10 January 2019
Written by: Dr. Mozammel Haque
People
generally wanted to know about the abrogation in the Qur’an. Actually the same
argument was happened with the Jewish theologians long time ago before Islam.
Majority scholars except a few accepted abrogation happened in the Qur’an. But
there is no abrogation in some parts, such as about i) the stories or
historical facts as told by Allah Subhanahu wa Taala, ii) about Tawheed,
the Oneness of Allah Subhanahu wa Taala, iii) Manners and iv) Allah’s
names and abilities, shifat and asma.
So
only in one part, abrogation is made; Abrogation only in rituals and
instructions. Allah Subhanahu wa Taala Himself said in the Holy Qur’an
in verse 106 of chapter Al-Baqara: Allah Subhanahu wa Taala said when I
changed the verse in the Qur’an I replaced it with something similar or even
better. In the Qur’an Ayah in Arabic is used. Ayah has different meanings: it
means, i) verse; ii) signs of nature and miracles.
Thus
we see Allah Subhanahu wa Taala when changes verse HE replaces it for
something better or easier; we can see this in the case of i) Fasting; ii)
change of Qibla; iii) visit to cemeteries and graveyards and iv) Nikah or Muta
marriage.
Thus,
abrogation happened – gradual instructions from one stage to another stage,
such as in case of wine and Alcohol.
What
the scholars say about the abrogation in the Qur’an. Majority accepts
abrogation happened in the Qur’an. Even the Shia believes in it. But very few
in the old days said there is no abrogation in the Qur’an.
Now
the next question is: How many verses have been changed or abrogated. Scholars
have different opinions. In the whole Qur’an, there are 6,300 verses. Out of
6,300 verses of the Qur’an, there are
only few verses abrogated. It is between five and 15; the maximum 20 out of
6,300 verses of the Qur’an.
Abrogation in the Qur'an
At the Islamic Cultural Centre
This
important topic – Abrogation in the Qur’an was lectured by Dr. Ahmad
Al-Dubayan, Director General of the London Central Mosque Trust and Islamic
Cultural Centre, London, on Saturday, the 5th of January, 2019. The
above is a summary of the whole lecture.
Dr.
Ahmad al-Dubayan:
Abrogation
in the Qur’an
The
following is the Lecture of Dr. Ahmad al-Dubayan on abrogation in the Qur’an.
Dr.
al-Dubayan started by saying, “The subject or the theme requested to talk about
is the Abrogation in the Qur’an. Is there any abrogation in the Qur’an? What we
mean by the abrogation? I think abrogation has another meaning. What does
abrogation mean here? When the scholars talk about the abrogation in the Qur’an
or something it abrogates in the Qur’an, the first idea we know, of course, by
all that is the Qur’an. Is there anything in the Qur’an abrogated or omitted or
dropped outright? Now all that’s one thing but when the scholars talk about
abrogation they don’t mean this.”
“The
scholars mean in general, i.e. there is a verse revealed talking about
something; after sometime another verse was revealed to cancel or abrogate the
first meaning or the previous verse; that means to change the instructions in
the first one. This is the abrogation of the Qur’an. Is this happened in the
Qur’an? Or this did not happen in the Qur’an? Actually the same argument happened
with the Jewish theologians long time ago before Islam; whether there is some
abrogated in the Torah or is it all valid hundred percent as it is revealed. It
is the same question now,” mentioned Dr. al-Dubayan.
There
are some scholars who said that it is difficult to happen. Dr. al-Dubayan
mentioned, “Those who say it is difficult to happen that Allah Subhanahu wa
Taala say something HE will never change it; then if HE change something
then why HE changes it; is it something new for HIM that’s why he changes it His
orders or His instructions or Allah the Almighty all knowing everything then
when He says something He means something then He, may be, change it to be
better or to be easier later on. This is the argument actually in the Islamic
theology and it actually happened with the Jewish theology before.”
