Islamic Online University

Bachelor of Arts in Islamic Studies

Tafseer 101

Abrogation
Definition:

A. linguistically: nasakha / yansukhu / naskhan:

1) obliterate, efface, cancel, annul

The wind obliterated the footprints
The sun dispelled the shadow

ª!$# ã‡|¡Ψu‹sù ϵÏG¨ÏΖøΒé& þ’Îû ß≈sÜø‹¤±9$# ’s+ø9r& #©_yϑs? #sŒÎ) HωÎ) @cÉ<tΡ Ÿωuρ 5Αθß™§‘ ÏΒ y7Î=ö6s% ÏΒ $uΖù=y™ö‘r& !$tΒuρ 

〈 ∩∈⊄∪ ϵÏG≈tƒ#u ª!$# ãΝÅ6øtä† ¢ΟèO ß≈sÜø‹¤±9$# ’Å+ù=ム$tΒ

Never did We send a messenger or a prophet before you but when He recited (the
message) Satan cast into it [some misunderstanding]. But Allah abolishes what Satan
proposes. Then Allah establishes His revelations. (22:52)

2) transfer, without affecting the original = copying (nuskhah is a copy.)

(029 ‫⊄∩ 〈 )الجاثية‬∪ tβθè=yϑ÷ès? óΟçFΖä. $tΒ ã‡Å¡ΨtGó¡nΣ $¨Ζä. $‾ΡÎ) 4 Èd,ysø9$$Î/ Νä3ø‹n=tæ ß,ÏÜΖtƒ $oΨç6≈tFÏ. #x‹≈yδ 
This Our Book pronounces against you with truth. Indeed, We have caused (all)
that you did to be recorded. (45:29)

B. Sharee’ah: cancellation of a Sharee'ah ruling (hukm) by a Sharee’ah evidence

(daleel) later than it.

Naskh can occur in the Qur’an or the Sunnah and by the Qur’an or the Sunnah.

C. Usages of the term among the Salaf:

1. complete abrogation (as in B above)

2. partial abrogation:
a. takhsees al-‘aamm

Ibn ‘Abbaas mentioned regarding Allah’s statement:

1
 〈 $yγÎ=÷δr& #’n?tã (#θßϑÏk=|¡è@uρ (#θÝ¡ÎΣù'tGó¡n@ 4_®Lym öΝà6Ï?θã‹ç/ uŽöxî $—?θã‹ç/ (#θè=äzô‰s? Ÿω (#θãΖtΒ#u tÏ%©!$# $pκš‰r'‾≈tƒ 
O you who believe! Do not enter houses other than your own without first
announcing your presence and invoking peace upon its inhabitants… (24:27)

that it was abrogated by:

〈 ö/ä3©9 Óì≈tFtΒ $pκŽÏù 7πtΡθä3ó¡tΒ uŽöxî $—?θã‹ç/ (#θè=äzô‰s? βr& îy$oΨã_ ö/ä3ø‹n=tæ }§øŠ©9 
(It is) no sin for you to enter uninhabited houses wherein is comfort for you.
(24:29)

i.e. an exception was made for abandoned houses. (al-Bukhari al-Adab al-Mufrad
[hasan])

b. taqyeed al-mutlaq
Qataadah and others regarding: (Musannaf ‘Abdur-Razzaaq, 1:128)

〈 ϵÏ?$s)è? ¨,ym ©!$# (#θà)®?$# (#θãΨtΒ#u tÏ%©!$# $pκš‰r'‾≈tƒ 

O you who believe! Fear Allah as He has the right to be feared (3:102)

They said it was abrogated by:

〈 ÷Λä÷èsÜtFó™$# $tΒ ©!$# (#θà)¨?$$sù 

16 So keep your duty to Allah as best you can. (64:16)

c. tabyeen al-mujmal

Aboo Hurayrah stated that when the following verses were revealed, the
Companions of Allah’s Messenger (ρ) found them very distressing:

( ª!$# ϵÎ/ Νä3ö7Å™$y⇔ムçνθà+÷‚è? ÷ρr& öΝà6Å¡à+Ρr& þ’Îû $tΒ (#ρ߉ö7è? βÎ)uρ 3 ÇÚö‘F{$# ’Îû $tΒuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû $tΒ °! 

∩⊄∇⊆∪ 퍃ωs% &óx« Èe≅à2 4’n?tã ª!$#uρ 3 â!$t±o„ tΒ Ü>Éj‹yèãƒuρ â!$t±o„ yϑÏ9 ãÏ+øóu‹sù
“To Allah belongs everything in the heavens and on the earth; and whether you
reveal what is in your breasts or conceal it, Allah will call you to account for it.
He will forgive whom He will and punish whom He will. Allah has power over all
things.”1

They came to Allah’s Messenger (ρ), got down on their knees and said, “Messenger
of Allah, we have been made responsible for deeds within our capacity, such as
salaah, fasting, jihaad and zakaah, but now this verse has been revealed to you, and it
is beyond our capacity.” Allah’s Messenger (ρ) replied, “Do you want to say as the

1
Soorah al-Baqarah (2):284.

2
people of the two scriptures before you said, ‘We hear and we disobey’? Say instead,
‘We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the
journey’s end.’” They said, “We hear and we obey. [Grant us] Your forgiveness, our
Lord; and to You is the journey’s end.” When people began reciting that and it
became constant upon their tongues, Allah sent down:

Ÿω Ï&Î#ß™â‘uρ ϵÎ7çFä.uρ ϵÏFs3Í×‾≈n=tΒuρ «!$$Î/ ztΒ#u <≅ä. 4 tβθãΖÏΒ÷σßϑø9$#uρ ϵÎn/§‘ ÏΒ Ïµø‹s9Î) tΑÌ“Ρé& !$yϑÎ/ ãΑθß™§9$# ztΒ#u

∩⊄∇∈∪ 玍ÅÁyϑø9$# šø‹s9Î)uρ $oΨ−/u‘ y7tΡ#tø+äî ( $oΨ÷èsÛr&uρ $uΖ÷èÏϑy™ (#θä9$s%uρ 4 Ï&Î#ß™•‘ ÏiΒ 7‰ymr& š÷t/ ä−Ìhx+çΡ
“The Messenger believes in what has been revealed to him from his Lord and
[so do] the believers. Each one believes in Allah, His angels, His scriptures and
His messengers—we make no distinction between any of His messengers—and
they say, ‘We hear and we obey. [Grant us] Your forgiveness, our Lord; and to
You is the journey’s end.’”2

When they did that, Allah, the Exalted, made naskh of it and revealed:

÷ρr& !$uΖŠÅ¡®Σ βÎ) !$tΡõ‹Ï{#xσè? Ÿω $oΨ−/u‘ 3 ôMt6|¡tFø.$# $tΒ $pκöŽn=tãuρ ôMt6|¡x. $tΒ $yγs9 4 $yγyèó™ãρ āωÎ) $²¡ø+tΡ ª!$# ß#Ïk=s3ムŸω

$tΡù'sÜ÷zr&
“Allah does not burden a person beyond his capacity. He gets reward for what
[good] he earns, and he is punished for what [evil] he earns. Our Lord do not
take us to task if we forget or make a mistake.” [Allah] said, “Yes.”

$uΖÎ=ö6s% ÏΒ šÏ%©!$# ’n?tã …çµtFù=yϑym $yϑx. #\ô¹Î) !$uΖøŠn=tã ö≅Ïϑóss? Ÿωuρ $oΨ−/u‘ 4
“Our Lord, do not lay a burden on us like You laid upon those before us.”
He said, “Yes.”

( ϵÎ/ $oΨs9 sπs%$sÛ Ÿω $tΒ $oΨù=Ïdϑysè? Ÿωuρ $uΖ−/u‘ 4

“Our Lord, and do not impose upon us what we do not have the strength to
bear.” He said, “Yes.”

〈 ∩⊄∇∉∪ š͍Ï+≈x6ø9$# ÏΘöθs)ø9$# ’n?tã $tΡöÝÁΡ$$sù $uΖ9s9öθtΒ |MΡr& 4 !$uΖôϑymö‘$#uρ $oΨs9 öÏ+øî$#uρ $¨Ψtã ß#ôã$#uρ
“Pardon us, absolve us and have mercy upon us. You are our Patron, so give us
victory over the disbelieving people.”3
He said, “Yes.”

Scholars would seem to agree that Aboo Hurayrah’s use of the term naskh in this
verse is not according to its eventual technical meaning. One argument against it is
that the technical naskh cannot occur in statements of fact; it only occurs in respect to
orders and prohibitions. One opinion is that verse 2:284 stated a policy regarding

2
Soorah al-Baqarah (2):285.
3
Soorah al-Baqarah (2):286.

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punishment or reward that required people to control their thoughts as well as their
outer actions, and verse 2:286 restricted its scope; i.e. the kind of thoughts for which
Allah will not take people to account are passing thoughts.

However, if a person dwells upon a passing thought to the point that he develops a
firm resolve to do it, he incurs a sin for that even if he does not do the deed. If he then
changes his mind for fear of Allah, he is credited with a good deed. There are a
number of Qur’anic verses and hadeeths that indicate people will be punished or
rewarded for actions of the heart. Allah said, “Those who love that corruption
spread among the believers, theirs will be a painful punishment in this world and
the Hereafter.” (Soorah an-Noor 24:19). Allah also said, “O you who believe, avoid
much suspicion, for some suspicion is a sin.” (Soorah al-Hujuraat 49:12).
However, these verses are subject to interpretation. The love for spread of corruption
among the believers is almost certainly going to result in some action or other to
promote its spread, as occurred in the incident of accusation against ‘Aa’ishah, the
context in which the verse was revealed.

The second verse is also subject to the same interpretation. The type of suspicion
which is sinful is that which is not based on evidence and leads to some observable
change in the behavior of the person who entertains it. A change of behavior is almost
an inevitable result of such suspicion, even if it is extremely subtle.

