tion of verse ١٢٠, discussed above under this subject. In addition, there is no evi‌
dence to corroborate the argument that al- abr
with the disbelievers. It is, however, true that patience includes them by virtue of the general applicability of the verse, and as such, there is no need to claim that it was abrogated.

(٢٨) Surely the Hour is coming; so pardon you, with a gracious pardoning. (Q. ١٥:٨٥)

Ibn Abbas, SaId, and Qatada maintain that this verse has been abrogated by the sword verse [that ordainedjihad].١٣٥ ١t is evident, however, that the pardoning commanded by the revelation is the pardoning of the ill-treatment directed at the Prophet by non‌ believers when he was engaged in conveying the law of his Lord. This has nothing to do with fighting. This is attested by Gods saying, a few verses later, "So proclaim that you are commanded and tum you away from the idolaters. We suffice you against the mockers" (Q. ١٥:٩٤-٩٥).
Stated briefly, God in this verse exhorts the Prophet to be forbearing and steadfast in conveying His injunctions and spreading His laws, and to disregard the insult and mockery of the nonbelievers. This has no connection with the ordinance to fight, which became obligatory after Islams might increased, and its proof had asserted itself. It is true that the Prophet was not commanded to take up jihad at the beginning of his mis‌ sion. This was because he could not have done that in the prevailing circumstances except through miracles transcending the laws of nature. When he had gained the nec‌ essary power and the Muslims had increased in number and might, thereby becoming sufficient in number and equipment, he was commanded to wage war against the non‌ believers. We pointed out earlier that the Islamic law was revealed gradually. This does not mean abrogation of an ordinance that was established through the revelation.

(٢٩) And of the fruits of the palms and the vines, you take therefrom an intoxicant (sakar)
and a provision fair. (Q. ١٦:٦٧)

Qatada, SaId b. Jubayr, al-Shabi, Mujahid, Ibrahim, and AbU Razzin regard this verse as having been abrogated by the prohibition of wine.I٣٦
The truth is that the verse is one of the precise verses, and the view that it has been abrogated depends on two factors:

١. That the term sakaran (intoxicant) means khamr (wine) and an intoxicant drink.
Those who hold the view that the verse has been abrogated cannot prove this con‌ nection between sakar and khamr. One of the lexical meanings of sakar is "vine‌ gar" (khall). It is in this sense that Ali b. Ibrahim has done an exegesis of it. ١٣٧ On the basis of this, the expression "provision fair" would mean good sustenance and delicious foods made from molasses of grapes, and so on.
٢. That the verse makes the intoxicant permissible. This also cannot be proven by those who maintain its abrogation, for the verse is engaged in informing about an exter‌ nal thing and says nothing that endorses what people did with it. The verse occurs in the context of proving the. existence of the Wise Creator by pointing to His celes‌ tial signs. Thus God, the Almighty, says:

And it is God who sends down out of heaven water, and therewith revives the earth after it is dead. Surely in that is a sign for a people who have ears. And