5. Fahm Al Quran : Understanding the Quran by Al Muhasibi part 5

فَهْمُ الْقُرْآنِ

Fahmu al-Qurʾāni

Understanding the Qurʾān

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu

Al-Ḥārith ibn Asad al-Muḥāsibī

Complete surviving published text; the original ending is defective

Source page 398

فَالْبَابُ الْأَوَّلُ مَا رُفِعَ رَسْمُهُ مِنَ الْكِتَابِ وَلَمْ يُرْفَعْ حِفْظُهُ مِنَ الْقُلُوبِ فَأُثْبِتَ حُكْمُهُ بِسُنَّةِ نَبِيِّهِ عَلَيْهِ السَّلَامُ، مِنْ ذَلِكَ آيَةُ الرَّجْمِ.

Fa-al-bābu al-ʾawwalu mā rufiʿa rasmuhu mina al-kitābi wa-lam yurfaʿ ḥifẓuhu mina al-qulūbi fa-ʾuthbita ḥukmuhu bi-sunnati nabiyyihi ʿalayhi al-salāmu, min dhālika ʾāyatu al-rajmi.

The first category is material whose written text was removed from the Book but whose memory was not removed from hearts, so that its ruling was established through the Sunna of His Prophet, peace be upon him. An example is the verse of stoning.

قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ إِنَّا كُنَّا نَقْرَأُ «الشَّيْخُ وَالشَّيْخَةُ إِذَا زَنَيَا فَارْجُمُوهُمَا أَلْبَتَّةَ».

Qāla ʿUmaru raḍiya Allāhu ʿanhu ʾinnā kunnā naqraʾu «al-shaykhu wa-al-shaykhatu ʾidhā zanayā fa-urjumūhumā ʾal-battata».

ʿUmar, may God be pleased with him, said: We used to recite, ‘When the older man and older woman commit adultery, stone them both without fail.’

Source page 399

قَالَ وَحَدَّثَنَا مُعَاوِيَةُ عَنْ أَبِي إِسْحَاقَ عَنِ الْأَوْزَاعِيِّ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ كُنَّا نَقُولُ فِيمَا نُسِخَ {أَنْ بَلِّغُوا إِخْوَانَنَا أَنَّا قَدْ لَقِينَا رَبَّنَا فَرَضِيَ عَنَّا وَرَضِينَا عَنْهُ}.

Qāla wa-ḥaddathanā Muʿāwiyatu ʿan ʾAbī ʾIsḥāqa ʿani al-ʾAwzāʿiyyi ʿan ʾIsḥāqa bni ʿAbdi Allāhi bni ʾAbī Ṭalḥata qāla samiʿtu ʾAnasa bna Mālikin yaqūlu kunnā naqūlu fīmā nusikha {ʾan ballighū ʾikhwānanā ʾannā qad laqīnā rabbanā fa-raḍiya ʿannā wa-raḍīnā ʿanhu}.

He said: Muʿāwiya related to us, from Abū Isḥāq, from al-Awzāʿī, from Isḥāq ibn ʿAbd Allāh ibn Abī Ṭalḥa, who said: I heard Anas ibn Mālik say: Among the words that were abrogated, we used to say, ‘Tell our brothers that we have met our Lord: He is pleased with us, and we are pleased with Him.’

وَقَوْلُهُ {إِنَّا أَنْزَلْنَا هَذَا الْمَالَ لِإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ}.

Wa-qawluhu {ʾinnā ʾanzalnā hādhā al-māla li-ʾiqāmi al-ṣalāti wa-ʾītāʾi al-zakāti}.

And His saying [among the reported earlier wordings], ‘We sent down this wealth for maintaining prayer and giving the prescribed alms.’

Source page 400

وَفِي مُصْحَفِ عَائِشَةَ قَبْلَ أَنْ يُغَيِّرَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُمَا الْمَصَاحِفَ إِلَى مُصْحَفٍ وَاحِدٍ إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى الصَّفِّ الْأَوَّلِ بَعْدَ قَوْلِهِ {وَسَلِّمُوا تَسْلِيمًا}.

Wa-fī muṣḥafi ʿĀʾishata qabla ʾan yughayyira ʿUthmānu raḍiya Allāhu ʿanhumā al-maṣāḥifa ʾilā muṣḥafin wāḥidin ʾinna Allāha wa-malāʾikatahu yuṣallūna ʿalā al-ṣaffi al-ʾawwali baʿda qawlihi {wa-sallimū taslīman}.

In ʿĀʾisha’s codex, before ʿUthmān, may God be pleased with them both, unified the codices into a single codex, there was: ‘God and His angels bless the first row,’ after His saying, ‘And greet him with peace.’

وَقَالَ كُنَّا نَقْرَأُ لَا تَرْغَبُوا عَنْ آبَائِكُمْ فَإِنَّهُ كُفْرٌ بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ.

Wa-qāla kunnā naqraʾu lā targhabū ʿan ʾābāʾikum fa-ʾinnahu kufrun bikum ʾan targhabū ʿan ʾābāʾikum.

And he said: We used to recite, ‘Do not renounce your fathers, for renouncing your fathers is unbelief on your part.’

وَمِنْ ذَلِكَ مَا رُوِيَ النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَهُوَ أَبٌ لَهُمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَكَانَتْ فِيمَا أُسْقِطَ وَفِي حَرْفِ أُبَيٍّ وَهُوَ أَبٌ لَهُمْ.

Wa-min dhālika mā ruwiya al-nabiyyu ʾawlā bi-al-muʾminīna min ʾanfusihim wa-huwa ʾabun lahum wa-ʾazwājuhu ʾummahātuhum wa-kānat fīmā ʾusqiṭa wa-fī ḥarfi ʾUbayyin wa-huwa ʾabun lahum.

Another example is the reported wording: ‘The Prophet has a greater claim on the believers than they have on themselves; he is a father to them, and his wives are their mothers.’ It was among what was omitted. Ubayy’s reading contains ‘he is a father to them.’

فَلَيْسَ ذَلِكَ فِي الرَّغْبَةِ وَإِنَّمَا ذَلِكَ فِي الْوِلَايَةِ وَلَا يَكُونُ فِي الرَّغْبَةِ إِلَّا مَا كَانَ مِنْ صُلْبِ الرَّجُلِ.

Fa-laysa dhālika fī al-raghbati wa-ʾinnamā dhālika fī al-wilāyati wa-lā yakūnu fī al-raghbati ʾillā mā kāna min ṣulbi al-rajuli.

This is not a matter of desire, but of protective authority; desire applies only to someone begotten by the man [the sense of ‘desire’ in this clause is uncertain].

وَقَالَ النَّبِيُّ عَلَيْهِ السَّلَامُ مَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ وَمَنْ تَرَكَ كَلًّا فَعَلَيَّ.

Wa-qāla al-nabiyyu ʿalayhi al-salāmu man taraka mālan fa-li-warathatihi wa-man taraka kallan fa-ʿalayya.

The Prophet, peace be upon him, said: ‘If someone leaves wealth, it belongs to his heirs; if he leaves dependants, their care falls to me.’

وَقَوْلُهُ اللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَهْدِيكَ وَنَسْتَغْفِرُكَ إِلَى قَوْلِهِ الْجِدَّ.

Wa-qawluhu Allāhumma ʾinnā nastaʿīnuka wa-nastahdīka wa-nastaghfiruka ʾilā qawlihi al-jidda.

And the words, ‘O God, we seek Your help, Your guidance, and Your forgiveness,’ as far as the word ‘the severe [punishment].’

Source pages 400–401

وَلَوْ أَنَّ لِابْنِ آدَمَ وَادِيَيْنِ مِنْ مَالٍ (لَابْتَغَى) إِلَيْهِمَا ثَالِثًا وَكَانَ بَعْدَ ذَلِكَ هَذَا الْكَلَامُ مُثْبَتًا فِي مُصْحَفِ أُبَيٍّ.

Wa-law ʾanna li-ibni ʾĀdama wādiyayni min mālin (la-ibtaghā) ʾilayhimā thālithan wa-kāna baʿda dhālika hādhā al-kalāmu muthbatan fī muṣḥafi ʾUbayyin.

And, ‘If a child of Adam had two valleys of wealth, he (would seek) a third to add to them.’ These words subsequently remained recorded in Ubayy’s codex.

Source page 401

وَقَوْلُهُ {حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى} صَلَاةِ الْعَصْرِ.

Wa-qawluhu {ḥāfiẓū ʿalā al-ṣalawāti wa-al-ṣalāti al-wusṭā} ṣalāti al-ʿaṣri.

And His saying, ‘Guard the prayers, and the middle prayer,’ [with the additional wording] ‘the afternoon prayer.’

وَفِي مُصْحَفِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا {وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ} كَمَا جَاهَدْتُمْ أَوَّلَ مَرَّةٍ فَنُسِخَ ذَلِكَ كُلُّهُ وَأُبْدِلَ أَحْكَامُهُ بِالسُّنَّةِ.

Wa-fī muṣḥafi ʿĀʾishata raḍiya Allāhu ʿanhā {wa-jāhidū fī Allāhi ḥaqqa jihādihi} kamā jāhad-tum ʾawwala marratin fa-nusikha dhālika kulluhu wa-ʾubdila ʾaḥkāmuhu bi-al-sunnati.

In the codex of ʿĀʾisha, may God be pleased with her, there was: ‘Strive for God as He deserves,’ [followed by] ‘as you strove the first time.’ All of this was abrogated, and its rulings were replaced through the Sunna.

ثَبَتَ الرَّجْمُ بِالسُّنَّةِ وَأَوْجَبَ النَّبِيُّ عَلَيْهِ السَّلَامُ عَلَى أُمَّتِهِ أَلَّا يَنْتَفِيَ أَحَدٌ مِنْ وَالِدِهِ فَقَالَ مَنِ انْتَفَى مِنْ أَبِيهِ أَوِ ادَّعَى إِلَى غَيْرِ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ.

Thabata al-rajmu bi-al-sunnati wa-ʾawjaba al-nabiyyu ʿalayhi al-salāmu ʿalā ʾummatihi ʾallā yantafiya ʾaḥadun min wālidihi fa-qāla mani intafā min ʾabīhi ʾawi iddaʿā ʾilā ghayri mawālīhi fa-ʿalayhi laʿnatu Allāhi.

Stoning was established by the Sunna. The Prophet, peace be upon him, required his community never to disown their fathers, saying: ‘Anyone who disowns his father or claims affiliation with patrons other than his own is under God’s curse.’

وَنَهَى عَلَيْهِ السَّلَامُ عَنِ الْحِرْصِ الَّذِي يُخْرِجُ إِلَى طَلَبِ مَا لَا يَحِلُّ وَقَوْلُهُ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ يَقْنُتُ بِهَا الْمُسْلِمُونَ فِي صَلَاتِهِمْ.

Wa-nahā ʿalayhi al-salāmu ʿani al-ḥirṣi alladhī yukhriju ʾilā ṭalabi mā lā yaḥillu wa-qawluhu ʾinnā nastaʿīnuka wa-nastaghfiruka yaqnutu bihā al-muslimūna fī ṣalātihim.

He, peace be upon him, forbade greed that leads people to seek what is unlawful. As for the words ‘We seek Your help and Your forgiveness,’ Muslims recite them in the supplication within their prayer.

وَكَذَلِكَ {وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ} وَأَوْجَبَ عَلَى الْعِبَادِ أَنْ يَفْعَلُوهُ وَأَنْ يَقُومُوا بِذَلِكَ لِلَّهِ جَلَّ ذِكْرُهُ.

Wa-kadhālika {wa-jāhidū fī Allāhi ḥaqqa jihādihi} wa-ʾawjaba ʿalā al-ʿibādi ʾan yafʿalūhu wa-ʾan yaqūmū bi-dhālika li-Allāhi jalla dhikruhu.

Likewise, ‘Strive for God as He deserves’: he required God’s servants to do this and carry it out for God, exalted is His remembrance.

وَقَدْ جَاءَتْ بِذَلِكَ أَحَادِيثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُمْ شَهِدُوا أَنَّ هَذِهِ الْآيَاتِ كَانَتْ مِمَّا أَنْزَلَهَا اللَّهُ عَزَّ وَجَلَّ.

Wa-qad jāʾat bi-dhālika ʾaḥādīthu ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾannahum shahidū ʾanna hādhihi al-ʾāyāti kānat mimmā ʾanzalahā Allāhu ʿazza wa-jalla.

Reports about this have come from God’s Messenger, may God bless him and grant him peace: they testified that these verses were among what God, mighty and majestic, had revealed.

Source pages 401–402

قَالَ وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا يَحْيَى بْنُ أَبِي بُكَيْرٍ عَنْ فُضَيْلِ بْنِ مَرْزُوقٍ عَنْ شَقِيقِ بْنِ عُقْبَةَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ أُنْزِلَتْ هَذِهِ الْآيَةُ «حَافِظُوا عَلَى الصَّلَوَاتِ وَصَلَاةِ الْعَصْرِ» وَقَرَأْنَاهَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا شَاءَ اللَّهُ أَنْ نَقْرَأَ ثُمَّ نَسَخَهَا فَأَنْزَلَ اللَّهُ {حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى} فَحَفِظَتْهَا الْأُمَّةُ.

Qāla wa-ḥaddathanā Shurayḥun qāla ḥaddathanā Yaḥyā bnu ʾAbī Bukayrin ʿan Fuḍayli bni Marzūqin ʿan Shaqīqi bni ʿUqbata ʿani al-Barāʾi bni ʿĀzibin qāla ʾunzilat hādhihi al-ʾāyatu «ḥāfiẓū ʿalā al-ṣalawāti wa-ṣalāti al-ʿaṣri» wa-qaraʾnāhā ʿalā ʿahdi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama mā shāʾa Allāhu ʾan naqraʾa thumma nasakhahā fa-ʾanzala Allāhu {ḥāfiẓū ʿalā al-ṣalawāti wa-al-ṣalāti al-wusṭā} fa-ḥafiẓat-hā al-ʾummatu.

He said: Shurayḥ related to us: Yaḥyā ibn Abī Bukayr related to us, from Fuḍayl ibn Marzūq, from Shaqīq ibn ʿUqba, from al-Barāʾ ibn ʿĀzib, who said: This verse was revealed: ‘Guard the prayers, and the afternoon prayer.’ We recited it in the time of God’s Messenger, may God bless him and grant him peace, for as long as God willed us to recite it. Then He abrogated it, and God revealed, ‘Guard the prayers, and the middle prayer.’ The community preserved it.

Source page 402

فَمِنْهُمْ مَنْ قَالَ نَزَلَتْ ثُمَّ رُفِعَتْ وَهِيَ ثَابِتَةٌ فِي السُّنَّةِ أَنَّهَا صَلَاةُ الْعَصْرِ، وَمِنْهُمْ مَنْ يَقُولُ بَلْ رُفِعَتْ وَصَلَاةُ الْوُسْطَى غَيْرُهَا ثُمَّ اخْتَلَفُوا أَيُّ صَلَاةٍ هِيَ،

Fa-minhum man qāla nazalat thumma rufiʿat wa-hiya thābitatun fī al-sunnati ʾannahā ṣalātu al-ʿaṣri, wa-minhum man yaqūlu bal rufiʿat wa-ṣalātu al-wusṭā ghayruhā thumma ikhtalafū ʾayyu ṣalātin hiya,

Some said that it was revealed and then removed, while the Sunna establishes that it is the afternoon prayer. Others said that it was removed and that the middle prayer is a different one; they then disagreed about which prayer it is.

إِلَّا أَنَّهُ قَدْ رُوِيَ عَنْ عَلِيٍّ وَعَبْدِ اللَّهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهَا صَلَاةُ الْعَصْرِ.

ʾIllā ʾannahu qad ruwiya ʿan ʿAliyyin wa-ʿAbdi Allāhi ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahā ṣalātu al-ʿaṣri.

Yet it has been related from ʿAlī and ʿAbd Allāh, from the Prophet, may God bless him and grant him peace, that it is the afternoon prayer.

