It is mentioned in the Qur’an that God may decide to abrogate a verse or a ruling and replace it with something of similar or better message. As such verses remain part of the Qur’an, how are we to know which has been abrogated, and which is no longer valid to practice? (M.A. Mullick)
Verse 106 of Surah 2 may be rendered in translation as follows: “Any revelation We annul or consign to oblivion We replace with a better or similar one.”
This shows that the concept of annulment or abrogation is valid in Islam. However, such abrogation could only be done at the time of the revelation of the Islamic message. Once the message has been complete, and the Prophet who received it had passed away, all rulings have been finalized and cannot be changed by anyone.
It is well known that the Qur’an was revealed to Prophet Muhammad (peace be upon him) over a period of 23 years during which the first Muslim community came into existence and adopted its teachings. During this time, a fundamental change in lifestyle, values, traditions, practices and principles was gradually taking place. In certain things, the change had to be gradual. It would have been hard to require that community to undergo, all at once, a total and final change in almost all aspects of life. Therefore, God has been kind to the Muslims and moulded their new community through progressive change.
The best example to give in this regard is the gradual prohibition of intoxicants. As drinking was a firmly-rooted practice of Arabian social life, God wanted the new Muslim community to start thinking about this habit and its negative effects. Therefore, He first told them that intoxicants could not be classified among wholesome things, (16: 67) then He told them that drinking has some benefits and causes much harm, and the harm outweighs the benefits, (2: 219). He later ordered them not to offer their prayers when they were under the influence of intoxicating drinks, (4: 43) and He finally issued the order making all alcoholic drinks absolutely forbidden in all situations, (5: 90-91)
It is clear that there can be no confusion concerning any of these rulings. What is required is to observe the final edict, because it incorporates all the previous ones. This type of abrogation is similar to amendments of rules in any establishment. The new rule will always refer to the previous one, unless the connection is stark clear. There are a number of such amendments of rules that took place during the Prophet’s lifetime and these are well documented and known.
Another type makes the change total and all at once. There are very few examples of these. In fact some scholars argue that no abrogation of this nature ever took place. The only example I can cite is the change of the direction of prayer. In the early period of Islam, Muslims faced Jerusalem when they prayed. Around 17 months after they had settled in Madinah, they were ordered to change direction and face the Kaaba in Makkah. The order is discussed in detail in verses 143-150 of Surah 2. There can be no confusion on this matter. The same applies to all such changes. The final rule always makes things absolutely clear.
