Naskh, an Arabic language word usually translated as "abrogation" and alternately appearing as the phrase al-nāsikh wal-mansūkh ("the abrogating and abrogated [verses]"), is a technical term for a major genre of Islamic legal exegesis directed at the problem of seemingly contradictory material within or between the twin bases of Islamic holy law: the Qur'ān and the Prophetic Sunna. In its application, naskh typically involves the replacement (ibdāl) of an earlier verse/tradition (and thus its embodied ruling) with a chronologically successive one. The complete suppression (ibtāl) of a regulation so that not even its wording remains is recognized as well, though only in the case of the Qur'ān. A Mushaf is a Arabic word that literarly means cover, as in a book cover. ... Sura (sometimes spelled as Surah) ( ) is an Arabic term literally meaning to enclose something, or to surround it with a wall. ... Ayah ( ‎ , plural Ayat ‎ ) is the Arabic word for sign or miracle. ... Quran reading is the reading (tartil, tajwid, or taghbir) aloud, reciting, chanting, or singing of portions of the Quran. ... TajwÄ«d (تجويد) is an Arabic word meaning proper pronunciation during recitation, as well as recitation at a moderate speed. ... Tarteel (Arabic: ترتيل ) is an Arabic term that is wide in meaning but is commonly translated in reference to the Quran as recitation. ... A manzil (منزل, plural manazil, منازل) is one of seven parts of roughly equal length into which the Quran is divided for the purpose of reciting the entire text in one week. ... A juz (جزء, plural ajza, اجزاء) is one of thirty parts of roughly equal length into which the Quran is divided for the purpose of reciting the entire text in one month. ... A hizb (حزب , plural ahzab,احزاب) is one half of a juz and thus comprises roughly one 60th of the text of the Quran. ... Hafiz or Hafez (Arabic: حافظ قرآن حافظ), literally meaning guardian, is a term used by Muslims for people who have completely memorized the Quran. ... It has been suggested that Qari be merged into this article or section. ... Definition - Revenue per Available Seat Mile. ... Translations of the Qurán are interpretations of the holy book of Islam in languages other than Arabic. ... This is a sub-article to Translation of the Quran. ... Regarding the origin and development of the Quran, Islamic scholars proceed with the assumption that the Quran is exactly the same today as when it was revealed to the Islamic prophet Muhammad. ... The Madinan suras of the Quran are those suras which were revealed at Madina, after Muhammads hijra from Makka, when the Muslims were establishing a state rather than being, as at Makka, an oppressed minority. ... The Makkan suras are the chronologically earlier suras of the Quran that were revealed at Makka. ... A tafsir ( (Arabic: تفسير) tafsÄ«r, Arabic explanation) is Quranic exegesis or commentary. ... Some of the Quranic verses are said to be revealed pertaining to some specific person. ... Justice, truth-telling, various virtues and sins the prohibition of purjury in the Quran are repeated many times: // And eat up not one another’s property unjustly (in any illegal way e. ... Asbāb al-nuzÅ«l, an Arabic term meaning occasions of revelation, is a a secondary genre of Qurānic exegesis (tafsir) directed at establishing the context in which specific verses of the Qurān were revealed. ... This article or section does not cite its references or sources. ... Tahrif (Arabic: ‎ corruption, forgery; the stem-II verbal noun of the consonantal root , to make oblique) is an Arabic term used by Muslims with regard to words, and more specifically with regard to what Jews and Christians are supposed to have done to their respective Scriptures. ... Bakkah (Arabic: ‎) is a place mentioned in surah 3:96 of the Quran. ... A tree diagram of the Quranic initial letters, labelled with the respective numbers of occurrences. ... An esoteric interpretation of the Qur’an is an interpretation of the Qur’an which includes attribution of esoteric or mystic meanings to the text by the interpretater and in this aspect its method is different from the conventional exegesis of the Qur’an called tafsir. ... This article does not cite its references or sources. ... Ibn Baz was a follower of the Muslim scholars Muhammad ibn Abd al Wahhab and Ibn Taymiyya; he belonged to that current of Muslim thought sometimes called Salafism and sometimes called Wahabbism. ... This is a sub-article to Quran and Islamic view of miracles. ... Please wikify (format) this article as suggested in the Guide to layout and the Manual of Style. ... This is a sub-article to Shia Islam and Quran The Shia view of the Quran has some differences from the Sunni view. ... This is a sub-article to Criticism of Islam and Quran. ... Quran desecration means insulting the Quran, the holy book of Islam, by defiling or disfacing it. ... There are two verses named Surah of Wilaya and Nurayn that are claimed to be included in the Quran. ... For the novel by Salman Rushdie, see The Satanic Verses. ... Tanazzulat, or descents (Arabic تنزلات, plural of Tanazzul, تنزل), refers to the act of descent of the pre-existing Quran through different Realms. ... The Qisas al-anbiya (قصص الأنبياء) or Stories of the Prophets refers to various collections of tales adapted from the Quran. ... Beit Al Quran, Hoora Beit Al Quran (Arabic: بيت القرآن) means House of Quran in Arabic. ... Arabic ( or just ) is the largest living member of the Semitic language family in terms of speakers. ... The following list consists of concepts that are derived from both Islamic and Arab tradition, which are expressed as words in the Arabic language. ... A tafsir ( (Arabic: تفسير) tafsÄ«r, Arabic explanation) is Quranic exegesis or commentary. ... Sharia ( Arabic شريعة also Sharia, Shariah or Syariah) is traditional Islamic law. ... This article or section seems to contain too many quotations for an encyclopedia entry. ... For other people named Muhammad, see Muhammad (disambiguation). ... This does not adequately cite its references or sources. ... In Islamic context, a Hukm (pl. ... For the novel by Michael Crichton, see Timeline (novel). ...