Majority of scholars say yes,
abrogation happened
Dr.
al-Dubayan said, “The majority of scholars in Islam, majority, except a few,
actually said: yes, it happened. Because they said when Allah Subhanahu wa
Taala revealed or instructed us to do something; HE wants us to do it, may
be, for a certain time. Then after that because of the change of the
circumstances in the society, Allah then made another judgement or another
instruction for something new or He will make it easier by writing what he said
before. There is another verse coming to tell us about the judgement or new
instruction.”
“HE
is the one who instructed the first; HE is the one who instructed the second;
so there is no contradiction at all because it is from the same source; that is
Allah Subhanahu wa Taala for whom we do our prayer and other worship. So
there is no contradiction as long as it comes from the same source. You cannot
explain this because Allah forgets or Allah knew something new. No; HE knows
everything but it comes like stages; for this stage HE gives us instructions
for that time and after some time then HE gives us some new instruction another
stage,” explained Dr. al-Dubayan.
No abrogation in some parts of the Qur’an
But
there are some parts where there is no abrogation. In order to understand this
properly, Dr. al-Dubayan divide the Qur’an according to the themes. He said, “First
of all, there is no abrogation in that part of the Qur’an when Qur’an talks
about the historical stories; because these are facts; and when the Qur’an
talks about Jesus or Moses, for example, or talk about Adam or other stories or
Joseph; there is no abrogation in this because Allah told us some facts
happened already; so there will be no change already happened or took place.”
“That’s
one. It is not possible; Allah Subhanahu wa Taala told us that Joseph
said that and after that, may be, some verses said: No, Joseph did not say that
he said this; because this is a story; it is a historical fact. All the stories
in the Qur’an and all the historical facts which Allah mentioned about other
people; there is no abrogation or no changing or no cancellation at all. That’s
one,” explained Dr. al-Dubayan.
Secondly,
Dr. al-Dubayan mentioned another part. He said, “The Divine Doctrine, the Tawheed,
Monotheism. This is to belief Allah Subhanahu wa Taala is One and HE is
the One who deserves to be worshipped and to give all kinds of worship, rituals
for Allah. There is no abrogation in this because this is the core of the whole
faith. If you change it, then the Faith does not exist any more. This is the
second part.”
Explaining
the other parts of the Qur’an where there is no abrogation, Dr. al-Dubayan
mentioned, “The third part is about manners. When Allah told us that not to
cheat, not to spy on other people; not to kill other people; not to harm your
brothers and people around you; it is not possible that in another place
somewhere in the Qur’an HE said: no, you can cheat, you can lie. Manners stay
as they are. No abrogation at all. I am trying to make simple for you as much
as I can.”
“When
Allah Subhanahu wa Taala tells HIS names HIS abilities describing Himself;
no abrogation about this; no cancellation; because they are facts as they are.
When Allah says: HE is Almighty; All-Hearing; All-Seeing - these are objectives;
these are qualities; descriptions of Allah Subhanahu wa Taala; Shifat, the Shifat and Asma,
names. No abrogation in this. They are valid eternally, always,” said the ICC
Chief.
Dr.
al-Dubayan then mentioned there is only one part of the Qur’an where there is
abrogation. He said, “It is only one thing abrogation could happen according to
the majority. The vast majority of the scholars, especially in the old
generation; it is only about the rituals and instructions. This part could be
abrogated if Allah Subhanahu wa Taala wanted this or wanted this to
change, okay.”
Allah
Himself said about Abrogation
In
the Al-Qur’an
Allah
the Almighty Himself said in the Qur’an whenever He changed He replaced it with
another one. Dr. Al-Dubayan mentioned, “Allah Subhanahu wa Taala said in
the verse106; chapter Baqara in the Qur’an about abrogation. It said: whenever
we changed Ayah, then we replaced it with another or even with a better one.
Now the problem with this verse, Allah mentioned the word Ayah. The problem
with the word Ayah in the Qur’an has different meaning. One of the meanings is verse;
we hold this meaning that means Allah Subhanahu wa Taala said when I
changed the verse in the Qur’an; I replaced it with something similar or even
better. But the word Ayah could mean sign any sign. When Allah Subhanahu wa
Taala talks of His presence; sign of His Creation He called them Ayah; this
is Ayah.”
