Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Six: The Science of the Signs of the Arabic Alphabets & Makki and Madani

The Science of the Signs of Arabic Alphabets Putting `dots` and articulation

I do not know of any language other than Arabic that its correct reading and conversation requires that much of syntax. Sometimes a mistake in a Fatha sound (َ ) or Kasra ( ِ ) or Damma ( ُ ) would completely change the meaning of a sentence. Nonetheless, Arabic writing at the advent of Islam did not have any dots or any vowels. Muslims at the time of the Prophet (P), who were mainly Arabs, used to hear the Quran from the holy lips of the Prophet of Islam and hence in general they did not have much problem in correct recitation of the Quran.

With the expansion of Islam and the conversion of non Arabs as well as Arabs who did not meet the Prophet (P) reading the text of the Quran was the only possible way for new Muslims to understand it. However because the Arabic writing then lacked any signs for sounds of vowels, a new phenomenon called different recitations emerged. For instance the term Tatloo ( تتلوا ) in the Ayah " و اتبعوا ما تتلوا الشیاطین علی ملک سلیمان" (2:102 ) if it is considered without the `dots` could be possibly recited either Yatloo (یتلوا ) or Natloo (نتلوا ) or Nabloo (نبلوا ). To remove this problem the science of making dots and sounds of vowels of the Quran was created.

Putting dots on the words of the Quran

Today the Arabic alphabets are divided into two types; the ones without dots and the ones with dots. Some of the Arabic alphabets if their dots are disregarded they look exactly the same such as ba (ب ), ta (ت ), tha ( ث ) or such as dal (د ), thal (ذ ). Obviously, reading the Arabic texts without any signs of `dots` and vowels is extremely difficult.

The scientists of the sciences of the Quran disagree about the first person who created the symbols of dots for Arabic alphabets. They have suggested four different people; Abul-Aswad Doeli, Yahya Bin Ya`mar, Nasr Bin Asim and Hasan Al Basri. The most famous one that most of the scholars have agreed upon was Abul-Aswad Doeli who was the companion of Imam Ali (A.S). According to historians he was an Iranian farmer from around Basra. He invented the science of Arabic syntax and created the symbol of dots for the Quran.

The Science of Symbol of Vowels

Putting vowels on the Arabic words are essential for correct reading. Today the level of the literacy of an Arabic student is examined by how accurately he can pronounce the words. As mentioned earlier Arabic language at the time of the Prophet (P) was free from dots as well as the symbols of vowels. Thus, recitation of the Quran for non Arabs as well as those who were not well acquainted with the Arabic language was extremely difficult. After invention of the dots for the letters Abul-Aswad invented the signs of Fatha ( َ ), Kasrah ( ِ ) and Damma ( ُ ) for the correct pronunciation of the Quran. According to Qortobi the reason because of which Abul-Aswad created the signs for the Arabic alphabet was the following story:

"During the reign of Omar a Bedouin came to Medina seeking to hear the Quran. One of the Muslims recited Chapter 9 of the Quran to him during which instead of pronouncing Rasulohoo (رسولُه ) in Ayah 3 he pronounced it Rasulehee (رسولِه ). This mistake completely changed the meaning of the Ayah. Because if it was pronounced correctly it means "Verily Allah is free from all obligations to the disbelievers and so is His Messenger." Whereas the way that the Muslim man recited it meant wrongly: Verily Allah is free from all obligations to the disbelievers and His Messenger!` The story of the wrong recitation of the Muslim man reached Omar. He called the Bedouin and informed him about the mistake. He then announced that none other than the learned Muslims shall recite the Quran for people. He later appointed Abul-Aswad to create the science of Syntax."

The science of recitations of the Quran

Another science of the Quran that has earned much attention by the Sunni scholars is the science of the different recitations of the Quran. Most of the Sunni scholars assert that the Quran is revealed with seven different accents. The Shi`a on the contrary believes that the Quran is the Word of Unique God and was pronounced by the Prophet (P) by only one accent; i.e. the accent of Quraysh which was the accent of the Prophet (P).

Zurara narrated in an authentic Hadith from Imam Baqir (A.S) " Surely the Quran is one, came down from the One but the different recitations comes from the narrators."

In another Hadith Fodhayl Ibn Yasar said to Imam Sadiq (a.s): People (the Sunnis) say: The Quran is revealed according to seven Letters (meaning seven recitations). Imam Sadiq (a.s): Said: "The enemies of God lied. Rather it was revealed in one Letter (recitation) from the One."

The Historical Stages of the Recitation of the Quran

We can divide the trend of the recitations of the Quran into seven stages:

1. Recitation of the Prophet (P) to the companions. This was the first stage of the recitation of the Quran in which the Prophet (P) was uttering the Quran to his companions as it was revealed to him.

