Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah Madinah.
JSI by IAI TABAH is licensed under a Creative Commons Attribution-ShareAlike 4.
0 International License.
Submitted Accepted Published 17 November 2025 16 January 2026 10 February 2026 DOI: https://doi.
org/10.
58518/madinah.
NASIKH-MANSUKH AND TARJIH AS ULTIMUM REMEDIUM:
RECONSTRUCTION OF THE METHOD FOR RESOLVING TA'ARUU ALADILLAH IN ISLAMIC LAW
Muhammad Royyan Faqih Azhary Marhalah Tsaniyah MaAohad Aly Hasyim AsyAoari Tebuireng.
Jombang.
Indonesia E-mail: royyanfaqihlamongan@gmail.
MaAosum Ahlul Choir Marhalah Tsaniyah MaAohad Aly Hasyim AsyAoari Tebuireng.
Jombang.
Indonesia E-mail: masumahlulchoir51@gmail.
Joharis bin Asis Marhalah Tsaniyah MaAohad Aly Hasyim AsyAoari Tebuireng.
Jombang.
Indonesia E-mail: joharisasis@gmail.
Muthohharun Afif Marhalah Tsaniyah MaAohad Aly Hasyim AsyAoari Tebuireng.
Jombang.
Indonesia E-mail: muthohharunafif@gmail.
Advan Navis Zubaidi Vrije University.
Amsterdam.
Netherlands E-mail: a.
zubaidi@vu.
Abstract: This study reconstructs the methodological hierarchy for resolving apparent contradictions .
aArus al-adilla.
within Islamic legal sources.
It critically argues that the theories of nasikh-manskh .
and tarju .
referential weightin.
are often prioritized disproportionately.
Through theoretical examination and in-depth case studies, this research positions both theories as ultimum remedium .
ast resor.
, while asserting harmonization .
l-jam.
and contextualization .
as the primary This qualitative research with a descriptive-analytical approach utilizes primary data from the works of classical and contemporary scholars.
The principle is tested through three critical case studies: the controversy over abrogation claims regarding peace-war verses, claims of contradiction between mutashAbih hadiths and the Qur'an, and claims of abrogation concerning the hadith about a deceased person being tormented due to their family's weeping.
The analysis confirms that genuine contradiction within revelation is impossible.
The three case studies prove that existing contradictions are 1 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah apparent .
Ahi.
and can be resolved through semantic harmonization and contextual For example, the relationship between peace and war verses is explained by dynamic contextualization .
, not permanent abrogation.
In the case of the hadiths, the approaches of tawl .
igurative interpretatio.
and al-jamu prove effective in reconciling the texts.
In conclusion, nasikh-manskh and tarju should serve as mechanisms of last resort, to be employed only after all efforts at harmonization and contextual interpretation have been exhausted.
This article offers a methodological reconstruction in ul al-fiqh by providing a clear hierarchy, challenging hasty conventional applications, and advocating for a paradigm that ensures the unity and contextual wisdom of the Shari'ah.
Keywords: Nasikh-Mansukh.
Tarjih.
Ultimum Remedium.
Ta'Arus al-Adillah.
Ul alFiqh.
Abstrak: Penelitian ini merekonstruksi hierarki metodologis penyelesaian pertentangan lahiriah .
aArus al-adilla.
dalam sumber hukum Islam.
Secara kritis, teori nasikh-manskh dan tarju sering diprioritaskan secara tidak proporsional.
Melalui kajian teoritis dan studi kasus mendalam, penelitian ini menempatkan kedua teori tersebut sebagai ultimum remedium .
alan terakhi.
, sambil menegaskan harmonisasi .
l-jam.
dan kontekstualisasi .
sebagai metode utama.
Penelitian kualitatif dengan pendekatan deskriptif-analitis ini menggunakan data primer dari karya ulama klasik dan kontemporer.
Prinsip diuji melalui tiga studi kasus kritis: kontroversi abrogasi ayat perdamaian-perang, klaim pertentangan hadis mutasyAbih dengan Al-QurAoan, dan klaim abrogasi hadis tentang siksa mayit akibat tangisan keluarga.
Analisis mengonfirmasi bahwa kontradiksi sejati dalam wahyu mustahil.
Ketiga studi kasus membuktikan bahwa kontradiksi yang ada bersifat lahiriah .
Ahi.
dan dapat diselesaikan melalui harmonisasi semantis serta pemahaman Misalnya, relasi ayat perdamaian-perang dijelaskan dengan kontekstualisasi dinamis .
, bukan abrogasi permanen.
Sementara pada kasus hadis, pendekatan tawl dan al-jamu terbukti efektif merekonsiliasi teks.
