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

Question: What is the meaning of these verses:
{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. Do you not know that Allah is over all things competent?} [Surat Al-Baqarah 2:106]. And He The Exalted said: {And when We substitute a verse in place of a verse – and Allah is most knowing of what He sends down – they say, “You, [O Muhammad], are but an inventor [of lies].” But most of them do not know} [Quran Surat Al-Nahl 16:101]
The Answer: The Abrogating (Al-Nasikh) and the Abrogated (Al-Mansouk) is a Sunnah from the Sunnahs of Allah (swt) regarding the divine juriprudences even before Islam, for Allah had made [certain] matters forbidden (Haram) for the jews, then He sent Jesus (a.s.) in order that he may make Halal (permissible) that which had been made Haram (forbidden) to them, Allah The Exalted said: {Thus we forbade them many things which had earlier been made halal (lawful) for them, for the wrong doing of those who became jews, for their barring many from the way of Allah} [Quran Surat Al-Nisaa’ 4:160], and Jesus (a.s) says in the Qur’an: {and to make lawful to you some of the things which had been made forbidden to you. I have come to you with a sign from your Lord so have fear of Allah and obey me} [Qurn Surat Ale-Imran 3:50]
And there are a lot of wisdoms in the Abrogating and the Abrogated, which are not any less than the wisdoms in the Muhkam (clear precise verses) and Mutashabih (the allegorical verses), rather, the Nasikh and Mansoukh (the abrogating verses and the abrogated verses) is from Al-Mutashabij (the allegorical), and no one knows it except the infallible, or whomever he informs. And Al-Mansoukh (the abrogated verses), whether it was a whole jurisprudence or a certain ruling, it was a law of Allah and a jurisprudence of Allah one day, so it is a must that one believes in it and respects it and sanctifies it; because it is a command from the commands of Allah (swt).

 

What remains is that there will be a round and a return for the Mansoukh (the abrogated verses in the Qur’an) in the time of the Qa’im (a.s.), for he (a.s.) will rule with the previous juriprudences, until he ends with Islam, and some of his Ansar will oppose him ([or will have objections against him]), just as it has been narrated in the traditions of Ahlul Bayt (a.s), because he rules with the ruling of the previous prophets and their jurisprudences, and those juriprudences oppose Islam as it is known.

And one of the reasons why the Qa’im rules with the previous jurisprudences is because he is the one who executes/implements the religion of Allah in His land, and all the prophets and messengers were glad tidings’ givers, and warners, and their jurisprudences did not have their share in being implemented in reality, He the Exalted said {He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]} [Surat Al-Shura 42:13]

The ones whom the religion was ordained for are the Family of Muhammad (a.s) because they are the inheritors of the prophets (a.s), and this verse is about the Qa’im (a.s) especially and it was revealed about him and it means him.

And Allah the Exalted said while addressing Solomon (a.s) {This is our bestowal, so give or withhold as you wish wihout account} [Surat Sad 38:39]. And the Qa’im (a.s) is Solomon of the Family of Muhammad (a.s), so the matter is up to him, he rules by whatever he wills, by that which Allah (swt) has taught him of His knowledge.

And in the tradition from Al-Baqir (a.s):
(The Qa’im will rule with rulings which will be denied by some of his companions who fought with the sword with him, and it is the ruling of Adam (a.s), so he will bring them forth and strike their necks, then he will rule with the second one, so it will be denied by other people who fought with the sword with him, and it is the ruling of David (a.s), so he will bring them forth and strike their necks, then he will rule with the third one, so it will be denied by other people who fought with the sword with him, and it is the ruling of Abraham (a.s), so he will bring them forth and strike their necks, then he will rule with the forth one, and it is the ruling of Muhammad (sawas), so no one will deny it). Bihar alAnwar volume 52 Page 389

