Is there a verse in the Qur'an that abrogated another, and is the verse: "And do not approach prayer while you are intoxicated" an example of abrogation in the Qur'an?
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The questioner : Out of respect for the Noble Qur'an, it contains abrogating and abrogated verses regarding the verses... .
The Shaykh : And where did this hadith go?
The questioner : In a session of knowledge.
The Shaykh : Very well.
The questioner : And the meaning that faith increased, perhaps in the verse of prohibition, so there are people who encountered the... Is there abrogation in the Noble Qur'an regarding the...?
The Shaykh : That is, a verse in the Qur'an abrogated another verse? It is necessary that such a thing exists, but the example you mentioned is not a valid example of abrogation in the Qur'an, yes.
The questioner : That it is the Companion.
The Shaykh : A question about the topic, or what?
The questioner : No, I mentioned an issue and cut off... I commented on the hadith, I mentioned...
The Shaykh : About the issue?
The questioner : ... .
The Shaykh : I will keep your question until we are finished with this one.
The questioner : ... was revealed Alif Lam... And the increase of faith was revealed in the verse of al-Tahrim.
The Shaykh : I say this is not a valid example for the issue of abrogation.
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. It is not the case in the Qur'an that drinking alcohol was lawful until it was abrogated by. This was a reality, meaning that drinking alcohol was a reality in the nature of the pre-Islamic life they were living. So Islam proceeded gradually in prohibiting alcohol, as detailed in the verse which was silent on the absolute prohibition, but this verse does not abrogate another verse because the condition for abrogation is that both the abrogating and abrogated texts are mentioned in the Qur'an, yes.
The questioner : And there is something about fasting in Surat al-Baqarah[Al-Baqarah 2:183-185] up to here. So at the beginning it says [Al-Baqarah 2:184] then it said [Al-Baqarah 2:185]. Here it permitted that a person does not fast and pays the fidyah, but it said for whom it is permissible to break the fast is for the sick or the traveler.
The Shaykh : Yes, this example, like that example, is not valid for illustration. Why? Because it is not by the verse that Allah permitted every mukallaf (person of legal responsibility) to break the fast in Ramadan in exchange for fidyah. This is not the meaning of the verse. What is the meaning of "those who are able to bear it"?
The questioner : That is, they cannot fast.
The Shaykh : No, where cannot they?
The questioner : ... .
The Shaykh : If they cannot, then they are not mukallaf (persons of legal responsibility) in the first place.
The questioner : No, it means there is difficulty for them.
The Shaykh : So the statement is not general as you are saying. Wait a moment. That this verse permitted breaking the fast in exchange for fidyah at the beginning. This generalization is incorrect. Rather, it said[Al-Baqarah 2:184], and the meaning of that is they can bear it with hardship. So when fasting was made obligatory, there were two groups: a group that can fast without hardship, and a group that can fast with hardship. The first group is obligated to fast by the ruling of this verse, and the other group that finds hardship in fasting are those who were permitted not to fast in exchange for fidyah, feeding a poor person.
The questioner : But the traveler and the sick, if they fast... So in the first verse, it permitted the fidyah. The first verse permitted the fidyah.
The Shaykh : For whom?
The questioner : That is... for the traveler and the sick, they 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 abrogation?
The questioner : No, it means they are not considered among those who can bear it.
The Shaykh : No, they cannot bear it, and it is better than those who can bear it, who can do it without hardship. If they can do it without hardship, then the matter is clear. And if they can do it with hardship, then this ruling is not abrogated. We want to look here. You are saying that fasting was established in Islam as a choice. This report from you is incorrect. It was not established in Islam regarding this verse that if you fast, the obligation is dropped, and if you do not fast, you offer the fidyah. The verse does not give this ruling. It gives the ruling that the one for whom fasting is a hardship pays the fidyah. The one for whom there is hardship in fasting pays the fidyah, while the one for whom there is no hardship must fast. The important thing is[Al-Baqarah 2:184] they can fast with hardship [Al-Baqarah 2:184]. 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 abrogation, but rather it has a general statement.
The questioner : ... .
The Shaykh : It has a general statement that was specified. But we will come to a verse that can serve as an example of abrogation in the Qur'an, but with the explanation of the Sunnah. Then the Sunnah narrated by two of the Companions of the Messenger of Allah (peace and blessings be upon him), Abu Hurairah and Ibn Abbas, said: When the word of Allah the Exalted was revealed[Al-Baqarah 2:284] [Al-Baqarah 2:284], in exchange for what? He did not reveal it and did not conceal it . When this verse was revealed, a group of the Companions of the Messenger of Allah (peace and blessings be upon him) fell prostrate on their knees and 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 . They said: We hear and we obey, until their tongues were humbled by it and their hearts submitted to it. So Allah the Mighty and Majestic revealed His word after that: [Al-Baqarah 2:285-286]. This verse abrogated [Al-Baqarah 2:284]. On what? Concealing what is in your hearts . On what the hearts conceal, Allah the Mighty and Majestic lifted the accountability by punishment for what is in the hearts after revealing it. He said: [Al-Baqarah 2:286] on actions [Al-Baqarah 2:286]. So this is a valid example of abrogation in the Qur'an itself, and this abrogation should not be a source of confusion.
