Abū ‛Ubaid al-Qāsim b. Sallām's K. al-nāsikh wa-l-mansūkh by John Burton

By John Burton

The time period nasikh wa mansukh, often translated as 'abrogation', pertains to theories bobbing up from the early exegesis of the Qur'an, in an try and unravel obvious contradictions within the Qur'anic textual content among diversified statements, specially these referring to laws. In such circumstances, verses later in date are held to change or perhaps droop previous verses. an identical precept used to be utilized to contradictions among Traditions forming the foundation of the Sunnah. within the life of the writer of this quantity the query of which should still 'abrogate' the opposite, within the occasion of clash among Qur'an and culture, had already arisen. Abu 'Ubaid's publication represents the oldest but recovered systematic program of 'abrogation' theories to either Qur'an and Sunnah while there's gave the impression to be a clash among them. most sensible recognized for his paintings on taxation, the Kitab al-Amwal, Abu 'Ubaid (ca. 154/770-224/838) was once born at Herat yet resided at numerous centres within the Abbasid Empire; he was once a pupil of observe within the quarter of theological, felony and philosophical experiences. His e-book, which antedates the crystallization of the colleges of Fiqh and offers a view of the relation among the Qur'an and Sunnah diverging from that of Shafi'i, is of relevance to reviews of the Qur'an and the formula of Islamic jurisprudence. John Burton was once previously a lecturer on the college of St Andrews.

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Additional info for Abū ‛Ubaid al-Qāsim b. Sallām's K. al-nāsikh wa-l-mansūkh (MS. Istanbul, Topkapı, Ahmet III A 143) Edited with a Commentary

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Internal development within the theory insofar as it has enabled the historian of naskh to appreciate the factors which fostered the differentiation of the naskh concept leading to the emergence of the youngest of the three modes listed in the naskh works. That had been added to the theory in direct consequence of the contribution made to naskh thinking by ShaficI, who died only twenty years before Abl1 cUbaid himself, and who, although a younger contemporary of our author (whose work, indeed, appears to be still unknown to our author), had already debated many of the topics treated of by Abii cUbaid, enabling a convenient comparison to be made between their two very different approaches, especially at the theoretical level.

The work's special significance lies in its being the oldest known systematic analysis and illustration of the application of the theories of naskh to both the Qur'an and the Sunna sources. The discovery of the Topkapl MS. carries the theoretical literature 34 Introductory essay on al-niisikh wa-l-mansukh at one stroke, back one whole century. ammad b. J:Iazm [d. ca. 56 Slightly earlier is the K. al-niisikh wa-l-mansukh of the Zaidi author, cAbdullah b. al-J:Iusain [d. 300/912] MS. Berl. 10226, Istanbul, Bagdatli Vehbi 189.

28 This thesis is easily established on the basis of massive citation of Qur'an verses. ammad with disobedience to Himself. ammad's name with His own. ammad had been granted in matters pertaining to religion a status conferred on no other human being, however eminent. The Muslim's loyalty to God's Prophet must, therefore, be quite unconditional. ammad as Prophet, ShafiCj states, was two-fold: to mediate to Man in the Qur'an God's revealed commands; and to explain to Man on God's behalf (or, perhaps, under divine inspiration: can alliih) the precise meaning of God's message and the precise manner in which He intended His commands to be carried out.

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