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 Post subject: Did 52:21 abrogate 53:39?
PostPosted: 07 Mar 2010, 05:38 
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Ibn Al-Jawzi reports that

was claimed, by Ibn Abbaas, to have been abrogated by

Ibn Al-Jawzi writes,

ذكر الآية الثانية: قوله تعالى "وأن ليس للإنسان إلا ما سعى". روي عن ابن عباس أنه قال هذه الآية منسوخة بقوله "واتبعتهم ذريتهم بإيمان". قال فأدخل الابن الجنة بصلاح الآباء. أخبرنا المبارك بن علي قال أبنا أحمد بن الحسين قال أبنا البرمكي قال أبنا محمد بن إسماعيل قال بنا أبو بكر بن أبي داود قال بنا يعقوب بن سفيان قال بنا أبو صالح قال حدثني معاوية بن صالح عن علي بن أبي طلحة عن ابن عباس رضي الله عنهما "وأن ليس للإنسان إلا ما سعى" قال فأنزل الله تعالى بعد هذا "والذين آمنوا واتبعتهم ذريتهم بإيمان" فأدخل الله الأبناء بصلاح الآباء الجنة.

قلت قول من قال إن هذا النسخ غلط، لأن الآيتين خبر والأخبار لا يدخلها النسخ. ثم إن إلحاق الأبناء بالآباء إدخالهم في حكم الآباء بسبب إيمان الآباء فهم بالبعض تبع الجملة، ذاك ليس لهم إنما فعله الله سبحانه بفضله وهذه الآية تثبت ما للإنسان إلا ما يتفضل به عليه


Ibn Al-Jawzi refutes the claim on the basis that both verses are statements of facts. I agree. He also argues that 52:21 means that God is so generous that He grants a favor on the children of righteous parents.

While God is indeed very generous, this is not what 52:21 means. It specifically says that the offspring followed their parents with faith. Thus, it's because of that, not because of their parents faith that God joined them with their parents. 52:21 ends with the statement "Everyone is bound by what he earned", and that is what 53:39 says too, that no one gets but what he has put forward of faith and deeds. No abrogation.

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 Post subject: Re: Did 52:21 abrogate 53:39?
PostPosted: 15 Mar 2010, 05:07 
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Linguistic wrote:
Ibn Al-Jawzi reports that verse 53:39 was claimed, by Ibn Abbaas, to have been abrogated by verse 52:21

With all due respect, I find the reasoning to be lacking and the rebuttal of Ibn Al-Jawzi to be weak.

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 Post subject: Re: Did 52:21 abrogate 53:39?
PostPosted: 08 Jun 2010, 18:56 
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Pragmatic wrote:
With all due respect, I find the reasoning to be lacking and the rebuttal of Ibn Al-Jawzi to be weak.

What is strange is that neither seemed to pay attention to the three confirmations in the verse they claimed was abrogating:
  1. واتبعتهم ذريتهم بإحسان (and their offspring followed them in faith), which clearly means that the children were also believers and did righteous works, so God admitted them to Paradise because of that, not because of their parents!
  2. ألحقنا بهم ذريتهم (We had their offspring join them), which clearly means that they are reunited in Paradise with their faithful children. That's God's grace keeping families together.
  3. كل امرئ بما كسب رهين (Each person is bound by what he earned), which clearly means that we only get what we put forward.

The whole teaching is consistent with itself, with 53:39 and with all the other teachings in the Quran about personal responsibility, so why did that escape some scholars when it is so obvious?

It is particularly strange what exegete Ar-Raazi reported that some have said that 53:39 was the law for prior nations and that the new law in Islam was stated by 52:21!

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 Post subject: Who said what
PostPosted: 08 Jun 2010, 19:00 
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For:
Ibn Abbaas,
At-Tabari (implied, according to Dr. Zayd),
Ibn Salaama.

Against:
The majority, according to Al-Khazraji,
Ibn Al-Jawzi,
Ar-Raazi,
Dr. Mustafa Zayd,
Dr. Az-Zalmi.

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 Post subject: Re: Did 52:21 abrogate 53:39?
PostPosted: 08 Apr 2011, 03:55 
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Linguistic wrote:
so why did that escape some scholars when it is so obvious?

Ibn Salaama, in his book الناسخ والمنسوخ في القرآن الكريم, page 119, says something that may explain why the scholars thought there is abrogation here. He writes, "Without this verse (52:21) mediation (الشفاعة) would have been void."

They must have thought that 53:39 deprives man from any reward he has not earned, and that 52:21 gives man a reward he has not earned. I beg to differ with both understandings.

Verse 53:39 sounds like it restricts what man will get by what he has earned, but the preposition لـ (to) implies an entitlement: that man has the right to claim what he has earned and to deny what he has not earned. It does not say that God will limit His judgment to that. It does not rule out any grace God may add, which man has not earned.

As for 52:21, it spells out one aspect of that Grace: joining righteous families together.

Neither verse talks about anybody putting in a good word for someone, which is what mediation (الشفاعة) is.

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