the view held by some of these scholars that consensus abrogates scriptural texts—as is reported from ‘Īsā ibn Abān and others—it is utterly unsound. It implies that the Muslim community may change its religion after its Prophet, and that doing so is permissible for them, just as the Christians claim that their scholars were permitted to abrogate whatever they saw fit of the Messiah’s law. This is not a position held by Muslims.

Among those who suppose that a consensus exists are those who say, “The consensus indicates an abrogating text that has not reached us.” Yet there is no report of a consensus contrary to this verse. Anyone who sets a consensus against a scriptural text and claims that the text has been abrogated, without adducing another text that conflicts with it, is mistaken. This has been discussed at length elsewhere, where it was explained that no scriptural text has been abrogated except by another text that remains extant and preserved within the Muslim community. Knowledge of the abrogating text, which must be acted upon, is more important to the community than knowledge of the abrogated text, which may no longer be acted upon. There is even greater reason for Allah to preserve the abrogating texts than the abrogated ones.

The claim that this verse was abrogated by His words,

“Marry off the unmarried among you,”

is exceedingly weak. A woman’s being guilty of unlawful sexual intercourse is a temporary condition that entails a temporary prohibition on marrying her, just as her being in a state of ritual consecration, observing a waiting period, or being married to another man, and similar circumstances, prohibit marriage until a certain point. Even if she were assumed to be permanently forbidden in marriage, she would be like an idolatress. It is well known that this verse does not address the attributes that make marriage to a woman forbidden, whether permanently or temporarily. Rather, He gave a general command to marry off unmarried women, subject to the conditions He has explained. Just as she may not be married during her waiting period or while in ritual consecration, she may not be married until she repents.