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On 'Abrogation' of Quranic Verses

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Zainab_M
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« on: January 02, 2010, 03:26:31 am »

 BismEm


The Noble Quran makes it clear that every Divine "Hukum" or Commandment in the Quran must be accepted because the Quran must be accepted & followed in its entirety.  Allah also says in the Quran that His laws never change, that is, whatever laws stated in the Quran must be implemented.  There's nothing in the Quran which is 'extra' or 'superfluous' that can be discarded or taken lightly.  There's no evidence within the Noble Quran that indicates to us that any of its ayats were "abrogated" nor "abrogated and replaced" by another ayat during revelation.   This aspect has been exaggerated by the ulemas for obvious reasons. 

Let's check the topic on "abrogation" carefully as follows.


The aspect of abrogation is discussed in the Quran briefly only in two verses, which are  2:106 and 16:101-102.

"Such of Our revelations as We abrogate or cause to be forgotten, we bring (in place) one better or the like thereof. Knows you not that Allah is Able to do all things?"  2:106

"And when We put a revelation in place of (another) revelation,--and Allah knows best what He revealeth--they say: Lo! you are but inventing. Most of them know not.
Say: The holy Spirit has revealed it from your Lord with truth, that it may confirm (the faith of) those who believe, and as guidance and good tidings for those who have surrendered (to Allah)." 
16:101-102



The term 'abrogation' in the Quran concerns changing certain minor laws pertaining to a society or a certain community, as and when deemed proper by Allah, from Scripture to Scripture.  It does not refer to changes of laws within a certain Scripture, and surely not within the Quran itself.

The mention of abrogation in the above quoted verses does not refer to cancelling the already revealed verses of the Quran.  It refers to certain laws which formerly forbade certain things for the Jews, but since those forbidden laws were not included in the Quran, therefore what might have formerly been forbidden to them was now annulled (by the Will and Decision of Allah) because the Quran being the final Scripture carries the total set of valid laws for implementation which override certain aspects contained in former Scriptures. 
 
In Surah Al-An`am, we read: “ Say: I find not in that which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion, or blood poured forth, or swineflesh for that verily is foul or the abomination which was immolated to the name of other than Allah. But whoso is compelled (thereto), neither craving nor transgressing, (for him) lo ! your Lord is Forgiving, Merciful. Unto those who are Jews We forbade every animal with claws. And of the oxen and the sheep forbade We unto them the fat thereof save that upon the backs or the entrails, or that which is mixed with the bone. That We awarded them for their rebellion. And lot We verily are Truthful.” (Al-Anam:145-146)

If you read the last few lines of the above verse carefully, Allah mentions that the Jews were formerly forbidden to eat the fat in the meat of beef and sheep.  That means, they were only allowed lean meat of these animals.  But now, since we Muslims are not forbidden to eat the fat from the meat of these animals, and neither does the Quran mention anywhere that the Jews must continue this former prohibition, therefore it would be valid to conclude that the Jews can now consume all those foods made valid for Muslims in the Noble Quran.   Thus, the former law forbidding the Jews from eating the fat of meat from oxen and sheep could be referred to as 'abrogated' after the revelation of the Noble Quran.

Abrogation of verses of former Scriptures apparently had a certain purpose, that is, lifting of certain laws (I would think minor laws) at a future time, whenever Allah deemed it proper.  Also, it is pre-ordained by the Divine Power, firstly because He is fully aware of the future, and because He neither forgets, nor does He overlook any issue and nor does He err.

Furthermore, there is no verse in the Quran that implements a particular law by cancelling a previous law implemented by a previous verse of the Quran.  This is definite.  And, there's no evidence nor any reported events nor historical information to suggest this .. not even to consider it as a possibility. 

The idea of abrogation of verses from the Quran has been introduced by our scholars and ulemas for the purpose of making the Quran match with the contents of various Hadith rulings.  The ulemas refer to abrogation as 'Al-Naskh.'  For this reason, the so-called 'evidence' for every 'al-Naskh' or 'abrogation' of a verse claimed by the Hadith-ulemas comes from nowhere but the Hadith literature which are further detailed by stories through fatwas.