Kesimpulannya, nasikh-manskh dan tarju bisa menjadi mekanisme terakhir, setelah upaya harmonisasi dan interpretasi kontekstual dilakukan.
Artikel ini menawarkan rekonstruksi metodologis dalam ul al-fiqh dengan hierarki yang jelas, menantang penerapan konvensional yang terburu-buru, serta mengedepankan paradigma yang menjamin kesatuan dan kebijaksanaan kontekstual Syariah.
Kata Kunci: Nasikh-Mansukh.
Tarjih.
Ultimum Remedium.
Ta'Arus al-Adillah.
Ul al-Fiqh.
INTRODUCTION
In the study of istinbath al-ahkam .
erivation of legal ruling.
, we are often faced with a challenging reality: the scriptural evidences .
that serve as references for law sometimes appear to contradict one another.
This situation naturally demands precision and meticulousness in understanding these texts.
In response, scholars have not been They have addressed this challenge by developing various theories and methods of reconciliation, known as taufiq, to harmonize seemingly conflicting evidences.
However, not all seemingly contradictory scriptural evidences can be reconciled or compiled together.
In such cases, scholars do not stop at mere taufiq .
but develop other theories as solutions to address conflicting evidences.
One such theory is naskh .
, which occurs when one ruling is declared to have been abrogated by 2 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah another evidence that came later.
This theory is used when semantic reconciliation is impossible, there is strong indication that one evidence preceded the other, and there exists an evidence indicating the abrogation.
Furthermore, scholars also employ the tarjih approach, which involves preferring one evidence over another based on specific criteria, such as the strength of the chain of transmission .
, the generality of application, or compatibility with other shar'i principles.
Studies on the theory of nasikh-mansukh have been extensively conducted by academics, both in classical and contemporary contexts.
However, the approaches, analytical focuses, and epistemological positions taken by each research show significant The first research is an article by Husni Wahab titled "The Theory of Nasakh Mansukh in Determining Islamic Sharia Law.
"2 This article positions nasikh-mansukh as an important mechanism in the dynamics of Islamic legislation .
asyri'), particularly in explaining legal changes according to differing conditions and places.
The author emphasizes that nasikh-mansukh only applies to the realm of shar'i law and does not touch upon aspects of creed .
or universal moral principles.
The main contribution of this research lies in its attempt to find a middle ground between groups that accept and reject nasikh-mansukh by emphasizing the strict conditions for establishing naskh.
However, this article remains normative-descriptive, tends to accept the existence of nasikhmansukh as inevitable, and does not test this claim through the analysis of concrete cases of verses or hadith, let alone re-evaluate the urgency of this theory in contemporary istinbath practice.
The second research is an article by Muhammad Haris Abdul Hakim titled "Discourse on NAsikh-Manskh from the Perspective of Classical and Contemporary Scholars.
"3 This study systematically maps the views of classical scholars like Imam alShafi'i and al-Suyuti and contemporary scholars like Abdul Wahab Khallaf and Muhammad Thaha.
This research indicates a shift in the meaning of nasikh-mansukh from the concept of "legal abrogation" towards a mechanism of legal flexibility.
Although conceptually rich, this research stops at the level of discourse mapping.
The article does not implement the theory on specific cases of verses or hadith, nor does it present the author's critical stance or argumentative alignment with any of the existing views.
Consequently, the discourse on nasikh-mansukh remains positioned as an open discussion without methodological evaluation of its impact on the practice of tarjih and legal derivation .
The third research is a thesis by Aliffia Aswindasari titled "The Historical Dynamics of Jalal al-Din al-Suyuti's Reconstruction of Nasikh-Mansukh.
"4 This thesis provides an important contribution by placing the concept of nasikh-mansukh within the framework of Karl Mannheim's sociology of knowledge, successfully revealing that al-Suyuti's 1 Muhammad bin AoAli bin Muhammad bin AoAbdullah al-Syaukani al-Yamani.
Irsyad al-Fuhul ila Tahqiq al-Haqq min AoIlm al- Ushul, (Damaskus Ae Kafr Batna: Dar al-Kitab al-AoArabi, cet.
ke-1, 1419 H/1999 M).
Juz 22.
Hlm 273.
2 Husni Wahab.
AuTeori Nasakh Mansukh Dalam Penetapan Hukum Syariat Islam,Ay JURNAL ANNABAAo: STIT Muhammadiyah Paciran Lamongan .
299Ae348, https://ejournal.
id/pantura/index.
php/annaba/article/view/3258.
3 Muhammad Haris Abdul Hakim dan Aminatur Rosidah.
AuNasikh Mansukh dalam Perspektif Ulama Klasik dan Kontemporer,Ay Canonia Religia 1, no.
