Ten Errors in the Practice of Ruqya


Ten Errors in the Practice of Ruqya
Reference: alifta.net
Author: The Permanent Committee
Topic: Medicine
All Praise is due to Allah, and may the Salaat and Salaam be upon the last Messenger…to proceed:
The Permanent Committee for Scholarly Research and Fatwa have looked at what was sent to his Excellency, the Grand Mufti of Saudi Arabia, by the esteemed Minister of Islamic Affairs, Guidance and Da’wah, along with a report prepared by a representative of the Ministry of Islamic Affairs as well as a representative of the Committee for the Promotion of Virtue and the Prevention of Vice in Qaseem. These reports were subsequently referred to the Permanent Committee by the General Affairs Committee for the Major Scholars of Saudi Arabia with reference # 139 dated 8/1/1418 H. The documents consisted of a number of points that were responded to with the following:
1. Reading [Quran] over water mixed with saffron, then submerging leaves in the water and drying them [for future use]. Later, mixing the leaves with water and drinking it.
Comments: Reading over water that contains saffron, then submerging leaves in that water and later selling these leaves as a cure – this practice is not permissible, rather it must be prevented, because this is a method of cheating people out of their money through false means. This is not a form of permissible Ruqya which the scholars have deemed permissible – which is to write Ayaat from the Quran on a piece of paper or some other pure material, then washing the writing off and drinking the water.
2. Is it correct for a person who is afflicted with ‘Ayn (the evil eye) to have the person who afflicted him/her appear while the Raqee1 is reading over him/her. Also, is it correct for the Raqee to request the Jinn to show the sick person who it was that afflicted him with ‘Ayn?
Comments: The issue of the person behind the ‘Ayn appearing before the sick person during the reading session, or the Raqee ordering the Jinn to do so is from the work of the Shaytaan and is not permissible. This is a form of seeking aid from the Shayateen who would appear in the form of the person who afflicted the sick person with ‘Ayn. This practice is prohibited because; it involves seeking the aid of Shayateen, it causes enmity between people, it spreads fear amongst them and is therefore included in the statement of Allah the Exalted: {And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6]
3. The issue of touching a woman; whether it is touching her hand, forehead or neck without any barrier with the excuse of applying pressure upon the Jinn within her, especially since this takes place in hospitals by doctors, what are the regulations concerning this affair?
Comments: It is not permissible for the Raqee to touch any part of a woman he is performing Ruqyaa over because of the Fitnah involved with this practice. He is only to read over her without touching her. There is a difference between the work of a Raqee and the work of a Doctor, a doctor may be unable to heal an injured area except by touching it, in contrast to the Raqee, his practice only involves reading and lightly blowing, it does not depend on touching.
4. Bringing a large ring with Ayaat and Adhkaar related to magic, ‘Ayn and the Jinn written on it, submerging the ring in water mixed with saffron, then using the ring to stamp these Ayaat on papers which would later be mixed with water for drinking.
Comments: It is not permissible for the Raqee to write Ayaat and Adhkaar on rings, submerge them in water mixed with saffron, then use these rings as a stamp that takes the place of writing, the stamped papers are later washed and the water drank. This is because it is from the conditions of the legislated Ruqyaa, that both the Raqee and the one whom Ruqyaa is practiced upon, must have the intention of healing from the Book of Allah while these Ayaat are written.