وَقَالَ {وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ} كَمَا جَاهَدْتُمْ أَوَّلَ مَرَّةٍ فَالْجِهَادُ ثَابِتٌ وَالْحُكْمُ بِهِ ثَابِتٌ وَالرَّسْمُ مِنَ الْكِتَابِ مَرْفُوعٌ.

Wa-qāla {wa-jāhidū fī Allāhi ḥaqqa jihādihi} kamā jāhad-tum ʾawwala marratin fa-al-jihādu thābitun wa-al-ḥukmu bihi thābitun wa-al-rasmu mina al-kitābi marfūʿun.

And He said, ‘Strive for God as He deserves,’ [with the reported continuation] ‘as you strove the first time.’ The striving remains established, and the ruling requiring it remains established, while the written wording has been removed from the Book.

Source page 403

قَالَ وَحَدَّثَنَا ابْنُ أَبِي مَرْيَمَ عَنْ نَافِعِ بْنِ عُمَرَ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ أَنَّ عُمَرَ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَلَمْ تَجِدْ فِيمَا أَنْزَلَ اللَّهُ أَنْ «جَاهِدُوا كَمَا جَاهَدْتُمْ أَوَّلَ مَرَّةٍ» قَالَ بَلَى وَلَكِنْ أُسْقِطَ مِنَ الْقُرْآنِ.

Qāla wa-ḥaddathanā Ibnu ʾAbī Maryama ʿan Nāfiʿi bni ʿUmara ʿani Ibni ʾAbī Mulaykata ʿani al-Miswari bni Makhramata ʾanna ʿUmara qāla li-ʿAbdi al-Raḥmāni bni ʿAwfin ʾa-lam tajid fīmā ʾanzala Allāhu ʾan «jāhidū kamā jāhad-tum ʾawwala marratin» qāla balā wa-lākin ʾusqiṭa mina al-qurʾāni.

He said: Ibn Abī Maryam related to us, from Nāfiʿ ibn ʿUmar, from Ibn Abī Mulayka, from al-Miswar ibn Makhrama, that ʿUmar said to ʿAbd al-Raḥmān ibn ʿAwf: ‘Did you not find among what God revealed, “Strive as you strove the first time”?’ He replied: ‘Yes, but it was removed from the Qurʾān.’

وَالْبَابُ الثَّانِي أَنْ يُرْفَعَ حُكْمُهُ مِنَ الْآيَةِ بِآيَةٍ أُخْرَى وَيَبْقَى رَسْمُهُ فِيمَا أُسْقِطَ ثَابِتًا فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ،

Wa-al-bābu al-thānī ʾan yurfaʿa ḥukmuhu mina al-ʾāyati bi-ʾāyatin ʾukhrā wa-yabqā rasmuhu fīmā ʾusqiṭa thābitan fī kitābi Allāhi ʿazza wa-jalla,

The second category is when a verse’s ruling is removed by another verse, while its written wording, despite what has been dropped [of its ruling], remains established in the Book of God, mighty and majestic.

Source pages 403–404

مِنْ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ} وَمِنْهُ {إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ} (الْآيَةَ)،

Min dhālika qawluhu ʿazza wa-jalla {waṣiyyatan li-ʾazwājihim matāʿan ʾilā al-ḥawli ghayra ʾikhrājin} wa-minhu {ʾin yakun minkum ʿishrūna ṣābirūna} (al-ʾāyata),

Examples include the words of Him, mighty and majestic, ‘A bequest for their wives, providing for them for a year without expelling them,’ and ‘If there are twenty steadfast men among you’ (the verse);

Source page 404

وَقَوْلُهُ {فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ} وَقَوْلُهُ {ثَلَاثَةَ قُرُوءٍ} {وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ} وَقَوْلُهُ {إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ}.

Wa-qawluhu {fa-ʾamsikūhunna fī al-buyūti} wa-qawluhu {thalāthata qurūʾin} {wa-ʾūlātu al-ʾaḥmāli ʾajaluhunna ʾan yaḍaʿna ḥamlahunna} wa-qawluhu {ʾin taraka khayran al-waṣiyyatu li-al-wālidayni wa-al-ʾaqrabīna}.

His saying, ‘Confine them to the houses’; His saying, ‘Three menstrual cycles,’ and ‘For pregnant women, their term ends when they give birth’; and His saying, ‘If he leaves wealth, a bequest for parents and close relatives.’

وَكَذَلِكَ قَوْلُهُ {فَذَرْهُمْ} {اصْفَحْ عَنْهُمْ} وَ {أَعْرِضْ عَنْهُمْ} وَ {مَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا} وَ {مَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا} وَ {لَسْتَ عَلَيْهِمْ بِمُسَيْطِرٍ}،

Wa-kadhālika qawluhu {fa-dharhum} {iṣfaḥ ʿanhum} wa-{ʾaʿriḍ ʿanhum} wa-{mā ʾarsalnāka ʿalayhim wakīlan} wa-{mā ʾarsalnāka ʿalayhim ḥafīẓan} wa-{lasta ʿalayhim bi-musayṭirin},

Likewise His sayings, ‘Leave them,’ ‘Pardon them,’ ‘Turn away from them,’ ‘We did not send you as their guardian,’ ‘We did not send you as their keeper,’ and ‘You have no authority to compel them’;

وَقَوْلُهُ عَزَّ وَجَلَّ {فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا}،

Wa-qawluhu ʿazza wa-jalla {fa-ʾini iʿtazalūkum fa-lam yuqātilūkum wa-ʾalqaw ʾilaykumu al-salama fa-mā jaʿala Allāhu lakum ʿalayhim sabīlan},

and the words of Him, mighty and majestic, ‘If they withdraw from you, do not fight you, and offer you peace, God has given you no way to act against them.’

فَنَسَخَ ذَلِكَ قَوْلُهُ تَبَارَكَ وَتَعَالَى {وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ} {وَقَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ} {أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا}.

Fa-nasakha dhālika qawluhu tabāraka wa-taʿālā {wa-uqtulūhum ḥaythu wajad-tumūhum} {wa-qātilū alladhīna lā yuʾminūna bi-Allāhi wa-lā bi-al-yawmi al-ʾākhiri} {ʾudhina li-alladhīna yuqātalūna bi-ʾannahum ẓulimū}.

These were abrogated by the words of Him, blessed and exalted is He, ‘Kill them wherever you find them,’ ‘Fight those who do not believe in God or the Last Day,’ and ‘Permission has been given to those who are being fought, because they have been wronged.’

وَالْبَابُ الثَّالِثُ أَنْ يُرْفَعَ رَسْمُهُ مِنَ الْكِتَابِ وَيُرْفَعَ حِفْظُهُ مِنَ الْقُلُوبِ وَحُكْمُهُ.

Wa-al-bābu al-thālithu ʾan yurfaʿa rasmuhu mina al-kitābi wa-yurfaʿa ḥifẓuhu mina al-qulūbi wa-ḥukmuhu.

The third category is when its written wording is removed from the Book, its memory is removed from hearts, and its ruling is removed.

Source pages 404–405

فَمِنْ ذَلِكَ مَا حَدَّثَنَا إِسْمٰعِيلُ بْنُ سُلَيْمَانَ بْنِ دَاوُدَ الْهَاشِمِيُّ قَالَ حَدَّثَنَا ابْنُ جَعْفَرٍ عَنِ الْمُبَارَكِ عَنْ عَاصِمٍ عَنْ زِرٍّ عَنْ أُبَيٍّ قَالَ قَالَ لِي أُبَيٌّ يَا زِرُّ إِنْ كَانَتْ سُورَةُ الْأَحْزَابِ لَتَعْدِلُ سُورَةَ الْبَقَرَةِ.

Fa-min dhālika mā ḥaddathanā ʾIsmāʿīlu bnu Sulaymāna bni Dāwuda al-Hāshimiyyu qāla ḥaddathanā Ibnu Jaʿfarin ʿani al-Mubāraki ʿan ʿĀṣimin ʿan Zirrin ʿan ʾUbayyin qāla qāla lī ʾUbayyun yā Zirru ʾin kānat sūratu al-ʾAḥzābi la-taʿdilu sūrata al-Baqarati.

An example is what Ismāʿīl ibn Sulaymān ibn Dāwud al-Hāshimī related to us: Ibn Jaʿfar related to us, from al-Mubārak, from ʿĀṣim, from Zirr, from Ubayy, who said: Ubayy said to me, ‘Zirr, the sura of The Confederates used to equal the sura of The Cow’ [the printed attribution shifts back to Zirr].

Source page 405

قَالَ وَحَدَّثَنَا حَجَّاجُ بْنُ حَمَّادِ بْنِ سَلَمَةَ عَنْ عَلِيِّ بْنِ زَيْدٍ عَنْ أَبِي حَرْبٍ عَنْ أَبِي الْأَسْوَدِ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ أُنْزِلَتْ سُورَةٌ نَحْوَ بَرَاءَةَ ثُمَّ رُفِعَتْ وَحُفِظَ مِنْهَا إِنَّ اللَّهَ سَيُؤَيِّدُ هَذَا الدِّينَ بِقَوْمٍ لَا خَلَاقَ لَهُمْ.

Qāla wa-ḥaddathanā Ḥajjāju bnu Ḥammādi bni Salamata ʿan ʿAliyyi bni Zaydin ʿan ʾAbī Ḥarbin ʿan ʾAbī al-ʾAswadi ʿan ʾAbī Mūsā al-ʾAshʿariyyi qāla ʾunzilat sūratun naḥwa Barāʾata thumma rufiʿat wa-ḥufiẓa minhā ʾinna Allāha sa-yuʾayyidu hādhā al-dīna bi-qawmin lā khalāqa lahum.

He said: Ḥajjāj ibn Ḥammād ibn Salama [as printed] related to us, from ʿAlī ibn Zayd, from Abū Ḥarb, from Abū al-Aswad, from Abū Mūsā al-Ashʿarī, who said: A sura comparable to Disavowal was revealed and then removed. These words from it were remembered: ‘God will strengthen this religion through people who have no share [in the Hereafter].’

Source page 406

حَدَّثَنَا الْقَاسِمُ بْنُ سَلَّامٍ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ عَنْ لَيْثٍ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ عَنْ أَبِي أُمَامَةَ أَنَّ رَجُلًا كَانَتْ مَعَهُ سُورَةٌ فَقَامَ يَقْرَأُ مِنَ اللَّيْلِ فَلَمْ يَقْدِرْ عَلَيْهَا وَقَامَ آخَرُ يَقْرَؤُهَا فَلَمْ يَقْدِرْ عَلَيْهَا فَقَالَ النَّبِيُّ عَلَيْهِ السَّلَامُ إِنَّهَا نُسِخَتِ الْبَارِحَةَ.

Ḥaddathanā al-Qāsimu bnu Sallāmin qāla ḥaddathanā ʿAbdu Allāhi bnu Ṣāliḥin ʿan Laythin ʿan ʿUqaylin ʿani Ibni Shihābin ʿan ʾAbī ʾUmāmata ʾanna rajulan kānat maʿahu sūratun fa-qāma yaqraʾu mina al-layli fa-lam yaqdir ʿalayhā wa-qāma ʾākharu yaqraʾuhā fa-lam yaqdir ʿalayhā fa-qāla al-nabiyyu ʿalayhi al-salāmu ʾinnahā nusikhati al-bāriḥata.

Al-Qāsim ibn Sallām related to us: ʿAbd Allāh ibn Ṣāliḥ related to us, from Layth, from ʿUqayl, from Ibn Shihāb, from Abū Umāma, that a man knew a sura and rose during the night to recite it but could not. Another man rose to recite it and likewise could not. The Prophet, peace be upon him, said: ‘It was abrogated last night.’

Source pages 406–407

وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا بَكَّارُ بْنُ عَبْدِ اللَّهِ الرَّبَذِيُّ عَنْ مُوسَى بْنِ عُبَيْدَةَ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ كَعْبٍ يَقُولُ فِي هَذِهِ الْآيَةِ {يَمْحُو اللَّهُ مَا يَشَاءُ} قَالَ مَا أُنْسِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُسْلِمُونَ بَعْدَمَا قَرَؤُوهُ.

Wa-ḥaddathanā Shurayḥun qāla ḥaddathanā Bakkāru bnu ʿAbdi Allāhi al-Rabadhiyyu ʿan Mūsā bni ʿUbaydata qāla samiʿtu Muḥammada bna Kaʿbin yaqūlu fī hādhihi al-ʾāyati {yamḥū Allāhu mā yashāʾu} qāla mā ʾunsiya al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-al-muslimūna baʿdamā qaraʾūhu.

Shurayḥ related to us: Bakkār ibn ʿAbd Allāh al-Rabadhī related to us, from Mūsā ibn ʿUbayda, who said: I heard Muḥammad ibn Kaʿb say concerning this verse, ‘God erases what He wills’: It means what the Prophet, may God bless him and grant him peace, and the Muslims were made to forget after they had recited it.

Source page 407

وَالْبَابُ الرَّابِعُ أَنْ يُرْفَعَ رَسْمُهُ مِنَ الْكِتَابِ وَيَبْقَى حِفْظُهُ فِي الْقُلُوبِ وَيُرْفَعَ حُكْمُهُ، مِنْ ذَلِكَ مَا رَوَتْ عَائِشَةُ أَنَّهُ كَانَ فِيمَا أَنْزَلَ اللَّهُ أَلَّا يُحَرِّمَ إِلَّا عَشْرُ رَضَعَاتٍ.

Wa-al-bābu al-rābiʿu ʾan yurfaʿa rasmuhu mina al-kitābi wa-yabqā ḥifẓuhu fī al-qulūbi wa-yurfaʿa ḥukmuhu, min dhālika mā rawat ʿĀʾishatu ʾannahu kāna fīmā ʾanzala Allāhu ʾallā yuḥarrima ʾillā ʿashru raḍaʿātin.

The fourth category is when its written wording is removed from the Book, its memory remains in hearts, and its ruling is removed. An example is ʿĀʾisha’s report that among what God revealed was that only ten instances of suckling establish [the marriage] prohibition.

وَالْأُمَّةُ مُجْمِعَةٌ أَنَّ حُكْمَ الْعَشْرِ رَضَعَاتٍ غَيْرُ لَازِمٍ فِي الْكِتَابِ وَلَا فِي السُّنَّةِ وَإِنَّمَا اخْتَلَفَ الْعُلَمَاءُ فِي رَضْعَةٍ أَوْ خَمْسِ رَضَعَاتٍ وَلَمْ يَقُلْ أَحَدٌ مَا فَوْقَ الْخَمْسَةِ.

Wa-al-ʾummatu mujmiʿatun ʾanna ḥukma al-ʿashri raḍaʿātin ghayru lāzimin fī al-kitābi wa-lā fī al-sunnati wa-ʾinnamā ikhtalafa al-ʿulamāʾu fī raḍʿatin ʾaw khamsi raḍaʿātin wa-lam yaqul ʾaḥadun mā fawqa al-khamsati.

The community agrees that the rule requiring ten instances of suckling is not binding through either the Book or the Sunna. Scholars have differed only over one instance or five; no one has maintained a number above five.

Source pages 407–408

قَالَ وَحَدَّثَنَا عَبْدُ الْغَفَّارِ بْنُ دَاوُدَ عَنِ ابْنِ لَهِيعَةَ عَنْ عَمْرِو بْنِ دِينَارٍ النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَهُوَ أَبٌ لَهُمْ ثُمَّ قَالَ وَكَانَتْ فِيمَا أُسْقِطَ.

Qāla wa-ḥaddathanā ʿAbdu al-Ghaffāri bnu Dāwuda ʿani Ibni Lahīʿata ʿan ʿAmri bni Dīnārin al-nabiyyu ʾawlā bi-al-muʾminīna min ʾanfusihim wa-huwa ʾabun lahum thumma qāla wa-kānat fīmā ʾusqiṭa.

He said: ʿAbd al-Ghaffār ibn Dāwud related to us, from Ibn Lahīʿa, from ʿAmr ibn Dīnār: ‘The Prophet has a greater claim on the believers than they have on themselves, and he is a father to them.’ Then he said: It was among what was omitted.

