Is there a verse in the Qur'an that abrogated another? And is the verse

The questioner : Out of respect for the noble Qur'an, there is abrogating and abrogated in it regarding the verses, and they cite as an example: .

The Shaykh : Where did this hadith come from?

The questioner : In a session of knowledge.

The Shaykh: All right.

The questioner : And the meaning is that the increase of faith can be in the verse of prohibition, so in the people who opposed the... is there abrogating and abrogated in the noble Qur'an regarding the verse?

The Shaykh : Meaning, a verse in the Qur'an abrogated another verse?

The questioner : Exactly.

The Shaykh : It is necessary that such a thing exists, but the example, or the example you mentioned, is not suitable as an example of abrogating and abrogated in the Qur'an.
Yes.

The questioner : ... a Companion.

The Shaykh : A question about the topic or what?

The questioner : No, I mentioned an issue and cut off... I want to comment on the hadith I mentioned...

The Shaykh : About the issue?

The questioner : ... .

The Shaykh : Keep your question, we have not finished with this one yet.

The questioner : ... was revealed on the basis that... faith... the verse of prohibition.

The Shaykh : I say this is not a valid example for the issue of abrogating and abrogated.

The questioner : Gradualism in legislation.

The Shaykh : Because.
Yes?

The questioner : Gradualism in legislation.

The Shaykh : Because the condition for abrogating and abrogated is that both the abrogated text and the abrogating text must be mentioned in the Qur'an. There is no verse in the Qur'an stating that drinking alcohol is lawful until it is abrogated by . This was a reality; meaning, the fact that they used to drink alcohol was a reality of the pre-Islamic age of ignorance they were living in. So Islam proceeded gradually in prohibiting alcohol, as detailed, including the verse: , which remained silent on the absolute and radical prohibition, but this verse does not abrogate another verse; because the condition for abrogating and abrogated is that both the abrogating and abrogated texts are mentioned in the Qur'an.
Yes.

The questioner : And there is something about... in Surat al-Baqarah: up to here, so at the beginning it says: , then it said: here it permitted that a person does not fast and pays the expiation, but it said when one is sick or traveling .

The Shaykh : Yes, this example, like that example, is not suitable for illustration; why? Because the verse does not state that Allah permitted every accountable person to break the fast in Ramadan in exchange for the expiation; this is not the meaning of the verse.

The questioner : .

The Shaykh : What is the meaning of "what they can bear"?

The questioner : Meaning, they are unable to fast, but the one who...

The Shaykh : No, where are they unable to do it?

The questioner : ... .

The Shaykh : If they are unable to do it, then they are not accountable in the first place.

The questioner : No, I mean the one for whom it is difficult.

The Shaykh : So this statement is not general as you are saying, wait a moment, that this verse initially permitted breaking the fast in exchange for the expiation; this generalization is not correct. Rather, it said: , and the meaning of that is they can bear it with difficulty. So when fasting was made obligatory, there were two groups: a group that can fast without difficulty, and a group that can fast with difficulty. The first group is obligated to fast by the ruling of the verse, and the other group that finds difficulty in fasting are those who were permitted not to fast in exchange for the expiation of feeding a poor person.

The questioner : But the traveler and the sick, if they fast, their fast is... so in the first verse it permitted the expiation, in the first verse it permitted the expiation.

The Shaykh : To whom?

The questioner : Meaning... the traveler and the sick are considered among those who can bear it; because...

The Shaykh : My brother, the ruling for the sick traveler remains, what is its relation to abrogating and abrogated?

The questioner : No, I mean they are not considered among those who can bear it?

