A serious problem,Please solve it

[asadxyz]

:sl:
Why studying Bukhari and other Hadith books another question has popped up.I will be grateful if anyone is of some help to resolve the problem

There is a Qurani Aya :
مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللّهَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ﴿2:106﴾
(2:106) We bring a better verse or at least the like of it for whatever we abrogate or cause it to be forgotten
This Aya clearly says that if some Aya is abrogated then it is replaced by a similar or better one.

In Hadith books there are narrations about Aya Rajm :
e.g

Punishment of Disbelievers at War with Allah and His Apostle
Bukhari :: Book 8 :: Volume 82 :: Hadith 817
Narrated Ibn 'Abbas:
I used to teach (the Qur'an to) some people of the Muhajirln (emigrants), among whom there was 'Abdur Rahman bin 'Auf. While I was in his house at Mina, and he was with 'Umar bin Al-Khattab during 'Umar's last Hajj, Abdur-Rahman came to me and said, "Would that ……………….
Ibn Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa'id bin Zaid bin 'Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while 'Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Said bin Zaid bin 'Amr bin Nufail "Today 'Umar will say such a thing as he has never said since he was chosen as Caliph." Said denied my statement with astonishment and said, "What thing do you expect 'Umar to say the like of which he has never said before?"
In the meantime, 'Umar sat on the pulpit and when the callmakers for the prayer had finished their call, 'Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allah's Apostle did carry out the punishment of stoning and so did we after him.

Note ; This is a long narration I have put only the related portion of it .

Other Hadiths are :

صحيح البخاري - (ج 22 / ص 92)
بَاب الشَّهَادَةِ تَكُونُ عِنْدَ الْحَاكِمِ فِي وِلَايَتِهِ الْقَضَاءَ أَوْ قَبْلَ ذَلِكَ لِلْخَصْمِ وَقَالَ شُرَيْحٌ الْقَاضِي وَسَأَلَهُ إِنْسَانٌ الشَّهَادَةَ فَقَالَ ائْتِ الْأَمِيرَ حَتَّى أَشْهَدَ لَكَ وَقَالَ عِكْرِمَةُ قَالَ عُمَرُ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ لَوْ رَأَيْتَ رَجُلًا عَلَى حَدٍّ زِنًا أَوْ سَرِقَةٍ وَأَنْتَ أَمِيرٌ فَقَالَ شَهَادَتُكَ شَهَادَةُ رَجُلٍ مِنْ الْمُسْلِمِينَ قَالَ صَدَقْتَ قَالَ عُمَرُ لَوْلَا أَنْ يَقُولَ النَّاسُ زَادَ عُمَرُ فِي كِتَابِ اللَّهِ لَكَتَبْتُ آيَةَ الرَّجْمِ بِيَدِي وَأَقَرَّ مَاعِزٌ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالزِّنَا أَرْبَعًا فَأَمَرَ بِرَجْمِهِ وَلَمْ يُذْكَرْ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَشْهَدَ مَنْ حَضَرَهُ وَقَالَ حَمَّادٌ إِذَا أَقَرَّ مَرَّةً عِنْدَ الْحَاكِمِ رُجِمَ وَقَالَ الْحَكَمُ أَرْبَعًاNote:

In this narration Umar bin Khattab said that he had written this Aya with his own hand (as a Kaatib-e-wahi)

The following narration by Ibn-e- Maja is more or less similar and it gives the Aya also :

سنن ابن ماجه - (ج 7 / ص 451)
- حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَمُحَمَّدُ بْنُ الصَّبَّاحِ قَالَا حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ عُمَرُ بْنُ الْخَطَّابِ
لَقَدْ خَشِيتُ أَنْ يَطُولَ بِالنَّاسِ زَمَانٌ حَتَّى يَقُولَ قَائِلٌ مَا أَجِدُ الرَّجْمَ فِي كِتَابِ اللَّهِ فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ مِنْ فَرَائِضِ اللَّهِ أَلَا وَإِنَّ الرَّجْمَ حَقٌّ إِذَا أُحْصِنَ الرَّجُلُ وَقَامَتْ الْبَيِّنَةُ أَوْ كَانَ حَمْلٌ أَوْ اعْتِرَافٌ وَقَدْ قَرَأْتُهَا الشَّيْخُ وَالشَّيْخَةُ إِذَا زَنَيَا فَارْجُمُوهُمَا الْبَتَّةَ رَجَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرَجَمْنَا بَعْدَهُ
The aya is :
الشَّيْخُ وَالشَّيْخَةُ إِذَا زَنَيَا فَارْجُمُوهُمَا

My question :
1. Which Quranic Aya or Hadith says that this aya Rajm is abrogated from recitation point of view??
2. Which Aya of the Holy Quran does replace it ?? Because according to Quran if some aya is abrogated it is replaced by a better or similar one.
3. Is Umar Bin Khattab alone in talking about this Aya Rajm or some other companion has also narrated it?