: 247Ae60, https://doi.
org/10.
30762/cr.
4 Aliffia Aswindasari.
AuDinamika Historis Rekonstruksi Nasikh-Mansukh Jalal Ad-Din As-SuyutiAy (Masters.
UIN Sunan Kalijaga Yogyakarta, 2.
, https://digilib.
uin-suka.
id/id/eprint/68632/.
3 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah reconstruction was a response to the socio-historical context of his time.
This research shows al-Suyuti's tendency to limit the number of abrogated verses to maintain the coherence of the Qur'an.
Nevertheless, the focus of this research is still limited to one figure and emphasizes more on the historical-epistemological aspect, rather than on the methodological implications of nasikh-mansukh for the practice of tarjih and the harmonization of evidence in usul al-fiqh more broadly.
Another relevant literature is an article by Ahmad Yusronil Haq titled "The Study of Misrepresented Hadiths on the Internet about Muslim and Non-Muslim Relationships.
Although not directly discussing the theory of nasikh-mansukh, this article has significant methodological contribution.
The research demonstrates that a number of hadiths often understood literally and exclusivelyAiespecially concerning Muslim and non-Muslim relationsAiare actually not in conflict with the universal principles of the Qur'an when understood through the fiqh al-hadith approach and contextual analysis .
sbab al-wuru.
These findings confirm that problematic hadiths are not objects of nasikh-mansukh, but rather cases of misunderstanding due to neglect of historical context and the objectives of Sharia .
aqasid al-shari'a.
Thus, this article implicitly strengthens the present author's argument that conflicts of evidence are often apparent .
, not real .
, and can be resolved through harmonization and contextualization, not through abrogation or dismissal of evidence.
Based on this review, the research gap addressed in this article lies in the absence of a study that simultaneously: .
re-evaluates the theoretical position of nasikhmansukh and tarjih in the hierarchy of methods for resolving ta'arudh al-adillah.
implements such analysis on concrete cases of verses or hadith.
explicitly takes a critical argumentative stance against hasty application of nasikh-mansukh and tarjih.
This article aims to fill this gap by asserting that conflicts of evidence are generally apparent, not real, so approaches like al-jam' .
, al-taufiq .
, and contextualization .
must be prioritized.
Thus, nasikh-mansukh and tarjih are positioned as ultimum remedium, not as primary methodological instruments, while offering conceptual and applicative contributions to contemporary Islamic legal discourse.
METHOD
This research uses a qualitative research approach with a descriptive-analytical method through library research.
The type of data used is qualitative data sourced from primary and secondary library materials, in line with the characteristics of qualitative research that emphasize the meaning, interpretation, and in-depth analysis of texts.
Primary data in this research is obtained from the works of classical and contemporary scholars who directly discuss the theories of nasikh-mansukh, tarjih, and the resolution of ta'Arus al-adillah, including the statements and thoughts of al-Nawawi.
Ibn Khuzaymah.
Ibn Hazm, al-Shatibi, al-Zarkashi, and al-Suyuti, as well as contemporary scholars like Ali Mustafa Ya'qub and Abdul Wahab Khallaf.
Meanwhile, secondary data in Ahmad Yusronil Haq.
Authe study of misrepresented hadiths on the internet about muslim and non-muslim relationships,Ay Nabawi: Journal of Hadith Studies 4, no.
, https://doi.
org/10.
55987/njhs.
6 Sugiyono.
Metode Penelitian Kualitatif untuk Penelitian yang Bersifat: Eksploratif.
Enterpretif, dan Konstruktif.
Cet.
(Bandung: Alfabeta, 2.
, h.
4 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah the form of journal articles, theses, and other relevant supporting literature are used to enrich the analysis and strengthen the theoretical framework of the research.
Data analysis is conducted critically and systematically using content analysis techniques, namely analyzing the content and structure of scholars' arguments regarding the application of naskh and tarjih.
This analysis focuses not only on normative-theoretical aspects but also on the internal logic of each theory, the historical and social context of its use, and its methodological implications in the practice of istinbath in Islamic law.
Through this approach, the research seeks to discover more fundamental principles in responding to scriptural evidences that appear contradictory on the surface, while simultaneously reevaluating the position of nasikh-mansukh and tarjih in the hierarchy of methods for resolving conflicts of evidence.
RESULTS AND DISCUSSION
Basic Principle: The Impossibility of Genuine Contradiction in Revelation The belief that there is no genuine contradiction in scriptural evidence is rooted in the theological conviction that their source is one, namely Allah SWT, the All-Wise.
Ali Mustafa Ya'qub emphasized this.
He said: "The apparent contradiction between one hadith and another, or between a hadith and the Qur'an, is essentially superficial in In reality, there is no contradiction between them because they both originate from the same source, which is revelation from Allah Subhanahu wa Ta'ala.