2. Recitation of the companions to others: At this stage the companions recited the Quran to those who did not hear it from the Prophet (P). At this stage for the first time the problem of different recitations occurred. One of the main reasons for the occurrence of this problem was the fact that different Arab tribes had different accents and pronunciations. For instance, Al Mubarrad says: "the Arabs say: "Saeqa" and this is the accent of the people of Hijaz, whereas the tribe of Banu Tameem says: "Saqea".

3. Unification of the recitations at the time of Uthman: As mentioned in meeting three the problem of different recitations of the Quran was resolved by the unification of the recitations to the recitation of the Prophet (P) during the reign of Uthman under the auspicious guidance of Imam Ali (A.S).

4. Recitation of different cities such as Kufa, Basra, Damascus and Medina. Despite unification of recitations the problem of different recitations continued for the following reasons:

a. Lack of dots and the symbols for pronunciations in the then Arabic writing.

b. Lack of Alif (ا ) for the words that the Alif would be pronounced in the middle of a word. For instance Yokhadioon (یخادعون ) and Yakhdaoon (یخدعون ) would be written the same. And therefore some of the reciters in the 2nd century did not tell any difference between the recitations of the two words.

c. Influencing personal opinions: Another reason for creation of different recitations was the fact that different reciters believed so much in the accent of their tribes and their own Arabic literacy and hence they preferred their opinion for the recitation of the Quran.

5. Recitation of the `Seven Reciters`: From the beginning of the 2nd Century among many reciters of the Quran seven became the most popular, they were Asim, Ibn Amer, Ibn Katheer, Abu Amr, Hamza, Naafe` and Kesaei. Among these reciters only Ibn Amer and Abu Amr were Arabs.

6. Compilation of different recitations of the Quran: From the middle of the 2nd Century the number of the reciters increased from seven to ten and from ten to fourteen to twenty and more.

7. Limitation of recitations to the recitation of the Seven Reciters: In the fourth century Ibn Mujahed wrote a book called Al-Saba` (The Seven) in which he limited the recitation of the Quran into the Seven Recitation according to the recitation of the Seven Reciters.

Therefore, the phenomenon of the Seven Recitations of the Quran is nothing other than the personal selection of Ibn Mujahed in order for him to stop multiplication of the recitations of the Quran and to limit them to the first seven known reciters. Some of the Sunni scholars mistakenly have claimed that the recitations of the Seven Reciters are numerously narrated from the Prophet (P). We believe all these claims are fabricated and are spread by the followers of those reciters for the purpose of sanctifying their reciters. In Reality the Prophet (P) pronounced the Quran only with one accent which was his.

Question and Answer

The Sunni and the Shi`a have narrated that the Almighty God commanded the Prophet of Islam (P) to recite the Quran in Seven Letters or that the Quran was revealed in Seven Letters. The Sunnis based on this Ahadith have concluded that the Quran was in fact revealed in seven different accents.

Our response in short is that these narrations in the Shia books are not authentic and in the Sunni books needless to comment on them. Most possibly these narrations are fabricated to sanctify the Seven Reciters. Moreover, even if these narrations are authentic they do not necessarily mean the seven recitations of the Quran. For, they could mean – as explicitly mentioned in some of these narrations - seven main subjects discussed in the Quran or seven layers and degrees of interpretation of the Quran.

The Present Recitation of the Quran

One of the best proofs that only one of the seven recitations is narrated from the Prophet (P) is the fact that the Holy Quran throughout the centuries till this date has been always written in one recitation. The recitation of the Quran from the advent of Islam until today has been always according to only one of the Seven Reciters. The recitation of the rest never had any existence in other than the books of the sciences of the Quran or the interpretation of the Quran.

The present and the ever recitation of the Quran is the recitation that is narrated to us from Hafs from his teacher Asem (one of the Seven Reciters) from his master Imam Ali (a.s) from the Prophet (P) from Gabriel from Allah. Hafs was one of the companions of Imam Sadiq (A.S). Asem; his teacher, was one of the companions of Imam Ali (A.S) and he was originally from Iran and was one of the eminent Shi`a scholars from Kufa.

Note

Although the correct and the authentic pronunciation of the Quran is only one, there are many narrations from the Imams of Ahlul Bayt that non Arabs or Arabs who are unable to pronounce the Quran correctly should not be despaired from the recitation of the Quran for the Merciful God will elevate their recitation with the real accent of the Quran. Imam Sadiq (A.S) from his pure ancestors, from the Prophet (P): "Surely a non Arab person from my Ummah recites the Quran with his non Arabic accent but the angels take it up in accordance with the pure Arabic accent."

The Science of Makki & Madani

The Scholars of the Sciences of the Quran have suggested various classifications for the Ayaat of the Quran. The Prophet of Islam (P) lived the first 13 years of his mission in Makka and the last 10 years in Madina. Therefore, one of the famous classifications is division of the Quran into Makki and Madani.

