Why do parts of the Quran abrogate other parts ? What does it mean by ‘better’ parts ? Are parts of Allah’s words better than other parts ?

There are several points which should be borne in mind in order to understand the wisdom and reality of abrogation in the noble Qur’aan. The first point is that Allah is able to do whatsoever He wishes. The skies, earth and everything in between belongs to Him and we are obliged to listen and obey His commands. Secondly, when a certain command is abrogated by others, it does not mean that Allah didn’t have complete knowledge regarding the benefits and harms of that command, hence, He decided to change His mind. Rather, this abrogation is an explanation of the time-limit of the previous command. Allah knows that He will abrogate a certain law in the future, but out of His infinite wisdom, He conceals it from us.

In our minds, it seems that the law or command will last forever. The reality is that Allah knows the necessities and benefits of His creation, thus for each instance, He commands accordingly to the needs of the time. This has been likened to a doctor who dispenses a certain medication for some time. Thereafter, upon seeing the condition of the patient, he advises him to either cease that particular medication or start a new one. Obviously, the doctor knows ahead of time what course of action he will take in treating his patient, either in switching from medication to medication or preventing him fom it. Each medication is for a certain disease and for a certain stipulated time. When that disease ceases, the doctor will abrogate the respective prescription. Similarly, Allah decrees a certain command for a certain period of time which would be most beneficial for the Muslim Ummah at that time. Thereafter, He abrogates that law or brings another law in place of it.

This is what is meant from the mentioned verse, ‘We bring (in place of that) one better, or the like thereof.’ The word ‘better’ in the abovementioned Aayat does not mean that some of Allah’s commands are better than others, but what it does mean is that the new command will be more beneficial or more lax for the Muslim Ummah at that time. (ibn Katheer pg.200; Qadeemi)

A perfect example of this is in the Aayat, ‘O Prophet! Exhort the believers to fight. If there be twenty steadfast among you, they shall overcome two hundred and if there by a hundred steadfast among you, they shall overcome a thousand of those who disbelieve. Now, Allah has lightened your burdened for He knows that there is weakness in you. So, if there is among you one hundred who are steadfast, they shall overcome two hundred.’

In the earlier stages of the Muslim Ummah, the Muslims were ordered not to turn away from any battle in which the odds were 10 to 1 against their favour. Anyone who turned away from these odds would be sinful. After some time, as the numbers of Muslims grew and their physical stature and determination weakened due to newer Muslims entering the fold of Islam, Allah lightened the burden from them. Allah Ta’ala now commanded that the Muslims should not turn away from any battle in which the odds were 2 to 1. If they did not fight them, then they would be sinful. (Qurtubi vol.4 pg.401; Darul Hadith)

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai