Definition and Forms of Nasikh-Mansukh in the
Koran
Annisa Aulia Evinda (18110087)
Islamic Education
Tarbiyah and Teaching Faculty
Maulana
Malik Ibrahim Islamic State University of Malang
ABSTRAK
Alquran
merupakan salah satu sumber hukum Islam yang memiliki peran penting untuk
menghasilkan hukum-hukum dalam Islam. Dalam penafsiran Alquran terdapat
beberapa metode didalamnya. Salah satu metode tersebut adalah teori
“nasikh-mansukh” yang menjadi objek dalam pembahasan ini. Teori ini merupakan
salah satu teori dari sekian banyak teori yang diperkenalkan oleh para ahli
hukum Islam untuk menetapkan suatu hukum yang berlandaskan alquran.
Al-Naskh dalam istilah
para ulama ushul
adalah pembatalan pemberlakuan
hukum shar’i dengan dalil yang datangnya belakangan yang menunjukkan atas
pembatalan pemberlakuan hukum itu secara eksplisit maupun secara implisit,
dengan pembatalan keseluruhan ataupun
sebagian, karena adanya suatu kemaslahatan yang menghendakinya. Urgensi
kajian teori ini adalah untuk mengetahui dinamika suatu hukum. Studi terkait
nasikh-mansukh ini memberikan kesimpulan bahwa nasakh hanya terjadi pada
perintah dan larangan, baik yang diungkapkan dengan tegas dan jelas maupun yang
diungkapkan dengan kalimat berita yang bermaksud perintah atau larangan.
Kata
kunci: Alquran, Nasikh dan Mansukh
ABSTRACT
The
Koran is a source of Islamic law that has an important role in producing laws
in Islam. In the interpretation of the Koran there are several methods in it.
One such method is the "nasikh-mansukh" theory which is the object of
this discussion. This theory is one of the many theories that were introduced
by Islamic jurists to establish a law based on the Koran. Al-Naskh in the terms
of the ulama ushul is the cancellation of the adoption of shar'i law with a
later coming argument which shows the cancellation of the enactment of the law
explicitly or implicitly, with the cancellation in whole or in part, because of
a benefit that requires it. The urgency of studying this theory is to find out
the dynamics of a law. This study related to nasikh-mansukh concludes that
nasakh only occurs on commands and prohibitions, both expressly and clearly
expressed and those expressed in news sentences that mean commands or
prohibitions.
Keywords: Alquran, Nasikh and Mansukh
Introduction
Every Moslem is obliged to learn and understand
the Koran. But that does not mean that he must understand it in accordance with
the understanding of the ancients. Because a Muslim is ordered by the Koran to
use reason his mind as well as flouting those who only follow old people and
ancestors without regard to what they actually do. But this does not mean that
every Moslem (anyone) can issue his opinion regarding the verses of the Koran
without meeting the conditions needed for it. Every Moslem who fulfills the
requirements must understand the Koran, because the verses are not revealed
specifically only to the Arabs in the time of the Prophet. Then, and not
specifically for those who lived in this twentieth century. But the Koran is
for all humans from the time of its descent to the day Judgment later. They
were all invited to dialogue by the Koran, ordered to think of the contents of
the Koran in accordance with their minds. Right, reason is a gift from Allah
SWT, but the way to use it differs from person to person others caused by
differences between themselves: setting behind education, lessons, culture and
experiences experienced during someone's life. Abbas Mahmud Al-Aqqad writes:
"We are obliged understand the Koran today as it is compulsory for the
Arabs who lived during the preaching of Muhammad saw.[1]
The specialty of the Koran certainly cannot be
released by the process the decline of the Koran to Rasulallah gradually.
However, the content of the Koran by Moslems still understood to have no
contradictions between one another. This cannot be released with one verse The
Koran that reads: "Don't they pay attention to the Koran? Ifif the Koran
is from the other side of Allah, surely they will get therein a lot of disputes
"(Qs. An-nisa ': 82). The verse is a principle the truth is believed by
every Muslim. However a difference occurs quite basic among the scholars in
addressing the passing verses showing contradictory symptoms.[2]
Along with the development of knowledge that we
already know, a lot theories or methods that were born with the aim of
understanding the content of a verse cursory show symptoms of a contradiction
between one another. in the discussion through this paper, the author tries to try
to review and discuss one method for studying and understanding verse content
holy verses in the Koran, namely Nasikh and Mansukh.