“In the nature, there are all the signs of Allah Subhanahu
wa Taala. When He said We come to bring this new verse When Allah change
one of this sign then He will replace it. Has Allah changed natural sign? No.
This is the second meaning,” he said.
Different
meanings of Ayah in Arabic
Dr.
al-Dubayan said about the third meaning of Ayah in Arabic. He said, “The third
meaning; it could mean miracle. So the word Ayah in the Qur’an in Arabic has
come for three meanings; all in the Qur’an, by the way. Ayah means verse in the
Qur’an; Ayah means signs of nature, let us say the creation of Allah Subhanahu
wa Taala and Ayah is a miracle. So the miracles of Moses, Jesus or Muhammad
they are all Ayats, or Ayah. The Qur’an says this as an Ayah. The stick of
Moses is an Ayah; it is the miracle; so this is the meaning.”
Dr.
Al-Dubayan also explained Ayah and said, “This verse of the Qur’an if we come
to this meaning it means when We changed one of the miracles I sent to you; I
give you something similar or even better. So it does not talk about abrogation
at all. It does talk about the miracles of Allah Subhanahu wa Taala when
one finished then another one comes. This is with those who do not like or
accept the change in the Qur’an, they say there is no abrogation in the Qur’an.
They say Ayah means here miracle; it does not mean verse. Those who accept this
abrogation, they say Ayah here means verse; that means Allah Subhanahu wa
Taala when He needs change something; He is the one who told us and He is
the one who changed. Why He changed
because now it is easier for us because there is a new development in the
society. That’s why, Allah Subhanahu wa Taala told us something new. It
was not like before.”
Allah
Abrogates for something
Better
or easier: First Fasting
Now in
order to elaborate and to make it more clear, Dr. Al-Dubayan wanted to give
some examples. He said, “Actually when we come to the Qur’an itself and we read
it all and we come to places where it teaches us; we will find; there is lot of
things actually have changed. One of them is the fasting. You go to the Qur’an,
a verse of the Qur’an is saying: Those who can fast (a), instead of fasting,
they can pay or give a meal for a poor person instead of fasting; fine. Then if
we continued reading the Qur’an; we will find another verse which tells: He who
is there or attend there in the month of Ramadan, then he must fast. What does this mean? That means the first one
which actually teaching or instructing for certain time; after Muslim becomes, lets
say used to, accustomed to fasting, Allah Subhanahu wa Taala makes it
then like pillar of Islam, the obligatory. It is not cancellation. It is a
gradual teaching from one stage to another stage. One stage it was difficult for them, then
after sometime, after few years, they used to it. Now it is like obligatory
fasting. That’s one.”
Change of Qibla
Dr.
Al-Dubayan then gave another example. He said, “The Qibla itself. In the
beginning of Islam, about thirteen or fourteen years, Muslims used to take the
direction of Jerusalem or Al-Quds as a Qibla. After the Prophet ( Peace be upon
him) went to Madinah, short time, may be one year or two, then the Qibla changed to Makkah. Then those
who used to north they changed their face to south; because Madinah is in the
middle. Jerusalem is in the north and
Makkah is in the south. So the Qibla was in the north and it becomes south. What
happened here; then the same question? Is it Allah changed this? Why? That
means this abrogation is something there, you cannot deny this 100 percent; there
is no change at all. Otherwise you have to explain why the direction of Qibla
was changed. That’s another example.”
Visit to Cemeteries and Graveyards
Dr.
al-Dubayan gave another example of the abrogation. He said, “Prophet (peace be
upon him) himself in one of his Hadith said: I told you before; not to visit cemetery
or graveyard. Now I instructed you to visit graves and cemeteries because they will
remind you of the Day of Judgement and the Akhirah. That means there were
some instructions not to go to cemeteries; now he is telling us to go. So there
is a change abrogation about this. So it is there.”