Source page 408

قَالَ وَحَدَّثَنَا سُنَيْدٌ قَالَ حَدَّثَنَا أَبُو سُفْيَانَ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَوْلُهُ تَعَالَى «النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَهُوَ أَبٌ لَهُمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ».

Qāla wa-ḥaddathanā Sunaydun qāla ḥaddathanā ʾAbū Sufyāna ʿan Maʿmarin ʿani al-Zuhriyyi qawluhu taʿālā «al-nabiyyu ʾawlā bi-al-muʾminīna min ʾanfusihim wa-huwa ʾabun lahum wa-ʾazwājuhu ʾummahātuhum».

He said: Sunayd related to us: Abū Sufyān related to us, from Maʿmar, from al-Zuhrī, [reporting] the words of Him, exalted is He: ‘The Prophet has a greater claim on the believers than they have on themselves, and he is a father to them, and his wives are their mothers’ [a reported earlier wording].

قَالَ وَحَدَّثَنَا حَجَّاجٌ عَنِ ابْنِ جُرَيْجٍ عَنْ مُجَاهِدٍ النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَهُوَ أَبٌ لَهُمْ، فَالْأُمَّةُ الْيَوْمَ مُجْمِعَةٌ أَنَّ النَّبِيَّ عَلَيْهِ السَّلَامُ لَيْسَ بِأَبٍ لِلْمُؤْمِنِينَ وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ {مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ} (الْآيَةَ).

Qāla wa-ḥaddathanā Ḥajjājun ʿani Ibni Jurayjin ʿan Mujāhidin al-nabiyyu ʾawlā bi-al-muʾminīna min ʾanfusihim wa-huwa ʾabun lahum, fa-al-ʾummatu al-yawma mujmiʿatun ʾanna al-nabiyya ʿalayhi al-salāmu laysa bi-ʾabin li-al-muʾminīna wa-qad qāla Allāhu ʿazza wa-jalla {mā kāna Muḥammadun ʾabā ʾaḥadin min rijālikum} (al-ʾāyata).

He said: Ḥajjāj related to us, from Ibn Jurayj, from Mujāhid: ‘The Prophet has a greater claim on the believers than they have on themselves, and he is a father to them.’ Today the community agrees that the Prophet, peace be upon him, is not a father to the believers. God, mighty and majestic, has said, ‘Muḥammad is not the father of any of your men’ (the verse).

Source pages 408–409

وَالْبَابُ الْخَامِسُ أَنْ يُرْفَعَ الرَّسْمُ وَيُرْفَعَ الْحُكْمُ إِذَا كَانَ الْحُكْمُ لِعِلَّةٍ فَانْقَضَتْ تِلْكَ الْعِلَّةُ،

Wa-al-bābu al-khāmisu ʾan yurfaʿa al-rasmu wa-yurfaʿa al-ḥukmu ʾidhā kāna al-ḥukmu li-ʿillatin fa-inqaḍat tilka al-ʿillatu,

The fifth category is when the written wording and the ruling are removed because the ruling depended on a reason that has ceased to apply [the reference to removing the wording is problematic here].

Source page 409

وَذَلِكَ كَقَوْلِهِ عَزَّ وَجَلَّ {وَإِنْ فَاتَكُمْ شَيْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ} (الْآيَةَ)، فَكَانَ إِذَا جَاءَتِ امْرَأَةٌ مِنَ الْكُفَّارِ إِلَى الْمُؤْمِنِينَ أَعْطَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَوْجَهَا صَدَاقَهَا مِنَ الْغَنَائِمِ،

Wa-dhālika ka-qawlihi ʿazza wa-jalla {wa-ʾin fātakum shayʾun min ʾazwājikum ʾilā al-kuffāri fa-ʿāqabtum} (al-ʾāyata), fa-kāna ʾidhā jāʾati imraʾatun mina al-kuffāri ʾilā al-muʾminīna ʾaʿṭā al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama zawjahā ṣadāqahā mina al-ghanāʾimi,

An example is the saying of Him, mighty and majestic, ‘If any of your wives go over to the unbelievers and you subsequently gain spoils’ (the verse). When a woman came from the unbelievers to the believers, the Prophet, may God bless him and grant him peace, would pay her husband her bridal gift out of the spoils.

وَذَلِكَ قَوْلُهُ تَعَالَى {وَإِنْ فَاتَكُمْ شَيْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُمْ مِثْلَ مَا أَنْفَقُوا}، فَإِنْ عَاقَبْتُمْ يَعْنِي إِنْ غَنِمْتُمْ فَأَعْطُوا زَوْجَهَا مِثْلَ مَا سَاقَ إِلَيْهَا مِنَ الصَّدَاقِ، وَذَلِكُمُ الصُّلْحُ الَّذِي كَانَ بَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكُفَّارِ مَكَّةَ.

Wa-dhālika qawluhu taʿālā {wa-ʾin fātakum shayʾun min ʾazwājikum ʾilā al-kuffāri fa-ʿāqabtum fa-ʾātū alladhīna dhahabat ʾazwājuhum mithla mā ʾanfaqū}, fa-ʾin ʿāqabtum yaʿnī ʾin ghanimtum fa-ʾaʿṭū zawjahā mithla mā sāqa ʾilayhā mina al-ṣadāqi, wa-dhālikumu al-ṣulḥu alladhī kāna bayna rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama wa-kuffāri Makkata.

This is the saying of Him, exalted is He: ‘If any of your wives go over to the unbelievers and you subsequently gain spoils, give those whose wives have gone the equivalent of what they spent.’ ‘If you subsequently gain’ means ‘if you take spoils’: give her husband the equivalent of the bridal gift he paid her. This concerns the truce between God’s Messenger, may God bless him and grant him peace, and the unbelievers of Mecca.

وَقَالَ جَلَّ مِنْ قَائِلٍ {إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ} إِلَى قَوْلِهِ {ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ} وَهَذَا فِي الصُّلْحِ بَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكُفَّارِ أَهْلِ مَكَّةَ،

Wa-qāla jalla min qāʾilin {ʾidhā jāʾakumu al-muʾminātu muhājirātin fa-imtaḥinūhunna} ʾilā qawlihi {dhālikum ḥukmu Allāhi yaḥkumu baynakum} wa-hādhā fī al-ṣulḥi bayna rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama wa-kuffāri ʾahli Makkata,

He said, exalted is the One who speaks, ‘When believing women come to you as emigrants, examine them,’ as far as His saying, ‘That is God’s judgment; He judges between you.’ This concerns the truce between God’s Messenger, may God bless him and grant him peace, and the unbelieving people of Mecca.

Source pages 409–410

فَنُسِخَ ذَلِكَ إِذْ زَالَ الصُّلْحُ وَفُتِحَتْ مَكَّةُ فَأَيُّمَا امْرَأَةٍ جَاءَتْ مِنَ الْمُشْرِكِينَ لَمْ يَجِبْ أَنْ يُعْطُوا زَوْجَهَا شَيْئًا وَكَذَلِكَ الْكُفَّارُ لَيْسَ وَاجِبًا فِي الْحُكْمِ أَنْ يُعْطُوا أَزْوَاجَ مَنْ هَرَبَ إِلَيْهِمْ مِنَ الْمُسْلِمِينَ.

Fa-nusikha dhālika ʾidh zāla al-ṣulḥu wa-futiḥat Makkatu fa-ʾayyumā imraʾatin jāʾat mina al-mushrikīna lam yajib ʾan yuʿṭū zawjahā shayʾan wa-kadhālika al-kuffāru laysa wājiban fī al-ḥukmi ʾan yuʿṭū ʾazwāja man haraba ʾilayhim mina al-muslimīna.

This was abrogated when the truce ended and Mecca was conquered. If any woman came from the polytheists, there was no obligation to give her husband anything. Likewise, the unbelievers were no longer legally obliged to pay the husbands of those who fled to them from among the Muslims.

Source page 410

وَمِنْهُ تَوْقِيتُ اللَّهِ عَزَّ وَجَلَّ لِلنَّبِيِّ عَلَيْهِ السَّلَامُ اسْتِغْفَارَهُ لِبَعْضِ مَنْ كَانَ أَظْهَرَ لَهُ الْإِيمَانَ وَأَسَرَّ النِّفَاقَ ثُمَّ نَسَخَهَا اللَّهُ فَنَهَاهُ عَنِ الِاسْتِغْفَارِ لَهُمْ.

Wa-minhu tawqītu Allāhi ʿazza wa-jalla li-al-nabiyyi ʿalayhi al-salāmu istighfārahu li-baʿḍi man kāna ʾaẓhara lahu al-ʾīmāna wa-ʾasarra al-nifāqa thumma nasakhahā Allāhu fa-nahāhu ʿani al-istighfāri lahum.

Another example is that God, mighty and majestic, placed a limit on the forgiveness sought by the Prophet, peace be upon him, for some who outwardly professed faith to him while concealing hypocrisy. God then abrogated it and forbade him to seek forgiveness for them.

وَمِنْ ذَلِكَ أَنَّ النَّبِيَّ عَلَيْهِ السَّلَامُ حَضَّ عَلَى الصَّدَقَةِ فَجَاءَ عَبْدُ الرَّحْمَنِ بِمَالٍ عَظِيمٍ وَجَاءَ عَاصِمُ بْنُ عَدِيٍّ بِصَاعَيْنِ فَاسْتَهْزَأَ مُعَتِّبُ بْنُ قُشَيْرٍ وَحَكَمُ بْنُ يَزِيدَ فَقَالَا أَمَّا عَبْدُ الرَّحْمَنِ فَمَا أَعْطَى إِلَّا رِيَاءً وَسُمْعَةً وَاللَّهُ عَزَّ وَجَلَّ عَنْ صَاعَيْ عَاصِمٍ غَنِيٌّ،

Wa-min dhālika ʾanna al-nabiyya ʿalayhi al-salāmu ḥaḍḍa ʿalā al-ṣadaqati fa-jāʾa ʿAbdu al-Raḥmāni bi-mālin ʿaẓīmin wa-jāʾa ʿĀṣimu bnu ʿAdiyyin bi-ṣāʿayni fa-istahzaʾa Muʿattibu bnu Qushayrin wa-Ḥakamu bnu Yazīda fa-qālā ʾammā ʿAbdu al-Raḥmāni fa-mā ʾaʿṭā ʾillā riyāʾan wa-sumʿatan wa-Allāhu ʿazza wa-jalla ʿan ṣāʿay ʿĀṣimin ghaniyyun,

One instance was when the Prophet, peace be upon him, urged people to give charity. ʿAbd al-Raḥmān brought a large sum, and ʿĀṣim ibn ʿAdī brought two measures of grain. Muʿattib ibn Qushayr and Ḥakam ibn Yazīd [name as printed] mocked them, saying: ‘ʿAbd al-Raḥmān gave only to be seen and spoken of; and God, mighty and majestic, has no need of ʿĀṣim’s two measures.’

فَأَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ {اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ}،

Fa-ʾanzala Allāhu jalla dhikruhu {istaghfir lahum ʾaw lā tastaghfir lahum ʾin tastaghfir lahum sabʿīna marratan fa-lan yaghfira Allāhu lahum},

God, exalted is His remembrance, then revealed: ‘Seek forgiveness for them or do not seek forgiveness for them: even if you seek forgiveness for them seventy times, God will never forgive them.’

Source pages 410–411

فَقَالَ عَمُّ النَّبِيِّ عَلَيْهِ السَّلَامُ لَا تَسْتَغْفِرْ قَدْ نَهَاكَ اللَّهُ فَقَالَ النَّبِيُّ عَلَيْهِ السَّلَامُ يَا عَمِّ أَوَلَا أَسْتَغْفِرُ إِحْدَى وَسَبْعِينَ مَرَّةً؟

Fa-qāla ʿammu al-nabiyyi ʿalayhi al-salāmu lā tastaghfir qad nahāka Allāhu fa-qāla al-nabiyyu ʿalayhi al-salāmu yā ʿammi ʾa-wa-lā ʾastaghfiru ʾiḥdā wa-sabʿīna marratan?

The uncle of the Prophet, peace be upon him, said: ‘Do not seek forgiveness; God has forbidden you.’ The Prophet, peace be upon him, replied: ‘Uncle, could I not seek forgiveness seventy-one times?’

Source page 411

وَكَانَ ظَاهِرُهُمْ ظَاهِرَ الْإِسْلَامِ فَأَطْلَعَ اللَّهُ عَلَى نِفَاقِهِمْ وَلَيْسَ أَحَدٌ يَعْلَمُ ذَلِكَ بَعْدَ النَّبِيِّ عَلَيْهِ السَّلَامُ لِأَنَّهُ وَحْيٌ مِنَ اللَّهِ جَلَّ ثَنَاؤُهُ.

Wa-kāna ẓāhiruhum ẓāhira al-ʾislāmi fa-ʾaṭlaʿa Allāhu ʿalā nifāqihim wa-laysa ʾaḥadun yaʿlamu dhālika baʿda al-nabiyyi ʿalayhi al-salāmu li-ʾannahu waḥyun mina Allāhi jalla thanāʾuhu.

Their outward conduct was that of Islam, but God disclosed their hypocrisy [to him]. No one after the Prophet, peace be upon him, can know this, because it is revelation from God, exalted is His praise.

فَهَكَذَا كَانَ ثُمَّ انْقَضَى حُكْمُهُ فَنُسِخَ التَّخْيِيرُ لِلنَّبِيِّ فِي أَكْثَرَ مِنَ السَّبْعِينَ إِذْ حَرَّمَ عَلَيْهِ أَنْ يَسْتَغْفِرَ لَهُمْ سَبْعِينَ مَرَّةً وَلَمْ يَنْهَهُ عَنْ أَكْثَرَ مِنْ ذَلِكَ،

Fa-hākadhā kāna thumma inqaḍā ḥukmuhu fa-nusikha al-takhyīru li-al-nabiyyi fī ʾakthara mina al-sabʿīna ʾidh ḥarrama ʿalayhi ʾan yastaghfira lahum sabʿīna marratan wa-lam yanhahu ʿan ʾakthara min dhālika,

That was how matters stood; then its ruling came to an end. The Prophet’s option of exceeding seventy was abrogated, for He had forbidden him to seek forgiveness for them seventy times without forbidding him to do so more often.

ثُمَّ نَهَاهُ اللَّهُ عَزَّ وَجَلَّ بَعْدَ ذَلِكَ عَنِ الِاسْتِغْفَارِ أَلْبَتَّةَ بِقَوْلِهِ {سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ} وَهَذَا لَا يَجُوزُ أَنْ يَكُونَ لِأَحَدٍ بَعْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Thumma nahāhu Allāhu ʿazza wa-jalla baʿda dhālika ʿani al-istighfāri ʾal-battata bi-qawlihi {sawāʾun ʿalayhim ʾa-staghfarta lahum ʾam lam tastaghfir lahum lan yaghfira Allāhu lahum} wa-hādhā lā yajūzu ʾan yakūna li-ʾaḥadin baʿda al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama.

After that, God, mighty and majestic, prohibited him absolutely from seeking forgiveness for them, saying: ‘It is the same for them whether you seek forgiveness for them or do not: God will never forgive them.’ This cannot apply to anyone after the Prophet, may God bless him and grant him peace.

وَمِنْهُ مَا اخْتَلَفُوا فِي الْآيَةِ الثَّانِيَةِ (هَلْ هِيَ) زِيَادَةُ حُكْمٍ أَمْ نَاسِخَةٌ لِأُولَى، مِنْ ذَلِكَ مَا أُنْزِلَ مِنَ الْهِجْرَةِ ثُمَّ أُنْزِلَ بِأَمْرِهِ بِالْقِتَالِ عَلَيْهَا،

Wa-minhu mā ikhtalafū fī al-ʾāyati al-thāniyati (hal hiya) ziyādatu ḥukmin ʾam nāsikhatun li-ʾūlā, min dhālika mā ʾunzila mina al-hijrati thumma ʾunzila bi-ʾamrihi bi-al-qitāli ʿalayhā,

Another instance concerns disagreement over a second verse: (is it) an additional ruling, or does it abrogate an earlier one? An example is the revelation concerning emigration, followed by revelation commanding fighting in connection with it.

فَقَالَ قَوْمٌ نُسِخَتْ بَعْدَ الْهِجْرَةِ بِغَيْرِ قِتَالٍ عَرَضَ لِلْمُهَاجِرِ وَلَا رُخْصَةَ لَهُ فِي الرُّجُوعِ وَكَانَتْ لَهُ رُخْصَةٌ أَوَّلًا.

Fa-qāla qawmun nusikhat baʿda al-hijrati bi-ghayri qitālin ʿaraḍa li-al-muhājiri wa-lā rukhṣata lahu fī al-rujūʿi wa-kānat lahu rukhṣatun ʾawwalan.

Some said: It was abrogated after emigration without fighting had confronted the emigrant [the printed clause is syntactically unclear]. He had no permission to return, although previously he had been permitted to do so.

Source page 412

حَدَّثَنَا يُوسُفُ عَنْ شَيْبَانَ عَنْ قَتَادَةَ وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا أَبُو سُفْيَانَ عَنْ مَعْمَرٍ عَنِ النَّبِيِّ عَلَيْهِ السَّلَامُ قَالَ لَمَّا نَزَلَتْ آيَةُ الْهِجْرَةِ كَتَبَ بِهَا الْمُسْلِمُونَ مِنَ الْمَدِينَةِ إِلَى إِخْوَانِهِمْ بِمَكَّةَ فَخَرَجُوا حَتَّى إِذَا كَانُوا بِبَعْضِ الطَّرِيقِ أَدْرَكَهُمُ الْمُشْرِكُونَ فَرَدُّوهُمْ،

Ḥaddathanā Yūsufu ʿan Shaybāna ʿan Qatādata wa-ḥaddathanā Shurayḥun qāla ḥaddathanā ʾAbū Sufyāna ʿan Maʿmarin ʿani al-nabiyyi ʿalayhi al-salāmu qāla lammā nazalat ʾāyatu al-hijrati kataba bihā al-muslimūna mina al-Madīnati ʾilā ʾikhwānihim bi-Makkata fa-kharajū ḥattā ʾidhā kānū bi-baʿḍi al-ṭarīqi ʾadrakahumu al-mushrikūna fa-raddūhum,

Yūsuf related to us, from Shaybān, from Qatāda; and Shurayḥ related to us: Abū Sufyān related to us, from Maʿmar, from the Prophet, peace be upon him. He said: When the verse on emigration was revealed, the Muslims in Medina wrote about it to their brothers in Mecca. They set out, but along the way the polytheists caught up with them and turned them back.

فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ {الم أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ} عَشْرَ آيَاتٍ مِنْ أَوَّلِ السُّورَةِ،

Fa-ʾanzala Allāhu ʿazza wa-jalla {ʾAlif Lām Mīm ʾa-ḥasiba al-nāsu ʾan yutrakū ʾan yaqūlū ʾāmannā wa-hum lā yuftanūna} ʿashra ʾāyātin min ʾawwali al-sūrati,

God, mighty and majestic, then revealed, ‘Alif Lām Mīm. Do people think they will be left to say, “We believe,” without being tested?’: ten verses from the beginning of the sura.

فَتَعَاهَدُوا فَخَرَجُوا فَتَبِعَهُمُ الْمُشْرِكُونَ فَاقْتَتَلُوا فَمِنْهُمْ مَنْ قُتِلَ وَمِنْهُمْ مَنْ نَجَا فَنَزَلَتْ فِيهِمْ {ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا} إِلَى قَوْلِهِ {لَغَفُورٌ رَحِيمٌ}.

Fa-taʿāhadū fa-kharajū fa-tabiʿahumu al-mushrikūna fa-iqtatalū fa-minhum man qutila wa-minhum man najā fa-nazalat fīhim {thumma ʾinna rabbaka li-alladhīna hājarū min baʿdi mā futinū} ʾilā qawlihi {la-ghafūrun raḥīmun}.

They pledged themselves to one another and set out. The polytheists pursued them, and they fought. Some were killed and some escaped. Concerning them there was revealed, ‘Then your Lord, toward those who emigrated after being put to trial,’ as far as ‘is indeed forgiving and merciful.’

وَقَالَ بَعْضُهُمْ بَلْ يَعْنِي هِيَ زِيَادَةُ حُكْمٍ ثَانٍ لَا نَاسِخَةٌ.

Wa-qāla baʿḍuhum bal yaʿnī hiya ziyādatu ḥukmin thānin lā nāsikhatun.

Some of them said instead: This means that it adds a second ruling; it does not abrogate the first.

وَمِنْهُ مَا أَوْجَبَ اللَّهُ جَلَّ ثَنَاؤُهُ عَلَى الْمُؤْمِنِينَ أَلَّا يُنَاجُوا الرَّسُولَ حَتَّى يَتَصَدَّقُوا بِصَدَقَةٍ إِذَا أَرَادُوا أَنْ يُنَاجُوهُ بَعْدَمَا يَتَصَدَّقُونَ،

Wa-minhu mā ʾawjaba Allāhu jalla thanāʾuhu ʿalā al-muʾminīna ʾallā yunājū al-rasūla ḥattā yataṣaddaqū bi-ṣadaqatin ʾidhā ʾarādū ʾan yunājūhu baʿdamā yataṣaddaqūna,

Another example is the requirement God, exalted is His praise, imposed on believers: if they wanted a private consultation with the Messenger, they were not to consult him until they had given charity, consulting him after their charitable gift.

Source pages 412–413

ثُمَّ رَفَعَ ذَلِكَ بِقَوْلِهِ عَزَّ وَجَلَّ {أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ} (الْآيَةَ).

Thumma rafaʿa dhālika bi-qawlihi ʿazza wa-jalla {ʾa-ʾashfaqtum ʾan tuqaddimū bayna yaday najwākum ṣadaqātin fa-ʾidh lam tafʿalū wa-tāba Allāhu ʿalaykum fa-ʾaqīmū al-ṣalāta} (al-ʾāyata).

Then He lifted that requirement through the words of Him, mighty and majestic: ‘Were you afraid to give charitable gifts before your private consultation? Since you did not do so, and God has turned toward you in mercy, maintain prayer’ (the verse).

Source page 413

فَنَسَخَ هَذِهِ الْأَحْكَامَ فَلَمْ يُبْقِ لَنَا مِنْهَا حُكْمًا فِي كِتَابِهِ لِأَنَّ صُلْحَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ أَهْلِ مَكَّةَ قَدْ مَضَى وَانْتَهَى وَلَا يَعْلَمُهُ إِلَّا اللَّهُ جَلَّ ذِكْرُهُ.

Fa-nasakha hādhihi al-ʾaḥkāma fa-lam yubqi lanā minhā ḥukman fī kitābihi li-ʾanna ṣulḥa al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama maʿa ʾahli Makkata qad maḍā wa-intahā wa-lā yaʿlamuhu ʾillā Allāhu jalla dhikruhu.

He abrogated these rulings, leaving none of them binding on us in His Book, because the truce of the Prophet, may God bless him and grant him peace, with the people of Mecca has passed and ended, and only God knows it, exalted is His remembrance [the last pronoun’s reference is unclear].

وَالنَّهْيُ لِلِاسْتِغْفَارِ عَمَّنْ أَظْهَرَ الْإِسْلَامَ وَأَسَرَّ النِّفَاقَ وَلَمْ يُنْهَ عَنْ ذَلِكَ إِذْ كُنَّا لَا نَعْرِفُ مَا فِي قَلْبِهِ بِوَحْيٍ يَنْزِلُ، فَلَنَا أَنْ نَسْتَغْفِرَ لِكُلِّ مَنْ أَظْهَرَ الْإِسْلَامَ وَنَكِلَ سَرِيرَتَهُ إِلَى اللَّهِ عَزَّ وَجَلَّ وَلَا نَبِيَّ بَعْدَ مُحَمَّدٍ عَلَيْهِ السَّلَامُ.

Wa-al-nahyu li-al-istighfāri ʿamman ʾaẓhara al-ʾislāma wa-ʾasarra al-nifāqa wa-lam yunha ʿan dhālika ʾidh kunnā lā naʿrifu mā fī qalbihi bi-waḥyin yanzilu, fa-lanā ʾan nastaghfira li-kulli man ʾaẓhara al-ʾislāma wa-nakila sarīratahu ʾilā Allāhi ʿazza wa-jalla wa-lā nabiyya baʿda Muḥammadin ʿalayhi al-salāmu.

And [there is] the prohibition on seeking forgiveness for someone who professes Islam while concealing hypocrisy. Yet this has not been prohibited [for us], since we do not learn what is in his heart through revelation sent down. We may therefore seek forgiveness for everyone who professes Islam and entrust his inner state to God, mighty and majestic. There is no prophet after Muḥammad, peace be upon him.

وَقَدْ مَضَى النَّبِيُّ عَلَيْهِ السَّلَامُ وَتَابَ اللَّهُ عَلَى الْمُؤْمِنِينَ فِيمَا كَانَ أَوْجَبَ عَلَيْهِمْ مِنَ الصَّدَقَةِ فَنَاجَوُا الرَّسُولَ مِنْ غَيْرِ أَنْ يُقَدِّمُوا قَبْلَ مُنَاجَاتِهِمْ صَدَقَةً.

Wa-qad maḍā al-nabiyyu ʿalayhi al-salāmu wa-tāba Allāhu ʿalā al-muʾminīna fīmā kāna ʾawjaba ʿalayhim mina al-ṣadaqati fa-nājaw al-rasūla min ghayri ʾan yuqaddimū qabla munājātihim ṣadaqatan.

The Prophet, peace be upon him, has passed away. God turned toward the believers in mercy regarding the charity He had required of them, and they consulted the Messenger privately without first giving a charitable gift.

وَالْبَابُ السَّادِسُ أَنْ يَفْعَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِعْلًا أَوْ يَأْمُرَ أُمَّتَهُ بِفِعْلٍ لَيْسَ بِنَصٍّ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ فَيَنْسَخَهُ اللَّهُ بِحُكْمٍ أَنْزَلَهُ فِي كِتَابِهِ فَيَثْبُتَ الْحُكْمُ فِي الْكِتَابِ بِالْفَرْضِ وَأَبَاحَ مَا كَانَ مُحَرَّمًا (كَذَا).

Wa-al-bābu al-sādisu ʾan yafʿala al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama fiʿlan ʾaw yaʾmura ʾummatahu bi-fiʿlin laysa bi-naṣṣin fī kitābi Allāhi ʿazza wa-jalla fa-yansakhahu Allāhu bi-ḥukmin ʾanzalahu fī kitābihi fa-yathbuta al-ḥukmu fī al-kitābi bi-al-farḍi wa-ʾabāḥa mā kāna muḥarraman (kadhā).

The sixth category is when the Prophet, may God bless him and grant him peace, performs an act or commands his community to perform an act without an explicit text in the Book of God, mighty and majestic. God then abrogates it through a ruling revealed in His Book, establishing the ruling there as an obligation, and made lawful what had been forbidden (sic).

Source page 414

مِنْ ذَلِكَ صَلَاتُهُ إِلَى بَيْتِ الْمَقْدِسِ وَإِنْ كَانَ قَدْ قَالَ بَعْضُ مَنْ مَضَى أَنَّ اللَّهَ افْتَرَضَ الصَّلَاةَ أَوَّلًا إِلَى بَيْتِ الْمَقْدِسِ بِقَوْلِهِ {فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ}،

Min dhālika ṣalātuhu ʾilā Bayti al-Maqdisi wa-ʾin kāna qad qāla baʿḍu man maḍā ʾanna Allāha iftaraḍa al-ṣalāta ʾawwalan ʾilā Bayti al-Maqdisi bi-qawlihi {fa-ʾaynamā tuwallū fa-thamma wajhu Allāhi},

An example is his praying toward Jerusalem, although some earlier authorities said that God initially prescribed prayer toward Jerusalem through His words, ‘Wherever you turn, there is the face of God.’

لَوْ لَمْ تُجْمِعِ الْأُمَّةُ عَلَى هَذَا الْقَوْلِ إِلَّا أَنَّهَا مُجْمِعَةٌ أَنَّ اللَّهَ أَوْجَبَهُ بِمَا أَمَرَهُمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَذَلِكَ لَا يَكُونُ إِلَّا عَنِ اللَّهِ عَزَّ وَجَلَّ وَإِنْ لَمْ نَجِدْ نَصَّهُ فِي كِتَابِ اللَّهِ،

Law lam tujmiʿi al-ʾummatu ʿalā hādhā al-qawli ʾillā ʾannahā mujmiʿatun ʾanna Allāha ʾawjabahu bi-mā ʾamarahumu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-dhālika lā yakūnu ʾillā ʿani Allāhi ʿazza wa-jalla wa-ʾin lam najid naṣṣahu fī kitābi Allāhi,

If the community had not agreed on this statement… [the printed linkage is defective]. Yet it agrees that God made it obligatory through what the Prophet, may God bless him and grant him peace, commanded them. This can come only from God, mighty and majestic, even if we find no explicit text for it in God’s Book.

فَنَسَخَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ بِقَوْلِهِ {فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ}.

Fa-nasakha Allāhu ʿazza wa-jalla dhālika bi-qawlihi {fa-walli wajhaka shaṭra al-masjidi al-ḥarāmi wa-ḥaythu mā kuntum fa-wallū wujūhakum shaṭrahu}.

God, mighty and majestic, abrogated that through His words: ‘Turn your face toward the Sacred Mosque; wherever you are, turn your faces toward it.’

وَمِنْهُ اسْتِغْفَارُهُ لِعَمِّهِ فَنَسَخَ ذَلِكَ {مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ} (الْآيَةَ).

Wa-minhu istighfāruhu li-ʿammihi fa-nasakha dhālika {mā kāna li-al-nabiyyi wa-alladhīna ʾāmanū ʾan yastaghfirū li-al-mushrikīna} (al-ʾāyata).

Another example is his seeking forgiveness for his uncle. This was abrogated by ‘It is not for the Prophet and those who believe to seek forgiveness for the polytheists’ (the verse).

وَمِنْهُ كَلَامُهُ فِي الصَّلَاةِ الْمَفْرُوضَةِ فَرَوَى زَيْدُ بْنُ أَرْقَمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ نَسَخَ ذَلِكَ بِقَوْلِهِ {وَقُومُوا لِلَّهِ قَانِتِينَ}،

Wa-minhu kalāmuhu fī al-ṣalāti al-mafrūḍati fa-rawā Zaydu bnu ʾArqama ʾanna Allāha ʿazza wa-jalla nasakha dhālika bi-qawlihi {wa-qūmū li-Allāhi qānitīna},

Another example is his speaking during the obligatory prayer. Zayd ibn Arqam related that God, mighty and majestic, abrogated this through His words, ‘Stand before God in devotion.’

وَرَوَى ابْنُ مَسْعُودٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ اللَّهَ أَحْدَثَ مِنْ أَمْرِهِ أَلَّا تَكَلَّمُوا فِي الصَّلَاةِ وَلَمْ يُبَيِّنْ أَنَّهَا بِعَيْنِهَا نَزَلَتْ لِذَلِكَ.

Wa-rawā Ibnu Masʿūdin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾanna Allāha ʾaḥdatha min ʾamrihi ʾallā takallamū fī al-ṣalāti wa-lam yubayyin ʾannahā bi-ʿaynihā nazalat li-dhālika.

Ibn Masʿūd related from the Prophet, may God bless him and grant him peace, that God had introduced into His command the requirement that you not speak during prayer. He did not specify that this particular verse was revealed for that purpose.