The Science of nasikh and mansukh is an
important part of Qur'anic science which must be known by mujtahid, therefore
it will be fatal if wrong in understanding it in the present context, therefore
knowing nasikh and mansukh in the Koran is a condition that must be fulfilled
by mujtahid in determine the law. Even so, opinions about this concept are in
ushul Jurisprudence and study of the Koran is still debatable and reaps
differences of opinion among cleric. The controversy about the theory of nasikh
is sticking out into an unending issue end up. Therefore Muhammad Amin Suma
argues that in between Islamic studies on law (fiqh and ushul fiqh) which are
still today debatable and controversy are naskh issues.[3]
B.The
Definition of Nasikh and Mansukh
Nasikh is isim fa’il (noun which is domiciled
as doer) from fi'il madhi (past verb) nasakha which means to erase. Mansukh is
isim maf’ul (noun subject to work), from fi’il the same madhi nasakha, which
means removed. While the masdar form
(the verb which is constrained) is naskh which means cancellation. Al Farra
'and Abu Sa'id say naskh is abolishing or lost something but the place is still
there. Removal of practice a verse because another verse comes down more
backwards, so that verse is the latter is practiced and the earlier verse is
abandoned.[4]
Naskh is etymologically the basis of the madhi
nasakha yansukhu-naskhan fi'il, which means to eliminate or eliminate. The word
al-mansukh itself is the isim maf’ul of the masdar above means something that
is eliminated or written off. While alnasikh is fa’il from nasakha which means to erase.[5]
Whereas in Abu Bakr's writings, etymologically
according to Subhi al Shalih there are several nasikh notions especially when
we refer to several verses of the Koran. First, Nasikh is defined as Izalah,
that is disappearance. This understanding is taken by referring to the verse
"Allah removes what is demonized by Satan, and Allah strengthens His
verses "(Surah Al-Hajj: 52). Second, Nasikh is defined as a change
(tadbil). This refers to the verse "and if we put a verse in the place of
the verse another as a substitute, whereas Allah knows better what He sent down
"(Surah AlNahl: 101). Third, Nasikh is interpreted as tanasukh al
mawarits, transfer of inheritance from one person to another. Fourth, Nasikh
interpreted as Al-Naql (take or move), one that alludes to this notion is
"we actually move charity deeds into sheets (notes of charity) "(QS.
Al-Jasiyah: 29). While mansukh is canceled, deleted, transferred. Accordingly
terminology, Manna Al-Qattan mentions nasikh is uplifting (abolished) the
syariah law ’with the other legal (khitab) syariah proposition. While Subhi
Al-Salih emphasized that Nasikh is revoking (uphold) shar'i law with shar'i
argument too.[6]
Terms of
Nasikh and Mansukh
1. What is
canceled is the syariah law '.
2. The
cancellation came from the demand of syara '.
3. Cancellation
of law is not caused by the expiration of the time of entr into force the law,
as Allah's command regarding fasting obligations does not mean at naskh after
finishing the fast.
4. Claims
containing naskh must come later.[7]
It
should be understood that the occurrence of nasikh-mansukh does not mean deep
The Koran and Sunnah have contradictions, but show flexibility Islamic
teachings, so they can be adapted to socio-cultural situations conditions
recipient of teachings. Therefore the ulama ushul set conditions the
possibility of nasikh and mansukh, namely:
1. Nasikh
must be separate from mansukh
2. Nasikh
must be stronger or as strong as mansukh
3. Nasikh
must be the propositions of shara '
4. Mansukh
is not limited by time
5. Mansukh
must be syariah law '
6. Nasikh
wurudnya then after mansukh
Besides
that, please note that there is a nash-nash that is certain and which can not
be canceled, namely:
1. Nash
yang berisi pokok ajaran, baik berupa aqidah atau pokok-pokok ibadah dan
pokok-pokok akhlaq, seperti keadilan, kejujuran, larangan syirik, membunuh,
mencuri, dan lain sebagainya.
