Dought & clear, - Abrogation in the Qur’an, and the order ofits soorahs and verses

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Are there any verses that have been abrogated, i.e., erased from the Qur’an and replaced with others? Is there any book that speaks about the verses and soorahs, i.e., whether they were put in order by the Sahaabah or by the Messenger or by Allah, and the names of the soorahs, and so on?.
Praise be to Allah
Firstly:
(abrogation) in Arabic means lifting and removing. In Islamic terminology it means lifting a ruling indicated by a shar‘i text, on the basis of evidence from the Qur’an or Sunnah.
The concept of abrogation is based on the Qur’an and Sunnah, and on the consensus (ijmaa‘) of Ahl as-Sunnah, and there is great wisdom behind it. In most cases the abrogation was for the purpose of making things easier for the Muslims or increasing the rewards.
Allah, may He be exalted, said (interpretation of the meaning):
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?
Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Walee (protector or guardian) nor any helper.”
[al-Baqarah 2:106-107].
Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:
(abrogation) means moving; thus the meaning of abrogation is moving those who are accountable from one prescribed ruling to another, or waiving the ruling. The Jews used to condemn abrogation and claim that it was not permissible, even though it was referred to in the Torah; thus their rejection of it constituted disbelief and was based on pure whims and desires.
Allah, may He be exalted, has told us of His wisdom in abrogation, and that whenever He abrogates any verse “or cause[s] [it] to be forgotten” i.e., causes people to forget it and removes it from their hearts
We bring a better one” that is more beneficial for you
or similar to it.”
This indicates that the abrogation will not be less beneficial to you than the original ruling, because Allah’s bounty always increases, especially for this ummah, for which He has made its religion very easy.
And He tells us that whoever rejects abrogation has rejected His sovereignty and might, as He says: “Know you not that Allah is able to do all things? Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth?”.
As He is a Sovereign over you, controlling your affairs in the manner of the Sovereign Who is Most Merciful and Most Kind in all His decrees, commands and prohibitions, then just as there are no limits to whatever Allah wants to decree with regard to His slaves, so too no one can object to Him for whatever He prescribes to His slaves of rulings. The slave of Allah is subject to the commands of his Lord, in terms of both religious commandments and the divine decree (qadar wa qada’), so what right does he have to object?
Moreover, He is the Guardian and supporter of His slaves; thus He guides them to that which will benefit them and supports them by warding off that which will harm them. Part of His guardianship of them is that He prescribes rulings for them in accordance with His wisdom and His mercy towards them.
The one who ponders the abrogation that occurred in the Qur’an and Sunnah will come to know thereby the wisdom of Allah and His mercy towards His slaves, and how He helps them to attain that which is in their best interests in ways that they do not realize, by His grace.
, p. 61
Secondly:
By learning about the different types of abrogation, the questioner will find the answer to his question and more. Abrogation is of different types, which are:
Abrogation of the verses and the ruling
such as the abrogation of the ten breastfeedings which used to establish the relationship of mahram between the infant and the woman who breastfed him; both the wording and the ruling were abrogated.
Abrogation of the verses but not the ruling
such as the abrogation of the verse which speaks of the five breastfeedings by which the relationship of mahram is established between the infant and the woman who breastfeeds him, and the verse which speaks of stoning the adulterer and adulteress.
Abrogation of the ruling but not the verses
“And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]; and the abrogation of the prohibition on fleeing from the battlefield if the enemy is ten times more numerous than the Muslims or more. Thus the prohibition on fleeing when the number of the enemy was double that of the Muslims was abrogated.
Ibn ‘Atiyyah (may Allah have mercy on him) said:
Complete abrogation is when both the verses and the ruling are abrogated, of which there are many examples. Also, the verses may be abrogated but not the ruling, or the ruling may be abrogated but not the verses. The verses and the ruling are two different things; one of them may be abrogated but not the other.
, 1/131
Shaykh Muhammad ‘Abd al-‘Azeem az-Zarqaani (may Allah have mercy on him) said:
The abrogation that occurred in the Qur’an was of three different types: abrogation of both the verses and the ruling, abrogation of the ruling but not the verses, and abrogation of the verses but not the ruling.
1. Abrogation of both the ruling and the verses
