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Abrogated Verses Of the Quran: Evidence from the Hadith Collection
Abrogated Verses Of the Quran
Evidence from Islamic Sources
Collected by Sam Shamoun
We present here a list that highlights some of the many verses that have been abrogated.
We are quite aware that not all Muslims believe that the Quran abrogates itself
and would therefore reject the traditions presented here. Yet, the aim of our paper
is to provide a handy list for Christians witnessing to or dialoguing with Muslims who
do believe that the Quran abrogates itself. We want to provide evidence for those that
do accept the authority of these sources. We chose to cite only the views of Muslim
scholars where they identify the abrogated verses.
But before we do so, we would like to cite Brother Mark’s quotation of Muslim
scholar Ahmad Von Denffer regarding the conflicting views held by Muslim scholars over
the precise nature of abrogation:
Von Denffer defines it clearly as:
"What is Abrogated?
According to some scholars the Qur’an abrogates only the Qur’an.
They base their view on suras 2:106 and 16:101. According to them
the Qur’an does not abrogate the sunna nor does the sunna abrogate
the Qur’an. This is, in particular, the view held by Shafi’i.
Others are of the opinion that the Qur’an may abrogate the Qur’an
as well as the sunna. They base their view on Sura 53:3-4.
There is also the view that there are four classes of naskh:
1 Qur’an abrogates Qur’an.
2 Qur’an abrogates sunna.
3 Sunna abrogates Qur’an.
4 Sunna abrogates sunna." (Ulum, Von Denffer, p. 107f)
The ‘founding’ scholars couldn't even agree in ‘basic
principles’ over what abrogates what between the Sunnah and Qur'an!
(Brother Mark, A ‘Perfect’ Qur'an, p. 230,
online edition)
Brother Mark continues:
A number of citations from an article by A. Rippin on Naskh follow:
- "Although the companions
of Muhammad are reported to have discussed naskh, and even to have disagreed over
the abrogation of a particular verse, references to the generation of the companions
in the naskh literature are relatively infrequent.
[[N.B. - Footnote 9 states: But see Ibn Salama, al-Nasikh wa ‘l-mansukh (Cairo 1315/1899),
142-3, where `Ali and Ibn ‘Abbas disagree over the abrogation of Q4/94; `Ali maintained
that the verse was abrogated by Q4/115 and 4/48, while Ibn ‘Abbas held that it remained
muhkama."]] (p. 117)
- "In classical texts on abrogation we frequently encounter references to
disagreements among tabi’is over the status of a particular verse.
For example, although the majority of scholars consider Q2/62 to have been abrogated
by Q3/85, Mujahid ibn Jabr (d. 101/722) and al-Dahhak ibn Muzahim (d 105/723) considered
the verse to be muhkama." (p. 119)
- "The number of verses that are considered to have been abrogated increased
dramatically between the eighth and eleventh centuries (al-Zuhri mentions 42 abrogated
verses, al-Nahhas 138, and Ibn Salama, 238), at which point an upper limit seems to
have been reached (Ibn ‘Ata’iqi identifies 231 abrogated verses, and al-Farsi, 248). (p.122)
- "al-Suyuti (d. 911/1505) recognised only twenty [20] instances of true abrogation
and Shah Wali Allah (d 1762) reduced that number to five [5].
[N.B. - Footnote 26 states: "these figures are mentioned in Ernest Hahn, ‘Sir Sayyid
Ahmad Khan’s The Controversy over Abrogation (in the Qur’an): An Annotated Translation,
MW64 (1974), 124.]
Ibn al-’Ata’iqi, on the other hand, while citing 231 instances of abrogation,
appendixes the phrase wa fihi nazar, indicating doubt or uncertainty to his discussion
of twenty-six [26] verses."
With such wide variations in understanding one must wonder how Muslim scholars can
declare, like Ibn Salama, that ‘science of abrogation and abrogated verse’ is, in
the investigation of the Qur’an, the starting point! Furthermore he states that one is
‘deficient’ (naqis) who, before mastering the doctrine of abrogation engages in a true
(scientific) study of the Qur’an. [see Ibn Salama p 4-5] (p. 123)
- "Anas ibn Malik (d. C. 92/710) for example, related that during the lifetime of
Muhammad the believers used to recite a sura equal in length to sura 9 (‘Repentance’),
but that he could only remember one verse from this sura, namely, If the son of Adam
had two valleys made of silver...’"
