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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 06 May 2010, 23:34 
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Al-Ghazali quotes Al-Khodari

On page 207 of his book, Al-Ghazali quotes, with reverence, Muhammad Al-Khodari's opinion about abrogation. Al-Khodari emphasizes the seriousness of claims of abrogation, and raises the bar for the burden of proof on someone who claims that a particular verse is abrogated. Then he goes on to refute the abrogation claims exhaustively. Al-Ghazali praises the exhaustive method (الاستقراء) and says that we can argue theoretically about the possibility of abrogation, but the bottom line is that nobody can prove for a specific verse that it is abrogated. He then victoriously quotes the verse


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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 06 May 2010, 23:51 
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Al-Ghazali's own opinion

In his book, Al-Ghazali discusses abrogation and quotes anti-abrogation scholars, blessing their opinions. Yet, there is a subtle hedging when it comes to his own opinion. I don't know whether this is just a style of non-confrontation, or it is an attempt to be conservative about direct statements.

For one thing, the opening paragraph on page 194 outright mocks the notion of "abrogating the ruling but not the recitation" likening it to having something in a museum that people look at for historical contemplation. Then he makes what sounds like an unequivocal statement on page 195:

"If people understand naskh as annulment of a ruling that had been revealed, and bringing a new ruling that is more suitable for people or closer to the truth, then this is what I would categorically deny."

I added the emphasis since it is unnecessary, and it makes it easier to "categorically deny." I just feel that there is a bit of hedging there. Al-Ghazali goes on to refute the abrogation claims of the big 3, and I will post that in their respective threads. In all cases, he concludes that 'there is no abrogation' is a more likely conclusion than 'there is abrogation', again hedging the position especially given his praise of Al-Khudari's opinion about the high burden of proof, which I mentioned in the previous post.

Finally, Al-Ghazali states on 207 that there are two bases for claiming naskh, one that the text itself states annulment of a previous ruling (he quotes the hadeeth about visiting the graves as an example) and the other where there is a modification of one ruling using another. He contends that there are many examples of the second type in the Quran in terms of exception, elaboration, etc, but none that have irreconcilable contradiction that would support annulment. He seems to use the word naskh in a broader sense than just annulment. He goes on to mention that the only candidates for the first type in the Quran are the big 3, which he discusses afterwards.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 09 May 2010, 06:18 
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Al-Khodari's opinion

On pages 250-251 of his book, Muhammad Al-Khodari seems to be expressing his opposition to the abrogation doctrine in an indirect way. First, he states that there is consensus that abrogation occurred within Islam, and that it was reported that Al-Asfahani differed, but "his exact opinion was not investigated." Al-Khodari gives as example of abrogation the change of the prayer direction. He then says that it seems that Al-Asfahani's objection was to verses in the Quran being abrogated (precisely the abrogation doctrine). He goes on to criticize the methodology of those who claimed abrogated verses in the Quran and starts an exhaustive discussion of Al-Suyuti's cases "explaining what someone who sides with Al-Asfahani's opinion may hold on to." After going through Al-Suyuti's cases and raising doubt about their abrogation claim, Al-Khodari concludes on page 256 that Al-Asfahany "does not deserve to be slandered to the extent that have reached."

I find the style to be extreme in its non-confrontational tone. He comes across as a neutral observer not making a verdict, and I wonder if this is modesty in his scholarly style or hedging against an unpopular position.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 10 May 2010, 17:27 
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Pragmatic wrote:
Al-Khodari's opinion
...
I find the style to be extreme in its non-confrontational tone. He comes across as a neutral observer not making a verdict, and I wonder if this is modesty in his scholarly style or hedging against an unpopular position.

Knowing the good nature of folks of his era, I'm sure it's out of modesty.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 16 May 2010, 05:16 
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In his book الناسخ والمنسوخ بين الإثبات والنفي, page 8, Al-Jabri quotes a rule set by the scholars, but he did not name who said it. It is النسخ لايكون إلا بتوقيف من الشارع (Abrogation cannot be except by a direct statement from the law-giver). He starts his book with this to show that abrogation in the Quran did not happen, since no such statement was ever made. He concurs that deciding that a ruling of God has ended is not something that a human mind can possibly determine (لامجال فيه للعقل). My sentiment exactly.

Then he quotes a more liberal rule, made by Ibn Al-Hasaar, a key figure in the abrogation scholarship,
إنما يرجع في النسخ إلى نقل صريح عن رسول الله صلى الله عليه وسلم أو عن صحابي يقول: آية كذا نسخت كذا، ولايعتمد في النسخ قول عوام المفسرين بل ولا اجتهاد المجتهدين من غير نقل صحيح أو معارضة بينة

Translation: For abrogation, reference can only be to direct quote attributed to the Messenger of God, peace be upon him, or a Sahaabi saying: Such verse abrogated such verse. And abrogation cannot depend on what common exegetes say, nor analysts conclude, without an authentic quote or a clear argument. Emphasis mine.

