Redefinition Of The Nasakh In The Modern Era (Study Of Zahrah Al-Tafâsîr By Abu Zahrah)

The discourse on the concept of nâsikh mansûkh is still controversial and still hot to talk about. This has become a prolonged polemic among scholars until now. The majority of scholars think that there are mansukh verses in the Qur'an. However, some scholars reject the textual concept of verses in the Qur'an. Among them is Abu Zahrah who emphasized that there is not a single verse in the Al-Qur'an that is transcribed. Therefore this research aims to find out Abu Zahrah's views and methods in understanding verses that are considered mansûkh by the majority of scholars and how it is applied in interpreting these verses in Zahrah al-Tafâsîr's book of Tafsir. This research is library research. The primary source of this research is the book Zahrah al-Tafâsîr by Abu Zahrah and related studies as secondary sources. The approach used in this research is the science of interpretation approach and the character study approach. Meanwhile, to process and analyze the data in this study, the content analysis method was used. The results of this study indicate that Abu Zahrah is one of the modern scholars who deny the existence of texts on verses of the Qur'an. The method used to complete the verses that appear contradictory is the al-taufiq (compromising) method. One of the forms among the texts that appear to be contradictory outwardly applies specifically, while the other applies in general so that the special one is the general one. The second form is interpreting one of the texts when meeting other arguments that support its interpretation. This is evidenced in interpreting the verses considered mansukhby the majority of scholars


Introduction
The Qur'an is the absolutely true word of Allah.He applies throughout the ages universally as a guide for all mankind.EveryHis verses are life principles that are believed to be true by every Muslim.For this reason, it is impossible for symptoms of contradiction to exist between one verse and another because they have the same source, namely from Allah Almighty.
Most scholars agree that there are no verses in the Qur'an that are intrinsically contradictory.However, some scholars are of the opinion that there are several verses of the Qur'an which outwardly appear contradictory, while in essence they are not contradictory.Therefore, they differ on how to understand the verses which at first glance show signs of contradiction.

Mhd. Idris
Redefinition of Nasakh in the Modern Era P a g e | 120 Some scholars apply texts to verses that outwardly seem contradictory.Some other scholars reject the existence of texts on verses of the Qur'an and are of the opinion that there are no contradicting verses.All the verses that outwardly seem contradictory can be compromised between the two. 1 Therefore, they differ on how to understand the verses which at first glance show signs of contradiction.
Much research has been done on these texts, such as an article written by Ahmad Zuhri entitled Analysis of Ahmad Hassan's Views on Texts in the Qur'an, 2 Eli Safrifha with the title: Implications of the Concept of Naskh and Mansukh on Legal Istimbat, 3 Wartoyo with the title Concept of Naskh in Mahmud Muhammad Thaha's Legal Theory, 4 Kharul Bahri Nasution; Nasikh-Mansukh in the Qur'an: Hamdan Hidayat with the title; The Influence of Nasakh Mansukh on the Codification of the Qur'an Perspective of John Burton, 5 Reflita with the title Redefining the Meaning of Internal Texts of Al-Qur'an Verses 6 and many others, but none of the previous studies have addressed the applicability of the interpretation of all verses that are considered mansukh by the majority of scholars.
One of the modern scholars who rejects the existence of texts on verses of the Qur'an is Abu Zahrah.In understanding the verses that outwardly seemed contradictory, Abu Zahrah only used the al-taufiq method.This is different from the majority of scholars who apply texts if they cannot be compromised.Abu Zahrah is of the opinion that all verses that outwardly seem contradictory can all be compromised.Therefore, this study attempts to analyze how the form of the al-taufiq method used by Abu Zahrah and how it is applied in understanding verses that seem contradictory outwardly.

