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'''Abrogation''' ([[Abrogation|Naskh]]) refers to one [[Qur'an|Qur'anic]] verse superseding another, and is itself supported by Qur'anic verses and various [[hadith]] narrations. There was scholarly disagreement as to which verses were abrogated (see the article [[List of Abrogations in the Qur'an]]).
'''Abrogation''' ([[Abrogation|Naskh]]) refers to one [[Qur'an|Qur'anic]] verse superseding another, and is itself supported by Qur'anic verses and various [[hadith]] narrations. There was scholarly disagreement as to which verses were abrogated (see the article [[List of Abrogations in the Qur'an]]).


==Introduction==
==Introduction==


Understanding the necessity for Naskh is crucial in understanding [[Islam]] and its theology. The Qur'an is said to have been revealed by the angel [[Gabriel|Jibreel]] to Prophet [[Muhammad]] over a period of twenty-three years.<ref>''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338,  I.B. Tauris Publishers, </ref><ref>{{Quran|17|106}}</ref> During those years, a lot had changed in his personal and private life.  
The concept of ''Naskh'', or abrogation, has traditionally been an important feature of [[Islam]] and its theology. The Qur'an is said to have been revealed by the angel [[Gabriel|Jibreel]] to Prophet [[Muhammad]] over a period of twenty-three years.<ref>''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338,  I.B. Tauris Publishers, </ref><ref>{{Quran|17|106}}</ref> During those years, a lot had changed in his personal and private life.  


Muhammad began as a preacher, and ended his life as the founder and Head of the first Islamic state, so it is not surprising that the style and message of [[:Category:Medinan Surah|later Medinan]] Qur'anic revelations changed and often conflicted with [[:Category:Meccan Surah|earlier Meccan]] ones.  
Muhammad began as a preacher, and ended his life as the founder and Head of the first Islamic state, so it is not surprising that the style and message of [[:Category:Medinan Surah|later Medinan]] Qur'anic revelations changed and often conflicted with [[:Category:Meccan Surah|earlier Meccan]] ones.  


Today's Qur'an, when read at face value with its non-chronological organization, can support any number of views on several subjects, and when read as a whole, many [[surah]]s clearly contradict one another. This is why Muhammad himself (through Qur'anic [[Revelation|revelations]]) introduced this concept into Islam.  
Today's Qur'an, when read at face value with its non-chronological organization, can support any number of views on several subjects, and when read as a whole, many verses clearly [[Contradictions in the Quran|contradict one another]]. The concept of abrogation is commonly understood to be mentioned in the Quran itself, sometimes apparently as a defence against criticism directed at Muhammad when he forgot or changed verses.


At the time of the [[Caliph|caliphate]], some scholars (particularly a preacher from Kufa, Iraq) were banned from explaining and preaching the Qur'an by early 'ilmic authority figure (usually 'Alī but sometimes also Ibn 'Abbās) because of their ignorance of the principles of naskh.<ref>Powers, ''The Exegetical Genre nāsikh al-Qur'ān wa mansūkhuhu'', ISBN 0-19-826546-8, p. 124</ref><ref>Andrew Rippin, ''Bulletin of the School of Oriental and African Studies'' 47,  ISSN 0041-977X, pp. 26, 38</ref>
At the time of the [[Caliph|caliphate]], some scholars (particularly a preacher from Kufa, Iraq) were banned from explaining and preaching the Qur'an by early 'ilmic authority figure (usually 'Alī but sometimes also Ibn 'Abbās) because of their ignorance of the principles of naskh.<ref>Powers, ''The Exegetical Genre nāsikh al-Qur'ān wa mansūkhuhu'', ISBN 0-19-826546-8, p. 124</ref><ref>Andrew Rippin, ''Bulletin of the School of Oriental and African Studies'' 47,  ISSN 0041-977X, pp. 26, 38</ref>


