2. Sūrat al-Baqarah

٢۔ سُورَةُ البَقَرَة

2.42 God abrogates or substitutes of the Law as He wills.

٢۔٤٢ مقطع في سُورَةُ البَقَرَة

quran:2:106

We do not abrogate a verse or cause it to be forgotten except that We bring forth ˹one˺ better than it or similar to it. Do you not know that Allah is over all things competent?  

When the disbelievers began to deride the matter of abrogation, saying that one day Muhammad enjoins his Companions to one thing and then the next day he forbids it, God revealed: And whatever verse (mā is the conditional particle), that has been revealed containing a judgement, We abrogate, either together with its recital or not ˹that is only its judgement, but its recital continues˺; there is a variant reading, nunsikh, meaning ‘˹Whatever verse˺ We command you or Gabriel to abrogate’, or postpone, so that We do not reveal the judgement contained in it, and We withhold its recital or retain it in the Preserved Tablet; a variant reading ˹of nunsi’hā˺ is nunsihā, from ‘to forget’: so ‘˹Whatever verse We abrogate˺ or We make you forget, that is, We erase from your heart’; the response to the conditional sentence ˹begun with mā˺ is: We bring ˹in place˺ a better, one that is more beneficial for ˹Our˺ servants, either because it is easier ˹to implement˺ or contains much reward; or the like of it, in terms of religious obligation and reward; do you not know that God has power over all things?, including abrogating and substituting ˹verses˺? (the interrogative here is meant as an affirmative).
القرآن:٢:١٠٦

مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

ولما طعن الكفار في النسخ وقالوا إن محمداً يأمر أصحابه اليوم بأمر وينهى عنه غداً نزل: {ما} شرطية {ننسخ من أية} أي ننزل حكمها: إما مع لفظها أو لا وفي قراءة بضم النون من أنسخ: أي نأمرك أو جبريل بنسخها {أو ننسها} نؤخرها، فلا ننزل حكمها ونرفع تلاوتها أو نؤخرها في اللوح المحفوظ وفي قراءة بلا همز من النسيان أي ننسها، أي نمحها من قلبك وجواب الشرط {نأت بخير منها} أنفع للعباد في السهولة أو كثرة الأجر {أو مثلها} في التكليف والثواب {ألم تعلم أن الله على كل شئ قدير} ومنه النسخ والتبديل، والاستفهام للتقرير.
quran:2:107

Do you not know that to Allah belongs the dominion of the heavens and the earth and ˹that˺ you have not besides Allah any protector or any helper?  

Do you not know that to God belongs the kingdom of the heavens and the earth, doing what He pleases, and that you have none, besides God, other than God, neither protector, to safeguard you, nor helper?, to keep away His chastisement when it comes.
القرآن:٢:١٠٧

أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ  

{ألم تعلم أن الله له ملك السموات والأرض} يفعل ما يشاء {وما لكم من دون الله} أي غيره {من} زائدة {وليٌ} يحفظكم {ولا نصير} يمنع عنكم عذابه إن أتاكم، ونزل لما سأله أهل مكة أن يوسعها ويجعل الصفا ذهباً.
quran:2:108

Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.  

When the Meccans asked ˹the Prophet˺ to enlarge the size of Mecca and make Safā full of gold, the following was revealed: Or do you desire to question your Messenger as Moses was questioned, by his people, aforetime?, when they asked him to show them God openly among other things; whoever exchanges belief for unbelief, taking the latter in place of the former by refraining from contemplating the clear proofs and by requesting others instead, has surely strayed from the even way, meaning, he has mistaken the proper path (al-sawā‘ essentially means al-wasat, ‘middle way’).
القرآن:٢:١٠٨

أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِنْ قَبْلُ ۗ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ  

{أم} بل {تريدون أن تسألوا رسولكم كما سئل موسى} أي سأله قومه {من قبل} من قولهم: أرنا الله جهرة وغير ذلك {ومن يتبدل الكفر بالإيمان} أي يأخذ بدله بترك النظر في الآيات البينات واقتراح غيرها {فقد ضل سواء السبيل} أخطأ الطريق الحق والسواءُ في الأصل الوسط.