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| پشتودرس ته ښه راغلاست Our Objectives: - To Convey the message of Islam To Educate Muslims about Islam. We often think “what is purpose of our life?”In Islam, the line of life is clear, simple, and logical: the first life,death then the Day of Judgment, and then the second life. With this clear line of life, the Muslim has a clear purpose in life. The Muslims know they are created by Allah. The Muslim knows they are going to spend some years in this first life,during which they have to obey Allah, because Allah will question them and hold them responsible for their deeds, whether done publicly or privately,because Allah knows all deeds of all people. The Muslim know that their deeds in the first life will determine the type their second life. The Muslims know that this first life is very short one, one hundred years, more or less, whereas the second life is an eternal one.In other words, the Muslim's permanent purpose is to obey Allah, to summit to Allah to summit to Allah,to carry out His orders, and to keep in continues touch with Him through prayer (five times a day), through fasting (one month a year), through charity (as often as possible), and through pilgrimage (once in one's life).Purpose of life can be obtained if we adorn our life with teachings of Islam The Prophet (saw) has mentioned the great virtues is of seeking knowledge and spreading knowledge: (1)Allah makes the way to Jannah easy for him who treads the path in search of knowledge.'' (Muslim (2)The superiority of the learned over the devout worshipper is like my superiority over the most inferior amongst you (in good deeds).'' (Tirmidhi) (3)Allah, His angels, the dwellers of the heaven and the earth, and even the ant in its hole and the fish (in water) supplicate in favour of those who teach people knowledge.''(Tirmidhi) (4)He who goes forth in search of knowledge is considered as struggling in the Cause of Allah (jihad) until he returns.'' (Tirmidhi) (5)When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ongoing charity); beneficial knowledge,and a righteous son who prays for him.'' (Muslim) (6)He who calls others to follow the Right Guidance will have a reward equal to the reward of those who follow him, without their reward being diminished in any respect on that account.'' (Muslim) (7)When Allah wishes good for someone, He bestows upon him the understanding of Deen.'' (Bukhari and Muslim). |
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Abrogation in the Qur’an
An original Deoband.org article
By Shah Waliullah al-Muhaddith al-Dahlawi
Translated by Shaykh Muhammadullah Khalili Qasmi
Edited by Shaykh Bilal Ali Ansari and Saad Khan
One of the difficulties in the science of Qur’anic commentary is to know which are the abrogating verses (nasikh) and which are the abrogated ones (mansukh). This subject has been discussed at length with
considerable disagreement [among Muslim scholars]. One of the main reasons behind the difficulty of this subject is the difference of opinion between the early and later scholars about the technical meaning of
the word naskh (abrogation).
Abrogation According to Early Scholars
What is known from some investigation into the speech of the Companions and the Followers is that they used the word abrogation in the common linguistic sense, namely, the removal of one thing by another,
and not in the sense taken by legal theorists [i.e., that one verse has abrogated another verse and it is not acceptable to act upon that verse anymore]. The meaning of abrogation, according to them, is the “removal
of some of the qualities of one verse by some other verse,” whether the removal be because:
1. The time for acting upon the abrogated verse has come to an end;
2. The speech has been diverted from the most likely meaning to a less one;
3. The condition is only accidental [not exceptive];
4. The general import is particularized;
5. The explanation of what differentiates the textual (mansus) and the one which is plainly analogical;
6. One of the pre-Islamic pagan customs has since become extinct;
7. The abrogation of any previous sacred law (Shara’i).
Thus, the subject of abrogation became very vast and its scope widened. There is considerable difference of opinion about it. This is why some commentators have elevated the number of abrogated verses to as
high as five hundred. But if you think a bit more deeply, you will find that verses of this sort are near countless.
Abrogation According to Later Scholars
As regards the verses considered abrogated according to the technical meaning taken by the later scholars, their number is small, particularly in light of the assessment we have made. Shaykh Jalal al-Din Suyuti,
after considering the views of some of the learned scholars about them, has given a full account of them in his Itqan. He has noted down the verses which are taken as abrogated by the later scholars in agreement
with the view of Qadi Abu Bakr ibn al-’Arabi, and settled their number at approximately twenty. But I have a different opinion about some of these twenty as well.
Al-Fawz al-Kabir fi Usul al-Tafsir, translated into Arabic by Salman al-Husayni al-Nadwi, p.81-84
Tags: 20 abrogated verses, 5 abrogated verses, abrogation, fauz kabir, fawz al-kabir, husain ali punjabi, meaning of abrogation, nasikh, nasikh mansukh, naskh, no abrogation in the quran, Palanpuri, salman
nadwi, shah waliullah, Suyuti, ubaydulla sindhi
This entry was posted by Saad Khan on Thursday, November 4th, 2010 at 8:19 pm and is filed under Sciences of the Qur'an.
An original Deoband.org article
By Shah Waliullah al-Muhaddith al-Dahlawi
Translated by Shaykh Muhammadullah Khalili Qasmi
Edited by Shaykh Bilal Ali Ansari and Saad Khan
One of the difficulties in the science of Qur’anic commentary is to know which are the abrogating verses (nasikh) and which are the abrogated ones (mansukh). This subject has been discussed at length with
considerable disagreement [among Muslim scholars]. One of the main reasons behind the difficulty of this subject is the difference of opinion between the early and later scholars about the technical meaning of
the word naskh (abrogation).
Abrogation According to Early Scholars
What is known from some investigation into the speech of the Companions and the Followers is that they used the word abrogation in the common linguistic sense, namely, the removal of one thing by another,
and not in the sense taken by legal theorists [i.e., that one verse has abrogated another verse and it is not acceptable to act upon that verse anymore]. The meaning of abrogation, according to them, is the “removal
of some of the qualities of one verse by some other verse,” whether the removal be because:
1. The time for acting upon the abrogated verse has come to an end;
2. The speech has been diverted from the most likely meaning to a less one;
3. The condition is only accidental [not exceptive];
4. The general import is particularized;
5. The explanation of what differentiates the textual (mansus) and the one which is plainly analogical;
6. One of the pre-Islamic pagan customs has since become extinct;
7. The abrogation of any previous sacred law (Shara’i).
Thus, the subject of abrogation became very vast and its scope widened. There is considerable difference of opinion about it. This is why some commentators have elevated the number of abrogated verses to as
high as five hundred. But if you think a bit more deeply, you will find that verses of this sort are near countless.
Abrogation According to Later Scholars
As regards the verses considered abrogated according to the technical meaning taken by the later scholars, their number is small, particularly in light of the assessment we have made. Shaykh Jalal al-Din Suyuti,
after considering the views of some of the learned scholars about them, has given a full account of them in his Itqan. He has noted down the verses which are taken as abrogated by the later scholars in agreement
with the view of Qadi Abu Bakr ibn al-’Arabi, and settled their number at approximately twenty. But I have a different opinion about some of these twenty as well.
Al-Fawz al-Kabir fi Usul al-Tafsir, translated into Arabic by Salman al-Husayni al-Nadwi, p.81-84
Tags: 20 abrogated verses, 5 abrogated verses, abrogation, fauz kabir, fawz al-kabir, husain ali punjabi, meaning of abrogation, nasikh, nasikh mansukh, naskh, no abrogation in the quran, Palanpuri, salman
nadwi, shah waliullah, Suyuti, ubaydulla sindhi
This entry was posted by Saad Khan on Thursday, November 4th, 2010 at 8:19 pm and is filed under Sciences of the Qur'an.
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