The questioner : ... that He, Glorified and Exalted is He, contradicts His speech in...
The Shaykh : This is what I intended to clarify as the corruption of this statement and this saying. Abrogation does not mean, as the Jews say, that they have something called al-Bada' (new knowledge), meaning that Allah creates something, like one of us who sees that something good has come out, so he gets encouraged and proceeds with the increase. This is how they imagine the Lord of the Worlds, and Glorified and Exalted is He, because the Jews are those who liken Allah to creation and ascribe a body to Him. So it came in the Torah, in the introduction of the Torah: "In the beginning, Allah created the heavens and the earth, and He saw that it was good, so He created the mountains and the rivers, and He saw that it was good, so He said such and such." It is as if He is drawing an example of an inventor, 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 abrogation 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, contrary to what the ignorant suppose, an indication of the wisdom of Allah (Mighty and Majestic) in His legislation for people. For example, all previous Shari'ahs were abrogated by the Shari'ah of Muhammad (peace and blessings be upon him). This is because the previous Shari'ahs were revealed, each one suited to the time and the people who were charged with that Shari'ah, as included in Sahih al-Bukhari 438. Moses was sent to the Jews, and the Jews, as described in the Torah itself, were stiff-necked. Therefore, the legislation 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. The Shari'ah of Jesus sought some ease and addressed the strictness in which the Jews had previously been. Thus, it is stated in the Gospel, if it is preserved: "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." This is because materialism prevailed over the Jews, and they remained, as is their nature even to this day, distant from noble morals. Therefore, the Shari'ah following that of Moses required adjusting the balance somewhat. The Shari'ah of Jesus required modifying the Shari'ah of Moses (peace be upon him). As for Islam, it came with this and that, and it came [Al-Baqarah 2:194] and it came , so the Muslim places this in its proper place and that in its proper place.
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 for the abrogation of two or fifteen rulings by their counterparts. This is because those rulings were in the early stages of Islam, so it was required that the other rulings, which differ from those, come after Islam had become established in its rulings and system.
The questioner : But he gave this example, and the answer was that it is abrogating, meaning a Shari'ah, for example, if... it increased upon it, and it did not decrease, but rather increased upon it.
The Shaykh : No, no, it is not abrogated, but there is a detail in the matter. The Shari'ahs, from the Shari'ah of Adam (peace be upon him), the first Shari'ah found on the face of the earth, to the Shari'ah of Muhammad (peace and blessings be upon him), are Shari'ahs that agree in fundamental beliefs, such as tawhid (the oneness of Allah), belief in the resurrection, the Reckoning, and divine decree and destiny, and so on. These are matters of belief that do not admit of change or alteration in any of the Shari'ahs. But regarding rulings, there is change and alteration without a doubt. For example, Allah (Mighty and Majestic) narrated in the Noble Qur'an, regarding the Torah and the Gospel, in the story of Yusuf (peace be upon him) with his brothers and his father, when they came to him and he was a king in Egypt, he said:[Yusuf 12:100] This prostration is not permissible for us. Also, Allah commanded the angels to prostrate to Adam; this ruling is not permissible for us. These are practical rulings that evolve with time. When our Lord (Mighty and Majestic) willed, by His wisdom, to complete the Shari'ah of tawhid (the oneness of Allah), after which there is no Shari'ah, to correct what might have been missed in some of the previous Shari'ahs, He came with a complete Shari'ah that left no room for anyone to correct it. So He finalized the matters in its final legislation. Therefore, He prohibited prostration to other than Allah (Mighty and Majestic), and He (peace and blessings be upon him) said in the famous hadith: .
Similarly, in rulings that differ now, the Shari'ah of Islam differs from the previous Shari'ah. 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 rulings related to actions change, while in belief, they are fixed in all Shari'ahs. So what you are conveying needs some detail, and that is this: The Shari'ahs do not abrogate one another regarding beliefs, but regarding 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 that the brother mentions 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 Surat al-Baqarah.
The Shaykh : Please go ahead.
The questioner :[Al-Baqarah 2:234] and the other verse is [Al-Baqarah 2:240]. This verse is [Al-Baqarah 2:240]. This verse is Sunan Abi Dawud 2298Hasan (Al-Albani). The first verse abrogates the verse that follows it, which is there: "four months and ten," and "a period until the year." What does "a period until the year" mean? Does it mean remaining without marriage until the year? And... 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 : Correct example, please proceed.
