— like no longer requiring lengthy nocturnal prayers or lowering the number of enemies each Muslim warrior is expected to vanquish; and abrogation that makes things more difficult — for example, the extension of the ritual fast from a few days () to the entire month of Ramadan (). Here the changes are claimed to be lightening because they will help Muslims attain a greater reward in the Hereafter. Still other abrogation — such as the switching of the qibla — would seem to have no effect on the difficulty or ease for Muslims of either temporal life or the afterlife. The doctrine (expressed here by Louay Fatoohi) that God "knows the temporariness or permanence of any ruling from the time He issues it", seems hard to square with two verses mentioned above; where God promises that Muslim warriors will overcome ten times that number of unbelievers (Q.8:65), before revealing an abrogating verse — "Now God has alleviated your burden, knowing that there is weakness in you," and lowering the number of unbelievers promised to be overcome to only double the number of Muslims (Q.8:66), suggesting that God abrogates after learning of an area of Muslims' weakness. A question raised over how aspects of the Quran's message and the Prophet's teachings needed to change over the course of Muhammad's mission as times/circumstances changed, was why the need for change stopped with the death of Muhammad. Muhammad Abduh (reputedly) asks why naskh was employed during the 23 years of the Quran's revelation, but could not be employed over the next 1400+ years when social & life changes were far greater. Limits of application Scholars have proposed some limits on the application of abrogation. Naskh concerns itself with only revelations pertaining to positive laws — commandments (amr) or prohibitions (nahy).) In Tabarī's words: (However, according to John Burton, this was not true among "some of the oldest exegetes" who "included indiscriminately under naskh all and every verse where they noted a degree of contradiction, however slight ...") Naskh is applied almost exclusively to the Qur'an and the Sunnah. According to Mohammad Hashim Kamali, its application to Ijma` and Qiyas — secondary sources of Sunni Islamic law unlike the Qur'an and the Sunnah not divinely revealed — "has been generally overruled", as abrogation "is not relevant" to Ijma (the consensus or agreement of Muslim scholars on a religious issue), and the theory of