5.3 Al-Naasikh Wa Al-Mansuukh - Ulum Al Quran: Utangulizi wa Elimu za Qur'an | Quran Course

5.3 Al-Naasikh Wa Al-Mansuukh - Ulum Al Quran: Utangulizi wa Elimu za Qur'an | Quran Course

Kama ilivyo katika uwanja wa asbab al-nuzul, taarifa kuhusu al-nasikh wa al-mansukh haziwezi kukubaliwa kwa msingi wa maoni ya kibinafsi tu, ubashiri au uvumi, bali lazima ziegemee kwenye riwaya zenye kuaminika, kulingana na ulum al-hadith, na ziishie kwa Mtume ﷺ na Maswahaba zake.

As in the field of asbab al-nuzul, the information about al-nasikh wa al-mansukh cannot be accepted upon mere personal opinion, guesswork or hearsay, but must be based on reliable reports, according to the ulum al-hadith, and should go back to the Prophet and his Companions.

Ripoti lazima pia ieleze wazi ni sehemu gani ya wahyi ni nasikh na ni sehemu gani ni mansukh.

The report must also clearly state which part of the revelation is nasikh and which is mansukh.

Baadhi ya wanazuoni wanasema kuna njia tatu za kujua kuhusu al-naskh wa al-mansukh:

Some scholars say that there are three ways of knowing about al-nasikh wa al-mansukh:

Ripoti kutoka kwa Mtume au Maswahaba.

 Report from the Prophet or Companions.

Ijmaa' (makubaliano ya umma kuhusu lipi ni nasikh na lipi ni mansukh).

 Ijma' (consensus of the umma upon what is nasikh and what mansukh).

Maarifa kuhusu sehemu gani ya Qur'an ilishuka kabla ya sehemu nyingine katika historia ya uteremshaji. [Qattan, op.cit., uk. 199] Mfano:

 Knowledge about which part of the Qur'an preceded another part in the history of revelation. [Qattan, op.cit., p. 199] Example:

Imesimuliwa kutoka kwa Mujahid (kuhusu aya):

Narrated Mujahid (regarding the verse):

Wale miongoni mwenu wanaokufa na kuwaacha wake nyuma yao, wake hao wanapaswa kungoja (kuhusu ndoa yao) kwa muda wa miezi minne na siku kumi (2: 234).

Those of you who die and leave wives behind, they (their wives) shall await (as regards their marriage) for four months and ten days (2: 234).

Mjane, kulingana na aya hii, alipaswa kutumia kipindi hiki cha kusubiri katika nyumba ya familia ya mumewe, ndipo Allah akateremsha:

The widow, according to this verse, was to spend this period of waiting with her husband's family, so Allah revealed:

Wale kati yenu wanaokufa na kuwaacha wake (yaani wajane), wanapaswa kuwausia wake zao matumizi ya mwaka mmoja na makazi bila kuwatoa, lakini wakiondoka wao wenyewe, hakuna lawama juu yenu kwa wanachojifanyia wenyewe, mradi iwe ni kwa namna iliyo ya heshima (yaani ndoa halali) (2: 240).

Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year's maintenance and residence without turning them out, but if they leave (their residence) there is no blame on you for what they do with themselves, provided it is honourable (i.e. Lawful marriage) (2: 240).

Allah amewapa mjane haki ya kurithiwa matumizi ya ziada kwa muda wa miezi saba na usiku 20, ambayo ndiyo kukamilika kwa mwaka mmoja. Akitaka, anaweza kubaki (katika nyumba ya mumewe) kulingana na wasia, na akitaka anaweza kuondoka, kama Allah asemavyo: {Bila kuwatoa nje, lakini wakiondoka (makazi hayo) hakuna lawama juu yenu}.

So Allah entitled the widow to be bequeathed extra maintenance for seven months and 20 nights and that is the completion of one year. If she wished, she could stay (in her husband's home) according to the will, and she could leave it if she wished, as Allah says: Without turning them out, but if they leave (the residence) there is no blame on you.

Kwa hiyo, wazo hilo (yaani, miezi minne na siku kumi) ni wajibu kwake.

So the idea (i.e. four months and ten days) is obligatory for her.