The emergence of naskh (initially as practice and then as fully elaborated theory) dates back to the first centuries of Islamic civilization. Almost all classical naskh works, for instance, open by recounting the incident of the Kufan preacher banned from expounding the Qur'ān by an early 'ilmic authority figure (usually 'Alī but sometimes also Ibn 'Abbās) on account of his ignorance of the principles of naskh (Rippin, BSOAS 47, pp. 26, 38). Whatever the historicity of such traditions (modern scholars generally dismiss them): To meet Wikipedias quality standards, this article or section may require cleanup. ... Kufa (الكوفة al-Kufa in Arabic) is a city in Iraq, about 170 km south of Baghdad, and 10 km northeast of Najaf. ... Ali ibn Abu Talib (Arabic: علي بن أبي طالب translit: ‘AlÄ« ibn Abu Ṭālib Persian: علی پسر ابو طالب) ‎ (599 – 661) is an early Islamic leader. ... Abdullah ibn Abbas (Arabic: عبد الله ابن عباس ) was a cousin of the Islamic prophet Muhammad. ... Andrew Rippin is Professor of History and Dean of Humanities at the University of Victoria, British Columbia, Canada. ...

...the elaboration of the theories is datable with certainty to at least the latter half of the second century after Muhammad, when Shāfi'ī, in his Risāla and in the somewhat later Ikhtilāf al-Hadīth was applying his considerable talents to resolving the serious problem of the apparent discrepancies between certain Qur'ānic verses and others; between certain hadīths and others; and, most serious of all, between certain Qur'ānic verses and certain hadīths.

Burton, JSS 15, p. 250

More precisely: Imam Shafi (767 - 820) was an Islamic scholar who is considered the founder of the Shafii school of jurisprudence (fiqh). ... Ayah is the Arabic word for sign or miracle. ... This article or section does not cite its references or sources. ...

Naskh as a technical term meaning 'abrogation' (although the precise sense of that must be left open) makes its appearance early on in exegesis, for example, in Muqātil's [d. 767] Khams mi'a āya (and, of course, his tafsīr)

BSOAS 47, p. 41

In time, more complex philological, theological, and philosophical theorizing accrued to this doctrine, and in general the amount of material recognized as either nāsikh (abrogating) or mansūkh (abrogated) has over time decreased as a result. Muqatil ibn Sulayman (d. ... A tafsir ( (Arabic: تفسير) tafsÄ«r, Arabic explanation) is Quranic exegesis or commentary. ... Philology is the study of ancient texts and languages. ... Theology is reasoned discourse concerning God (Greek θεος, theos, God, + λογος, logos, word or reason). It can also refer to the study of other religious topics. ... Islamic philosophy (الفلسفة الإسلامية) is a branch of Islamic studies, and is a longstanding attempt to create harmony between philosophy (reason) and the religious teachings of Islam (faith). ...

Theory

Naskh employs the logic of chronology and progressive revelation. The different situations encountered over the course of Muhammad's more than two decade career as prophet, it is argued, required new rulings to meet the Muslim community's changing circumstances. Or, from a more theologically-inflected stand-point, the expiration points of those rulings God intended as temporary all along were reached. A classic example of this is the early community's increasingly militant posture towards its pagan and Jewish neighbors: For other persons named Muhammad, see Muhammad (name). ... This article or section does not adequately cite its references or sources. ...

Many verses counsel patience in the face of the mockery of the unbelievers, while other verses incite to warfare against the unbelievers. The former are linked to the [chronologically anterior] Meccan phase of the mission when the Muslims were too few and weak to do other than endure insult; the latter are linked to Medina where the Prophet had acquired the numbers and the strength to hit back at his enemies. The discrepancy between the two sets of verses indicates that different situations call for different regulations.

Burton, Naskh, Encyclopaedia of Islam (EI)²

Yet despite its dependence on chronology, naskh is in no way a historiographical enterprise: Ayah is the Arabic word for sign or miracle. ... This article is about an Islamic term. ... Jihad, sometimes spelled Jahad, Jehad, Jihaad, Jiaad, or Cihad, (Arabic: ) as an Islamic term, is sometimes referred to as the sixth pillar of Islam, although it occupies no official status as such in Sunni Islam. ... This article is about the city in Saudi Arabia. ... This is not an article about the Muslims and their beliefs. ... The Encyclopaedia of Islam (EI) is the standard encyclopaedia of the academic discipline of Islamic studies. ...

While it cannot really be doubted that there is an implicit assumption of the chronological-progressive order of the Qur'ān in the naskh texts, it is notable that the discussions themselves do not generally make this point explicit; naskh, be it with regards to wine or direction of prayer, always assumes that the present law is known (that is, no wine and facing Mecca), and the verses which agree with that fact are necessarily the valid ones. Any verses which contradict this are necessarily invalid, and thus can be logically arranged according to a basic notion of 'progressive revelation.' The arguments found in the naskh texts are, in short, based on logic not chronology.

BSOAS 51, p. 18

Naskh applies to only the regulative parts of God's revelation. In Tabarī's words: Muslim dietary laws provide a set of rules as to what Muslims eat in their diet. ... Facing the Qibla at a prayer in Damascus The geometrical calculation of Qibla Qibla () is an Arabic word for the direction that should be faced when a Muslim prays. ... This article is about the city in Saudi Arabia. ... Allah is the Arabic language word for God. ... Abu Jafar Muhammad ibn Jarir at-Tabari (Arabic الطبري, AD 838-AD 923), was an author from Persia. ...

