IS RELIGION FROM GOD OR MAN-MADE?
Books and Documents 03 Mar 2009, NewAgeIslam.Com
The War Within Islam: Niyaz Fatehpuri’s Struggle Against The Fundamentalists by JUHI SHAHIN
Excerpts from a newly published book in Pakistan: The War Within Islam: Niyaz Fatehpuri’s Struggle Against The Fundamentalists
URL: http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1221
Late. Allama Niyaz Fatehpuri [1884-1966]
Dear Mr Mughal,
I have never seen any befitting replies from you even on the issue of abrogation of verses from Holy Quran a copy of which you keep next to your computer. [Meraj Ziya]
============================
Dear Meraj Sahab,
I say if you are an Muslim Indian Citizen and have a firm belief on Quran and Hadith as well then go to the RSS/VHP Headquarters and ask for Jizya [applying War Like Verses in Quran and its interpretation in Hadith] and see what happens.
Here is my view on abrogation of Versed in Holy Quran.
Courtesy Tafsir Ibn-e-Kathir
Please refer to:
(106. Whatever a verse (revelation) do Nansakh (We abrogate) or Nunsiha (cause to be forgotten), We bring a better one or similar to it. Know you not that Allah is Able to do all things) (107. Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper.) [Soorah Al Baqara (The Cow)]
The Meaning of Naskh
Ibn Abi Talhah said that Ibn `Abbas said that,
(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We abrogate.'' Also, Ibn Jurayj said that Mujahid said that,
(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We erase.'' Also, Ibn Abi Najih said that Mujahid said that,
(Whatever a verse (revelation) do Nansakh) means, "We keep the words, but change the meaning.'' He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Muhammad bin Ka`b Al-Qurazi. Also As-Suddi said that,
(Whatever a verse (revelation) do Nansakh) means, "We erase it.'' Further, Ibn Abi Hatim said that it means, "Erase and raise it, such as erasing the following wordings (from the Qur'an), `The married adulterer and the married adulteress: stone them to death,' and, `If the son of Adam had two valleys of gold, he would seek a third.'''
Ibn Jarir stated that,
(Whatever a verse (revelation) do Nansakh) means, "Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed.'' The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh' literally means, `to copy a book'. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.
Allah said next,
(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that,
(Whatever a verse (revelation) do Nansakh or Nunsiha) means, "Whatever Ayah We repeal or uphold without change.'' Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa'ha) said that it means, "We uphold its wording and change its ruling.'' Further, `Ubayd bin `Umayr, Mujahid and `Ata' said, `Nansa'ha' means, "We delay it (i.e., do not abrogate it).'' Further, `Atiyyah Al-`Awfi said that the Ayah means, "We delay repealing it.'' This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah's statement,
(Whatever a verse (revelation) do We abrogate or cause to be forgotten) "Allah made His Prophet forget what He willed and He abrogated what He will.''
Allah's said,
(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said,
(We bring a better one) means, "We bring forth a more beneficial ruling, that is also easier for you.'' Also, As-Suddi said that,
(We bring a better one or similar to it) means, "We bring forth a better Ayah, or similar to that which was repealed.'' Qatadah also said that,
(We bring a better one or similar to it) means, "We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting. ''
Naskh occurs even though the Jews deny it
Allah said,
(Know you not that Allah is Able to do all things Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper).
Allah directed His servants to the fact that He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the Naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in what ever they convey, implementing their commands and avoiding what they prohibit.
The statements of Allah here contain tremendous benefit, prove that the Jews are disbelievers and refute their claim that Naskh does not occur, may Allah curse the Jews. In ignorance and arrogance they claimed that the sound mind stipulates that Naskh does not occur. Some of them falsely claimed that there are divine texts that dismiss the possibility that Naskh occurred.
Imam Abu Ja`far bin Jarir said, "The Ayah means, `Do you not know, O Muhammad, that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will.''
Ibn Jarir then said, "Although Allah directed His statement indicating His greatness towards His Prophet , He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo Naskh. The Jews also denied the prophethood of Jesus and Muhammad, because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah's kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills.''
I (Ibn Kathir) say that the Jews' dismissal of the occurrence of the Naskh is only a case of their disbelief and rebellion. The sound mind does not deny that there could be a Naskh in Allah's commandments, for He decides what He wills, just as He does what He wills. Further, Naskh occurred in previous Books and Law. For instance, Allah allowed Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Nuh to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah prohibited this practice later in the Torah. Allah commanded Abraham to slaughter his son, then repealed that command before it was implemented. Also, Allah commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad and that no good deed would be accepted from them, unless it conformed to Muhammad's Law. The Prophet brought another Book, - the Qur'an -, which is the last revelation from Allah.
