and it was adopted by Abū Sulaymān al-Dimashqī and the judge Abū Ya'lā. They said: “This is a statement of fact, and statements of fact are not subject to abrogation.”

The decisive clarification is that the term “abrogation” is ambiguous. The early scholars used it for setting aside what a verse was thought to imply through its generality, unrestricted scope, or otherwise. Thus, some said that His words, “Fear Allah as He should be feared,” and “Strive for Allah with the striving due to Him,” were abrogated by His words, “So fear Allah as much as you are able.” There is no contradiction between the two verses. However, some people might understand “as He should be feared” and “with the striving due to Him” as commanding something beyond a servant’s ability. That person’s understanding is then set aside, just as Allah nullifies what Satan casts and makes His verses firm. Nullifying this does not mean nullifying what He revealed; rather, it means nullifying what Satan has cast, whether through inner thoughts, hearing, or speech. Likewise, Allah removes an understanding that arises in people’s minds, even when the verse does not indicate that meaning, though it may admit such an interpretation. This verse falls into that category.

His words, “Whether you disclose what is within yourselves,” and the rest of the verse indicate only that Allah will call people to account for what is within them, not that He will punish them for everything within them. His words, “whom He wills,” imply that forgiveness and punishment are His to decide, not anyone else’s. They do not imply that He forgives and punishes without wisdom or justice, as some may suppose among