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 Post subject: Re: Interpretation of the Abrogation Verse 2:106
PostPosted: 04 Oct 2017, 06:28 
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Linguistic wrote:
Afaana, in his book الرأي الصواب في منسوخ الكتاب, page 19, states that verse 2:106 is certain in its indication (قطعية الدلالة). But that is incorrect, because both words ننسخ and آية carry multiple meanings and have been interpreted in multiple ways by the scholars over the centuries.

This may be speculation on my part, but I noticed a pattern. Some scholars who are anti-abrogation (overtly or covertly) seem to try a "diplomatic" approach to the debate by conceding some points to the pro-abrogation crowd in the hope that the rest of their argument will be more readily acceptable that way.

In the case of Afaana, he is overtly anti-abrogation, so he is going overboard in saying that 2:106 is what pro-abrogation folks think, except that the abrogated verses are gone. Hassaballah says yes maybe there are abrogated verses in the Quran, but arguing that based on 16:101 and 2:106 is not the right approach. Qaradawi says there are "almost" no abrogation in the Quran. You get the pattern.

I think diplomacy should be exercised in style not in substance. What is true is true regardless of all else, and there is absolutely no way around that.

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 Post subject: Re: Interpretation of the Abrogation Verse 2:106
PostPosted: 04 Oct 2017, 22:03 
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Pragmatic wrote:
Some scholars who are anti-abrogation (overtly or covertly) seem to try a "diplomatic" approach to the debate by conceding some points to the pro-abrogation crowd in the hope that the rest of their argument will be more readily acceptable that way.

And it didn't work! In my online search for an outlet that sells `Afaana's book, I found several sites attacking him and even mocking his book's title with phrases like القرار الصواب عدم شراء الكتاب!

Fundamentalists cannot be cajoled. They do not want people reaching out to them; they want people folding under their beliefs. They break bridges. They're convinced they are absolutely right and that therefore any negotiation is cowardice in their character, dereliction in their duty to defend the doctrine and waning in their faith.

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 Post subject: Re: Interpretation of the Abrogation Verse 2:106
PostPosted: 07 Oct 2017, 04:15 
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Linguistic wrote:
Fundamentalists cannot be cajoled. They do not want people reaching out to them; they want people folding under their beliefs. They break bridges. They're convinced they are absolutely right and that therefore any negotiation is cowardice in their character, dereliction in their duty to defend the doctrine and waning in their faith.
What a marvellous characterization.

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In my online search for an outlet that sells `Afaana's book, I found several sites attacking him and even mocking his book's title with phrases like القرار الصواب عدم شراء الكتاب!
LOL. See the advantage of picking a short book title that doesn't rhyme? :)

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 Post subject: Re: Interpretation of the Abrogation Verse 2:106
PostPosted: 22 Oct 2017, 20:39 
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One major element of verse 2:106, and a major cause for the give-and-take in interpreting it, is its use of heteronyms. Scholars had differing opinions on how to understand a heteronym: confine it to one of its meanings, or accept all of its meanings.

Hasaballah, in his book أصول التشريع الإسلامي, pages 217-220 defines a heteronym and mentions what the scholars said about interpreting it:

  • The Hanafis and some Shaafi`is said that a heteronym cannot be used in all of its meanings because each meaning is specific. If a heteronym is used in eloquent speech, then some evidence must accompany it in order to clear its ambiguity. Otherwise, the speech would lead to misunderstanding and won't be so eloquent after all. A scholar, therefore, will have to fetch an evidence if such evidence does not accompany the heteronym.

  • Majority of the Shaafi`is, Judge Al-Baqillaani and some Mu`tazila opined that if a defining evidence is not available then a heteronym must be taken with all of its meanings. As an example, Hasaballah mentions,

    The word حُرُم can mean "have entered the Sacrosanct Mosque area" or "wearing Ihraam clothes (during pilgrimage or ritual visit)". Both meanings are meant in this verse. Neither person may hunt in this case.

This discussion is helpful in interpreting verse 2:106. Both ننسخ and آية are heteronyms. Pro-abrogation scholars have insisted that both have only one meaning each, namely "abrogate" and "a verse in the Quran." But none of them have come up with a definitive proof of such limitation. The narrations they rely on which explain the circumstances of revelation of 2:106 (or 16:101) are inauthentic.

IMHO, all of the meanings of both words were meant by God in 2:106. God can, if and when He wills, abrogate a verse of the Quran, or a prior scripture or law, or remove a sign, etc. The question is: Did He? If neither He nor his Messenger have told us then there's no way to find out!

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