Definition

Scholars have suggested three different meanings for the Makki and the Madani. The first meaning is based on the place of revelation. Any Ayah or Surah of the Quran that is revealed in Makka whether prior to the migration of the Prophet (P) or after the conquering of Makki would be classified as Makki. Similarly, any Ayah or Surah revealed in Madina would be Madani.

The second meaning is based on the time of revelation. Any Ayah or Surah that was revealed to the Prophet (P) prior to his migration to Madina would be Makki and the ones after his migration were called Madani even if they were revealed to him whilst he was temporarily in Makka.

The third meaning for Makki and Madani is based on the addressees of the Quran. If the addressees are the infidels the Surah would be Makki even if it was revealed in Madina whereas if the addresses were the believers or the People of the Book then the Surah would be classified as Madani.

Most of the scholars have accepted the second meaning for the definition of Makki and Madani. To them any Ayah or Surah that is revealed prior to his migration to Madina is Makki and the ones after his migration are Madani. Thus, Ayah 3 of Surah al-Ma`edah (Ch.5) is Madani although it was revealed in Hajjatul-Weda` (Farewell Hajj) in Arafa-Makka, and so is Ayah 58 of Surah Nisa` (Ch.4) although it was revealed in Ka`ba when Makka was conquered.

Problems of this classification

Some of the Surahs of the Quran are indisputably revealed completely in Makka (prior to migration) and some in Madina (after migration). The division of these Surahs into Makki and Madani is obvious.

The Problem occurs when one part of a Surah is revealed in Makka and the other part in Madina. Should they be called Makki or Madani or something else? Scholars have not given any third name and hence they have named the Surahs based on two criteria: 1) We consider most of the Ayaat of the Surah in naming them Makki or Madani, 2) We consider the first Ayaat of every Surah. Therefore, if most of the Ayaat or the first Ayaat of a Surah were revealed, for instance, in Makka then it is Makki. For example, Surah Hajj (Ch.22) is Madani although the Ayaat 52-55 of it are revealed in Makka (prior to migration). Similarly, Surah al-Shoura (Ch.42) is Makki although the Ayaat from 23-26 are revealed in Madina. Surah al-Najm (53) is Makki but its 32nd Ayah is revealed in Madina. Surah al-Ahqaaf is Makki but its 10th Ayah is revealed in Madina and the like. In all the above examples the majority of the Ayaat of a Surah are considered in naming them Makki or Madani.

On the other hand, Surah al-Nahl (Ch.16) is Makki although from Ayah 41 to the end of the Surah (more than 2/3rd of the Surah) was revealed in Madina. For, the first Ayaat of it were revealed in Makka. However, Surah al-Ankabout (Ch.29) is considered Makki although the first 11 Ayah of it were revealed in Madina!

Methods of Identification

There is no Prophetic narration to identify whether an Ayah or a Surah is Makki or Madani. The scholars of the Quran have identified the Makki and the Madani Surahs mainly by relying on the testimonies of the companions of the Prophet (P) or the companions of the companions. Moreover, they have suggested some signs by which the Ayaat of Makki are to be distinguished from the Madani.

For instance, any Surah that its addressees are `O you mankind` is Makki and if the addressees are `O you who believe` is Madani. However, Surah al-Nisa` (Ch. 4) is Madani yet it starts with "O you mankind". Similarly, Surah al-Hajj (Ch 22) is Madani, yet its Ayah 77 is addressed to the believers.

Another way to identify whether the Surah is Makki or Madani is by the length of the Surah and its Ayaat. In general, the Makki Surahs are short and so are their Ayaat, whereas the Madani are long. Nonetheless, Surah al-An`am (Ch.6) with 165 Ayah is Makki and the length of its Ayaat is also similar to the Madani Ayaat. On the other hand, Surah al-Nasr (110) is Madani but it is a very short Surah.

The main subjects of the Makki Surahs are dealing with the principles of Islam such as monotheism, the Day of Judgment, and the Prophecy of the Prophets, whereas most of the jurisprudential rules of Islam are mentioned in the Madani Surahs. For instance, no Ayah with regards to Jihad was revealed in Makka. The following charts clearly indicate the trend of the subjects of the Quran during the years of Prophetic mission.

Chart 1: Percentage of the subjects of the Quran

The total percentage is more than 100% and the number of Ayaat are more than the actual numbers as some of the Ayaat include more than one subject.

Source:M Bazargan, Evolution Du Coran, p.165

Chart 2: Trend of the subjects during the 23 years of revelation

Chapter Seven: The Science of the Context of the Revelation [Asbabu-Nozoul]

One of the very useful sciences of the Quran which immensely helps the interpreters of the Quran is the `science of the context of the revelation`. This science is directly related to the gradual revelation of the Quran and is in fact one of its wisdoms.

From the perspective of this science the Ayaat of the Quran are divided into two categories:

1) The Ayaat that are revealed without any particular circumstances. They aim primarily at guiding and educating mankind towards their salvation.

2) The Ayaat that although have the same aim and objective as the previous ones, they are revealed under certain circumstances or are in response to certain questions.

