Abrogating and abrogated in the Holy Quran
A- Definition of abrogation: - 1. Linguistically: Removal. It is said: The sun abrogated the shadow, meaning it removed it. It also means replacement and transformation, as evidenced by the Almighty’s saying: {And when We substitute one verse for another} [An-Nahl: 101]. - 2. Technically: Lifting the legal ruling by a later legal evidence. The lifted ruling is called: the abrogated, and the lifting evidence is called: the abrogator, and the lifting is called: abrogation. So the process of abrogation according to this requires an abrogated one, which is the ruling that was previously established, and necessitates an abrogator, which is the later evidence. B- Conditions of abrogation: - 1. The abrogated ruling must be legal. - 2. The evidence for the lifting of the ruling must be legal evidence that is later than the discourse whose ruling is abrogated . -3 The ruling of the elevated speech should not be restricted to a specific time, such as the Almighty’s saying: {So pardon and overlook until Allah brings about His command} [Al-Baqarah: 109]. Forgiveness and pardon are restricted to the coming of Allah’s command. .. Thus, abrogation does not occur in the Quranic stories nor in the news about previous nations, but rather abrogation occurs in the legal rulings. C- The wisdom behind the occurrence of abrogation: - -1 Abrogation occupies an important place in the history of religions, as abrogation is the way to transfer man to the most perfect state through what is known as gradual legislation, and the seal of all previous laws and their completion was what our Master Muhammad, may God bless him and grant him peace, brought, and with this legislation humanity reached the ultimate goal in the perfection of legislation. The details of this are: that the human species has changed as a child changes in different roles, and for each of these roles there is a state that suits it other than the state that suits another role. So, at the beginning of their existence, humans were like a newborn at the beginning of his existence, naive, simple, weak, and ignorant. Then they began to change from this state gradually, and in this change they passed through or experienced different symptoms, from the weakness of the mind, the blindness of ignorance, the recklessness of youth, and the oppression of strength. The difference in this among them necessitated the existence of different laws for them according to this difference. Even if the world reached the time of its maturity and its balance, and its civilization linked its countries and peoples, this true religion came as a conclusion to the religions and a completion of the laws, and a collection of the elements of vitality and the interests of humanity and the flexibility of the rules, a collection that reconciled the demands of the soul and the body, and brought together science and religion, and organized the relationship of man with God and with the entire world of individuals, families, groups, nations, peoples, animals, plants, and inanimate objects, which made it truly a universal religion until God inherits the earth and those on it. -2 Another rule is to make things easier and more lenient: For example, Allah the Almighty ordered one companion to be steadfast for ten in His saying: {If there are twenty of you, patient, they will overcome two hundred} [Al-Anfal: 65], then He abrogated it after that with His saying: {Now Allah has lightened your burden, and He knows that there is weakness in you. But if there are one hundred of you, patient, they will overcome two hundred} [Al-Anfal: 66], so this example clearly indicates lightening, making things easier, and removing hardship, so that the Muslim remembers Allah’s blessing upon him. -3 Considering the interests of the servants. -4 Testing and testing the person responsible according to the development of the call and the condition of the people. D- Types of abrogation in the Holy Quran
:- -1 Copy the recitation and the ruling together. It was narrated on the authority of Sayyida Aisha (may Allah be pleased with her) that she said: Among what was revealed in the Qur’an was: “Ten known breastfeedings make a person forbidden.” So we abrogated five known breastfeedings, and the Messenger of Allah (blessings and peace of Allah be upon him) passed away, and they were among what is recited from the Qur’an. It is not permissible to recite the abrogated recitation and ruling in prayer or to act upon it, because it has been completely abrogated. However, the five abrogated recitation rulings remain in the Shafi’i school of thought. -2 Abrogation of recitation while the ruling remains. This section is acted upon if the nation accepts it, as it was narrated that in Surat An-Nur it was: “The old man and the old woman, if they commit adultery, stone them both. It is a