The first response is that it is impermissible to set aside the revealed law on the basis of such suppositions. If we allowed the claim, concerning anything he commanded or prohibited, that he would have abrogated it had he been asked to reconsider, much of the revealed law could be set aside through such imaginings. One might, for example, say: “Had the Lord been asked to reduce the prayers below five, He would have reduced them”—and if this, and if that…

Such reasoning is invalid on two grounds:

First, we do not know that he would have done so had he been asked to reconsider. The fact that this happened in one instance does not establish that it would happen in every other instance, unless the circumstances were identical in every respect and no impediments existed. This is not known to be the case.

Second, even supposing that he would have done so had they asked, they did not ask. If abrogation depended on their asking, and they did not ask, then no abrogation occurred. Likewise, the initial imposition of an obligation or prohibition may depend on their asking. As Allah Most High says:

“O you who believe, do not ask about things which, if made known to you, would distress you.”

The Prophet, peace and blessings be upon him, said:

“Those before you were destroyed only because of their excessive questioning and their disagreement with their prophets.”

He also said:

“The Muslim whose offense against other Muslims is greatest is the one who asks about something that was not forbidden, only for it to become forbidden because of his question.”

Concerning Hajj, when they asked him, “Every year?” he replied:

“Had I said yes, it would have become obligatory; and had it become obligatory, you would not have been able to fulfil it.”

Concerning the Ramadan night prayers, he said:

“The only thing that kept me from coming out to you was my fear that it would be made obligatory upon you and you would be unable to observe it.”

It has thus been made clear by