[[N.B. - Footnote 34 states: "Ibn al-’Ata’iqi, p. 23; cf. Ibn Salama, pp 10ff"]] (p. 125)
- "There is also considerable disagreement over the scope of abrogation within
the Qur’an itself. At one extreme, there were apparently certain people who argued
that ‘the Qur’an does not contain either an abrogated or an abrogating verse’.
[[N.B. - Footnote 38 states: "Ibn Salama, p. 26; cf. Al-Nahhas, pp 2-3"]],
these people, according to Ibn Salama, ‘have deviated from the truth and by virtue
of their lying, have turned away from God’. [[N.B.- Footnote 39 reads "Ibn Salama, p. 26]]
At the other extreme were those scholars who maintained that any narrative,
positive command, or prohibition in the Qur’an may be abrogated." [[N.B. - Footnote 40
states: "Al-Nahhas, pp. 2-3"]] (p. 126)
With the foregoing behind us we now turn our attention to the hadith collections
usually considered to be authoritative by Sunni Muslims.
SAHIH BUKHARI
Volume 6, Book 60, Number 13:
Narrated Al-Bara:
The Prophet prayed facing Bait-ulMaqdis (i.e. Jerusalem) for sixteen or seventeen
months but he wished that his Qibla would be the Ka'ba (at Mecca). (So Allah Revealed
(2.144) and he offered 'Asr prayers (in his Mosque facing Ka'ba at Mecca) and some people
prayed with him. A man from among those who had prayed with him, went out and passed by
some people offering prayer in another mosque, and they were in the state of bowing. He
said, "I, (swearing by Allah,) testify that I have prayed with the Prophet facing
Mecca." Hearing that, they turned their faces to the Ka'ba while they were still
bowing. Some men had died before the Qibla was changed towards the Ka'ba. They had been
killed and we did not know what to say about them (i.e. whether their prayers towards
Jerusalem were accepted or not). So Allah revealed:-- "And Allah would never make
your faith (i.e. prayer) to be lost (i.e. your prayers offered (towards Jerusalem). Truly
Allah is Full of Pity, Most Merciful towards mankind." (2.143)
Volume 6, Book 60, Number 32:
Narrated 'Ata:
That he heard Ibn 'Abbas reciting the Divine Verse:--
"And for those who can fast they had a choice either fast, or feed a poor for
every day.." (2.184) Ibn 'Abbas said, "This Verse is not abrogated,
but it is meant for old men and old women who have no strength to fast, so they should
feed one poor person for each day of fasting (instead of fasting).
The next two traditions disagree with Ibn Abbas’ claim.
Volume 6, Book 60, Number 33:
Narrated Nafi:
Ibn 'Umar recited:
"They had a choice, either fast or feed a poor for every day ..."
and added, "This Verse is abrogated."
Volume 6, Book 60, Number 34:
Narrated Salama:
When the Divine Revelation:
"For those who can fast, they had a choice either fast, or feed a poor for every
day," (2.184) was revealed, it was permissible for one to give a ransom and give up
fasting, till the Verse succeeding it was revealed and abrogated it.
Volume 6, Book 60, Number 53:
Narrated Ibn Az-Zubair:
I said to 'Uthman bin 'Affan (while he was collecting the Qur'an) regarding the
Verse:-- "Those of you who die and leave wives ..." (2.240) "This Verse
was abrogated by another Verse. So why should you write it? (Or leave it in the
Qur'an)?" 'Uthman said. "O son of my brother! I will not shift anything
of it from its place." (see also Number 60)
Volume 6, Book 60, Number 54:
Narrated Mujahi:
(regarding the Verse):-- "Those of you who die and leave wives behind. They -
(their wives) -- shall wait (as regards their marriage ) for four months and ten
days)." (2.234)
The widow, according to this Verse, was to spend this period of waiting with her
husband's family, so Allah revealed: "Those of you who die and leave wives (i.e.
widows) should bequeath for their wives, a year's maintenance and residences without
turning them out, but if they leave (their residence), there is no blame on you for what
they do with themselves provided it is honorable.' (i.e. lawful marriage) (2.240).
