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Abrogation in the Quran: Refutation of a theory denying it and wisdom behind
its existence
Research · March 2018
DOI: 10.13140/RG.2.2.18655.56488
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Talat Makhmoor
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In the Name of Allah, the Most Gracious, the Most Merciful
Abrogation in the Quran: Refutation of a theory denying it
and wisdom behind its existence
Talat Makhmoor, Ph.D.
Enrolled in: Associate Degree in Psychology, Islamic Online University
Former Assistant Professor
Dr. Panjwani Center for Molecular Medicine & Drug Research
International Center for Chemical & Biological Sciences
University of Karachi, Pakistan
“An-Naskh or abrogation” is one of the most controversial issues discussed among
the scholars of the Quran, Hadith, and Fiqh. Although Muslim scholars have supported
its existence, some from the other sects have rejected it. For example, the Muta′zilites
claimed that abrogation is not possible in Islam. Scholars have refuted this claim by
explaining the misunderstood verses. Let us first briefly discuss the purpose of the rulings,
and define the term an-naskh and its phenomenon in the Quran and the Sunnah, and
then discuss the wisdom behind it; and finally, refute the Muta′zilite claim that abrogation
is not possible in Islam.
Allah prescribes the rulings for correcting the humans’ beliefs about God, and
teaching them how to perform the acts of worship, spend life, build communities, and
maintain brotherhood. In other words, the main theme of the Quran is based on the
guidance to man; therefore, the permanent Divine laws were prescribed accordingly
(Philips, 1997, p. 218). However, sometimes Allah purposely replaces certain rulings
by others both in the Quran or the Sunnah, and by the Quran or the Sunnah (Ansary, no
date) because Allah knows what a man needs and what will benefit him. That is why
He, in His wisdom and justice, replaces a ruling with what suits best according to the need
of the hour, whether we understand it or not. Furthermore, He is the law-Giver, hence, He
has the right to command or forbid us (Philips, 1997, p. 219; Hassan, 2011). Therefore,
naskh is not a strange phenomenon; neither is it a discrepancy between the Quranic
verses and any narration in the Sunnah, or between the Quran and the Sunnah. It must
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be emphasized however, that this process occurred only during the lifetime of the Prophet
Muhmmad (Hassan, 2011).
Let us define the term “An-Naskh”. It is an Arabic word, which is derived from the
verb naskh, meaning to abrogate. Its linguistic meaning is to obliterate, to cancel, to annul,
to copy, etc., (Ansary, no date).Technically, in the context of the Quran, it is used as a
term and has three usages or definitions: i) the cancellation of the laws prescribed in the
earlier scriptures; ii) to repeal some verses of the Quran whose texts have been removed;
and iii) the replacement of some earlier rulings of the Quran by the later revelations, while
the text remains in the Quran. In the second type of usage, the repealed verses are further
divided into two types: i) the verses whose text and law both have been repealed; ii) the
verses whose text have been abrogated, but the law remains applicable (Hasan, 1965).
Let us understand this phenomenon with the help of examples within the Quran,
and the Sunnah:
i) As mentioned that an-naskh occurs in the Quran in different forms, the first example
we take from naskh of the Quran by the Quran, where the earlier rulings were replaced
by the later revelations while the text remains embodied in the Quran. The command to
present charity (sadaqaa) to the Messenger upon private consultation with him
was repealed, but the verse remains in the Quran along with the later command in which
believers were not obliged to present sadaqaa upon consultation to the Messenger
(Philips, 1997, p. 232). As in the abrogated verse Allah commands:
“O you who have believed, when you [wish to] privately consult the Messenger, present
before your consultation a charity…” Quran 58:12
The later verse repealed this legislation as Allah commands:
“Have you feared to present before your consultation charities? Then when you do not
and Allah has forgiven you…” Quran 58:13
ii) The second example is from the naskh of the Sunnah by the Quran in which an Islamic
law that was taught by the Messenger was abolished and replaced by the verse
in the Quran (Philips, 1997, p. 226). In this, the direction of prayer was changed to Masjid
al-Haram from the Jerusalem:
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“…So turn your face toward Masjid al-Haram. And wherever you [believers] are, turn your
faces toward it [in prayer]…” Quran 2:144
As discussed, Allah has purpose in His every action, but with the limited vision
and intellect, man cannot grasp Allah’s wisdom in its totality; therefore, sometimes
abrogation can be comprehended and sometimes cannot (Philips, 1997, p. 234).