They also cited the statement of the Prophet (ρ), “There are only four types of men in
the world: [The first is] a man whom Allah has given wealth and knowledge and he
uses his wealth according to his knowledge, spending it according to its due right.
Another is a man whom Allah has given knowledge but not wealth. He says, ‘If I had
what that man had I would use it as he has used it.’ They will both receive a reward.
Then there is a man whom Allah has given wealth but not knowledge. He spends it
according to his desire, not where it should be rightfully spent. There is another man
whom Allah has given neither wealth nor knowledge. He says, ‘If I had what that man
had I would use it as he has used it.’ They will both incur sin.” (Saheeh Sunan at-
Tirmithee. 2:270, no. 1894); However, this hadeeth mentions an action in conjunction
with the wish: i.e. the person makes a statement: ‘If I had what that man had I would
use it as he has used it.’4

Abdullah ibn Juday‘ interpreted it in a different way, i.e. that there will be accounting
for thoughts, but not necessarily any punishment for bad thoughts, except hypocrisy.

d. temporary suspension of implementing a text due to a change

of conditions.

ΟÎγÅ¡à+Ρr& ωΨÏã ôÏiΒ #Y‰|¡ym #—‘$¤+ä. öΝä3ÏΖ≈yϑƒÎ) ω÷èt/ .ÏiΒ Νä3tΡρ–Šãtƒ öθs9 É=≈tGÅ3ø9$# È≅÷δr& ï∅ÏiΒ ×ŽÏVŸ2 ¨Šuρ 

〈 ÿÍνÍ÷ö∆r'Î/ ª!$# u’ÎAù'tƒ 4®Lym (#θßsx+ô¹$#uρ (#θà+ôã$$sù ( ‘,ysø9$# ãΝßγs9 t¨t6s? $tΒ Ï‰÷èt/ .ÏiΒ
Many of the people of the Scripture long to make you disbelievers after your
belief, through envy on their own account, after the truth has become manifest

4
See Sharh an-Nawawee, 1:427-9.

4
unto them. Forgive and be indulgent (toward them) until Allah gives command.
(2:109)

〈 óΟèδθßϑ›?‰y`uρ ß]ø‹ym tÏ.Ύô³ßϑø9$# (#θè=çGø%$$sù ãΠãçtø:$# ãåκô−F{$# y‡n=|¡Σ$# #sŒÎ*sù 

Then, when the sacred months have passed, slay the idolaters wherever you find
them…(9:5)

9:5 is known as aayat al-sayf. Neither verse is abrogated in the technical sense. Each
is applicable in a given circumstance. The circumstances in which Qataadah and
others pronounced the abrogation of every verse similar to 2:109 by the Verse of the
Sword was because the Muslims were in a state of war with their neighbors at that
time.

This fits well with a tafseer of a variant recitation of 2:106

〈 !$yγÎ=÷WÏΒ ÷ρr& !$pκ÷]ÏiΒ 9Žösƒ¿2 ÏNù'tΡ $yγÅ¡ΨçΡ ÷ρr& >πtƒ#u ôÏΒ ô‡|¡ΨtΡ $tΒ * 
Nothing of our revelation (even a single verse) do we abrogate or cause to be
delayed (nansa’haa), but we bring (in place) one better or the like thereof.

e. an alteration of the starting assumption of legality

The statement of Ibn ‘Abbaas that 5:91 abrogated 2:219 and 4:43.

Conditions for its occurrence:

1. The abrogated hukm must be established by a Sharee'ah daleel (i.e. Q or S).

(excludes al-baraa’atul-asliyyah) e.g. prohibition of alcohol by stages is not
naskh. 2:219; 4:43; 5:90-1
2. The abrogating daleel must be Q or S. (excludes ijmaa' and qiyaas)
3. The abrogating daleel must have come after the abrogated hukm. (placement in
the Qur’an is not an indication of chronology (2:234; 2:240)
4. There can be no possibility of reconciling the two. (Excludes takhsees)

Evidence for its occurrence:

1. logical
a. Allah is the Lawgiver. He has the prerogative to replace
one law with another as He sees fit.
b. Wisdom:
• development of individuals and societies;
• ability to take on more responsibility; e.g. fasting Aashooraa
• relaxation after hardship as a sign of mercy: 2:187; 50
salaahs;
• test of obedience

5
 £ϑÏΒ tΑθß™§9$# ßìÎ6®Ktƒ tΒ zΝn=÷èuΖÏ9 āωÎ) !$pκöŽn=tæ |MΖä. ÉL©9$# s's#ö7É)ø9$# $oΨù=yèy_ $tΒuρ 

ϵø‹t7É)tã 4’n?tã Ü=Î=s)Ζtƒ

And We appointed the qiblah which you formerly
observed only that We might know him who follows
the messenger from him who turns on his heels.
(2:143)