The circumstances under which the Ayaat are revealed hold the context of the Ayaat. Understanding such circumstances is called `the science of the context of the revelation` (`Elme-Asbabu-Nozoul). For instance, it is narrated that the Jews of Madina who were upset with the unity of the Muslims made a mischief between the two Muslim tribes of `Ous` and `Khazraj`. The people of the two tribes who were provoked by the Jews cried `gun`, `gun` (meaning we shall fight). Upon that Ayah 100 and its following Ayaat of Surah Aale-Emran (ch.3) were revealed inviting the Muslims to unity. Similarly, the Prophet (P) was asked about Dhul-Qarnain and in response to that Ayaat 83-98 of Surah al-Kahf (ch.18) were revealed.

The Benefits of the Science of Asbabu-Nozoul

Context plays an important role in speech recognition. Thus, one of the key points of understanding a speech is to understand the circumstances under which the speech is delivered.

The Holy Quran is the text of the Words of God delivered to us after more than 1400 years. Undoubtedly, understanding the contexts of its sentences plays an important role in their understanding.

This science will become more vital when we consider the fact that the Quran –unlike the Bible- is not compiled in chronological order. As we learned in the previous lessons sometimes an Ayah which is revealed in Madina is placed- by the Divine Order- amidst the Ayaat of a Surah which is Makki, such as the last Ayah of Surah al-Mozzammel (ch.73). In other occasions even the beginning and the end of a present Ayah are not revealed at the same time, such as Ayah 3 of Surah al-Ma`edah (ch.5) and Ayah 33 of Surah al-Ahzab (ch.33). Therefore, to have a correct understanding of these Ayaat we ought to know their contexts.

In the following I shall site some examples to demonstrate the significance of understating the contextual meaning of the Ayah.

1) The Almighty Allah in Ayah 115 Surah 2 states: "And to Allah belong the east and the west, so whatever you turn there is the Face of Allah. Surely, Allah is All-Sufficient for His creatures` needs, All-Knowing."

The above Ayah seems to mean that facing the Qibla while praying is not a necessity. Any direction we face we are facing God and hence our prayers is on order. Nonetheless, Muslim scholars are unanimous that facing the Qibla is an obligatory condition.

The above misinterpretation of the Ayah will be disappeared when the context of the Ayah is understood. In one of the narrations, Ibn Abbas said: "The above Ayah is about changing of the Qibla. When the Almighty changed the Qibla of the Muslims from Baitul-Maqdes (Jerusalem) to Ka`ba, the Jews denied it and complained that it is not possible to change the direction of the Qibla. The above Ayah was revealed in response to them explaining that God can appoint any direction for His worship."

According to another narration the Ayah is about performing the Mustahab prayers whilst walking or riding (driving). In such situations the obligation of facing the Qibla is not a necessity.

2) The Almighty God in Ayah 93 Surah al-Ma`edah (ch.5) states: "Those who believe and do righteous good deeds, thee is no sin on them for what they ate, if they fear Allah and believe and do righteous good deeds…"

Ignoring the context of the Ayah one may assume there is no diet restriction for a Muslim as long as he believes in God and does righteous deeds. This misinterpretation will soon disappear when the context of the Ayah is revealed.

When Ayah 90 of the same Surah was revealed in which all intoxications were strongly forbidden some of the companions of the Prophet (P) asked him: O Messenger of Allah! Some of us did believe in Allah and his Messenger and believed in the Hereafter. We even attended the battle of Badr and Uhud yet we used to drink alcohol for it was not then forbidden. Is there any reproach on us? Upon that the above Ayah was revealed declaring that the new law is not retrospective.

3) The Almighty in Ayah 145 of Surah al-An`am (ch.6) states: "Say: I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be a dead animal (Maitah) or blood poured forth or flesh of swine (pork); for that is surely impure or impious (unlawful) meat which is slaughtered as a sacrifice for others than Allah."

The phrase `not…unless` grammatically indicates limitation of the rule of lawful and unlawful meat to what is specified. However, certainly the unlawful food is not limited to the above-mentioned categories. The meat of many wild animals as well as scaleless fish (according to the Shi`a) is unlawful.

The context of the Ayah is the solution to its correct understanding. To the pagans of Qoraysh the above four categories were all lawful. The Almighty Allah in response to their wrong belief states that nothing is forbidden but what you consider lawful. Thus, the limitation of the rule is relative not absolute for the context of the Ayah is not about listing all the forbidden foods.

4) The Almighty Allah in Ayah 96 Surah al-Ma`edah states: "Lawful to you is (the pursuit of) water-game and its use for food-for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land-game as long as you are in the state of Ihram."

Many narrations explain the context of the Ayah: In the year 6 AH. the Prophet (P) along with his companions dressed their clothes of Ihram for Umrah. On their way to Makka they saw many preys suitable for hunting. The animals were so closed to them that they could easily hunt them with their spears. The above Ayah was revealed warning them that it is not lawful for them to hunt the land animal while they are in the state of Ihram.