The Shaykh : No, they can bear it, and it is better for them to bear it, they can do it without difficulty. So if they can do it without difficulty, the matter is clear. And if they can do it with difficulty, then this ruling is not abrogated. So we are here looking for... you are saying that fasting was established in Islam as a choice, this statement from you is wrong. It was not established in Islam regarding this verse that if you fast the obligation is dropped, if you do not fast you pay the expiation. The verse does not give this ruling. It gives the ruling for the one for whom fasting is difficult, he pays the expiation. The one for whom there is difficulty in fasting pays the expiation. As for the one for whom there is no difficulty, he must fast. The important thing is they can fast with difficulty . This verse is not abrogated, but it was specified for the old man, the pregnant woman, and the nursing woman, as Ibn Abbas said. We do not want to go far from the brother's question; because this example does not have abrogating and abrogated, but rather it has a general statement.

The questioner : ... .

The Shaykh : It has a general statement that was specified.
We have a verse that can serve as an example of abrogating and abrogated from the Qur'an, but with the explanation of the Sunnah. Then the Sunnah narrated by two of the Companions of the Messenger - peace be upon him - Abu Hurairah and Ibn Abbas, they said when the saying of the Exalted was revealed: = -- may Allah have mercy on you -- = , in exchange for what? What He did not reveal and what He did not conceal, . When this verse was revealed, a group of the Companions of the Messenger - peace be upon him - fell prostrate on their knees, and they said: O Messenger of Allah, we were commanded to pray and we prayed, and to fast and we fasted, and to perform Hajj and we performed Hajj, but that Allah should hold us accountable for what is in our hearts, this is beyond our capacity. So he - peace and blessings be upon him - said: . So they said: We hear and obey; until their tongues were softened by it and their hearts submitted to it; so Allah - Mighty and Majestic - revealed His saying after that: . This verse abrogated regarding what? Concealing what is in your hearts, regarding what the hearts conceal. So Allah - Mighty and Majestic - after revealing the accountability by punishment for what is in the hearts, said: action . So this is suitable, a valid example of abrogating and abrogated in the Qur'an itself, and this abrogating and abrogated should not be difficult to understand.

The questioner : ... that He - Glorified and Exalted is He - contradicts two meanings in His speech in...

The Shaykh : This is what I wanted to clarify the invalidity of this statement and this saying. Abrogating and abrogated does not mean, as the Jews say, the Jews have something called "al-bada'" (new knowledge); meaning Allah creates something like one of us, he sees that, and Allah, something good came out of it; he gets encouraged and advances for the increase, so they imagine the Lord of the Worlds - Glorified and Exalted is He - like that; because the Jews are those who liken and ascribe a body to Allah. Even in the Torah, in the introduction of the Torah, it says: In the beginning, Allah created the heavens and the earth, and He saw that it was good, yes, so He created the mountains and the rivers, and He saw that it was good; so He said such and such; meaning as if He is drawing an example of an invention, meaning He does not know what will come out of it, because when will the rocket move with him or will it fly in it, He does not know. He saw it as something good, so He got encouraged and created such and such. This is called "al-bada'".
So the ruling of abrogating and abrogated and its legislation, whether in Islam or before that, is not from the category of "al-bada'", but rather it is from the category of suspending a ruling until a time. This time is suitable for that ruling to be effective in it. Our Lord - Mighty and Majestic - knows the secret and what is more hidden, He knows the events, what has been and what will be until what Allah wills. So when He establishes the legal ruling, He establishes it according to His knowledge for a specific time. But humans are ignorant and do not know. So when He establishes the first ruling and wants to lift it, He brings another text to notify people that this text lifts the previous ruling.
The Shari'ah of the abrogating and the abrogated is the opposite of what the ignorant suppose; it indicates the wisdom of Allah (Mighty and Majestic) in His legislation for people. For example, He abrogated all the previous Shari'ahs with the Shari'ah of Muhammad (peace and blessings be upon him); that is because each previous Shari'ah was revealed to suit the time and the people who were , among which is: . So Moses was sent to the Jews, and the Jews, as they were described in the Torah itself, were ... the necks, so the legislation of the Shari'ah of Moses (peace be upon him) required strictness in some rulings, unlike the Shari'ah of Jesus which came after the Shari'ah of Moses, so it required some ease and addressed the strictness in which the Jews had fallen before; therefore, it came in the Gospel, if I remember correctly: "Whoever strikes you on your right cheek, turn to him the other also; and whoever wants your tunic, give him your cloak; and whoever wants you to walk with him one mile, walk with him two miles"; that is because materialism prevailed over the Jews and they distanced themselves, as is their nature even now, from noble morals, so the Shari'ah following the Shari'ah of Moses required adjusting the balance somewhat.