Another example.  The Noble Quran states in clear terms, one hundred lashes as penalty for the crime of adultery.  The Noble Quran mentions NOTHING about any sort of abrogation concerning this law.  Also, the Quran does not mention different punishments for single and married people guilty of extra-marital sex.  But the Hadith disagrees.  Hadith, in coordination with the Old & New Testaments, says that lashes are only for unmarried people guilty of sexual misconduct.  Hadith adds that if married individuals commit adultery, the punishment for them is death by stoning. Their standard excuse for this lack of compatibility with the Quran is their false claim that death penalty for adultery in the Quran was "abrogated."  But when people bring up such false ideas without any evidence from Allah Almighty, they show their cracks & faults one way or another.  The question for our scholars and ulemas here is ---- if any verses were really abrogated, in that case, in accordance with the meaning of the term 'abrogation' which means to discard or to cancel, these "abrogated" verses should then not be implemented at all.  In other words, if the 'scholars' and 'ulemas' mean that certain laws of Hadith ensue from "abrogated" verses of the Quran, then those Hadith laws must also be abrogated.

A 15th century Egyptian imam named Jalaluddin Al-Suyuti also known as Ibn al-Kutb, who was supposed to be religious scholar & teacher wrote in his book 'al-Itqaan' quote:  "twenty-one verses in the Qur'an were abrogated; some were agreed upon, while others are not. These abrogated verses are in the following Surahs: Al-Baqarah, Al-'Imran, An-Nisa', Al-Ma'idah, Al-Anfal, At-Taubah, An-Nur, Al-Ahzab, Al-Mujadilah, Al-Mumtahinah and Al-Muzzammil."  Apart from the fact that no one knows which verses al-Suyuti is referring to (because he never mentioned those verses) there's absolutely NO evidence in the Noble Quran in any of these Surahs that any of the verses have been "abrogated" nor 'abrogated and replaced with another verse.'   This means that Allah never states directly nor indirectly with reference to any particular verse nor verses within the Quran being removed or replaced by Him.  There are NO grounds to make such a presumption on any Quranic verse. 

Also, there's no consistency among 'scholars' about their choice of the so-called "abrogated" verses.  Different 'ulemas' keep picking different verses they claim to be "abrogated" with not a shred of evidence from the Quran. Despite every careful research, I have found that their only obvious purpose appears to be to defend the so-called legality of various Hadith rulings which do not conform with the Quran - and indeed there are many Hadith rulings that don't.

May Allah (The Highest) grant His guidance to believers to follow the truth and nothing but the truth.  Ameen.
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Heba E. Husseyn
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« Reply #1 on: January 02, 2010, 11:59:56 pm »

Thank you sis.  This is a good idea to put up this topic separately. 

Our scholars have two standard reasons which they cite to justify those Hadith rulings that either contradict the Quran or add to the Quran.  Those two reasons are (1) abrogation and (2) misinterpretation.

As you rightly cited, the 'abrogation' excuse is commonly used for the Hadith law of stoning for adultery along with many fictitious Hadiths to back it up, like that Bukhari Hadith which says that the Quranic verse containing death penalty for adultery was written on a leaf (or paper) which flew away and  goat ate it up.  LOL  what a joke!   If you ask them how could any page of the Noble Quran fly away since we all know that the complete set of pages, leafs or leather sheets on which the Quranic verses were written were strictly in the safe custody of the Prophet (SAAW) and his close family?  They have no answer to this question.  And those people (mostly Sunnis) who believe in this Hadith are not even aware that they are accusing Allah's Book to be 'incomplete' because of Bukhari's lies.  Allah himself says in the Quran that His Message is "perfect" and thus His favor is "completed" (Verse 5:3) yet the so-called Muslims ignore it and embrace the story of the goat through Bukhari, the notorious liar.