So Allah entitled the widow to be bequeathed extra maintenance for seven months and
twenty nights, and that is the completion of one year. If she wished she could stay (in
her husband's home) according to the will, and she could leave it if she wished, as Allah
says:
"... without turning them out, but if they leave (the residence), there is no
blame on you." So the 'Idda (i.e. four months and ten days as it) is obligatory for
her.
'Ata said: Ibn 'Abbas said, "This Verse, i.e. the Statement of Allah:
"...without turning them out ..." cancelled the obligation of staying for
the waiting period in her dead husband's house, and she can complete this period
wherever she likes." 'Ata's aid: If she wished, she could complete her 'Idda by
staying in her dead husband's residence according to the will or leave it according to
Allah's Statement:--
"There is no blame on you for what they do with themselves." 'Ata' added:
Later the regulations of inheritance came and abrogated the order of the dwelling of
the widow (in her dead husband's house), so she could complete the 'Idda wherever she
likes. And it was no longer necessary to provide her with a residence. Ibn 'Abbas said,
"This Verse abrogated her (i.e. widow's) dwelling in her dead husband's house and
she could complete the 'Idda (i.e. four months and ten days) wherever she liked, as
Allah's Statement says:--"...without turning them out..."
Volume 6, Book 60, Number 68:
Narrated Ibn 'Umar:
This Verse:--"Whether you show what is in your minds or conceal it ..." (2.284)
was abrogated.
Volume 6, Book 60, Number 69:
Narrated Marwan Al-Asghar:
A man from the companions of Allah's Apostle who I think, was Ibn 'Umar said, "The
Verse:-- ‘Whether you show what is in your minds or conceal it ...’ was
abrogated by the Verse following it."
SAHIH MUSLIM
Book 001, Number 0228:
It is reported on the authority of Abu Huraira that when it was revealed to the
Messenger of Allah (may peace be upon him): To Allah belongs whatever is in the heavens
and whatever is in the earth and whether you disclose that which is in your mind or
conceal it, Allah will call you to account according to it. Then He forgives whom He
pleases and chastises whom He Pleases; and Allah is over everything Potent" (ii.
284). the Companions of the Messenger of Allah (may peace be upon him) felt it hard and
severe and they came to the Messenger of Allah (may peace be upon him) and sat down on
their knees and said: Messenger of Allah, we were assigned some duties which were within
our power to perform, such as prayer, fasting, struggling (in the cause of Allah),
charity. Then this (the above-mentioned) verse was revealed unto you and it is beyond
our power to live up to it. The Messenger of Allah (may peace be upon him) said: Do
you intend to say what the people of two books (Jews and Christians) said before you:
"We hear and disobey"? You should rather say: "We hear and we obey, (we
seek) Thy forgiveness, our Lord! and unto Thee is the return." And they said:
"We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the
return." When the people recited it and it smoothly flowed on their tongues, then
Allah revealed immediately afterwards: "The Apostle believes in that which is sent
down unto him from his Lord, and so do the believers. Each one believes in Allah and His
Angels and His Books and His Apostles, saying: We differentiate not between any of His
Apostles and they say: We hearken and we obey: (we seek) Thy forgiveness, our Lord! and
unto Thee is the return" (ii. 285). When they did that, Allah abrogated this
(verse) and the Great, Majestic Allah revealed: "Allah burdens not a soul beyond
its capacity. It gets every good that it earns and it suffers every ill that it earns. Our
Lord, punish us not if we forget or make a mistake." (The Prophet said:) Yes, our
Lord! do not lay on us a burden as Thou didst lay on those before us. (The Prophet said:)
Yes, our Lord, impose not on us (burdens) which we have not the strength to bear (The
Prophet said:) Yes, and pardon us and grant us protection! and have mercy on us. Thou art
our Patron, so grant us victory over the disbelieving people" (ii. 286). He (the
Lord) said: Yes.
