All these factors indicate that abrogation removes a verse...

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. “al-Insa' ” ( اَلإنْسَاءُ ) is to make one forget, to erase out of memory, to eradicate from knowledge.

By putting the two phrases side by side, the Qur'an makes it clear that abrogation entails erasure of a verse's effect, while “al-insa'” causes eradication of the verse itself from the memory. Symbolism - the quality of being a sign of something - varies with various signs having various aspects and directions.

The Qur'anic verses are the signs of Allah because the jinn and the men are jointly and severally unable to bring its like; the rules ordained by Allah are His signs inasmuch as they create piety in man and bring him nearer to his Lord; every created thing is His sign, because it, by its existence, proves the existence of its Creator, and by the qualities of its being, leads to His attributes and names; the prophets and the friends of Allah are His signs inasmuch as they, with their words and deeds, call the humanity to Allah, and so on and so forth.

Consequently, a sign may be great or small, strong or weak; that is why Allah says: Certainly he saw of the greatest signs of his Lord (53:18). Also, a sign may contain only one aspect of symbolism, and another may comprise of various such aspects. The former, when abrogated, is obliterated in its entirety, is completely destroyed.

But in the case of the latter, it is possible to abrogate only one aspect of its symbolism, leaving the other ones intact; for example, a Qur'anic verse could be abrogated as far as its law was concerned, and yet continue as a Divine Sign because of its eloquence and miraculous qualities.

This generalized meaning of abrogation has been inferred from the reasoning given in the second verse: “Do you not know that Allah's is the kingdom of the heavens and the earth...” There are only two objections possible against the factuality of abrogation; or, as the reports say, these were the two arguments advanced by the Jews against it. First: A sign given by Allah contains an actual benefit which cannot be obtained from any other thing.

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