There is consensus on this type of abrogation among those Muslims who accept the concept abrogation. Proof that it occurred is seen in the report from ‘Aa’ishah (may Allah be pleased with her) who said: Among the things that were revealed of the Qur’an was that ten definite breastfeedings make a person a mahram, then that was abrogated and replaced with five definite breastfeedings, and the Messenger of Allah (blessings and peace of Allah be upon him) passed away when this was among the things that were still recited of the Qur’an. Narrated by Muslim, 1452. Although this report is mawqoof and its isnaad ends with ‘Aa’ishah, it is deemed to be marfoo‘ (attributable to the Prophet (blessings and peace of Allah be upon him)) because such a thing could not be said on the basis of personal opinion; rather such matters must inevitably have been learned from the Prophet (blessings and peace of Allah be upon him). It is well known that the phrase “ten definite breastfeedings make a person a mahram” does not exist in the Mushaf and the ruling mentioned is no longer in effect. This proves that abrogation of both the verses and the ruling is something that occurred, and if it is proven that it occurred, then it is proven that this idea is sound, because proving that is occurred is the first evidence that it is possible and sound. And the view of those who deny that the idea of complete abrogation is not possible, such as Abu Muslim [al-Isfahaani, a Mu‘tazili scholar of usool] and his ilk is proven to be invalid.
2. Abrogation of the ruling but not the verses
this is indicated in many verses, such as the verse which speaks of giving charity before speaking to the Messenger, which is the verse in which Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! When you (want to) consult the Messenger (Muhammad SAW) in private, spend something in charity before your private consultation” [al-Mujaadilah 58:12]. This was abrogated by the verse in which Allah, may He be exalted, says (interpretation of the meaning):“Are you afraid of spending in charity before your private consultation (with him)? If then you do it not, and Allah has forgiven you, then (at least) perform As-Salat (Iqamat as-Salat) and give Zakat and obey Allah and His Messenger.” [al-Mujaadilah 58:13]. The ruling mentioned in the first verse is abrogated by the ruling mentioned in the second verse, although both verses remain.
Another example is the verse in which Allah, may He be glorified, says (interpretation of the meaning):“And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]. This was abrogated by the verse in which Allah, may He be exalted, says (interpretation of the meaning):“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month” [al-Baqarah 2:185]. The earlier ruling was abrogated by this later ruling, although both verses remain, as you can see.
3. Abrogation of the verses but not the ruling
this is indicated in the saheeh report from ‘Umar ibn al-Khattaab and Ubayy ibn Ka‘b, according to which they said: Among the words that were revealed of the Qur’an were the words, “If an old man and an old woman commit zina, stone them both.” But we know that this verse no longer exists on the pages of the Mushaf or of the lips of those who recite the Qur’an, even though the ruling remains in effect and has not been abrogated.
It is also indicated in the saheeh report from Ubayy ibn Ka‘b, according to which he said: Soorat al-Ahzaab was similar in length to Soorat al-Baqarah or more. [Narrated by Abu Dawood at-Tayaalisi in hisMusnad(no. 540); ‘Abd ar-Razzaaq inal-Musannaf(no. 5990); an-Nasaa’i inas-Sunan al-Kubra(no. 7150). Its isnaad is saheeh, although this large amount of verses that was abrogated could not have been devoid of rulings concerning ‘aqeedah (beliefs) that could not be abrogated.
It is also indicated by the abrogated verse about breastfeeding mentioned under the first heading.
It is also indicated by what was narrated in a saheeh report from Abu Moosa al-Ash‘ari, according to which they used to recite a soorah at the time of the Messenger of Allah (blessings and peace of Allah be upon him) that was as long as Soorah Baraa’ah (at-Tawbah), then it was caused to be forgotten except one verse of it, which is the words: “If the son of Adam were to have two valleys full of wealth, he would wish for a third, and nothing could fill the mouth of the son of Adam but dust, and Allah accepts the repentance of those who repent.”
Narrated by Ahmad (19280); its isnaad is saheeh and was classed as such by the editors ofal-Musnad.
(1/154, 155)
Thirdly:
With regard to the order in which verses appear, the scholars are unanimously agreed that the order in which they appear in a single soorah is a tawqeefi matter (i.e., as determined by Allah and His Prophet (blessings and peace of Allah be upon him)), and the matter was not subject to the ijtihaad of the Sahaabah.
With regard to the order in which the soorahs appear, there is a difference of scholarly opinion concerning this matter. The majority are of the view that it resulted from the ijtihaad of the Sahaabah (may Allah be pleased with them), although they that the order of some of those soorahs was determined at the time of the Prophet (blessings and peace of Allah be upon him).
For more information on these two issues, please see the answer to question no. 3214
With regard to the naming of the soorahs, some of them were named by the Prophet (blessings and peace of Allah be upon him), and some were named by the ijtihaad of the Sahaabah (may Allah be pleased with them).
The scholars of the Standing Committee were asked:
Is the one who named the soorahs of the Holy Qur’an the Messenger (blessings and peace of Allah be upon him), or what?
They replied:
We do not know of any text from the Messenger of Allah (blessings and peace of Allah be upon him) that indicates that he named all of the soorahs; rather in some saheeh hadeeths it says that the names of some of them came from the Prophet (blessings and peace of Allah be upon him), such as al-Baqarah and Aal ‘Imraan. With regard to the other soorahs, it appears that they were named by the Sahaabah (may Allah be pleased with them).
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Qa ‘ood
Fataawa al-Lajnah ad-Daa’imah, 4/16
All of the above are matters that you will find in books that deal with ‘Uloom al-Qur’aan, such asal-Itqaanby as-Suyooti,al-Burhaanby az-Zarkashi andManaahilal-‘Irfaanby az-Zarqaani
And Allah knows best.

- PUBLISHERNajimudeeN M

Dought & clear, - Is the child obliged to obey the parents and give up his or her share of the inheritance?

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My wife is asking about a threat and warning that her mother made to her, that she would not be pleased with her or forgive her if she did not give up to her her share in a farm that was part of her father’s estate. She claimed that this share should come back to her as she had bought it with her own wealth, not with the wealth of my wife’s father. But there is no proof for that.
Will she be sinning if she refuses to give up her right? Will she be disobeying her mother if she does not respond to her demand?
Praise be to Allah
The basic principle is that whatever is in a person’s possession when he is alive belongs to his heirs after he dies. Allah, may He be exalted, says (interpretation of the meaning):
“There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share”
[an-Nisa’ 4:7].
Hence it is not permissible for anyone to take the share of one of the heirs or to demand that he should give up his share of the inheritance unless he agrees willingly to do that, because that comes under the heading of wrongdoing and transgression, and the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible to take the wealth of a person except with his willing consent.” Narrated by Ahmad, 20172; classed as saheeh by al-Albaani inSaheeh al-Jaami‘, no. 2780
With regard to your wife’s mother’s claim that she owns that part of your wife’s share, if she does not have any proof of the validity of her claim, then your wife does not have to give up her rightful share of the inheritance. Not giving up that share is not regarded as disobedience to parents at all.
Saying that the mother is not entitled to that part of the inheritance does not imply that she should not honour her mother and treat her kindly; rather your wife should speak kindly to her mother and ask good and righteous people to intervene in order to solve this problem, in the hope that Allah may guide the mother to truth and right guidance.
If your wife willingly gives up that part (of the inheritance), or some of it, to her mother, seeking reward from Allah, then this is good and an act of kindness, in sha Allah. But, as stated above, she is not obliged to do so and she is not sinning if she does not agree to her mother’s request.
And Allah knows best.