Source page 415

وَمِنْ ذَلِكَ أَيْضًا أَنَّهُ كَانَ (مُحَرَّمًا) عَلَيْهِمْ بِغَيْرِ نَصٍّ نَجِدُهُ فِي الْكِتَابِ إِذَا نَامُوا فِي لَيَالِي رَمَضَانَ أَلَّا يَأْكُلُوا وَلَا يَشْرَبُوا وَلَا يَنْكِحُوا إِلَى دُخُولِ اللَّيْلِ مِنَ الْقَابِلَةِ وَلَهُمْ أَنْ يَفْعَلُوا مِنْ ذَلِكَ مَا أَحَبُّوا قَبْلَ أَنْ يَنَامُوا،

Wa-min dhālika ʾayḍan ʾannahu kāna (muḥarraman) ʿalayhim bi-ghayri naṣṣin najiduhu fī al-kitābi ʾidhā nāmū fī layālī Ramaḍāna ʾallā yaʾkulū wa-lā yashrabū wa-lā yankiḥū ʾilā dukhūli al-layli mina al-qābilati wa-lahum ʾan yafʿalū min dhālika mā ʾaḥabbū qabla ʾan yanāmū,

Another example is that, without any explicit text we can find in the Book, it was (forbidden) for them, once they had slept on a night of Ramadan, ‘not to eat, drink, or have intercourse’ until the following night began [the printed negation conflicts with ‘forbidden’]. Before sleeping they could do whichever of these they wished.

فَفَعَلَ ذَلِكَ غَيْرُ وَاحِدٍ مِنْهُمْ فَرَفَعَ ذَلِكَ عَنْهُمْ رَحْمَةً بِهِمْ وَعَرَّفَهُمْ مَعَ رَفْعِهِ إِيَّاهُ عَنْهُمْ أَنَّ مَا أَوْجَبَ مِنْ ذَلِكَ كَانَ يَصْنَعُهُ بَعْضُهُمْ،

Fa-faʿala dhālika ghayru wāḥidin minhum fa-rafaʿa dhālika ʿanhum raḥmatan bihim wa-ʿarrafahum maʿa rafʿihi ʾiyyāhu ʿanhum ʾanna mā ʾawjaba min dhālika kāna yaṣnaʿuhu baʿḍuhum,

More than one of them did this, so He lifted it from them out of mercy. While lifting it, He made them aware that some of them had been doing what He had made obligatory in this matter [the relation of ‘obligatory’ to the surrounding prohibition is unclear].

فَقَالَ عَزَّ مِنْ قَائِلٍ {أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ} إِلَى قَوْلِهِ {حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ}،

Fa-qāla ʿazza min qāʾilin {ʾuḥilla lakum laylata al-ṣiyāmi al-rafathu ʾilā nisāʾikum} ʾilā qawlihi {ḥattā yatabayyana lakumu al-khayṭu al-ʾabyaḍu mina al-khayṭi al-ʾaswadi mina al-fajri},

He said, mighty is the One who speaks, ‘On the night of the fast, intimacy with your wives has been made lawful for you,’ as far as His words, ‘Until the white thread of dawn becomes distinct to you from the black thread.’

فَرَفَعَهُ وَنَسَخَهُ وَقَرَّرَهُمْ بِخِيَانَتِهِمْ أَنْفُسَهُمْ وَعَفَا عَنْهُمْ خِيَانَتَهُمْ أَنْفُسَهُمْ فِيمَا كَانَ نَهَاهُمْ عَنْهُ فَفَعَلُوهُ.

Fa-rafaʿahu wa-nasakhahu wa-qarrarahum bi-khiyānatihim ʾanfusahum wa-ʿafā ʿanhum khiyānatahum ʾanfusahum fīmā kāna nahāhum ʿanhu fa-faʿalūhu.

He lifted and abrogated it, made them acknowledge their betrayal of themselves, and pardoned that betrayal: they had done what He had forbidden them to do.

وَكَانَ يُؤْذِنُ بَعْضُهُمْ بَعْضًا بِالصَّلَاةِ فَنُسِخَ ذَلِكَ بِرُؤْيَا عَبْدِ اللَّهِ بْنِ زَيْدٍ الْأَنْصَارِيِّ الْأَذَانَ وَأَكَّدَ رُؤْيَاهُ {وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ}.

Wa-kāna yuʾdhinu baʿḍuhum baʿḍan bi-al-ṣalāti fa-nusikha dhālika bi-ruʾyā ʿAbdi Allāhi bni Zaydin al-ʾAnṣāriyyi al-ʾadhāna wa-ʾakkada ruʾyāhu {wa-ʾidhā nādaytum ʾilā al-ṣalāti}.

They used to notify one another that it was time for prayer. This was superseded by ʿAbd Allāh ibn Zayd al-Anṣārī’s dream of the call to prayer, and his dream was confirmed by ‘When you call people to prayer.’

Source pages 415–416

وَالْبَابُ السَّابِعُ أَنْ يَخْتَلِفُوا فِي الْآيَتَيْنِ أَنَاسِخَةٌ إِحْدَاهُمَا الْأُخْرَى أَمْ لَمْ تَنْسَخْهَا وَإِنْ أَجْمَعُوا أَنْ يَسْتَعْمِلُوا الَّتِي اخْتَلَفُوا فِيهَا مَنْسُوخَةٌ أَمْ لَا عَلَى التَّجَوُّزِ وَالِاحْتِيَاطِ لَا عَلَى الْقَطْعِ،

Wa-al-bābu al-sābiʿu ʾan yakhtalifū fī al-ʾāyatayni ʾa-nāsikhatun ʾiḥdāhumā al-ʾukhrā ʾam lam tansakh-hā wa-ʾin ʾajmaʿū ʾan yastaʿmilū allatī ikhtalafū fīhā mansūkhatun ʾam lā ʿalā al-tajawwuzi wa-al-iḥtiyāṭi lā ʿalā al-qaṭʿi,

The seventh category is when they disagree about two verses: does one abrogate the other or not? Even so, they agree to apply the verse whose abrogation is disputed as a permissible, precautionary course, rather than as a definitive conclusion.

Source page 416

مِنْ ذَلِكَ قَوْلُهُ {وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا} ثُمَّ قَالَ جَلَّ ثَنَاؤُهُ فِي الْآيَةِ الْأُخْرَى {إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ} فَقَالَ عَلِيٌّ أَحَلَّتْهَا آيَةٌ وَحَرَّمَتْهَا آيَةٌ وَقَالَ عُثْمَانُ نَحْوَ ذَلِكَ.

Min dhālika qawluhu {wa-ʾan tajmaʿū bayna al-ʾukhtayni ʾillā mā qad salafa ʾinna Allāha kāna ghafūran raḥīman} thumma qāla jalla thanāʾuhu fī al-ʾāyati al-ʾukhrā {ʾillā mā malakat ʾaymānukum} fa-qāla ʿAliyyun ʾaḥallat-hā ʾāyatun wa-ḥarramat-hā ʾāyatun wa-qāla ʿUthmānu naḥwa dhālika.

An example is His saying, ‘And joining two sisters [in marriage], except what has already happened. God is forgiving and merciful.’ Then He said, exalted is His praise, in the other verse, ‘Except those whom your right hands possess.’ ʿAlī said: ‘One verse permitted it, and another forbade it.’ ʿUthmān said something similar.

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا} إِلَى قَوْلِهِ تَعَالَى {لَعَلَّهُمْ يَتَّقُونَ} هَذِهِ مَكِّيَّةٌ،

Wa-kadhālika qawluhu ʿazza wa-jalla {wa-ʾidhā raʾayta alladhīna yakhūḍūna fī ʾāyātinā} ʾilā qawlihi taʿālā {laʿallahum yattaqūna} hādhihi makkiyyatun,

Likewise the words of Him, mighty and majestic, ‘When you see those who engage in mockery of Our signs,’ as far as the words of Him, exalted is He, ‘So that they may be mindful’: this is Meccan.

ثُمَّ نَزَلَتْ بِالْمَدِينَةِ {وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِثْلُهُمْ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا}.

Thumma nazalat bi-al-Madīnati {wa-qad nazzala ʿalaykum fī al-kitābi ʾan ʾidhā samiʿtum ʾāyāti Allāhi yukfaru bihā wa-yustahzaʾu bihā fa-lā taqʿudū maʿahum ḥattā yakhūḍū fī ḥadīthin ghayrihi ʾinnakum ʾidhan mithluhum ʾinna Allāha jāmiʿu al-munāfiqīna wa-al-kāfirīna fī Jahannama jamīʿan}.

Then in Medina there was revealed: ‘He has already sent down to you in the Book that, when you hear God’s signs being denied and mocked, you must not sit with them until they turn to another subject; otherwise you are like them. God will gather the hypocrites and unbelievers together in Hell.’

Source pages 416–417

قَالَ وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ عَنْ سُفْيَانَ عَنِ السُّدِّيِّ عَنْ سَعِيدِ بْنِ جُبَيْرٍ وَأَبِي مَالِكٍ {وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا} نَسَخَتْهَا الْآيَةُ فِي النِّسَاءِ {وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا} (الْآيَةَ).

Qāla wa-ḥaddathanā Shurayḥun qāla ḥaddathanā ʾIsḥāqu bnu Yūsufa ʿan Sufyāna ʿani al-Suddiyyi ʿan Saʿīdi bni Jubayrin wa-ʾAbī Mālikin {wa-ʾidhā raʾayta alladhīna yakhūḍūna fī ʾāyātinā} nasakhat-hā al-ʾāyatu fī al-Nisāʾi {wa-qad nazzala ʿalaykum fī al-kitābi ʾan ʾidhā samiʿtum ʾāyāti Allāhi yukfaru bihā} (al-ʾāyata).

He said: Shurayḥ related to us: Isḥāq ibn Yūsuf related to us, from Sufyān, from al-Suddī, from Saʿīd ibn Jubayr and Abū Mālik: ‘When you see those who engage in mockery of Our signs’ was abrogated by the verse in Women, ‘He has already sent down to you in the Book that, when you hear God’s signs being denied’ (the verse).

Source pages 417–418

حَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا يَحْيَى بْنُ زَكَرِيَّا عَنِ الْحَجَّاجِ عَنْ أَصْحَابِ عَبْدِ اللَّهِ قَالَ الْمُتْعَةُ مَنْسُوخَةٌ نَسَخَتْهَا الطَّلَاقُ وَالْعِدَّةُ وَالْمِيرَاثُ.

Ḥaddathanā Shurayḥun qāla ḥaddathanā Yaḥyā bnu Zakariyyā ʿani al-Ḥajjāji ʿan ʾaṣḥābi ʿAbdi Allāhi qāla al-mutʿatu mansūkhatun nasakhat-hā al-ṭalāqu wa-al-ʿiddatu wa-al-mīrāthu.

Shurayḥ related to us: Yaḥyā ibn Zakariyyā related to us, from al-Ḥajjāj, from the companions of ʿAbd Allāh. He said: Temporary marriage was abrogated; divorce, the waiting period, and inheritance abrogated it.

Source page 418

وَحَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا شَيْبَانُ عَنْ قَتَادَةَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ ثُمَّ نَسَخَ هَذَا الْحَرْفُ الْمُتْعَةَ {وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ}.

Wa-ḥaddathanā Yūnusu bnu Muḥammadin qāla ḥaddathanā Shaybānu ʿan Qatādata ʿan Saʿīdi bni al-Musayyabi thumma nasakha hādhā al-ḥarfu al-mutʿata {wa-ʾin ṭallaqtumūhunna min qabli ʾan tamassūhunna wa-qad faraḍtum lahunna farīḍatan fa-niṣfu mā faraḍtum}.

Yūnus ibn Muḥammad related to us: Shaybān related to us, from Qatāda, from Saʿīd ibn al-Musayyab: This wording then abrogated the parting gift: ‘If you divorce them before touching them, having already assigned them a bridal gift, then half of what you assigned [is due].’

وَاخْتَلَفُوا فِي قَوْلِهِ عَزَّ وَجَلَّ {وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ} قَالَ بَعْضُهُمْ نُسِخَتْ بِقَوْلِهِ {فَنِصْفُ مَا فَرَضْتُمْ} وَقَالَ إِنَّ فِي النِّصْفِ لَهَا لَمَتَاعًا حَسَنًا،

Wa-ikhtalafū fī qawlihi ʿazza wa-jalla {wa-li-al-muṭallaqāti matāʿun bi-al-maʿrūfi} qāla baʿḍuhum nusikhat bi-qawlihi {fa-niṣfu mā faraḍtum} wa-qāla ʾinna fī al-niṣfi lahā la-matāʿan ḥasanan,

They disagreed about the words of Him, mighty and majestic, ‘For divorced women there is a fair provision.’ Some said that this was abrogated by His words, ‘Then half of what you assigned,’ saying that half is indeed a generous provision for her.

وَقَالَ بَعْضُهُمْ هِيَ ثَابِتَةٌ لَمْ تُنْسَخْ وَلَيْسَتْ بِوَاجِبَةٍ لِمَنْ شَاءَ مَتَّعَ وَمَنْ لَمْ يَشَأْ لَمْ يُمَتِّعْ وَقَدْ مَتَّعَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَالْحَسَنُ وَعَلِيٌّ وَغَيْرُهُمْ وَالْوَاجِبَةُ الَّتِي لَمْ يُسَمِّ لَهَا صَدَاقًا وَلَمْ يَدْخُلْ بِهَا.

Wa-qāla baʿḍuhum hiya thābitatun lam tunsakh wa-laysat bi-wājibatin li-man shāʾa mattaʿa wa-man lam yashaʾ lam yumattiʿ wa-qad mattaʿa ʿAbdu al-Raḥmāni bnu ʿAwfin wa-al-Ḥasanu wa-ʿAliyyun wa-ghayruhum wa-al-wājibatu allatī lam yusammi lahā ṣadāqan wa-lam yadkhul bihā.

Others said: It remains in force and has not been abrogated, but it is not obligatory; whoever wishes gives a parting gift, and whoever does not wish does not give one. ʿAbd al-Raḥmān ibn ʿAwf, al-Ḥasan, ʿAlī, and others gave such gifts. The obligatory case is the woman for whom he specified no bridal gift and with whom he did not consummate the marriage.

Source page 419

حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا شَيْبَانُ عَنْ قَتَادَةَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ الْمُتْعَةَ نَسَخَهَا قَوْلُهُ تَعَالَى {فَنِصْفُ مَا فَرَضْتُمْ}.

Ḥaddathanā Yūnusu bnu Muḥammadin qāla ḥaddathanā Shaybānu ʿan Qatādata ʿan Saʿīdi bni al-Musayyabi ʾanna al-mutʿata nasakhahā qawluhu taʿālā {fa-niṣfu mā faraḍtum}.

Yūnus ibn Muḥammad related to us: Shaybān related to us, from Qatāda, from Saʿīd ibn al-Musayyab, that the parting gift was abrogated by the words of Him, exalted is He, ‘Then half of what you assigned.’

وَالْبَابُ الثَّامِنُ أَنْ يَخْتَلِفُوا فِي الْآيَتَيْنِ أَنَاسِخَةٌ إِحْدَاهُمَا الْأُخْرَى أَمْ لَا وَيُجْمِعُوا عَلَى إِثْبَاتِ حُكْمِهِمَا فِي مَعْنَيَيْنِ مُخْتَلِفَيْنِ،

Wa-al-bābu al-thāminu ʾan yakhtalifū fī al-ʾāyatayni ʾa-nāsikhatun ʾiḥdāhumā al-ʾukhrā ʾam lā wa-yujmiʿū ʿalā ʾithbāti ḥukmihimā fī maʿnayayni mukhtalifayni,

The eighth category is when they disagree about whether one of two verses abrogates the other, while agreeing that both rulings remain established in two different senses.

مِنْ ذَلِكَ قَوْلُهُ جَلَّ وَعَزَّ {وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ} قَالَ مُجَاهِدٌ نُسِخَ مِنْهَا عِدَّةُ الَّتِي لَمْ يُدْخَلْ بِهَا قَالَ {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا}.

Min dhālika qawluhu jalla wa-ʿazza {wa-al-muṭallaqātu yatarabbaṣna bi-ʾanfusihinna thalāthata qurūʾin} qāla Mujāhidun nusikha minhā ʿiddatu allatī lam yudkhal bihā qāla {yā ʾayyuhā alladhīna ʾāmanū ʾidhā nakaḥtumu al-muʾmināti thumma ṭallaqtumūhunna min qabli ʾan tamassūhunna fa-mā lakum ʿalayhinna min ʿiddatin taʿtaddūnahā}.

