Abrogace (Nasch)
Abrogace (Nasch) znamená, že jeden Koránový verš nahrazuje jiný. Tento princip je podpořen verši Koránu a různými hadísy.
Úvod
Pochopení nutnosti Nasch je důležité pro pochopení islámu a jeho teologie. Korán byl údajně zjeven andělem Džibrílem proroku Mohamedovi během dvaceti třech let.[1][2] Během těch let se mnoho změnilo v jeho osobním a soukromém životě.
Mohamed začal jako kazatel a skončil jako zakladatel a vládce prvního islámského státu, takže není překvapující, že styl a obsah pozdějších Medínských Koránových zjevení se změnily a často byly v rozporu s dřívějšími Mekkánskými.
Dnešní Korán, který nemá chronologicky uspořádané verše, může podporovat mnoho úhlů pohledu na různá témata, a když je přečten celý, mnoho súr se vzájemně vyvrací. Proto sám Mohamed (skrze Koránové zjevení) přišel s tímto konceptem v islámu.
Za časů chalífátu, některým učencům (obzvláště jednomu kazateli z Kufy, Irák) bylo zakázáno vysvětlovat a kázat Korán dle dřívějších islámských autorit (obvykle 'Alī, ale někdy také Ibn 'Abbās) kvůli jejich neznalosti principů nasch.[3][4]
Někteří trdí, že tato doktrína neexistuje nebo není součástí mainstreamového islámu. Nicméně, pokud se podíváme na chronologické pořadí zjevení, je to nepopiratelné. Navíc, muslimové se drží této doktríny každý den, zákazem pití alkoholu.
Korán
Verš 2:106
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 verše 2:106
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.Tafsir ibn Kathir
Verš 13:39
Verš 16:101
Verše 17:85-86
Verše 87:6-7
Hadísy
Sahíh Buchárí
The following sahih narration indicates their are many verses in the Korán that have been abrogated, but all of them had to be included.
Sahíh Muslim
Abu Dawud
Al Muwatta
Neither the abrogating nor the abrogated verses on suckling appear in the text of the Korán today. This, along with the Koránic verse of rajm (stoning), were written on a piece of paper and were reportedly lost when a goat ate them.[5]
Ibn Majah
Učenci
Mohamedovi Společníci
Podle Aliho, čtvrteého Správně-vedeného chalífy, znalost rozdílu mezi rušícími a zrušenými verši tě zachrání před zkázou.
"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]Early Scholars
- "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]According to Ibn Salma , those who reject abrogation have deviated from the truth. Once again, its improtant to note at the time of the caliphate, some scholars (particularly a preacher from Kufa, Iraq) were banned from explaining and preaching the Qur'ān by early 'ilmic authority figures because of their ignorance of the principles of nasch.
Modern Scholars
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."Shaykh Gibril Fouad Haddad, living islam, December 23, 2008
Misinformation Spread by Apologists
Only Meccan Verses are Universal Commands
When you understand abrogation, you understand what drives Islamic terrorism and extremism. This has led some apologists to flatly deny they are even aware of such a concept existing within Islam. Some have even attempted to create their own methods in choosing which verses apply to today's world.
One such example of this is the reversal of the truth; it is the obscure and baseless claim that the Medinan verses are read only in an historical and non-legal context, while the less violent Meccan verses are universal commands.
This in itself is not a negative thing, but when they try to pass this off to non-Muslims as authentic Islam and claim this is widely accepted by Islamic scholars, while never attempting to rectify the alleged misconceptions with their co-religionists, it is nothing more than deceptive propaganda.
Furthermore, theologically this claim makes zero sense. It contradicts several sahih hadith, and Qur'an 5:90-91 which prohibit the consumption of Alcohol and gambling, are Medinan verses.[8][9][10][11][12]
Prior to the revelation of these verses, there were no prohibitions against intoxicants and games of chance. So when is the last time you have heard Muslims claiming drinking alcohol and gambling is permitted in Islam today?
Abrogation Exists Only Between the Korán and Previous Scriptures
Many modern apologists assert that abrogation does not exist within the Korán itself, but that the abrogation mentioned in Quran 2:106 and Quran 16:101 refers to the Korán replacing directives given in the Taurat and Injil.