Some may claim this doctrine does not exist or is not a part of mainstream Islam. However, when you view the [[Chronological Order of the Qur'an|chronological order]] of the revelations, it becomes undeniable. Moreover, Muslims adhere to this doctrine everyday by prohibiting the consumption of [[alcohol]].
Not all Muslims believe in abrogation, though it is the mainstream view. Nevertheless, there has never been agreement as to the scope of verses affected, nor even the precise definition of the term, such as whether it includes clarifications. The most commonly referenced application of the doctrine today is the gradual prohibition on the consumption of [[alcohol]], though those who reject the concept of abrogation argue that alcohol was never in any way permitted. The verses about alcohol do not feature in the more limited sets of abrogated verses proposed by some scholars such as al-Suyuti (see [[List of Abrogations in the Qur'an]]).
 
Traditionally, abrogation is understood to be of three types: Abrogation of the verses and the ruling; abrogation of the ruling but not the verses; abrogation of the verses but not the ruling. The latter is famously proposed regarding the punishment of [[Stoning|stoning]] for married adulterers, which does not appear in the Quran we have today.


==Qur'an==
==Qur'an==
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The Mu`tazili grammarian and author of the Qur'anic commentary Jami` al-Ta'wil li-Muhkam al-Tanzil, Abu Muslim al-Asfahani (254-322), was reputed to have denied intra-Qur'anic naskh altogether. Al-Razi and al-Shawkani refuted him in al-Mahsul and Irshad al-Fusul respectively, but others (such as Ibn Daqiq al-`Id and the contemporary scholar `Ali Hasabullah) justified his stance as a difference in terminology only (khilaf lafzi) - due, for example, to interpreting the word aya as "(super)natural sign" or "previous Scriptures" rather than "Qur'anic verse," or a reconsideration of purported abrogation to be mere specification (ikhtisas). Hence al-Qarafi's rebuttal, when al-Razi questioned the claim of consensus on the existence of abrogation: "Agreement has indeed formed over meaning; difference is only over naming."}}
The Mu`tazili grammarian and author of the Qur'anic commentary Jami` al-Ta'wil li-Muhkam al-Tanzil, Abu Muslim al-Asfahani (254-322), was reputed to have denied intra-Qur'anic naskh altogether. Al-Razi and al-Shawkani refuted him in al-Mahsul and Irshad al-Fusul respectively, but others (such as Ibn Daqiq al-`Id and the contemporary scholar `Ali Hasabullah) justified his stance as a difference in terminology only (khilaf lafzi) - due, for example, to interpreting the word aya as "(super)natural sign" or "previous Scriptures" rather than "Qur'anic verse," or a reconsideration of purported abrogation to be mere specification (ikhtisas). Hence al-Qarafi's rebuttal, when al-Razi questioned the claim of consensus on the existence of abrogation: "Agreement has indeed formed over meaning; difference is only over naming."}}
==Misinformation Spread by Apologists==
===Only Meccan Verses are Universal Commands===
When you understand abrogation, the drive behind Islamic terrorism and extremism becomes somewhat comprehensible, even if one disagrees with it. This has led some apologists to flatly deny they are even aware of such a concept existing within Islam. Some have even attempted to create their own methods in choosing which verses apply to today's world.
One such example of this is the reversal of the truth; it is the obscure and baseless claim that the Medinan verses are read only in an historical and non-legal context, while the less violent Meccan verses are universal commands.
This in itself is not a negative thing, but when they try to pass this off to non-Muslims as authentic Islam and claim this is widely accepted by Islamic scholars, while never attempting to rectify the alleged misconceptions with their co-religionists, it is nothing more than deceptive propaganda.