5. The sick person smelling a wolf’s skin with the justification that this would bring the presence of a Jinn to light, because the Jinn, according to them, fears wolves, becomes nervous in their presence and escapes.
Comments: The Raqee using a wolf’s skin to have the ill person smell it to ascertain the presence of a Jinn is impermissible. This is because this is only mysticism and is based upon false beliefs. This practice must be completely prevented, their claim that the Jinn fear wolves is only superstition and is void of any evidence.
6. Reading the Quran during Ruqyaa with a speaker, or through a phone due to long distances, or reading over a large group of people at one time.
Comments: Ruqya must be performed upon the sick person directly, it cannot be done through the medium of a speaker or phone because this contradicts the practice of the Messenger of Allah and his companions, may Allah be pleased with them, and those who followed them upon goodness. The Messenger of Allah said:
“Whoever innovates something in this affair of ours will have it rejected.”
7. Seeking the aid of the Jinn in identifying ‘Ayn or magic, likewise believing the Jinn who is within the afflicted person with the justification of magic or ‘Ayn and building upon his claims.
Comments: It is not permissible to seek the aid of the Jinn to ascertain the type of affliction and how to cure it because seeking the aid of Jinn is Shirk. Allah the Elevated said:
{And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6]
He – the Majestic – also said:
{And on the Day when He will gather them (all) together (and say): “O assembly of jinn! Many did you mislead of men,” and their Awliyaa (friends and helpers) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing.” [Al An’aam: 128]
The meaning of each of them taking pleasure with one another is that mankind glorified the Jinn, subjected themselves to them and sought refuge with them. The Jinn in return served them and brought them what they requested; amongst this is informing them of the type of sickness and its causes which only the Jinn can see. They may lie concerning this, indeed they are not to be trusted and it is not permissible to believe them.
8. The issue of playing an audio device with Quran for the sick person for a number of hours, and selecting specific verses about magic, ‘Ayn and Jinn to play.
Comments: Playing an audio file with Quran or Adhkar does not take the place of Ruqya, because Ruqya is a practice that requires belief and intention while it is being performed and when the afflicted person is being blown upon. This cannot be done using an audio device.
9. Writing verses of the Quran and various supplications on paper and sticking them on parts of the body of the afflicted person such as his chest, or folding them and placing them on the molars, or writing legislated supplications on a piece of paper, wrapping it with leather and placing it under the bed or in other places, or hanging amulets consisting of the Quran, Dhikr or supplications.
Comments: Sticking papers with Quran or supplications on them on the body, or placing them under beds or elsewhere is not permissible, because this is a form of hanging amulets that was prohibited in the Prophets statement:
“May Allah not complete the need of a person who hangs an amulet.”
And his statement:
“Indeed [the impermissible type of] Ruqaa, amulets and Tawlah [a form of magic] are Shirk.”
10. There are some supplications with no basis, such as ‘Hajar Yabis, Shihab Qaabis…’
Comments: This supplication has no basis and consists of transgression towards others who were not behind the eye, it is not permissible to use it due to the statement of the Prophet:
“Whoever innovates something in this affair of ours will have it rejected.”
And may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.

