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 Post subject: Did 24:62 abrogate 9:43-45?
PostPosted: 18 Feb 2010, 20:27 
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Ibn Al-Jawzi reports that Ibn Abbaas said that

was abrogated by


Here is what Ibn Al-Jawzi wrote about it,

ذكر الآية السابعة: قوله تعالى "لا يستأذنك الذين يؤمنون بالله". أخبرنا إسماعيل بن أحمد قال بنا عمر بن عبيد الله قال بنا ابن بشران قال بنا إسحاق بن أحمد قال بنا عبد الله بن أحمد قال حدثني أبي قال بنا حجاج عن ابن جريح عن عطاء الخراساني عن ابن عباس رضي الله عنهما "لا يستأذنك الذين يؤمنون بالله واليوم الآخر" نسختها "إنما المؤمنون الذين آمنوا بالله ورسوله وإذا كانوا معه على أمر جامع لم يذهبوا حتى يستأذنوه". أخبرنا ابن ناصر قال أبنا أبن أيوب قال أبنا ابن شاذان قال أبنا أبو بكر النجاد قال أبنا أبو داود السجستاني قال بنا محمد بن أحمد قال بنا علي بن الحسين بن أبيه عن أبي يزيد النحوي عن عكرمة عن ابن عباس رضي الله عنهما "لا يستأذنك الذين يؤمنون بالله" نسختها "إنما المؤمنون الذين آمنوا بالله ورسوله".

قلت فالصحيح أنه ليس للنسخ ها هنا مدخل لإمكان العمل بالآيتين، وذلك أنه إنما عاب على المنافقين أن يستأذنوه في القعود على الجهاد من غير عذر، وأجاز للمؤمنين الاستئذان لما يعرض من حاجة، وكان المنافقون إذا كانوا معه فعرضت لهم حاجة ذهبوا من غير استئذانه، وإلى نحو هذا ذهب أبو جعفر بن جرير وأبو سليمان الدمشقي


Ibn Al-Jawzi rejects the claim saying that 9:44 is about asking to be excused without a valid reason, which is what the hypocrites used to do. He said Abu-Jaafar ibn Jareer and Abu-Sulaymaan Ad-Dimashqi both see the case like that too.

That is true. In 9:43,

God blames the Prophet (PBUH) for letting people leave the call to battle before verifying their excuse. In 9:44, God explains that the believers wouldn't do that, and in 9:45 He says that it's the hypocrites who do. Nothing in these three verses can be abrogated. In fact, 24:62 confirms 9:44 that the believers would not ask to be excused without a good reason. That is exactly what Qataada and Mujaahid said, as quoted by Dr. Mustafa Zayd in his book النسخ في القرآن الكريم, volume 2, pages 236-239 (items 1086-1093).

Al-Qaasim ibn Salaam, in his book الناسخ والمنسوخ في القرآن والسنة, pages 156-157, says that what the verse Ibn Abbaas said was abrogated by 24:61 is actually

And he agrees.

I'd add that Chapter 9 was revealed after Chapter 24. Then you have 9:44 being a statement of fact, not a command.

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 Post subject: Re: Did 24:62 abrogate 9:44?
PostPosted: 19 Feb 2010, 10:12 
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Linguistic wrote:
I'd add that Chapter 9 was revealed after Chapter 24. Then you have 9:44 being a statement of fact, not a command.

Nice angle.

I do not understand the opinion of Ibn-Abbas in this case, assuming of course it is authentically his opinion.

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 Post subject: Who said what
PostPosted: 05 Jun 2010, 20:34 
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For:
Ibn Abbaas (one report by An-Nahhaas and Makki),
Al-Hasan, Ikrima and An-Nahhaas (according to Az-Zalmi),
Abdullah ibn Al-Husayn (according to Aş-Şa`di),
Ibn Salaama.

Against:
Ibn Abbaas (another report by Makki, also by At-Tabari, quoted by Dr. Zayd),
Qataada and Mujaahid (quoted by Dr. Zayd),
Ibn Al-Jawzi,
Abu-Ja`far ibn Jareer (At-Tabari),
Abu-Sulaymaan Ad-Dimashqi,
An-Nahhaas (according to Dr. Zayd),
Abu-Muslim Al-Asfahaani and Muhammad ibn Al-Mutahhar (according to Dr. Al-Husayni),
Makki,
Al-Aloosi, Ar-Raazi (according to Az-Zalmi),
Dr. Mustafa Zayd,
Dr. Az-Zalmi.

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 Post subject: Re: Did 24:62 abrogate 9:44?
PostPosted: 06 Jul 2013, 18:33 
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Pragmatic wrote:
Linguistic wrote:
I'd add that Chapter 9 was revealed after Chapter 24. Then you have 9:44 being a statement of fact, not a command.

I do not understand the opinion of Ibn-Abbas in this case, assuming of course it is authentically his opinion.

Dr. Zayd reported two conflicting narrations attributed to Ibn Abbaas regarding this abrogation claim, both reported by Makki. So, either one or both narrations lack authenticity, or, as I suspect, Ibn Abbaas meant naskh in its general meaning of elaboration and not in its restrictive meaning of abrogation.

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