I will be grateful if someone helps to resolve this problem .
:w:

[IbnAbdulHakim]

bro when ask about such a complex problem is it not better to go to the people of knowledge.... just a suggestion :)

may Allah reward you for your efforts akhee :)

[asadxyz]

bro when ask about such a complex problem is it not better to go to the people of knowledge.... just a suggestion :)

may Allah reward you for your efforts akhee :)

:sl:
Unfortunately I am located at such a place where no such person available.
Can you give me some e-mail address of some learned person ??
I will be thankful.
:w:

[IbnAbdulHakim]

:sl:
Unfortunately I am located at such a place where no such person available.
Can you give me some e-mail address of some learned person ??
I will be thankful.
:w:

you can try islamqa :)

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[adeel]

Yeh IslamQA is a good website it has many scholars Emails there I think, Give it a Try ;)

[boriqee]

Saheeh Bukhari

Volume 8, Book 82, Number 816:
Narrated Ibn 'Abbas:

'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Rajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's Apostle carried out the penalty of Rajam, and so did we after him."


Saheeh Muslim

Book 017, Number 4194:
'Abdullah b. 'Abbas reported that 'Umar b. 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) 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 it there is pregnancy, or a confession.


Christian missionaries tend to argue that this verse was taken out and Muslims corrupted the Quran. Lets see if this argument holds any water.

The alleged verse is...


الشيخ والشيخة إذا زنيا فارجموهما البت

The old man and the old lady if they committed adultery then stone them


Another opinion is that it is...


الشيخ والشيخة إذا زنيا فارجموهما البتة نكالا من الله والله عزيز حكيم

The old man and the old lady if they committed adultery then stone them as a punishment from Allah and Allah is the Most Mighty, Most Wise


Imam ibn Hajar Al Asqalani says in his commentary on Saheeh Bukhari...



فقال عمر : لما نزلت أتيت النبي صلى الله عليه وسلم فقلت أكتبها ؟ فكأنه كره ذلك , فقال عمر : ألا ترى أن الشيخ إذا زنى ولم يحصن جلد , وأن الشاب إذا زنى وقد أحصن رجم

Umar said: "When this verse came down I approached the Prophet peace be upon him so I asked him ?Should I write it down?' It is as if he hated that" Then Umar said: "Cant you see that if the old man if he commits adultery he does not get the whip, and that if the young man if he commits adultery he gets stoned?" (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Hudood, Bab: Al I'tiraaf bil Zina, Commentary on Hadith no. 6327,)


Here we clearly see that the Prophet (peace be upon him) did not want the verse to be written down because it was never meant to be part of the text of the Quran. The scholars of Islam are unanimous that the recitation of this verse has been abrogated but its ruling still remains in effect.

However, the only reason why Umar got emotional and wanted to put the verse in the Quran was because he was afraid that one day people would think that its ruling has been cancelled. However, the companions did not allow him to because they all knew that its recitation was abrogated. In order to put a verse in the Quran there needed to be two witnesses and Umar was all by himself. Umar himself knew that its recitation got abrogated but he was getting emotional for he feared that people in the future would not believe in the ruling of stoning the adulterers.



Imam ibn Hajar Al Asqalani has in his commentary...

أي في الآية المذكورة التي نسخت تلاوتها وبقي حكمها , وقد وقع ما خشيه عمر أيضا فأنكر الرجم طائفة من الخوارج أو معظمهم وبعض المعتزلة In the verse whose recitation has been abrogated but its ruling remained, and it has happened what Umar feared. A tribe from the Khawarij or most of them and some of the Mu'tazilites rejected the stoning.