God alters what was once declared lawful into unlawful, or vice-versa; what was legally unregulated into prohibited and vice-versa. But such changes can occur only in verses conveying commands, positive and negative. Verses cast in the indicative and conveying narrative statements, can be affected by neither nāsikh [abrogating material] nor mansūkh [abrogated material].

BSOAS 48, p. 458

In particular, the central tenets of the faith are excluded from this process. Halaal (حلال, halāl, halal) is an Islamic Arabic term meaning permissible. In English it is most frequently used to refer to food that is permissible according to Islamic law. ... harām (Arabic: حرام Ḥarām, Turkish: Haram, Malay: Haram) is an Arabic word, used in Islam to refer to anything that is prohibited by the faith. ...

Between sources

Abrogation is applicable to both sources of Islamic law: the Qur'ān and the Prophetic Sunna. A Qur'ānic verse may abrogate another Qur'ānic verse, and a Prophetic Sunna may likewise abrogate another Prophetic Sunna. The possibility of abrogation between these two sources, though, was a more contentious issue precipitated by the absence within a source of the appropriate abrogating (nāsikh) or abrogated (mansūkh) material necessary to bring concordance between it and the Fiqh. Ayah is the Arabic word for sign or miracle. ... This does not adequately cite its references or sources. ... To meet Wikipedias quality standards, this article or section may require cleanup. ...

In Shāfi'ī's source theory the possibility of abrogation between the Sunna and the Qur'ān was vehemently denied: Imam Shafi (767 - 820) was an Islamic scholar who is considered the founder of the Shafii school of jurisprudence (fiqh). ... Uṣūl al-fiqh (Arabic: ‎ ) is a term which literally translates to the roots of the law and refers to the study of the origins, sources, and practice of Islamic jurisprudence. ...

Arguing determinedly that any verbal discrepancies between the Qur'ān and the reported sayings or reports of the practices of Muhammed- the Sunna of the Prophet- were merely illusory and could always be removed on the basis of a satisfactory understanding of the mechanism of revelation and the function of the prophet-figure, Shāfi'ī set his face decidedly against any acceptance of the idea then current that in all such cases the Qur'ān had abrogated the Sunna, or the Sunna the Qur'ān.

JSS 15, p. 250

This stance was a reaction to larger developments within Islamic jurisprudence, particularly the reformulation of the Fiqh away from early foreign influences (Schacht, Fikh, EI²) and toward more eminently Islamic basises such as the Qur'ān. This assertion of Qur'ānic primacy was accompanied by calls for an abandonment of the Sunna. Shāfi'ī's insistence upon the impossibility of contradiction between Sunna and Qur'ān can thus be seen as one component in this larger effort of rescuing the Sunna: Joseph Schacht (1902-1969), Schact was professor of Arabic and Islamics at Columbia University in New York. ...

He campaigned tirelessly to justify use of the Sunna as the second primary source alongside the Kur'ān against those who would accord the hadīth no role in the derivation of the sharī'a on the argument that the degree of conflict in the hadīth, the inadequacies of the guarantee against corruption, fraud or error afforded by the isnāds rendered the hadīth unfit for the sacred role of declaring the divine intent underlying the Kur'ān's declarations.

Naskh, EI²

Asked point-blank whether the Sunna could ever be abrogated by the Qur'ān, Shāfi'ī had bluntly replied [in the Risāla] that that could never happen. Were the Sunna to be abrogated by the Qur'ān, the Prophet would immediately introduce a second sunna to indicate that his first sunna had been abrogated by his second sunna- in order to demonstrate that a thing can be abrogated only by its like (mithlihi) [ cf. Q.2:106].

BSOAS 48, p. 466

Later scholars, writing when the juridicial legitimacy of the Sunna could be taken for granted (thanks largely to Shāfi'ī's efforts!), were less inclined to adopt his inflexible stance. To their minds the reality of this sort of inter-source abrogation was proven by several "indisputable" instances: the changing of the qibla towards Mecca and away from Jerusalem, and the introduction of the penalty of stoning for adultery. The following passage from Qurtubī (al-Jāmi' li ahkām al-Qur'ān) is representative in this regard: Sharia ( Arabic شريعة also Sharia, Shariah or Syariah) is traditional Islamic law. ... The isnad (Arabic اسناد or in Quranic era Arabic اسند) are the citations or backings that establish the legitimacy of the hadith, which are the sayings of Muhammad, Prophet of Islam. ... The Encyclopaedia of Islam (EI) is the standard encyclopaedia of the academic discipline of Islamic studies. ... This does not adequately cite its references or sources. ... Look up Cf. ... Imam Shafi (767 - 820) was an Islamic scholar who is considered the founder of the Shafii school of jurisprudence (fiqh). ... Facing the Qibla at a prayer in Damascus The geometrical calculation of Qibla Qibla () is an Arabic word for the direction that should be faced when a Muslim prays. ... This article is about the city in Saudi Arabia. ... For other uses, see Jerusalem (disambiguation). ... Hudud ( Arabic , also transliterated hadud, hudood; plural for hadd, , limit, or restriction) is the word often used in Islamic social and legal literature for the bounds of acceptable behaviour and the punishments for serious crimes. ... Stoning, or lapidation, refers to a judicial or quasi-judicial execution method carried out by an organized group throwing stones or rocks. ... Imam Abu Abdullah Al-Qurtubi was a famous classical Sunni scholar. ...