“Why?
The explanation of this is: this is gradual, may be, in the beginning of Islam
Allah Subhanahu wa Taala told the Prophet to tell the people not to go
to cemeteries and graveyards. Allah Subhanahu
wa Taala does not want people to mix their worship with something which is
similar with shirk. That was in the beginning of it. People were still fresh
new in their minds. So Allah Subhanahu wa Taala prevented them from
going to the cemeteries and graveyards. Then after that, Allah Subhanahu wa
Taala allows them to go to the cemeteries.”
In
this connection, Dr. al-Dubayan mentioned within bracket: “(When we say going
to cemeteries or visiting graveyards we don’t mean going to shrines, touching
walls, touching doors. No; you go to
cemeteries, there to say salam to those dead and to ask Allah Subhanahu wa
Taala to forgive them and to forgive you, your parents, your relatives,
your loved ones, your friends even to those people you don’t’ know in the
graveyards. This is a Sunnah. Prophet Sallallahu wa Sallam he himself
did it and he asked us to do it.)”.
In
this connection Dr. Al-Dubayan also mentioned about his childhood memories. He
said, “I remember when I was young, people in the small city, I actually lived,
Friday early in the morning many people, especially old people, go early to the
graveyards to the cemeteries to say their relatives salams to them and make dua
for them and then they go from there directly to the mosque to pray Friday
prayer. They remember also during the Eid ul Fitr and Eid ul Adha. After they
finished their Eid prayer; they go to the cemeteries. It is not a duty that day
particularly, but this is a practice people used to do it; but it’s not a duty
on that day. You can go to cemetery any time.”
“This
is Sunnah; but if someone goes to the shrines and graves and ask for help; now
this is a problem - either to ask for help from somebody who is already dead;
or to get blessings for the grave or from the shrine or to touch the walls or the
curtains; where there are curtains or something or pay money to the grave; this
is not allowed in Islam. Distinguish between the two. There is one thing; only
visiting to the cemeteries or graveyards which is Sunnah; the Prophet did it. But
to have this building; to get blessings from the grave - this is not allowed in
Islam at all. Because when you think something is blessing or giving blessing
you have to have evidence. This is really blessing,” said the ICC chief.
In
this connection, Dr. al-Dubayan gave an advice to those who go to shrines for
seeking help, “For your problem the only one who can help you is Allah Subhanahu
wa Taala . I talked this is about Tawheed. This is very important. And
those who believe that this man who is in grave actually can do something for
you, who can help you; they come to shirk; very close to shirk. May be, they
commit shirk itself. Allah knows better. But we have to be very careful.”
Nikah or Muta marriage
Then
Dr. al-Dubayan gave another example of abrogation, Nikah or Muta marriage. He
said, “One of the examples we have here is the Nikah, Muta. Shia believes in Muta; they believe it is
allowed. What is Muta? Muta is: a man comes to a woman and says to her that we
are going to marry for certain time, one day one week, two months or one year,
two hours whatever; this is a Muta. If you come to close a marriage contract
with somebody man or a woman and then you will say this is for temporary time;
this is muta in Islam. It is not allowed. Marriage usually with the intention this
is actually forever; may be, it does not work after; but when I come for
marriage, I come with the intention that I really choose this woman to be my
wife and live with her for the rest of my life. And she has the same intention.
Okay, may be, it does not work between them; we find we are different. Not with
the intention I am going to enjoy this woman for two days or this week and
after that then everybody goes home. No. this is not allowed in Islam.”
About
this short time marriage, Dr. al-Dubayan gave an example from Hadith which was
later prohibited. He said, “That was allowed in Islam for very short time in
the beginning; that was during actually one of the battles happened in Madinah
the companions of the Prophet Sallallu wa Sallam at that time when most
of them were bachelors. They arrived, it was allowed for them for very short
time. Then after this, Prophet Sallallu wa Sallam said; it is not
allowed in Islam. Anybody who married a woman, it’s a really permanent
marriage; you cannot go away from there. This is scholars of the Sunnah all of
them. Only Shia continues this. They say, it is allowed. But Sunnah says it is
not.”