http://www.subulassalaam.com/articles/article.cfm?article_id=149

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Faith in Allah


Professionally, Shaikh (Dr.) Abdullah al-Farsi has a Ph.D. in Mechanical Engineering, from Cleveland State University, U.S.A. Shaikh (Dr.) Abdullah al-Farsi has studied many books under senior students from the Islamic University of Madeenah, and has been encouraged by them to teach the books of Aqeedah in English. Amongst the major scholars who know him are Shaikh Saaleh aal-Shaikh and Shaikh Saleh ibn al-Fawzan. He was known to Shaikh Ibn Baaz (rahimahullah) and has an honorary tazkeeyah (recommendation) from Shaikh Badiuddin Shah Sindhi (rahimahullah). Shaikh (Dr.) Abdullah al-Farsi has been active in the field of dawah since 1980, mostly in America and Europe, and he has taught many Aqeedah books in Kuwait. He has an extensive personal research on books of Tafseer, explanations of Hadeeth and the writings of Shaikhul-Islaam Ibn Taymiyyah (rahimahullah).
—————————–

Topics Covered under Faith in Allah

Importance of Faith in Islam * The Importance of Learning Faith before other aspects of the religion * The Importance and significance of Sunnah in Islam

Faith in the Existence of Allah * Four Proofs of Allah’s Existence * Sound Human Instinct that bears witness to the Existence of Allah * Rational Proofs which no sound mind can reject * All Divine Religions testify to the Existence of Allah * Real Life Incidents that are beyond human capabilities testify to the Existence of Allah

The Three Categories of Tawheed * The Three Categories of Tawheed (Oneness of Allah) mentioned in the Qur’an * Establishing Tawheed before other aspects of the Religion * The Necessity of being upon Tawheed at one’s last moment * No proof of dividing Tawheed into more than three Categories * Actions are part of Eeman and not the fruit of Eeman

Faith in Tawheed ar-Rububiyah (Oneness of Allah’s Lordship) * No nation ever denied the Lordship of Allah. * Allah called the learned men of the Jews and Christians as ‘their lords’ because they took their learned men as legislators besides Allah. * Ruling by the Rule of Allah falls under Tawheed (Oneness) of Allah’s Lordship because it is applying Allah’s Judgment that pertains to His Lordship and Authority * Ruling by the Rule of Allah also falls under Tawheed (Oneness) of Allah’s Worship because it is our act of worship to submit to the Legislation of Allah.

Faith in al-Asma was-Sifaat (Oneness of Allah’s Names and Attributes) * Affirming all the Names and Attributes of Allah mentioned in the Qur’an and the Sunnah * Declaring Allah to be free from any imperfection * Declaring Allah to be free from any resemblance * No hope of understanding the true nature of Allah’s Attributes * Verses and Ahadeeth that speak about the Names and Attributes of Allah are not ambiguous * Believing in the Names and Attributes of Allah is obligatory * The primary Cause behind deviation concerning Allah’s Names and Attributes is Anthropomorphism (i.e., not declaring Allah to be free from resemblance)

Faith in al-Uluhiyyah (Oneness of Allah’s Worship) * 3 Pillars of Worship * Love of Allah * Desire in Allah’s Mercy * Fear of Allah’s Wrath * The Importance of Striking a Balance between Hope in * Allah’s Mercy and Fear of His Wrath

The Two Conditions of Worship
1. Sincerity: Purity of Intention
2. According to the Sharee’ah

Refuting those who misinterpret La ilaha illa Allah

The Importance of Knowing Allah Correctly

Etiquette of eating and drinking


Etiquette of eating and drinking

The first question of Fatwa no. 6008

Q 1: My neighbor gave my young daughter something to drink with her left hand. When I informed her that it is Satan who drinks with his left hand and supported my saying by the authentic Hadith of the Prophet (peace be upon him) and the Hadith of the girl and the Bedouin, she argued that the Hadith address the person who drinks, not the person who gives someone something to drink. Please answer me because my neighbor is not convinced.

A: It was authentically reported on the authority of Ibn `Umar (may Allah be pleased with him) that The Prophet (peace be upon him) has commanded Muslims to eat and drink with the right hand giving reasons for that by the fact that Satan eats and drinks with his left hand. In another Hadith reported on the authority of Jabir (may Allah be pleased with him)

(Part No. 22; Page No. 132)

who said that the Prophet (peace be upon him) forbade eating with the left hand, saying: “Do not eat with yourleft hand, for Satan eats with his left hand.” These Hadith indicate that it is forbidden to eat or drink with theleft hand in order not to imitate our enemy, Satan.

In the Hadith of the girl and the Bedouin whom Satan brought to eat without mentioning the Name of Allah, the Prophet (peace be upon him) held their hands so that Satan would not have food through their eating. Allah’s Messenger (peace be upon him) justified his action, saying: “Satan considers that food lawful for himself on which the Name of Allah is not mentioned. He (Satan) brought this girl to make the food lawful through her but I caught her hand. Then, he brought the Bedouin to make food lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Satan’s hand is in my grasp along with her hand.” The wording of another narration reads: …along with their hands. (Related by Muslim in his Sahih (authentic) Book of Hadith)

(Part No. 22; Page No. 133)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Etiquette of eating and drinking

The first question of Fatwa no. 6008

Q 1: My neighbor gave my young daughter something to drink with her left hand. When I informed her that it is Satan who drinks with his left hand and supported my saying by the authentic Hadith of the Prophet (peace be upon him) and the Hadith of the girl and the Bedouin, she argued that the Hadith address the person who drinks, not the person who gives someone something to drink. Please answer me because my neighbor is not convinced.