The second reason they use for justifying the Hadith violations is of course, as we all know, misinterpretation of the Quranic verses either through wrong translations, or wrong tafsirs (explanations) or wrong fatwas.  An example being the suicide ruling of Hadith.  Hadith outlaws suicide but the Quran does not.  The Hadithers misinterpret Verse 4:29 of the Noble Quran as forbidding suicide when this verse clearly refers to murder, NOT suicide.

"O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you." (4:29) 

and following Verse 4:30 proves still more clearly that the reference is to murder. 

"Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah." (4:30)  

"Aggression and injustice" as the verse above states, can only be carried out by one person against another, not against one's own self.
 


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« Reply #2 on: January 03, 2010, 12:39:43 am »

Subhan'Allah, really, very good thread.   one of the best.  It explains the meaning of 'abrogation' so well.  I found it extremely informative and will Insh'Allah send it around.  It's absolutely worth it.

Thanks sisters.

Don't our scholars also take the change of qiblah from Jerusalem to Makkah into the 'abrogation' issue?  I know it involves no 'abrogation' but i think some people bring up that story.
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« Reply #3 on: January 03, 2010, 12:56:47 am »

u r very welcomed sister Smiley



Don't our scholars also take the change of qiblah from Jerusalem to Makkah into the 'abrogation' issue?  I know it involves no 'abrogation' but i think some people bring up that story.


I'm not sure if they take the change of qiblah into the abrogation issue.  But I can't put anything past our scholars.  However, the important point here is that the Quanic instruction to the Muslms to face the Kaaba at Makkah is not a change of commandment at all.  Rather it's an independent commandment by itself (like all other commandments of the Noble Quran).  This means that there is no verse in the Quran which, prior to this one, tells the Muslims to face Jerusalem while praying.  If the Muslims did face Jerusalem earlier, it was a practice they decided upon on their own and Allah commanded them to change it. 

The Quran refers in many verses to the affect that it's most important for a believer to embrace Tawheed, nurture good intent and subsequently improve  their conduct, and that whether a person faces East or West, Allah is everywhere.   Also, Allah knows the best time for sending each commandments for humanity which He did through the Noble Quran as revealed to the Prophet (SAAW).  Though merely facing the Kaaba with no sincerity at heart won't make one's Faith complete, yet for those who are sincere, Allah commanded that Muslims must face the Kaaba at Makkah while praying so that Al-Islam (total surrender to Allah) would get its own identity which no other faith could deny nor wrangle with. 

And only Allah knows best.
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« Reply #4 on: July 10, 2010, 07:21:28 am »

I get your point about the very likely actual meaning of "abrogation."  Makes great deal of sense.   I also think that "abrogation" quite clearly refers to varying of laws (surely for good reasons known to Allah alone) from one Scripture to another and not within the same Scripture.  Definitely nothing has been abrogated by Allah within the Quran.  

For example, if you refer to the 50th verse of Surah Al-Imran where Allah Almighty states what Jesus son of Virgin Mary was commanded to say:  "And (I come) confirming that which was before me of the Torah, and to make lawful some of that which was forbidden unto you. I come unto you with a sign from your Lord, so keep your duty to Allah and obey me. "  Thus, obviously this implies that something may have been disallowed to the Jews in the Torah but that prohibition was removed (or abrogated) by Allah in the Bible which He sent through Jesus son of Virgin Mary.  
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« Reply #5 on: August 10, 2014, 02:41:45 am »



For example, if you refer to the 50th verse of Surah Al-Imran where Allah Almighty states what Jesus son of Mary was commanded to say:  "And (I come) confirming that which was before me of the Torah, and to make lawful some of that which was forbidden unto you. I come unto you with a sign from your Lord, so keep your duty to Allah and obey me. "  Thus, obviously this implies that something may have been disallowed to the Jews in the Torah but that prohibition was removed (or abrogated) by Allah in the Bible which He sent through Jesus son of Mary.  

Exactly .... this is what abrogation means.   ....


And many thanks Heba for some very helpful additional info.
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