Naskh (Abrogation): Difference between revisions

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 ===Early Scholars===
-{{Quote||"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).
+Dr David Powers notes the following regarding the highs and lows of abrogation in the Qur'an.
-- "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].
+{{Quote|1=<ref>Powers, D.S, "The Exergetical Genre nasikh al-Qur'an", pp.122-126 in Rippen, A (ed.), "Approaches to the History of the Interpretation of the Qur'an", Oxford : Clarendon Press, 1988</ref>|2=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).
-"these figures are mentioned in Ernest Hahn, ‘Sir Sayyid Ahmad Khan’s The Controversy over Abrogation (in the Qur’an)
+...
+al-Suyuti (d. 911/1505) recognised only twenty instances of true abrogation and Shah Wali Allah (d 1762) reduced that number to five.[26]
 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."
-.....
+[26] These figures are mentioned in Ernest Hahn, ‘Sir Sayyid Ahmad Khan’s The Controversy over Abrogation (in the Qur’an)
+...
+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’;[38] these people, according to Ibn Salama, ‘'''have deviated from the truth''' and by virtue of their lying, have turned away from God’.
-- "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’.
+At the other extreme were those scholars who maintained that any narrative, positive command, or prohibition in the Qur’an may be abrogated.[39]
-("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)
+[38] Ibn Salama, p. 26; cf. Al-Nahhas, pp 2-3
-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")<ref name="A.Rippin"></ref>}}
+[39] Ibn Salama, p. 26
+<ref name="A.Rippin"></ref>}}
-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 naskh.
+According to Ibn Salama , 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 naskh.
 ===Modern Scholars===