However, three principle reasons for occurrence of abrogation have been furnished: i) it
has occurred for the welfare of mankind through evolution of the laws gradually to the
stage of completion; ii) as trials and tribulations from Allah to test man’s obedience
and his faith in Allah’s wisdom; iii) For the good and ease of the Ummah as some difficult
laws were repealed by easier ones, while sometimes the easier law was abrogated by
the difficult one to give relief or ease, and opportunity to believers to earn a greater
reward, respectively (Philips, 1997, pp. 234-5).
To elaborate the above-mentioned points, let us understand them using some
examples. A classic example of evolution of the law gradually is the prohibition of drinking
alcohol in three stages. First, Allah discouraged the believers from drinking it by
briefing about its harmful effects along with some of its benefits, and made it clear that
the harm is greater than its benefit (Quran 2:219). Second time a tougher command was
revealed prohibiting the believers from approaching prayer in the state of intoxication
(Quran 4:43). Finally, it was completely prohibited (Quran 5:90-1). The wisdom in step-
wise prohibition was to prepare Arab for abandoning drinking alcohol via strengthening
their faith (Elias, 2014). The second example, as discussed earlier, is of the command to
present sadaqaa upon private consultation with the Messenger (Quran 58:12).
This ruling was prescribed as a trail for believers beside other reasons. It was to test them
whether they can offer gifts for the poor; however, later this condition was abrogated to
alleviate burden from believers (Philips, 1997, pp. 232).The third example is the change
in direction of prayer from Jerusalem to Ka’baa, which was also to test the believers in
the obedience to the Messenger and Allah besides other reasons, because
the incidence occurred while the Messenger was leading the Zuhur prayer, and
he turned toward Ka’baa without revealing the believers the specific ayat. The believers
complied with the divine command immediately when they observed the Messenger
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doing so (Qiblah change: Background, significance & lessons, 2014). Thus, the
rulings in Islam were prescribed to test the obedience of believers, and facilitate the needs
of mankind in favor of its own benefit, and were not meant to burden man or creating
difficulties for him.
As discussed, abrogation has reasons behind it and the Muslim scholars have
agreed on its occurrence in Sharee’ah. However, the Muta’ziliet sect rejected this
phenomenon on the basis of reason. We take an example of the following ayat, which
was misunderstood by them:
“Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a
[Lord who is] Wise and Praiseworthy.” Quran 41:42
They reason that no falsehood can approach the Quran; therefore, if abrogation occurred
it would amount to occurrence of falsehood. In response to this claim, the Muslim scholars
reply by explaining the meaning of falsehood in this ayat, that is corruption and alteration,
which has happened to the previous scriptures. Also, this ayat agrees with Allah’s
statement in another ayat: “Indeed, it is We who sent down the Qur'an and indeed, We
will be its Guardian” (Quran 15:9). Moreover, Ibn Jarir Al-Tabari explains in his exegesis:
“And the most correct of these views according to us, that its meaning is: One of falsehood
is incapable of altering it with all his plots and conspiracies, or changing any of its
meanings; and that is what is meant by ‘approaching it from before it’, or making any
addition in it; and that is what is meant by ‘approaching it from behind it” (Al-Katib,
2008).Thus, the above-mentioned ayat (Quran 41:42) was misunderstood by Muta’zilite
scholars, and abrogation is possible in Islam with wisdom and justice.
In short, abrogation in Sharee’ah occurs with wisdom, which can be explained by
its benefits to mankind, i.e., to test obedience and grant reward for the welfare of mankind,
and for the good and ease of the Ummah. Also, abrogation demonstrates Allah’s wisdom
in rulings according to their time and context. Furthermore, it cannot be rejected on the
basis of reason because every action of Allah has wisdom in it, and, as His slave a
Muslim is obliged to follow all commandments.
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Bibliography
Al-Katib, H. A. (2008). Evidences for abrogation (naskh). Retrieved from
https://learndeen.wordpress.com/2008/04/02/evidences-for-abrogation-in-islam-
naskh/
Ansary, R. (no date). Abrogation (Unpublished notes). Islamic Online University.
Elias, A. A. (2014). Abrogation and specification in the Quran. Retrieved from
https://abuaminaelias.com/abrogation-and-specification-in-the-quran/
Hasan, A. (1965). The theory of an-naskh. Islamic Studies (Islamabad), 4:2, 181-200.
http://iri.iiu.edu.pk/
Hassan, A. M. S. A (2011). Ruling pertaining to An-Naskh (Abrogation). Retrieved from
http://www.madeenah.com/rulings-pertaining-to-an-naskh-abrogation/
Qiblah change: Background, significance & lessons (2014). Retrieved from
https://www.muslim-library.com/dl/books/English-QIBLAH-CHANGE.pdf
Philips, A. A. B. (1997).Usool At-Tafseer. Dar Al Fatah, Printing, Publishing & Distribution
Co. L1c, Sharjah, United Arab Emirates.
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