Is it true that the revelation of the Almighty’s saying: (غير أولي الضرر - other than those who have a disability) in the verse: (لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ - Not equal are those of the believers who sit (at home) without a disability and those who strive in the cause of Allah) was due to a complaint by Ibn Umm Maktum, and that this indicates that the Qur’an is human and changes according to events?

Muslims are in consensus regarding the permissibility of abrogation (naskh) occurring in Islamic law, based on verses such as: "AllahU abolishes what He wills and establishes [what He wills]" and "Whatever a verse [of the Quran] We abrogate or cause to be forgotten, We bring forth [one] better than it or similar to it." Abrogation has multiple wisdoms, among them: alleviation and expansion for people, increasing reward for believers, refuting arguments against the Prophet, distinguishing the strong in faith from the weak, and testing the completeness of submission. The abrogating verse is always better than the abrogated one, and Allah's commands and prohibitions are based on wisdoms and benefits. The incident of Ibn Umm Maktum is an example of how the divine will for alleviation practically appeared. These details related to abrogation have been transmitted to us through the Prophetic Sunnah (definition). If the Quran were man-made, the initial stages would have been omitted to avoid doubts, but their transmission confirms that they are intended for a profound wisdom.