'Ata' alisema: Ibn 'Abbas alisema: Aya hii, yaani kauli ya Allah ... bila kuwatoa nje ... ilifuta wajibu wa kukaa kipindi cha eda katika nyumba ya marehemu mume wake, na anaweza kumaliza kipindi hiki popote anapopenda.

'Ata' said: Ibn 'Abbas said: This verse i.e. the statement of Allah ... without turning one out ... cancelled the obligation of staying for the waiting period in her late husband's house, and she can complete this period wherever she likes.

'Ata' alisema: Akitaka, anaweza kumaliza 'idda yake akikaa katika makazi ya mume wake aliyefariki kwa mujibu wa wasia, au kuondoka humo kwa mujibu wa kauli ya Allah:

'Ata' said: If she wished, she could complete her 'idda by staying in her late husband's residence according to the will or leave it according to Allah's statement:

"Hakuna dhambi juu yenu kwa wanayojifanyia wenyewe." 'Ata' akaongeza: Baadaye kanuni za urithi zilikuja na kufuta amri ya kwamba mjane akae katika nyumba ya mumewe aliyefariki, ili aweze kukamilisha 'idda popote anapopenda. Wala haikuwa tena lazima kumpatia makazi.

'There is no blame on you for what they do with themselves.' 'Ata' added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow (in her dead husband's house) so she could complete the 'idda wherever she likes. And it was no longer necessary to provide her with a residence.

Ibn Abbas alisema: Aya hii ilifuta (yaani, ilibatilisha) makao ya mjane katika nyumba ya mume wake aliyefariki, na akawa anaweza kumaliza kipindi cha 'idda (yaani, miezi minne na siku kumi) popote alipopenda, kama kauli ya Mwenyezi Mungu inavyosema: ...'bila kuwatoa ...' [Bukhari, VI, Na. 54.] Taarifa hii inaeleza wazi ni sehemu gani ya wahyi ni nasikh na ni sehemu gani ni mansukh. Mujahid alikuwa miongoni mwa Tabi'un maarufu, na Ibn Abbas alikuwa Swahaba wa Mtume ﷺ.

Ibn Abbas said: This verse abrogated her (i.e. the widow's) dwelling in her dead husband's house and she could complete the 'idda (i.e. four months and ten days) (wherever she liked, as Allah's statement says: ...'without turning them out ...' [Bukhari, VI, No. 54.] This report explains clearly which part of the revelation is nasikh and which is mansukh. Mujahid was one of the wellknown tab'iun and Ibn 'Abbas was a Companion of the Prophet.

Kulingana na baadhi ya wanazuoni, Qur'ani inafuta (inanasikhisha) Qur'ani pekee. Wanatoa hoja yao kutokana na sura ya 2:106 na sura ya 16:101.

According to some scholars the Qur'an abrogates only the Qur'an. They base their view on suras 2: 106 and 16: 101.

Kulingana nao, Qur'ani haifuti sunna wala sunna haifuti Qur'ani. Huu ndio msimamo hasa unaoshikiliwa na Shafi'i. [Kwa maelezo zaidi tazama Kitab al-risala, Cairo, n.d., kur. 30-73; tafsiri ya Kiingereza na M. Khadduri, op.cit., kur. 12345; kwa muhtasari mfupi wa mawazo ya Ash-Shafi'i tazama pia Seeman, K., Ash-Shafi'is Risala, Lahore, 1961, kur. 53-85.] Wengine wana maoni kwamba Qur'ani inaweza kuifuta Qur'ani pamoja na sunna. Wanaegemeza maoni yao kwenye Sura 53: 34.

According to them the Qur'an does not abrogate the sunna nor does the sunna abrogate the Qur'an. This is, in particular, the view held by Shafi'i. [For details see Kitab al-risala, Cairo, n.d., pp.30-73; English translation by M. Khadduri, op.cit., pp. 12345; for a brief summary of Ash-Shafi'i's views see also Seeman, K., Ash-Shafi'is Risala, Lahore, 1961, pp.53-85.] Others are of the opinion that the Qur'an may abrogate the Qur'an as well as the sunna. They base their view on Sura 53: 34.

