NASKH (ABROGATION) IN THE QUR’AN

In its lexical meaning naskh means removal and cancellation (izalah)1. This is the meaning in the verse:

“And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a
suggestion respecting his desire; but Allah annuls (fayansakhu) that which the Shaitan casts, then does
Allah establish His communications, and Allah is Knowing, Wise.” (Al-Hajj, 22:52)

It also signifies progression and substitution (tanasukh), relocation (naql) and transformation (tahwil) of
something from one state to another, while its essence remains unchanged2. Finally, it signifies
transcribing (istinsakh) or copying (intisakh)3 as in the verse:

“This, Our record, speaks about you in truth. Indeed, We were having transcribed (nastansikhu) whatever
you used to do.” (Al-Jathiya, 45:29)

In the words of Ayatullah Khui:

“Technically, the term naskh signifies the abolition of an ordained matter in the Shari'a because of the
passage of its period [of applicability], regardless of whether this abolished matter is related to the
divinely ordained injunctions or to noncanonical laws; or whether it is related to the divinely ordained
positions or other matters that revert to God, because of His being the Lawgiver. The latter signification
of the term is the way it is seen in the case of an abrogation of only the recitation of a verse.”4

However, it should be noted that this definition is much constrained than what was defined as naskh by
the early companions and their successors. Hence, they used to apply the term al-nasikh (the abrogator)
to all the general injunctions on which a particularization or restriction was imposed, because the
particularization and the restriction caused the earlier general application to be "repealed."56

Historians and sociologists agree that every society tends to grow and this growth is accompanied by
changes in conditions of the citizens which forces the legislators to amend old laws or present new ones.
The topic of abrogation in the Qur’an is closely linked with the theory that this phenomenon is also
applicable to divine law.

It is theologically impossible to believe that Divine law is imperfect or ineffectual and would need
alteration. Therefore, it follows that any sort of naskh or abrogation is due to the requirement of gradual
nurturing of man to perfection. And when the religion is perfected as the mission of a prophet ends,
there is no further need for abrogation.7

1
Abbas Jaffer and Masuma Jaffer, Quranic Sciences, Page 150
2
ibid
3
ibid
4
Ayatullah Khui, Al-Bayan fi Tafsir al-Qur’an, The Prolegomena to the Qur’an, Page 187
5
Ibid.
6
The term al-naskh was applied to the particularization (takhsis) in the Qur'anic exegesis attributed to Ibn 'Abbas.
7
Abbas Jaffer and Masuma Jaffer, Quranic Sciences, Page 148
Furthermore, the concept of naskh is not limited to the religion of Islam8. Indeed, other heavenly books
contain examples of naskh occurring in their legislation9

Usually an abrogated verse will contain a clue that it is of a transitory nature and will be abrogated in
due course. For example, with regards to those women who commit acts of lewdness, Allah (SWT) says,
“confine the guilty women to houses until death takes them or Allah ordains for them [another] way.”
(Al-Nisa, 4:15). This verse, according to some exegetes was then abrogated by the verse of flogging:

“(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes…” (Al-Nur,
24:2)

There is a difference of opinion amongst the scholars as to how many instances of abrogation are in the
Qur’an. Abu Bakr al-Nahhas mentions 137 abrogated verses10, Al-Suyuti lists 21 instances, Shah Wali
Allah reduces this number to 5, while Ayatullah Khui only accepts one verse (58:12) which he states is a
special case revealed to test the character of the Muslims.

The main discussion of abrogation revolves around this verse of the Quran:

“We do not abrogate a verse (ayah) or cause it to be forgotten except that We bring forth [one] better
than it or like it. Do you not know that Allah is over all things competent?” (Al-Baqara, 2:106)

While many exegetes believe that the word “Ayah” refers to the verses of the Qur’an, some consider it
to also refer to previous prophets and scriptures and not just the Qur’an itself.11 Abu Muslim al-Isfahani,
the author of Jami’ al-Ta’wil claims that Ayah means a miracle. In this case, the meaning of Ayah in
2:106 is that God can give each successive prophet a better or equivalent miracle to the last

Ayatullah Nasir Makarim Shirazi discusses the different usages of the word “Ayah” in the Qur’an. It has
been used to signify the verses of the Qur’an12, miracles of the Prophets13, guides to recognizing Allah
(SWT)14, signs of the day of Judgement15 and lastly things that dazzle the eyes.16

