al-Tawbah 67): that is, they forsook Him, so He forsook them. It was also said that “or cause it to be forgotten” means: We command that it be left aside. One says, “I caused a thing to be forgotten,” when one commands that it be abandoned. Thus, the first type of abrogation entails removing a ruling and establishing another in its place, whereas causing it to be forgotten abrogates it without establishing anything else in its place.

Ibn Kathir and Abu Amr recited it, “or defer it,” with the first nun and the sin bearing an open vowel, and with a hamzah: that is, We defer it and do not alter it. One says, “Allah extended his term,” and, “Allah deferred his term.” This has two interpretations. The first is: We remove its recitation and defer its ruling, as He did with the verse concerning stoning. According to this view, the first type of abrogation means the removal of both recitation and ruling. The second interpretation, related from Sa'id ibn al-Musayyib and Ata', is that whatever verse is abrogated is that which has been revealed of the Quran; they understood this as referring to copying. “Or defer it” means: We defer it and leave it in the Preserved Tablet, so that it is not revealed.

“We bring one better than it”: that is, one more beneficial to you, easier for you, and greater in reward for you. This does not mean that one verse is better than another, for the Speech of Allah is one, and all of it is good. “Or similar to it”: similar in benefit and reward. Thus, whatever is abrogated in favor of an easier ruling is easier to put into practice, while whatever is abrogated in favor of a more burdensome ruling carries a greater reward. “Do you not know that Allah is fully capable of all things?”—including abrogation and replacement. Its wording is interrogative, but its meaning is affirmative: that is, you certainly know.

“Do you not know that to Allah belongs the dominion of the heavens and the earth? And you,” O company of disbelievers, “have, apart from Allah”—that is, apart from everything besides Allah—“neither a protecting friend,” meaning a relative or friend. It was also said: neither a governor, one who manages affairs, “nor a helper” to protect you from the punishment.

Regarding His saying, “Or do you wish to ask your Messenger?”: This was revealed concerning the Jews when they said, “O Muhammad, bring us a book from heaven all at once, just as Moses brought the Torah.” So He, exalted is He, said, “Or do you wish?”—meaning, “Do you wish?”; the mim is supplementary. It was also said that it means: Rather, do you wish to ask your Messenger, Muhammad, peace and blessings be upon him, “as Moses was asked before?” His people asked him, “Show us Allah openly.” It was also said that they asked the Messenger of Allah, peace and blessings be upon him, saying, “We will not believe you until you bring Allah and the angels openly before us” (1), just as Moses was asked by his people, who said, “Show us Allah openly.” Thus, they are prohibited from asking reprehensible questions after the proofs and clear evidences have become manifest. “Whoever exchanges disbelief for faith”—that is, takes disbelief in exchange for faith—“has surely strayed from the even path”: that is, he has missed the middle of the road. It was also said: the straight course of the road.

“Many among the People of the Book wish to turn you back into disbelievers after you have believed, out of envy from themselves, after the truth has become clear to them. So pardon and overlook until Allah brings about His command. Indeed, Allah is fully capable of all things” (109).

Regarding His saying, “Many among the People of the Book”: This verse was revealed concerning a group of Jews who said to Hudhayfah ibn al-Yaman