Abrogace (Nasch): Difference between revisions

'''Abrogace''' ([[Abrogace|Nasch]], čte se to česky "nasch") znamená, že jeden [[Korán|Koránový]] verš nahrazuje jiný. Tento princip je podpořen verši Koránu a různými [[hadísy]].   

Neither the abrogating nor the abrogated verses on suckling appear in the text of the Korán today. This, along with the Koránic [[Stoning|verse of rajm]] (stoning), were written on a piece of paper and were reportedly lost when a goat [[Korán, Hadith and Scholars:Stoning|ate them]].<ref>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</ref>

{{Quote|{{Muwatta|30|3|17}}|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" ...}}

===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).  

- "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")<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 nasch.

===Modern Scholars===

{{Quote|[http://mac.abc.se/home/onesr/ez/in/it1/Abrogation_Hadith.txt Abrogation and Hadith]<BR>Shaykh Gibril Fouad Haddad, living islam, December 23, 2008|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."}}

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 [[Islam and Propaganda|deceptive propaganda]].  

Furthermore, theologically this claim makes zero sense. It contradicts several sahih hadith, and {{cite quran|5|90|end=91|style=ref}} which prohibit the consumption of Alcohol and gambling, are Medinan verses.<ref>Allamah Abu 'Abd Allah al-Zanjani - [{{Reference archive|1=http://tanzil.net/pub/ebooks/History-of-Quran.pdf|2=2011-05-13}} The History of the Quran] - Al-Tawheed Vol. 4, No. 3; Vol. 5, No. 1, 2, & 3</ref><ref>[{{Reference archive|1=http://www.qran.org/q-chrono.htm|2=2011-05-13}} Quran Verses in Chronological Order] - Qran.org, accessed May 13, 2011</ref><ref>Kevin P. Edgecomb - [{{Reference archive|1=http://www.bombaxo.com/chronsurs.html|2=2011-05-13}} Chronological Order of Quranic Surahs] - Bombaxo, 2002</ref><ref>[{{Reference archive|1=http://www.masjidtucson.org/quran/chapters_chronological_sequence.html|2=2011-05-13}} Quran Chapters and their Chronological Sequence of Revelation] - International Community of Submitters (ICS)</ref><ref>[{{Reference archive|1=http://tanzil.net/wiki/Revelation_Order|2=2011-05-13}} Revelation Order] - Tanzil Project, accessed May 13, 2011</ref>  

Prior to the revelation of these verses, there were [[Intoxicants and Recreational Games|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?

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 [[#Meaning of Verse 2:106|here]], let us take a look at these verses in context.

{{Quote|{{cite quran|16|101|end=104|style=ref}} |'''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.}}

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.  

{{Quote|{{cite quran|2|105|end=108|style=ref}} |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.}}

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.

{{Quote|{{Quran|2|136}}|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.}}

Since [[Jesus|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”?

{{main|List of Abrogations in the Korán}}