Pia kuna maoni kwamba naskh ina madaraja manne.

There is also the view that there are four classes of naskh:

Qur'ani inafuta Qur'ani.

 Qur'an abrogates Qur'an.

Qur'ani inafuta sunna.

 Qur'an abrogates sunna.

Sunna inafuta (inabatilisha) Qur'ani.

 Sunna abrogates Qur'an.

Sunna inafuta sunna nyingine.

 Sunna abrogates sunna.

[Qattan, op.cit, uk. 201-2.] Katika mjadala huu, tutazingatia tu kufutwa kwa hukumu (naskh) katika Qur'ani, na kuacha kando kufutwa kwa hukumu katika Sunna.

[Qattan, op.cit, pp. 201-2.] In this discussion, we shall only consider the abrogation in the Qur'an, and leave aside the abrogation in the sunna.

Aina Tatu za Naskh katika Qur'ani [Ibn Salama, al-nasikh wa al-mansukh, Cairo, 1966, uk. 5.] Wanazuoni wamegawanya naskh katika aina tatu:

Three Kinds of Naskh in the Qur'an [Ibn Salama, al-nasikh wa al-mansukh, Cairo, 1966, p.5.] The scholars have divided abrogation into three kinds:

Kufutwa kwa aya iliyosomwa pamoja na hukumu yake ya kisheria.

 Abrogation of the recited (verse) together with the legal ruling.

Kufutwa kwa hukmu ya kisheria bila kufutwa kwa aya iliyosomwa (kuwekwa kwa tilawa).

 Abrogation of the legal ruling without the recited (verse).

Kufutwa kwa maandishi ya aya bila hukumu yake ya kisheria.

 Abrogation of the recited (verse) without the legal ruling.

Kufutwa kwa aya iliyosomwa pamoja na hukumu yake ya kisheria:

For abrogation of the recited (verse) together with its legal ruling:

'Aisha (Allah amridhie) alisimulia kwamba ilishushiwa katika Qur'ani Tukufu kwamba kunyonya kwa watoto kumi wazi kunafanya ndoa kuwa haramu, kisha hukumu hiyo ilifutwa (na kubadilishwa) na kunyonya kwa watoto watano, na Mtume wa Allah ﷺ alifariki, na kabla ya wakati huo (hukumu hiyo) ilikuwa bado ikipatikana katika Qur'ani Tukufu (na Waislamu wakiisoma). [34 Muslim, II, No. 3421.] Kwa ajili ya kufutwa kwa hukumu ya kisheria bila aya iliyosomwa:

'A'isha (Allah be pleased with her) reported that it had been revealed in the Holy Qur'an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah's apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur'an (and recited by the Muslims). [34 Muslim, II, No. 3421.] For abrogation of a legal ruling without the recited (verse):

"Ee Nabii! Tumekuhalalishia wake zako ambao umewapa mahari yao; na wale ambao mkono wako wa kulia unamiliki miongoni mwa mateka wa vita ambao Mungu amekupa; na binti za ami zako wa kiume na binti za shangazi zako, na binti za mijomba yako ya kike na binti za mashangazi zako wa kike, ambao walihama (kutoka Makka) pamoja nawe; na mwanamke yeyote mwenye kuamini ambaye ataijitolea nafsi yake kwa Nabii ﷺ ikiwa Nabii ﷺ atataka kumwoa; hili ni kwa ajili yako wewe peke yako na si kwa waumini wengine (kwa ujumla); Tunajua tuliyowawekea kuhusu wake zao na wale waliomilikiwa na mikono yao ya kulia; ili isiwe na ugumu kwako, na Mungu ni Mwingi wa kusamehe, Mwingi wa rehema' (33:50).

'O Prophet! We have made lawful to thee thy wives to whom thou has paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom God has assigned to thee; and daughters of thy paternal uncles and aunts and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her; - this only for thee and not for the believers (at large);We know what we have appointed for them as to their wives and the captives whom their right hands possess; - in order that there should be no difficulty for thee and God is oft-forgiving, most merciful' (33: 50).