Therefore, the aim of the Ayah is to announce that when the pilgrims are in the state of Ihram they can only hunt the sea animals. The Ayah does not aim to describe what type of sea food is permissible and what type is not. Thus, the deduction of the Sunni scholars from the Ayah to allow all types of sea animals is incompatible with the context of the Ayah.

Generic term not a specific context

As important as the context of an Ayah is, in many instances it does not limit the rules to the people about whom an Ayah is revealed. For instance, the four Ayaat of Surah al-Mojadalah (ch.58) were revealed in relation to one of the Muslims of Madina (Ous) who had angrily divorced his wife (Khoulah) according to the Jahiliyyah culture of divorce. When the lady complained to the Prophet (P) about her husband the Ayah was revealed: "Indeed Allah has heard the statement of her that disputes with you concerning her husband..."

Similarly, Ayah 6 to 9 of Surah al-Noor (ch.24) were revealed with reference to two Muslim men (Sa`d Ibn `Obadah and Hilal Ibn Omayyah) who had seen their wives committing adultery.

Many Ayaat of the Quran are revealed with reference to certain people. However, the rules are general and are not obviously limited to them. Thus, the Almighty Allah instead of mentioning their names He has referred to them utilising general `relative pronouns` (her, those, etc) to indicate that although those people were the excuse of revelation of the rules, the rules are not limited to them.

It is worth mentioning that the general terms are not always as general as they seem to be. For instance consider the meaning of `people` in the following Ayah:

"Those unto whom the people said: Verily, the people have gathered against you (a great army)..." [3:173]

Obviously `the people` in the beginning and the end of the Ayah cannot be the same people otherwise it would have been said: `the people said: Verily, we…` As usual the context of the Ayah is the key to the solution of the problem.

The above Ayah was revealed after the battle of Uhud when Muslims by the order of the Prophet (P) were mobilized to chase the pagans` army. Abu-Sofyan (the chief of the pagans) met with some of the men from the tribe of Abdul-Qays who were travelling to Madina to purchase some wheat. He requested them to scare Muslims and inform Muhammad (P) and his companions that Qoraysh has mobilized a big army to fight Muslims. When the men of Abdul-Qays conveyed the message the above Ayah was revealed.

Problems of indicating Asbabul-Nozoul

As important the science of the context of the revelation is, there are many problems in identifying the correct context of the Ayaat.

1. The first and the main problem is that unfortunately most of the narrations are Morsal (the chain of narrators are not mentioned). Moreover, very often the narrators of the stories are the companions of the companions of the Prophet (P) who were not the eye witnesses to the scenes. One of the reasons for this problem is the tragic fate of Hadith after the demise of the Prophet (P). As we know the Caliphs –particularly Abu-Bakr, Omar and Othman- had banned the narration of the Hadith.

2. Very often there are different and sometimes contradictory narrations for the context of an Ayah. The contradiction becomes more vivid on controversial issues such as the leadership after the Prophet (P).

3. Very often the authenticity and the reliability of the narrators are dismissed by a particular sect if the narration is against their doctrine. For instance, Husain Ibn Hasan al-Ashqari narrated that the Ayah 23 of Surah al-Shourah (ch.42) is about Ali, Fatima and their sons. Yet, Ibn Katheer the famous Syrian Sunni scholar rejects the narration with the only excuse that the narrator (Husain Ibn Hasan) is Shi`a!

4. Finally in many instances the narrators have mixed up the actual context of the revelation with an application of the Ayah. For instance, al-Termethi in a narration that he considered it authentic narrated from Ibn Abbas: "A Jewish man said to the Prophet (P): O Abul-Qasem! Would it not be better had God created the heavens so and so and the earth so and so and the oceans so and so and mountains so and so and His other creation so and so? Upon that the following Ayah was revealed: "They did not estimate Allah with estimation due to Him…" [6:91]

Al-Soyouti after quoting the above narration comments: "It should be that the Prophet (P) has just recited the Ayah in response to the Jewish man, not that it was then revealed for the Ayah had been revealed in Makka.

Notes

Makarem Shirazi, Nemoune vo.1 p.413

Al-Tabrasi, Majma`ul-Bayan

Al-Bahrani, al-Borhan 2:525

Tabrasi, Majma`ul-Bayan

Al-Tabarani, al-Kabeer: 2259

Ibn Katheer, al-Tafseer 4:133

Al-Itqaan 1:123

Chapter Eight: The Science of Abrogation

Introduction

The science of the abrogation of the Quran is undoubtedly one of the most significant sciences of the Quran. It is the only science of the Quran about which many books have been compiled. Ibn al-Nadeem (died in 380 or 385 A.H) in his book `al-Fihrest` (the Index) has named 18 books that were compiled up to his time.