The questioner : ... .

The Shaykh: Ah, Jesus.
So the Shari'ah of Jesus required adjusting the Shari'ah of Moses (peace be upon him), whereas Islam came with both this and that; it came: , and it came: "so it is better for you", so the Muslim places this in its proper place and that in its proper place.
So if there is wisdom in the abrogation of a Shari'ah by a Shari'ah that comes after it, then it is even more so the abrogation of two or five rulings by rulings in their place; because those rulings were in the early days of Islam, so it was required that the rulings of the later ones come, yes, they differ from those because they came after Islam had settled with its rulings and system.

The questioner: But this example was given and the answer was that it is abrogating; meaning a Shari'ah - for example - in which our master Moses came, he added to it, that it is the same ... its meaning is that it did not decrease but rather he added to it.

The Shaykh: No, no, it was abrogated, but there is detail in the matter; the Shari'ahs, from the Shari'ah of Adam (peace be upon him), the first Shari'ah that existed on the face of the earth, to the Shari'ah of Muhammad (peace and blessings be upon him), are Shari'ahs that agree in basic beliefs, such as tawhid (the oneness of Allah), belief in the resurrection and the Hereafter, the Reckoning, and divine decree and destiny, and so on; these are creedal matters that do not admit of change or alteration in all the Shari'ahs, but as for what concerns rulings, there is change and alteration without a doubt; for example, Allah (Mighty and Majestic) narrated in the Noble Qur'an what ... the Torah and the Gospel, that in the story of Yusuf (peace be upon him) with his brothers and his father, when they came to him and he was in Egypt as a king, he said: , this prostration is not permissible for us, likewise Allah commanded the angels to prostrate to Adam, this ruling is not permissible for us, these are practical rulings that evolve with time, so when our Lord (Mighty and Majestic) willed by His wisdom to empty the Shari'ah of tawhid (the oneness of Allah) which has no Shari'ah after it to make up for what might be missed in some of the previous Shari'ahs, He came with a complete Shari'ah that left no room for anyone to make up for it, so He settled the matters in its final legislation; therefore He forbade prostration to other than Allah (Mighty and Majestic), and He said (peace be upon him) in the famous hadith: .
Likewise, in rulings where the Shari'ah of Islam now differs from the previous Shari'ah, the marriage of a sister to her brother's son and a brother to his sister's son, this was the Shari'ah of Adam, and it continued as long as Allah willed, so the wisdom of legislation requires that the rulings related to actions change, whereas in creed it is fixed in all the Shari'ahs, so what you are conveying means it needs some detail, and that is this: the Shari'ahs do not abrogate one another in what concerns beliefs, but as for what concerns rulings, without a doubt the Shari'ah of Jesus differs in some rulings from the Shari'ah of Moses, and the Shari'ah of Islam differs in many rulings from the Shari'ah of Jesus and Moses, this is a fact in which the Muslim never differs, and this verse which the brother reminds us of is explicit in that.
Please, brother, what did you have?

The questioner: But I want to comment on the abrogating and the abrogated in two verses in al-Baqarah.

The Shaykh: Go ahead.

The questioner: , and the other verse: , this verse: the first verse comes as an abrogation of the verse that follows it, there it is four months and ten, and this is a period until the year, yes, what is the meaning of ? Does it mean remaining without marriage until the year? And here the other verse is four months and ten; so the verse abrogates the other.

The Shaykh : Correct.

The questioner : And Allah knows best.

The Shaykh: Yes, an example ... .
Please proceed.