A: It was authentically reported on the authority of Ibn `Umar (may Allah be pleased with him) that The Prophet (peace be upon him) has commanded Muslims to eat and drink with the right hand giving reasons for that by the fact that Satan eats and drinks with his left hand. In another Hadith reported on the authority of Jabir (may Allah be pleased with him)

(Part No. 22; Page No. 132)

who said that the Prophet (peace be upon him) forbade eating with the left hand, saying: “Do not eat with yourleft hand, for Satan eats with his left hand.” These Hadith indicate that it is forbidden to eat or drink with theleft hand in order not to imitate our enemy, Satan.

In the Hadith of the girl and the Bedouin whom Satan brought to eat without mentioning the Name of Allah, the Prophet (peace be upon him) held their hands so that Satan would not have food through their eating. Allah’s Messenger (peace be upon him) justified his action, saying: “Satan considers that food lawful for himself on which the Name of Allah is not mentioned. He (Satan) brought this girl to make the food lawful through her but I caught her hand. Then, he brought the Bedouin to make food lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Satan’s hand is in my grasp along with her hand.” The wording of another narration reads: …along with their hands. (Related by Muslim in his Sahih (authentic) Book of Hadith)

(Part No. 22; Page No. 133)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=8416&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=108101102116032104097110100#firstKeyWordFound

The third question of Fatwa no. 20961

What is the ruling on taking and giving things with the left hand; is it Haram (prohibited) or Makruh (disliked)?

A: According to the authentic reports, giving and taking things with the left hand is prohibited. It is reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said, Let one of you eat with his right hand, drink with his right hand, take with his right hand, and give with his righthand, for Satan eats with his left hand, drinks with his left hand, gives with his left hand, and takes with hisleft hand. (Related by Ahmad and Ibn Majah, and this is his narration).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd
Salih Al-Fawzan
`Abdullah ibn Ghudayyan
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=10425&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=108101102116032104097110100#firstKeyWordFound

The third question of Fatwa no. 6724

Q 3: Is it permissible to hold bread with the left hand or not? I see 90% of the people take bread in their left hand to cut it or hold it, as bread is soft and they cannot eat it with the right hand without using the left. I hope that you will advise me on this.

A: It is permissible to hold bread with the left hand, but taking bread from and giving it to others should be done with the right hand, according to Islamic etiquette. It is not permissible to eat bread using the left hand, as long as it is possible to use the right.

(Part No. 22; Page No. 326)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=8585&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=108101102116032104097110100#firstKeyWordFound

Rulings pertaining to An–Naskh (Abrogation)


Rulings pertaining to An–Naskh (Abrogation)

Preface

In the name of Allaah, the Most Merciful, the Bestower of Mercy. The One who sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the disbelievers hate it. They wish to extinguish the light of Allaah with their mouths , but Allaah will not allow except that His Light should be perfected even though the disbelievers hate it. To proceed

Before you is a short treatise regarding an-Naskh (abrogation) and some rules pertaining to it. The origin of this short treatise is that it is a reply to a request by a dear friend of mine. He came across a Christian caller in Leicester (UK) who was trying to create confusion and doubt amongst the Muslims. He would constantly debate with the Muslims regarding the issue of Abrogation. He then challenged the Muslims, saying: ‘if you can answer the following questions I will remain silent; these questions were: What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

The brother asked me to answer these questions so that he could then forward the answer to this Christian. The Issue of Abrogation is an important Issue which many people unfortunately are ignorant of. Due to this ignorance, many Christians callers use it to plant the seeds of doubt into the hearts of unaware Muslims, seeking to remove them from the Light of Islam to the Darkness of Disbelief.