Amongst many books that are compiled on this subject the book of `al-Nasikh and al-Mansoukh` written by Ibn Hazm died in 320 A.H. is the oldest book that is available. Among the contemporary scholars Dr. Mustapha Zaid has compiled a very useful book entitled `al-Naskh Fil-Quran` (Abrogation in the Quran).

The science of the abrogation of the Quran is one of the discussions in Usulul-Fiqh (the Principles of Jurisprudence). The jurists have paid special attention to this science for the abrogation – as we shall learn- applies only on the jurisprudential Ayaat of the Quran. Thus, understanding the Ayaat, the abrogated and the abrogating Ayaat are essential in jurisprudential deduction.

Significance

The significance of understanding the abrogation is emphasised in many narrations. Imam Ali (a.s) entered a mosque wherein a man was preaching and warning people about the hereafter. The Imam asked who the man was. He is just reminding people about God, replied one of the audiences. The Imam said: "He is not a preacher. He is a selfish man whose intention is to introduce himself." The man was brought to the Imam. He asked the man: "Can you distinguish the abrogating Ayaat from the abrogated one? "No", replied the man. The Imam said: "Then step out of our mosque and do not preach here."

Al-Shaikh al-Sadooq narrated in his `Elalu-Sharaye` that Imam Sadiq (a.s) asked Abu-Hanifah: Are you the jurist of the people of Iraq? Yes, he replied. The Imam asked: on which basis do you issue your verdict? On the basis of the Quran and the tradition of the Prophet (P), replied Abu-Hanifah. The Imam added: Can you distinguish the abrogating from the abrogated ones? Yes, replied Abu-Hanifah. The Imam said: You have claimed a vast knowledge.

Definition

Naskh literally means to abolish, to annul, to change or replace something with something else by authority. Thus, Naskh is an official or legal abrogation and cancellation of an order.

In the Shari`a law (Islamic canon law) when a law is cancelled and replaced with another law the cancelled law is called `Mansookh` (abrogated) and the new law is called `Nasekh` (abrogating) and the action is called `Naskh` (abrogation).

Naskh in jurisprudential law is similar to al-Bada` (changeable decree) in the creation.

We must however bear in mind that the expression of `abrogation` in Ahadeeth as well as the words of the early scholars would include `general and specific` ` absolute and limited` and even `if clause`. It is due to this expression that the number of the abrogated Ayaat was much more in the eyes of the early scholars than the contemporary ones. For instance, the Almighty Allah states: "And divorced women shall wait (as regard to their marriage) for three menstrual periods" (2:228). On the other hand, in an authentic Hadith it is narrated that should a man divorce his wife prior to consummation of their marriage she does not need to wait for three menstrual periods before her remarriage.

The early scholars would consider the above example an abrogation of the Ayah by Hadith whereas the Ayah in fact is not abrogated. The general rule of the Ayah is limited by the Hadith to situations that marriage is consummated.

The Wisdom of Abrogation

Seeking perfecting and improvement is instinctive in man. Once upon a time travelling by horse or camel would be considered the best means of travelling. With the invention of the automobile travelling by horse was abrogated. Similarly, invention of the airplane abrogated land travelling especially for long trips. Abrogation is therefore a continuous phenomenon in human technology.

The same phenomenon is observed in human social laws. Every day we hear a new legislation abrogating the pervious one. Abrogation is inevitable in human laws for the purpose of improving the law.

The wisdom behind abrogation in religious laws is similar to civil laws. The religious laws are also ordained to improve man`s physical and spiritual life and to elevate him to his eternal prosperity. As man`s improvement is naturally a gradual process the laws that are to be prescribed for him shall also be gradual. Thus, the Almighty has sent various prophets throughout history to gradually educate mankind at various stages of his life with required laws.

Educating of man about divine laws is similar to teaching mathematics to students. As the pupil grows mentally he will be taught more mathematical concepts. Thus, when a teacher teaches the second grade of mathematics it does not mean that he has changed his mind about the mathematic concepts taught in grade one. Abrogation in the Islamic laws is similar to different prescriptions of a skilful and kind physician who is treating his patients in a gradual fashion- to minimise the side effects- with different prescriptions.

The difference however, between abrogation in the civil law and that of the religious law is that man in the civil law discovers more advanced laws and hence changes his mind about the previous law whereas, in divine law the Almighty God is all knowing about all matters and the changes of the law are due to mans different requirements in different times. The Almighty Allah states "And when We change an Ayah in place of another – and Allah knows best what He sends down – they say : You are but a liar, nay but most of them know not. Say Gabriel has brought it down from your Lord with truth that it may make firm and strengthen those who believe and as a guidance and glad tidings to those who have submitted." (16:101, 102)

Possibility of Abrogation in the Quran

Is there any abrogation in the Quran? Is it possible that there are two Ayahs in the Quran where one is abrogating the other?