punishment from Allah. Allah is Exalted in Might and Wise.” For this reason, Omar said: If people did not say that Omar added to the Book of Allah, I would have written it with my own hand. These two sections: (1- Abrogation of the ruling and recitation) and (2- Abrogation of recitation while the ruling remains) are few in the Noble Qur’an , and it is rare to find such two sections in it, because Allah, the Almighty, revealed His Glorious Book so that people would worship Him by reciting it and applying its rulings. -3 Abrogation The ruling and the continuation of recitation. This section is common in the Holy Quran , and it is in sixty-three Surahs. Example: -1 Night prayer. The abrogated: The Almighty’s saying: {O you wrapped in garments, arise [to pray] the night, except for a little. Half of it or reduce thereof a little.} [Al-Muzzammil: 1-3]. Abrogating: The Almighty’s saying: {Indeed, your Lord knows that you stand [in prayer] nearly two-thirds of the night, or half of it, or a third of it, and [ so do] a party of those with you. And Allah measures the night and the day. He knows that you cannot enumerate it, so He has turned to you in forgiveness. So recite what is easy of the Qur’an.} [Al-Muzzammil: 20]. Abrogation: The reason for abrogation is that the obligation of standing at night was lifted as much as was easy, meaning it is no longer obligatory. -2 Self-accountability. Abrogated: The Almighty’s saying: {And if you disclose what is in your souls or conceal it, Allah will bring you to account for it} [Al-Baqarah: 284]. Abrogating: The Almighty’s saying: {Allah does not charge a soul except [with that within] its capacity} [Al-Baqarah: 286]. Abrogation: Its reason is that the accountability for the thoughts of the souls in the first verse was lifted by the following verse. -3 The right of piety. Abrogated: The Almighty’s saying: {O you who have believed, fear Allah as He should be feared} [Aal Imran: 102]. Abrogating: The Almighty’s saying: {So fear Allah as much as you are able} [At-Taghabun: 16]. Abrogation: Lifting the right of piety with the piety that is possible. What is the wisdom behind abrogating a ruling and keeping the recitation? -1 Just as the Qur’an is recited to know the ruling from it and act upon it, it is also recited because it is the word of Allah, the Most High, and one is rewarded for it. So, the recitation was left for this wisdom. -2 Abrogation is often for the sake of making things easier, so the recitation was kept as a reminder of the blessing and to remove hardship, so that the servant may remember Allah’s blessing upon him. E- Abrogation to a substitute and to something other than a substitute: - -1 Abrogation to a similar substitute, such as abrogating the turning of your face toward the heaven from the Holy House: {We have certainly seen the turning of your face toward the heaven. So We will surely turn you to a qiblah with which you will be pleased.} [Al-Baqarah: 144]. -2
Abrogation to a heavier alternative, such as confining adulterers to their homes, stoning for the married, and flogging for the unmarried. Abrogating the fast of Ashura with the fast of Ramadan. -3 Abrogation to a non-exchangeable alternative, such as abrogating charity in the presence of the Prophet’s (PBUH) private conversations. -4 Abrogation to a lighter alternative: We saw in the previous examples (night prayer). And - Types of abrogation: - The first type: Abrogating the Qur’an with the Qur’an, and it is agreed upon that it is permissible and occurs. The second type : Abrogating the Qur’an with the Sunnah. It is of two types : -1 Abrogating the Qur’an with a single Sunnah, and the majority say that it is not permissible. -2 Abrogation of the Qur’an by the Mutawatir Sunnah: A- Imam Abu Hanifa, Malik and a narration from Ahmad permitted it, and they provided evidence for it with the words of Allah the Almighty: {It is prescribed for you, when death approaches any of you, if he leaves goods, that he make a bequest to parents and near relatives} [Al-Baqarah: 180]. This verse was abrogated by the well-known hadith, which is the saying of the Prophet (peace and blessings of Allah be upon him): “There is no bequest for an heir.” There is nothing that abrogates except the Sunnah. And other evidences. B- Imam Al-Shafi’i forbade it and another narration from Ahmad, and they provided evidence with the words of Allah the Almighty: {We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it} [Al-Baqarah: 106]. They said: The Sunnah is not better than the Qur’an nor similar to it. The third type : Abrogation of the Sunnah by the Qur’an : The majority of scholars permitted it, and they gave an example of it by abrogating the direction towards Jerusalem, which was established by the Sunnah, by directing it towards the Sacred Mosque. And abrogating the fast of Ashura by fasting Ramadan. Imam al-Suyuti (may Allah have mercy on him) organized the abrogated verses in the Qur’an , and Imam al-Shanqeeti (may Allah have mercy on him) provided an explanation for them, as mentioned in the supplement of Sheikh Attiyah Muhammad Salim (may Allah have mercy on him) to Adwa’ al-Bayan (9/699). This is an abrogation of the verses with their explanation, asking Allah, the Blessed and Exalted, to benefit from it, for He is Generous and Kind. Imam al-Suyuti (may Allah have mercy on him) said in Al-Itqan fi Ulum al-Qur’an (2/50):