Complete Details Courtesy - Tafsir Ibn-e-Kathir:
Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things? [AL-BAQARA (THE COW) Chapter 2 - Verse 106]
The Meaning of Naskh
Ibn Abi Talhah said that Ibn `Abbas said that,
(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We abrogate.'' Also, Ibn Jurayj said that Mujahid said that,
(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We erase.'' Also, Ibn Abi Najih said that Mujahid said that,
(Whatever a verse (revelation) do Nansakh) means, "We keep the words, but change the meaning.'' He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Muhammad bin Ka`b Al-Qurazi. Also As-Suddi said that,
(Whatever a verse (revelation) do Nansakh) means, "We erase it.'' Further, Ibn Abi Hatim said that it means, "Erase and raise it, such as erasing the following wordings (from the Qur'an), `The married adulterer and the married adulteress: stone them to death,' and, `If the son of Adam had two valleys of gold, he would seek a third.'''
Ibn Jarir stated that,
(Whatever a verse (revelation) do Nansakh) means, "Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed.'' The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh' literally means, `to copy a book'. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.
Allah said next,
(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that,
(Whatever a verse (revelation) do Nansakh or Nunsiha) means, "Whatever Ayah We repeal or uphold without change.'' Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa'ha) said that it means, "We uphold its wording and change its ruling.'' Further, `Ubayd bin `Umayr, Mujahid and `Ata' said, `Nansa'ha' means, "We delay it (i.e., do not abrogate it).'' Further, `Atiyyah Al-`Awfi said that the Ayah means, "We delay repealing it.'' This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah's statement,
(Whatever a verse (revelation) do We abrogate or cause to be forgotten) "Allah made His Prophet forget what He willed and He abrogated what He will.''
Allah's said,
(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said,
(We bring a better one) means, "We bring forth a more beneficial ruling, that is also easier for you.'' Also, As-Suddi said that,
(We bring a better one or similar to it) means, "We bring forth a better Ayah, or similar to that which was repealed.'' Qatadah also said that,
(We bring a better one or similar to it) means, "We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting.''
Naskh occurs even though the Jews deny it
Allah said,
(Know you not that Allah is Able to do all things Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper).
Allah directed His servants to the fact that He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the Naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in what ever they convey, implementing their commands and avoiding what they prohibit.
The statements of Allah here contain tremendous benefit, prove that the Jews are disbelievers and refute their claim that Naskh does not occur, may Allah curse the Jews. In ignorance and arrogance they claimed that the sound mind stipulates that Naskh does not occur. Some of them falsely claimed that there are divine texts that dismiss the possibility that Naskh occurred.
Imam Abu Ja`far bin Jarir said, "The Ayah means, `Do you not know, O Muhammad, that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will.''
Ibn Jarir then said, "Although Allah directed His statement indicating His greatness towards His Prophet , He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo Naskh. The Jews also denied the prophethood of Jesus and Muhammad, because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah's kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills.''
I (Ibn Kathir) say that the Jews' dismissal of the occurrence of the Naskh is only a case of their disbelief and rebellion. The sound mind does not deny that there could be a Naskh in Allah's commandments, for He decides what He wills, just as He does what He wills. Further, Naskh occurred in previous Books and Law. For instance, Allah allowed Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Nuh to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah prohibited this practice later in the Torah. Allah commanded Abraham to slaughter his son, then repealed that command before it was implemented. Also, Allah commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are
many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad and that no good deed would be accepted from them, unless it conformed to Muhammad's Law. The Prophet brought another Book, - the Qur'an -, which is the last revelation from Allah.
(108. Or do you want to ask your Messenger (Muhammad) as Musa (Moses) was asked before (i.e. show us openly our Lord) And he who changes faith for disbelief, verily, he has gone astray from the right way.)
The Prohibition of Unnecessary Questions
In this Ayah, Allah forbade the believers from asking the Prophet numerous questions about matters that did not occur yet. Similarly, Allah said,
(O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'an is being revealed, they will be made plain to you) (5:101).
This Ayah means, "If you ask about a matter after it is revealed, it shall be duly explained to you.
