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 Post subject: Did 2:182 abrogate 4:9?
PostPosted: 31 Jan 2010, 16:54 
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This case is about wills and whether a will can be contested if the executor or probate court finds in it injustice. Here are the two verse,

is claimed to have been abrogated by


This is what Ibn Al-Jawzi wrote about this case,

ذكر الآية الرابعة: قوله تعالى "وليخش الذين لو تركوا من خلفهم ذرية ضعافا" في المخاطبين بهذه الآية ثلاثة أقوال:
القول الأول أنه خطاب للحاضرين عند الموصي ثم في معنى الكلام على هذا القول قولان: الأول أن المعنى "وليخش الذين لو تركوا" وليخش الذين يحضرون موصيا يوصي في ماله أن يأمروه بتفريق ماله فيمن لا يرثه فيفرقه ويترك ورثته، ولكن ليأمروه أن يبقى ماله لأولاده كما لو كانوا هم الذين يوصون لسرهم أن يحثهم من حضرهم على حفظ الأموال للأولاد. وهذ المعنى مروي عن ابن عباس والحسن ومجاهد وسعيد بن جبير وقتادة والضحاك والسدي ومقاتل. والثاني على الضد وهو أنه نهى لحاضري الموصي عند الموت أن يمنعوه عن الوصيه لأقاربه، وأن يأمروه الاقتصار على ولده، وهذا قول مقسم وسليمان التميمي.
القول الثاني أنه خطاب لأولياء اليتامى راجع إلى قوله تعالى "ولا تأكلوها إسرافا وبدارا أن يكبروا"، فقال تعالى يعني أولياء اليتامى "وليخش الذين لو تركوا من خلفهم ذرية ضعافا خافوا عليهم فليتقوا الله" فيمن ولوه من اليتامى، وليحسنوا إليهم في أنفسهم وأموالهم كما يحبون أن يحسن ولاة أولادهم لو ماتوا هم إليهم. وهذا مروي عن ابن عباس رضي الله عنهما أيضا.
والقول الثالث أنه خطاب للأوصياء بإجراء الوصية على ما رسم الموصي، وأن يكون الوجوه التي فيها مرعية بالمحافظة كرعي الذرية الضعاف من غير تبديل، ثم نسخ ذلك بقوله تعالى "فمن خاف من موص جنفا أو إثما فأصلح بينهم فلا إثم عليه"، فأمر بهذه الآية إذا وجد الوصي من الموصي في الوصية جنفا أو ميلا عن الحق فعليه الإصلاح في ذلك واستعمال قضية الشرع ورفع الحال الواقع في الوصية، ذكره شيخنا علي بن عبيد الله وغيره وعلى هذا القول تكون الآية منسوخة. وعلى الأقوال قبلها هي محكمة والنسخ منها بعيد، لأنه إذا أوصى بجور لم يجز أن يجري على ما أوصى


Ibn Al-Jawzi reports several opinions about interpreting who are addressed in 4:9. If the addressed are the witnesses of the will telling them to honor the will, which is the majority opinion, or if the addressed are the witnesses of the will prohibiting them from preventing the testator from giving a will, or are the guardians of orphans, then verse 4:9 is not abrogated.

Ibn Al-Jawzi continues saying that if, on the other hand, the addressed by 4:9 are the executors of the will, then verse 4:9 is abrogated by 2:182 which guards against injustice found in a will. He says that's the opinion of his teacher.

Once again, these two verses complement each other to give one consistent instruction:
"People involved in a will, be they witnesses, executors or probate court, must enforce a will's provisions and not contest it unless the provisions violate the law or found to be unjust, in which case, if the testator is still alive, he should be persuaded to make the will just; if he has died, the executors and/or probate court may decide against those unjust provisions."

I'm surprised by two matters though:
  1. Why didn't Ibn Al-Jawzi report anything about whether the two verses are abrogated by the inheritance verse (4:11)? and
  2. Why didn't he comment on the fact that 4:9 was revealed after 2:182. How can a latter verse be abrogated by an earlier verse?

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 Post subject: Re: Did 2:182 abrogate 4:9?
PostPosted: 01 Feb 2010, 03:06 
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Linguistic wrote:
Ibn Al-Jawzi reports several opinions about interpreting who are addressed in 4:9.
Regardless of who are addressed, the only commands in the verse are to "let those fear [injustice]" and "fear God and speak rightful words" so where does it say in the 'abrogating' verse not to fear injustice or not to fear God or not to speak rightful words?

Linguistic wrote:
Why didn't he comment on the fact that 4:9 was revealed after 2:182. How can a latter verse be abrogated by an earlier verse?
This is the second time we see this. The same comment was made in this case. How can such an obvious point be overlooked?

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 Post subject: Who said what
PostPosted: 14 Apr 2010, 04:35 
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For:
Aliyy ibn Ubaydillah (Ibn Al-Jawzi's teacher),
Ibn Hazm Al-Andalusi,
Ibn Salaama.

Against:
Ibn Abbaas, Qataada, As-Suddi, Sa`eed ibn Jabeer, Ad-Dhahhaak and Mujaahid (implied, according to Dr. Zayd),
Muqsim and Sulaymaan At-Taymi (implied, according to Dr. Zayd),
Ibn Al-Jawzi,
Dr. Mustafa Zayd,
Dr. Ahmad Hijaazi As-Saqqa.

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 Post subject: Re: Did 2:182 abrogate 4:9?
PostPosted: 20 May 2010, 06:10 
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Dr. Ahmad Hijaazi As-Saqqa, in his book لانسخ في القرآن, pages 102-103, refutes this claim saying that there is not even a relationship between the two verses. Verse 4:9 enjoins on people to treat people right as they would worry about their weak offspring, while 2:182 speaks of wills in particular.

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 Post subject: Re: Did 2:182 abrogate 4:9?
PostPosted: 02 Dec 2010, 16:43 
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Dr. Mustafa Zayd points out an important linguistic distinction, as he refutes this case in his book النسخ في القرآن الكريم, volume 2, pages 191-194 (items 995-1001). He notes that جنفا (mentioned in 2:182) means unintentional injustice while إثما means intentional injustice. He agrees with At-Tabari that 2:182 recommends for witnesses of a will to be mindful of the justice of its provisions. For example, they should not persuade the testator to give away all his money in bequests and thus deprive his heirs, nor dissuade him for giving bequests at all if he wants to, etc.

Dr. Zayd says that the interpretation of 4:9 that it talks about guardians of orphans executing the will of their parents as is without alteration, is a labored interpretation. Personally, I don't mind that interpretation, but it must be contingent upon justice, since the prohibition of injustice is most emphasized in the Quran!

Dr. Zayd propounds the prevailing interpretations as follows:

  1. Witnesses to a will must not persuade a testator to give away his money in bequests to non-heirs, just as they themselves would not do in their own wills. This interpretation is attributed to Ibn Abbaas, Qataada, As-Suddi, Sa`eed ibn Jabeer, Ad-Dhahhaak and Mujaahid.

  2. Witnesses to a will must not discourage the testator from giving bequests to non-heirs if he wants to, especially if these beneficiaries are weak or young. They would want him to do that if they were his beneficiaries! That interpretation is attributed to Muqsim and Sulaymaan At-Taymi.

  3. Guardians of orphans must be benefactors to their guarded orphans and be careful not to misappropriate their property, just as they expect a guardian of their children would do. This interpretation is attributed to Ibn Abbaas, but through a weak narration. I find it to be the most obvious interpretation. Especially, as At-Tabari and Dr. Zayd point out, the context is about orphans as can be seen in the preceding and succeeding verses.

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