In
support of this, Dr. al-Dubayan cited a Hadith from Ali ibn Abi Talib. He said,
“We have Hadith from Ali himself. We all know when the Prophet Sallallu wa
Sallam died Ibn Abbas was only 13 years old. He was not adult, like Ali ibn
Talib; Abu Bakr or Omar or Uthman. Ibn Abbas thought for short time Muta is still
allowed. Ibn Abbas himself; can you imagine this. Then Ali ibn Abi Talib RA
corrected him. He said you are a lost person; you lost yourself; he said this
to him. The Prophet Sallallu wa Sallam has prohibited the muta and from
that moment Ibn Abbas gave up. This is one of the cases the judgement or the
instruction has been changed.”
Abrogation happened – Gradually
Dr.
al-Dubayan said it is clear that abrogation was happened and it happened
gradually from one stage to another stage. He gave an example of abrogation in
case of wine and alcohol. He said, “Sometimes it is a gradual instructions
coming from one stage into another; like the wine, alcohol drinks. When Allah Subhanahu
wa Taala told us about the wine or alcohol; He said in one verse to
Muhammad: they ask you about drinking alcohol or say wine and gambling games;
there are lot of sins in this and there are also lots of benefits for the
people. So He did not say it is forbidden; but there are some good things in it
and bad things in it.”
Abrogation gradual – one stage to another
In case of wine and alcohol
“Muslims
in the beginning of Islam used to drink before, including of course alcohol and
wine for sometime. After this, there was another verse after sometime, if you
are drunk you don’t go to pray; so to do so who want to go to pray in the
mosque they must not be drunk. That means there will be very short time for
anybody to drink; may be, after Isha till the Fajr time. If someone drinks
before Zuhr then you cannot attend Zuhr and if you drink after Zuhr you cannot
attend Asr; if you drink after Asr you cannot attend till Maghreb. So Allah Subhanahu
wa Taala minimizes the time for people, okay to make it difficult; may be a
chance to drink may be after Fajr till Zuhr. You have little bit of few hours
time or may be after Isha till Fajr time. So it was actually minimised to a
certain time,” explained Dr. al-Dubayan how it was minimised in another stage.
Dr
al-Dubayan also explained this stage was for sometime and said, “Companions of
the Prophet Sallallu wa Sallam used to drink. They feel that prayer is very
close; they don’t drink; they stopped because of this verse. You see the
gradual instructions. After sometime Allah Subhanahu wa Taala says this
wine, gambling, going to idols; it is dirty, filthy, works of the devils; so
avoid it; avoid it means give up. That’s it. Go away from it. That’s a last one
when in this verse Muslims understood. Then drinking alcohol wine is not
allowed. In the beginning, Allah Subhanahu wa Taala told them okay;
there are some good things in drinking wine and there are some bad things in it
and after sometime HE said if you drink alcohol wine don’t go to pray; that
means you have to delay your prayer; or you have to give up your drinking in
order to attend the prayer. Make it a very difficult. And then after that HE
told them you have to avoid it; avoid this.”
“In these
three cases, we are going gradually from having something which has two sides;
good side and bad side; then minimising time; then stop it. When this verse
actually came or revealed to Prophet Sallallu wa Sallam; then the companions
immediately poured wine on the floor, immediately. They have to follow the
instructions directly. They don’t hesitate; they don’t say, for example, what
about if we leave it for tomorrow; or day after tomorrow we are going to start.
Without any hesitation, they immediately poured all the containers or bottles
where they used to keep this wine,” Dr. al-Dubayan mentioned the response of
the companions when the final verse stopping the drinking wines and alcohols
revealed to Prophet Sallallu wa Sallam.