Therefore, do not ask about matters that have not occurred yet, for they might become prohibited, due to your questions.'' This is why the Sahih narrated,
(The greatest criminal among the Muslims is the one who asks if a thing is prohibited, which is not
prohibited, and it becomes prohibited because of his asking about it.)
This is why when the Messenger of Allah was asked about a husband who finds another man with his wife; if he exposes the adultery, he will be exposing a major incident; if he is quiet about it, he will be quiet about a major matter. The Messenger of Allah did not like such questions. Later on, Allah revealed the ruling of Mula`anah [Refer to Nur 24:6-9 in the Qur'an]. The Two Sahihs recorded that Al-Mughirah bin Shu`bah said that the Messenger of Allah "Forbade saying, `It was said' and `He said,' and wasting money and asking many questions.'' Muslim recorded that the Prophet said,
(Leave me as I leave you; those before you were only destroyed because of their excessive questioning and disputing with their Prophets. Therefore, when I command you with a matter, adhere to it as much as you can, and when I forbid from something, avoid it.)
The Prophet only said this after he told the Companions that Allah has ordered them to perform
Hajj. A man asked, "Every year, O Messenger of Allah'' The Prophet did not answer him, but he repeated his question three times. Then the Prophet said,
(No. Had I said yes, it would have been ordained, and you would not have been able to implement it.)
This is why Anas bin Malik said, "We were forbidden from asking the Messenger of Allah about things. So we were delighted when a bedouin man would come and ask him while we listened.''
Muhammad bin Ishaq said that Muhammad bin Abi Muhammad told him that `Ikrimah or Sa`id said that Ibn `Abbas said that Rafi` bin Huraymilah or Wahb bin Zayd said, "O Muhammad! Bring us a Book sent down from heaven and which we could read, and make some rivers flow for us,
then we will follow you and believe in you.'' Allah sent down the answer to this challenge,
(Or do you want to ask your Messenger (Muhammad ) as Musa was asked before (i.e. show us openly our Lord) And he who changes faith for disbelief, verily, he has gone astray from the right way).
Allah criticized those who ask the Messenger of Allah about a certain matter just for the purpose of being difficult, just as the Children of Israel asked Musa out of stubbornness, rejection and rebellion. Allah said,
(And he who changes faith for disbelief) meaning, whoever prefers disbelief to faith,
(verily, he has gone astray from the right way) meaning, he has strayed from the straight path, to the path of ignorance and misguidance. This is the case of those who deviated from accepting the Prophets and obeying them and those who kept asking their Prophets unnecessary questions in defiance and disbelief, just as Allah said,
(Have you not seen those who have changed the blessings of Allah into disbelief (by denying Prophet Muhammad and his Message of Islam), and caused their people to dwell in the house of destruction Hell, in which they will burn and what an evil place to settle in!) (14:28-29).
Abu Al-`Aliyah commented, "They exchanged comfort for hardship.''
===================================
Another Explanation:
Quran says in the following verse:
“None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: knowest thou not that Allah hath power over all things?” [AL-BAQARA (THE COW) 2:106]
A reference to this is also made in chapter 16 verse 101 of Surah Nahl. The Arabic word mentioned is ayat which means ‘signs’ or ‘verses’ and which can also mean ‘revelations’. This verse of the Quran can be interpreted in two different ways:
a. The revelations that are abrogated are those revelations that were revealed before the Quran, for example the Torah, the Zaboor and the Injeel.
Here Allah says that He does not cause the previous revelations to be forgotten but He substitutes them with something better or similar, indicating that the Torah, the Zaboor and the Injeel were substituted by the Quran.
b. If we consider that the Arabic word ayat in the above verse refers to the verses of the Quran, and not previous revelations, then it indicates that none of the verses of the Quran are abrogated by Allah but substituted with something better or similar. This means that certain verses of the Quran, that were revealed earlier were substituted by verses that were revealed later. I agree with both the interpretations.
Many Muslims and non-Muslims misunderstand the second interpretation to mean that some of the earlier verses of the Quran were abrogated and no longer hold true for us today, as they have been replaced by the later verses of the Quran or the abrogating verses. This group of people even wrongly believe that these verses contradict each other.
Let us analyze a few such examples.