Differences in understanding hadith are relative.
a hadith may be considered contradictory to the Qur'an, another hadith, or even common sense by one person, but not by another.
"7 Al-Nawawi, in Sharh Sahih Muslim, stated that scholars agree that if two authentic hadiths appear to contradict each other, a way to reconcile them .
l-jam'.
must be sought.
if that is not possible, only then should the path of naskh or tarjih be taken.
However, according to him, "Indeed, it is impossible for two definitively authentic texts to contradict each other, whether two hadiths or a hadith and the Qur'an.
"8 This statement is based on the principle of 'ismat al-Shari' .
he infallibility and freedom from contradiction of the Lawgive.
A similar view was expressed by Ibn Khuzaymah .
311 AH), a very strict hadith In the introduction to his Sahih Ibn Khuzaymah, he challenged: "I do not know of two authentic hadiths from the Messenger of Allah (PBUH) that contradict each other in So, anyone who finds two hadiths that he thinks are contradictory should bring them to me so that I can reconcile them.
"9 This statement does not indicate arrogance but a strong belief that with deep knowledge, any apparent contradiction can be resolved through proper interpretation .
a'wi.
or contextual understanding.
Fundamental support also comes from the usul al-fiqh expert.
Sheikh Abdul Wahab Khallaf.
In his book 'Ilm Ushul al-Fiqh, he formulated a standard principle: when finding two texts that appear to contradict, it is obligatory to exert ijtihad to shift their apparent meaning and seek their true intent, as a form of tanzih .
Allah from the attribute of 7 Ali Musthafa Yaqub.
Turuq al-Sahihah Fi Fahmi al-Sunnah al-Nabawiyah, (Jakarta: Maktabah Darussunnah, 2.
Hlm 8 Yahya bin Syaraf al-Nawawi.
Syarh al-Nawawi Aoala Shahih Muslim, (Beirut: Dar IhyaAo al-Turath al-AoArabi, 1392 H), jil.
9 Abu Bakr Muhammad bin Ishaq bin Khuzaimah.
Shahih Ibni Khuzaimah, tahqiq Dr.
Muhammad Mustafa al-AAozami, (Beirut: Al-Maktab al-Islami, 1390 H/1970 M), jil.
1, hlm.
5 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah 10 The first obligatory step is the effort of al-jam'u wa al-taufiq .
ombining and Only if this is truly impossible should one move to other methods.
Thus, in principle, naskh and tarjih are secondary, not primary, options.
11 Considering the statements of the scholars above, it can be concluded that the theories of nasikhmansukh and tarjih are almost inapplicable.
This is because both theories can only be used if two apparently contradictory evidences are truly irreconcilable.
As long as it is possible to reconcile evidences that appear contradictory on the surface .
, it is not permissible to immediately proceed to applying the theories of nasikh-mansukh or tarjih.
Ibn Hazm's Radical Paradigm: Equality of Evidence and the Obligation of Reconciliation An even more assertive view is championed by Ibn Hazm al-Andalusi .
456 AH)
of the Zahiri school.
In his book Al-Ihkam fi Ushul al-Ahkam, he builds an argument that rejects the concept of tarjih and restricts naskh to only very definitive cases.
For Ibn Hazm, all authentic evidenceAiboth verses and hadithAiare of equal status because they come from the same source.
Therefore, none is more "superior" to be obeyed than another.
13 Ibn Hazm argues that a Muslim's obligation is to practice all the evidences that seem The way is to understand that each applies in a different context .
ime, place, circumstance.
The following is his statement supporting this view: "If two hadiths, two verses, or a verse and a hadith appear contradictory in the opinion of someone without knowledge, it is obligatory for every Muslim to still practice all of them.
For, no part of these evidences is more deserving of being practiced than another.
no hadith is more obligatory to be obeyed than another similar hadith, and no verse is more primary to be followed than another equivalent verse.
All are from Allah 'Azza wa Jalla, and all are equal in terms of the obligation to be obeyed and practiced, without any difference.
"14 This approach practically eliminates the need for tarjih and severely limits the space for naskh, as each piece of evidence remains alive and applicable within its own contextual scope.
This paradigm shifts the focus from "choosing evidence" to "finding the field of application" for each evidence.
Critical Case Study: Deconstruction of the Abrogation Claim Regarding Verses of Peace To test the above theory, a study of the controversy over verses of peace and war is highly relevant.
Ibn al-'Arabi al-Maliki .
543 AH), in Ahkam al-Qur'an, opined that all verses with a conciliatory and peaceful tone .
e counted 124 verse.
had been completely abrogated by the "Verse of the Sword" (Ayat al-Sai.
