Sunan an-Nasa'i

Sunan an-Nasa'i 3499

Arabic hadith text

أَخْبَرَنَا زَكَرِيَّا بْنُ يَحْيَى، قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ أَنْبَأَنَا عَلِيُّ بْنُ الْحُسَيْنِ بْنِ وَاقِدٍ، قَالَ حَدَّثَنِي أَبِي قَالَ، أَنْبَأَنَا يَزِيدُ النَّحْوِيُّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، فِي قَوْلِهِ ‏‏{‏ مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا ‏}‏ وَقَالَ ‏‏{‏ وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ ‏}‏ الآيَةَ وَقَالَ ‏‏{‏ يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ ‏}‏ فَأَوَّلُ مَا نُسِخَ مِنَ الْقُرْآنِ الْقِبْلَةُ وَقَالَ ‏‏{‏ وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلاَثَةَ قُرُوءٍ ‏}‏ وَقَالَ ‏‏{‏ وَاللاَّئِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاَثَةُ أَشْهُرٍ ‏}‏ فَنُسِخَ مِنْ ذَلِكَ قَالَ تَعَالَى ‏‏{‏ وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ ‏}‏ ‏‏{‏ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ‏}‏ ‏.‏

Translation

Zakariyya ibn Yahya informed us; he said: Ishaq ibn Ibrahim narrated to us; he said: Ali ibn al-Husayn ibn Waqid informed us; he said: My father narrated to me; he said: Yazid al-Nahwi informed us, from Ikrimah, from Ibn Abbas, concerning His words: ‘Whatever verse We abrogate or cause to be forgotten, We bring one better than it or similar to it.’ He also said: ‘When We replace one verse with another—and Allah knows best what He sends down’—[the rest of the verse]; and He said: ‘Allah effaces what He wills and confirms, and with Him is the Mother of the Book.’ The first thing abrogated from the Qur’an was the qiblah. He also said: ‘Divorced women shall wait by themselves for three quruʾ,’ and: ‘Those of your women who have despaired of menstruation—if you are in doubt—their waiting period is three months.’ Some of that was then abrogated by the words of the Exalted: ‘If you divorce them before touching them, you have no waiting period to count for them.’

Translation notes
  • The source quotes several Qur’anic passages and includes the editorial cue الآية (‘the rest of the verse’) after the second quotation; that cue is represented in brackets. The Arabic term قروء can be interpreted as menstrual periods or intervals of purity; ‘three quruʾ’ preserves the ambiguity.

  • ثَلاَثَةَ قُرُوءٍ

    The Qur’anic term قروء has been interpreted as menstrual periods or as intervals of purity.

    Should a reader-facing translation select one interpretation or retain the Arabic term with a note?