Undoubtedly, some of the Ayaat of the Quran confirm the possibility of abrogation if not its occurrence in the Quran the following are the main references in the Quran with regards to its abrogation:

"Whatever an Ayah do We abrogate or cause to be forgotten (or to be delayed) We bring a better one or similar to it. Know you not that Allah is able to do all things? "(2:106)

"And when We change an Ayah in place of another – and Allah knows best what He sends down – they say: You are but a liar, nay but most of them know not. Say Gabriel has brought it down from your Lord with truth that it may make firm and strengthen those who believe and as a guidance and glad tidings to those who have submitted." (16:101, 102)

"Allah blots out what He wills and confirms (what He wills). And with Him is the Source of the Book. (13:39)

The above Ayaat in general confirm the occurrence of abrogation in the Islamic laws. However, whether they mean the abrogation of the previous religious laws after the advent of Islam as it seems to be the meaning of the first Ayah or it is the abrogation of the Quran with another Ayah as it is the apparent meaning of the second Ayah, or it is abrogation in general as it seems in the third Ayah, all are issues that need further investigation. Another possibility is to suggest that the meaning of the "Ayah" at least in the first one could be literal which means a sign or a guide or it could mean miracle. The advantage of this possibility is that in regards to some of the Ayaat such as the one for changing the direction of the Qibla (2:150) we do not need to falsely believe that the abrogated law (with regards to praying towards Jerusalem) has been an Ayah in the Quran and its recitation and rule has been abrogated, for we don’t believe in the abrogation of recitation.

Conditions of Abrogation

In order for us to consider a law abrogated by another, any of the following five conditions must be met:

There must be a real contradiction between the two rules, for instance if an Ayah of the Quran says to do something and another one is asking not to do it then either of them is abrogated and another one is abrogating. The best example of this type of abrogation is Ayah 12 and 13 of Surah 58. It is due to the lack of this condition that the recommended law of giving charity is not abrogated by the law of compulsory Zakat. For, Muslims are ordered to give both the recommended charity well as paying Zakat. Thus, revelation of the Ayah of the obligation of Zakat (9:60) does not abrogate the many Ayaat that are encouraging Muslims to pay charity for the cause of God for, there is no real contradiction between them.

The disagreement between the two laws must be in all aspects not partially or in some aspects, therefore Ayah 31 of Surah 24 in which Muslim women are ordered to abide by the Islamic dress code is not abrogated with Ayah 60 of the same Surah in which the law of Islamic dress code is lenient about aged women. For Ayah 31 is general about all women whether young or old and Ayah 60 is specifically about aged women. In other words, Ayah 60 should be considered an interpretation of Ayah 31 to indicate that the latter does not include the aged women. Although, early scholars would refer to such phenomenon as abrogation it is no longer considered an abrogation.

The first law must not be temporary otherwise when the date expires the law naturally ends not that it is abrogated. Therefore, Ayah 15 of Surah 4 is not abrogated by the law of stoning for the law of the Ayah was temporary from the beginning as Allah says in that Ayah "Or Allah ordains for them some other way".

The subject of the two laws must be the same for instance, drinking intoxicants is forbidden but in the advent of an emergency- such as for medication- if the medication is limited to that one or if the person is threatened – in the advent of an emergency it is permissible. Therefore, the last part of Ayah 173 of Surah 2 is not abrogating the first part of it as claimed by the abrogation lovers.

The abrogation only applies in the jurisprudential laws not in the advents of the external world, thus Ayah 13 of Surah 56 is not abrogating its Ayah 39 for they are talking about two different groups of people of paradise.

With consideration of the above five conditions we acknowledge that abrogation does not have many examples in the Quran. The number of the abrogated Ayaat in the view of the scholars depends on the number of the conditions that they agree upon for abrogation.

Types of Abrogation

The Sunni scholars have presumed three different types of abrogation in the Quran. Although we totally disagree with the first two types for educational purposes we shall discuss all of them.

Abrogation of rule and recitation: abrogation of rule and recitation means that an Ayah of the Quran is allegedly deleted along with its rule. Sunni scholars cite the following narration for this type of abrogation.Aisha said "Among what was revealed was the law of ten times confirmed breastfeeding which was abrogated by five times confirmed breastfeeding. When the Messenger of God passed away the abrogating Ayah (five times breastfeeding) was still recited in the Quran".

According to the Sunnis there has been an Ayah in the Quran indicating the law of being mahram to someone by ten times confirmed breastfeeding which the Ayah and its rule are all abrogated. This is despite the fact that there is no Ayah in the Quran indicating the number of breastfeeding whether five times or ten times, thus the Sunni scholars claim that the ten times breastfeeding is abrogated by the tradition.

The problem of this type of abrogation is that it leads to the false claim of distortion of the Quran on the one hand as well as the false claim of abrogation after the demise of the Prophet (P). For, surely no law can be abrogated after the demise of the Prophet (P).

Abrogation of recitation but not the law: by this type of abrogation the Sunni scholars mean that an Ayah of the Quran is allegedly deleted but its rule is in order. The famous example of this type of abrogation for them is Ayah Rajm as discussed in meeting five. We believe the abrogation of recitation is void for it is nothing other than the false claim of distortion of the Quran.