, namely QS.
At-Taubah: 5.
15 This opinion represents a tendency to easily resolve apparent contradictions with claims of naskh.
However, this claim faces sharp criticism from scholars who prioritize the approach of reconciliation and contextualization.
Al-Shatibi .
790 AH) in AlMuwafaqat criticizes that the majority of circulating naskh claims, upon closer examination, 10 Abdul Wahab Khalaf.
AoIlm Ushul al-Fiqh, (Kuwait: Dar al-Qalam, 1406 H/1986 M), cet.
ke-13, hlm.
11 Jalaluddin Abdurrahman bin Abi Bakr As-Suy.
Tadrb ar-RAw f Syaru Taqrb an-NawAw, (Riyadh: DAr ayyibah, tanpa tahu.
Juz 2.
Hlm 652.
12 Ibn Rajab Al-Hanbali.
Fath al-BAr Syarh Shahh al-BukhAr, (Madinah: Maktabah al-GhurabAAo al-Atsariyyah, 1996 M).
Juz 6.
Hlm 115.
13 Abu Muhammad Ali bin Ahmad bin SaAoid bin Hazm.
Al-Ihkam fi Ushul al-Ahkam, (Beirut: Dar al-Afaq al-Jadida.
Juz 2.
Hlm 21.
14 Ibid,.
15 Abu Bakr Muhammad bin Abdullah bin al-AoArabi al-Maliki.
Ahkam al-QurAoan, tahqiq Ali Muhammad al-Bajawi, (Beirut: Dar al-Kutub al-AoIlmiyyah, 1408 H/1988 M), jil.
2, hlm.
6 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah are actually still possible to reconcile .
l-jam'.
16 He explains that the relationship between verses is often not one of abrogation but of clarification .
, specification .
, or restriction .
According to him.
Ibn al-'Arabi and others were too hasty in establishing naskh without prioritizing the highly possible effort of reconciliation.
More systematic criticism comes from Al-Zarkashi .
794 AH) and Al-Suyuti .
911 AH).
Both introduced and strengthened the concept of al-Munsa' .
r al-Naskh alMu'allaqAisuspended abrogatio.
as an alternative interpretation.
Al-Zarkashi in AlBurhan fi 'Ulum al-Qur'an asserts that the verses of peace are not abrogated but fall into the category of munsa'.
17 This means that each command .
eace or wa.
must be implemented at the specific time and situation that constitutes its 'illah .
egal reaso.
When that 'illah changes .
, from a state of peace to a state of being attacke.
, what changes is the applied ruling, not because one text permanently abrogates another.
This is a form of dynamic contextualization, not permanent abrogation .
asikh haqiq.
With the theory of munsa', the relationship between QS.
Al-Anfal: 61 .
hich advocates peac.
and QS.
AtTawbah: 5 .
hich commands wa.
becomes clear: both verses remain valid and applicable.
The peace verse applies when the opposing party tends towards peace, while the war verse applies when they fight and break treaties.
Thus, the naskh claim proposed by Ibn al'Arabi becomes untenable, as its apparent contradiction has been resolved through contextual understanding.
Critical Case Study: Deconstruction of the Claim of Qur'anic Abrogation of Mutashabihat Hadith The relationship between revelatory textsAiespecially between the Qur'an and hadithAioften sparks methodological debates when an impression of contradiction between them is found.
In the tradition of hadith sciences and exegesis, apparent contradiction .
a'aru.
is usually resolved through several mechanisms such as reconciliation .
l-jam'.
, preference .
l-tarji.
, or in certain cases, claims of abrogation .
However, claims of naskh against hadiths considered contradictory to the Qur'an need to be critically deconstructed, especially in dealing with mutashabihat hadiths that literally seem to ascribe physical attributes to Allah.
One important case is the hadith "Ayna Allah?" (Where is Allah?).
Several scholars like Al-Kawthari rejected the hadith "Ayna Allah?" with the argument that it contradicts the basic principles of creed affirmed in the Qur'an, especially the verse "aA eOA a aAea aEIa eEaNA a A( "EaOAQS.
Ash-Shura: .
, which affirms Allah's dissimilarity to His Literally, this hadith seems to assign a "place" for Allah in the sky, contradicting the belief in His transcendence.
Additionally.
Al-Kawthari also judged this hadith as containing idirAb .
in its chain .
and text .
, due to the existence of many differing narrational variants that are difficult to reconcile, thus, according to him, this hadith is categorized as musarib .
and cannot be practiced.
16 Ab IsuAq IbrAhm bin MsA al-Lakhm al-SyAib.
Al-MuwAfaqAt (Dammam: DAr Ibn AoAffAn, cet.