Explanation:
The verse of facing wherever a person may be, and if
he makes a bequest to his family at the time of death
(the verse of facing): refers to the Almighty’s saying {So wherever you turn, there is the Face of Allah}, abrogated according to the opinion of Ibn Abbas - may Allah be pleased with them - by the Almighty’s saying {So turn your face toward Al-Masjid Al-Haram.
(And if he makes a bequest to his family): He indicated by it that the verse {Prescribed for you, when death approaches any of you, if he leaves goods, is to make a bequest}, the verse, was abrogated. It was said: by the verse of inheritance, and it was said: by the hadith ((There is no bequest for an heir)), and it was said: by consensus, narrated by Ibn Al-Arabi. The prohibition of eating after sleeping with obscenity and a ransom for one who is able to fast is well-known. (The prohibition of eating after sleeping with obscenity) indicates that the verse {Fasting has been prescribed for you} which includes
the prohibition of eating and intercourse after sleeping as in the fasting of those before us; was abrogated by the verse {Lawful to you on the night of the fast is the intimacy with your wives}. (And a ransom for one who is able) indicates that the verse {And for those who are able to do it - a ransom of feeding a poor person} was abrogated by the verse {So whoever sights the month - let him fast it}, and it was said: It is decisive, and “no” is understood, meaning: And for those who are not able to do it. And the right of His piety in what is authenticated in the Athar: And in the forbidden is fighting for those who disbelieve . (And the right of His piety) indicates that the Almighty’s saying {Fear Allah as He should be feared} was abrogated by His saying {So fear Allah as much as you are able}, and it was said: It is decisive. (And in the forbidden is fighting) indicates that the Almighty’s saying {They ask you about fighting in the sacred month}, and His saying {nor the sacred month} were abrogated by His saying {And fight against the polytheists entirely}, the verse. It was narrated by Ibn Jarir on the authority of Ata’ bin Maysarah. And the waiting period of a year with her will and that the talk of the soul and thoughts be judged (and the waiting period of a year with her will) means that the Almighty’s saying {And those of you who die and leave wives behind them - a bequest for their wives} the verse, was abrogated by the saying {And those of you who die and leave wives behind them - they shall wait concerning themselves four months and ten days}. (And that the talk of the soul and thoughts be judged) refers to the Almighty’s saying {Whether you disclose what is in your souls or conceal it, Allah will bring you to account for it} was abrogated by the Almighty’s saying {Allah does not charge a soul except [with that within] its capacity}. The oath and imprisonment for the adulterer, and leaving the unbelievers alone and having them witness, and patience and aversion. (The oath) meaning the alliance, refers to the Almighty’s saying {And those with whom you have made a covenant, then give them their share} abrogated by the Almighty’s saying {And those of kinship are nearer to one another in the decree of Allah} the verse. (And imprisonment for the adulterer) refers to the Almighty’s saying {So keep them in their houses until death takes them} abrogated by the Almighty’s saying {Then flog each of them with a hundred lashes}. (And leaving the unbelievers alone) refers to the Almighty’s saying {Then judge between them or turn away from them} abrogated by the Almighty’s saying {And judge between them by what Allah has revealed}. (And their witnessing) indicates that the Almighty’s statement {or two others from among you} was abrogated by the Almighty’s statement {and bring to witness two just men among you}. (And patience) indicates by it the Almighty’s statement {If there are twenty among you, patient, they will overcome two hundred} the verse, was abrogated by what came after it, which is the Almighty’s statement {Now Allah has lightened your burden, and He knows that there is weakness in you. So if there are a hundred among you, patient, they will overcome two hundred. And if there are a thousand among you, they will overcome two thousand by permission of Allah. And Allah is with the patient}.
