invalidating Divine origin, some Muslim revisionists even forwarding the view that there is no abrogation in the Korán. However, of the 60-odd teatises written on abrogation there is no precedent for such an extreme view. The number of cases hovers around 200, peaking at 247 with Ibn al-Jawzi, 214 with Ibn Hazm and 213 with Hibat Allah ibn Salama while falling to 134 with al-Nahhas and only 66 with `Abd al-Qahir al-Baghdadi.

The Mu`tazili grammarian and author of the Koránic commentary Jami` al-Ta'wil li-Muhkam al-Tanzil, Abu Muslim al-Asfahani (254-322), was reputed to have denied intra-Koránic nasch altogether. Al-Razi and al-Shawkani refuted him in al-Mahsul and Irshad al-Fusul respectively, but others (such as Ibn Daqiq al-`Id and the contemporary scholar `Ali Hasabullah) justified his stance as a difference in terminology only (khilaf lafzi) - due, for example, to interpreting the word aya as "(super)natural sign" or "previous Scriptures" rather than "Koránic verse," or a reconsideration of purported abrogation to be mere specification (ikhtisas). Hence al-Qarafi's rebuttal, when al-Razi questioned the claim of consensus on the existence of abrogation: "Agreement has indeed formed over meaning; difference is only over naming."

And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know

Say: The Holy spirit has revealed it from your Lord with the truth, that it may establish those who believe and as a guidance and good news for those who submit.

And certainly We know that they say: Only a mortal teaches him. The tongue of him whom they reproach is barbarous, and this is clear Arabic tongue.

(As for) those who do not believe in Allah's communications, surely Allah will not guide them, and they shall have a painful punishment.

Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.

Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?

Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?

Rather you wish to put questions to your Messenger, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.

Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion. In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.^[13][14]

But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).

‘This has been abrogated by the “sword verse” [Q. 9:5]’

"It is the consensus of the scholars of this Ummah that if part of the religion is Allah's and other part is not, fighting must go on until the entire religion is Allah's".^[15]

"Jihad and the rifle alone. NO negotiations, NO conferences and NO dialogue."

"So, if the fighting stops, the disbelievers will dominate, and fitnah, which is Shirk (polytheism), will spread."

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.

this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q. 9:1], or by His saying [below]:

(And fight in the way of Allah those who fight you,) Abu Al-`Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Korán) was revealed." `Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah

Abu Ishaq řekl, že slyšel al-Bara' b 'Azib říct: Poslední celou zjevenou súrou je (ve svatém Koránu) je Sura tauba (aka al-Bara'at, ix.), a posledním zjeveným veršem je ten týkající se Kalala.

(*Ptají se tě na zákonné rozhodnutí. Řekni: "Aláh určuje tedy o Kalala )

"Ibn `Umar řekl, že posel Aláhův řekl:

Bylo mi přikázáno bojovat proti lidem dokud neřeknou, že není žádného boha, než Aláha a Mohamed je posel Aláhův, začnou se modlit a platit zakát.

Tento ctihodný verš (9:5) byl nazván Veršem meče, o kterém Ad-Dahhak bin Muzahim řekl: "Zrušil všechny dohody o míru mezi prorokem a jakýmkoliv modloslužebníkem, každou dohodu a každou lhůtu." Al-`Awfi řekl, že Ibn `Abbas komentoval: "Žádný modloslužbník už neměl smlouvu nebo slib bezpečí od té doby, co byla zjevena súra Surah Bara'ah.