1, 1417 H/1997 M).
Juz 3.
Hlm 340.
17 Badruddin al-Zarkasyi al-Syafi'i, al-Burhan fi Uham al-Quran, ( Dar Ihya al-Kutub al-'Arabiyyah, 1957 M, cet .
Juz 2.
Hlm 42.
18 Jalaluddin Abdurrahman bin Abi Bakr As-Suy.
Al-ItqAn f AoUlm al-QurAoAn, (Kairo: Al-HayAoah al-Miriyyah alAoAmmah li al-KitAb, 1394 H/1974 M).
Juz 3.
Hlm 78.
19 Al-Kautsari.
Takmilah al-Saif al-Shaqil .
l-Maktabah al-Azhariyya.
, 95 7 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah In contrast to the rejection approach, the majority of other scholars such as Ibn alJawzi.
Al-Qurtubi.
Ali al-Qari.
Al-Baji, and Al-Suyuti accepted the authenticity of this hadith but rejected the literal interpretation that could lead to tashbh .
They proposed ta'wil .
igurative interpretatio.
as a solution to harmonize the hadith text with the creedal principles established by the Qur'an.
In this context, ta'wil does not mean changing the text but directing its meaning towards one that is consistent with linguistic context and creed.
With regard to the interrogative term Auayna,Ay The word "Ayna" is not interpreted as a question about physical "place," but as a question about Allah's status .
or majesty .
In Arabic rhetoric, the interrogative "where" (A )OIAis often used to ask about status or rank, as in the expression "Where is he among the poets?" meaning his position or excellence.
Similarly, the reference to Aual-samAAoAy.
Interpretation of the phrase "al-Sama'" is not interpreted as assigning a direction or physical location, but as a symbol of Allah's elevated status, majesty, and absolute sovereignty.
In linguistic and cultural tradition, the sky is often a metaphor for something high, noble, and inaccessible.
The ta'wil approach undertaken by the scholars above is essentially a manifestation of the al-jam'u .
method taught in the sciences of hadith terminology .
ustalah al-hadit.
and usul al-fiqh.
Rather than being trapped in the dichotomy of "accept or reject," they chose to accept the hadith text while protecting creedal principles through contextual interpretation that does not contradict definitive texts .
usus qat'iyya.
This aligns with the principle emphasized by Al-Suyuti and Al-Zarkashi that not all apparent contradictions necessitate claims of naskh or rejection.
In many casesAiincluding the hadith "Ayna Allah"Aithe impression of contradiction arises from a superficial literal understanding, not from a genuine contradiction between authentic evidences.
Critical Case Study: Deconstruction of the Abrogation Claim Regarding Hadiths on Mourning the Deceased The debate concerning the authenticity of hadiths about "the deceased being punished due to the family's weeping" is an interesting case in the study of ta'arud alhadith .
ontradiction between hadith.
, as well as a test of the methodology for resolving seemingly contradictory texts.
This phenomenon also shows how claims of abrogation .
or rejection of hadith often arise from failure in conducting linguistic, contextual, and harmonization analyses between texts.
It is narrated from several companions like Ibn Umar and Ibn Abbas that the Prophet (PBUH) said:
cacaca eN aE aNA a Aacac aaEA a AauIacac eE aI aOacacEaOa aA "Indeed, the deceased is punished because of the weeping of his family.
"26
20 Ibnu al-Jauzi, al-Baz al-Asyhab (Dar al-Jinan, 1987 M), 93 21 Al-Qurtubi, al-Tidzkar fi Afdlal al-Adzkar (Damaskus: Maktabah Dar al-Bayan, cet.
Ketiga, 1987 M) 22-23 22 Al-Mula Ali al-Qari.
Mirqat al-Mafatih, (Lebanon: Dar al-Fikr, cet.
Pertama, 2002 M), 5, hal.
23 Al-Suyuthi.
Tanwir al-Hawalik (Mesir: al-Maktabah al-Tijariyah al-Kubra, 1969 M), 3, hal.
24 Al-Bajiy, al-Muntaqa Syarh al-Muwatha' (Mesir: Mathba'ah al-Sa'adah, cet.
Pertama, 1332 H), 6, hal.
25 Muhammad Royyan Faqih Azhary dkk.
AuUnderstanding Of The Ayna Allah Hadith: An Interdisciplinary Taull Study,Ay Nabawi: Journal of Hadith Studies 5, no.
: 2, 236, https://doi.
org/10.
55987/njhs.
26 Muslim.
Shahyh Muslim, kitab: al-JanyAoiz, bab: al-Mayyit Yu`addzib bi Buky.
Ahlih `Alaih.
Jilid 1, hlm.