The additional conditions stated by Ibn Al-Hasaar, which I emphasized, are simply, with all due respect, his opinion. They have no basis.

The reason is simple: If abrogation is not explicitly made by the only ones who have the authority to make it, then it is subject to opinion and opinions vary. Thus the truth about it can never be found.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 16 May 2010, 18:01 
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In his book الناسخ والمنسوخ بين الإثبات والنفي, pages 9-10, Al-Jabri writes about an attack from a Muslim scholar whom he did not name that he echoes the charges of orientalists who wanted to undermine Islam. Al-Jabri answers by quoting the most famous and most influential orientalist, Yitzhaq Yehuda Goldziher (d. 1921), who said, "Abrogation exists in the Quran and it is the work of Muhammad." Since Al-Jabri is anti-abrogation, he sees the attack as nonsensical.

Indeed. Goldziher's claim is without merit, since Muhammad (PBUH) never said that any verse in the Quran has been abrogated. Plain and simple.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 28 May 2010, 03:45 
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On page 251 of his book, Ihab mentions the early authors of abrogation and he singles out two of them as not trustworthy without giving a specific reference. This should be taken with extra care since Ihab is generally not big on narrators, to say the least. Here are the two he singles out:

Al-Kalbey (died 146 H.) described as "left out by the people of narrations" (متروك عند أهل الرواية )

Muqatel Ibn Suleyman Ibn Bashr Al-Balkhy (died 150 H.) whose narrations are not praised by narrators because of his deliberate lying.

I am just quoting what Ihab says, not endorsing it.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 28 May 2010, 04:07 
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Pragmatic wrote:
Abu-Bakr Al-Jassas الجصاص is reported by more than one source as an influential figure or perhaps the key figure in establishing the abrogation doctrine. Details are in this post

On page 258 (footnote 478) of his book, Ihab quotes what Al-Jassas said in the book "Rulings of the Quran" about Al-Asfahany without naming him. Here are the highlights.

  • Al-Jassas acknowledged Al-Asfahany's knowledge in language, but not in Fiqh.
  • He specified that Al-Asfahany is against abrogation within Islam, not abrogation by Islam of previous revelations.
  • He objected to his making claims that nobody before him made. He wonders why he did that, and he praised his reputation as a person.
  • He criticized him for labored interpretations.
  • He focussed on how his opinions differ from others and how this is bad. However, he used much more civilized language in his criticism.

I have to say that my impression of Al-Jassas has improved after reading this. He has his views and his reasoning which I don't agree with, but he actually discussed things and didn't slander his opponents.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 05 Jun 2010, 22:33 
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Pragmatic wrote:
Al-Ghali is up to a good start in his book which is anti-abrogation. In the introduction on pages 5-13, he discusses his struggle with countering the consensus opinion about abrogation, and cites good quotes by scholars who support criticism of other opinions (similar to Malik's famous quote, but he doesn't mention that one) and discourage blind imitation of what people say.

One notable quote is due to Ibn Masseoud, which I verified in a number of books:

قال ابن مسعود رضي الله عنه : الجماعة ما وافق الحق و إن كنت وحدك

The context was not abrogation, obviously. According to one book, the context was prayer on time by yourself versus a delayed prayer with others.

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 Post subject: Re: Scholars opinions about abrogation
PostPosted: 13 Jun 2010, 18:28 
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Al-Jabri, in his book الناسخ والمنسوخ بين الإثبات والنفي, page 138, quotes Ibn Hazm Az-Zhaahiri from his famous book الإحكام في أصول الأحكام saying that the Quran came to elaborate the rulings of the religion. It is therefore not right that it would have anything that is a mystery, hard to understand for any one who uses the tools of understanding. Thus, it is a duty to search all of its verses in order to correctly comply with them.

My sentiments exactly. Failing to do that is what perpetuated the abrogation dogma.

Al-Ghaali, in his book بالحجة والبرهان لا نسخ في القرآن, page 7, quotes

And mentions how Az-Zamakhshari explained it in his exegesis الكشاف. He said,

التدبر أي التأمل الذي يؤدي إلى معرفة مايدبر ظاهرها من التأويلات الصحيحة والمعاني الحسنة، لأن من اقتنع بظاهر المتلو لم يحل عليه بكثير طائل، وكان مثله كمثل من له لقحة درور لا يحلبها أو مهرة نثور لا يستحلبها! اهـ

Translation:
"Tadabbur" means reflection that leads to knowledge of what the obvious has behind it of correct interpretations and good meanings. Because whoever is convinced only of the apparent meaning of a recitation does not benefit much and would be like one who has a healthy cow which he does not milk. Emphasis mine.

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