Method
This research is a library research.SThe primary source of this research is the commentary book by Abu Zahrah entitled Zahrah al-Tafâsîr.The secondary sources are books related to this research.This study uses an interpretive science approach 7 and character studies. 8To process and analyze the data in this study used content analysis method.The scholars who support the text are based on the Word of Allah SWT in the letter al-Baqarah verse: 106 namely: "We do not write down a verse or We make people forget it unless We bring something better than it or something comparable.Do you not know that Allah has power over all things."(QS.al-Baqarah: 106).
According to the scholars who support the text of the verses of the Qur'an by other verses of the Qur'an, they understand the meaning of the text in this verse with the meaning that Allah SWT does not replace or transfer the law of a verse unless the transfer contains something similar to it.or better in its benefits and rewards.Allah also will not postpone it to be carried out at another time unless the cancellation, change, transfer, and delay will be replaced with something that is equal to it or better than it. 20

Mhd. Idris
Redefinition of Nasakh in the Modern Era P a g e | 123 In contrast to the scholars who support the existence of texts, Abu Zahrah in this case expressed several views.According to the interpretation of the verse‫ا‬ َ ‫ِه‬ ‫ْس‬ ‫ُن‬ ‫ن‬ ْ ‫و‬ َ ‫أ‬ ٍ ‫ة‬ َ ‫آي‬ ‫نْ‬ ‫مِ‬ ‫خْ‬ َ ‫ْس‬ ‫َن‬ ‫ن‬ ‫ا‬ َ ‫م‬ Surah al-Baqarah verse 106 above is a miracle with several reasons: a.This verse ends with (Alam ta'lam ann Allah 'alâ kulli syain qadîr).This shows the affirmation of the meaning of the verse in question is the miracle of Allah's power and the truth that His messenger brought.This means a Kauniyah miracle and there is no apparent correlation with taklifiyah verses.b.The word of Allah SWT in the next verse reads: (Alam ta'lam ann Allah lahû mulku al-samâwât wa al-ardh) shows the interpretation of the kauniyah verse, not the taklifiyah verse.c.The verse after: ,also has a close correlation with the previous verse which shows that the mansûkh verse means miracles from the miracles of treatises and miracles of the prophets.d.It is impossible to reconcile between the nâsikh and the mansûkh, and it is impossible to find in the Qur'an any verses that contradict each other that cannot be compromised.21Some of Abu Zahrah's views indicate that he disagrees with the scholars who state that there are texts to verses of the Qur'an.They are based on the word of Allah SWT, letter al-Baqarah verse: 106 which legitimizes the existence of texts in the Qur'an.For Abu Zahrah, the meaning of the verse in surah al-Baqarah verse: 106 means the text of miracles, not the text of the verses of the Qur'an.
One of the scholars who stated that there were texts on verses in the Qur'an was Imam al-Suyuthi.In his book al-Itqân, Imam al-Suyuthi revealed that there are 20 verses of the Qur'an that seem contradictory and cannot be compromised among the arguments so that the nasakh method is applied to solve them. 22However, according to Abu Zahrah, after paying close attention to the verses that appear to be contradictory, nothing prevents the application of the al-taufiq method.If it can be compromised between verses that seem contradictory, then the at-taufiq method is preferred over the text, because the text will eliminate the existence of a verse. 23Abu Zahrah stated that:
"The verses which are considered to be scriptural by the scholars can be compromised between the two, either by way of takwil or by way of takhsis.This form is more important than implementing texts.Basically, we have explored all the verses that are considered to have texts and we found that al-taufiq between these verses can be done easily in the form of takhsis, sometimes it doesn't even require takwil and also doesn't need takhsis, like Allah's word in sura al-Baqarah verse 240 and verse 234 Whereas there is no contradiction between the two verses, so it is considered as a text between the two". 24hd.Idris Redefinition of Nasakh in the Modern Era P a g e | 124 The confirmation of Abu Zahrah's opinion can also be seen when explaining the opinion of the fuqaha' which states that the verse which talks about 'iddah for a wife whose husband dies is that for one year it has been scripted by the verse that comes later, namely four months and ten days.This confirmation can be found in his statement, namely: Abu Zahrah's statement above illustrates the application of the al-taufiq method to verses that appear contradictory outwardly.This shows the steps he took when dealing with verses that were considered mansûkh by the scholars.This al-taufîq method is the solution for Abu Zahrah in maintaining the existence of the verses of the Qur'an so that they remain valid throughout the ages.
Based on Abu Zahrah's view above, it can be understood that he does not agree with the opinion of the scholars who state that there are texts to the verses of the Qur'an.According to him, all the verses which are seen as signs of contradiction can all be resolved by means of al-taufiq.Thus, Abu Zahrah criticizes the opinion of scholars who apply the nasakh method to verses that appear to be contradictory and apply the al-taufiq method alone in solving them.