2.
Nash
yang berisi hukum abadi atau selamanya berdasarkan pernyataan nash itu sendiri.
3.
Nash
yang berisi pemberitaan satu kejadian baik yang sudah lewat atau yang akan
datang.
In terms
of quantity, the occurrence of nasikh and mansukh in the Koran as well Hadith,
is a case in which there are not many. Available disagreement among scholars
challenging the number of verses of the Koran nasikh and mansukh. Likewise the
sunna. An-Nahas (d. 838 H) states that the number of verses Mansukh there are
more than one hundred verses. Then according to Al Suyuti (d. 911 H) Mansukh
verse is only twenty verses. After him try to adjust a large number of verses
that cannot be adjusted by another mufassirin, while AlSvaukani (1250) argues
only 12 The Mansukh verse.
To know
the existence of Naskh both in the Koran and hadith can be used information
through:
1. Explanation
of the Koran itself which shows the cancellation (naskh) as in the Koran
Al-Anfal verses 65-66 about behavior of the scribe.
2. The
Prophet's words explaining the cancellation as is Ayesha's narration about the
existence of the Koran verses about ten times arrangement as the content that
makes the relationship kemahraman then deleted with the new provisions five
times arrangement.
3. Acts of
the Prophet who abolished his saying, namely only stoning and not whack 100
times to Maiz who committed adultery.
4. Ijma
'Friends of a law as nasikh and others as mansukh.
5. Resistance
of two propositions that can not be compromised.[8]
D.Basic
Law of Nasikh and Mansukh
Based on
the opinions of most scholars, and indeed from a number of verses of Allah
himself states the existence of this passage Between the verses are as follows:
1. Al-Baqarah
verse 106, "whatever we erase or us make people forget him, then we bring
(replace) with something better for him, or something comparable to him. You do
not know that Allah is almighty power over all things ".
2. An-Nahl
verse 101, "and if we put, replace a verse in other places as a
substitute, even though God is more knowing what he sent down, they said:
actually you are a person who makes it up, even most of them do not know.
"
3. Ar-Rad
verse 39, "God removes what he wants, and on the side of Allah there are
umul Kitab ".
The three verses above become the legal
basis for the existence of a text against syariah law ’. Most scholars make the
verses above as handle in seeing the possibility of the nasakh.[9]
Division
of Nasikh and Mansukh
There are four parts to Naskh:
First,
Naskh Koran with the Koran. This part agreed on his ability and it has happened
in their view that there is Naskh. For example the verse about idah four months
and ten days, as will explained for example.
Secondly,
Naskh Koran with Sunnah. There are two kinds of texts;
a) Naskh
Koran with hadith ahad. Jumhur believes that the Koran cannot be accepted
Nasakh by hadith ahad, because the Koran is mutikir and shows sure, while the
hadith ahad zanni, is conjectural, besides not valid either erase something
that is ma'lum (clearly known) with maznun (suspected).
b) Naskh
Koran with muthatih traditions. Naskh thus permitted by Malik, Abu Hanifah and
Ahmad in a narrative, respectively both are revelations. Allah SWT said:
"And there is no one he said it was nothing but revelation revealed (to
him). " (an-Najm {5}: 3-4).
Third, Naskh Sunnah with the
Koran. This is allowed by jumhur. As an example is the problem facing Baitul
Makdis that is set with sunnah and in the Koran there is no proof that shows
it. Provision in the Naskhkan by the Koran with his words: "Turn your face
away towards the Grand Mosque ”. (al-Baqarah {2}: 144).
Obligation of fasting on Ashura
which is determined based on the Sunnah, also in Naskh in the word of Allah
SWT: "Then whoever witnesses the moon ramadan, let him fast
"(al-Baqarah {2}: 185). But Naskh version even this was rejected by
Shafi'i in one of the narrations. According to him what is stipulated by the
sunnah is certainly supported by the Quran, and what is determined by the Quran
certainly supported by the sunnah. This is because between the book with the
sunnah must always be in line and not conflict.