"Haihalali kwako (kuoa) wanawake wengine baada ya hao, wala kuwabadilisha kwa (wake) wengine"

'It is not lawful for thee (to marry more) women after this, nor to change them for (other)

Wake wengine, hata ikiwa uzuri wao unakuvutia, isipokuwa wale ambao mkono wako wa kulia umewamiliki (kama vijakazi); na Mungu ni Mlinzi wa kila kitu' (33: 52).

wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens); and God doth watch over all things' (33: 52).

Hii ni mojawapo ya mifano michache iliyo wazi sana ya naskh, ingawa inahusu Mtume ﷺ peke yake, kwa kuwa kwa Waislamu kwa ujumla idadi ya wake imewekewa kikomo cha wanne. (Sura 4:3).

This is one of the few very clear examples of naskh, though only concerning the Prophet specifically, since for Muslims in general the number of wives has been restricted to four. (Sura 4:3).

Kufutwa kwa (aya) iliyosomwa bila hukumu ya kisheria

For abrogation of the recited (verse) without the legal ruling:

Ibn 'Abbas alisimulia kwamba 'Umar bin Khattab alikaa juu ya mimbari ya Mjumbe wa Allah ﷺ, kisha akasema: Hakika Allah alimtuma Muhammad ﷺ kwa haki, na akamteremshia Kitabu. Katika yaliyoteremshwa kwake kulikuwa na aya ya kupigwa mawe. Sisi tuliisoma, tukaihifadhi kwa kumbukumbu zetu na tukaielewa. Mjumbe wa Allah ﷺ

'Abdullah bin 'Abbas reported that 'Umar bin Khattab sat on the pulpit of Allah's messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and he sent down the book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's messenger (may peace be upon him)

Alitoa hukumu ya kupigwa mawe hadi kufa (kwa mzinzi aliyeoa na mzinzi mwanamke aliyeolewa), na baada yake, sisi pia tulitoa hukumu ya kupigwa mawe. Ninaogopa kwamba kadiri muda unavyopita, watu (wanaweza kuisahau) na kusema: Hatuioni hukumu ya kupigwa mawe katika Kitabu cha Allah, na hivyo kupotea kwa kuacha wajibu huu ulioamriwa na Allah. Kupigwa mawe ni wajibu uliowekwa katika Kitabu cha Allah kwa wanaume na wanawake walioolewa wanaofanya zinaa pale ushahidi unapothibitika, au ikiwa kuna mimba au kukiri. [Muslim, III, No. 4194; Bukhari, VIII, No. 816.] Hukumu ya kupigwa mawe kwa zinaa ya watu walioolewa imehifadhiwa katika Sunna, ingawa haimo katika Qur'an.

awarded the punishment of stoning to death (to the married adulterer and adulteress) and after him, we also awarded the punishment of stoning. I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's book for married men and women who commit adultery when proof is established, or if there is pregnancy or a confession. [Muslim, III, No. 4194; Bukhari, VIII, No. 816.] The punishment of stoning for adultery by married people has been retained in the sunna, while it is not included in the Qur'an .

Kuna, kwa mujibu wa Ibn Salama, [Op cit., ona kur. 6-8 kwa majina ya sura hizi.] mwandishi maarufu katika somo hili:

There are, according to Ibn Salama, [Op cit., see pp.6-8 for the names of these suras.] a well-known author on the subject:

Suras 43 zisizo na nasikh wala mansukh.

 43 suras with neither nasikh or mansukh.

Sura 6 zenye nāsikh lakini bila mansūkh.

 6 suras with nasikh but no mansukh.

Suura 40 zenye mansukh lakini bila nasikh.

 40 suras with mansukh but no nasikh.

Sura 25 zenye nasikh na mansukh zote mbili.

 25 suras with both nasikh and mansukh.

Kulingana na Suyuti katika kitabu chake Al-Itqan, kuna matukio 21 katika Qur'ani ambapo ufunuo mmoja umefutwa na mwingine.

According to Suyuti's Itqan there are 21 instances in the Qur'an, where a revelation has been abrogated by another.