وقد أخرج عبد الرزاق والطبري من وجه آخر عن ابن عباس أن عمر قال " سيجيء قوم يكذبون بالرجم "

And it was reported by Abd al Razzaq and Al Tabari from another view that Ibn Abbas said that Umar said "There will come a people that will lie (or disbelieve) in the stoning" (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Hudood, Bab: Rajam Al Hublah min Zana Eezha Ahsanat, Commentary on Hadith no. 6328, Source)


Imam Nawawi says in his commentary in Saheeh Muslim...

وهذا مما نسخ لفظه وبقي حكمه
And this is whose recitation has been abrogated and its ruling remained.


وفي ترك الصحابة كتابة هذه الآية دلالة ظاهرة أن المنسوخ لا يكتب في المصحف , وفي إعلان عمر بالرجم وهو على المنبر وسكوت الصحابة وغيرهم من الحاضرين عن مخالفته بالإنكار دليل على ثبوت الرجم

And the companions of the Prophet abandoning the writing of this verse is clear evidence that the abrogated should not be written in the Quran and that Umar's statement about the stoning as he is on the pulpit and the silence of the companions and other than them from who were present from opposing him is evidence about the ruling of the stoning (still being implemented) (Imam Nawawi, Sharh Saheeh Muslim, Kitab: Al Hudood, Bab: Rajam Al Thayb fil Zina, Commentary on Hadith no. 3201, )


Al Sindi says in his commentary on Sunan Ibn Majah.

أي آية الرجم وهذه الآية مما نسخ لفظها وبقي حكمها
The verse of stoning: Its recitation has been abrogated and its ruling still remains in effect. (Al Sindi, Sharh Sunan Ibn Majah, Kitab: Al Hudood, Bab: Al Rajam, Commentary on Hadith no. 2543, Source)


Muhammad Shams al-Haqq al-Adhim Abadi says in his commentary on Sunan Abu Dawud.

وهذا مما نسخ لفظه وبقي حكمه
And this is whose recitation has been abrogated but ruling remains in effect. (Muhammad Shams al-Haqq al-Adhim Abadi, Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al Hudood, Bab: Fil Rajam, Commentary on Hadith no. 3835, Source)


Conclusion

We can clearly see that it was a consensus amongst the companions of the Prophet (peace be upon him) and the scholars that the recitation of the verse on stoning was abrogated. They did not corrupt it. How can all the companions of the Prophet (peace be upon him) who sacrificed everything they had for this religion just happened to decide to come together and purposely corrupt the Quran by removing this verse? What motive could they have? I mean they still implemented it. So it cant be a motive to remove it so that they won't follow its law anymore.

So clearly the evidence shows that this recitation was always meant to be abrogated but its ruling still remains in effect.

[asadxyz]

Saheeh Bukhari

Volume 8, Book 82, Number 816:
Narrated Ibn 'Abbas:

'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Rajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah has revealed. Lo! I confirm that the penalty of Rajam be inflicted on him who commits illegal sexual intercourse, if he is already married and the crime is proved by witnesses or pregnancy or confession." Sufyan added, "I have memorized this narration in this way." 'Umar added, "Surely Allah's Apostle carried out the penalty of Rajam, and so did we after him."


Saheeh Muslim

Book 017, Number 4194:
'Abdullah b. 'Abbas reported that 'Umar b. 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) 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 it there is pregnancy, or a confession.


Christian missionaries tend to argue that this verse was taken out and Muslims corrupted the Quran. Lets see if this argument holds any water.

The alleged verse is...


الشيخ والشيخة إذا زنيا فارجموهما البت

The old man and the old lady if they committed adultery then stone them


Another opinion is that it is...


الشيخ والشيخة إذا زنيا فارجموهما البتة نكالا من الله والله عزيز حكيم

The old man and the old lady if they committed adultery then stone them as a punishment from Allah and Allah is the Most Mighty, Most Wise


Imam ibn Hajar Al Asqalani says in his commentary on Saheeh Bukhari...



فقال عمر : لما نزلت أتيت النبي صلى الله عليه وسلم فقلت أكتبها ؟ فكأنه كره ذلك , فقال عمر : ألا ترى أن الشيخ إذا زنى ولم يحصن جلد , وأن الشاب إذا زنى وقد أحصن رجم

Umar said: "When this verse came down I approached the Prophet peace be upon him so I asked him ?Should I write it down?' It is as if he hated that" Then Umar said: "Cant you see that if the old man if he commits adultery he does not get the whip, and that if the young man if he commits adultery he gets stoned?" (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Hudood, Bab: Al I'tiraaf bil Zina, Commentary on Hadith no. 6327,)


Here we clearly see that the Prophet (peace be upon him) did not want the verse to be written down because it was never meant to be part of the text of the Quran. The scholars of Islam are unanimous that the recitation of this verse has been abrogated but its ruling still remains in effect.