Book 003, Number 0675:
Abu al. 'Ala' b. al-Shikhkhir said: The Messenger of Allah (may peace be upon him)
abrogated some of his commands by others, just as the Qur'an abrogates some part
with the other.
Book 004, Number 1317:
Al-Bara' b. 'Azib reported: This verse was revealed (in this way): "Guard the
prayers and the 'Asr prayer." We recited it (in this very way) so long as Allah
desired. Allah, then, abrogated it and it was revealed: "Guard the prayers,
and the middle prayer." A person who was sitting with Shaqiq (one of the narrators in
the chain of transmitters) said: Now it implies the 'Asr prayer. Upon this al-Bara' said:
I have already informed you how this (verse) was revealed and how Allah abrogated it,
and Allah knows best. Imam Muslim said: Ashja'i narrated it from Sufyan al-Thauri, who
narrated it from al-Aswad b. Qais, who narrated it from 'Uqba, who narrated it from
al-Bara' b. 'Azib who said: We recited with the Prophet (may peace be upon him) (the
above-mentioned verse like this, i. e. instead of Salat al- Wusta, Salat al-'Asr) for a
certain period, as it has been mentioned (in the above-quoted hadith).
Hadith number in Sahih Muslim [Arabic only]: 1233
'A'ishah's Hadith, may Allah be pleased with her.
Zurarah reported: Sa'd bin Hisham bin 'Amir decided to participate in an expedition in the cause of Allah.
When he came to Medina, he met some of its people. They dissuaded him from doing such a thing,
and informed him that a group of six men had decided to do so during the lifetime of the Messenger
of Allah (may peace be upon him) and the Messenger of Allah (may peace be upon him) forbade
them to do it, and asked: Is there not in me a good example for you? And when they narrated this
to him (Sa'd bin Hisham), he returned to his wife, though he had divorced her and made (people)
witness to his reconciliation. He then came to Ibn 'Abbas and asked him about the Witr of the Messenger
of Allah (may peace be upon him). Ibn 'Abbas asked: Should I not lead you to one who knows best
among the people of the world about the Witr of the Messenger of Allah (may peace be upon him)?
He asked: Who is it? He (Ibn 'Abbas) said: It is 'A'ishah. So go to her and ask her (about Witr) and
then come to me and inform me about the answer that she would give you. So I came to Hakim bin
Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak
anything (about the conflict) between the two groups, but she refused (to accept my advice) and went
(to participate in that conflict). I (requested) him (Hakim) with an oath to lead me to her. So we went
to 'A'ishah and we begged permission to meet her. She granted us permission and we went in. She asked:
Are you Hakim? (She recognized him). He replied: Yes. She asked: Who is there with you? He said:
He is Sa'd bin Hisham. She asked: Which Hisham? He said: He is Hisham bin 'Amir. She blessed him
('Amir) with mercy from Allah and spoke good of him (Qatadah said that he died as a martyr in Uhud).
I said: Mother of the Believers, tell me about the character of the Messenger of Allah (may peace be
upon him). She asked: Do you not read the Qur'an? I said: Yes. Upon this she said: The character
of the Messenger of Allah (may peace be upon him) was the Qur'an. He said: I felt inclined to get up
and not ask anything (further) till I die. But then I changed my mind and said: Inform me about
the observance (of the Night Prayer) of the Messenger of Allah (may peace be upon him).
She asked: Did you not recite: "O you wrapped up"? He said: Yes. She said:Allah, the Exalted
and the Glorious, made the observance of the Night Prayer at the beginning of this surah obligatory.
So the Messenger of Allah (may peace be upon him) and his Companions around him observed
this (Night Prayer) FOR ONE YEAR. Allah held back the concluding portion of this surah
FOR TWELVE MONTHS in the heaven till (at the end of this period) Allah revealed the concluding
verses of this surah which lightened (the burden of this Prayer), and the Night Prayer became
a supererogatory Prayer after being an obligatory one. I said: Mother of the Believers,
inform me about the Witr of the Messenger of Allah (may peace be upon him) she said: I used
to prepare tooth stick for him, water for his ablution, and Allah would rouse him to the extent
He wished during the night. He would use the tooth stick, and perform ablution, and would offer
nine rak'ahs and would not sit but in the eighth one and would remember Allah, and praise Him
and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah.