Method of al-Taufîq Abu Zahrah
Etymologically, al-taufîq ‫)التوفيق(‬ is a derivation of the word waffaqa ‫قَ‬ َّ ‫ف‬ َ ‫و‬ (in the form tsulâsy mazîd bi harf which comes from the word ‫ِقَ‬ ‫ف‬ َ ‫)و‬ which has several definitions according to the context, including ‫ألهم‬ -ِّ ‫أهل‬ -‫أصلح‬ which means to inspire, appear, reconcile. 26So al-taufîq can be interpreted as: ‫,إلهام‬ ‫,إهالل‬ ‫.إصالح‬Of the several meanings of altaufîq, the meaning referred to in this study is al-taufîq with the meaning‫اإلصالح‬ (al-ishlâh) which means to reconcile or compromise.
In terms of terminology, as far as the author's search has been carried out on several literatures, there have not been any scholars who define al-taufiq explicitly, because this term is often coupled with the word al-jam'u including Abu Zahrah himself.The term that is better known by the majority of scholars is al-jam'u wa al-taufîq.This term has also become an idiom that is often used by ushul scholars and hadith scholars in resolving arguments that seem contradictory.
The use of the word al-jam'u before the word al-taufîq is more emphasized on the initial steps taken before compromising two arguments that appear to be contradictory.In other words, before carrying out al-taufiq (compromising) on two arguments that appear to be contradictory, the first step that must be taken is to collect the arguments that appear to be contradictory to be compromised.This process of collecting is called al-jam'u, so this work step is better known as al-jam'u wa al-taufîq.Among the opinions of scholars regarding the definition of al-taufîq or al-jam'u wa al-taufîq are: .
"Al-Taufiq in terms is a compromise of two arguments that contradict both the naqli argument and the aqli argument and explains that the conflict between the two arguments is only outwardly, not in essence.This explanation is by interpreting the two arguments or one of them.This definition is the same as the definition of al-jam'u. 27ir Syarifuddin in his book Ushul Fiqh states that al-jam'u wa al-taufîq (compromise) is bringing together and bringing together arguments that are thought to conflict or explain the legal position designated by the two propositions, so that there is no longer any contradiction. 28ccording to Edi Safri in his book al-Imam al-Syafi'i: Methods for Completion of Hadiths, Mukhtalif also states that al-jam'u wa al-taufîq is eliminating contradictions that appear outwardly by tracing the intersection of the contents of each meaning, so that the true intentions intended by one another can be compromised. 29ased on the several definitions above, it can be concluded that the meaning of altaufîq or al-jam'u wa al-taufîq as explained by the scholars is not much different from one another.In principle, they have the same goal, namely to find a meeting point for the content of the meaning of two propositions that seem contradictory outwardly, so that they can be practiced in accordance with their respective intentions.
The term al-taufiq has been used by scholars for a long time.Among these scholars was Imam al-Shafi'i who was the first to write theoretically about the settlement of arguments that outwardly seemed contradictory.The first step that al-Shafi'i implemented was al-jam'u wa al-taufîq.If this method cannot be applied, the next step is the nasakh method.If these two methods cannot be applied, the last step is the tarjih method. 30These steps have been widely implemented by the majority of scholars to this day.
After seeing the form of the al-taufîq method applied by Abu Zahrah in understanding verses that appear to be contradictory, the term al-taufîq he uses is no different from al-jam'u wa al-taufîq which is applied by al-Syafi'i and the scholars.afterwards.It's just that Abu Zahrah did not use the term al-jam'u because according to him the two terms al-jam'u and the term al-taufîq cannot be put together for reasons which might be gathered between two arguments that seem contradictory, one is permissible while the other is forbid. 31However, when viewed from practice, the term al-jam'u wa al-taufîq used by the majority of scholars and the term al-taufîq used by Abu Zahrah are the same, that is, they both have one aim to compromise two propositions that outwardly appear contradictory so that can be understood by each without removing the law it contains.Thus, the term al-taufîq used by Abu Zahrah is the same as the term al-jam'u wa al-taufîq used by the majority of scholars.This is illustrated by Abu Zahrah's statement when he stated that if there are two propositions that outwardly appear contradictory, then taufîq must be made between the two.As stated: "If there are two texts of the Qur'an that are outwardly contradictory, then a compromise must be made between the two of them by means of a compromise.Among the forms of al-Taufîq is one of the texts which appears to be contradictory outwardly.while others apply in general, so that the special one takes into account the generality of the generally accepted verses".32Abu Zahrah's statement above indicates that the al-taufîq he means are compromise steps taken to eliminate outwardly visible contradictions by tracing the intersection of the content of each meaning, so that the true intentions intended by one another can be understood.Thus, the al-taufîq referred to by Abu Zahrah is the same as the term al-jam'u wa al-taufîq used by the majority of scholars.
The difference between Abu Zahrah's view and the previous scholars lies in the steps taken to complete the verses which outwardly appear to be contradictory.Abu Zahrah only uses al-taufiq and does not use texts or even tarjih, while other scholars apply these three steps sequentially.Thus, al-taufîq is the only step that Abu Zahrah has applied in resolving verses that outwardly appear to be contradictory.
In detail, Abu Zahrah explained forms al-taufiq (compromise) which he applied in completing verses that outwardly seemed contradictory: 1 .