And do not approach prayer while you are intoxicated
ولا تقربوا الصلاة وأنتم سكارىThe Shaykh : And where did this hadith go?
The questioner : In a session of knowledge.
The Shaykh : Very well.
The questioner : And the meaning that faith increased, perhaps in the verse of prohibition, so there are people who encountered the... Is there abrogation in the Noble Qur'an regarding the...?
The Shaykh : That is, a verse in the Qur'an abrogated another verse? It is necessary that such a thing exists, but the example you mentioned is not a valid example of abrogation in the Qur'an, yes.
The questioner : That it is the Companion.
The Shaykh : A question about the topic, or what?
The questioner : No, I mentioned an issue and cut off... I commented on the hadith, I mentioned...
The Shaykh : About the issue?
The questioner : ... .
The Shaykh : I will keep your question until we are finished with this one.
The questioner : ... was revealed
And do not approach you prayer while you are intoxicated
ولا تقربوا أنتم الصلاة وأنتم سكارىThe Shaykh : I say this is not a valid example for the issue of abrogation.
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. It is not the case in the Qur'an that drinking alcohol was lawful until it was abrogated by
Do not approach prayer while you are intoxicated
لا تقربوا الصلاة وأنتم سكارىDo not approach prayer while you are intoxicated
لا تقربوا الصلاة وأنتم سكارىThe questioner : And there is something about fasting in Surat al-Baqarah
(183) O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous - (184) [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew. (185) The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.
يا أيها الذين أمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون أياما معدودات فمن كان منكم مريضا أو على سفر فعدة من أيام أخر وعلى الذين يطيقونه فدية طعام مسكين فمن تطوع خيرا فهو خير له وأن تصوموا خير لكم إن كنتم تعلمون شهر رمضان الذى أنزل فيه القرأن هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام اخرAnd upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person
وعلى الذين يطيقونه فدية طعام مسكينand whoever is ill or on a journey - then an equal number of other days
من كان مريضا أو على سفر فعدة من أيام اخرThe Shaykh : Yes, this example, like that example, is not valid for illustration. Why? Because it is not by the verse that Allah permitted every mukallaf (person of legal responsibility) to break the fast in Ramadan in exchange for fidyah. This is not the meaning of the verse. What is the meaning of "those who are able to bear it"?
The questioner : That is, they cannot fast.
The Shaykh : No, where cannot they?
The questioner : ... .
The Shaykh : If they cannot, then they are not mukallaf (persons of legal responsibility) in the first place.
The questioner : No, it means there is difficulty for them.
The Shaykh : So the statement is not general as you are saying. Wait a moment. That this verse permitted breaking the fast in exchange for fidyah at the beginning. This generalization is incorrect. Rather, it said
And upon those who are able
وعلى الذين يطيقونهThe questioner : But the traveler and the sick, if they fast... So in the first verse, it permitted the fidyah. The first verse permitted the fidyah.
The Shaykh : For whom?
The questioner : That is... for the traveler and the sick, they 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 abrogation?
The questioner : No, it means they are not considered among those who can bear it.
The Shaykh : No, they cannot bear it, and it is better than those who can bear it, who can do it without hardship. If they can do it without hardship, then the matter is clear. And if they can do it with hardship, then this ruling is not abrogated. We want to look here. You are saying that fasting was established in Islam as a choice. This report from you is incorrect. It was not established in Islam regarding this verse that if you fast, the obligation is dropped, and if you do not fast, you offer the fidyah. The verse does not give this ruling. It gives the ruling that the one for whom fasting is a hardship pays the fidyah. The one for whom there is hardship in fasting pays the fidyah, while the one for whom there is no hardship must fast. The important thing is
And upon those who are able
وعلى الذين يطيقونهa ransom [as substitute] of feeding a poor person
فدية طعام مسكينThe questioner : ... .
The Shaykh : It has a general statement that was specified. But we will come to a verse that can serve as an example of abrogation in the Qur'an, but with the explanation of the Sunnah. Then the Sunnah narrated by two of the Companions of the Messenger of Allah (peace and blessings be upon him), Abu Hurairah and Ibn Abbas, said: When the word of Allah the Exalted was revealed
To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills
لله ما في السماوات وما في الأرض وإن تبدو ما في أنفسكم أو تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذّب من يشاءpunish whom He wills
يعذّب من يشاءAnd Allah is over all things competent
والله على كل شيء قديرDo you want to say as the people of Moses said to Moses: We heard and we disobeyed? Say: We heard and we obeyed
أتريدون أن تقولوا كما قال قوم موسى لموسى سمعنا وعصينا قولوا سمعنا وأطعنا(285) The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination." (286) Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."