(And the group) indicates that the Almighty’s saying {Go forth, whether light or heavy} was abrogated by the Almighty’s saying {There is no blame upon the weak or upon the ill} the verse, or {There is no blame upon the blind} the verse, or the Almighty’s saying {And it is not for the believers to go forth all together} the verse.
And the prohibition of the marriage contract of a fornicator or an fornicatress
, and the Chosen One is not prohibited in the marriage contract
(and the prohibition of the marriage contract of a fornicator or an fornicatress) indicates the Almighty’s saying {The fornicator marries not except a fornicatress or a polytheist, and the fornicatress none marries except a fornicator or a polytheist} the verse, was abrogated by the Almighty’s saying {And marry those among you who are single} the verse.
(And what is upon the Chosen One concerning the contract is not restricted} refers to the Almighty’s saying {It is not lawful for you to take other women after that} the verse, abrogated by the Almighty’s saying {Indeed, We have made lawful for you your wives} the verse.
And paying a dowry to the one who has come and the
sign of his secret conversation, likewise the standing in prayer at night is mentioned.
(And paying a dowry to the one who has come) refers to the Almighty’s saying {Then give those whose wives have gone the like of what they spent} abrogated, it was said: by the verses of the sword, and it was said: by the verses of the spoils.
(And the sign of his secret conversation) refers to the Almighty’s saying {Then offer before your secret conversation a charity} abrogated by the Almighty’s saying {But if you cannot find any, then} the verse His whisperings) indicates that the Almighty’s saying {Then offer charity before your whisperings} was abrogated by the Almighty’s saying {But if you cannot find [anything], then indeed, Allah is Forgiving and Merciful}, and by His saying {But if you do not and Allah has turned to you in forgiveness}.
(Likewise is the standing in prayer at night) indicates that His saying {O you who are wrapped in garments, stand in prayer at night} was abrogated by the Almighty’s saying {He knew that you would not be able to enumerate it, so He turned to you in forgiveness. So recite what is easy of the Qur’an }, and by the Almighty’s saying {Then recite what is easy of it}. This abrogating verse was also abrogated by the five daily prayers. And
the verse of asking permission from what you possess was added,
and the verse of the best division for those who were present.
(And the verse of asking permission from what you possess was added) the verse of asking permission {Let those whom you possess ask your permission} {Your oaths} and the most correct opinion regarding it is that it was not abrogated, but people were lenient in acting upon it.
(And the verse of division) {And when relatives, orphans, and the needy are present at the division, provide for them from it} and the correct opinion regarding it is also that it was not abrogated.
An example of abrogating the abrogator is the end of Surat Al-Muzzammil, as it was abrogated by the obligation of the five daily prayers.
And His statement {Go forth, whether light or heavy}, as it abrogates the verse of restraint, and was abrogated by the verse of excuse.
The Abrogator and the Abrogated in the Holy Bible by Anba Shenouda and Anba Bishoy
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