However, the only reason why Umar got emotional and wanted to put the verse in the Quran was because he was afraid that one day people would think that its ruling has been cancelled. However, the companions did not allow him to because they all knew that its recitation was abrogated. In order to put a verse in the Quran there needed to be two witnesses and Umar was all by himself. Umar himself knew that its recitation got abrogated but he was getting emotional for he feared that people in the future would not believe in the ruling of stoning the adulterers.



Imam ibn Hajar Al Asqalani has in his commentary...

أي في الآية المذكورة التي نسخت تلاوتها وبقي حكمها , وقد وقع ما خشيه عمر أيضا فأنكر الرجم طائفة من الخوارج أو معظمهم وبعض المعتزلة In the verse whose recitation has been abrogated but its ruling remained, and it has happened what Umar feared. A tribe from the Khawarij or most of them and some of the Mu'tazilites rejected the stoning.



وقد أخرج عبد الرزاق والطبري من وجه آخر عن ابن عباس أن عمر قال " سيجيء قوم يكذبون بالرجم "

And it was reported by Abd al Razzaq and Al Tabari from another view that Ibn Abbas said that Umar said "There will come a people that will lie (or disbelieve) in the stoning" (Ibn Hajar Al Asqalani, Fathul Bari, Kitab: Al Hudood, Bab: Rajam Al Hublah min Zana Eezha Ahsanat, Commentary on Hadith no. 6328, Source)


Imam Nawawi says in his commentary in Saheeh Muslim...

وهذا مما نسخ لفظه وبقي حكمه
And this is whose recitation has been abrogated and its ruling remained.


وفي ترك الصحابة كتابة هذه الآية دلالة ظاهرة أن المنسوخ لا يكتب في المصحف , وفي إعلان عمر بالرجم وهو على المنبر وسكوت الصحابة وغيرهم من الحاضرين عن مخالفته بالإنكار دليل على ثبوت الرجم

And the companions of the Prophet abandoning the writing of this verse is clear evidence that the abrogated should not be written in the Quran and that Umar's statement about the stoning as he is on the pulpit and the silence of the companions and other than them from who were present from opposing him is evidence about the ruling of the stoning (still being implemented) (Imam Nawawi, Sharh Saheeh Muslim, Kitab: Al Hudood, Bab: Rajam Al Thayb fil Zina, Commentary on Hadith no. 3201, )


Al Sindi says in his commentary on Sunan Ibn Majah.

أي آية الرجم وهذه الآية مما نسخ لفظها وبقي حكمها
The verse of stoning: Its recitation has been abrogated and its ruling still remains in effect. (Al Sindi, Sharh Sunan Ibn Majah, Kitab: Al Hudood, Bab: Al Rajam, Commentary on Hadith no. 2543, Source)


Muhammad Shams al-Haqq al-Adhim Abadi says in his commentary on Sunan Abu Dawud.

وهذا مما نسخ لفظه وبقي حكمه
And this is whose recitation has been abrogated but ruling remains in effect. (Muhammad Shams al-Haqq al-Adhim Abadi, Awn al-Mabud Sharh Sunan Abu Dawud, Kitab: Al Hudood, Bab: Fil Rajam, Commentary on Hadith no. 3835, Source)


Conclusion

We can clearly see that it was a consensus amongst the companions of the Prophet (peace be upon him) and the scholars that the recitation of the verse on stoning was abrogated. They did not corrupt it. How can all the companions of the Prophet (peace be upon him) who sacrificed everything they had for this religion just happened to decide to come together and purposely corrupt the Quran by removing this verse? What motive could they have? I mean they still implemented it. So it cant be a motive to remove it so that they won't follow its law anymore.

So clearly the evidence shows that this recitation was always meant to be abrogated but its ruling still remains in effect.

:sl:
Sorry to say none of my question is answered.You have repeated all that stuff which I already know.
Please put each of question above and answer below.I repeat them
My question :
1. Which Quranic Aya or Hadith says that this aya Rajm is abrogated from recitation point of view??
2. Which Aya of the Holy Quran does replace it ?? Because according to Quran if some aya is abrogated it is replaced by a better or similar one?
3. Is Umar Bin Khattab alone in talking about this Aya Rajm or some other companion has also narrated it?