〈 ã≅ö6s% ÏΒ 4y›θãΒ Ÿ≅Í×ß™ $yϑx. öΝä3s9θß™u‘ (#θè=t↔ó¡n@ βr& šχρ߉ƒÌè? ÷Πr& 
Or would you question your messenger as Moses was
questioned before? (2:108)
2. textual
a. Previous scriptures
• Incest was lawful for the children of Adam and Eve, not for
later generations.
• Every kind of animal was lawful to Noah except for blood.
• Abraham was ordered to sacrifice Ishmael, then ordered not
to.
• Worldly activities were once lawful on the Sabbath, but
prohibited to Moses’ people.
• The Children of Israel were ordered to kill those who had
worshipped the calf, then they were told to stop before
completing the job.
• Marrying two sisters was lawful in Jacob’s time, forbidden in
Moses’s.
• Divorce was lawful in Moses’s time, prohibited by Jesus.
• Circumcision: Genesis 17:13-23: "He that is born in thy
house, and he that is bought with thy money, must needs be
circumcised: and my covenant shall be in your flesh for an
everlasting covenant.
Romans 3:1 "What advantage then hath the Jew? or what profit
[is there] of circumcision?"
• "Think not that I (Jesus) am come to destroy the law, or the
prophets: I am not come to destroy, but to fulfill. For verily I
say unto you, Till heaven and earth pass, one jot or one tittle
shall in no wise pass from the law, till all be fulfilled.
Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the
least in the kingdom of heaven: but whosoever shall do and
teach [them], the same shall be called great in the kingdom of
heaven." Matthew 5:17-19
• Galatians 3:13 "Christ hath redeemed us from the curse of the
law, being made a curse for us" and Hebrews 8:13 "In that he
saith, A new [covenant], he hath made the first old. Now that
which decayeth and waxeth old [is] ready to vanish away." and
Romans 3:28 "Therefore we conclude that a man is justified by
faith without the deeds of the law."

6
 b. Our scripture

4’n?tã ©!$# ¨βr& öΝn=÷ès? öΝs9r& 3 !$yγÎ=÷WÏΒ ÷ρr& !$pκ÷]ÏiΒ 9Žösƒ¿2 ÏNù'tΡ $yγÅ¡ΨçΡ ÷ρr& >πtƒ#u ôÏΒ ô‡|¡ΨtΡ $tΒ * 

(106 ‫ ∪∉⊃⊇∩ 〈 )البقرة‬퍃ωs% &óx« Èe≅ä.

Nothing of our revelation (even a single verse) do we abrogate or cause
to be forgotten, but we bring (in place) one better or the like thereof.
Don’t you know that Allah is Able to do all things? (2:106)

(039 ‫⊂∩ 〈 )الرعد‬∪ É=≈tGÅ6ø9$# ‘Πé& ÿ…çνy‰ΨÏãuρ ( àMÎ6÷Vãƒuρ â!$t±o„ $tΒ ª!$# (#θßsôϑtƒ 
Allah effaces what He wills, and establishes (what He wills), and with
Him is the source of ordinance. (13:39)

ö≅t/ 4 ¤ŽtIø+ãΒ |MΡr& !$yϑ‾ΡÎ) (#þθä9$s% ãΑÍi”t∴ム$yϑÎ/ ÞΟn=ôãr& ª!$#uρ € 7πtƒ#u šχ%x6¨Β Zπtƒ#u !$oΨø9£‰t/ #sŒÎ)uρ 

(101 ‫ ∪⊇⊃⊇∩ 〈 )النحل‬tβθßϑn=ôètƒ Ÿω óΟèδçŽsYø.r&

And when We put a revelation in place of (another) revelation, – and
Allah knows best what He reveals – they say, “Indeed, you are but
inventing.” Most of them know not.( 16:101)

Shubuhaat (doubts about its existence):

1. Badaa: linguistically 1) appear:

(033 ‫( ∪⊂⊂∩ 〈 )الجاثية‬#θè=ÏΗxå $tΒ ßN$t↔Íh‹y™ öΝçλm; #y‰t/uρ 

And the evils of what they did will appear to them… (45:33)

2) a new realization occurs to someone

〈 ∩⊂∈∪ &Ïm 4®Lym …絨ΖãΨàfó¡uŠs9 ÏM≈tƒFψ$# (#ãρr&u‘ $tΒ Ï‰÷èt/ .ÏiΒ Μçλm; #y‰t/ ¢ΟèO 
(035 ‫)يوسف‬
And it seemed good to them (the authorities) after they had seen the signs (of his
innocence) to imprison him for a time.( 12:35)

āωÎ) šyèt7¨?$# š1ttΡ $tΒuρ $oΨn=÷VÏiΒ #\t±o0 āωÎ) š1ttΡ $tΒ ϵÏΒöθs% ÏΒ (#ρãx+x. tÏ%©!$# _|yϑø9$# tΑ$s)sù 

(27 ‫ ∪∠⊄∩ 〈 )ھود‬Ä“ù&§9$# y“ÏŠ$t/ $oΨä9ÏŒ#u‘r& öΝèδ šÏ%©!$#

The chieftains of his people, who disbelieved, said, “We see you but a mortal like
us, and we don’t see anyone following you except the most abject among us,
without reflection.” (11:27)

7
 (64 ‫ ∪⊆∉∩ 〈 )مريم‬$|‹Å¡nΣ y7•/u‘ tβ%x. $tΒuρ 
and your Lord was never forgetful (19:64)

a. Jews
b. Shi’ites

2. The abrogation occurred either due to wisdom that occurred to Him

after the original rule was legislated, or not on the basis of any
wisdom, i.e. it was arbitrary.

Response: the whole process was on the basis of wisdom known to Him
primordially

3. Did He know this rule was going to expire when He first legislated or not? if
no = ignorance; if yes, then the naskh is superfluous.

Response: The naskh is the means by which the termination is made known to
us.