أمن الرسول بما أنزل إليه من ربه والمؤمنون كل أمن بالله وملائكته وكتبه ورسله لا نفرق بين أحد من رسله وقالوا سمعنا وأطعنا غفرانك ربنا وإليك المصير لا يكلف الله نفسا إلا وسعهاThen He will forgive whom He wills and punish whom He wills
فيغفر لمن يشاء ويعذب من يشاءTo Allah belongs what is in the heavens and what is in the earth. If you reveal what is in your souls or conceal it, Allah will hold you accountable for it. He forgives whom He wills and punishes whom He wills
لله ما في مافي السماوات وما في الأرض وإن تبدو مافي أنفسكم أو تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذّب من يشاءAllah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained
لا يكلف الله نفسا إلا وسعها لها ما كسبتand it will bear [the consequence of] what [evil] it has earned
وعليها ما اكتسبتThe questioner : ... that He, Glorified and Exalted is He, contradicts His speech in...
The Shaykh : This is what I intended to clarify as the corruption of this statement and this saying. Abrogation does not mean, as the Jews say, that they have something called al-Bada' (new knowledge), meaning that Allah creates something, like one of us who sees that something good has come out, so he gets encouraged and proceeds with the increase. This is how they imagine the Lord of the Worlds, and Glorified and Exalted is He, because the Jews are those who liken Allah to creation and ascribe a body to Him. So it came in the Torah, in the introduction of the Torah: "In the beginning, Allah created the heavens and the earth, and He saw that it was good, so He created the mountains and the rivers, and He saw that it was good, so He said such and such." It is as if He is drawing an example of an inventor, 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 abrogation 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, contrary to what the ignorant suppose, an indication of the wisdom of Allah (Mighty and Majestic) in His legislation for people. For example, all previous Shari'ahs were abrogated by the Shari'ah of Muhammad (peace and blessings be upon him). This is because the previous Shari'ahs were revealed, each one suited to the time and the people who were
I was preferred over the prophets before me with five characteristics
فُضِّلت على الأنبياء قبلي بخمس خصالEvery Prophet used to be sent to his nation exclusively but I have been sent to all mankind.
وكان النبي يبعث إلى قومه خاصة وبعثت إلى الناس كافةSo whoever has assaulted you, then assault him
فمن اعتدى عليكم فاعتدوا عليهAnd that you pardon and overlook is better for you
وأن تعفوا وتصفحوا فهو خير لكمIf there is wisdom in the abrogation of a Shari'ah by a Shari'ah that comes after it, then it is even more so for the abrogation of two or fifteen rulings by their counterparts. This is because those rulings were in the early stages of Islam, so it was required that the other rulings, which differ from those, come after Islam had become established in its rulings and system.
The questioner : But he gave this example, and the answer was that it is abrogating, meaning a Shari'ah, for example, if... it increased upon it, and it did not decrease, but rather increased upon it.
The Shaykh : No, no, it is not abrogated, but there is a detail in the matter. The Shari'ahs, from the Shari'ah of Adam (peace be upon him), the first Shari'ah found on the face of the earth, to the Shari'ah of Muhammad (peace and blessings be upon him), are Shari'ahs that agree in fundamental beliefs, such as tawhid (the oneness of Allah), belief in the resurrection, the Reckoning, and divine decree and destiny, and so on. These are matters of belief that do not admit of change or alteration in any of the Shari'ahs. But regarding rulings, there is change and alteration without a doubt. For example, Allah (Mighty and Majestic) narrated in the Noble Qur'an, regarding the Torah and the Gospel, in the story of Yusuf (peace be upon him) with his brothers and his father, when they came to him and he was a king in Egypt, he said:
and they bowed to him in prostration
وخروا له سجداIf I were to command anyone to prostrate to anyone, I would command the wife to prostrate to her husband because of the greatness of his right over her
لو كنت آمرا أحدا أن يسجد لأحد لأمرت الزوجة أن تسجد لزوجها لعِظَمِ حقه عليهاSimilarly, in rulings that differ now, the Shari'ah of Islam differs from the previous Shari'ah. 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 rulings related to actions change, while in belief, they are fixed in all Shari'ahs. So what you are conveying needs some detail, and that is this: The Shari'ahs do not abrogate one another regarding beliefs, but regarding 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 that the brother mentions 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 Surat al-Baqarah.
The Shaykh : Please go ahead.
The questioner :
And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]
والذين يتوفون منكم ويذرون أزوجا يتربصن بأنفسهن أربعة أشهر وعشراAnd those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out
والذين يتوفون منكم ويذرون أزواجا وصية لأزواجهم متاعا إلى الحول غير إخراجmaintenance for one year without turning [them] out
متاعا إلى الحول غير إخراجa year’s maintenance and residence
متاعا إلى الحول غير إخراجThe Shaykh : Correct.
The questioner : And Allah knows best.
The Shaykh : Correct example, please proceed.