Fourth,
Naskh is sunnah with sunnah. In this category there are four forms:
1. Naskh
muthat with muthat
2. Naskh
ahad with ahad
3. Naskh
ahad with muthat
4. Naskh
muthat with ahad
Three the first form is allowed, while in
the fourth form there is a cross-opinion like the Naskh Koran with hadith ahad,
which is not allowed by jumhur. As for abrogating ijma 'with ijma' and qiyas
with qiyas or abused with both the shohih opinion is not allow it.[10]
F.Kinds
of Naskh in the Koran
There
are three kinds of texts in the Koran:
First, Naskh recitations and law. For example
what was narrated by Moslems and others, from Aisha, he said: "among those
sent down to he is the ten arrangements which understandably caused muhrim,
then (provision) is obeyed by five arrangements that understand. Then when
Rasulallah died, these five arrangements included verses of the Koran that were
read (matlu). " Aisha's words, "these five arrangements include verses
from the Koran that are read", at birth shows that the recitations are
still fixed. But this is not the case the case, because he is not in the
Ottoman Manuscripts. Such conclusion answered, that what was meant by Aisha's
words was when he was near death. What is clear is that the recitations have
been rejected (written off) but this removal does not reach everyone except
after Rasulallah died. Therefore, when he died, some people still read it.
Second, the Nasakh law, while the
recitation remains. For example Naskh law verses Idah for one year, while the
recitation remains. Regarding Naskh sorts there are many books which writers
call them various verses. But after researching, verses like that only few in
number, as explained by Qadi Abu Bakar Ibnul ‘Arabi. In this may raise the
question of whether the wisdom of erasing the law is moderate the remains are
fixed ?. The answer has two aspects: a) Koran. Besides read for known and
practiced the law, also he read because he is kalamullah who reads it gets
merit. Then determined recitations because of wisdom this. b) In general, Naskh
is to alleviate. Then determined recitations to remember the pleasure of
removing the difficulty (masyaqqah).
Third, Naskh recites while the law is
fixed. For this type they are reveal a number of examples. Among them is the
revision verse: "Old man or woman and woman who both commit adultery, then
rejamlah both of them with certainty as torture from God. And Allah is
almighty, almighty wise.". Among them also is what is narrated in
asshahihain, from Anas about people who were killed near the well of ma’unah,
so Rasulallah prayed to pray for their killers. Anas said: "And with
regard to them come down (verse) the Quran that we are read until he is
reappointed, namely: (convey from us to the people We know that we have met our
Lord, so he is pleased with us and pleases us) this verse is then consulted.[11]
G. Wisdom
of Nasikh and Mansukh
The first person to start discussing naskh was
Imam Shafi'i. He see it as an explanation of the laws. This is a marker of that
the discussion of nasikh mansukh in the Koran has received serious attention
Among Muhaqqiqin scholars around the beginning of the third century Hijriyah.
After that Naskh discussion finally gets its own portion among ulum ulama
Al-Quran. Thus, knowledge of nasikh and mansukh get such an important position
even as a condition in legal studies Islam. The naskh function is as a device
to dissect legal content in the verses of the Koran that are considered to
contradict one with other. Also, that naskh is a form of ways of many ways
which is explanatory. Regarding the naskh issue, ibn hazm argues, that naskh is
one of the forms of takhsis that does not include lafadh and the whole meaning,
but includes the law and the whole period. In this he said, that naskh was one
of a kind istisna, because, naskh is istisna of the age (excludes time) and
translate it into validity not at other times. thus it can be said that each
naskh is istisna ', and not every istisna 'is said naskh.[12]
In the
book Study of the Sciences of the Koran, translated by Mudzakir explained that
naskh wisdom is:
1. Take
care of my interests.
2. The
development of tasyri 'towards the perfect level according to the development
of da'wah and the development of the conditions of mankind.
3. The
development of tasyri 'towards the perfect level according to the development
of da'wah and the development of the conditions of mankind.