I will be grateful.
:w:

[boriqee]

1. Which Quranic Aya or Hadith says that this aya Rajm is abrogated from recitation point of view??

Firstly, ithe issue cannot be described as "naskh" or abrogation because it depends from what avenue one looks at naskh

if naskh means to someone whatever the quraan reveals, then this issue cannot be described as it being abrogated because it was enver added to the Book of Allah in the first place.

But for the sake of arguement if someone wishes to include this as something that was "abrogated" then there are other predominate factors to this issue

1. The ayaah and hadeeeth from what I know do not indicate that the supposed ayaa was abrogated. And if the two sources were silent on something being abrogated, then itthat issue canot really be classified among the abrogated

2. if one were to still incorporate point 1 as an issue and say 'yeah but it is counted as an abrogated or abrogating matter" then such a person will have to understand that the only shred of "abrogated or abrogating" factor in this matter is the mere "recitation" of it and not its ruling.

From what I know from the laws or rules of nasikh wal-mansookh, in order for one or the other to occur, it has to be by both text AND ruling, and not justs text.

SO while linguistically for lack of better phrasiology, it is called among the matters of nasikh wa mansookh but from the fundamental aspect of the rules regarding nasikh wal-mansookh, it does not fall in it.



2. Which Aya of the Holy Quran does replace it ?? Because according to Quran if some aya is abrogated it is replaced by a better or similar one?

The answer to this lies in the above answer. The question is "How is their abrogation on a matter that was never mentioned VERBATIM in the quraan like other ayaah that were abrogated in the quraan and are still there.

3. Is Umar Bin Khattab alone in talking about this Aya Rajm or some other companion has also narrated it?

from what is contained above, Ibn Abbass knew of this mater as well and even reported from Umar

an-nawawi's statement seems to be the stongest speech concerning it

And the companions of the Prophet abandoning the writing of this verse is clear evidence that the abrogated should not be written in the Quran and that Umar's statement about the stoning as he is on the pulpit and the silence of the companions and other than them from who were present from opposing him is evidence about the ruling of the stoning (still being implemented) (Imam Nawawi, Sharh Saheeh Muslim, Kitab: Al Hudood, Bab: Rajam Al Thayb fil Zina, Commentary on Hadith no. 3201, )


According to an-Nawawee, it seems that the issue was quite known among the sahaba, except that Umar was the only one who was singled out in opposition due to his fear of what would happen, of which his fear served to be true for those who harbor ill beleifs about their own religion, and of course, the kuffar

asalamu alaikum

[asadxyz]

1. Which Quranic Aya or Hadith says that this aya Rajm is abrogated from recitation point of view??

Firstly, ithe issue cannot be described as "naskh" or abrogation because it depends from what avenue one looks at naskhif naskh means to someone whatever the quraan reveals, then this issue cannot be described as it being abrogated because it was enver added to the Book of Allah in the first place.

But for the sake of arguement if someone wishes to include this as something that was "abrogated" then there are other predominate factors to this issue

1. The ayaah and hadeeeth from what I know do not indicate that the supposed ayaa was abrogated. And if the two sources were silent on something being abrogated, then itthat issue canot really be classified among the abrogated
2. if one were to still incorporate point 1 as an issue and say 'yeah but it is counted as an abrogated or abrogating matter" then such a person will have to understand that the only shred of "abrogated or abrogating" factor in this matter is the mere "recitation" of it and not its ruling.From what I know from the laws or rules of nasikh wal-mansookh, in order for one or the other to occur, it has to be by both text AND ruling, and not justs text.

SO while linguistically for lack of better phrasiology, it is called among the matters of nasikh wa mansookh but from the fundamental aspect of the rules regarding nasikh wal-mansookh, it does not fall in it.

:sl:
Thanks a lot for the reply.
Answer to my last two questions depends on the answer to my first question.
But unfortunately this answer is not definite .It is full of "buts" and "ifs"which by itself shows you are not sure for the position of this Aya as far as abrogation is concerned.
First you say it is not abrogation and in very second breath you say it is abrogated.
please be clear if this Aya is abrogated or not .The answer in yes or no not in "ifs' and "buts.
Thanks

[doorster]

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