- PUBLISHERNajimudeeN M

Social Concerns, - The Status of Muslim Women in Communal Life

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The status of the Muslim woman in Islam is very noble and lofty, and she has a great influence on the life of every Muslim in her community. Indeed, a Muslim woman is the initial teacher who contributes towards building a righteous society, provided that she follows the guidance of the Book of Allaah and the Sunnah )tradition( of His Prophet, sallallaahu ‘alayhi wa sallam, since adherence to the Quran and the Sunnah keeps every Muslim -- male or female – away from being misguided in any way.
The misguidance and deviation of nations are the result of being far away from the path of Allaah The Almighty and from what His prophets and messengers, may Allaah exalt their mention, came with. The Prophet, sallallaahu ‘alayhi wa sallam, said:"I am leaving behind two things, you will not go astray as long as you cling to them, the Book of Allaah and my Sunnah."
The Noble Quran mentions the great importance of the role of Muslim women, whether she is a mother, wife, sister or daughter, her rights and duties, and this has been explained in detail in the purified Sunnah.
Her importance lies in the tremendous burden and responsibility that is placed on her shoulders, and the difficulties that she has to shoulder -- responsibilities and difficulties that are sometimes greater than those which a man has to bear. Hence, one of the most important duties is to show gratitude to the mother, be dutiful to her and accompany her in kindness. In this matter, she is to be given precedence over the father. Allaah The Almighty says )what means(:
پœ}And We have enjoined upon man ]care[ for his parents. His mother carried him, ]increasing her[ in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the ]final[ destination.{]Quran 31:14[
پœ}And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning ]period[ is thirty months.{]Quran 46:15[
A man came to the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, and said, "‘O Messenger of Allaah! Who among people is the worthiest of my kind companionship?’ He replied:‘Your mother.’The man asked, ‘Then who?’ He replied:‘Your mother.’The man then asked, ‘Then who?’ So the Prophet, sallallaahu ‘alayhi wa sallam, replied again:‘Your mother.’The man then asked, ‘Then who?’ He replied:‘Then your father.’" This implies that the mother should be given three times the dutifulness and good treatment that the father is given.
As regards to the wife, her status and her effect in making the soul tranquil and serene has been clearly shown in the noble Quranic verse where Allaah The Almighty says )what means(:}And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.{]Quran 30:21[ Al-Haafith Ibn Katheer, may Allaah have mercy upon him, commented on this verse, saying, "It encourages love, affection, compassion and piety since the man keeps his wife either because he loves her, or because of compassion and pity for her if he has a child from her."
The unique stance that the Prophet's, sallallaahu ‘alayhi wa sallam, wife Khadeejah, may Allaah be pleased with her, took in supporting him and calming and reassuring the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, when the angel Jibreel )Gabriel(, may Allaah exalt his mention, first came to him in the cave of Hiraa’.
The Prophet, sallallaahu ‘alayhi wa sallam, returned to Khadeejah, may Allaah be pleased with him, with the first revelation and with his heart trembling, he said to her:"Cover me! Cover me! I fear for myself."Khadeejah, may Allaah be pleased with her, said, “Rejoice. Never! By Allaah! Will Allaah fail you? You maintain kinship ties with your relatives, you help the poor and the destitute, you serve your guests generously and you assist those who have been afflicted with calamities.”
We should also not forget ‘Aa’ishah, may Allaah be pleased with her, and her great contribution as the great Companions used to acquire the knowledge of Hadeeth )narration( from her, and many of the female Companions learnt the various rulings pertaining to women's issues from her.
In the recent past, during the era of Imaam Muhammad bin Su‘ood, may Allaah have mercy upon him, his wife advised him to accept the call of the revivalist Imaam Muhammad bin ‘Abdul-Wahhaab, may Allaah have mercy upon him, when he offered his call to him. His wife's advice had a great impact on him agreeing to renew and disseminate the Da‘wah )Islamic propagation(. Today we see the effect of that in the firm belief of the citizens of the Arabian Peninsula.
There is also no doubt that a house in which there is kindness, gentleness, love and care, along with the correct Islamic upbringing will greatly affect a man. He becomes – Allaah willing – successful in his affairs and in any matter, whether it is seeking knowledge, trading, agriculture, or any other work.

- PUBLISHERNajimudeeN M