And from the Abrogated verses by which the Qa’im (a.s) will work is: {All that is in the heavens and the earth belongs to Allah. Whether you discolse whatever is in your hearts or conceal it, Allah will call you to account for it} [Surat Al-Baqarah 2:284] So this verse is abrogated by the verses which follow it in Surat Al-Baqarah, however the Qa’im (a.s) works by this abrogated verse, just as it has been narrated in the traditions of Ahlul Bayt (a.s), that he will kill a man who fought with the sword between his hands, so he will tell the people lay him down and strike his neck, even though in the apparent he did not do anything opposing the juriprudence or anything by which he would deserve to be killed, but the Qa’im (a.s) judges this man according to what is in his self, for Al-Sadiq (a.s) said: (There shall be a man close to the Qa’im a.s whom he commands and forbids, then he shall say turn him around, so they will turn him around towards him, so he will command that his neck be stricken, there will not remain anyone except that they will be fearful of him)

And Al-Baqir (a.s) said: (Verily he was named Al-Mahdi (the guided one) because he guides to a matter that has been hidden, so much so that he will send to a man to be killed [even though] the people did not know any sin for this man)

Mu’awiyah Aldihini said that Abu Abdullah said regarding the saying of Allah The Exalted: {the culprits(criminals) shall be known by their marks and shall be seized by their forelocks/foreheads and their feet} he (a.s) said: (O Muwaiya, what do they say regarding that? I said: they claim that Allah The Blessed The Exalted will know the criminals by their marks on the day of resurrection, so he will command that they be taken by their forelocks/forheads and feet then they will be thrown in hell fire. So he (a.s) said: And how could the All-Mighty (The blessed the Exalted) need to know a creation whom He created and they are his creation? So I said, may I be your ransom and what is that? He said: If our Qa’im rises Allah will give him the marks so he will command to bring forth the disbeliever so they will be taken by their forelocks/forheads and their feet then they will be striken with the sword severely) Bihar Al-Anwar Volume 52 page 321

And in order that the picture may become clearer I shall shed the light a little bit on this abrogated verse: {All that is in the heavens and the earth belongs to Allah. Whether you discolse whatever is in your hearts or conceal it, Allah will call you to account for it} [Surat Al-Baqarah 2:284], the verse which abrogated it is: {Allah does not lay a responsibility on anyone beyond his capacity, in his favor shall be whatever good each one does and against him whatever evil he does}. In reality it is connected by a condition to the verses which came before it, and that is believing in Allah and in what came down upon the Messenger and in the Angels and in the divine books and not differentiating between them.
{The Messenger believes in what has been sent down upon him from his lord, and each of the believers believes in Allah and in His Angels and His Books and in His Messengers, they say we make no distinction between any of his messengers, we hear and obey. Our lord grant us your forgiveness. To you we are destined to return} [Surat Al-Baqarah 2:285]

And believing in those books and the prophets who came with them means/is accepting that the Qa’im works by them and submitting to him if he rules with a ruling which came in them, even if it was opposing to the ruling of Islam, for the Qa’im (a.s) is infallible and nothing comes from him except the truth, and in the traditions it has been narrated that he would come with a new Islam.

Abdullah ibn Ata said I asked Al-Baqir (a.s): When the Qa’im rises how will he walk among the people? He a.s said: (He shall demolish what has preceded him like the Messenger of Allah sawas did, and he shall continue with a new Islam) Ghaybat Al-Noamani 238, Bihar Alanwar volume 52 p354

Al-Baqir a.s said: (Verily when our Qa’im rises he shall call the people towards a new matter, just as the Messenger of Allah (sawas) called towards it, and verilyIslam started as something strange and it shall return as something strange just as it started, so glad tidings to the strangers) Ghaybat Al-No’mani page 336, Bihar Al-Anwar volume 52 page 366

And Al-Khidr and Elijah and Jesus (a.s) have remained only so that they testify to the people that the ruling of the Qa’im (a.s) is what Adam, Noah, Abraham, Moses and Jesus (a.s) came with. Then at the end he rules with the ruling of Islam and with what Muhammad (sawas) came with, eventhough there is no real contradiciton between what the previous prophets came with and what Muhammad (sawas) came with.

Ahmed Alhasan (peace be upon him)

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