Although this understanding has already been shown to be in error by Ibn Kathir's commentary here, let us take a look at these verses in context.
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.According to Islam, the Book of Musa was revealed from Allah to Moses (not via the Korán's “Holy Spirit” which is Jibreel, an Angel). The Gospels which the Korán talks about were written by people who were there, or revealed in visions from Allah etc. Again no angels were involved with the revelation of the previous scriptures. So verse 16:101 is clearly talking about Mohamed and the revelation of the Korán after talking about abrogation.
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.Verse 2:106 in context is clearly talking about those who questioned Mohamed about his contradictions, hence the revelation regarding “abrogation”. This has nothing to do with the “previous scriptures” either. So far its abrogation within the Korán itself.
Looking at verse 2:136, Allah says there is no distinction between the previous messages.
Since Isa never wrote a book, we can infer that Allah is talking about the Injil, and Musa; the Taurat. Why would Allah “make no distinction” between them if he had abrogated parts of it? Surely he would have seen fit to mention “except the parts we have substituted”?
Příklady abrogace
Let there be no compulsion in religion
Verse 2:256
Meaning of Verse 2:256
If they incline towards peace, you incline also
Verse 8:60
Meaning of Verse 8:60
Ibn Abbas in Tafsir Ibn Abbas and Tafsir al-Jalalayn (Suyuti)
Scholars on 8:60
Imam Abdullah Azzam
Imam Abdullah Azzam
Fight those who fight you, Allah hates aggressors
Verse 2:190
Meaning of verse 2:190
Tafsir al jalayn (Suyuti)
Závěr
Súra Tawbah je poslední súrou Koránu
Al Taubah (Pokání) je považována za závěrečné slovo Aláhovo. Zároveň je to nejagrasivnější kapitola celého Koránu.
Súra Tawbah ruší všechny mírové dohody
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.Tafsir ibn Kathir
Viz také
- Abrogace - A hub page that leads to other articles related to Abrogace
- Korán, hdísy a učenci: Islámská teologie
Externí odkazy
Reference
- ↑ Living Religions: An Encyclopaedia of the World's Faiths, Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers,
- ↑ Quran 17:106
- ↑ Powers, The Exegetical Genre nāsikh al-Qur'ān wa mansūkhuhu, ISBN 0-19-826546-8, p. 124
- ↑ Andrew Rippin, Bulletin of the School of Oriental and African Studies 47, ISSN 0041-977X, pp. 26, 38
- ↑ Musnad Ahmad bin Hanbal. vol. 6. page 269; Sunan Ibn Majah, page 626; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13
- ↑ Annasikh-wal-Mansukh, od Abul Qasim, publikován u Hindia Press, Cairo, p. 6. Podobné rčení lze naleznout v An-Nasikh -wal- Mansukh (rušící & zrušený), od Abu Ja'afar An-Nah'has, Beirut, 2003, p. 9, a Nawasikh Al-Korán (Abrogace Koránu), od Ibn Al-Jauzy, Beirut 2002, p. 24, a Al-Itqan Fi Ulum Al Korán od Al-Suyuti, II, p. 700.
- ↑ 7.0 7.1 (referenced by A.Rippin) Abrogation and the Koran - David Bukay, School of Political Science, The University of Haifa
- ↑ Allamah Abu 'Abd Allah al-Zanjani - The History of the Quran - Al-Tawheed Vol. 4, No. 3; Vol. 5, No. 1, 2, & 3
- ↑ Quran Verses in Chronological Order - Qran.org, accessed May 13, 2011
- ↑ Kevin P. Edgecomb - Chronological Order of Quranic Surahs - Bombaxo, 2002
- ↑ Quran Chapters and their Chronological Sequence of Revelation - International Community of Submitters (ICS)
- ↑ Revelation Order - Tanzil Project, accessed May 13, 2011
- ↑ David Bukay - Abrogation and the Koran - School of Political Science, The University of Haifa
- ↑ Sam Shamoun and Jochen Katz - Sunni Muslims and Taqiyyah - Answering Islam
- ↑ Shaykh ul-Islaam Taqi ud-Deen Ahmad ibn Taymiyyah - 'The Religious and Moral Doctrine of Jihaad' - p.28, © Copyright 2001 Maktabah Al Ansaar Publications, ISBN: 0-9539847-5-3