What Are the Types of Abrogation (Naskh) in the Quran?
Answered by Shaykh Anas al-Musa
Question
What are the types of abrogation (naskh) in the Quran?
Answer
In the name of Allah, the Most Gracious, the Most Merciful,
All praise is due to Allah, Lord of all worlds, and peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.
Abrogation (Naskh)
Abrogation is the annulment of a legal ruling established by a text, by another practical legal ruling established by a text that contradicts it, which was revealed later in time.
It can also be defined as the Abrogator (shar‘i) annulling a previous ruling with a subsequent ruling. [Zarkashi, al-Burhan fi ‘Ulum al-Quran; Suyuti, al-Itqan fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran; Qattan, Mabahith fi ‘Ulum al-Quran; al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran; Subhi Salih, Mabahith fi ‘Ulum al-Quran]
So, the annulment is the abrogation. The annulled legal ruling is the mansukh (abrogated), and the subsequent legal ruling is the nasikh (abrogator).
The Quran has used the term abrogation; as in the verse:
“If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one.” [Quran, 2:106] [Jurmi, Mu‘jam ‘Ulum al-Quran]
As for the types of abrogation in the Quran, they vary according to different considerations. In this answer, I will limit the discussion to abrogation, considering recitation and ruling only. It is divided into:
One: Abrogation of Recitation but Not Ruling
Firstly, verses whose recitation was abrogated but their ruling remains: This means that the ruling established by the text remains in effect and continuous, but the text is stripped of what establishes the Quran to be recited from rulings, such as the worship through its recitation and the validity of prayer with it, and it does not remain in the Mushaf. An example is the verse of stoning the adulterer who is Muhsan (married): It was narrated by Ibn ‘Abbas that ‘Umar ibn al-Khattab said:
“I feared that over time, people would say: ‘I do not find stoning in the Book of Allah,’ and thus would go astray by neglecting an ordinance from Allah’s ordinances. Know that stoning is the truth when a man is Muhsan and evidence is established, or there is pregnancy or confession, and I have read it ‘The old man and the old woman, if they commit adultery, stone them outright,’ as the Messenger of Allah (Allah bless him and give him peace) stoned and we stoned after him.” [Muslim] [Abu Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran; Bugha, al-Wadih fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran al-Karim]
The term “the old man and the old woman” refers to a mature man and woman, and this ruling, the stoning of a mature man and woman if they commit adultery, is established, definitive, and acted upon. It is noted that this verse no longer exists between the pages of the Mushaf nor on the tongues of the reciters, and it is not permissible to pray with it, nor is it an act of worship to recite it.
Two: Abrogation of Ruling but Not Recitation
Secondly, verses whose ruling was abrogated but their recitation remains: This means that acting upon the ruling established by the text is nullified, while the text remains part of what is recited from the Quran and is an act of worship by its recitation, and it remains in the Mushaf. This is frequent in the Book and the Sunna, an example being the abrogation of the verse of the waiting period:
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance without forcing them out,” but then it was abrogated by four months and ten days:
“As for those of you who die and leave widows behind, let them observe a waiting period of four months and ten days.” [Quran, 2:234]
Three: Abrogation of Both Recitation and Ruling
Thirdly, abrogation of both the ruling and recitation: This means that acting upon the ruling established by the text is nullified, alongside the removal of the text from the Quran, so it was not established in the Mushaf when the Quran was compiled. This type of abrogation is logically possible, but it did not occur. Some scholars have argued for its occurrence based on the narration of ‘Aisha; in which she said:
“It was revealed in the Quran: ‘Ten known sucklings make (marriage) unlawful,’ then they were abrogated by five known sucklings. The Messenger of Allah (Allah bless him and give him peace) passed away while they were still recited in the Quran.” [Muslim] [Subhi Salih, Mabahith fi ‘Ulum al-Quran; Abu Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran; Bagha, al-Wadih fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran al-Karim]
Additional Notes on Types of Abrogation in the Quran
Abrogation as Gradual Legislation: Abrogation represents a form of gradual legislation, considering the interests of the people in both immediate and long-term contexts. Some obligations are suitable for specific times and conditions but not for others. Allah, in His wisdom, provided legislation that suited people’s varying levels, environments, and circumstances.