He would then sit, remember Allah, praise Him and supplicate Him and then utter a salutation loud
enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation and that
made eleven rak'ahs. O my son, but when the Messenger of Allah (may peace be upon him) grew
old and put on flesh, he observed Witr of seven, doing in the two rak'ahs as he had done formerly,
and that made nine. O my son, and when the Messenger of Allah (may peace be upon him) observed
the Prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it
impossible (for him) to observe the Prayer at night, he prayed twelve rak'ahs during the day. I am
not aware of Allah's Prophet (may peace be upon him) having recited the whole Qur'an during one
single night, or praying through the night till morning, or fasting a complete month except Ramadan.
He (the narrator) said: I then went to Ibn 'Abbas and narrated to him the Hadith (transmitted from her),
and he said: She says the truth If I went to her and got into her presence, I would have listened to it
orally from her. He said: If I were to know that you do not go to her, I would not have transmitted
this Hadith to you narrated by her. (Source;
Arabic text)
Book 004, Number 1433:
Anas b. Malik reported that the Messenger of Allah (may peace be upon him) invoked
curse in the morning (prayer) for thirty days upon those who killed the Companions (of the
Holy Prophet) at Bi'r Ma'una. He cursed (the tribes) of Ri'l, Dhakwan, Lihyan, and Usayya,
who had disobeyed Allah and His Messenger (may peace be upon him). Anas said: Allah the
Exalted and Great revealed (a verse) regarding those who were killed at Bi'r Ma'una, and
we recited it, till it was abrogated later on (and the verse was like this):,
convey to it our people the tidings that we have met our Lord, and He was pleased with us
and we were pleased with Him".
Book 043, Number 7173:
Sa'id b. Jubair reported: I said to Ibn Abbas: Will the repentance of that person be
accepted who kills a believer intentionally? He said: No. I recited to him this verse of
Sura al-Furqan (xix.): "And those who call not upon another god with Allah and slay
not the soul which Allah has forbidden except in the cause of justice" to the end of
the verse. He said: This is a Meccan verse which has been abrogated by a verse
revealed at Medina: "He who slays a believer intentionally, for him is the
requital of Hell-Fire where he would abide for ever," and in the narration of Ibn
Hisham (the words are): I recited to him this verse of Sura al-Furqan: "Except one
who made repentance." (see also Sahih al-Bukhari Volume 6, Book 60, Number 285)
SUNAN ABU DAWUD
Book 5, Number 1299:
Narrated Abdullah Ibn Abbas:
In Surat al-Muzzammil (73), the verse: "Keep vigil at night but a little, a half
thereof" (2-3) has been abrogated by the following verse: "He knoweth
that ye count it not, and turneth unto you in mercy. Recite then of the Qur'an that which
is easy for you" (v.20). The phrase "the vigil of the night" (nashi'at
al-layl) means the early hours of the night. They (the companions) would pray (the
tahajjud prayer) in the early hours of the night.
He (Ibn Abbas) says: It is advisable to offer the prayer at night (tahajjud),
prescribed by Allah for you (in the early hours of the night). This is because when a
person sleeps, he does not know when he will awake. The words "speech more
certain" (aqwamu qilan) means that this time is more suitable for the
understanding of the Qur'an. He says: The verse: "Lo, thou hast by day a chain of
business" (v.7) means engagement for long periods (in the day's work).
Book 5, Number 1300:
Ibn ‘Abbas said: When the opening verses of Surah asl-muzzammil (lxxiii.), were
revealed, the Companions would pray as long as they would pray during Ramadan until its
last verses were revealed. The period between the revelation of its opening and the last
verses was one year.
Book 12, Number 2275:
Narrated Abdullah ibn Abbas:
Women who are divorced shall wait, keeping themselves apart, three monthly courses; and
then said: And for such of your women as despair of menstruation, if ye doubt, their
period (of waiting) shall be three months. This was abrogated from the former verse.