The scholars from the time of the Salaf to this age have clarified this important issue and have thoroughly answered the above questions with proof and Insight. So I have not come with anything new, rather this answer has been taken from the books of our noble scholars. I must emphasise the importance of studying such matters that are frequently used by the enemies of Islaam to create doubt and confusion. No doubt this is an obligation upon the students of knowledge and also encouraged for the common Muslims.

As Muslims we must strive to learn about Islaam and to fortify ourselves with beneficial Knowledge from the Qur’an and the Sunnah upon the understanding of the righteous predecessors.

I ask Allah to protect the Muslims in general and those in the west specifically from the trials and tribulations of doubt and to grant them beneficial knowledge.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Abu Salma Muhammad Ali Hassan
Islamic University of Madinah
Kingdom of Saudi Arabia

26th Sha’baan 1432,
corresponding to 28th July. 2011

Introduction

In the name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed all praise is due to Allaah alone. We praise Him, we seek His help, and forgiveness, and we seek refuge in Him from the evils of our own souls and actions. To proceed:

From the many bounties and blessings of Allaah on His creation is the revelation and message of Islaam. Allaah sent His Messenger Muhammad (sal Allaahu alayhi wa sallam) as a mercy to mankind. He (the Prophet) carried the message of Islaam with dignity and humility He taught his companions everything that was revealed to him by his Lord and Creator. These revelations came down to him in two forms:

1 – The Qur’an: It contains the exact words of Allaah (the Almighty). It has been preserved to the letter from the time it was revealed to this day. It is the greatest miracle to be given to the Prophet Muhammad (sal Allaahu alayhi wa sallam).

It is a source of guidance to anyone who contemplates its beautiful meanings and reads it with an open heart and mind. It does not – and cannot – contradict itself. Whoever thinks there is a contradiction in the Qur’an then that is due to his weak understanding or corrupt intention.

2 – The Sunnah: This consists of the sayings of the Prophet (sal Allaahu alayhi wa sallam) as well as his teachings and actions. Every word he uttered is considered a revelation from Allaah; similarly every action he performed is also a revelation – even when an action or an event that occurred in the Prophetic city during his lifetime and he affirmed it by not warning the people against such an action, then this action is considered part of his Sunnah.

The different types of Ahkaam (rulings)

All the Ahkaam (rulings) in the Sharee’ah are derived and taken from these two sources: The Qur’an and Sunnah. As Muslims we believe that Allaah has the right to do whatever He pleases, we also believe that Allaah does not oppress anyone and that He is always just. We believe that His rulings and revelations contain much wisdom. We may, or may not, necessarily know this wisdom, however we still have to follow and obey these rulings, simply because He is our Lord and Creator; He created us from nothing. He gave us so many bounties and blessings, were we to try and count them we would fail. From the beautiful names of Allaah are: ‘the All-Wise’ and ‘the Just’. From these two names we can derive the following attributes: Wisdom and Justice. So the revelations of Allaah are based upon wisdom and justice. If we know this fact, we come to the clear conclusion that there is absolutely no contradiction between any verse in the Qur’an, any narration in the Sunnah or between the Qur’an and the Sunnah. This is because the One who revealed them is the All-Wise and the All-Knower.

Every ruling in Islaam must be based upon evidence either from the Qur’an or the Sunnah or both. There are five rulings in Islam:

1) Compulsory: e.g. praying five times a day

2) Recommended: e.g. helping the needy

3) Permissible: This is any action or saying that is not the other 4 rulings.