Abrogation of the rule without the recitation: the meaning of this type of abrogation is that the rule of an Ayah of the Quran is abrogated although the Ayah itself exists in the Quran most of the examples of abrogation are in fact this type of it. In general, Muslim scholars are unanimous that this type of abrogation has occurred in the Quran although they disagree about the number of abrogated Ayaat and its examples.

Abrogation of the rule without recitation can occur in one of the three following ways:

3/1: Abrogation of the Quran by the Quran that means an Ayah of the Quran is abrogating another Ayah such as Ayah 13 of Surah 58, that it`s abrogating its previous Ayah

3/2: Abrogation of the Quran by a narration that is repeatedly narrated. For the example of this type of narration it is claimed that the rule of Stoning which is repeatedly narrated from the Prophet (P) has abrogated Ayah 2 of Surah 24. However, we believe that Ayah 2 of Surah 24 is generally talking about the law of Adultery, that the adulterer and the adulteress ought to be whipped one hundred times if the crime is proven in the Islamic court. The Ayah is silent about whether the rule applies to a married person or a single person whereas the rule of Stoning applies only to the married adulterers whether male or female. Thus, they lack the second condition of the conditions of abrogation.

Similarly, it is claimed that the third Ayah of Surah 24 is abrogated with permissibility- though not recommended- of temporary marriage with an adulteress. However, this is firstly another example of specifying a general rule and secondly we disagree with the specification. Further discussion has to be sought in jurisprudence.

In general, abrogation of the Quran by a Prophetic narration that is repeatedly narrated is Islamically possible for the Messenger of Allah does not speak by his desire. However, it is very unlikely that such abrogation has occurred in the Quran.

3/3: Abrogation of the Quran by a Single narration: this type of abrogation is not permissible as the validity of a Single narration is not the same as the Quran.

Number of the Abrogated Ayaat

The scholars have different opinions on the number of abrogated Ayaat. The early scholars were counting the abrogated Ayaat to be up to five hundred. The reason for this big figure was their inclusive interpretation of the term abrogation as mentioned earlier.

The contemporary scholars also disagree about the number of the abrogated Ayaat. Souti asserts that the abrogated Ayaat in the Quran are not exceeding twenty one. He is still unsure about one of them. Ayatollah Ma`rafat considers the Ayaat to be only eight, the late Allamah Tabatabaei counts them to be only six and finally the late Ayatollah Khoei asserted that there is only one abrogated Ayah in the Quran i.e.

Ayah 12 Surah 58. The author of this text can only be agreed with the opinion of Ayatollah Khoei.

Why Abrogated Ayaat are still in the Quran

As mentioned earlier, the wisdom of abrogation is legislation in accordance to different requirements. Thus, although a rule is abrogated for its circumstances have changed it shall still be kept in the scripture should its circumstances be repeated. In such a situation it is the duty of a qualified jurist to understand the circumstances and issue his verdicts in accordance to required Ayaat whether abrogated or abrogating. For instance, it is claimed that the Ayaat of forgiving the infidels (Ayah 14 of Surah 45 and 109 of Surah 2) are abrogated by the Ayaat that are commanding to fight the infidels such as Ayah 29 of Surah 9. Nonetheless should Muslims of any age be in a similar socio-political situation of the early Muslims in Mecca and they live in a non-Islamic country as a minority their duty is to follow the rules of forgiving the infidels. This interpretation applies if we agree that the Ayaat of forgiving the infidels are abrogated. We however, suggest that the Ayaat are not abrogated for it is not permissible to fight all infields.

The Only Abrogated Ayah in the Quran

As mentioned earlier it seems –as stated by the late Ayatollah Khoei- the only Ayah that is really abrogated is Ayah 12 of Surah 58 which is abrogated by its following Ayah.

Ayah 12 of Surah 58 states:

"O you who believe! When you consult the Messenger in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not (the means of it), then verily, Allah is Oft-Forgiving, Most Merciful."

Numerous Sunni and Shi`a narrators narrated the context of the revelation of the Ayah as following:

Some of the rich Muslims- seemingly for the purpose of boasting to others- used to sit with the Prophet (P) for private consultation. As they did not have a serious matter to discuss, it was nothing more than a waste of time for the Messenger of Allah.

"Are you afraid of spending in charity before your private consultation (with him)? If then you do it not, and Allah has forgiven you, then (at least) perform Salat and give Zakat and obey Allah. And Allah is All-Aware of what you do."

Notes

Al-Zarqani, Manahelul-`Irfan 2:174

Kashani, Tafseer al-Saafi 1:22

For the meaning of al-Bada` see: Islamic Theology Course, last part of meeting 5.

For the meanings of these expressions see Principle of Jurisprudence, meeting 3.

Al-`Ameli, Wasaelu-Shi`a