Wisdom in Abrogation: Knowledge of abrogation (naskh) and the abrogated (mansukh) showcases Allah’s wisdom in educating humanity. The human race evolves much like a child through different stages, and each stage requires different rules that suit its specific conditions. [Subhi Salih, Mabahith fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran al-Karim]
Islamic Shariah and Previous Laws: The Sacred Law of Islam abrogated all previous laws because it brought comprehensive legislation that fulfilled all aspects of guidance. Its rulings encompassed all life requirements, rendering previous legislations obsolete. [Abu Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran]
Conditions for Abrogation: Abrogation occurs only in practical legal rulings established by text, which are not time-bound or eternal by explicit statement and are not among the general foundational principles. Abrogation does not apply to time-bound rulings since they expire within their time limit.
No Abrogation in Doctrinal Beliefs: Abrogation does not apply to doctrinal beliefs related to the essence of Allah, His attributes, His books, His messengers, and the Last Day. These beliefs remain consistent and unchanged across all divine revelations.
No Abrogation in Non-Textual Rulings: Abrogation does not occur in practical legal rulings not established by the Quran or the Sunnah, such as those based on consensus (ijma‘) or analogy (qiyas).
No Abrogation in Permanently Stated Rulings: Rulings explicitly stated as eternal cannot be abrogated, as doing so would contradict the permanence of these rulings, provided their eternity is textually affirmed.
No Abrogation in Ethical Foundations: Fundamental moral principles and key virtues are not subject to abrogation, as they are universally agreed upon in all divine laws. For instance, Allah says:
“Be gracious, enjoin what is right, and turn away from those who act ignorantly.” [Quran, 7:199] [Abu Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran]
How to Recognize Abrogation of a Verse?
1. Explicit and Authentic Text: There must be a clear, authentic statement indicating that a particular command abrogates another, or an explicit command to abandon the first command. An example is Allah’s statement:
“It has been made permissible for you to be intimate with your wives during the nights preceding the fast. Your spouses are a garment for you as you are for them. Allah knows that you were deceiving yourselves. So He has accepted your repentance and pardoned you. So now you may be intimate with them and seek what Allah has prescribed for you. ( You may) eat and drink until you see the light of dawn breaking the darkness of night, then complete the fast until nightfall.” [Quran, 2:187]
This text clearly abrogates the prohibition of sexual relations during the nights of Ramadan.
2. Consensus of the Umma: An undisputed consensus among the Muslim community that a certain ruling has been abrogated. [Abu Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran]
Conditions That Do Not Qualify for Abrogation
- Independent Ijtihad Without Evidence: Abrogation cannot be based on personal reasoning without textual proof.
- Unsubstantiated Claims by Exegetes: Claims by exegetes without solid evidence cannot be relied upon.
- Apparent Contradiction between Texts: Mere apparent contradiction between texts does not establish abrogation.
- Chronological Placement in the Mushaf: The placement of one text in the Quran after another is not proof of abrogation since the Quran is not arranged in the order of revelation.
Based on the above, reliable evidence must support claims of abrogation. It cannot be based on personal judgment, unsupported commentary, superficial textual contradictions, or the sequential order in the Quran. The Quran’s arrangement does not follow the chronological order of revelation, so the position of a verse in the Mushaf does not determine its temporal context relative to other verses.
Clarification on the Abrogation of Alcohol Prohibition
It is widely and mistakenly believed that the verse prohibiting alcohol, “O believers! Intoxicants, gambling, idols, and drawing lots for decisions are all evil of Satan’s handiwork. So shun them so you may be successful.” [Quran, 5:90], abrogated its previous permissibility. However, alcohol was initially permissible as it was a common practice without any prohibitive ruling.
When the verse in Surat al-Baqara was revealed:
“They ask you (O Prophet) about intoxicants and gambling. Say, ‘There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.’” [Quran, 2:219], it indicated the harms and restricted its absolute permissibility.
The subsequent verse in Surat al-Nisa: “O believers! Do not approach prayer while intoxicated until you are aware of what you say.” [Quran, 4:43] further restricted it without a complete prohibition.