4. Al-An‘aam 6: 34 reads:

tΑÏd‰t7ãΒ Ÿωuρ 4 $tΡçŽóÇtΡ öΝßγ9s?r& #¨Lym (#ρèŒρé&uρ (#θç/Éj‹ä. $tΒ 4’n?tã (#ρçŽy9|Ásù y7Î=ö7s% ÏiΒ ×≅ߙ①ôMt/Éj‹ä. ô‰s)s9uρ 

〈 ∩⊂⊆∪ šÎ=y™ößϑø9$# &“Î*t6‾Ρ ÏΒ x8u!%y` ô‰s)s9uρ 4 «!$# ÏM≈yϑÎ=s3Ï9

Indeed messengers have been rejected before you as well.
However, they persevered in the face of being rejected and in the
face of being persecuted until Our help came to them. And, indeed,
no one can alter the words of God. You have already heard of
some of the accounts of these messengers.

Al-An`aam 6: 115 reads:

〈 ∩⊇⊇∈∪ ÞΟŠÎ=yèø9$# ßìŠÏϑ¡¡9$# uθèδuρ 4 ϵÏG≈yϑÎ=s3Ï9 tΑÏd‰t6ãΒ āω 4 Zωô‰tãuρ $]%ô‰Ï¹ y7În/u‘ àMyϑÎ=x. ôM£ϑs?uρ 
And the word of your Lord was fulfilled with absolute truth and
justice. No one can alter His words. He is Hearing Knowing.

Yunus 10: 64 reads as:

(#θçΡ%Ÿ2uρ (#θãΖtΒ#u šÏ%©!$# ∩∉⊄∪ šχθçΡt“øts† öΝèδ Ÿωuρ óΟÎγøŠn=tæ ê’öθyz Ÿω «!$# u!$uŠÏ9÷ρr& āχÎ) Iωr& 

uθèδ šÏ9≡sŒ 4 «!$# ÏM≈uΗÍ>x6Ï9 Ÿ≅ƒÏ‰ö7s? Ÿω 4 ÍοtÅzFψ$# †Îûuρ $u‹÷Ρ‘‰9$# Íο4θu‹ysø9$# ’Îû 3“tô±ç6ø9$# ÞΟßγs9 ∩∉⊂∪ šχθà)−Gtƒ

〈 ∩∉⊆∪ ÞΟŠÏàyèø9$# ã—öθx+ø9$#

8
Indeed, verily the friends of Allah, there shall be no fear upon them nor will they
grieve, those who believe and constantly keep their duty (to Allah). Theirs are
good tidings in the life of the world and in the Hereafter – There is no changing
the Words of Allah – that is the Supreme Triumph. (10:62-64)

Al-Baqarah 2:106 reads as:

If We abrogate a verse or cause it to be forgotten, We replace it by a

better one or one similar. Did you know that God has power over all
things?

Al-Nahl 16:101 reads as:

And when We replace a verse for another, And God knows best what
He reveals, they say: 'You [O Prophet,] are an imposter. [This is not
true,] but most of them know it not.

As should be quite clear from the above verses, the objection is based on the
understanding that the word 'Kalimah' or 'Kalimaat' (translated as 'word' or 'words'
respectively) in the former three verses is used for the books and verses revealed by
God.

The word 'Kalimah' has occurred twenty-eight (28) times (including Al-An`aam 6:
115), either independently or prefixed to another word. While the word 'Kalimaat'
has occurred fourteen (14) times in the Qur'an. However, of these forty-two (42)
occurrences in all, not once have these words been used by the Qur'an to imply the
scriptures revealed by God (whether the Torah, the Injeel or the Zaboor).

As the words 'word' and 'words' in the English language, the words 'kalimah' and
'kalimaat' in the Arabic language are used in quite a few meanings and implications.
For instance, these Arabic words (as well as these English words), besides other
meanings, are used to imply:

A promise

A decree (judgment or a command) etc.

A prediction or an information

A lack of appreciation of the fact that words of a language can have different
connotations -- the determination of which depends upon the appreciation of the style
of the author as well as the context in which the words have been placed -- can lead
one to commit grave mistakes in the understanding and appreciation of literature.

If the three verses are interpreted in the light of their respective contexts, none of them
can be taken to refer to the books revealed by God.

• In the first of the three verses (Al-An`aam 6: 34) 'the words of God' refer to the
God's law regarding the rejection of His messengers.
• In the second verse (Al-An`aam 6: 115) the phrase 'the word of your Lord'
refers to the unchanging law of God regarding who is allowed to accept His
guidance and who is not.

9
 • Finally, in the third verse (Yunus 10: 64), 'the words of God' refer to the
unalterable law of God regarding reward of the pious. None of the referred
verses, as evidenced by their context, refers to the books or verses revealed by
God. They refer to certain moral laws of God, which the Qur'an has declared
to be God's constants.

4. Aboo Muslim al-Isfahaanee:

(042 ‫ ∪⊄⊆∩ 〈 )فصلت‬7‰ŠÏΗxq AΟŠÅ3ym ôÏiΒ ×≅ƒÍ”∴s? ( ϵÏ+ù=yz ôÏΒ Ÿωuρ ϵ÷ƒy‰tƒ È÷t/ .ÏΒ ã≅ÏÜ≈t7ø9$# ϵ‹Ï?ù'tƒ āω 
Falsehood cannot come at it from before it or from behind it. (It is) a revelation
from the Wise, the Owner of Praise. (41:42 )

The angle of reasoning from the verse is that abrogation is ibtaal, i.e. total negation,
and this verse denies that that is possible.