Again he said: (O ye who believe, if ye wed believing women) and divorce them before ye
have touched them, then there is no period that ye should reckon.
MALIK’S MUWATTA
Book 30, Number 30.3.17:
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd
ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace,
said, "Amongst what was sent down of the Qur'an was 'ten known sucklings make haram'
- then it was abrogated by 'five known sucklings'. When the Messenger of Allah,
may Allah bless him and grant him peace, died, it was what is now recited of
the Qur'an."
Yahya said that Malik said, "One does not act on this."
Comment: Neither the abrogating nor the abrogated verses on suckling appear in the text
of the Quran today.
Book 37, Number 37.5.4b:
Yahya said that he heard Malik say, "This ayat is abrogated. It is the word
of Allah, the Blessed, the Exalted, 'If he leaves goods, the testament is for parents and
kinsmen.' What came down about the division of the fixed shares of inheritance in the Book
of Allah, the Mighty, the Exalted, abrogated it" ...
FROM TAFSIR IBN KATHIR
Ibn Kathir claims that S. 33:52 was abrogated by 33:50.
More than one of the scholars, such as Ibn ‘Abbas, Mujahid, Ad-Dahhak, Qatadah,
Ibn Zayd, Ibn Jarir and others stated that this Ayah was revealed as a reward to
the wives of the Prophet expressing Allah's pleasure with them for their excellent
decision in choosing Allah and His Messenger and the Home of the Hereafter, when the
Messenger of Allah gave them the choice, as we have stated above. When they chose the
Messenger of Allah their reward was that Allah restricted him to these wives, and forbade
him to marry anyone else or to change them for other wives, even if he was attracted to
their beauty - apart from slave-girls and prisoners of war, with regard to whom there
was no sin on him. THEN ALLAH LIFTED THE RESTRICTION STATED IN THIS AYAH AND
PERMITTED HIM TO MARRY MORE WOMEN, but he did not marry anyone else, so that
the favor of the Messenger of Allah towards them would be clear.
Imam Ahmad recorded that ‘A’ishah, may Allah be pleased with her,
said: ‘The Messenger of Allah did not die until Allah permitted (marriage to
other) women for him.’ It was also recorded by At-Tirmidhi and An-Nasa’i in
their Sunans. (Tafsir Ibn Kathir (Abridged) Volume 8 (Surat Al-Ahzab, Verse 51
to the end of Surat Ad-Dukhan), abridged under a group of scholars under the supervision
of Shaykh Safiur Rahman Al-Mubarakpuri [Darussalam Publishers & Distributors Riyadh,
Houston, New York, London, Lahore; First Edition, September 2000], p. 21; cf. the
online edition;
bold and capital emphasis ours)
According to Ibn Kathir Surah 9:5 abrogated every peace treaty that had been made with
the idolaters:
This is the Ayah of the Sword ...
<But if they repent and perform the Salah, and give Zakah, then leave their way
free. Verily, Allah is Oft-Forgiving, Most Merciful.>
Abu Bakr As-Siddiq used this and other honorable Ayat as proof for fighting those
who refrained from paying the Zakah. These Ayat allowed fighting people
unless, and until, they embrace Islam and implement its rulings and obligations... In the
two Sahihs, it is recorded that Ibn ‘Umar said that the Messenger of Allah
said,
<I have been commanded to fight the people until they testify there is no deity
worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the
prayer and pay Zakah.>
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 ever
since Sura Bara’ah was revealed. The four months, in addition to, all peace
treaties conducted before Bara’ah was revealed and announced had ended by the
tenth of the month of Rabi’ Al-Akhir." (Tafsir Ibn Kathir (Abridged) Volume 4
(Surat Al-A’raf to the end of Surah Yunus), by Shaykh Safiur-Rahman
Al-Mubarakpuri, First Edition: May 2000, pp. 375, 377; cf.
online edition;
bold italic and capital emphasis ours)
Here is our final example. Ibn Kathir states that Muhammad added an exception clause
to Surah 4:95 as a result of a blind man complaining about the passage:
Al-Bukhari recorded that Al-Bara' said, "When the Ayah ...
