Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (137)

Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-QasimIbn Hajar Al-Asqalani

[The Abrogating and the Abrogated]
If reconciliation is impossible, the case can only be one of two: either the chronological order is known, or it is not.

If the chronology is known and the later report is thereby established (1)—or by something even more explicit—then that later report is the abrogating text (2) and the other one is abrogated (3).

Abrogation (naskh) is the removal of the legal force of a ruling by a later revealed proof (4).

The abrogating text is whatever indicates that removal, and calling it “abrogating” is figurative, for the One who truly abrogates is Allah the Exalted.

[How is abrogation identified?]
Abrogation is recognized through several means. The clearest (5) is when the text itself states it explicitly, such as the ḥadith of Buraydah in Ṣaḥīḥ Muslim (6): “I had forbidden you to visit graves; now visit them, for they remind one of the Hereafter.” (7)

(1) The word bihi is not found in MS T. (2) MS T reads fa-hadha. (3) In the margin of MS W, in the author’s own hand: “thumma balagha qiraʾatan baḥth ʿalayya” (“then it was read and checked by me”). (4) Including the term “attachment” (taʿalluq) in the definition of naskh suggests the kalam theologians’ view of the divine attributes, namely that the attributes themselves are eternal and unchanging, with only their attachment to created effects arising in time. According to Ahl al-Sunna, however, those attributes whose specific instances depend on Allah’s will—such as speech—are themselves renewed; He enacts them whenever He wills, at one moment rather than another. The definition is therefore more accurate if the word taʿalluq is omitted. (5) MS T has aṣlaha-ha (“set them right”). (6) Listed under no. 977. (7) MSS J and K add the particle alā (“behold”).

[الناسخ والمنسوخ] وَإِنْ لَمْ يُمْكِنِ الجَمْعُ؛ فَلَا يَخْلُو: إِمَّا أَنْ يُعْرَفَ التَّارِيخُ (أَوْ) لَا: فَإِنْ عُرِفَ وَ (ثَبَتَ المُتَأَخِّرُ) بِهِ (١)، أَوْ بِأَصْرَحَ مِنْهُ؛ (فَهُوَ (٢) النَّاسِخُ، وَالآخَرُ المَنْسُوخُ) (٣). وَالنَّسْخُ: رَفْعُ تَعَلُّقِ حُكْمٍ شَرْعِيٍّ بِدَلِيلٍ شَرْعِيٍّ مُتَأَخِّرٍ عَنْهُ (٤). وَالنَّاسِخُ: مَا دَلَّ عَلَى الرَّفْعِ المَذْكُورِ، وَتَسْمِيَتُهُ نَاسِخاً مَجَازٌ؛ لِأَنَّ النَّاسِخَ فِي الحَقِيقَةِ هُوَ اللَّهُ تَعَالَى. [كيف يُعرَف النسخ؟] وَيُعْرَفُ النَّسْخُ بِأُمُورٍ: أَصْرَحُهَا (٥): مَا وَرَدَ فِي النَّصِّ؛ كَحَدِيثِ بُرَيْدَةَ فِي «صَحِيحِ مُسْلِمٍ» (٦): «كُنْتُ نَهَيْتُكُمْ عَنْ زِيَارَةِ القُبُورِ (٧) فَزُورُوهَا؛ فَإِنَّهَا تُذَكِّرُ الآخِرَةَ».

(١) «بِهِ» ليست في ط. (٢) في ط: «فهذا». (٣) في حاشية و - بخطِّ المُصنِّف -: «ثم بلغ قراءة بحث عليَّ». (٤) ذكر التعلُّق في تعريف النسخ يوهِم مذهب المتكلمين في صفات اللَّه تعالى، حيث يجعلون الصفات قديمةً غيرَ متجدّدةٍ، وإنما يتجدَّد عندهم التعلُّق بينها وبين آثارها، والحقُّ ما عليه أهل السُّنَّة من أنَّ صفات اللَّه التي تتعلق آحادُها بمشيئته - كصفة الكلام - يقع فيها التجدُّد، ويفعلُها إذا شاء في زمن دون زمن، فالصوابُ: حذف كلمة «تعلُّق» ليستقيم هذا التعريف. (٥) في ط: «أصلحها». (٦) برقم (٩٧٧). (٧) في ج، ك زيادة: «ألَا».