What the scholars say about this
Abrogation
after this example
Dr.
al-Dubayan has four of these examples but he mentioned some of them. After
citing examples of gradual instructions from one stage into another stage in
case of wines and alcohols, he said, “Majority of scholars actually accept abrogation
in the Qur’an They said; Allah Subhanahu wa Taala is the one who gave
the first verse; Allah Subhanahu wa Taala gave the second verse also. It
is up to HIM who instructed us to do this and HE instructed us to do this. Why
He changed it because of sometime social reasons, sometimes for gradual
instructions to take them from one stage to another to make it easier for
people. Because people drinking wine everyday and then suddenly in one day say
stop you are not allowed; it would be difficult. He took it gradually from one
stage to another stage, from time to time.”
Majority
of scholars accepted with an
exception
of few - Abu Muslim Al-Asfahani
Though
the majority of scholars accepted that there was abrogation in the Qur’an,
there was one in the third century named Abu Muslim Al-Ssfahani who said there
is no abrogation in the Qur’an at all. Dr. al-Dubayan mentioned, “This is the
majority of scholars; only there are few actually in the old days; one of the scholars
in the third century, his name is Abu Muslim Al-Asfahani. Abu Muslim said at
that time there is no abrogation in the Qur’an at all. Every verse that we
think then, Abu Muslim Al-Asfahani said there is another meaning. He tried to
interpret the meaning in another way. Like what we did with the meaning of
Ayah. When you understand this verse that means the abrogation is naturally
when you understand it is natural signs He does not talk about abrogation. He
talks in one of the ways that is the way Abu Muslim used to.”
Even Shia believes there is abrogation
“Majority
even Shia themselves believe there is abrogation in the Qur’an. Logically is it
accepted? They said yes; it is accepted; it does not mean that Allah Subhanahu
wa Taala changed His mind about something. No; it means Allah Subhanahu
wa Taala gave us something which is good for certain time; then HE changed
it for something better for another time. So HE is taking care of us by taking
us gradually,” said Dr. al-Dubayan but at the same time mentioned “We have a
problem for sometimes about this. What is the problem?”
The Problem is the order of the Qur’an
Verses were arranged by the Prophet himself
Dr.
al-Dubayan said, “The problem is the order; the order of the Qur’an itself. As
we know and as I talked about how the Qur’an was compiled; Qur’an itself now as
we see it today is one Book. The order of the verses inside the Qur’an, inside
each chapter, this is done by the Prophet Sallallu wa Sallam; not by us,
not by the companions. When the verse revealed to the Prophet Sallallu wa
Sallam; the Prophet Sallallu wa Sallam is the one who said to the writers
and there were about 15 writers around him, one of them is Zayed ibn Thabit,
Ali ibn Abi Talib, Omar ibn al-Khattab, Uthman ibn Affan. The Prophet used to
tell them put this verse in that place where Allah Subhanahu wa Taala
said this and this; put this one after. The order of the verses inside the
chapters, we have nothing to do about it. The companions also took it as it is.”
Chapters were done by the companions
Thus
Dr. al-Dubayan was explaining what is the problem; the problem is the order of
the Qur’an. So far as the verses in the chapters of the Qur’an are concerned,
it was dictated by the Prophet himself to the writers. But as regards the chapters,
it was done by the companions, not all, only few but that too with the
knowledge of the Prophet. Dr. al-Dubayan explained this. He said, “The
Companions did their best to know is the order of the chapters; for example why
the Surah Al-Fateha, the short chapter, is in the beginning; then Surah
al-Baqara which is 286 or 285 verses, the second one, not the first one, for
example.”
“This
is, most of it, not all, is the order done by the Companions but some orders we
know it from the Prophet Sallallu wa Sallam. For example, Surah
al-Baqara and the Surah al-Imran, the Prophet Sallallu wa Sallam mentioned
about them in Hadiths besides each other. So the Companions put them together because
the Prophet Sallallu wa Sallam mentioned them together. But, for example,
why the chapter Iqra is at the end; and it is the first chapter revealed of the
Qur’an. It is not the first one. It is the first chapter; this is the order
mostly done, not all of them, mostly done, it seems to me that the companions
put the al-Fateha because it is the most important chapter; it is read at every
prayer; you read it all the time when you stand for prayer; that’s why they put
it in the beginning,” said Dr. Al-Dubayan.