An example is the saying of Him, majestic and mighty, ‘Divorced women must wait by themselves for three menstrual cycles.’ Mujāhid said: The waiting period for a woman whose marriage has not been consummated was abrogated from this. He said, ‘O you who believe, when you marry believing women and then divorce them before touching them, you have no waiting period to count against them.’

وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا هُشَيْمٌ قَالَ حَدَّثَنَا يُونُسُ عَنِ الْحَسَنِ قَالَ نَسَخَ مِنَ الْقُرْءِ امْرَأَتَيْنِ {وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ ... وَاللَّائِي لَمْ يَحِضْنَ}.

Wa-ḥaddathanā Shurayḥun qāla ḥaddathanā Hushaymun qāla ḥaddathanā Yūnusu ʿani al-Ḥasani qāla nasakha mina al-qurʾi imraʾatayni {wa-allāʾī yaʾisna mina al-maḥīḍi min nisāʾikum ... wa-allāʾī lam yaḥiḍna}.

Shurayḥ related to us: Hushaym related to us: Yūnus related to us, from al-Ḥasan, who said: He exempted two [types of] women from the rule of menstrual cycles: ‘Those of your women who have ceased menstruating … and those who have not menstruated.’

Source pages 419–420

قَالَ وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ مُوسَى عَنْ وَرْقَاءَ عَنْ مُجَاهِدٍ ثُمَّ نَسَخَ مِنَ الْقُرْءِ عِدَّةَ مَنْ لَمْ يُدْخَلْ بِهَا.

Qāla wa-ḥaddathanā Shurayḥun qāla ḥaddathanā al-Ḥasanu bnu Mūsā ʿan Warqāʾa ʿan Mujāhidin thumma nasakha mina al-qurʾi ʿiddata man lam yudkhal bihā.

He said: Shurayḥ related to us: Al-Ḥasan ibn Mūsā related to us, from Warqāʾ, from Mujāhid: He then removed from the menstrual-cycle rule the waiting period of a woman whose marriage had not been consummated.

Source page 420

وَقَالَ الْحَسَنُ قُرْءُ امْرَأَتَيْنِ اللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ وَاللَّائِي لَمْ يَحِضْنَ وَأَبَى ذَلِكَ أَكْثَرُ الْعُلَمَاءِ،

Wa-qāla al-Ḥasanu qurʾu imraʾatayni allāʾī yaʾisna mina al-maḥīḍi wa-allāʾī lam yaḥiḍna wa-ʾabā dhālika ʾaktharu al-ʿulamāʾi,

Al-Ḥasan said: ‘The menstrual cycles of two [types of] women: those who have ceased menstruating, and those who have not menstruated’ [an elliptical statement in the print]. Most scholars rejected that.

وَقَالُوا نَحْنُ نَرُدُّ إِلَى قَوْلِهِ بِقَوْلِهِ {ثَلَاثَةَ قُرُوءٍ} اللَّائِي لَمْ يَحِضْنَ وَقَدْ دُخِلَ بِهِنَّ،

Wa-qālū naḥnu naruddu ʾilā qawlihi bi-qawlihi {thalāthata qurūʾin} allāʾī lam yaḥiḍna wa-qad dukhila bihinna,

They said: Through His saying ‘three menstrual cycles,’ we refer back to His saying those who have not menstruated and whose marriages have been consummated [the printed wording and its connection are unclear].

وَقَوْلُهُ {إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ} وَقَوْلُهُ {وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ} حُكْمَيْنِ مَخْصُوصَيْنِ لَمْ يُدْخِلْهُمُ اللَّهُ جَلَّ ذِكْرُهُ فِي الْأَقْرَاءِ،

Wa-qawluhu {ʾidhā nakaḥtumu al-muʾmināti} wa-qawluhu {wa-allāʾī yaʾisna mina al-maḥīḍi} ḥukmayni makhṣūṣayni lam yudkhilhumu Allāhu jalla dhikruhu fī al-ʾaqrāʾi,

His saying ‘When you marry believing women,’ and His saying ‘Those who have ceased menstruating,’ [set out] two specific rulings. God, exalted is His remembrance, did not include them under the menstrual-cycle rule [the grammatical linkage is compressed].

وَلَكِنْ خَصَّ آيَةَ الْأَقْرَاءِ فِي ذَوَاتِ الْحَيْضِ الْمَدْخُولِ بِهِنَّ وَخَصَّ كُلَّ آيَةٍ مِنَ الْآيَتَيْنِ الْأُخْرَيَيْنِ كُلَّ وَاحِدَةٍ مِنْهُمَا بِحُكْمٍ سِوَى الْأُخْرَى،

Wa-lākin khaṣṣa ʾāyata al-ʾaqrāʾi fī dhawāti al-ḥayḍi al-madkhūli bihinna wa-khaṣṣa kulla ʾāyatin mina al-ʾāyatayni al-ʾukhrayayni kulla wāḥidatin minhumā bi-ḥukmin siwā al-ʾukhrā,

Rather, He restricted the menstrual-cycle verse to menstruating women whose marriages had been consummated, and assigned each of the other two verses, each one of them, a ruling different from the other.

وَاخْتَلَفُوا فِي هَاتَيْنِ الْآيَتَيْنِ الْأُخْرَيَيْنِ وَالْأُمَّةُ مُجْمِعَةٌ أَنَّ عِدَّةَ الْآيِسَةِ مِنَ الْمَحِيضِ وَالَّتِي لَمْ تَحِضْ ثَلَاثَةُ قُرُوءٍ.

Wa-ikhtalafū fī hātayni al-ʾāyatayni al-ʾukhrayayni wa-al-ʾummatu mujmiʿatun ʾanna ʿiddata al-ʾāyisati mina al-maḥīḍi wa-allatī lam taḥiḍ thalāthatu qurūʾin.

They disagreed about these other two verses, while the community agrees that the waiting period of a woman who has ceased menstruating and one who has not menstruated is three menstrual cycles [so the print reads; this conflicts with the cited verse’s three months].

Source page 421

وَعَنِ ابْنِ أَبِي لَيْلَى عَنْ عَطَاءٍ عَنْ أَبِي هُرَيْرَةَ قَالَ صَلَّيْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَافَتَ وَجَهَرَ وَخَافَتْنَا فِيمَا خَافَتَ لَهَا {وَمَا كَانَ رَبُّكَ نَسِيًّا}.

Wa-ʿani Ibni ʾAbī Laylā ʿan ʿAṭāʾin ʿan ʾAbī Hurayrata qāla ṣallaynā maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama fa-khāfata wa-jahara wa-khāfatnā fīmā khāfata lahā {wa-mā kāna rabbuka nasiyyan}.

From Ibn Abī Laylā, from ʿAṭāʾ, from Abū Hurayra, who said: We prayed with God’s Messenger, may God bless him and grant him peace. He recited quietly and aloud, and we recited quietly where he did, ‘for it’ [the final phrase has an unclear connection]. ‘Your Lord is never forgetful.’

حَدَّثَنَا جَرِيرٌ عَنْ لَيْثٍ عَنْ مُجَاهِدٍ فِي الدُّعَاءِ قَالَ وَقَالَ أَبُو هَمَّامٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ فِي الدُّعَاءِ،

Ḥaddathanā Jarīrun ʿan Laythin ʿan Mujāhidin fī al-duʿāʾi qāla wa-qāla ʾAbū Hammāmin ʿan Hishāmi bni ʿUrwata ʿan ʾabīhi ʿan ʿĀʾishata fī al-duʿāʾi,

Jarīr related to us, from Layth, from Mujāhid: [It concerns] supplication. He said: Abū Hammām also said, from Hishām ibn ʿUrwa, from his father, from ʿĀʾisha: [It concerns] supplication.

حَدَّثَنَا عَبَّادُ بْنُ الْعَوَّامِ عَنِ الْأَشْعَثِ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ كَانُوا يَقُولُونَ اللَّهُمَّ اغْفِرْ وَارْحَمْ.

Ḥaddathanā ʿAbbādu bnu al-ʿAwwāmi ʿani al-ʾAshʿathi ʿan ʿIkrimata ʿani Ibni ʿAbbāsin kānū yaqūlūna Allāhumma ighfir wa-irḥam.

ʿAbbād ibn al-ʿAwwām related to us, from al-Ashʿath, from ʿIkrima, from Ibn ʿAbbās: They used to say, ‘O God, forgive and have mercy.’

Source page 422

حَدَّثَنَا هُشَيْمٌ عَنْ أَبِي بِشْرٍ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ جَلَّ وَعَزَّ {وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا} قَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُتَوَارِيًا بِمَكَّةَ إِذَا قَرَأَ الْقُرْآنَ رَفَعَ صَوْتَهُ فَإِذَا سَمِعَهُ الْمُشْرِكُونَ سَبُّوا الْقُرْآنَ وَمَنْ جَاءَ بِهِ،

Ḥaddathanā Hushaymun ʿan ʾAbī Bishrin ʿan Saʿīdi bni Jubayrin ʿani Ibni ʿAbbāsin fī qawlihi jalla wa-ʿazza {wa-lā tajhar bi-ṣalātika wa-lā tukhāfit bihā} qāla kāna al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama mutawāriyan bi-Makkata ʾidhā qaraʾa al-qurʾāna rafaʿa ṣawtahu fa-ʾidhā samiʿahu al-mushrikūna sabbū al-qurʾāna wa-man jāʾa bihi,

Hushaym related to us, from Abū Bishr, from Saʿīd ibn Jubayr, from Ibn ʿAbbās, concerning the words of Him, majestic and mighty, ‘Do not raise your voice in prayer, nor recite it too quietly.’ He said: The Prophet, may God bless him and grant him peace, was keeping out of sight in Mecca. When he recited the Qurʾān, he raised his voice, and when the polytheists heard him, they insulted the Qurʾān and the one who brought it.

فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ {وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا} عَنْ أَصْحَابِكَ فَلَا يَسْتَطِيعُونَ أَنْ يَأْخُذُوا عَلَيْكَ.

Fa-ʾanzala Allāhu ʿazza wa-jalla {wa-lā tajhar bi-ṣalātika wa-lā tukhāfit bihā} ʿan ʾaṣḥābika fa-lā yastaṭīʿūna ʾan yaʾkhudhū ʿalayka.

God, mighty and majestic, then revealed, ‘Do not raise your voice in prayer, nor recite it too quietly,’ away from your companions, so that they cannot learn the recitation from you.

حَدَّثَنَا هُشَيْمٌ قَالَ حَدَّثَنَا مَنْصُورٌ وَعَوْفٌ عَنِ الْحَسَنِ {وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا} قَالَ لَا تُرَائِي فِي الْعَلَانِيَةِ وَلَا تُسِئْ بِهَا فِي السِّرِّ،

Ḥaddathanā Hushaymun qāla ḥaddathanā Manṣūrun wa-ʿAwfun ʿani al-Ḥasani {wa-lā tajhar bi-ṣalātika wa-lā tukhāfit bihā} qāla lā turāʾī fī al-ʿalāniyati wa-lā tusiʾ bihā fī al-sirri,

Hushaym related to us: Manṣūr and ʿAwf related to us, from al-Ḥasan, concerning ‘Do not raise your voice in prayer, nor recite it too quietly.’ He said: Do not show off in public, and do not perform it badly in private.

وَالْأُمَّةُ مُجْمِعَةٌ أَنَّ لِلْمُصَلِّي أَنْ يَرْفَعَ صَوْتَهُ وَلَهُ أَنْ يُخَافِتَهُ وَيُسْمِعَ أُذُنَيْهِ وَأَجْمَعُوا أَنَّهُ لَا يَجُوزُ أَنْ يُرَائِيَ بِصَلَاتِهِ.

Wa-al-ʾummatu mujmiʿatun ʾanna li-al-muṣallī ʾan yarfaʿa ṣawtahu wa-lahu ʾan yukhāfitahu wa-yusmiʿa ʾudhunayhi wa-ʾajmaʿū ʾannahu lā yajūzu ʾan yurāʾiya bi-ṣalātihi.

The community agrees that a person praying may raise his voice, or lower it while making it audible to his own ears. They agree that he may not show off through his prayer.

Source pages 422–423

وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا} (الْآيَةَ) فَقَالَ بَعْضُهُمْ نَسَخَتْهَا {إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ} إِلَى قَوْلِهِ {فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ}.

Wa-kadhālika qawluhu ʿazza wa-jalla {wa-ʾātaytum ʾiḥdāhunna qinṭāran fa-lā taʾkhudhū minhu shayʾan} (al-ʾāyata) fa-qāla baʿḍuhum nasakhat-hā {ʾillā ʾan yakhāfā ʾallā yuqīmā ḥudūda Allāhi} ʾilā qawlihi {fa-lā junāḥa ʿalayhimā fīmā iftadat bihi}.

Likewise the words of Him, mighty and majestic, ‘Even if you have given one of them a great fortune, take nothing back from it’ (the verse). Some said that this was abrogated by ‘Unless the two fear that they cannot maintain God’s limits,’ as far as His words, ‘There is no blame on either of them concerning what she gives to obtain her release.’

Source page 423

وَقَالَ بَعْضُهُمْ كِلْتَاهُمَا مُحْكَمَتَانِ لَيْسَتْ إِحْدَاهُمَا بِنَاسِخَةٍ لِلْأُخْرَى تَحْرِيمُ أَخْذِ الْقِنْطَارِ عَلَى الظُّلْمِ بِغَيْرِ الْحَقِّ وَأَخْذُهُ مِنْهَا تَفْدِي بِهِ نَفْسَهَا لِيَخْلَعَهَا ثُمَّ تَأْخُذُ فَهَذِهِ خُصُوصٌ وَهَذِهِ مَخْصُوصٌ.

Wa-qāla baʿḍuhum kiltāhumā muḥkamatāni laysat ʾiḥdāhumā bi-nāsikhatin li-al-ʾukhrā taḥrīmu ʾakhdhi al-qinṭāri ʿalā al-ẓulmi bi-ghayri al-ḥaqqi wa-ʾakhdhuhu minhā tafdī bihi nafsahā li-yakhlaʿahā thumma taʾkhudhu fa-hādhihi khuṣūṣun wa-hādhihi makhṣūṣun.

Others said: Both remain valid; neither abrogates the other. One prohibits taking back the fortune unjustly, without right; the other concerns taking it from her when she gives it to secure her release, so that he dissolves the marriage. Then ‘she takes’ [the printed clause is incomplete]. Thus one is particular in scope, and the other is specifically delimited.

وَالْبَابُ التَّاسِعُ أَنَّ أَصْحَابَ مُحَمَّدٍ عَلَيْهِ السَّلَامُ اخْتَلَفُوا فِي آيَتَيْنِ هَلْ نَسَخَتْ إِحْدَاهُمَا الْأُخْرَى وَحُكْمُهُمَا جَمِيعًا ثَابِتَانِ ثُمَّ أَجْمَعَتِ الْعُلَمَاءُ بَعْدَ عَصْرِهِمْ مِنَ التَّابِعِينَ وَمَنْ بَعْدَهُمْ عَنْ سُنَّةِ النَّبِيِّ عَلَيْهِ السَّلَامُ أَنَّ إِحْدَاهُمَا نَسَخَتِ الْأُخْرَى وَأَنَّهَا مُبَدِّلَةٌ لِبَعْضِ حُكْمِهَا،

Wa-al-bābu al-tāsiʿu ʾanna ʾaṣḥāba Muḥammadin ʿalayhi al-salāmu ikhtalafū fī ʾāyatayni hal nasakhat ʾiḥdāhumā al-ʾukhrā wa-ḥukmuhumā jamīʿan thābitāni thumma ʾajmaʿati al-ʿulamāʾu baʿda ʿaṣrihim mina al-tābiʿīna wa-man baʿdahum ʿan sunnati al-nabiyyi ʿalayhi al-salāmu ʾanna ʾiḥdāhumā nasakhati al-ʾukhrā wa-ʾannahā mubaddilatun li-baʿḍi ḥukmihā,

The ninth category is when the companions of Muḥammad, peace be upon him, disagreed about whether one of two verses abrogated the other, with both rulings remaining in force. Then, after their generation, the scholars among the Successors and those after them agreed, on the basis of the Sunna of the Prophet, peace be upon him, that one abrogated the other and replaced part of its ruling.

مِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ {وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا} وَقَوْلُهُ {وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ} فَاخْتَلَفَ زَيْدٌ وَابْنُ مَسْعُودٍ وَابْنُ عَبَّاسٍ،

Min dhālika qawlu Allāhi ʿazza wa-jalla {wa-alladhīna yutawaffawna minkum wa-yadharūna ʾazwājan yatarabbaṣna bi-ʾanfusihinna ʾarbaʿata ʾash-hurin wa-ʿashran} wa-qawluhu {wa-ʾūlātu al-ʾaḥmāli ʾajaluhunna ʾan yaḍaʿna ḥamlahunna} fa-ikhtalafa Zaydun wa-Ibnu Masʿūdin wa-Ibnu ʿAbbāsin,

An example is the saying of God, mighty and majestic, ‘Those of you who die and leave wives: their wives must wait by themselves for four months and ten [days],’ and His saying, ‘For pregnant women, their term ends when they give birth.’ Zayd, Ibn Masʿūd, and Ibn ʿAbbās disagreed.

Source page 424

فَقَالَ ابْنُ مَسْعُودٍ أَنَّ سُورَةَ النِّسَاءِ الْقُصْرَى أُنْزِلَتْ بَعْدُ وَقَالَ عُتْبَةُ تَرَبُّصُ آخِرِ الْأَجَلَيْنِ.

Fa-qāla Ibnu Masʿūdin ʾanna sūrata al-Nisāʾi al-Quṣrā ʾunzilat baʿdu wa-qāla ʿUtbatu tarabbuṣu ʾākhiri al-ʾajalayni.

Ibn Masʿūd held that The Shorter Women was revealed later. ʿUtba said: Wait until the later of the two terms.

وَالْأُمَّةُ مُجْمِعَةٌ الْيَوْمَ أَنَّ الْآيَةَ فِي الْحَامِلِ قَدْ ثَبَتَ حُكْمُهَا وَأَنَّهَا لَا تَرَبَّصُ آخِرَ الْأَجَلَيْنِ وَذَلِكَ أَنَّهُ ثَبَتَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ أَمَرَ سُبَيْعَةَ أَنْ تَتَزَوَّجَ بَعْدَ وَفَاةِ زَوْجِهَا بِأَرْبَعِينَ يَوْمًا.

Wa-al-ʾummatu mujmiʿatun al-yawma ʾanna al-ʾāyata fī al-ḥāmili qad thabata ḥukmuhā wa-ʾannahā lā tarabbaṣu ʾākhira al-ʾajalayni wa-dhālika ʾannahu thabata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu ʾamara Subayʿata ʾan tatazawwaja baʿda wafāti zawjihā bi-ʾarbaʿīna yawman.

Today the community agrees that the ruling in the verse about a pregnant woman remains established and that she need not wait until the later of the two terms. This is because it is established from the Prophet, may God bless him and grant him peace, that he told Subayʿa to marry forty days after her husband’s death.

وَمِنْهُ أَيْضًا الْمَمْلُوكَةُ يَكُونُ لَهَا زَوْجٌ يُرِيدُ الْمَوْلَى أَنْ يَعْزِلَ عَنْهَا زَوْجَهَا وَيَنْكِحَهَا فَأَجْمَعُوا أَنَّ ذَلِكَ جَائِزٌ فِي بَعْضِ الْمَمَالِيكِ وَاخْتَلَفُوا فِي بَعْضِهِمْ،

Wa-minhu ʾayḍan al-mamlūkatu yakūnu lahā zawjun yurīdu al-mawlā ʾan yaʿzila ʿanhā zawjahā wa-yankiḥahā fa-ʾajmaʿū ʾanna dhālika jāʾizun fī baʿḍi al-mamālīki wa-ikhtalafū fī baʿḍihim,

Another example concerns an enslaved woman who has a husband, when her owner wishes to separate her from her husband and have intercourse with her. They agreed that this was permissible in some categories of enslaved people and disagreed about others.

فَرَأَى جَابِرٌ وَأَنَسٌ أَنَّ بَيْعَهَا طَلَاقُهَا فَرَأَوْا أَنْ يَنْكِحَهَا الْمُشْتَرِي وَيَعْزِلَ زَوْجَهَا عَنْهَا وَلَا يَنْكِحَهَا الْأَوَّلُ الَّذِي هُوَ زَوْجُهَا.

Fa-raʾā Jābirun wa-ʾAnasun ʾanna bayʿahā ṭalāquhā fa-raʾaw ʾan yankiḥahā al-mushtarī wa-yaʿzila zawjahā ʿanhā wa-lā yankiḥahā al-ʾawwalu alladhī huwa zawjuhā.

Jābir and Anas held that selling her constituted her divorce. They therefore held that the purchaser could have intercourse with her and separate her husband from her, and that the first man, her husband, could no longer have intercourse with her.

Source pages 424–425

وَرَأَى ابْنُ مَسْعُودٍ أَنْ يَنْكِحَهَا زَوْجُهَا وَاحْتَجَّ بِقَوْلِهِ {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ} وَأَبَى ذَلِكَ أَكَابِرُ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَسَعْدٌ رَضِيَ اللَّهُ عَنْهُمْ.

Wa-raʾā Ibnu Masʿūdin ʾan yankiḥahā zawjuhā wa-iḥtajja bi-qawlihi {wa-al-muḥṣanātu mina al-nisāʾi ʾillā mā malakat ʾaymānukum} wa-ʾabā dhālika ʾakābiru ʾaṣḥābi Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama ʿUmaru wa-ʿUthmānu wa-ʿAliyyun wa-ʿAbdu al-Raḥmāni bnu ʿAwfin wa-Saʿdun raḍiya Allāhu ʿanhum.

Ibn Masʿūd held that her husband could have intercourse with her, citing His words, ‘And married women, except those whom your right hands possess.’ The senior companions of Muḥammad, may God bless him and grant him peace, rejected that: ʿUmar, ʿUthmān, ʿAlī, ʿAbd al-Raḥmān ibn ʿAwf, and Saʿd, may God be pleased with them [the printed attribution is difficult to reconcile with the following statement].

Source page 425

وَقَالُوا لَا يَجُوزُ لِلْمَوْلَى أَنْ يَنْكِحَ أَمَتَهُ إِذَا كَانَ لَهَا زَوْجٌ وَإِنْ كَانَتْ ذِمِّيَّةً تَحْتَ ذِمِّيٍّ،

Wa-qālū lā yajūzu li-al-mawlā ʾan yankiḥa ʾamatahu ʾidhā kāna lahā zawjun wa-ʾin kānat dhimmiyyatan taḥta dhimmiyyin,

They said: An owner may not have intercourse with his enslaved woman if she has a husband, even if she is a non-Muslim under protection married to a man of the same protected status.

وَأَجْمَعُوا جَمِيعًا بَعْدَ ذَلِكَ أَنَّ ذَوَاتِ الْأَزْوَاجِ إِذَا سُبِينَ يَنْكِحُهُنَّ مَنْ مَلَكَهُنَّ وَأَنَّ اللَّهَ جَلَّ ذِكْرُهُ نَسَخَ ذَوَاتِ الْأَزْوَاجِ مِنَ النِّسَاءِ بِقَوْلِهِ {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ}.

Wa-ʾajmaʿū jamīʿan baʿda dhālika ʾanna dhawāti al-ʾazwāji ʾidhā subīna yankiḥuhunna man malakahunna wa-ʾanna Allāha jalla dhikruhu nasakha dhawāti al-ʾazwāji mina al-nisāʾi bi-qawlihi {wa-al-muḥṣanātu mina al-nisāʾi ʾillā mā malakat ʾaymānukum}.

After that, they all agreed that when married women were taken captive, those who owned them could have intercourse with them, and that God, exalted is His remembrance, had exempted married women [in this category] through His words, ‘And married women, except those whom your right hands possess.’

قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ نَزَلَتْ فِي سَبَايَا أَوْطَاسٍ وَالْأُمَّةُ مُجْمِعَةٌ الْيَوْمَ أَنَّهُ لَا يَحِلُّ لِلْمَوَالِي أَنْ يَنْكِحُوا الْأَزْوَاجَ سِوَى السَّبَايَا،

Qāla ʾAbū Saʿīdin al-Khudriyyu nazalat fī sabāyā ʾAwṭāsin wa-al-ʾummatu mujmiʿatun al-yawma ʾannahu lā yaḥillu li-al-mawālī ʾan yankiḥū al-ʾazwāja siwā al-sabāyā,

Abū Saʿīd al-Khudrī said: It was revealed concerning the female captives of Awṭās. Today the community agrees that owners may not have intercourse with married women apart from such captives.

وَأَنَّهُ قَدْ ثَبَتَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ خَيَّرَ بَرِيرَةَ مِنْ زَوْجِهَا بَعْدَمَا بِيعَتْ وَأُعْتِقَتْ بَعْدَ الْبَيْعِ لَمْ يَجْعَلِ الْبَيْعَ يُزِيلُ نِكَاحَ زَوْجِهَا،

Wa-ʾannahu qad thabata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu khayyara Barīrata min zawjihā baʿdamā bīʿat wa-ʾuʿtiqat baʿda al-bayʿi lam yajʿali al-bayʿa yuzīlu nikāḥa zawjihā,

It is established from the Prophet, may God bless him and grant him peace, that he gave Barīra a choice concerning her husband after she had been sold and then emancipated. He did not treat the sale as dissolving her marriage to her husband.

Source pages 425–426

وَلَوْ كَانَ الْبَيْعُ مُزِيلَ النِّكَاحِ فَكَانَ بَيْعُهَا طَلَاقَهَا لَكَانَتْ حِينَ بَاعَهَا مَوْلَاهَا مِنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا وَاشْتَرَتْهَا مِنْهُمْ وَقَبَضَتْهَا كَانَ قَدْ زَالَ نِكَاحُهَا بِالْبَيْعِ وَبَانَتْ مِنْهُ.

Wa-law kāna al-bayʿu muzīla al-nikāḥi fa-kāna bayʿuhā ṭalāqahā la-kānat ḥīna bāʿahā mawlāhā min ʿĀʾishata raḍiya Allāhu ʿanhā wa-ishtarat-hā minhum wa-qabaḍat-hā kāna qad zāla nikāḥuhā bi-al-bayʿi wa-bānat minhu.

If sale dissolved a marriage, so that selling her constituted her divorce, then when her owner sold her to ʿĀʾisha, may God be pleased with her, and ʿĀʾisha bought her from them and took possession of her, her marriage would already have ended through the sale and she would have been separated from him.

Source page 426

وَقَدْ كَانَ بَعْضُ مَنْ مَضَى يَرَى أَنَّ آيَةَ الِاسْتِئْذَانِ مَنْسُوخَةٌ وَالْعُلَمَاءُ الْيَوْمَ مُجْمِعَةٌ أَنَّهَا ثَابِتَةٌ إِلَّا أَنَّ بَعْضَهُمْ رَأَى أَنَّ دَقَّ الْبَابِ يُجْزِئُ مِنَ الِاسْتِئْذَانِ.

Wa-qad kāna baʿḍu man maḍā yarā ʾanna ʾāyata al-istiʾdhāni mansūkhatun wa-al-ʿulamāʾu al-yawma mujmiʿatun ʾannahā thābitatun ʾillā ʾanna baʿḍahum raʾā ʾanna daqqa al-bābi yujziʾu mina al-istiʾdhāni.

Some earlier authorities held that the verse on seeking permission to enter had been abrogated. Today scholars agree that it remains in force, although some held that knocking on the door suffices as asking permission.

وَكَذَلِكَ قَوْلُهُ {لَا إِكْرَاهَ فِي الدِّينِ} قَالَ بَعْضُهُمْ لَيْسَتْ بِمَنْسُوخَةٍ وَلَكِنَّهَا ثَابِتَةٌ فِي أَهْلِ الذِّمَّةِ إِذَا أَدَّوُا الْجِزْيَةَ لَمْ يُكْرَهُوا وَرُوِيَ أَنَّ عُمَرَ قَالَ لِغُلَامٍ رُومِيٍّ أَسْلِمْ فَأَبَى فَقَالَ عُمَرُ {لَا إِكْرَاهَ فِي الدِّينِ}.

Wa-kadhālika qawluhu {lā ʾikrāha fī al-dīni} qāla baʿḍuhum laysat bi-mansūkhatin wa-lākinnahā thābitatun fī ʾahli al-dhimmati ʾidhā ʾaddaw al-jizyata lam yukrahū wa-ruwiya ʾanna ʿUmara qāla li-ghulāmin rūmiyyin ʾaslim fa-ʾabā fa-qāla ʿUmaru {lā ʾikrāha fī al-dīni}.

Likewise His saying, ‘There is no compulsion in religion.’ Some said: It has not been abrogated but remains in force for protected non-Muslims: if they pay the poll tax, they are not compelled [to convert]. It is related that ʿUmar told a Byzantine servant, ‘Accept Islam.’ He refused, and ʿUmar said, ‘There is no compulsion in religion.’

وَقَالَ قَوْمٌ هِيَ مَنْسُوخَةٌ نَسَخَتْهَا آيَةُ السَّيْفِ قَوْلُهُ عَزَّ وَجَلَّ {أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ} وَغَيْرُهَا مِنَ الْآيِ.

Wa-qāla qawmun hiya mansūkhatun nasakhat-hā ʾāyatu al-sayfi qawluhu ʿazza wa-jalla {ʾudhina li-alladhīna yuqātalūna bi-ʾannahum ẓulimū wa-ʾinna Allāha ʿalā naṣrihim la-qadīrun} wa-ghayruhā mina al-ʾāyi.

Others said: It has been abrogated by the verse of the sword, the words of Him, mighty and majestic, ‘Permission has been given to those who are being fought, because they have been wronged, and God is indeed able to help them,’ and by other verses.

وَمِنْ ذَلِكَ قَوْلُهُ تَعَالَى {يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ} قَالَ بَعْضُهُمْ نَزَلَتْ فِي أَهْلِ الذِّمَّةِ نَاسِخَةً لِقِتَالِهِمْ مِنْ بَيْنِ الْكُفَّارِ،

Wa-min dhālika qawluhu taʿālā {yā ʾayyuhā alladhīna ʾāmanū ʿalaykum ʾanfusakum lā yaḍurrukum man ḍalla ʾidhā ihtadaytum} qāla baʿḍuhum nazalat fī ʾahli al-dhimmati nāsikhatan li-qitālihim min bayni al-kuffāri,

Another example is the saying of Him, exalted is He, ‘O you who believe, attend to yourselves. Those who go astray will not harm you if you are rightly guided.’ Some said: It was revealed about protected non-Muslims, abrogating fighting against them as a particular group among unbelievers.

Source pages 426–427

وَقَالَ بَعْضُهُمْ أُرِيدَ بِهَا آخِرُ الزَّمَانِ فِي الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ لِأَهْلِ الْإِسْلَامِ إِذَا غَلَبَتِ الْأَهْوَاءُ وَلَمْ تَقْبَلِ الْعَامَّةُ الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ مِنَ الْأَمْرِ،

Wa-qāla baʿḍuhum ʾurīda bihā ʾākhiru al-zamāni fī al-ʾamri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari li-ʾahli al-ʾislāmi ʾidhā ghalabati al-ʾahwāʾu wa-lam taqbali al-ʿāmmatu al-ʾamra bi-al-maʿrūfi wa-al-nahya ʿani al-munkari mina al-ʾamri,

Others said: It concerns the end of time, with regard to enjoining right and forbidding wrong among Muslims, when passions prevail and the public no longer accepts enjoining right and forbidding wrong ‘from the command’ [the final wording is unclear].

Source page 427

وَقَالَ بَعْضُهُمْ لَمْ تُنْسَخْ وَإِنَّمَا مَعْنَى قَوْلِهِ تَعَالَى {عَلَيْكُمْ أَنْفُسَكُمْ} أَهْلُ دِينِكُمْ يَأْمُرُ بَعْضُكُمْ بَعْضًا،

Wa-qāla baʿḍuhum lam tunsakh wa-ʾinnamā maʿnā qawlihi taʿālā {ʿalaykum ʾanfusakum} ʾahlu dīnikum yaʾmuru baʿḍukum baʿḍan,

Others said: It has not been abrogated. The meaning of the words of Him, exalted is He, ‘Attend to yourselves,’ is the people of your own religion: you are to enjoin one another.

