starting with the name of ALLAH-the most merciful
look at verse 2:106 of glorious quran
Yusuf Ali:
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that God Hath power over all things?
T. J. Irving:
We do not cancel any verse nor let it be forgotten instead We bring something better than it or else something similar. Do you not know that God is Capable of everything?
my friends just look at phrase we do not cancel any verse nor let it be forgotten.instead we bring something better than it or else similar to it.
when allah is saying we do not cancel any verse then how our scholors say verses of glorious quran got abrogated?.my brother there is huge diffrence between "cancellation " and word "replacement".In this verse god is talking about replacing verse with something better or similar..nowhere it is talking about verses being forgetten or cancelled.
The question which is coming in your mind "then why our scholor say many of verses got cancelled".Because or scholors never open quran .They only read corrupted books of hadith which contain nothing but lies.
now read these hadith and judge which is right quran or hadith/scholors.
Narrated Qatada: Anas told us that they (i.e. Muslims) used to recite a Qur'anic Verse concerning those martyrs which was: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased." Then the Verse was cancelled.(Sahih al-Bukhari, Volume 4, Book 52, Number 299)
And:
Narrated Anas bin Malik: (The tribes of) Ril, Dhakwan, 'Usaiya and Bani Lihyan asked Allah's Apostle to provide them with some men to support them against their enemy. He therefore provided them with seventy men from the Ansar whom we used to call Al-Qurra' in their lifetime. They used to collect wood by daytime and pray at night. When they were at the well of Ma'una, the infidels killed them by betraying them. When this news reached the Prophet, he said Al-Qunut for one month In the morning prayer, invoking evil upon some of the 'Arab tribes, upon Ril, Dhakwan, 'Usaiya and Bani Libyan. We used to read a verse of the Qur'an revealed in their connection, but later the verse was cancelled. It was: "convey to our people on our behalf the information that we have met our Lord, and He is pleased with us, and has made us pleased." (Anas bin Malik added:) Allah's Prophet said Qunut for one month in the morning prayer, invoking evil upon some of the 'Arab tribes (namely), Ril, Dhakwan, Usaiya, and Bani Libyan. (Anas added:) Those seventy Ansari men were killed at the well of Mauna. (Sahih al-Bukhari, Volume 5, Book 59, Number 416)
Finally:
Narrated By Anas bin Malik: The Prophet invoked evil upon those (people) who killed his companions at Bir Mauna for 30 days (in the morning prayer). He invoked evil upon (tribes of) Ril, Lihyan and Usaiya who disobeyed Allah and His Apostle. Allah revealed a Qur'anic Verse to His Prophet regarding those who had been killed, i.e. the Muslims killed at Bir Ma'una, and we recited the Verse till later it was cancelled. (The Verse was:) “Inform our people that we have met our Lord, and He is pleased with us, and we are pleased with Him.” (Sahih al-Bukhari, Volume 5 Book 59, Number 421)
And according to this next narrative there are two missing surahs of the Qur’an:
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants ofBasra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used to recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it: "O people who believe, why do you say that which you do not practise?" (lxi. 2) and "that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13). (Sahih Muslim, Book 005, Number 2286)(1)
One of the ways Muslims have tried to work around the rather clear and explicit witness of the hadiths that there are missing verses and surahs is to argue that all of these additional passages and chapters were abrogated.
When We substitute one revelation for another, - and God knows best what He reveals (in stages), - they say, "Thou art but a forger": but most of them understand not. S. 16:101
note-in above verse word "substitute " is use not word "cancelled"
According to Islamic scholarship there are three types of abrogation, something never once stated or even alluded to in the Qur’an:
1) Abrogation of recitation.
2) Abrogation of ruling.
3) Abrogation of both ruling and recitation.
In light of this the Muslim propagandists would contend that the passages which we referred to fall under the first and third categories, which explains why they are not part of the Qur’an any longer.
Unfortunately for these dawagandists this explanation doesn’t solve the dilemma but actually raises additional problems for them to address.
First, Muslims are undecided as to how many verses have actually been abrogated or replaced:
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:
Mansukh2:180
Nasikh 4:11, 12
Mansukh2:240
Nasikh 2:234.
Mansukh 8:65
Nasikh 8:62.
Mansukh30:50
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 perseverance against the enemy decreased as much as their task was lightened for them.[Bukhari, VI, No.176.]
Still others hold that there are no genuine (sahih) reports available on this issue, going back to the Prophet, while those going back to the Companions contradict each other. [Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali's treatment of the subject is not very thorough. Of the three examples he cites in support of his opinion ('in most cases, where a report is traceable to one Companion who held a certain verse to have been abrogated, there is another report traceable to another Companion, through the fact that the verse was not abrogated' - p. 33) two are definitely not in his favour, while the third can be easily explained. His first case concerns Sura 2:180 (inheritance). It has certainly been superseded by other verses, e.g. 4:7-9 and that is probably all that is meant, when saying it is mansukh. Ali's second case, '2:184, is considered by Ibn 'Umar as having been abrogated while Ibn 'Abbas says it was not'. See below, where I have quoted this very hadith from Ibn 'Abbas (Bukhari, VI, No.32)where Ibn 'Abbas himself explains why he does not hold it as abrogated. The third case is, like the first one, definitely not in support of Ali: '2: 240 was abrogated according to Ibn Zubair, while Mujahid says it was not'. This is wrong, see Sahih Bukhari, VI, Nos. 53 and 54, where both Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both Ibn Zubair and Mujahid are tabi'un, and not Companions (sahaba).]