Zarqaanee’s response is that the verse denies the possibility of falsehood, which
comprises:

• Teaching irrational beliefs

• Statements about the observable world which are observably false
• Laws devoid of wisdom and maslahah (benefit to the mukallafs)
• Its texts are not subject to human manipulation or loss over the passage of
time.
•
Abrogation falls outside any of these meanings, and it does not violate the dictates of
reason that Allah would legislate gradually.

Knowledge of the Occurrence of naskh:

1. Internal evidence

4 È÷tGs`($ÏΒ (#θç7Î=øótƒ tβρçŽÉ9≈|¹ tβρçŽô³Ïã öΝä3ΖÏiΒ ä3tƒ βÎ) 4 ÉΑ$tFÉ)ø9$# ’n?tã šÏΖÏΒ÷σßϑø9$# ÇÚÌhym ÷É<¨Ζ9$# $pκš‰r'‾≈tƒ 

∩∉∈∪ šχθßγs)ø+tƒ āω ×Πöθs% óΟßγ‾Ρr'Î/ (#ρãx+x. šÏ%©!$# zÏiΒ $Z+ø9r& (#þθç7Î=øótƒ ×πs`($ÏiΒ Νà6ΖÏiΒ ä3tƒ βÎ)uρ

O Prophet! Exhort the believers to fight. If there be of you twenty steadfast they
will overcome two hundred, and if there be of you a hundred (steadfast) they will
overcome a thousand of those who disbelieve, because they (the disbelievers) are
a people without intelligence. (8:65)

4
È ÷ Gt `s $( ΒÏ #( θ7ç =Î óø ƒt ο× t /Î $¹
| π× `s $( ΒiÏ Ν6
à ΖΒiÏ 3
ä ƒt β*Î ùs 4 $+
Z è÷ Ê ö 3
| Ν ä ŠùÏ χ
ā z =Î æ
&r Ν ö 3
t ρu Ν ä Ψã
t !
ª #$ # ¤ z
y + z ≈↔t 9ø #$
y 

t ŽÎ 9É ≈Á
〈  ¢ 9#$ ì ª #$ ρu 3 !
y Βt ! È Œø *Î /Î 
« #$ β È ÷ +
x 9ø &r #( θþ 7ç =Î óø ƒt #
× 9ø &r Ν
ö 3
ä ΖΒiÏ 3
ä ƒt β)Î ρu
Now has Allah lightened your burden, for He knows that there is weakness in
you. So if there be of you a steadfast hundred they will overcome two hundred,

10
and if there be of you a thousand (steadfast) they will overcome two thousand by
permission of Allah. Allah is with the steadfast. (8:66)

2. Clear statement from the Prophet ρ or a Sahaabee that one of two

contradictory texts is later than the other

“I forbade you to visit graves, but you may now visit them. I forbade you to eat the
meat of sacrificial animals after three days, but you may now keep it as long as you
feel inclined. And I forbade you [to keep] nabeeth [in anything] except a water-skin.
Now you may drink it from all kinds of containers, but do not drink anything
intoxicating.” (Sahih Muslim: 2131)

3. Ijmaa' of early scholars

Ways that are not valid for identifying naskh:

1. The statement of a Companion that one text abrogated another is not

altogether a reliable guide. First, the statement may have been made on the basis of a
certain amount of ijtihaad by the Sahaabee. Second, because use of the word naskh
by the Sahaabah had a wider meaning than the later technical meaning, as was
already mentioned.

(2547) Salamah ibn al-Akwa' narrated that when the verse was revealed,

〈 &Å3ó¡ÏΒ ãΠ$yèsÛ ×πtƒô‰Ïù …çµtΡθà)‹ÏÜムšÏ%©!$# ’n?tãuρ 

“For those who can afford it there is a ransom: feeding a poor person,”5 whoever
wished to was allowed to break the fast and feed a needy person as an expiation.

[That continued] until the verse after it was revealed:

〈 çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− yϑsù 

“Whoever among you witnesses the month (of Ramadaan) should fast during it.”
(2:185)6

This is really an example of takhsees. Feeding the poor remains an option as a

substitute for fasting for the chronically ill, the very old, and for pregnant and breast-
feeding women.

2. Order of Qur’anic verses in the mus-haf:

〈 #ZŽô³tãuρ 9åκô−r& sπyèt/ö‘r& £ÎγÅ¡à+Ρr'Î/ zóÁ−/uŽtItƒ %[`≡uρø—r& tβρâ‘x‹tƒuρ öΝä3ΖÏΒ tβöθ©ùuθtFムtÏ%©!$#uρ 
Such of you as die and leave behind them wives, they (the wives) will wait,
keeping themselves apart, four months and ten days. (2:234)

5
Soorah al-Baqarah (2):184.
6
The italicized portion is from narration no. (2548). The verse is from Soorah al-Baqarah (2):185.

11
 〈 8l#t÷zÎ) uŽöxî ÉΑöθy⇔ø9$# ’n<Î) $—è≈tG¨Β ΟÎγÅ_≡uρø—X{ Zπ§‹Ï¹uρ %[`≡uρø—r& tβρâ‘x‹tƒuρ öΝà6ΨÏΒ šχöθ©ùuθtGムtÏ%©!$#uρ 
(In the case of) those of you who are about to die and leave behind them wives,
they should bequeath to their wives a provision for the year without turning
them out. (2:240)

3. Ijtihaad of a mujtahid or the statement of a mufassir without objective

evidence.