Pia anasema kwamba kuna tofauti ya maoni kuhusu baadhi ya haya: kwa mfano 4:8, 24:58, n.k. [Itqan, II, uk. 20-3; Kamal, op.cit., uk. 101-9 pia yatoa orodha kamili ya Suyuti.] Baadhi ya wanazuoni wamejaribu kupunguza zaidi idadi ya kufutwa kwa hukumu katika Qur'ani, kwa kueleza uhusiano kati ya aya kwa njia maalum, kwa mfano kwa kuonyesha kwamba hakuna kufutwa kwa hukumu ya kisheria kunakohusika, au kwamba kwa sababu fulani naskh hiyo si ya kweli. Shah Waliullah (aliyefariki 1759), mwanazuoni mkubwa wa Kiislamu kutoka India, alikubali kuwa za kweli kesi 5 tu kati ya 21 za Suyuti.

He also indicates that there is a difference of opinion about some of these: e.g. 4: 8, 24: 58, etc. [Itqan, II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti's complete list.] Some scholars have attempted to reduce the number of abrogations in the Qur'an even further, by explaining the relationships between the verses in some special ways, e.g. by pointing out that no legal abrogation is involved, or that for certain reasons the naskh is not genuine Shah Waliullah (d. 1759) the great Muslim scholar from India only retained the following 5 out of Suyuti's 21 cases as genuine:

Mansukh 2: 180 nasikh 4: 11, 12

Mansukh 2: 180 nasikh 4: 11, 12

Mansukh 2:240 nasikh 2:234.

Mansukh 2:240 nasikh 2: 234.

Mansukh 8:65 nasikh 8: 62.

Mansukh 8:65 nasikh 8: 62.

Mansukh 30:50 nasikh 33: 52.

Mansukh 30:50 nasikh 33: 52.

Mansukh 58: 12 nasikh 58: 13.

Mansukh 58: 12 nasikh 58: 13.

Kesi moja iliyotajwa na Suyuti, ambayo haina athari ya moja kwa moja ya kisheria, ni ifuatayo:

A case listed by Suyuti, which has no direct legal implication is the following:

Imepokewa kutoka kwa Ibn 'Abbas: Aya isemayo: "Ikiwa kuna miongoni mwenu watu ishirini wenye subira na kuvumilia, watawashinda mia mbili", ilipoteremshwa, ilikuwa ngumu kwa Waislamu, kwa kuwa ikawa ni lazima kwa Muislamu mmoja asikimbie mbele ya kumi (wasio Waislamu). Hivyo Allah akapunguza amri kwa kuteremsha: "Sasa Allah amewapunguzia (kazi yenu), kwani Anajua kwamba mna udhaifu. Lakini (hata hivyo) ikiwa kuna miongoni mwenu mia moja wenye subira na kuvumilia, watawashinda mia mbili (wasio Waislamu)" (8: 66). Basi Allah alipopunguza idadi ya maadui ambao Waislamu wanapaswa kukabiliana nao, subira yao na uvumilivu wao dhidi ya adui vilipungua kadiri kazi yao ilivyopunguzwa kwao. [Bukhari, VI, Na.176.] Wengine bado wanashikilia kwamba hakuna riwaya sahihi (sahih) zinazopatikana kuhusu jambo hili, zinazorejea kwa Mtume, ilhali zile zinazorejea kwa Masahaba zinapingana. [Ali, M.M.: The Religion of Islam, Lahore, 1936, uk. 32. Inafaa kutajwa kwamba mjadala wa Ali kuhusu somo hili si wa kina sana. Kati ya mifano mitatu aliyoitaja kuunga mkono maoni yake ("katika visa vingi, ambapo riwaya inayorejea kwa Sahaba mmoja inaonyesha kwamba aya fulani ilifutwa, kuna riwaya nyingine inayorejea kwa Sahaba mwingine, kwa sababu aya hiyo haikufutwa" - uk. 33), mbili hazimuungi mkono kabisa, na ya tatu inaweza kufafanuliwa kwa urahisi. Kisa chake cha kwanza kinahusu Sura 2:180 (urithi). Hakika imebatilishwa na aya nyingine, kwa mfano 4:7-9, na hilo ndilo pengine linalomaanishwa linaposemwa kuwa ni mansukh. Kisa chake cha pili, '2:184, Ibn 'Umar anakiona kuwa kimefutwa, lakini Ibn 'Abbas anasema hakikufutwa. Tazama hapa chini, ambapo nimenukuu hadith hii hii kutoka kwa Ibn 'Abbas (Bukhari, VI, Na.32), ambapo Ibn 'Abbas mwenyewe anaeleza kwa nini haioni kuwa imefutwa. Kisa cha tatu, kama cha kwanza, hakika hakimuungi mkono Ali: '2: 240