4) Hated or Disliked: (although it is still permissible but not recommended): e.g. entering a Masjid with your left foot

5) Forbidden: e.g. committing adultery

Every action, word or belief comes under one of these categories. We use the Qur’an and the Sunnah as proof or evidence if we wish to put anything under one of these categories. For example, if one says that praying five times a day is compulsory. This is a ruling, so he must bring proof from the Quran and the Sunnah. The only ruling that does not require proof is the third ruling: that which is Permissible. This is because Allaah mentioned in the Qur’an that He created everything on earth for the luxury and benefit of mankind,

{He it is Who created for you all that is on earth.} [02:29]

The scholars derived from this verse that the origin of everything that is not worship comes under the ruling of being Permissible, and it is upon the one who says that it is impermissible or forbidden to bring a proof from the Quran or the Sunnah. An example of this, is if one was to say that eating dates is permissible – this is correct because the ruling is based upon the original principle (of permissibility). However if one was to say that drinking alcohol is impermissible then he must bring proof from the Quran or the Sunnah (there are many proofs prohibiting the drinking of alcohol found in the Quran and the Sunnah).

An-Naskh (Abrogation)

After this short introduction I would like to answer (with Allaah’s help) the following questions. What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

Meaning of Naskh

Through the ages, the scholars of Islaam have clarified the meaning of abrogation (naskh) and its conditions.

The linguistic definition of abrogation is: suppression and removal.

The Islamic technical definition is: ‘The removal of an evidence (from the Quran or the Sunnah) for a particular ruling or it’s wording, and this removal is done due to an evidence from the Quran or the Sunnah.’

To clarify the above definition, when we say ‘removal’ we mean, that the ruling has changed from compulsory for example to recommended or from forbidden to permissible and vice versa. We also understand from this definition that abrogation is the sole right of Allaah and his Messenger. No scholar or angel can abrogate a ruling without evidence from the Quran or the Sunnah.

Before we move on I would like to clarify a very important point. Abrogation can only happen in the lifetime of the Prophet Muhammad (sal Allaahu alayhi wa sallam). After his death, all the rulings stay the same. This is because Allah mentioned in the Qur’an that He completed for us our religion,

{This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.} [05:03]

The wisdom behind Abrogation

What is the wisdom behind abrogation? Why would Allaah abrogate a particular ruling? The answers are very simple. Naskh (abrogation) employs the logic of chronology and progressive revelation. The different situations encountered over the course of the Messenger’s life, required new rulings to meet the changing circumstances of the Muslim community. From a more theologically-inflected stand-point, the expiration points of those rulings Allaah intended as temporary all along were reached.

Another important point is that Allaah through His Mercy may want to prohibit a certain action, but because of the fact that the Muslims at that time were accustomed to practicing this particular action, it would come as a shock to them if it was suddenly prohibited. So Allaah through His Mercy sends down verses that discourage Muslims to do this action. Then He may send down another verse telling the Muslims about the damage caused by this action. All this, so that the Muslims are ready for the prohibition of this action.

A classic example of this progressive revelation is the prohibition of drinking alcohol. You will find in the Qur’an verses mentioning that the evils of drinking alcohol far out weigh the benefits. You will find another verse prohibiting it altogether. The person who is ignorant may think there is a contradiction.

We must also understand that abrogation or naskh only occurs in verses conveying commands, positive and negative. Verses cast in the indicative and conveying narrative statements, can be affected by neither naasikh [abrogating material] nor mansookh [abrogated text]. To further clarify, verses that talk about stories of the prophets, or the names and attributes of Allah cannot be abrogated. Likewise rulings that are a necessity to society and are a benefit to all mankind in every time and place such as the prohibition of adultery and murder etc cannot be abrogated.

Abrogation is applicable to both sources of Islamic law: the Qur’an and the Prophetic Sunnah. A Qur’anic verse may abrogate another Qur’anic verse, and a Prophetic Sunnah may likewise abrogate another Prophetic Sunnah. Abrogation can also happen between these two sources.

The conditions and pre-requirements of Abrogation

Abrogation cannot occur except if these conditions are found:

1 – That it becomes impossible to act upon both evidences. For example if a particular evidence prohibits an action and another evidence makes it permissible, we resort to abrogation. So one of the evidences abrogates the other providing the other conditions are met.

