Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (61)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(106–107) “Whatever verse We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? * ⦗62⦘ Do you not know that to Allah belongs the dominion of the heavens and the earth, and that besides Allah you have neither protector nor helper?”

Abrogation means transference. Its true nature is the transfer of those accountable from one prescribed ruling to another, or the lifting of that ruling altogether. The Jews used to deny abrogation and claim that it was impermissible, even though it is mentioned in their Torah. Their denial of it was therefore sheer disbelief and caprice.

Allah Most High thus explained His wisdom in abrogation: whatever verse He abrogates, “or causes to be forgotten”—meaning that He causes His servants to forget it and removes it from their hearts—“We bring one better than it,” and more beneficial for you, “or like it.”

This indicates that abrogation never results in anything less beneficial for you than the original ruling, for His bounty continually increases, especially toward this nation, whose religion He has made exceedingly easy.

He also stated that whoever impugns abrogation thereby impugns His dominion and power. He said: “Do you not know that Allah has power over all things? Do you not know that to Allah belongs the dominion of the heavens and the earth?”

Since He owns you and governs your affairs as a kind and merciful Owner through His decrees, commands, and prohibitions, no restriction may be imposed upon Him regarding the various decrees He ordains for His servants. Likewise, no objection may be raised against the rulings He prescribes for them. A servant is governed and subjected to his Lord’s legislative commands and His decrees governing creation—so what right has he to object?

He is also the Guardian and Helper of His servants: He takes care of them by securing their benefits and helps them by warding off harm. Part of His guardianship over them is that He prescribes for them such rulings as His wisdom and mercy toward them require.

Whoever reflects upon the instances of abrogation found in the Quran and the sunnah will thereby recognize Allah’s wisdom, His mercy toward His servants, and how He brings them to what serves their best interests in ways they do not perceive, through His subtle kindness.

﴿١٠٦ - ١٠٧﴾ ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ * ⦗٦٢⦘ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأرْضِ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلا نَصِيرٍ﴾ . النسخ: هو النقل، فحقيقة النسخ نقل المكلفين من حكم مشروع، إلى حكم آخر، أو إلى إسقاطه، وكان اليهود ينكرون النسخ، ويزعمون أنه لا يجوز، وهو مذكور عندهم في التوراة، فإنكارهم له كفر وهوى محض. فأخبر الله تعالى عن حكمته في النسخ، وأنه ما ينسخ من آية ﴿أَوْ نُنْسِهَا﴾ أي: ننسها العباد، فنزيلها من قلوبهم، ﴿نَأْتِ بِخَيْرٍ مِنْهَا﴾ وأنفع لكم ﴿أَوْ مِثْلِهَا﴾ . فدل على أن النسخ لا يكون لأقل مصلحة لكم من الأول؛ لأن فضله تعالى يزداد خصوصا على هذه الأمة، التي سهل عليها دينها غاية التسهيل. وأخبر أن من قدح في النسخ فقد قدح في ملكه وقدرته فقال: ﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأرْضِ﴾ . فإذا كان مالكا لكم، متصرفا فيكم، تصرف المالك البر الرحيم في أقداره وأوامره ونواهيه، فكما أنه لا حجر عليه في تقدير ما يقدره على عباده من أنواع التقادير، كذلك لا يعترض عليه فيما يشرعه لعباده من الأحكام. فالعبد مدبر مسخر تحت أوامر ربه الدينية والقدرية، فما له والاعتراض؟ وهو أيضا، ولي عباده، ونصيرهم، فيتولاهم في تحصيل منافعهم، وينصرهم في دفع مضارهم، فمن ولايته لهم، أن يشرع لهم من الأحكام، ما تقتضيه حكمته ورحمته بهم. ومن تأمل ما وقع في القرآن والسنة من النسخ، عرف بذلك حكمة الله ورحمته عباده، وإيصالهم إلى مصالحهم، من حيث لا يشعرون بلطفه.