<Not equal are those of the believers who sit (at home),>
was revealed, the Messenger of Allah called Zayd and commanded him to write it.
Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed ...
<except those who are disabled (by injury or are blind or lame)>."
Al-Bukhari recorded that Sahl bin Sa`d As-Sa`di said, "I saw Marwan bin Al-Hakam
sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told
him that Allah's Messenger dictated this Ayah to him ...
<Not equal are those of the believers who sit (at home), except those who are
disabled, and those who strive hard and fight in the cause of Allah>
Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn
Umm Maktum said, `O Allah's Messenger! By Allah, if I had power, I would surely take part
in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his
thigh was on mine and it became so heavy for me that I feared that my thigh would be
broken. That ended after Allah revealed ...
<except those who are disabled>." This was recorded by Al-Bukhari.
At-Tirmidhi recorded that Ibn `Abbas said ...
<Not equal are those of the believers who sit (at home), except those who are
disabled>, refers to those who did not go to the battle of Badr and those who went
to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm
Maktum said, `We are blind, O Messenger of Allah! Do we have an excuse' The Ayah ...
<Not equal are those of the believers who sit (at home), except those who are
disabled> was revealed. Allah made those who fight, above those who sit in their
homes not hindered by disability. (Tafsir Ibn Kathir (Abridged) Volume 2, parts 3, 4,
& 5 (Surat Al-Baqarah, Verse 253, to Surat An-Nisa, Verse 147), by Shaykh
Safiur-Rahman Al-Mubarakpuri, First Edition: March 2000, pp. 555, 556; cf. the
online edition)
Although the last quotation above is, strictly speaking, not an example of abrogation,
it does serve the purpose of showing how Muhammad was quick to change the revelation
to suit his own purposes as well as the purposes of his community.
We could provide more examples from Ibn Kathir, but for the sake of brevity
these should suffice.
Here is another example of Muhammad having to change the revelation to suit
the purposes and fears of his followers:
O Prophet! urge the believers to war; if there are twenty patient ones of
you they shall overcome two hundred, and if there are a hundred of you
they shall overcome a thousand of those who disbelieve, because they are a
people who do not understand. For the present Allah has made light your
burden, and He knows that there is weakness in you; so if there are a
hundred patient ones of you they shall overcome two hundred, and if
there are a thousand they shall overcome two thousand by Allah's permission,
and Allah is with the patient. S. 8:65-66 Shakir
Ibn Ishaq, in his Sirat Rasulullah, reports that:
Then He said: ‘O prophet, God is sufficient for thee and the believers
who follow thee. O prophet, exhort the believers to fight. If there are twenty
steadfast ones among you they will overcome a thousand unbelievers for there
are hundred of you they will overcome a thousand unbelievers for they are
senseless people,’ i.e. they do not fight with a good intention nor for truth nor
have they knowledge of what is good and what is evil. Abdullah b. Abu
Najih from ‘Ata’ b. Abu Ribah from ‘Abdullah b. ‘Abbas
told me that when this verse came down it came as a shock to
the Muslims who took it hard that twenty should have to fight
two hundred, and a hundred fight a thousand. So God relieved
them AND CANCELED THE VERSE WITH ANOTHER SAYING: ‘Now has
God relieved you and He knows that there is weakness amongst you,
so if there are a hundred steadfast they shall overcome two hundred,
and if there are a thousand of you they shall overcome two thousand
by God’s permission, for God is with the steadfast.’ (‘Abdullah) said,
‘When they numbered half of the enemy it was wrong for them to run from
them; but if they were less than half they were not bound to fight and
it was permissible for the, to withdraw.’ (Alfred Guillaume,
The Life of Muhammad [Oxford University Press, Karachi,
tenth impression 1995], p. 326; bold and capital emphasis ours)
One wonders if in fact Allah had known that there was weakness amongst the Muslims
then why even "reveal" the first passage instead of simply "revealing"
the second, more easier one?