Furthermore, this claim is theologically difficult. It contradicts several sahih hadith, and {{cite quran|5|90|end=91|style=ref}} which prohibit the consumption of Alcohol and gambling, are Medinan verses.<ref>Allamah Abu 'Abd Allah al-Zanjani - [{{Reference archive|1=http://tanzil.net/pub/ebooks/History-of-Quran.pdf|2=2011-05-13}} The History of the Quran] - Al-Tawheed Vol. 4, No. 3; Vol. 5, No. 1, 2, & 3</ref><ref>[{{Reference archive|1=http://www.qran.org/q-chrono.htm|2=2011-05-13}} Quran Verses in Chronological Order] - Qran.org, accessed May 13, 2011</ref><ref>Kevin P. Edgecomb - [{{Reference archive|1=http://www.bombaxo.com/chronsurs.html|2=2011-05-13}} Chronological Order of Quranic Surahs] - Bombaxo, 2002</ref><ref>[{{Reference archive|1=http://www.masjidtucson.org/quran/chapters_chronological_sequence.html|2=2011-05-13}} Quran Chapters and their Chronological Sequence of Revelation] - International Community of Submitters (ICS)</ref><ref>[{{Reference archive|1=http://tanzil.net/wiki/Revelation_Order|2=2011-05-13}} Revelation Order] - Tanzil Project, accessed May 13, 2011</ref>
Prior to the revelation of these verses, there were no prohibitions against intoxicants and games of chance. So when is the last time you have heard Muslims claiming drinking alcohol and gambling is permitted in Islam today?
===Abrogation Exists Only Between the Qur'an and Previous Scriptures===
Many modern apologists assert that abrogation does not exist within the Qur'an itself, but that the abrogation mentioned in {{Quran|2|106}} and {{Quran|16|101}} refers to the Qur'an replacing directives given in the [[Taurat]] and [[Injil]].
Although this understanding has already been shown to be in error by Ibn Kathir's commentary [[#Meaning of Verse 2:106|here]], let us take a look at these verses in context.
{{Quote|{{cite quran|16|101|end=104|style=ref}} |'''And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know'''
'''Say: The Holy spirit has revealed it from your Lord''' with the truth, that it may establish those who believe and as a guidance and good news for those who submit.
And certainly We know that they say: '''Only a mortal teaches him'''. The tongue of him whom they reproach is barbarous, and this is clear Arabic tongue.
(As for) those who do not believe in Allah's communications, surely Allah will not guide them, and they shall have a painful punishment.}}
According to Islam, the Book of Musa was revealed from Allah to Moses (not via the Qur'an's “Holy Spirit” which is Jibreel, an Angel). The Gospels which the Qur'an talks about were written by people who were there, or revealed in visions from Allah etc. Again no angels were involved with the revelation of the previous scriptures. So verse 16:101 is clearly talking about Muhammad and the revelation of the Qur'an after talking about abrogation.
{{Quote|{{cite quran|2|105|end=108|style=ref}} |Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.
'''Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?'''
Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?
'''Rather you wish to put questions ''to your Messenger''''', as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.}}
Verse 2:106 in context is clearly talking about those who questioned Muhammad about his contradictions, hence the revelation regarding “abrogation”. This has nothing to do with the “previous scriptures” either. So far its abrogation within the Qur'an itself.
Looking at verse 2:136, Allah says there is no distinction between the previous messages.
{{Quote|{{Quran|2|136}}|Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, '''we do not make any distinction between any of them''', and to Him do we submit.}}
Since [[Jesus|Isa]] never wrote a book, we can infer that Allah is talking about the Injil, and Musa; the Taurat. Why would Allah “make no distinction” between them if he had abrogated parts of it? Surely he would have seen fit to mention “except the parts we have substituted”?


==Examples of Abrogation (According to Some Scholars)==
==Examples of Abrogation (According to Some Scholars)==
{{main|List of Abrogations in the Qur'an}}
{{main|List of Abrogations in the Qur'an}}


The verses listed in this section were believed by some scholars to have been abrogated by {{Quran|9|5}}, known as the "verse of the sword". This view was held by those scholars, such as ibn Salama, whose beliefs about the number of abrogated verses were at the upper end of the range. This view became less common among later scholars.
Some of the verses listed in this section were believed by some scholars to have been abrogated by {{Quran|9|5}}, known as the "verse of the sword". This view was held by those scholars, such as Ibn Salama, whose beliefs about the number of abrogated verses were at the upper end of the range. This view became less common among later scholars and was generally held by those who lived near centres of imperial power (see [[Jihad in Islamic Law]]).


