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 Post subject: Did 8:41 abrogate 60:11?
PostPosted: 23 Jan 2010, 03:41 
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As-Suyooti reports that some have said that the sword verse abrogated 60:11, others said 60:11 was not abrogated and yet others said 8:41 abrogated 60:11. We discuss the sword verse in another topic, so we'll focus on 8:41 here.

is claimed to have been abrogated by

Al-Khazraji, in his book نفس الصباح في غريب القرآن وناسخه ومنسوخه, volume 2, page 711, attributes the claim to Ibn Salaama and Ibn Al`Arabi. He tells the circumstance of revelation. Umm Al-Hakam bint Abi-Sufyaan reverted to polytheism and fled to Mecca. She was married to `Yaadh ibn Ghanam who was devastated by it. The Prophet (PBUH) gave him from the booty equal to his dowry. Ibn Shihaab said that practice stopped the day of the triumphant return to Mecca.

Qataada said the abrogating was the sword verse.

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 Post subject: Re: Did 8:41 abrogate 60:11?
PostPosted: 12 May 2010, 03:37 
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Ali Hasan Al-Areedh, in his book فتح المنان في نسخ القرآن, pages 333-334, discusses this claim and rejects it. He offers two good arguments,
  • 60:11 was revealed after the treaty of Al-Hudaybiya and that was after the Ghaneema verse, 8:41. Muhammad Nada confirms that in his book النسخ في القرآن بين المؤيدين والمعارضين, page 160.
  • The Prophet (PBUH) did apply the instructions in 60:11 by paying Muslim husbands back their dowries from spoils of war, whose wives reverted to polytheism and fled Medina. He quoted Ibn Abbaas saying that the deduction took place ahead of dividing the remainder into fifths, per 8:41.

While that seals the argument against this claim, I don't quite see the merit of the claim in the first place. Where in 8:41 does it say that no part of the spoils of war may be spent to compensate husbands? Since it is God's command in 60:11 to do so, the one fifth which is for God, per 8:41, can be used for that purpose! Furthermore, where in 60:11 does it say that the money used to compensate can only come from spoils of war?

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 Post subject: Who said what
PostPosted: 12 May 2010, 03:42 
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For:
The majority (according to An-Nahhaas, says Dr. Zayd),
Qataada, Ibn Shihaab Az-Zuhri and Sufyaan Ath-Thawri (quoted by Dr. Zayd),
Abu-Haneefa and Ash-Shaafi`i (according to Dr. Al-Husayni),
Ibn Salaama,
Ibn Al`Arabi (contingent upon one particular interpretation, explains Dr. Zayd),
Aş-Şa`di and Dr. Al-Husayni (who opined that the abrogating is 9:1),
Az-Zurqaani (according to Nada),

Against:
Mujaahid (implied, quoted by Dr. Zayd),
At-Tabari and Az-Zurqaani (quoted by `Ataaya),
As-Suyooti,
Shah Waliullah Dehlvi (in his book الفوز الكبير في أصول التفسير, pages 67-68),
Muhammad Al-Khudhari (Bek),
Dr. Mustafa Zayd,
Ali Hasan Al-Areedh,
M. M. Nada,
Dr. Az-Zalmi,
Dr. Muhammad Saalih Ali Mustafa,
Jamaal `Ataaya.

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 Post subject: Re: Did 8:41 abrogate 60:11?
PostPosted: 16 Aug 2010, 22:18 
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Dr. Muhammad Saalih Ali Mustafa, in his book النسخ في القرآن الكريم -مفهومه وتاريخه ودعاواه, page 56-57, refutes this case by saying that the dowries are deducted off the top and the remainder is divided up into the five shares named in 8:41. Simple.

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 Post subject: Re: Did 8:41 or 9:1 abrogate 60:11?
PostPosted: 07 Oct 2010, 17:53 
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Dr. Abdullah Al-Husayni, in his commentary on Aş-Şa`di's book التبيان في الناسخ والمنسوخ في القرآن المجيد, pages 154-158, mentions a number of footnotes about 60:10-11 that are too interesting not to jot down, though they are unrelated to the abrogation claim:

  • The treaty of Al-Hudaybiya took place on the 1st of Zhul-Qi`da at 6 A.H. on the way to Umra. Quraysh sent out Suhayl ibn Amr to negotiate and the final terms of the treaty were:
    • Muslims cannot go to Mecca that year, but can go the following year and stay in Mecca only three days.
    • An armistice of ten years is declared.
    • Whoever wants to ally with the Prophet (PBUH) can and whoever wants to ally with Quraysh can.
    • Whoever migrates to the Prophet (PBUH) without permission from his guardian will be returned. Whoever goes back to Quraysh is let go.
    The Prophet (PBUH) had Ali write the treaty.

  • The identity of the woman who migrated to Medina, and about whom Chapter 60 was revealed, is uncertain:
    1. Most, such as Ibn Al-Jawzi, said she was Umm Kulthoom bint `Uqba of Umayya, uterine sister of Uthmaan ibn Affaan (RA).
    2. Ibn Abbaas said she was Subay`a bint Al-Haarith Al-Aslamiyya, wife of Sa`d ibn Khawla. She is the same woman who wanted to marry shortly after her husband died and she had just given birth. Abus-Sanaabil ibn Ba`kak told her she had to wait four months and ten days, but the Prophet (PBUH) told her she doesn't and can go ahead and marry right away.
      Al-Qurtubi reports her name as Sa`eeda bint Al-Haarith, which is likely a typo.
    3. Abu-Na`eem Al-Ispahaani said she was Umayma bint Bishr from the Banu `Amr ibn `Awf tribe. She was married to Hassaan ibn Ad-Dahdaaha and she fled him as he was a disbeliever. The Prophet (PBUH) let her marry Sahl ibn Haneef in Medina.

  • 60:11 was revealed about `Iyaadh ibn `Anam and his wife Umm Al-Hakam bint Abi-Sufyaan, sister of both Mu`aawiya and Umm Habeeba, wife of the Prophet (PBUH). When 60:11 was revealed and said, "And do not hold on to the marriage ties with disbelieving women", `Iyaadh divorced her. She accepted Islam on the day Mecca was conquered (يوم الفتح).

    `Iyaadh was famous for his generosity. He was nicknamed "Supply of the traveler" (زاد الراكب), because he used to share his food with his fellow travelers and when he ran out of food, he'd slaughter his camel to feed them! He died 20 A.H. in Damascus.

Dr. Al-Husayni also says that some scholars have said that 60:11 was abrogated by 9:1. He agrees and so does Aş-Şa`di.

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