4. One of the texts is consistent with al-baraa’ah al-asliyyah (the

assumption that the starting assumption with regard to people’s acts is that
there is no obligation or prohibition); so the other text, which has a positive
Sharee‘ah hukm, is assumed to have abrogated it; e.g. the statement of the
Prophet (pbuh): “Wudoo’ is required from what has been touched by fire.” It
cannot be construed to abrogate the texts which mention that the Prophet
(pbuh) performed salaah without performing a fresh wudoo’ after having
eaten cooked food.

Types of abrogating and abrogated texts:

1. Qur’an by Qur’an
2. Qur’an by Sunnah: Controversial
a. A bequest for relatives

( Å∃ρã÷èyϑø9$$Î/ tÎ/tø%F{$#uρ Ç÷ƒy‰Ï9≡uθù=Ï9 èπ§‹Ï¹uθø9$# #—Žöyz x8ts? βÎ) ßNöθyϑø9$# ãΝä.y‰tnr& uŽ|Øym #sŒÎ) öΝä3ø‹n=tæ |=ÏGä. 

〈 ∩⊇∇⊃∪ tÉ)−Fßϑø9$# ’n?tã $ˆ)ym

It is prescribed for you, when death approaches one of you, if he leave wealth,
that he bequeath to parents and near relatives in kindness. (This is) a duty for all
those who ward off (evil). (2:180)

‫ﻴﺔَ ﻝِ َو ِار ٍث‬‫ﺼ‬

ِ ‫ﻪ أَﻻ ﻻ و‬‫ق ﺤﻘ‬
َ
ِ
ُ َ  ‫ل ذي َﺤ‬ ‫طﻰ ُﻜ‬ ْ ‫ﻪَ ﻗَ ْد أ‬‫ن اﻝﻠ‬ ِ‫إ‬
َ ‫َﻋ‬
“Allah has given everyone their due right [to the inheritance], so there is no bequest
[allowed] for an heir.”

b. Prohibition of predatory animals

%—nθà+ó¡¨Β $YΒyŠ ÷ρr& ºπtGøŠtΒ šχθä3tƒ βr& HωÎ) ÿ…çµßϑyèôÜtƒ 5ΟÏã$sÛ 4’n?tã $—Β§ptèΧ ¥’n<Î) zÇrρé& !$tΒ ’Îû ߉É`r& Hω ≅è% 

〈 ϵÎ/ «!$# ΎötóÏ9 ¨≅Ïδé& $¸)ó¡Ïù ÷ρr& ê[ô_Í‘ …çµ‾ΡÎ*sù 9ƒÍ”∴Åz zΝóss9 ÷ρr&
Say: I find not in what is revealed to me anything prohibited to an eater that he
eat thereof, except it be carrion, or blood poured forth, or swineflesh – for that
verily is foul – or the abomination which was slaughtered in the name of other
than Allah. (6:145)

c. Prohibition of marrying a woman and her aunt simultaneously.

12
¨≅Ïmé&uρ… ∩⊄⊂∪ … y#n=y™ ô‰s% $tΒ āωÎ) È÷tG÷zW{$# š÷t/ (#θãèyϑôfs? βr&uρ … öΝä3çG≈yγ¨Βé& öΝà6ø‹n=tã ôMtΒÌhãm 

〈 öΝà6Ï9≡sŒ u!#u‘uρ $¨Β Νä3s9

23 Forbidden to you are your mothers… And (it is forbidden to you) that you should
have two sisters together, except what has already happened (of that nature) in the
past…
24 Lawful to you are all beyond those mentioned…

3. Sunnah by Qur’an
a. Qiblah
b. Aashooraa for Ramadaan

4. Sunnah by Sunnah: “I forbade you to visit graves, but you may now visit
them.” Sahih Muslim, no.

Types of naskh with regard to the Qur’an:

1. hukm not tilaawah

〈 8l#t÷zÎ) uŽöxî ÉΑöθy⇔ø9$# ’n<Î) $—è≈tG¨Β ΟÎγÅ_≡uρø—X{ Zπ§‹Ï¹uρ %[`≡uρø—r& tβρâ‘x‹tƒuρ öΝà6ΨÏΒ šχöθ©ùuθtGムtÏ%©!$#uρ 
(In the case of) those of you who are about to die and leave behind them wives,
they should bequeath to their wives a provision for the year without turning
them out. (2:240)

Wisdom of such naskh: It preserves a reminder of the process of legislation in the

Sharee’ah, giving the reader an appreciation for Allah’s concern and care for His
worshippers.