...the Qur'ān may be naskhed by the Qur'ān and the Sunna by the Sunna. The Qur'ān may, in addition, be naskhed by the Sunna, as has occurred in the case of Q.2:180, which was replaced by the Sunna ruling: no wasiya [i.e. extra bequest] in favor of an heir. Mālik admitted this principle, but Shāfi'ī denied it, although the fuqahā all admit, in the instance of the penalty for adultery, that the flogging element of Q.24:2 has been allowed to lapse in the case of those offenders who are condemned to death by stoning. There is no explanation for the abandonment of the flogging element other than that the penalty all now acknowledge is based on the Sunna, i.e. the practice of the Prophet.

In the instance of the change of qibla, a Sunna ruling was set aside in favor of a Qur'ān ruling- there is no reference in the Qur'ān to the Jerusalem direction of prayer.

BSOAS 48, p. 466

Al-Ghazālī employs the same 3 examples in his Mustasfā (BSOAS 48, p. 466). The text or formatting below is generated by a template which has been proposed for deletion. ... This page deals with Islamic thought. ... The Šāfiˤī madhab (Arabic: شافعي) is one of the four schools of fiqh, or religious law, within Sunni Islam. ... A Faqih is an expert in fiqh, or, Islamic jurisprudence. ... Whipping on a post Flagellation is the act of whipping (Latin flagellum, whip) the human body. ... For other people named Muhammad, see Muhammad (disambiguation). ... Haruniyah stucture in Tus, named after Harun al-Rashid, the mausoleum of Al-Ghazali is expected to be situated on the entrance of this monument Abu Hāmed Mohammad ibn Mohammad al-GhazzālÄ« (1058-1111) (Persian: ‎), known as Algazel to the western medieval world, born and died in Tus...

One outcome of these disputations was the proposal of a mode of naskh known as naskh al-tilāwa dūna al-hukm ("abrogation of the wording but not ruling") in order to provide a Qur'ānic nāsikh, or abrogator, for Q.24:2 (see below). Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ...

Modes

Three modes of naskh were proposed by the classical exegetes:

• naskh al-hukm dūna al-tilāwa: abrogation of the ruling but not the wording, or supercession. A regulation- embodied within either a Qur'ānic verse or a hadith report- is replaced but its wording remains- in the former case, as text within the mushaf.

• naskh al-hukm wa-'l-tilāwa: abrogation of both ruling and wording, or suppression/erasure. Applicable only to the Qur'ān. A ruling is voided and its text omitted from the mushaf. Evidence that the verse ever existed is preserved only within tradition.

• naskh al-tilāwa dūna al-hukm: abrogation of the wording but not the ruling. Again, applicable only to the Qur'ān. The text of a still-functional ruling is omitted from the mushaf. Proof of the verse's existence is preserved within tradition (i.e through a hadith report) as well as in the Fiqh.

Of these three modes of naskh, it was the first- naskh al-hukm dūna al-tilāwa- which received widespread recognition (JSS 15, p. 250). The second mode, naskh al-hukm wa-'l-tilāwa, was also generally acknowledged, in part due to the many alleged instances of revelatory erasure: ... This article or section does not cite its references or sources. ... To meet Wikipedias quality standards, this article or section may require cleanup. ...

Of special importance were allegations of actual omissions from the revelation such as those recording the "loss" of a verse in praise of the Bi'r Ma'ūna martyrs, the Ibn Ādam "verse" and reports on the alleged originally longer versions of sūras IX or XXXIII, said to have once been as long as sūra II and to have been the locus of the stoning "verse" [ āyat al-rajm ]. Lists were compiled of revelations verifiably received by Muhammad and publicly recited during his lifetime until subsequently withdrawn (raf'), with the result that when the divine revelations were finally brought together into book-form, there was collected into the mushaf only what could still be recovered following the death of the Prophet. The mushaf has from the outset been incomplete relative to the revelation, but complete in that we have all that God intended us to have.

Naskh, EI²

The third mode, naskh al-tilāwa dūna al-hukm, was accepted by only a minority of scholars (BSOAS 48, p. 452). The most prominent alleged instance of this sort of abrogation is the naskh of the so-called āyat al-rajm, or stoning verse. Adduced to exist from a tradition derived from the caliph 'Umar, the verse provided Qur'ānic sanction for the penalty for adultery found within the Fiqh (i.e. stoning) in contravention to the penalty prescribed by Q.24:2 - flogging. ... For other uses of the name, see Umar (disambiguation). ... Adultery is voluntary sexual intercourse between a married person and a partner other than the lawful spouse. ... Stoning, or lapidation, refers to a judicial or quasi-judicial execution method carried out by an organized group throwing stones or rocks. ... Whipping on a post Flagellation is the act of whipping (Latin flagellum, whip) the human body. ...

The postulation of this mode stems (indirectly, however) from Shāfi'ī's source theory which rejected abrogation between sources: Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ...

However strictly Shāfi'ī had approached the question of the feasibility or otherwise of the naskh of the Qur'ān by the Sunna, the fact cannot be disguised that he had admitted the stoning penalty for adultery into his Fiqh. It is nowhere mentioned in the Qur'ān (Q.24:2) and has no other source than the Sunna. As Schacht observed, on this point, Shāfi'ī's theoretical structure collapses. Shāfi'ī's failure to explain the presence of stoning in the Fiqh which he had inherited exposed his usūl theory to the criticism of follower and opponent alike, leading to its partial abandonment. Ironically, the attempt to ameliorate the usūl position by reconciling the explanation of stoning to the obvious- that the stoning penalty had derived from a stoning-'verse'- led, in turn, to the adoption by followers of non-Shāfi'ī usūl of the rationalizing tag, naskh al-tilāwa dūna al-hukm. They needed no such principle, since they sanguinely accepted the feasibility of the naskh of the Qur'ān by the Sunna.

