ভূমিকা

Shiavault - a Vault of Shia Islamic Books Al-mizan an Exegesis of the Qur'an (volume Two) Volume 2: Surah Baqarah, Verses 106-107 Whatever signs We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? (106). Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper? (107). ******** **COMMENTARY ** The verses deal with the subject of abrogation.

The word, abrogation, when used as a term of Islamic fiqh, means as follows: To show that the time of an order has come to its end; that it is no more valid, is no longer in force. This definition is based on the above verse; and is one of the manifestations of its connotations. QUR'AN: Whatever signs We abrogate . . . : "an-Naskh” is removal, to remove, to annul. The Arabs say: Nasakhati 'sh­shamsu 'z-zilla (the sun removed the shadow).

Allah says: And We did not send before you any apostle or prophet, but when he desired, the Satan made a suggestion respecting his desire; but Allah annuls that which the Satan casts, then does Allah establish His signs; and Allah is Knowing, Wise (22:52). Also, they say: Nasakhtu 'l-kitab (I copied the book); it is as though the writing was removed and its place changed.

That is why another verse uses the word "at-tabdil" (= to change) in place of abrogation: And when We change (one) sign for (another) sign, and Allah knows best what He reveals, they say: "You are a forger". Nay, most of them do not know (16:101). Abrogation, however, does not entail obliteration of a verse, turning it into a non-being. Its only effect is the cancellation of the order which the verse had promulgated.

It should be noted that the Qur'anic verse has been described as a "sign", that is, a mark that points to another thing - a verse is a sign pointing to a Divine Command. The second verse, "Do you not know that Allah's is the kingdom of the heavens and the earth…” gives the reason as to why Allah abrogates some Qur'anic verses. All these factors indicate that abrogation removes a verse as far as its quality as a sign, as a symbol, is concerned.

When abrogated, the verse remains in existence as before, but loses its quality as a sign - no longer does it point to an order, as the order is now cancelled. The next phrase, "or cause to be forgotten", clearly supports the foregoing explanation.