:salamext: and Greetings,
It should be noted that the vast majority of scholars have upheld the validity of abrogation, based upon evidences in the Qur'an itself and the Sunnah.
format_quote Originally Posted by hageos
a lot of people of islam are uncomfortable in talking about this particular part of the Qu'ran because it would suggest contradiction. that is not my intent here. i stumbled over a bit of information recently about this surah that kind of confirmed what i was already thinking, that are indeed contradictions in the Qu'ran, and opened a new door at the same time.
Abrogation does not imply any form of imperfection in the Law of God:
Since the Qur'an was revealed gradually over a period of twenty-three years, the legal rulings were not imposed on its adherents all at once. Rather, it gave them time to grow in faith and become accustomed to Islam. As Shaykh Abu Ammaar Yasir Qadhi mentions:
Among the blessings of Allaah to the Companions is that He revealed to them the laws of Islaam gradually, and thus made it easier for them to adopt these laws. Initially, there were no specific laws of
halaal and
haraam. The Companions during the Makkan stage were being trained spiritually so that they could form the nucleus of the future Muslim state in Madeenah. Once they had passed this stage, Allaah then completed the revelation of the
sharee'ah in gradual steps, so that they could adapt to the lifestyle of Islaam.(Qadhi,
An Introduction to the Sciences of the Qur'aan, Al-Hidaayah Publishing and Distribution 1999, p. 86)
And as Makkee ibn Abee Taalib (d. 1035CE) mentioned regarding abrogation:
And this (meaning
naskh) is from Allah, and is meant to be for the betterment of His worshippers. So, He commands them with a ruling at a specific time, since He knows that it will be for their betterment for that particular time, but He already knows that this command will be removed from them at a later time, since at this later time that particular ruling will not be for their benefit. (An-Nahaas, p. 116.)
Thus, abrogation does not imply any imperfection whatsoever on the part of God, as critics allege. It does not mean that God made a mistake or that he didn't foresee an event. Rather, God knew in advance, and intended to send temporary laws for the early Muslims that would later be abrogated once the Muslim society became established.
It is analogous to a Professor who asks his students to perform 30 minutes of studying everyday for the first week. During the second week, he 'abrogates' his initial command and asks his students to perform 1 hour of studying every day. The Professor did not make a mistake initially, nor did he react to an unforeseen event. Rather, he had always planned to give a lighter load the first week to his students, and then increase the workload the next week because he knew they would be ready for it. In fact, he had his plan for the entire course written down and recorded. So when he initially gave the order to perform 30 minutes of homework, he
knew that he would later abrogate this command.
Similarly, Allah initially gave some rulings that were later abrogated, but He
knew and
intended
http://www.call-to-monotheism.com/ab..._ansar_al__adl
Also:
...Thus, al-Naskh (abrogation) constitutes a step towards what is better and superior. Al-Naskh is often a means of bringing ease and relief, since Muslims were required to follow what is higher, stronger and better in the first stage of education and building the Ummah. Thus, it was obligatory to perform Qiyam al-Lail (prayer at night) or that 20 Muslims were to face 200 of the enemy.
Then, al-Naskh of those rulings constituted a form of relief, of soothing, and cancellation of hardship. Another wisdom behind al-Naskh is to bring obedience to the Divine Orders.
Here, we state that abrogated rulings should not be put into practice, since they were revealed for some fixed period of time. For example, it is not allowed to put a doer of Zina in jail since such a ruling was abrogated. Another example is that it is not allowed for a woman whose husband has died to enter into Iddah (awaiting period) as stated in Surah 2: verse 240 since it is abrogated by verse 2. 234.
Finally, al-Naskh was done only by revelation and completed during the life of Allah's Messenger (Sallallahu Alaihi wa Sallam), it is completely incorrect to be done by consensus or analogy.
Allah knows best.
format_quote Originally Posted by hageos
since the books have been abrogated/ammended 4 times now because a more complete revelation has been sent either by god himself or by angel a pattern emerges. so i wonder if when jesus comes down and fights dajjal and new jeruslam is established would it be possible for another abrogated/amended version of what we are supposed to do/act/think/eat/so on and so forth to emerge? of course there would be no way of knowing until a prophet by god was come to reveal this to us. but my question is : does this surah give room for future abrogation as part of the tafsir making this a possibility?
As the brother above said, the teachings of Islam are clear that the Qur'an is the final revelation for mankind and that the Prophet Muhammad :saws: is the last Prophet and Messenger. It was only during the lifetime of the Prophet :saws: that any abrogation of rulings could occur, since after his death, no new rulings from the Qur'an or Sunnah are going to be revealed. The Qur'an and the Sunnah are clear that the religion of Islam has been completed and conveyed in its entirety, and this law will remain until the Day of Resurrection:
This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. [5:3]
When Jesus (peace be upon him) will return, he will govern the people according to the teachings of Islam. He will not bring a new law, but rather will rule according to the law revealed to Prophet Muhammad :saws:.
format_quote Originally Posted by Ahmad H
since the only Prophethood that could ever manifest itself in anyone is the Prophethood left after the Holy Prophet (saw). That is only in the form of visions and dreams. Should you doubt this fact that there is any possibility of revelation, then I suggest you look up people such as Sheikh Abdul-Qadir Al Jilani (ra) and Ibn Al-Arabi (ra). There are many more saints who have experienced revelations of a very high order.
We should be clear that the dreams of people other than the Prophets are to be examined in the light of the clear revelation i.e. the Qur’an and Sunnah. If they are in accordance with the Qur’an and Sunnah, that is all well and good; otherwise, they should not be acted upon.
And Allaah :swt: knows best.