2 – Knowledge of the date of revelation of both evidences is a must, otherwise it is impossible to differentiate between the abrogating (naasikh) and the abrogated (mansookh). This is only known if the particular evidence contains hints such as the hadeeth ‘I used to forbid you from visiting the graves, so visit them ’ It is clear from the hadeeth that the prohibition preceded the recommendation. The date is also known if a companion informs us.

3 – The naasikh (the abrogating text) must be an evidence that is authentic (this only applies to the Sunnah)

All of this is decided by the scholars; they are the only people qualified to say whether a particular ruling is abrogated or not. It is worth remembering that the rulings that have been abrogated are very few in number, so few it is very easy to count them.

One of the many wisdoms of abrogation is the test it entails. Allaah tests His servants to see whether they will obey the new ruling the same way they obeyed the old one.

Modes of Abrogation

Abrogation has three modes:

naskh al-hukm dūna al-tilāwa: abrogation of the ruling but not the wording, or supersession. A regulation – embodied within either a Qur’anic verse or a hadeeth report- is replaced but its wording remains – in the former case, as text within the mu.shaf.

naskh al-hukm wa-’l-tilāwa: abrogation of both ruling and wording, or suppression/erasure. Applicable only to the Qur’an. A ruling is voided and its text omitted from the mus.haf. Evidence that the verse ever existed is preserved only within the Sunnah.

naskh al-tilāwa dūna al-hukm: abrogation of the wording but not the ruling. Again, applicable only to the Qur’ān. The text of a still-functional ruling is omitted from the mushaf. Proof of the verse’s existence is preserved within tradition (i.e. through a hadeeth report).

I ask Allah by his lofty names and beautiful attributes to bless this small effort and benefit anyone who reads this text.

References
1. The Qu’ran
2. Al Usool min ilm usool – Sh Muhammad bin Uthaimin

Authored by : Muhammad Ali Aideed Hassan, Abu Salma
http://madeenah.com/notes.cfm?id=1025

The legal judgement regarding using the seven methods of recitation of the Holy Qur’an at one time Fatwaa


Fatwa Subject : The legal judgement regarding using the seven methods of recitation of the Holy Qur’an at one time
Fatwa Number : 6
Publishing Date : Sunday 4 Muharram 1426 AH, corresponding 13 February 2005 AD.
Fatwas Source : From the Fatwas Delivered by Shaikhul-Islam Ahmad Ibn Taimiah
Fatwa Reference : Majmu’ Al-Fatawa, Volume thirteen, Page 404.

Question:  Ibn Taymiyah [may Allâh’s mercy be upon him] was asked about using the seven methods of recitation of the Holy Qur’an at one time. Is it Sunnah or Bid’ah (innovation in religion)? Did any one use these methods of recitation during the lifetime of the Messenger of Allah (peace be upon him) or not? Is the one who learns these methods and uses all of them at one time in reciting the Holy Qur’an better than the one who recites with only one method of recitation?
Answer :

Shaikh Al-Islam Taqiud-Din Abul-‘Abbas Ahmad bin Taymiyah praised Allah and said that the mere learning of the methods of recitation is Sunnah followed by the last generation who learnt from the first one. So, learning the method of recitation with which the Prophet (peace be upon him) used to recite the Holy Qur’an or approved it for the Companions or even gave them the permission to recite according to it is Sunnah. Bearing all this in mind, the one who is knowledgeable in the field of the methods of recitation and practices them is better than the person who knows only one method of recitation.

As for using more than one method of recitation while reciting the Holy Qur’an at one time whether while in prayer or otherwise, it is a reprehensible innovation in religion. On the other hand, using these methods of recitation for the sake of studying and memorizing the Holy Qur’an is a kind of respectable efforts exerted by some groups of people for learning the method of recitation.

Source: http://www.qurancomplex.org/qfatwa/display.asp?f=6&l=eng&ps=subFtwa
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