2. Produce a recital like the Quran / 10 Surahs / 1 Surah:
Some pagan Arabs alleged that the Quran was forged by Prophet Mohammad [PBUH]. Allah challenges these Arabs in the following verse of Surah Al-Isra:
“Say: If the whole of Mankind and Jinns were together to produce the like of this Quran they could not produce the like thereof, even if they backed up each other with help and support.” [AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL) 17:88]
Later the challenge was made easy in the following verse of Surah Al-Hud:
Or they may say, “He forged it.” Say, “Bring ye then ten Surahs forged, like unto it, and call (to your aid) whomsover ye can, other than Allah, if ye speak the truth!’.” [HUD (HUD) 11:13]
It was made easier in the following verse of Surah Yunus:
“Or do they say, “He forged it”? Say: “Bring then a Surah like unto it, and call (to your aid) anyone you can, besides Allah, if it be ye speak the truth!’.” [YUNUS (JONAH) 10:38]
Finally in Surah Al-Baqarah, Allah further simplified the challenge:
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your (doubts) are true.
But if ye cannot - and of a surety ye cannot - then fear the Fire whose fuel is Men and Stones - which is prepared for those who reject faith”. [AL-BAQARA (THE COW) 2:23-24]
Thus Allah made the challenges progressively easier. The progressively revealed verses of the Quran first challenged the pagans to produce a book like the Quran, then challenged them to produce ten Surahs (chapters) like those in the Quran, then one Surah and finally it challenges them to produce one Surah somewhat similar (mim mislihi) to the Quranic Surahs. This does not mean that the later verses that were revealed i.e. of Surah Baqarah chapter 2 verses 23 and 24 contradict the earlier three verses. Contradiction implies mentioning two things that cannot be possible simultaneously, or cannot take place simultaneously.
The earlier verses of the Quran i.e. the abrogated verses are still the word of God and the information contained in it is true to this day. For instance the challenge to produce a recital like the Quran stands to this day. Similarly the challenge to produce ten Surahs and one Surah exactly like the Quran also holds true and the last challenge of producing one surah somewhat similar to the Quran also holds true. It does not contradict the earlier challenges, but this is the easiest of all the challenges posed by the Quran. If the last challenge cannot be fulfilled, the question of anyone fulfilling the other three more difficult challenges does not arise.
Gradual prohibition of Khimr [Liquor and Narcotics]
Another example of such verses is that related to gradual prohibition of intoxicants. The first revelation of the Quran to deal with intoxicants was the following verse from Surah Baqarah:
“They ask thee concerning wine and gambling say: ‘In them is great sin, and some profit, for men; but the sin is greater than the profit’.” [AL-BAQARA (THE COW) 2:219]
The next verse to be revealed regarding intoxicants is the following verse from Surah Nisa:
“O ye who believe! approach not prayers with a mind befogged, until ye can understand all that ye say” [AN-NISA (WOMEN) 4:43]
The last verse to be revealed regarding intoxicants was the following verse from Surah Al-Maidah:
“O ye who believe! intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan’s handiwork; eschew such (abomination), that ye may prosper.” [AL-MAEDA (THE TABLE, THE TABLE SPREAD)5:90]
The Quran was revealed over a period of 22½ years. Many reforms that were brought about in the society were gradual. This was to facilitate the adoption of new laws by the people. An abrupt change in society always leads to rebellion and anarchy.
The prohibition of intoxicants was revealed in three stages. The first revelation only mentioned that in the intoxicants there is great sin and some profit but the sin is greater than the profit. The next revelation prohibited praying in an intoxicated state, indicating that one should not consume intoxicants during the day, since a Muslim has to pray five times a day. This verse does state that when one is not praying at night one is allowed to consume intoxicants. It means one may have or one may not have. The Quran does not comment on it. If this verse had mentioned that one is allowed to have intoxicants while not praying then there would have been a contradiction. Allah chose words appropriately. Finally the total prohibition of intoxicants at all times was revealed in Surah Maidah chapter 5 verse 90.
This clearly indicates that the three verses do not contradict each other. Had they been contradicting, it would not have been possible to follow all the three verses simultaneously. Since a Muslim is expected to follow each and every verse of the Quran, only by following the last verse i.e. of Surah Maidah (5:90), he simultaneously agrees and follows the previous two verses.
4. Quran does not contain any contradictions
The theory of abrogation does not imply that there is a contradiction in the Quran, since it is possible to follow all the verses of the Quran at the same time.
If there is a contradiction in the Quran, then it cannot be the word of Allah.
“Do they not consider the Quran (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy (contradictions).” [AN-NISA (WOMEN) 4:82]
No comments:
Post a Comment