In the name of God, the Compassionate, the Merciful. We hope that you have enjoyed the blessings of the month of Ramazan. Here's another episode of this series.

The social and cultural conditions of the human community have always changed. For instance, during the pre-Islamic era of Jahiliya (ignorance), most of the regions in the world were in cultural and intellectual darkness. Savagery, discrimination and oppression were predominant everywhere. With the advent of Islam certain laws and injunctions were proclaimed step by step in accordance with the requirements of time and place. In view of this, Prophet Mohammad (SAWA) carried out his mission secretly for three years as the public climate was not ready to accept the newfound creed. After this period, the Prophet declared his mission publicly with the words, “Say, there is no god but Allah so that you will prosper.” Indeed the society was not ready more than this. Thus, during the 10 years of staying in Mecca, the Messenger of Mercy spent most of his mission on elucidation of ideological and moral issues. But after the establishment of a government in Medina and the increase of the number of Muslims the grounds were set for presentation and execution of ritual, social, legal and judicial laws. But even in this period, the dos and don’ts of the Islamic laws would be put into effect gradually. For example, the law of banning alcoholic drinks was put into action in three phases. In part of ayah 43 of surah Nisa God said, “O you who have fait! Do not approach prayer when you are intoxicated.”

Later on it was completely prohibited.

Another law was jihad. When Muslims were weak they had to deal with the enemies with more reconciliation and thus the disbelievers would persecute and torture them. But after gaining power and increasing in number, the ayahs of jihad were revealed to the Prophet persuading the faithful to wage jihad to defend Islam and brothers in faith.

Dear listeners, one of the important categories of the Qur’anic and jurisprudential sciences is the issue of Nasekh and Mansukh, meaning the ayahs that abrogate and the ones that are abrogated. In a general look, the Islamic laws are divided in two categories. The first category includes the basic laws which are fixed and unchangeable. The second category consists of the secondary laws which are changeable. Some of the laws remain fixed in all times and places. Part of ayah 7 of surah Hashr reads, “Take whatever the Apostle gives you and relinquish whatever he forbids you and be wary of Allah.”

Some of the laws are proclaimed according to the requirements of time and place and once the time of their execution is over they are abrogated. The word naskh means annulment and replacement by another thing. In the holy Qur’an it means the end of execution of a law and replacing it with another one.

The polytheists would protest the Prophet and calumniate him in a bid to question the celestial source of the holy Qur’an. They would say, “How come the laws of this book change? Is it possible that God says something and then repudiates it? So, the verses of this book are not the word of God and Mohammad has fabricated lies against God.”

Dear listeners, the fact of the matter is that the divine laws are for the sake of human prosperity and perfection. It is evident that God is the sender of the Qur’an and He knows best what is good and what is bad for human beings. Therefore, a law can be usable for a period of time and a specific place but it may be annulled through the course of time.

God explicates this issue in ayah 101 of surah Nahl, “When We change an ayah with another in its place – and Allah knows best what He sends down – they say, ‘You are just a fabricator.’ Rather most of them do not know.”

Well, here we mention two examples for abrogation. God had designated Masjid al-Aqsa in Holy Quds as the first qibla of Muslims but later on the Prophet was commanded to change the qibla to holy Ka’aba in Mecca. This was proclaimed in ayahs 143 and 144 of surah Baqara.

Another example is that some Muslims would disturb the Prophet with continuous commutations to his presence. But the Prophet never protested. Then God commanded that whoever wants to talk to the Prophet should pay one dirham. Therefore, many of the lovers of the Prophet didn’t come to his presence. It was only Imam Ali (AS) who implemented this law. But later on God abrogated this law in surah Mujadila as it was difficult for Muslims and they had come to the conclusion that they shouldn’t disturb the Messenger of God. 

RM/EA