8 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah When this hadith reached Sayyidah Aisha .
ay Allah be pleased with he.
, she criticized: "May Allah forgive Ibn Umar!" According to Aisha.
Ibn Umar did hear that hadith, but did not remember it completely.
The actual context was when the Prophet (PBUH) passed by the funeral of a Jewish woman whose family was weeping over her, he cacac aAOac aC aeNaA a AEa eO aNac aO auI aNacEa a aA a cacauI aN eIacac aO e aEOIA "They are weeping over her, while she is being punished in her grave.
"27
Thus, the punishment was not caused by the family's weeping but by the deceased's own bad deeds.
Aisha's critical response shows that apparent contradiction between narrations does not automatically necessitate rejecting one of them but requires investigation of context and deeper understanding.
Resolution through al-Jam'u wa al-Ta'wil.
The primary method for resolving contradiction is al-jam'u .
by interpreting .
a'wi.
the text according to a meaning justified by other evidence.
In this case, the key term al-buka' .
needs to be examined carefully:
From Linguistic and Contextual Meaning.
The word al-buka' linguistically means crying, whether with or without sound.
28 However, the majority of scholars like AlNawawi and Ibn Qudamah opined that what is meant in this hadith is alniyaha .
ailing/loud lamentatio.
, which is crying accompanied by loud sounds, excessive utterances, or expressions opposing divine decree.
Support from Other Hadiths and Qur'anic Verses.
Just as Allah says in QS.
Nuh: 7 using the word "al-asabi'" .
while meaning "al-isba'" .
ne finge.
, the use of a general term for a specific meaning is common in Arabic rhetoric.
Other hadiths narrating Umar .
ay Allah be pleased with hi.
forbidding wailing .
l-nawah.
near his death clarify that what is meant is wailing, not merely ordinary crying.
Corroboration from Hadith Scholars' Classification.
Hadith experts like AlBukhari,32 Al-Nasa'i,33 and Ibn Majah34 placed these hadiths in the chapter on "al-Niyaha" .
ailing/lamentatio.
, not the general chapter on "al-Buka'" .
Al-Nawawi in Riyad al-Salihin explicitly permits crying without wailing.
Therefore, he included the hadith in the chapter on the Permissibility of Weeping for the Deceased Without Wailing.
This case shows that claims of naskh or genuine contradiction often arise from a literal understanding without an effort at harmonization.
Through the method of contextual ta'wil, the hadiths about family weeping need not be rejected or considered 27 Ibid, hlm.
28 Ibn Manzhyr.
Lisyn al-`Arab (Beirut: Dyr Shydir, t.
), cet.
Jilid IX.
Jilid.
I, hlm.
29 al-Nawywy.
Syarah Shahyh Muslim (Makkah al-Mukarramah: Maktabah Nazzyr Mushtafy al-Byz, 2.
, cet.
II, jilid 4, 30 Abu Muhammad Muwaffiq al-Dyn Abdullah bin Ahmad bin Muhammad bin Qudymah, al-Mughny fy Fiqh al-Imym Ahmad bin Hanbal al-Syaibyny (Kairo: Hijr li al-Thaby`ah wa al-Nasyr, 1.
, cet.
II, jilid i, hlm.
31 Ahmad bin Muhammad al-Qasthallany.
Irsyyd al-Syry.
Syarah Shahyh al-Bukhyry (Beirut: Dyr al-Fikr, t.
, jilid II, hlm.
32 Ibn Hajar al-Asqalyny.
Fath al-Byry bi Syarh Shahyh al- Bukhyry (Kairo: Dyr al-Rayn li al-Turyts, 1.
, jilid.
i, hlm.
33 Al-NasaAoi.
Sunan al-NasyAoy, kitab: al-JanyAoiz, bab: al-Niyyhah `Ala al-mayyit, jilid II, hlm.
34 Ibn Majah.
Sunan Ibn Myjah, kitab: My JyAoa fy al-JanyAoiz, bab: My JyAoa fy al- Mayyit Yu`addzib bi My Nuyih `Alaih, juz I, 35 Al-Nawywy.
Riyydh al-Shylihyn min Kalym Sayyid al-Mursalyn (Kairo: Dyr Ibn al-Jauzy, 2.
, cet.
I, hlm.
9 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah contradictory to the principle of Allah's justice ("no bearer of burdens will bear the burden of another," QS.
Al-An'am: .
, but understood as a specific prohibition against the form of weeping that is excessive and violates the Sharia.
Through linguistic, narrational, and contextualization approaches, hadiths that at first glance seem contradictory can be harmonized without needing to use claims of abrogation .
or rejection of one of them.