BSOAS 48 p. 467

Though Shāfi'ī thus never in fact postulated the existence of a "stoning verse", in one particular instance he did acknowledge the probability of "abrogation of wording but not ruling": Joseph Schacht (1902-1969), Schact was professor of Arabic and Islamics at Columbia University in New York. ... Uṣūl al-fiqh (Arabic: ‎ ) is a term which literally translates to the roots of the law and refers to the study of the origins, sources, and practice of Islamic jurisprudence. ... The Šāfiˤī madhab (Arabic: شافعي) is one of the four schools of fiqh, or religious law, within Sunni Islam. ... Madhhab(مذهب) (Madhahib, pl) is an Islamic term that refers to a school of thought or religious jurisprudence (fiqh) within Sunni Islam. ...

Shāfi'ī shows no interest in the type of theoretical question leading to the postulation of the existence of a hypothetical "proto-Qur'ān" to account for the presence at one time in the Qur'ān of verses no longer surviving. He was none the less forced on one question- the much debated definition of the minimum number of sucklings [from a shared wet nurse] required to set up a bar to marriage [through "consanguinity"; cf. Q.4:23]- to posit the revelation to Muhammed of a verse on this topic, which, however, was not to be found in the Qur'ān texts of his day.

JSS 15, p. 251

His normal assiduity to ascertain the Prophet's views on disputed legal matters led him to accept a hadīth which, however, comes not from the Prophet, but from his widow. 'Aisha declared that God had revealed a Kur'ān verse stating that the minimum number was ten; subsequently a second verse was revealed, declaring that the minimum was five and that this second verse was still being publicly recited when the Prophet died. Mālik had drily rejected this report as not being in conformity with the "practice". Al-Shāfi'ī embraced it and made it the basis of his Fikh.

Naskh, EI²

Implicit in the latter two modes of naskh is the distinction between the Qur'ān as temporally contingent document-i.e. the mushaf- and the Qur'ān as the unity of all revelation ever sent down to Muhammed. According to some exegetes this latter conception is not a wholly abstract one, but in fact corresponds to a heavenly reality, with the Qur'ān existing as a celestial archetype within the Mother of the Book (umm al-kitāb) (Q.43:4) or upon the Preserved Tablet (Q.85:21). Thus those verses omitted from the terrestrial mushaf may yet be said to still endure in Heaven (BSOAS 47, p. 42). A wet nurse is a woman who nurses a baby not her own. ... Consanguinity, literally meaning common blood, describes how close a person is related to another in the sense of a family. ... Aisha bint Abu Bakr (RA) (Arabic `āisha, she who lives, also transcribed as Aishah, Ayesha, Aisha, or Aisha, Turkish AyÅŸe etc. ... Malik ibn Anas ibn Malik ibn Amr (714 - 796) was one of the most highly respected scholars of fiqh in the Sunni sect of Islam. ... ...

In the Canon

The stem n-s-kh occurs four times within the Qur'ān: at Q.7:154, Q.45:29, Q.22:52, and Q.2:106. The first two occurrences come in the context of texts and scribal activity: "in the writing [nuskhah] thereon" (Q.7:154) and "For We were wont to put on Record [nastansikh] all that ye did" (Q.45:29). These uses, combined with the secular Arabic usage nasakha al-kitāb- "he copied the book"- led some to equate naskh with transfer (nql)- as in the transfer of an activity from one legal category (e.g. allowed) to another (forbidden). Overall, though, these verses were of marginal importance for the exegesis of naskh. Halaal (حلال, halāl, halal) is an Islamic Arabic term meaning permissible. In English it is most frequently used to refer to food that is permissible according to Islamic law. ... harām (Arabic: حرام Ḥarām, Turkish: Haram, Malay: Haram) is an Arabic word, used in Islam to refer to anything that is prohibited by the faith. ...

More significant is the occurrence at Q.22:52:

22:52 Never did We send an apostle or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but God will cancel [yansakh] anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom

This verse, cited by Tabarī in connection with the incident of the so-called "Satanic Verses", supported an interpretation of naskh as eradication (izāla) and thus made acceptable the idea of naskh as the nullification of a verse without any replacement- naskh al-hukm wa-'l-tilāwa. In Tabarī's interpretation (Tafsīr): In religion, a prophet (or prophetess) is a person who has directly encountered the divine and serves as an intermediary with humanity. ... At its simplest, Shayṭān is the Arabic word for Satan. ... Allah is the Arabic language word for God. ... For the novel by Salman Rushdie, see The Satanic Verses. ... Abu Jafar Muhammad ibn Jarir at-Tabari (Arabic الطبري, AD 838-AD 923), was an author from Persia. ... For the novel by Salman Rushdie, see The Satanic Verses. ... Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ...

The āyas concerning which God here announces that He will endorse them are without any doubt, the āyas of his revealed Book. It is thus clear that what the devil had cast into that revealed Book is precisely what God announces that He has removed from it and suppressed. God then endorsed His book by removing that utterance from it.