4. Want
goodness and convenience for the people. Because if The nasakh turns to
something heavier then inside there is an additional reward, and if you turn to
that thing
H. Conclusion
Nasikh is isim fa’il (noun which is domiciled
as doer) from fi'il madhi (past verb) Nasakha which means to erase. Mansukh is
maf'ul isim (noun subject to work), from filil the same madhi Nasakha, which
means removed. While the masdar form (th
verb which is constrained) is Nask which means cancellation. Al Farra 'and Abu
Sa'id say Naskh is abolishing or lost something but the place is still there.
Removal of practice a verse because another verse comes down more backwards, so
that verse is the latter is practiced and the earlier verse is abandoned. Naskh
in a way etymology is the basis of the Madhi nasakha-yansukhu-naskhan fiqh,
yang has the meaning of eliminating or eliminating. As for the word al-mansukh
itself is the maf'ul isim of the above masdar which means something which was
eliminated or written off. Whereas alnasikh is fa'il isim of nasakha which
means to erase.
Terms of
nasikh mansukh
1. What is
canceled is the syariah law '.
2. The
cancellation came from the demand of syara '.
3. Cancellation
of law is not caused by the expiration of the time of entr into force the law,
as Allah's command regarding fasting obligations does not mean at Naskh after
finishing the fast.
4. Claims
containing Naskh must come later.
Naskh division there are four types,
namely; Naskh the Koran with Alquran, Naskh Sunna with Alquran, Sunna with
Alquran, Sunna with sunna. While there are three kinds of texts in the Koran,
namely; Naskh recitations and law, Naskh law is recitations fixed, and yang the
last is naskh tilawah while the law is fixed. The greatest wisdom need to be
underlined related to the existence of Nasikh and Mansukh is for look after my
interests.
Bibliography
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Muhammad. "Pro Kontra Nasikh Mansukh dalam Alquran." Putih III (2018).
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Tinggi." Realita 16 (2018).
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Romli.
Studi Perbandingan Ushul Fiqih. Yogyakarta: Pustaka Pelajar, 2014.
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Notes:
1. Perlu diberikan
ayat al-Qur’annya
[1] M. Quraish Shihab,
Membumikan Alquran: Fungsi dan Peran Wahyu dalam Kehidupan Masyarakat,
(Jakarta: Mizan Pustaka, 1992) hlm. 25.
[2]Muhammad Kudhori, “Pro
Kontra Nasikh-Mansukh dalam Alquran”, Jurnal Putih, Vol. III, Tahun 2018, hlm. 180
[3]Abdul Rahman Malik,”
Abrogasi dalam Alquran: Studi Nasikh dan Mansukh”, Jurnal Studi Alquran:
Membangun Tradisi Berfikir Qur’ani, Vol. 12, No. 1, Tahun, 2016, hlm. 97
[4]Imam Masrur, “Konsep Nasikh
Mansukh Jalaluddin Al Suyuti dan Implikasi Metode Pengajarannya di Perguruan
Tinggi”, Jurnal Realita, Vol. 16, Tahun 2018, hlm. 2.
[5]A.
Warson Munawir, Kamus Al-Munawir, (Surabaya: Pustaka Progresif, 1997), hlm.
1412
[6]Abu Bakar, “Kontraversi
Nasikh dan Mansukh dalam Alquran”, Jurnal Madania, Vol. 6, Tahun 2006, hlm. 50
[7]Rosihon
Anwar, Ulum Alquran, (Bandung: CV Pustaka Setia, 2013) hlm. 165-166.
[8]Subaidi, “Historitas Nasikh
Mansukh dan Problematikanya dalam Penafsiran Alquran”, Jurnal Hermeunetik, Vol.
8, Tahun 2014, hlm. 61-62.
[9]Romli,
Studi Perbandingan Ushul Fiqih, (Yogyakarta: Pustaka Pelajar, 2014) hlm.
340-341.
[10]Maudzakir,
Studi Ilmu-Ilmu Quran, (Bogor: CV Ramsa Putra, 2002) hlm.334-335
[11]Ibid,
hlm. 336-338.
[12]Noor Rohman Fauzan,
Urgensi Nasikh-Mansukh Dalam Legislasi Hukum Islam, Jurnal Studi Hukum Islam,
Vol. 1, Tahun 2014, hlm. 210-211.
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