ثُمَّ عَزَّاهُمْ فَقَالَ {لَا يَضُرُّكُمْ مَنْ ضَلَّ} (أَيْ لَا تَضُرُّكُمْ) ضَلَالَةُ الضَّالِّينَ فَائْتَمِرُوا بِالْمَعْرُوفِ وَتَنَاهَوْا عَنِ الْمُنْكَرِ كَمَا أَمَرْتُكُمْ وَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ}.

Thumma ʿazzāhum fa-qāla {lā yaḍurrukum man ḍalla} (ʾay lā taḍurrukum) ḍalālatu al-ḍāllīna fa-iʾtamirū bi-al-maʿrūfi wa-tanāhaw ʿani al-munkari kamā ʾamartukum wa-kadhālika qawluhu ʿazza wa-jalla {fa-tawalla ʿanhum fa-mā ʾanta bi-malūmin}.

Then He consoled them, saying, ‘Those who go astray will not harm you’ (that is, you will not be harmed by) the error of those astray. So enjoin right upon one another and forbid wrong, as I commanded you. Likewise the words of Him, mighty and majestic, ‘Turn away from them; you are not to blame.’

حَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ عَنْ أَيُّوبَ السَّخْتِيَانِيِّ عَنْ مُجَاهِدٍ قَالَ قَالَ خَرَجَ عَلِيٌّ مُعْتَجِرًا بِبُرْدٍ مُشْتَمِلًا فَقَالَ لَمَّا نَزَلَتْ {فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ} أُحْزِنَّا وَقُلْنَا أُمِرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَوَلَّى عَنَّا حَتَّى نَزَلَتْ {وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ}،

Ḥaddathanā Shurayḥun qāla ḥaddathanā ʾIsmāʿīlu bnu ʾIbrāhīma ʿan ʾAyyūba al-Sakhtiyāniyyi ʿan Mujāhidin qāla qāla kharaja ʿAliyyun muʿtajiran bi-burdin mushtamilan fa-qāla lammā nazalat {fa-tawalla ʿanhum fa-mā ʾanta bi-malūmin} ʾuḥzinnā wa-qulnā ʾumira rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama ʾan yatawallā ʿannā ḥattā nazalat {wa-dhakkir fa-ʾinna al-dhikrā tanfaʿu al-muʾminīna},

Shurayḥ related to us: Ismāʿīl ibn Ibrāhīm related to us, from Ayyūb al-Sakhtiyānī, from Mujāhid, who said: He said: ʿAlī came out with a cloak wrapped around his head and body, and said: When ‘Turn away from them; you are not to blame’ was revealed, we were grieved. We said, ‘God’s Messenger, may God bless him and grant him peace, has been commanded to turn away from us,’ until ‘Keep reminding, for reminders benefit the believers’ was revealed.

وَقَالَ بَعْضُهُمْ لَمْ تُنْسَخْ وَإِنَّمَا أُمِرَ أَنْ يَتَوَلَّى عَنِ الْكَافِرِينَ وَيُذَكِّرَ الْمُؤْمِنِينَ.

Wa-qāla baʿḍuhum lam tunsakh wa-ʾinnamā ʾumira ʾan yatawallā ʿani al-kāfirīna wa-yudhakkira al-muʾminīna.

Others said: It was not abrogated. He was simply commanded to turn away from unbelievers and remind believers.

Source page 428

وَكَذَلِكَ قَوْلُهُ تَعَالَى {وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ} حَدَّثَنَا سُنَيْدٌ قَالَ حَدَّثَنَا أَبُو سُفْيَانَ عَنْ مَعْمَرٍ عَنْ قَتَادَةَ {وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ} قَالَ لِلْمُؤْمِنِينَ.

Wa-kadhālika qawluhu taʿālā {wa-yastaghfirūna li-man fī al-ʾarḍi} ḥaddathanā Sunaydun qāla ḥaddathanā ʾAbū Sufyāna ʿan Maʿmarin ʿan Qatādata {wa-yastaghfirūna li-man fī al-ʾarḍi} qāla li-al-muʾminīna.

Likewise the words of Him, exalted is He, ‘They seek forgiveness for those on earth.’ Sunayd related to us: Abū Sufyān related to us, from Maʿmar, from Qatāda, concerning ‘They seek forgiveness for those on earth.’ He said: For the believers.

وَقَالَ أَكْثَرُ الْعُلَمَاءِ لَمْ يَأْذَنْ لِلْمَلَائِكَةِ أَنْ يَسْتَغْفِرُوا لِلْكُفَّارِ وَإِنَّمَا مَعْنَاهُ لِمَنْ فِي الْأَرْضِ خُصُوصٌ يَعْنِي الْمُؤْمِنِينَ ثُمَّ بَيَّنَ فِي الْمُؤْمِنِ مَا أَبْهَمَهُ فِي قَوْلِهِ {لِمَنْ فِي الْأَرْضِ} فَقَالَ {وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا}.

Wa-qāla ʾaktharu al-ʿulamāʾi lam yaʾdhan li-al-malāʾikati ʾan yastaghfirū li-al-kuffāri wa-ʾinnamā maʿnāhu li-man fī al-ʾarḍi khuṣūṣun yaʿnī al-muʾminīna thumma bayyana fī al-Muʾmini mā ʾabhamahu fī qawlihi {li-man fī al-ʾarḍi} fa-qāla {wa-yastaghfirūna li-alladhīna ʾāmanū}.

Most scholars said: He did not permit the angels to seek forgiveness for unbelievers. ‘For those on earth’ has a restricted meaning: the believers. Then, in The Believer, He clarified what He had left unspecified in ‘for those on earth,’ saying, ‘They seek forgiveness for those who believe.’

وَالْبَابُ الْعَاشِرُ أَنْ يُجْمِعَ الْعُلَمَاءُ عَلَى نَسْخِ آيَةٍ ثُمَّ يَخْتَلِفُونَ فِي النَّاسِخَةِ مَاذَا أَوْجَبَتْ مِنَ الْحُكْمِ فَيُجْمِعُوا عَلَى حُكْمٍ أَنَّهَا أَوْجَبَتْهُ وَنَسَخَتْ مَا قَبْلَهُ وَيَخْتَلِفُونَ فِي غَيْرِهِ أَثَبَتَ بِالنَّاسِخَةِ أَمْ لَا،

Wa-al-bābu al-ʿāshiru ʾan yujmiʿa al-ʿulamāʾu ʿalā naskhi ʾāyatin thumma yakhtalifūna fī al-nāsikhati mādhā ʾawjabat mina al-ḥukmi fa-yujmiʿū ʿalā ḥukmin ʾannahā ʾawjabat-hu wa-nasakhat mā qablahu wa-yakhtalifūna fī ghayrihi ʾa-thabata bi-al-nāsikhati ʾam lā,

The tenth category is when scholars agree that a verse has been abrogated but disagree about what ruling the abrogating verse imposes. They agree that it imposes one ruling and abrogates what preceded it, while disagreeing about whether it establishes another.

مِنْ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ {وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا} وَكَانَ الْأَعْرَابِيُّ لَا يَرِثُ قَرِيبَهُ مِنَ الْمُهَاجِرِينَ وَكَانُوا يَتَوَارَثُونَ بِالْهِجْرَةِ حَتَّى نَزَلَتْ {وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ}،

Min dhālika qawluhu ʿazza wa-jalla {wa-alladhīna ʾāmanū wa-lam yuhājirū mā lakum min walāyatihim min shayʾin ḥattā yuhājirū} wa-kāna al-ʾaʿrābiyyu lā yarithu qarībahu mina al-muhājirīna wa-kānū yatawārathūna bi-al-hijrati ḥattā nazalat {wa-ʾūlū al-ʾarḥāmi baʿḍuhum ʾawlā bi-baʿḍin},

An example is the saying of Him, mighty and majestic, ‘As for those who believe but have not emigrated, you have no bond of mutual protection with them until they emigrate.’ A Bedouin did not inherit from his emigrant relative; they inherited from one another on the basis of emigration, until ‘Blood relatives have a stronger claim on one another’ was revealed.

Source pages 428–429

فَأَجْمَعُوا أَنَّ الْآيَةَ الْأُولَى مَنْسُوخَةٌ وَأَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ أَثْبَتَ الْمِيرَاثَ بِالْقَرَابَةِ لِلْمُؤْمِنِينَ لَا بِالْهِجْرَةِ مِمَّنْ سَمَّى اللَّهُ لَهُ الْمِيرَاثَ وَمِمَّنْ لَمْ يُسَمِّ لَهُ الْمِيرَاثَ كَالْخَالَةِ وَالْعَمَّةِ وَابْنَةِ الْأَخِ وَمَا أَشْبَهَ ذَلِكَ،

Fa-ʾajmaʿū ʾanna al-ʾāyata al-ʾūlā mansūkhatun wa-ʾanna Allāha jalla thanāʾuhu ʾathbata al-mīrātha bi-al-qarābati li-al-muʾminīna lā bi-al-hijrati mimman sammā Allāhu lahu al-mīrātha wa-mimman lam yusammi lahu al-mīrātha ka-al-khālati wa-al-ʿammati wa-ibnati al-ʾakhi wa-mā ʾashbaha dhālika,

They agreed that the first verse was abrogated and that God, exalted is His praise, established inheritance among believers through kinship rather than emigration: both for those whose inheritance God specified and those for whom He specified no inheritance, such as a maternal aunt, a paternal aunt, a brother’s daughter, and others like them.

Source page 429

فَرَأَوْا أَلَّا يُرَدَّ عَلَى الْوَارِثِ مَا فَضَلَ مِنَ الْمَالِ بَعْدَمَا يُعْطَى مَا سَمَّى اللَّهُ جَلَّ ذِكْرُهُ وَمَا خَلَا الْمَرْأَةَ وَالزَّوْجَ إِذَا لَمْ يَكُونُوا قَرَابَةً،

Fa-raʾaw ʾallā yuradda ʿalā al-wārithi mā faḍala mina al-māli baʿdamā yuʿṭā mā sammā Allāhu jalla dhikruhu wa-mā khalā al-marʾata wa-al-zawja ʾidhā lam yakūnū qarābatan,

They held that the remaining estate should not be returned to the heir after he receives what God, exalted is His remembrance, specified, except for the wife and husband when they are not blood relatives [the printed negation makes the position unclear].

وَرَأَوْا إِنْ لَمْ يَتْرُكْ قَرَابَةً مِمَّنْ سَمَّى اللَّهُ جَلَّ ذِكْرُهُ وَتَرَكَ قَرَابَةً مِمَّنْ لَمْ يُسَمِّ اللَّهُ جَلَّ ذِكْرُهُ لَهُ مِيرَاثًا وَرَّثُوهُمْ عَلَى مَنَازِلِ قَرَابَتِهِمْ مِنَ الْمَيِّتِ.

Wa-raʾaw ʾin lam yatruk qarābatan mimman sammā Allāhu jalla dhikruhu wa-taraka qarābatan mimman lam yusammi Allāhu jalla dhikruhu lahu mīrāthan warrathūhum ʿalā manāzili qarābatihim mina al-mayyiti.

They held that if the deceased left no relatives among those specified by God, exalted is His remembrance, but left relatives for whom God, exalted is His remembrance, specified no inheritance, those relatives should inherit according to their degrees of kinship to the deceased.

يَرَى ذَلِكَ أَهْلُ الْعِرَاقِ وَأَبَى ذَلِكَ مَالِكٌ وَأَهْلُ الْمَدِينَةِ فَقَالُوا لَا يُرَدُّ عَلَى وَارِثٍ مِمَّنْ سَمَّى اللَّهُ عَزَّ وَجَلَّ وَلَا يُوَرَّثُ مَنْ لَمْ يُسَمِّ اللَّهُ جَلَّ ذِكْرُهُ،

Yarā dhālika ʾahlu al-ʿIrāqi wa-ʾabā dhālika Mālikun wa-ʾahlu al-Madīnati fa-qālū lā yuraddu ʿalā wārithin mimman sammā Allāhu ʿazza wa-jalla wa-lā yuwarrathu man lam yusammi Allāhu jalla dhikruhu,

That is the view of the scholars of Iraq. Mālik and the scholars of Medina rejected it, saying: No surplus is returned to an heir among those specified by God, mighty and majestic, and no one omitted from the designations of God, exalted is His remembrance, is made an heir.

يَرِثُ الْمَيِّتَ الْمُسْلِمُونَ مَا فَضَلَ عَمَّنْ سُمِّيَ لَهُ الْمِيرَاثُ وَمَا تَرَكَ مَنْ لَمْ يَدَعْ وَارِثًا لَهُ مُعَيَّنًا مِيرَاثًا فَبَيْتُ الْمَالِ أَحَقُّ بِهِ،

Yarithu al-mayyita al-muslimūna mā faḍala ʿamman summiya lahu al-mīrāthu wa-mā taraka man lam yadaʿ wārithan lahu muʿayyanan mīrāthan fa-baytu al-māli ʾaḥaqqu bihi,

The Muslims inherit from the deceased whatever remains after those with specified shares. As for the estate of someone who leaves no heir with a designated inheritance, the public treasury has the stronger claim to it.

قَالَهُ زَيْدُ بْنُ ثَابِتٍ وَقَالَ الْقَوْلَ الْأَوَّلَ عِدَّةٌ مِنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُمَرُ وَعَلِيٌّ وَابْنُ مَسْعُودٍ.

Qālahu Zaydu bnu Thābitin wa-qāla al-qawla al-ʾawwala ʿiddatun min ʾaṣḥābi Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama ʿUmaru wa-ʿAliyyun wa-Ibnu Masʿūdin.

Zayd ibn Thābit stated this. Several companions of Muḥammad, may God bless him and grant him peace, held the first view: ʿUmar, ʿAlī, and Ibn Masʿūd.

Source pages 429–430

وَحَدَّثَنَا شُرَيْحٌ قَالَ حَدَّثَنَا أَبُو سُفْيَانَ عَنْ مَعْمَرٍ عَنْ قَتَادَةَ {وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا} قَالَ كَانَ الْمُسْلِمُونَ يَتَوَارَثُونَ بِالْهِجْرَةِ وَالَّذِينَ (آخَى) النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَهُمْ فَكَانُوا يَتَوَارَثُونَ بِالْإِسْلَامِ وَالْهِجْرَةِ،

Wa-ḥaddathanā Shurayḥun qāla ḥaddathanā ʾAbū Sufyāna ʿan Maʿmarin ʿan Qatādata {wa-alladhīna ʾāmanū wa-lam yuhājirū} qāla kāna al-muslimūna yatawārathūna bi-al-hijrati wa-alladhīna (ʾākhā) al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama baynahum fa-kānū yatawārathūna bi-al-ʾislāmi wa-al-hijrati,

Shurayḥ related to us: Abū Sufyān related to us, from Maʿmar, from Qatāda, concerning ‘Those who believe but have not emigrated.’ He said: Muslims inherited from one another through emigration, as did those whom the Prophet, may God bless him and grant him peace, had (joined as brothers). They inherited from one another through Islam and emigration.

Source page 430

فَكَانَ الرَّجُلُ يُسْلِمُ وَلَا يُهَاجِرُ فَلَا يَرِثُ أَخَاهُ فَنَسَخَ ذَلِكَ {وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ}.

Fa-kāna al-rajulu yuslimu wa-lā yuhājiru fa-lā yarithu ʾakhāhu fa-nasakha dhālika {wa-ʾūlū al-ʾarḥāmi baʿḍuhum ʾawlā bi-baʿḍin fī kitābi Allāhi mina al-muʾminīna wa-al-muhājirīna}.

A man might accept Islam without emigrating and therefore not inherit from his brother. This was abrogated by ‘In God’s Book, blood relatives have a stronger claim on one another than [other] believers and emigrants.’