There is also no question that this kind of inheritance became a legitimate right of the Prophets legatees [the Imams], for it has been established, by means of absolute proof, that they occupy the same position as he did. The Imamite doctrine and the traditions reported from the ahl al-bayt are unanimous on this point.
Contractual inheritance is effected sometimes through manumission. The manu‌ mitter inherits from his freed slave on the basis of the fealty of freedom. Among the Imamite scholars, there is no dispute over this kind of contract, and others also have upheld it. At other times, contractual inheritance is effected through a pact of secu‌ rity. This kind of agreement is called "fealty of security under guilt." The Imamite scholars recognize inheritance on the basis of this fealty, as do AbU I:Ianifa and his associates [among the I:Ianafite jurists].
To recapitulate, any claim that the verse has been abrogated depends on the estab‌
lishment of two factors:

١. That Gods saying "And as for those with whom your right hands have made a cove‌ nant, give them their due" (Q. ٤:٣٣) is connected with what preceded it, and is not a fresh phrase that signifies that the word na lb
and other related senses.
٢. That a "covenant" made by "right hands" in the verse refers to the "fealty of secu‌ rity under guilt," but with the requirement that it entails no inheritance, or to the "fealty ofbrotherhood" and such other allegiances that, in accordance with the agree‌
ment among Muslims, do not entail inheritance.

As for the first factor, there is no doubt about it, for it is what the context of the verse establishes. As for the second factor, it is prohibited, because "fealty of secu‌ rity under guilt" is one of the criteria of the "covenant" made by "right hands." Never‌ theless, its ruling has not been abrogated. The assertion that the "covenant" made by "right hands" refers to contracts which do not make inheritance binding, such as the fealty of brotherhood and similar agreements, is not supported by evidence.

(١٥) ٠, you who believe! Draw not near to prayer when you are drunken, till you know that which you utter. (Q. ٤:٤٣)

Most scholars maintain that this verse has been abrogated,٩٥ but they disagree over its abrogator. Hence, it is reported, on the authority of Qatada and Mujahid, that this verse has been abrogated by the prohibition of wine [in Q. ٥:٩٢]. This opinion has been related from al-I:Iasan also.٩٦ According to Ibn Abbas, the passage was abro‌ gated by the following verse: "When you rise up for prayer, wash your faces, and your hands up to the elbows" (Q. ٥:٦).
Both views are clearly wrong. As for the first view, there is no indication whatso‌ ever in the verse about the permissibility of wine-drinking. Moreover, even if it is pre‌ sumed that wine was not yet prohibited when this verse was revealed, the terms in the verse do not deal with the ordinance regarding wine-drinking, whether to permit it or prohibit it. Furthermore, a mere presumption does not establish a fact. For, in a tradi‌ tion related on the authority of AbdAllah b. Umar, he is reported to have said:

Three verses were revealed in connection with wine. The first thing that came down was, "They question you about strong drink (khamr) and games of chance. Say [that] in both is great sin, and [some] utility for men; but the sin of them is greater than their