Narrated Ibn 'Abbas: When the verse: 'If there are 20 amongst you, patient and persevering, they will overcome two hundred', was revealed, it became hard on the Muslims, when it became compulsory that one Muslim ought not to flee before 10 (non-Muslims) so Allah lightened the order by revealing: 'but now Allah has lightened your (task) for He knows that there is weakness in you. But (even so) if there are 100 amongst you who are patient and persevering, they will overcome 200 (non-Muslims)' (8: 66). So when Allah reduced the number of enemies that Muslims should withstand, their patience and perseverence against the enemy decreased as much as their task was lightened for them. [Bukhari, VI, No.176.] Still others hold that there are no genuine (sahih) reports available on this issue, going back to the Prophet, while those going back to the Companions contradict each other. [Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali's treatment of the subject is not very thorough. Of the three examp1es he cites in support of his opinion ('in most cases, where a report is traceable to one Companion who held a certain verse to have been abrogated, there is another report traceable to another Companion, through the fact that the verse was not abrogated' - p. 33) two are definitely not in his favour, while the third can be easily explained. His first case concerns Sura 2:180 (inheritance). It has certainly been superseded by other verses, e.g. 4:7-9 and that is probably all that is meant, when saying it is mansukh Ali's second case, '2:184, is considered by Ibn 'Umar as having been abrogated while Ibn 'Abbas says it was not' . See below, where I have quoted this very hadith from Ibn 'Abbas (Bukhari, VI, No.32) where Ibn 'Abbas himself explains why he does not hold it as abrogated. The third case is, like the first one, definitely not in support of Ali: '2: 240

...lilifutwa kuwa limefutwa (nasakh) kwa mujibu wa Ibn Zubair, wakati Mujahid anasema halikufutwa. Hili ni kosa; angalia Sahih Bukhari, VI, Namba 53 na 54, ambapo Ibn Zubair na Mujahid wote wanashikilia kwamba aya hiyo imefutwa. Zaidi ya hayo, Ibn Zubair na Mujahid wote ni tabi'un, si Masahaba (sahaba). Kwa hiyo kwao suala la nasikh wa al mansukh huenda si la umuhimu mkubwa. Hata hivyo, ni wazi kutoka katika Qur'an yenyewe (kwa mfano katika suala la urithi, 2:180; 4:7-9, n.k.) kwamba kufutwa kwa hukumu kulitokea mara kwa mara. Hivyo, ni makosa kupuuza kabisa somo hili.

was abrogated according to Ibn Zubair, while Mujahid says it was not'. This is wrong, see Sahih Bukhari, VI, Nos. 53 and 54, where both Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both Ibn Zubair and Mujahid are tabi'un, and not Companions (sahaba).] Therefore to them the issue of nasikh wa al mansukh is perhaps not of great importance. However, it is clear from the Qur'an itself, (e.g. in the case of inheritance, 2: 180; 4: 7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to completely ignore the subject.

Bila shaka kuna tofauti kati ya naskh (kufuta hukmu) na takhsiis (kubainisha kwa undani au kwa mujibu wa hali maalum). Kwa takhsiis inamaanishwa kwamba ufunuo mmoja hufafanua kwa undani zaidi, au kwa mujibu wa hali maalum, jinsi ufunuo mwingine unavyopaswa kueleweka.

There is of course a difference between abrogation and specification. By the latter is meant that one revelation explains in more detail or according to specific circumstances how another revelation should be understood.

Mfano: Sura 2:183 inasema 'Enyi mlioamini, mmefaradhishiwa kufunga ...' Imepokewa na 'Ata' kwamba alimsikia Ibn 'Abbas akisoma aya ya Mwenyezi Mungu 'Na wale wanaoweza kuifunga kwa shida, ni fidia, kumlisha masikini mmoja' (2:184). Ibn 'Abbas alisema 'Aya hii haikufutwa, lakini imekusudiwa wazee wa kiume na wazee wa kike ambao hawana nguvu za kufunga, kwa hiyo wamlishe masikini mmoja kwa kila siku ya kufunga (badala ya kufunga).

