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Abrogation in the Qur’an
An original article
By Shah Waliullah al-Muhaddith al-Dahlawi
Translated by Shaykh Muhammadullah Khalili Qasmi
Edited by Shaykh Bilal Ali Ansari and Saad Khan

One of the difficulties in the science of Qur’anic commentary is to know which are the abrogating verses (nasikh) and which are the abrogated ones (mansukh). This subject has been discussed at length with
considerable disagreement [among Muslim scholars]. One of the main reasons behind the difficulty of this subject is the difference of opinion between the early and later scholars about the technical meaning of
the word naskh (abrogation).
Abrogation According to Early Scholars
What is known from some investigation into the speech of the Companions and the Followers is that they used the word abrogation in the common linguistic sense, namely, the removal of one thing by another,
and not in the sense taken by legal theorists [i.e., that one verse has abrogated another verse and it is not acceptable to act upon that verse anymore]. The meaning of abrogation, according to them, is the “removal
of some of the qualities of one verse by some other verse,” whether the removal be because:
1.  The time for acting upon the abrogated verse has come to an end;
2. The speech has been diverted from the most likely meaning to a less one;
3. The condition is only accidental [not exceptive];
4. The general import is particularized;
5. The explanation of what differentiates the textual (mansus) and the one which is plainly analogical;
6. One of the pre-Islamic pagan customs has since become extinct;
7. The abrogation of any previous sacred law (Shara’i).
Thus, the subject of abrogation became very vast and its scope widened. There is considerable difference of opinion about it. This is why some commentators have elevated the number of abrogated verses to as
high as five hundred. But if you think a bit more deeply, you will find that verses of this sort are near countless.
Abrogation According to Later Scholars
As regards the verses considered abrogated according to the technical meaning taken by the later scholars, their number is small, particularly in light of the assessment we have made. Shaykh Jalal al-Din Suyuti,
after considering the views of some of the learned scholars about them, has given a full account of them in his Itqan. He has noted down the verses which are taken as abrogated by the later scholars in agreement
with the view of Qadi Abu Bakr ibn al-’Arabi, and settled their number at approximately twenty. But I have a different opinion about some of these twenty as well.
Al-Fawz al-Kabir fi Usul al-Tafsir, translated into Arabic by Salman al-Husayni al-Nadwi, p.81-84
Tags: 20 abrogated verses, 5 abrogated verses, abrogation, fauz kabir, fawz al-kabir, husain ali punjabi, meaning of abrogation, nasikh, nasikh mansukh, naskh, no abrogation in the quran, Palanpuri, salman
nadwi, shah waliullah, Suyuti, ubaydulla sindhi
This entry was posted by Saad Khan on Thursday, November 4th, 2010 at 8:19 pm and is filed under Sciences of the Qur'an.
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