2. tilaawah not hukm

'Abdullaah ibn 'Abbaas mentioned that 'Umar ibn al-Khattaab sat on the pulpit of
the Messenger of Allah (ρ) and said, “Verily, Allah sent Muhammad (ρ) with
truth, and He sent down the Scripture upon him, and the verse of stoning was
included in what was revealed to him.7 We recited it, retained it in our memories
and understood it. Allah’s Messenger (ρ) ordered the stoning [to death of
adulterers] and we also punished by stoning after him. I am afraid that, with the
passage of time, people [may forget] and some may say, ‘We don’t find stoning in
the Book of Allah,’ and thus go astray by abandoning this duty prescribed by

7
This is an example, perhaps the only example, of the abrogation of the recitation of a Qur’anic verse
while the law remains in effect. The continuing validity of the law was demonstrated by the commands
and practice of the Prophet (ρ) in all cases of adultery. This shows how closely the Qur’an and the
Sunnah are interlinked. 'Umar made this statement in front of a large number of Sahaabah and it was
conveyed thoughout the Muslim lands. There is no record of anyone raising any objection to his
statement, which is a proof that stoning adulterers was a matter of consensus among the first generation
of Muslims.

13
 Allah.8 Stoning is a duty laid down in Allah’s Book for married men and women
who commit adultery. (Saheeh Muslim 4194)

Supposedly the wording of the abrogated verse was

‫واﻝﺸﻴﺦ واﻝﺸﻴﺨﺔ ﻓﺎرﺠﻤوا ﻜل واﺤد ﻤﻨﻬﻤﺎ اﻝﺒﺘﺔ‬

The married adulterer and adulteress, stone each of them, without fail.

This is somewhat problematic, since

• it is not precise wording. Shaykh and shaykhah do not mean married

adulterers. They refer to age, not marital status.
• Suyootee mentions a narration in which Zayd ibn Thaabit rejected a
verse on stoning brought by ‘Umar because no one else corroborated it.
• ‘Alee whipped then stoned a married adulteress. He said, “I whipped
her in accord with the Book of Allah, and I stoned her in accord with
the Sunnah of Allah’s Messenger.”
Wisdom of such naskh: It is as if, once the rule was known and the penalty
established in the minds of the community, the crime is so unpleasant and unbefitting
to the believers, that its very mention is not appropriate for their ears.

3. hukm and tilaawah

'Aa’ishah stated that it had been revealed in the Qur’aan that ten distinct sucklings
make marriage unlawful, then it was abrogated [and substituted] by five sucklings.
They were still being recited until shortly before the death of Allaah’s Messenger (ρ).
(Sahih Muslim: 3421)

Although the Arabic wording of 'Aa’ishah’s statement seems to indicate that the verse
about five sucklings was part of the Qur’aan at the time of the Prophet’s death, this is
not what she meant. According to an-Nawawee, the recitation of that verse was also
abrogated shortly before the Prophet’s death. As a result some people were still
reciting it as part of the Qur’aan at the time of his death, because they were unaware
that its recitation had been abrogated. When the Qur’aan was compiled during Aboo
Bakr’s reign, the majority who knew about its abrogation informed the minority who
didn’t know, and they all agreed not to include it in the definitive compilation.

Imaam ash-Shaafi'ee based his ruling on this report. Imaam Maalik did not accept it,
because it was a single report that contradicted the practice of the people of
Madeenah, which was that a single complete suckling was sufficient to make
marriage unlawful. Aboo Haneefah agreed with him. However 'Aa’ishah’s report is
supported by some versions of the story of Sahlah bint Suhayl and Saalim reported in
narration no. (3424).

In narration no. 24470 in the Musnad of Imaam Ahmad, the Prophet (ρ) told her to
suckle him five times. The narrators are all reliable. It is also supported by a narration

8
'Umar’s prediction came true with the Khawaarij and some of the Mu'tazilah, who rejected stoning by
exactly the same argument. The same position has been taken by some modernists.

14
that mentions that she then suckled him five times. Sunan Abu Dawud, 2:549, no.
2056; authenticated in Saheeh Sunan Abee Daawood, 2:388, no. 1815. The Maalikee
and Hanafee positions are further weakened by narration nos. (3414-20), which state
that “one or two sucklings do not cause marriage to become prohibited.” Sharh an-
Nawawee, 5:285-6.

4. Naskh does not occur in fundamental principles of right and wrong:

a. Tawheed is required, shirk is evil

And We sent no messenger before you but We inspired him, (saying),

“There is no God but Me (Allah), so worship Me.” (21:25)

b. Murder without just cause is evil

For that cause We decreed for the Children of Israel that whoever kills a
human being for other than manslaughter or corruption in the earth, it
will be as if he had killed all mankind, and whoever saves the life of one, it
will be as if he had saved the life of all mankind. (5:32)

c. Adultery is evil, etc.

d. Prayer and fasting, telling the truth, respect for parents, etc. are
unchanging aspects of the Sharee‘ahs of all the prophets.
e. Incest was only allowed to Adam’s children due to necessity.

5. Naskh does not occur in the content of statements of fact. (It might occur in
the recitation.)

Who is more true in statement than Allah? (4:87)

The Word of your Lord is perfected in truth and justice. There is nothing
that can change His words. (4:115)

f. Allah’s attributes
g. Stories of the prophets and their peoples
h. Descriptions of the hereafter
i. The issue of threats; e.g. the threat of eternal punishment for murdering
a believer.

Caveat: Some orders and prohibitions occur in the format of statements of fact.
Abrogation of the implied order or prohibition is possible.

The adulterer will not marry other than an adulteress or an idolatress, and the
adulteress none will marry other than an adulterer or an idolater. All that is
forbidden to believers. (24:3)

15