‬ ‫للمبادئ‬
Meaning: 1.Among the forms of al-taufiq are:one of the texts that appear to be contradictory outwardly applies specifically, while the others apply in general, so that the specific men-takhshish are general as explained in the takhshîsh al-'âm chapter.2. Another form of compromise is interpreting one of the texts that seems contradictory when meeting other texts that support its interpretation.This is done if one of the texts is in line with the provisions of the Shari'at, while the other is in conflict with the provisions of the Shari'at, then the texts that appear to be contradictory must follow the texts that are in line with the provisions of the Shari'at. 33Abu Zahrah's statement above indicates that to complete the verses that appear to be contradictory must be done by means of al-taufîq(compromise).He did this because he did not acknowledge the text of the verses of the Qur'an.Thus the form of al-taufîq offered by Abu Zahrah is: a.One of the texts that appear to be contradictory outwardly applies specifically, while the others apply in general, so that the special one is the general one.b.The second form is interpreting one of the texts that appear contradictory outwardly when meeting other arguments that support its interpretation.This is done if one of the texts is in line with the provisions of the Shari'at, while the other is contrary to the provisions of the Shari'at.As far as the author's search for the processes or steps taken by Abu Zahrah in implementing the two forms of the al-Taufîq method that he offers above, the authors have not found direct statements by Abu Zahrah confirming the processes or steps he took.

Mhd. Idris
Redefinition of Nasakh in the Modern Era P a g e | 127 However, this can be formulated after the writer conducts in-depth research on the verses that are the focus of discussion in this research.The steps or process carried out by Abu Zahrah are: a. Interpreting verses that seem contradictory outwardly are in accordance with the steps he has taken for other verses in general, such as stating the munasabah of the verse with the previous verse, the asbab al-nuzul verse, the meaning of the vocabulary and so on.b.Expressing the opinions of the scholars and the methods they employ in resolving the outwardly visible contradictions between the verses of the Qur'an.c.Furthermore, Abu Zahrah criticized the opinions of scholars who did not agree with his views, and accepted their opinions if they were in line with his opinion in completing verses that outwardly seemed contradictory.d.Applying one of the al-taufîq methods it offers with a clear explanation.e.Put forward arguments from both the Qur'a and Hadith as support for his opinion.f.At the end of his explanation, Abu Zahrah expressed his conclusions in understanding verses that outwardly seemed contradictory.Apparently, this was done as an affirmation of his position that rejected the textual method of resolving the contradictions in the verses of the Qur'an.
Based on the method used by Abu Zahrah above, it can be understood that he uses two forms of al-taufiq for verses that appear to be contradictory.First, Takhshîsh al-'Âm, and Second, Takwil (according to the second form of definition).This proves that Abu Zahrah does not agree with the opinion of the majority of scholars who apply the concept of texts in the Qur'an to complete verses that appear contradictory outwardly.
It is these forms of al-taufîq that Abu Zahrah applies in resolving verses that outwardly seem contradictory.Abu Zahrah's views and their application can be seen from his interpretation in the book Zahrah al-Tafâsîr, as will be discussed below.