This is consistent with the usul principle:
caAeA a cauaaca eIEaIacac eE a eI aacacaOeIacacEIA a aAOAacac aA aEacacOa ea aEacac auEaOacEIaCA a a a Aacaca aacOacEIA "If it is possible to reconcile between texts, one should not turn to assuming contradiction or abrogation.
"36
A similar principle is also affirmed by Al-Suyuti in Al-Ashbah wa al-Naza'ir, where he states:
caAeA a cauaaca eIEaIacac eE a eI aacacaOeIacacEIA a a a caca acacac eEaaO aEA a aAOAacac aOEa eIacacOaa a eacac aAEacaacOA a A eINacaac auEaOacEIA "If it is possible to reconcile .
armonize the meaning.
between the textual evidences .
and it is not impossible, then it is not valid to shift from that method .
he method o.
"37
Thus, this critical study of the hadiths on mourning the deceased not only strengthens the methodology for resolving textual contradictions but also provides an example in addressing differences in narrations with a constructive, deep, and principlebased approach grounded in the integrity of Sharia.
The same principle applies to the theory of tarjih.
If the contradiction is only apparent and each evidence has its context, then the effort to "prefer" one evidence over another absolutely becomes problematic.
Tarjih often overlooks the possibility that evidence "weaker" in terms of chain or generality of wording might actually be intended for a different specific context.
The approach of Ibn Hazm and the logic of munsa' implicitly suggest that "contextual validation" is more primary than "tarjih of evidence.
"38 This means that the effort to determine which context is relevant to the contemporary situation is more important than debating the abstract superiority of one text over another.
CONCLUSION
Based on an in-depth analysis of the theory and its application in concrete case studies, this research arrives at an affirmation consistent with the strict guidelines provided by the classical usul al-fiqh theoretical framework.
The core of this affirmation is a reorientation of the methodological hierarchy in responding to scriptural evidences that appear contradictory on the surface.
The foundation of the entire discussion is rooted in a firm theological belief that claims of genuine contradiction between revelations are very rare, even nearly impossible to find, given the unity of their source.
This belief is not an abstraction but an operational principle firmly held by scholarly authorities, from AlNawawi.
Ibn Khuzaymah.
Abdul Wahab Khallaf, to Ibn Hazm.
They consistently affirm that what appears as contradiction is generally superficial in nature.
36 Badr al-Dn al-Zarkash.
Al-Baur al-Muu f Ul al-Fiqh, ed.
Muuammad Muuammad TAmir (Beirut: DAr al-Kutub al- AoIlmiyyah, 2.
, jil.
5, hlm.
37 JalAl al-Dn al-Suy.
Al-AshbAh wa al-NaeAAoir f QawAAoid wa FurAo Fiqh al-ShAfiAoyah (Beirut: DAr al-Kutub al-AoIlmiyyah, 1403 H), hlm.
Abu Muhammad Ali bin Ahmad bin SaAoid bin Hazm.
Al-Ihkam fi Ushul al-Ahkam, (Beirut: Dar al-Afaq al-Jadida.
Juz 2.
Hlm 25.
10 Muhammad Royyan Faqih Azhary et all.
Nasikh-Mansukh and Tarjih as .
Madinah : Jurnal Studi Islam Volume 13.
ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Number 1.
June 2026 https://ejournal.
iai-tabah.
id/index.
php/madinah Therefore, this research concludes that reconciliation .
l-jam'.
and contextualization .
l-munasabah wa al-munsa') must be established as the primary and foremost methods.
This approach demands deep knowledge, linguistic precision, and sensitivity to understand the contextual, chronological, and substantive relations behind the text.
Its resilience is clearly proven in the case studies: the concept of munsa' successfully peace-war careful ta'wil reconciled mutashabihat hadith with creed, and contextual analysis revealed specific meanings in the hadith on mourning.
Conversely, the theories of nasikhmansukh and tarjih should be positioned as emergency solutions .
l-hall al-istithna'.
or last resorts .
ltimum remediu.
Both should only be used when all harmonization efforts have truly reached a dead end.
Their hasty application, without being preceded by a maximal effort to understand and reconcile, risks reducing the breadth, flexibility, and perfection of Islamic Sharia designed for diverse circumstances.
The implication of this hierarchy reconstruction is the importance of a more holistic and integrative approach in understanding and applying Islamic law.
The process of meaning extraction is encouraged to prioritize a paradigm that preserves the unity of revelation, by constantly striving to find common ground and the field of application for each piece of evidence before resorting to the option of abrogation or preference.
Thus, understanding of Sharia can maintain its coherence, be able to answer the complexities of issues more elegantly and comprehensively, and remain faithful to the principle that all Islamic teachings are manifestations of divine wisdom that is perfect and complementary.
BIBLIOGRAPHY