JSS 15, p. 265

The "hint of dualism" in this passage (even Satan, Tabarī seems to say, plays a meaningful role in the dialectical process of God's revelation) is more apparent than real. In order to enlist Q.22:52 as incontrovertible proof of naskh's eradicatory facility, Tabarī must gloss over the essential difference between the activity pledged within it and those forms of abrogation considered the legitimate expressions of naskh- namely, the authentically divine provenance of the latters' abrogated material. Thus his incentive to construe the divine eradication of Satanic material as a purposeful, even constructive, activity, rather than a wholly reactive and defensive one. Later exegetes such as Makkī would carefully guard this distinction, though: This article or section seems to contain too many quotations for an encyclopedia entry. ... At its simplest, Shayṭān is the Arabic word for Satan. ... It has been suggested that Combative dualism be merged into this article or section. ... In classical philosophy, dialectic (Greek: διαλεκτική) is an exchange of propositions (theses) and counter-propositions (antitheses) resulting in a synthesis of the opposing assertions, or at least a qualitative transformation in the direction of the dialogue. ... Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ...

Q.22:52 does not "indicate" the intellectual acceptability of naskh. It merely shows that God eradicates what the Devil insinuates into the Prophet's recital. It does not indicate the occurrence in the divine revelations of the naskh of what God considers to be part of his truth.

BSOAS 48, p. 454 (note 6)

Thus Q.22:52 was relegated to merely lexical significance. A lexicon is a list of words together with additional word-specific information, i. ...

It was Q.2:106 which served as the chief Qur'ānic "proof-text" for naskh, and indeed it lent the concept its very name:

2:106 None of Our revelations do We abrogate [nansakh] or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?

Opinion as to naskh's technical meaning here oscillated between replacement (ibdāl) and nullification (ibtāl). This despite the fact that the former meaning would make the coordinate clause's "We substitute something better or similar" tautological. Alternate interpretations were also suggested for the subordinate clause's "cause to be forgotten" (aw nansahā), such as defer or leave. This was primarily motivated by flight from the theologically-repugnant idea of prophetic forgetting, with Q.15:9 cited as evidence of its impossibility: In rhetoric, a tautology is a use of redundant language in speech or writing, or, put simply, saying the same thing twice. // Tautology, often regarded as a fault of style, was defined by Fowler as saying the same thing twice. In fact, it is not necessary for the entire meaning...

15:9 We have, without doubt, sent down the Message; and We will assuredly guard it

Yet verses Q.17:86, Q.18:24, and Q.87:6-7 explicitly endorse its feasibility. Thus "Qur'ān-forgetting is clearly adumbrated in the Qur'ān" (BSOAS 48, p. 457). Many ahadith also attest to the phenomenon: entire suras which the Muslims had previously recited, claims one, would one morning be discovered to have been completely erased from memory (cf. Abū 'Ubaid al-Qāsim b. Sallām). In the same spirit of "turning lemons into lemonade" which characterizes much else within the theologizing of naskh, divine purpose was attributed to such incidents; Rāzī, for example, speculates that they may have figured among the Prophet's miracles. This article or section does not cite its references or sources. ... See also: Sura (disambiguation). ... Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ... Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ... For other people named Muhammad, see Muhammad (disambiguation). ...

Finally, there exist two important linguistically-unrelated verses cited in connection with naskh: Q.16:101- "When We substitute [tabdīl] one revelation for another"- and Q.13:39- "Allah doth blot out or confirm what He pleaseth". Besides confirming the two major modes of abrogation (i.e. suppression and supercession), the former verse is employed by Shāfi'ī in his theory of abrogation between sources as proof that a Qur'ān verse can only be abrogated by another Qur'ān verse. Allah is the Arabic language word for God. ...

Evolution

Like other technical terms within Islamic exegesis (e.g. asbāb al-nuzūl), naskh attained its formal meaning through a process of theoretical refinement in which early applications of the concept were abandoned upon further logical or religious consideration. Tabarī's ambivalent use of the term for the eradication of Satanic material has already been noted. Among naskh's other, ultimately discarded, uses in early works of tafsīr are: the abrogation of a ruling from pre-Islamic (i.e. jāhilī) Arabia, and the juridicial deflation of a broadly applicable ruling by a succeeding one which narrows its scope (nasakha min [al-āya]- "an exception is provided to [the verse]") (BSOAS 47, p. 42). The latter usage was reformulated by Shāfi'ī as takhsīs (specification), resulting in a marked decrease in the amount of material considered mansūkh. Asbāb al-nuzÅ«l, an Arabic term meaning occasions of revelation, is a a secondary genre of Qurānic exegesis (tafsir) directed at establishing the context in which specific verses of the Qurān were revealed. ... For the novel by Salman Rushdie, see The Satanic Verses. ... Jahiliyyah is an Islamic concept referring to the spiritual condition of pre-Islamic Arabian society. ...

Theology

Naskh stimulated several lines of theologizing to reconcile this "reality of the Fiqh" with Islam's core religious doctrines. To meet Wikipedias quality standards, this article or section may require cleanup. ... Aqidah, sometimes spelt as Aqeeda, Aqida or Aqeedah. ...

Probably the most immediate concern was explaining the very existence of progressive revelation. What could account for God's turn to this expedient outside of limits to His omniscience (subsequent rulings are "better" because they are informed by superior knowledge) or inconstancy in the divine will? Both prospects were repugnant to orthodox theologians (at least of the Sunni variety; compare this to the Shi'ite doctrine of bada', however) and so other rationales were put forth. One of these relied upon the tried apologetic technique (see the argument for theodicy from free will, for example) of reconstruing apparent limitations in the Creator as expressions of solicitude towards His creatures and indeed as tokens of His mercy towards them. Omniscience is the capacity to know everything infinitely, or at least everything that can be known about a characters including thoughts, feelings, life and the universe etc. ... Sunni Islam (Arabic سنّة) is the largest denomination of Islam. ... Shia Islam ( Arabic شيعى follower; English has traditionally used Shiite or Shiite) is the second largest Islamic denomination; some 20-25% of all Muslims are said to follow a Shia tradition. ... This article or section does not cite its references or sources. ... The creator god is the divine being that created the universe, according to various traditions and faiths. ... A creature is a created being, as opposed to a creator. ...