Example: Sura 2:183 says 'O you who believe, fasting is prescribed to you ...' Narrated 'Ata' that he heard Ibn 'Abbas reciting the Divine verse 'for those who can do it is a ransom, the feeding of one that is indigent' (2:184). Ibn 'Abbas said 'This verse is not abrogated but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).

[Bukhari, VI, No. 32.] Ni dhahiri kwamba aya ya pili (2:184) haifuti hukumu ya funga iliyo katika aya ya kwanza (2:183), bali inafafanua kwamba katika hali maalum, yaani ya wazee dhaifu, kuna njia ya kulipa funga iliyopotea.

[Bukhari, VI, No. 32.] It is quite clear that the second verse (2:184) does not abrogate the rule of fasting from the first verse (2:183) but explains that in a specific case, that of feeble old people, there is a way of making up for the loss of fast.

Vivyo hivyo, aya zinazohusu vinywaji vilevi zinaweza kueleweka kama ufafanuzi wa masharti badala ya kufuta hukumu za awali (angalia 4:43; 2:219; 5:93-4).

In the same way the verses concerning intoxicating drinks can be understood as specifications rather than abrogations (see 4:43;2:219;5:93-4).

Qur'ani, katika aya ya 2:106, inataja dhana ya naskh. Hata hivyo, kuna tofauti ya maoni kuhusu kiwango ambacho al-nasikh wa-al mansukh kwa kweli kimetokea katika maandishi ya Qur'ani. Taarifa zinazohusu al-nasikh wa-al mansukh lazima zichukuliwe kwa tahadhari kubwa, kwa sababu kwa taarifa zote zinazohusu maandishi ya Qur'ani, mashahidi wawili huru wanahitajika. Mifano mingi ambayo wanazuoni wameitumia kueleza swali hili (nami nimeinukuu kwa lengo hilo hilo) inategemea shahidi mmoja tu. 'A'isha peke yake aliripoti kwamba kunyonya mara 10 au 5 kulikuwa sehemu ya usomaji wa Qur'ani, na 'Umar peke yake ndiye aliyeripoti kwamba "aya ya kupigwa mawe" ilikuwemo katika maandishi ya Qur'ani.

The Qur'an, in 2:106, refers to the concept of naskh. However, there is a difference of opinion about the extent to which al-nasikh wa-al mansukh does in fact occur in the text of the Qur'an. The information concerning al-nasikh wa-al mansukh must be treated with great caution as, for all reports concerning the text of the Qur'an, two independent witnesses are required. Many of the examples which the scholars have drawn upon to illustrate this question (and I have quoted them for the same purpose) are based on one witness only. 'A'isha alone reported that 10 or 5 sucklings had been part of the Qur'anic recitation, and only 'Umar reported that the 'verse of stoning' had been included in the Qur'anic text.

Hukumu hizi za kisheria hazikuingizwa katika Qur'ani kwa sababu hasa hazikuchukuliwa kuwa za kuaminika, kwa kuwa zimejengwa juu ya shahidi mmoja tu. Vivyo hivyo, mifano mingine kuhusu naskh, inayotegemea maneno ya Ibn 'Abbas au Mujahid peke yake, inapaswa kupimwa kwa kipimo hicho hicho.

These legal rulings are not included in the Qur'an precisely because they were not considered reliable, being based on one witness only. Similarly, other examples about naskh, based on the words of Ibn 'Abbas or Mujahid alone, are to be judged by the same measure.

Hata hivyo, kama ilivyotajwa, bado kuna aya chache ambazo, kadiri inavyoweza kubainika kutokana na ushahidi wa ndani wa Qur'ani, zimefutwa hukumu yake na aya nyingine katika Qur'ani.

However, as mentioned there remain a small number of verses which, as far as can be ascertained from the internal evidence of the Qur'an, have been superseded by other verses in the Qur'an.