The
ICC chief also mentioned, “They put the long chapters in the beginning; then
they put those which is similar to each other; for example, the chapters or the
Surah Allah Subhanahu wa Taala in the beginning said; Ha Mim;
they put them beside each other; nine; and the short chapters of the Qur’an
they put them at the end; in the last juzuz; because may be that’s why it was
taken by the children they read that one because short verses.”
Relation between abrogation
and order of the Qur’an
Dr.
al-Dubayan mentioned how the order of the Qur’an was made. Then he discussed
the relationship of this issue with the issue of abrogation. He said, “The
problem is inside the chapters themselves; sometimes we don’t know which verse
revealed before the other; sometimes there are arguments among scholars this
verse came before this one or this verse came after this one. If you say this
one abrogates the other one; then you have to prove this one was the first and
not after. This is one of the areas scholars have different opinions about many
many things. I gave you an example.
Dr.
al-Dubayan gave the example of Ibn Abbas about the order of the chapters and
verses. First of all, he introduced the background of Ibn Abbas before going to
the discussion. He said, “Ibn Abbas is the greatest commentator of the Qur’an
and many Hadiths we have, say about verses of the Qur’an, even the meaning, came
from Ibn Abbas. About this you have to be careful also. Lots of Hadiths about
the Qur’an, about the verses of the Qur’an with the name of Ibn Abbas are fake.
Yes, fake or very weak. Of course, there are those which are correct. How do I
know? When all these Hadiths saying about Ibn Abbas said; Ibn Abbas said; Ibn
Abbas said. How do I know this is fake or very weak or authentic?”
Under
the circumstances, Dr. al-Dubayan said: “I have to go to the Traditionists, to
the. Muhaddishins. They are the ones who tell me about it or you yourself have
to be scholars like them; like al-Bukhari, Muslim, Tirmizi. You can then check,
judge about the narrators; about the chain of narrators; about the meaning;
about who is this person who told; who is his teacher; his immediate teacher. Okay, he meets his
teacher? Is he is an authentic? Is he liar? He used to have a good memory or sometimes
he forgets? Sometimes the person is reliable but because he is old, he forgets
sometimes; his memory is weak. Weak does not mean he is bad person; he forgets
sometimes. We have to be very careful and
there is Hadith. There is a book called Tafsir Bin Abbas covering all
the Qur’an A to Z. Many of the Hadiths in this book are not authentic.”
Killing people and his punishment
After
giving an introduction about Ibn Abbas and the Hadiths came through him, Dr.
al-Dubayan mentioned one particular Hadith about killing a person and his
punishment. Dr. Al-Dubayan said, “Ibn Abbas used to say: he who killed someone
there is no Tauba, no repentance for him. Who killed someone, that’s it;
it’s over. Why? The killer is going to the Hell Fire on the Day of Judgement. Based
on what? If you asked him, he will say based on the verses of the Qur’an: “He
who kills actually his punishment will be the Hell Fire eternally; he will stay
there.” Ali Ibn Abi Talib discussed with him. At the end of the discussion, Ali
said yes but except Allah on the Day of Judgement forgives him. Ibn Abbas said;
there is no forgiveness for killing. Based on that one. Ali Ibn Abi Talib said;
no, there is forgiveness. Based on what? Ali ibn Abi Talib said, based on the
other verse. If you see other verse: “Allah does not forgive to have Shirk
about worship but HE forgives anything else HE wants including of course
whatever. If Allah wants.”
Relation of Fears and Hopes
At the Same time
Next,
Dr. al-Dubayan discussed the relationship between the Muslim and Allah Subhanahu
wa Taala. He said; “This is the relation of fears and hopes at the same
time. You will do the good things because you have the hope that Allah will
forgive you and reward you; at the same time if you do something bad you have fear
that Allah will punish you. Between hopes and fears this is the real relation.