Such was the strategy of Tabarī, who argued in his exegesis of Q.2:106 that one motivation for naskh was God's desire to lighten the praxeological burden He imposed upon mankind: Praxis is the customary use of knowledge or skills, distinct from theoretical knowledge. ...

The ruling may be better for you in this life, on account of its being easier to perform, where a previous obligation has been withdrawn, relieving you of the more difficult performance. For example, it has once been obligatory for the Muslims to engage in lengthy nocturnal prayers (Q.73:1). They were relieved of that burden (Q.73:20). That is an instance in which the nāsikh [abrogating (verse)] was better for them in this life.

BSOAS 48, p. 462

Strangely, Tabarī uses a similar argument for cases where the nāsikh introduces a more onerous requirement- for example, the extension of the ritual fast from a few days (Q.2:184) to the entire month of Ramadan (Q.2:185)- arguing that its performance is better for men on account of it helping them attain greater reward in the Hereafter- a reward who requisites God could just as well have (and in many cases has) abrogated. The fourth pillar of Islam which is fasting is practiced during the month of Ramadan. ... Afterlife (also known as life after death) is a generic term referring to a continuation of existence, typically spiritual and experiential, beyond this world, or after death. ...

Another, much more specifically Islamic, problem was raised by the doctrine by mu'jaz- or the literary perfection and inimitability of the Qur'ān. How could one āya be replaced by one which is better than it, as Q.2:106 explicitly promises, if all āyat or inimitable and therefore incommensurable? This issue was side-stepped by interpolation; the superior replacement is the verse's ruling, not the verse's wording, and so no violation of the doctrine of mu'jaz is entailed.

Lastly, there is the issue of abrogated material whose wording is preserved in the mushaf (naskh al-hukm dūna al-tilāwa). Since the verse's ruling is inoperative, what purpose is served by retaining its wording? One rationale, ventured by Suyūti (Itqān) and mirroring a part of Tabarī's "abrogation as a token of mercy" argument was: ... Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ... Imam Al-Suyuti (849-911 ah) is a respected early scholar of Ahl Al-Sunna Wal-Jamaa. ...

...the Qur'ān was revealed so that its rulings might be known and their implementation rewarded; but... the Qur'ān is also recited with reverence, since it is the word of God, for whose recitation the pious Muslim is likewise rewarded. Further, to leave the wording, following the abrogation of the ruling was to provide for men a constant reminder of the compassion and mercy shown by their gracious Lord [ar-Rahman] Who had lightened the burden of some his His previous requirements.

JSS 15, p. 252

Literature

The following is a list of classical examples of the naskh genre:

• Abū 'Ubaid al-Qāsim b. Sallām (d. 838), Kitāb al-nāsikh wal-mansūkh (Book of the Abrogating and Abrogated [Verses])
• al-Nahhās (d. 949), Kitāb al-nāsikh wal-mansūkh
• Hibat Allāh (d. 1019), Kitāb al-nāsikh wal-mansūkh
• al-Baghādī (d. 1037), al-Nāsikh wal-mansūkh
• Makkī b. Abū Tālib al-Qaisī (d. 1045) al-Īdāh li-nāsikh al-Qur'ān wa-mansūkhihi
• Ibn Al-Jawzī, Nawāsikh al-Qur-ān

Modern examples include: The Salafee Imâm became well-known with the title Ibn Qayyim al-Jawziyyah because his father was the principal of the al-Jawziyyah school in Damascus. ...

• Mustafā Zayd, Al-Naskh fil-Qur'ān al-Kari-m, Cairo: Dār al-Fikr al-'Arabī, 1963

Opposition of the theory Nickname: Al Qahirah (The Triumphant City) Egypt: Site of Cairo (top center) Coordinates: Government  - Governor Dr. Abdul Azim Wazir Area  - City 214 km²  (82. ...

• The Ahmadiyya strongly denounce that any part of Quran can be abrogated. Article on misconceptions about Quran

Instances

The amount of material recognized as abrogated by Muslim exegetes and jurists varied, partly as the result of the continuous refinement of the concept (e.g. Shāfi'ī's introduction of the distinction between naskh and takhsīs), partly as a result of the normally disputatious process of elaborating the law. Hibat Allāh, for example, lists 239 instances of abrogation across 71 suras, with Q.9:25 accounting for almost half of the mansūkh verses. Many modern Muslim scholars have proposed more stringent criteria, arguing that only material which directly (and exactly) contradicts previous rulings can be said to be abrogating (nāsikh). Naskh, an Arabic word meaning abrogation, is a technical term for a major genre of Islamic exegesis dealing with the problem of seemingly contradictory verses in the Quran. ... Sharia ( Arabic شريعة also Sharia, Shariah or Syariah) is traditional Islamic law. ... See also: Sura (disambiguation). ...

Frequently cited examples of intra-Qur'ānic abrogation are:

• Verse: Q.8:65
  • Abrogator (nāsikh): The immediately succeeding Q.8:66, which lightens the ratio of enemies the Muslims are expected to vanquish from 10:1 to 2:1 .

• Verse: Q.2:180
  • Abrogator: Q.4:10-11, which provides specific allotments for a deceased's relatives. These verses constitute a perfect example of what later exegetes would claim to be takhsīs (specification).