This verse appears in Surah '''Al Taubah''' (Repentance), which is considered to be the closing remarks of Allah. It is also the most aggressive chapter of the entire Qur'an.
This verse appears in Surah '''Al Taubah''' (Repentance), which is traditionally considered to be the closing remarks of Allah. It is also the most aggressive chapter of the entire Qur'an.


{{Quote|{{Muslim|11|3941}}|Abu Ishaq said that he heard al-Bara' b 'Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur'an) is Sura tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to '''Kalala'''.}}
{{Quote|{{Muslim|11|3941}}|Abu Ishaq said that he heard al-Bara' b 'Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur'an) is Sura tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to '''Kalala'''. [i.e. 4:176]}}
 
{{Quote|{{Quran|4|176}}|(*They ask you for a legal verdict. Say: "Allah directs (thus) about Al-Kalalah- )|}}


{{Quote|1=[http://tafsir.com/default.asp?sid=9&tid=20750 This is the Ayah of the Sword]<BR>Tafsir ibn Kathir|2="Ibn `Umar said that the Messenger of Allah said,
{{Quote|1=[http://tafsir.com/default.asp?sid=9&tid=20750 This is the Ayah of the Sword]<BR>Tafsir ibn Kathir|2="Ibn `Umar said that the Messenger of Allah said,
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This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, '''"It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term.'''" Al-`Awfi said that Ibn `Abbas commented: "No idolator had any more treaty or promise of safety ever since Surah Bara'ah was revealed. }}
This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, '''"It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term.'''" Al-`Awfi said that Ibn `Abbas commented: "No idolator had any more treaty or promise of safety ever since Surah Bara'ah was revealed. }}
===Let there be no compulsion in religion===
'''Verse 2:256'''
{{Quote|{{Quran|2|256}}|2=Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.}}
'''Meaning of Verse 2:256'''
{{Quote|Tafsir Ibn Kathir (unabridged)|Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. '''But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion.''' In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.<ref>David Bukay - [http://www.politicalislam.com/blog/abrogation-and-the-koran/ Abrogation and the Koran] - School of Political Science, The University of Haifa</ref><ref>Sam Shamoun and Jochen Katz - [http://www.answering-islam.org/Responses/Menj/taqiyyah.htm Sunni Muslims and Taqiyyah] - Answering Islam</ref>}}


===If they incline towards peace, you incline also===
===If they incline towards peace, you incline also===
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{{Quote|[http://quran.com/2/190 Surat Al-Baqarah (The Cow) 2:190]<BR>Tafsir al jalayn (Suyuti)|this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q. 9:1], or by His saying [below]:}}
{{Quote|[http://quran.com/2/190 Surat Al-Baqarah (The Cow) 2:190]<BR>Tafsir al jalayn (Suyuti)|this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q. 9:1], or by His saying [below]:}}
===Let there be no compulsion in religion===
'''Verse 2:256'''
Some scholars considered the following verse to be abrogated, though this is not the most common view today (see [[Let There be no Compulsion in Religion]]).
{{Quote|{{Quran|2|256}}|2=Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.}}
'''Meaning of Verse 2:256'''
{{Quote|Tafsir Ibn Kathir (unabridged)|Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. '''But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion.''' In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.}}
==See Also==
==See Also==


*[[List of Abrogations in the Qur'an]]
*[[List of Abrogations in the Qur'an]]
*[[Qur'an, Hadith and Scholars:Islamic Theology]]
*[[Qur'an, Hadith and Scholars:Islamic Theology]]
==External Links==
*[http://www.meforum.org/1754/peace-or-jihad-abrogation-in-islam Peace or Jihad? Abrogation in Islam]
*[http://www.politicalislam.com/blog/abrogation-and-the-koran/ Abrogation and the Koran]
*[http://www.fatherzakaria.net/books/qaf/pdf/22-Episode.pdf Examples of the Abrogation]


==References==
==References==
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