The usage of the term naskh has come to be restricted to “the complete abolition, or suspension, of a
previous religious ruling – which had apparently been of a permanent nature – by a new religious
command, in a manner that it replaces the former ruling and the 2 cannot exist together.” Allama
Tabataba’I believes naskh may also signify that the time period of an order has come to its end; that it is
no longer valid or in force. Ayatullah Khui alludes to the same point:

“This does not mean that the ruling, after being instituted, is rescinded with regard to the same
conditions and the same matter (which is what would make it impossible of the All-Wise, who knows
what comes to pass). Rather, it means that the instituted ordinance is limited to a specific time known to

8
Sheikh Mohsin Ali Najafi, Al Kawthar Fi Tafseerul Quran (Urdu). see 2:106 at
http://www.balaghulquran.com/tafseer.php
9
For example, see: Ayatullah Nasir Makarim Shirazi, Tafseer Namoona (Urdu), Volume 1 Page 291
10
Ayatullah Khui, Al-Bayan fi Tafsir al-Qur’an, The Prolegomena to the Qur’an, Page 186
11
Abbas Jaffer and Masuma Jaffer, Quranic Sciences, Page 149
12
Sura Baqarah, Verse 252 (2:252)
13
Sura Taha, Verse 22 (20:22)
14
Sura Bani Israel, Verse 12 (17:12)
15
Sura Fussilat, Verse 39 (41:39)
16
Sura Shu’ara, Verse 128 (26:128)
God but unknown to people, and that its termination is after the end of that time, because the term to
which it is limited is over, and the end to which it is linked has been reached…

Abrogation is in fact a time restriction on the absolute ruling, and this does not make it incompatible
with wisdom, nor with alteration (bada'), in a way that is inadmissible of God, the Exalted.”17

This definition excludes those rulings which are not in force because their external conditions do not
apply, such as the end of obligation to fast once the Month of Ramadhan has passed.18 This type of
termination of an ordinance may not be called naskh because only the condition of an injunction has
elapsed, and not the injunction itself. Moreover, according to Muslim scholars, there is no objection to
its possibility or to its actual occurrence.19

With reference to the Qur’an, naskh does not result in the complete obliteration of a verse making it a
non-being. Its only effect is the cancellation of the directive contained in the abrogated verse. Hence,
Allama Tabataba’i states about 2:106;

“Abrogation, however, does not entail obliteration of a verse, turning it into a non-being. Its only effect is
the cancellation of the order which the verse had promulgated. It should be noted that the Qur'anic verse
has been described as a “sign”, that is, a mark that points to another thing - a verse is a sign pointing to
a Divine Command… abrogation removes a verse as far as its quality as a sign, as a symbol, is concerned.
When abrogated, the verse remains in existence as before, but loses its quality as a sign - no longer does
it point to an order, as the order is now cancelled.”20

Similarly, Mulla Muhsin Faydh Kashani also states that naskh in 2:106 means removal of the ruling.21

Allama Tabataba’I succinctly summarises the whole discussion in a few points:

“First: Abrogation is not a thing confined to only the religious laws; it holds its place in the sphere of
creation too. Second: Abrogation cannot take place without two sides: (i) The abrogated thing or verse,
(ii) the abrogative, that is, the thing or verse that abrogates. Third: The abrogative contains all the
benefits and the perfection that was found in the abrogated thing. Fourth: Although the abrogative
differs from the abrogated in its form, both have one thing in common - the perfection and the benefit…
It all depends on the varying needs of the society's welfare, on ever-changing level of the man's
perfection. Like-wise, when a religious law is replaced by another, the abrogating one has the same
power as the abrogated one had, to lead to the spiritual and temporal well-being of the individual and
the society; each perfectly suitable for the time it was, or is, in force; each more beneficial in the context
of its time. Fifth: The relation between the abrogative and the abrogated is quite different from that
which is found between a general statement and a particular, between an unconditional clause and a
conditional, or between an unspecified proposition and a specified.”22

17
Ayatullah Khui, Al-Bayan fi Tafsir al-Qur’an, The Prolegomena to the Qur’an, Page 188
18
Abbas Jaffer and Masuma Jaffer, Quranic Sciences, Page 151
19
Ayatullah Khui, Al-Bayan fi Tafsir al-Qur’an, The Prolegomena to the Qur’an, Page 187
20
Allama Tabatabai, Al-Mizan Fi Tafsir al-Quran (English), Volume 2, Page 43
21
Mulla Muhsin Faydh Kashani, Tafseer Safi (Urdu), Volume 1, Page 256
22
Ibid Page 47-48
In conclusion, the scholars are unanimous about the possibility of naskh occurring but they only differ
on the instances of naskh and the Qur’anic verses that seem to allude to it.