Examples of the Application of Abu Zahrah's al-Taufîq Method in the Book of Zahrah al-Tafâsîr
In order to see the application of Abu Zahrah's al-taufǐq method in the book Zahrah al-Tafâsîr, the author tries to examine the books of 'Ulum al-Qur`an which are used as secondary sources in this study and which are related to the completion of verses which outwardly appear to be contradictory by the scholars.Furthermore, the authors made an inventory of the verses that the scholars considered to be contradictory and could not be compromised so that they applied the textual method to verses that outwardly seemed contradictory.
After confirming the verses that outwardly appeared to be contradictory by the scholars into the book Zahrah al-Tafâsîr, the author found a direct statement by Abu Zahrah which emphasized that the verses which appeared to be contradictory which were considered mansûkh by the majority of scholars did not actually occur.nasakh and everything can be compromised.Therefore, the focus of this research is the verses that are directly criticized by Abu Zahrah against the textual method applied by the majority of scholars in understanding verses that seem contradictory outwardly.For this reason, according to him, all of these verses can be solved using the al-taufiq method he offers.
Among the verses criticized by Abu Zahrah for the application of texts by the majority of scholars is QS.Al-Baqarah verse: 217 has been mansûkh by QS.Al-Taubah verse: 36.However, according to Abu Zahrah, the two verses can be compromised by one of the forms of al-Taufǐq it offers.The word of Allah SWT in sura al-Baqarah verse 217 reads: being fought not to the time of the war.Indeed, the Prophet did not start a war in the forbidden month.The prohibition is choosing and starting a war in the forbidden month, not on decrees and compulsions.For that, Allah said Falâ tazhlimû fîhinna anfusakum.And because syahr al-haram has been set in the Khutbah Wadha'.Everything that was determined at that time was not dimansûkh.And We have explained the wisdom of prohibiting war in the sacred month in."Based on the description of Abu Zahrah's interpretation above,shows the steps he implemented in resolving the symptoms of contradictions that appear outwardly between verses in the Qur'an.Before moving on to his interpretation, Abu Zahrah expressed the opinion of some scholars who stated thatverse 217 of the letter al-Baqarah above has been sanctioned by verse 36 of the letter al-Taubah.Apart from that, they also argued that Rasulullah SAW once fought Ali Taif during this sacred month. Threason makes them judge the mansûkh verse which states that it is forbidden to wage war during the sacred month.They understand that it is permissible to wage war at any time.37 After explaining the opinion of the scholars above, Abu Zahrah criticized ittheir opinion because it is not in accordance with the principle which rejects the text of the verses of the Qur'an.According to him, the contradiction that appears is only in its outward form.For this reason, in understanding the verse, Abu Zahrah applies the al-taufiq method he offers, so that the apparent contradictions can be resolved easily.
In the case of the verse above, Abu Zahrah stated that the generality of the verse "Wa qâtilû al-musyrikîn kâffah"attributed to the people who were fought not to the time of the war.He added that Rasulullah SAW did not choose to start a war in the forbidden month.The prohibition was caused by choosing and starting a war in that month.Thus, Muslims are not allowed to wage war in the forbidden months, but they may do so if they are fought at any time, including during the forbidden months in order to defend themselves and fight for the religion of Allah SWT.

Conclusion
Based on the research that has been done on the views and methods of al-Tufîq Abu Zahrah in understanding verses that appear to be contradictory, it can be concluded that Abu Zahrah does not acknowledge the existence of texts to verses of the Qur'an.According to him, all verses that have contradictory symptoms can all be compromised.For this reason, Abu Zahrah only applied the al-taufiq method in understanding verses that outwardly seemed contradictory.He was consistent with his opinion and all the verses which outwardly seemed contradictory according to the majority of scholars, all of which could be compromised in an easy way.Thus, in essence there are no contradicting verses for Abu Zahrah.
in the Modern Era P a g e | 129

Discussion Brief Profile of Abu Zahrah Abu
Zahrah's full name is Muhammad bin Ahmad bin Mustafa bin Ahmad.He was born in al-Mahalla al-Kubra Province of Western Egypt on 6 Dulqa'dah 1315 H, coinciding "(Allah said): This is our book (record) which tells you correctly.Verily, We have ordered to record what you have done".