HILALI-KHAN TRANSLATION OF THE QURAN
The following list is taken from Dr. Muhammad Taqi-ud Din Al-Hilali & Dr. Muhammad
Muhsin Khan’s The Noble Qur’an – English Translation of the Meanings and
Commentary, King Fahd Complex For the Printing of the Holy Qur’an, Madinah,
K.S.A. You can find this list pretty much in all the Hilali-Khan’s Quranic
translations, irrespective of date or publisher.
1. 3:85 abrogates 2:62 and 5:69
(V. 2:62) This Verse (and Verse 5:69), mentioned in the Qur’an should not be
misinterpreted by the reader as mentioned by Ibn Abbas ... (Tafsir At-Tabari)
that the provision of this Verse was abrogated by the Verse 3:85 ... (fn. 1, p. 14;
see also fn. 1, p. 157)
2. 9:29 abrogates 2:109
(V. 2:109) The provision of this verse has been abrogated by the (V. 9:29).
(Tafsir At-Tabari) (fn. 1, p. 21)
3. 2:185 abrogates 184
(V. 2:184) The provision of this Verse has been abrogated by the next Verse: 185,
with a few exceptions, i.e. very old person, or pregnancy, etc. (fn. 1, p. 37)
4. 9:36 abrogates 2:217 and 45:14
(V. 2:217) The provision of this Verse has been abrogated by Verse 9:36. Jihad
cf., (V. 2:216). (fn. 2, p. 46; see also fn. 1, p. 677)
5. 5:90 abrogates 2:219
(V. 2:219) The provision of this Verse concerning alcoholic drinks and gambling has
been abrogated by the Verse 5:90. (fn. 1, p. 47)
6. 4:12 abrogates 2:240
(V. 2:240): The provision of this Verse has been abrogated by Verse (4:12).
(fn. 1, p. 53)
7. 24:2 abrogates 4:15-16
(V. 4:15) The provision of this Verse has been abrogated by the Verses of (V. 24:2),
ordaining lashing for the unmarried and stoning to death for the married, when four
witnesses testify to the crime. (fn. 1, p. 109)
We conclude this paper by presenting the following comments from Von Denffer:
The Abrogated Verses
There are, according to Ibn
Salama, [Op cit., see pp.6-8 for the names of these
suras.] a well-known author on the subject:
- 43 suras with neither nasikh or mansukh.
- 6 suras with nasikh but no mansukh.
- 40 suras with mansukh but no nasikh.
- 25 suras with both nasikh and mansukh.
According to Suyuti's Itqan there are 21 instances in the Qur'an, where
a revelation has been abrogated by another.
He also indicates that there is a difference of opinion about some of
these: e.g. 4: 8, 24: 58, etc. [Itqan,
II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti's complete list.]
Some scholars have attempted to reduce the number of abrogations in the
Qur'an even further, by explaining the relationships between the verses in some special
ways, e.g. by pointing out that no legal abrogation is involved, or that for certain
reasons the naskh is not genuine
Shah Waliullah (d. 1759) the great Muslim scholar from India only
retained the following 5 out of Suyuti's 21 cases as genuine:
| Mansukh 2: 180 |
nasikh 4: 11, 12 |
| Mansukh 2:240 |
nasikh 2: 234. |
| Mansukh 8:65 |
nasikh 8: 62. |
| Mansukh 30:50 |
nasikh 33: 52. |
| Mansukh 58: 12 |
nasikh 58: 13. |
Example:
A case listed by Suyuti, which has no direct legal implication is the
following:
Narrated Ibn 'Abbas: When the verse: 'If there are 20 amongst you,
patient and persevering, they will overcome two hundred', was revealed, it became hard on
the Muslims, when it became compulsory that one Muslim ought not to flee before 10
(non-Muslims) so Allah lightened the order by revealing: 'but now Allah has lightened your
(task) for He knows that there is weakness in you. But (even so) if there are 100 amongst
you who are patient and persevering, they will overcome 200 (non-Muslims)' (8: 66).
So when Allah reduced the number of enemies that Muslims should
withstand, their patience and perseverence against the enemy decreased as much as their
task was lightened for them. [Bukhari, VI, No.176.]