The real relation is not only to have hope and say; do whatever you want, Allah
is a forgiving sense; HE will be going to forgive me. I trust Him; that’s fine.
But Allah shows he mentioned in the Qur’an HE forgives things but HE mentions
also His punishment is very hard. Don’t forget that, when it said. So the
relation is fears and hopes. Don’t lose fears and don’t lose hopes. If you lose
hopes with Allah Subhanahu wa Taala that is not good; that means, you
don’t trust. If you lose fears with Allah Subhanahu wa Taala, that is
not good also. That means you are underestimating Allah Subhanahu wa Taala.
Muslim who understands the religion is going between these two - hopes and
fears.”
“This
is the argument of Ali ibn Abi Talib. Now we see these two; how the companions
understood these verses. You accept when Ibn Abbas said this verse is after;
yes, the other one which Ali referred is general one. It’s a judgement. It allows
everything. Allah does not change His judgement. This is the way how the
companions looked at the issue. So the companions understood there is
abrogation sometimes in the Qur’an,” mentioned Dr. al-Dubayan.
How many verses have been abrogated?
Now the
ICC chief discussed about the most important question of how many verses have
been changed or abrogated. Dr. al-Dubayan said, “The question is how many
verses of the Qur’an already changed or abrogated? The scholars based on the
argument said, they have different opinions. Some of them said only five
verses; the Muslim said eight; others said 20 verses, not more than 20 and how
many verses we have in the Qur’an? About 6,300 verses exactly; of course, the number
of verses in the Qur’an is not always the same. How come?”
“Uthman
ibn Affan, the third Caliph, sent the Qur’an to Basra, Kufa, Syria, Sham and
then counting the verses the companions used to have some differences in
counting. That’s why, if you open the
Qur’an based on Qirat you will find Surah al-Baqara has 286 verses. If you take
another Qur’an, it is the same text, no
changes in the text; but the Qirat of Abu Amar al-Basri which came from Basra
and Iraq; you will find Surah al-Baqara has 285 verses,” mentioned Dr.
al-Dubayan.
Dr.
al-Dubayan continued, “Somebody will say, oh my God, one verse is missing.
Nothing is missing. It is the same text but two verses. One long verse counted
in that Qur’an as two; as it is counted
in another as one. Scholars have certain books about this: The numbers of the
Ayats of the Qur’an. There are 20 verses about this. Imam Sarkhasi said; there
are 63 verses. I think one of the highest the biggest number talked about is
who is in Spain and Andalus. He said there are more than 200 verses. But that’s
too much actually. I believe there are verses which has changed, I believe it
is not more than I think between five and 15; maximum 20 out of 6,300 verses of
the Qur’an.”
Abu
Muslim Al-Asfahani
Talking
about the recent researchers about the Quran, Dr. al-Dubayan mentioned about some
scholars who support the idea of Abu Muslim Al-Asfahani whose Tafsir has been
lost unfortunately. He said, “We don’t have it. They tried to support his ideas.
There is no abrogation of the Qur’an at all. There is only changing because of
the signs, gradual changes, and also there are different meanings; there are
different interpretations; but at the same time Abu Muslim himself must answer
difficult questions because those who believe abrogation in the Qur’an he says
any change in the meaning this is what we called abrogation. We don’t mean
changed. Allah will cancel the whole meaning; dropping out and he will put in;
we don’t mean that. We mean any change that is abrogation. Abu Muslim said
there is nothing; he tried to interpret actually those verses we understand it
in another way.”
Imam al-Razi and Muhammad al-Ghazali
Dr.
al-Dubayan also mentioned about some other recent scholars such as Imam al-Razi
and Muhammad al-Ghazali. He said, “Imam Al-Razi is not supporting this idea.
Muhammad al-Ghazali is the contemporary scholar who passed away about 20/25
years ago. He is supporting this strongly and he says if there is any, it would
be like not more than two three verses of the Qur’an. This is about abrogation
of the Qur’an.”
