Abrogation?

 

Verse 184 says that in expiation of missing a fast, a who can afford it, should feed a person in need, for every fast missed/or should make up a replacement fast. The verse mentions both the sick, and those on a journey.

 

Later in verse 185 :

 

 

 

Despite talking about feeding the needy, Allah still says in Verse 184, that 'if ye fast is better for you if ye did but know' . . . it sets the grounds for the next verse, verse 185 that says 'let him fast the month'. Just because Allah did not repeat something He already mentioned in the previous verse (i.e. feeding the needy) does not mean that part got abrogated. And still applies to those who cannot fast at all.

 

 

Which means Allah wishes us to fast - yet does not desire difficulty on us.

 

Hence, as long as it is not a difficulty (i.e. person is not sick) , he should complete the number - rather than going for the first option of feeding the needy. But is the person has a difficulty, that Allah does not desire,  and cannot make up fasts - he should feed the poor.

 

What is abrogative about it?

 

 Please indicate one or two verses of the Quran which are now abrogated, which stand abrogated. Then this matter will be discussed in some detail. Until then nobody will believe the abrogation story.  The Madhahib may have discussed the subject of abrogation  and I have myself read one book (long ago) on this subject by Ibne Hazm r.a.

 

 

Rami:

 

Are you suggesting to Ron, that indeed certain verses have been abrogated? The Nasih, Mansukh etc can be applied to ahadith or even other matters of fiqh . . . But not the Qur'an.

 

For e.g Mutah . . . it was practiced by certain ppl during Prophet Muhammad's time, and until Allah revealed anything about it - he remained silent. But later, Mutah was abolished i.e. abrogated. This cannot be said about Quranic verses.

 

Like Minuteman correctly gives the e.g of Alcohol . . . all 3 verses are still just as valid, and do not at all contradict. In one place, Allah asks us to stay away from Alcohol - that is the preferred scenario. But does that mean no muslim will ever get drunk? No . . . which is why, the other verse still applies i.e. even if you are drunk, atleast do not approach prayer. No abrogation here. . . just 2 verses about Alcohol, essentially saying the same thing . . . but in different scenarios.

 

What you have said about the Quran bieng revealed in parts is correct, that was to allow ppl to make an easy, gradual transition . . . but strictly speaking in terms of the Quran, one cannot say that verses abrogate each other. (abrogate = annulment, abolition, cancellation)

 

PS: Since one is explaining to a non-muslim, I dont think going into detailed explanations like 'Hanafi Madhab' etc helps much. Its like, explaining astro-physics to a Marketing student. An exaggerated analogy, I agree. . . but u get my point. I think what Non-Muslims want to know through this question is whether or not they can deduce that the Quran has loopholes etc. Also, I appreciate the article you posted, but it can be tedious at times to go thru a lengthy document, esp when one is short of time, yet still wishes to know the crux. It would be nice if you could in a para or two just give the crux of the article . However, its very helpful to have the original doc/link there, for authencity/references sake . . . so do post a link. Jazakallah.