• Verse: 2.219
  • Abrogator: Q.4:43, whose more explicit disapproval of drunkenness is in turn abrogated by Q.5:90, which institutes a complete ban on the consumption of alcohol:

• Verse: Q.9:5 (āyat al-sayf, the "sword verse")
  • Abrogatee (mansūkh): Literally dozens of verses regulating the umma's conduct towards outside groups:

Sura 9:5 is of such importance that it is considered by early exegetes to have abrogated 114 or 124 [cf. Hibat Allāh] verses treating war that were revealed before it- Ibn al Jawzī (d. 1200) Nawānsikh al-Qur'ān... and one modern scholar counts up to 140 verse (Mustafā Zayd, Al-Naskh fil-Qur'ān al-Karīm) .

Firestone, Jihād (ISBN 0-19-515494-0), p. 151 (note 21)

• Verse: Q.9:29
  • Abrogatee: "Nahhās considers 9:29 to have abrogated virtually all verses calling for patience or forgiveness toward Scriptuaries" (Firestone, Jihād, p. 151).

Examples of inter-Qur'ānic abrogation, where one of the rulings comes from the Sunna, are: Drunkenness, in its most common usage, is the state of being intoxicated with alcohol (i. ... Muslim dietary laws provide a set of rules as to what Muslims eat in their diet. ... This article or section does not adequately cite its references or sources. ... In Islam, People of the Book or ahl al Kit b, Arabic: اهل الكتاب, are peoples who have, according to the Quran, received and possess the divine scriptures. ... This does not adequately cite its references or sources. ...

• Verse: Q.2:150
  • Abrogatee: The Sunna which established Jerusalem as the direction of prayer (qibla).

• Verse: Q.24:2
  • Abrogator: For those unwilling to countenance the existence of a "lost" āyat al-rajm (e.g. Qurtubī, Al-Ghazālī), the Prophetic Sunna which establishes stoning to death as the penalty for adultery.

For other uses, see Jerusalem (disambiguation). ... Facing the Qibla at a prayer in Damascus The geometrical calculation of Qibla Qibla () is an Arabic word for the direction that should be faced when a Muslim prays. ... Haruniyah stucture in Tus, named after Harun al-Rashid, the mausoleum of Al-Ghazali is expected to be situated on the entrance of this monument Abu Hāmed Mohammad ibn Mohammad al-Ghazzālī (1058-1111) (Persian: ‎), known as Algazel to the western medieval world, born and died in Tus... Stoning, or lapidation, refers to a judicial or quasi-judicial execution method carried out by an organized group throwing stones or rocks. ...

See also

• Bada'
• Raf'
• Tafsir
  • Asbab al-nuzul
• Fiqh
  • Usul al-fiqh
• Imam Shafi'i

• Hadith of the Verse of Rajm

A tafsir ( (Arabic: تفسير) tafsīr, Arabic explanation) is Quranic exegesis or commentary. ... Asbāb al-nuzūl, an Arabic term meaning occasions of revelation, is a a secondary genre of Qurānic exegesis (tafsir) directed at establishing the context in which specific verses of the Qurān were revealed. ... To meet Wikipedias quality standards, this article or section may require cleanup. ... Uṣūl al-fiqh (Arabic: ‎ ) is a term which literally translates to the roots of the law and refers to the study of the origins, sources, and practice of Islamic jurisprudence. ... Imam Shafi (767 - 820) was an Islamic scholar who is considered the founder of the Shafii school of jurisprudence (fiqh). ... Verse of Rajm Hadith in Sahih Muslim about an event involving the alleged Verse of Rajm in the Quran. ...

References

• "Naskh". Encyclopaedia of Islam (CD-ROM v. 1.0). (1999). 
• John Burton (1970). "Those Are the High-Flying Cranes". Journal of Semitic Studies 15: 246-264. 
• John Burton (1985). "The Exegesis of Q.2:106 and the Islamic Theories of Naskh: Mā nansakh min āya aw nansahā na'ti bi khairin minhā aw mithlihā". Bulletin of the School of Oriental and African Studies 48: 452-469. 
• John Burton (1990). The Source of Islamic Law: Islamic Theories of Abrogation. Edinburgh University Press. ISBN 0-7486-0108-2. 
• Andrew Rippin (1984). "Al-Zuhrī, Naskh al-Qur'ān and the Problem of Early Tafsīr Texts". Bulletin of the School of Oriental and African Studies 47: 22-37. 
• Andrew Rippin (1988). "The function of asbāb al-nuzūl in Qur'ānic exegesis". Bulletin of the School of Oriental and African Studies 51: 1-20. 
• John Wansbrough and Andrew Rippin, ed. (2004). Quranic Studies: Sources and Methods of Scriptural Interpretation. Prometheus Books. ISBN 1-59102-201-0. 

The School of Oriental and African Studies (commonly abbreviated to SOAS) is a College of the University of London. ... Andrew Rippin is Professor of History and Dean of Humanities at the University of Victoria, British Columbia, Canada. ... John Edward Wansbrough (19 February 1928, Peoria Illinois - 10 June 2002, Montaigu-de-Quercy France) was a historian of Islam who taught at SOAS in London. ...

External links

Islamic

• "Abrogation?" Islamic scholar GF Haddad answers some questions
• "Naskh (Abrogation)", by Suheil Laher
• Load-Islam.com's Refutation on Peaceful verses being abrogated by Aggressive verses
• Submission.org's claim against the Qur'an-Abrogation

Non-Islamic

• "Answering-Islam" about Abrogated Verses
• Robert Spencer about abrogation