cised person shall eat of it. There shall be one law for the native and for the stranger who sojourns among you."
In chapter ١٢ of Leviticus (verses ٢-٣), it is related that God commanded Moses: "Say to the people of Israel, If a woman conceives, and bears a male child, then she shall be unclean seven days; as at the time of her menstruation, she shall be unclean. And on the eighth day the flesh of his foreskin shall be circumcised."
This ordinance was abrogated, and the burden of the circumcision was removed
from the community by chapter ١٥ of the Acts of the Apostles (verses ٢٤-٣٠), and by a number of St. Pauls epistles.

٧. It is related in chapter ٢٤ of Deuteronomy (verses ١-٣): "When a man takes a wife and marries her, if then she finds no favor in his eyes because he has found some indecency in her, and he writes her a bill of divorce and puts it in her hand and sends her out of his house, and if she departs out of his house, and if she goes and becomes another mans wife, and the latter husband dislikes her and writes her a bill of di‌ vorce and puts it in her hand and sends her out of his house, or if the latter husband dies, who took her to be his wife, then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled."
This was abrogated by the Gospel and divorce was declared prohibited, as reported in chapter ٥ of Matthew (٣١-٣٢): "It was also said, Whoever divorces his wife, let him give her a certificate of divorce. But I say to you that everyone who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery." A similar decree is reported in chap‌ ter ١٠ of Mark (verses ١١-١٢) and in chapter ١٦ of Luke (verse ١٨).
What has been mentioned [here] suffices to demonstrate that abrogation was present in the two Testaments.٢

Abrogation in the Islamic Sharia

There is no difference of opinion among Muslim scholars regarding the occurrence of abrogation. Evidently, numerous injunctions of the earlier laws were abrogated by the Islamic Sharia. In addition, a number of injunctions of the Islamic Sharia were abrogated by other ordinances in this legal system itself. The Quran has ex‌ plicitly abrogated the original direction of prayer [Jerusalem]. Regarding this abro‌ gation, there is no doubt whatsoever.
However, there is a controversy on the issue of whether any Quranic ordinances
were abrogated by other Quranic verses, or by an authentic sunna (prophetic tradi‌ tion), or by the consensus [of Muslim scholars], or by reasoning. Before discussing this matter, it is appropriate for us to elaborate on the modes of abrogation in the Quran. These are three in number.

Abrogation of the Recitation (tilawa)
without the Ruling (l:mkm)

[First], the verse about stoning is cited as an example of this mode of abrogation. Those who maintain this say that this verse was a part of the Quran whose recitation