Is it true that verses related with war abrogates the ordinance of the verses, which are about patience?

The Surah At-Taubah was one of the last chapters, which came down. In this chapter there are so many verses related with war. For example:

...fight all together against those who associate partners with God just as they fight against you all together... (At-Taubah Surah, 9:36)

Just so, your Lord caused you to go forth from your home for a true cause (which He had already determined would be realized); and yet a group from among the believers were averse (to the direction that events took). (Ay-Taubah Surah, 9:5)

These two verses are well known as Kital (battle) verse and Seyf (sword) verse. In some of the commentaries and in the Quran translations it is claimed that after Kital verses came down the verses about forgiveness, patience which came down during the era in Mecca are no longer in force whereas verses that they claimed as no longer in force adduce a functional degree and Kital verses on the other hand adduce a different functional degree. Actually, the situation is;

God commanded Muslims patience while less in number and weak, commanded war while large in numbers and strong. In these verses, there is no such a thing as abrogating the ordinance of the earlier verses. Abrogation is repealing a decree, which is no more religiously permissible to be in use. Or decree over a new matter is not abrogating the previous decree over another matter.

The verses, which command Muslims patience, while in hardship still in force. We could explain this with a simple example; while traveling by bus, if we tell our kid not to talk to the driver and at the end of the ride if we tell him to talk, this would not abrogate our first admonition. There are two different conditions appear here. Talking to the driver while traveling can cause an accident so it is conformable not to talk to him. However, when it is ended there is no harm to talk to the driver so he can. If he travels, again our first admonition is effective.

1- Bkz. Süyuti, II, 703-704; Suad Yıldırım, Kur-an İlimlerine Giriş, Ensar Yay. İst., 1983, s., 103-104; Rıza, X, 199; Mahmud Şeltüt, El-Kur-an'u ve'l-Kıtal, Daru'l Feth, Beyrut, 1983, s., 85-88; Zeydan, Şeriatul-İslamiyye ve'l-Kanunu'd-Düveliyyi'l-Àmm, Müessesetü Risale, Beyrut, 1988, s., 60;

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