Finally, the verse in Surat al-Ma’ida: “Will you not then abstain?” [Quran, 5:91] completed the prohibition. These verses do not reflect abrogation but rather a gradual restriction leading to prohibition, and there is no true contradiction among them. The initial permissibility was due to the absence of a prohibitive text, and each subsequent verse progressively restricted it.
Therefore, the previous verses related to alcohol are not considered abrogated among themselves since the condition for valid abrogation is the existence of a contradiction between the abrogating and the abrogated, which is not present among these verses. Additionally, the rulings indicated by the verses concerning alcohol were only preceded by permissibility established through silence on the ruling, not by an explicit text.
If it were correct to call the transition from the original permissibility to another ruling by evidence “abrogation,” then it would be valid to say about every prohibition verse that it abrogates the prior state before its revelation. This contradicts the meaning of abrogation as indicated by the Quran. [Abu Bakr ibn al-‘Arabi, al-Nasikh wa al-Mansukh fi al-Quran al-Karim; al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran]
This interpretation is supported by the hadith of Umar Ibn al-Khattab, who prayed,
“O Allah, make clear to us the verdict about wine.”
The stages of revelation responded to his prayer, leading to the eventual prohibition. ‘Umar said: “O Allah, give us a clear ruling regarding wine.” Then the verse in Surat al-Baqara was revealed:
“They ask you (O Prophet) about intoxicants and gambling. Say, ‘There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.’” [Quran, 2:219]
‘Umar was called and it was recited to him, and he said,
“O Allah, give us a clear ruling regarding wine.”
Then the verse in Surat al-Nisa was revealed:
“O believers! Do not approach prayer while intoxicated until you are aware of what you say.” [Quran, 4:43]
‘Umar was called again and it was recited to him, and he said,
“O Allah, give us a clear ruling regarding wine.”
Then the verse in Surat al-Ma’ida was revealed:
“Satan’s plan is to stir up hostility and hatred between you with intoxicants and gambling and to prevent you from remembering Allah and praying. Will you not then abstain?” [Quran, 5:91]
‘Umar was called and it was recited to him, and he said, “We have refrained, we have refrained.” [Tirmidhi]
However, it has been noted that some of the early scholars, such as Ibn ‘Abbas (Allah be pleased with him), used the term “abrogation” (naskh) for the change of ruling from permissibility to a new ruling by the text. Abu Dawud narrated from Ibn ‘Abbas: “O believers! Do not approach prayer while intoxicated.” [Quran, 4:43] and “They ask you (O Prophet) about intoxicants and gambling. Say, ‘There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.’” [Quran, 2:219] were abrogated by the verse in Surat al-Ma’ida: “O believers! Intoxicants, gambling, idols, and drawing lots for decisions are all evil of Satan’s handiwork. So shun them so you may be successful.” [Quran, 5:90]. [Abu Dawud]
The Importance of Knowing Abrogation (Naskh) in the Quran
Knowledge of abrogation (naskh) is crucial for anyone studying the Quran. Scholars have stated, “No one should interpret the Book of Allah without knowing the abrogating and the abrogated verses.” [Suyuti, al-Itqan fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran]
Caution on Overextension of Abrogation
It is important to note that some scholars have overly extended the concept of abrogation, claiming that many verses were abrogated without substantial evidence. Much of what has been classified as abrogation actually falls under the category of specification (takhsis), not abrogation. A famous example of this is the claim that the verse of the sword—obligating jihad—abrogated:
“Be gracious, enjoin what is right, and turn away from those who act ignorantly.” [Quran, 7:199]
This is not acceptable because the verse on jihad pertains to the context of war, while the other verses command kindness and good morals in times of peace. Each verse applies to its specific, appropriate context and is not an example of abrogation. [‘Itr, ‘Ulum al-Quran; Bugha and Musto, al-Wadih fi ‘Ulum al-Quran; Abu Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran; Muhasibi, Fahm al-Quran; Nahhas, al-Nasikh wa al-Mansukh; Tayyar, al-Muharrar fi ‘Ulum al-Quran]
Advice
The topic of abrogation in the Quran has witnessed significant disagreement among scholars, both early and contemporary; thus, I advise the questioner to further explore this topic by referring to the books of Quranic sciences, including al-Burhan fi ‘Ulum al-Quran by Zarkashi, al-Itqan fi ‘Ulum al-Quran by Suyuti. And Allah knows best.
May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.