Therefore to them the issue of nasikh wa al mansukh is perhaps not of great importance. However, it is clear from the Qur'an itself, (e.g. in the case of inheritance, 2:180; 4:7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to completely ignore the subject. (Ahmad Von Denffer, Ulum al Qur’an)
This next list is adapted from Abu Ammaar Yasir Qadhi's, An Introduction to the Sciences of the Qur'aan, published by al-Hidaayah Publishing and Distribution, Birmingham UK, Second Print 2003, Chapter 13. Abrogation in the Qur’aan: An-Naskh WaAl-Mansookh, VIII. The Number of of Naasikh/Mansookh Verses in the Qur'aan, p. 251.
Aboo Bakr ibn 'al-Arabee (d. 543 A.H.) - Accepted only 105 out of 297 possible candidates as naskh.
Mustafa Zayd - Accepted only 6 out of 283 cases.
Ibn al-Jawzee (d. 597 A.H.) - Accepted only 22 out of 247 cases.
Ibn Hazm (d. 456 A.H.) - Examined and accepted 214 possible cases as naskh.
Makkee ibn Abee Taalib (d. 437 A.H.) - Examined and rejected 200 possible cases of naskh.
Aboo Ja'far an-Nahas (d. 338 A.H.) - Accepted only 20 out of 134 cases.
Az-Zarqani - Accepted only 12 out of 22 cases.
As-Suyooti (d. 911 A.H.) - Accepted only 20 out 21 cases.
Ash-Shanqeeti - Examined and accepted 7 possible cases asnaskh.
Walee Allaah ad-Dehlawi (d. 1176 A.H.) - Examined and accepted 5 possible cases as naskh.
If the scholors were/are unsure concerning the exact number of abrogating/abrogated verses how, then, can anyone be absolutely certain that all of these missing verses are actually part of that which has been abrogated?
In light of this, can the scholors be so kind as to point out all the verses which replaced these missing citations?Can they produce the exact list of abrogating passages for every verse or surah that has been expunged from the Qur’an?
It is related from Ibn 'Abbas that 'Umar said, “Ubayy was the one of us with the best recitation, yet we leave some of the words of Ubayy. Ubayy said, ‘I took it from the mouth of the Messenger of Allah and WILL NOT LEAVE IT for anything.’ Allah Almighty says, 'Whenever We abrogate an ayat or cause it to be forgotten, We bring one better than it or equal to it.' (2:106)” (Aisha Bewley, Sahih Collection of al-Bukhari, Chapter 69. Book of the Virtues of the Qur'an, VIII: The reciters among the Companions of the Prophet: *; *)
See also Dr. Muhammad Muhsin Khan's version of Sahih al-Bukhari, Volume 6, Book 61, Number 527.
Ubayy ibn Kab wasn’t the only one since Uthman also refused to expunge the abrogated references from his codex:
XLVII: "Those of you who die leaving wives behind" (2:240)
4262. It is related that Ibn az-Zubayr said, "I said to 'Uthman, '"Those of you who die leaving wives behind" (2:234) in al-Baqara and 'Those of you who die leaving wives behind' (2:240) were abrogated by the other ayat and so why do you write it down?' He said, 'Leave it, O nephew, I will not change ANY OF IT from its place.'" (Bewley, Sahih al-Bukhari, Chapter 68. Book of Tafsir: *; *)
See also Khan’s version of Sahih Al-Bukhari, Volume 6, Book 60,Number 60.
This leads us to our fourth point. scholors following hadith themselves acknowledge that the Qur’an still contains some of the abrogated texts. Why, then, were all of these missing verses and surahs left out when other abrogated passages were kept in?
Fifth, the doctrine of abrogation contradicts the express testimony of the Qur’an that none can change Allah’s words.
And recite what has been revealed to you (O Muhammad) of the Book (the Qur'an) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men).None can change His Words, and none will you find as a refuge other than Him. S. 18:27
According to the late Muslim scholar and Qur’anic translator Muhammad Asad this is one of the verses used by certain Muslims to refute the notion that the Qur’an abrogates itself:
“… According to Razi, it is on this passage, among others, that the great Qur’an-commentator Abu Muslim al-Isfahani based his rejection of the so-called ‘doctrine of abrogation’ discussed in my note 87 on 2:106.” (Asad, Message of the Qur’an[ Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], p. 443, fn. 35; source)
Related to the preceding is the sixth problem with this concept.Abrogation is nothing more than an expedient attempt of explaining away the major contradictions within the Qur’an. In fact, Asad himself believed that Muslims may have developed this doctrine due to their inability to satisfactorily harmonize the major discrepancies within their religious text. He writes in his footnote 87 to Q. 2:106 that:
“… The principle laid down in this passage - relating to the supersession of the Biblical dispensation by that of the Qur’an -has given rise to an erroneous interpretation by many Muslim theologians. The word ayah ('message') occurring in this context is also used to denote a ‘verse’ of the Qur’an (because every one of these verses contains a message). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur’an have been ‘abrogated’ by God’s command before the revelation of the Qur’an was completed. Apart from the fancifulness of this assertion - WHICH CALLS TO MIND THE IMAGE OF A HUMAN AUTHOR CORRECTING, ON SECOND THOUGHT, THE PROOFS OF HIS MANUSCRIPT, deleting one passage and replacing it with another - there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur’an to have been ‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ MAY LIE THE INABILITY OF SOME EARLY COMMENTATORS TO RECONCILE ONE QUR'ANIC PASSAGE WITH ANOTHER; a difficulty which was overcome by declaring that one of the verses in question had been ‘abrogated’. This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the ‘doctrine of abrogation’ as to which, and how many, Qur’an-verses have been affected by it; and furthermore, as to whether this alleged abrogation implies a total elimination of the verse from the context of the Qur’an, or only a cancellation of the specific ordinance or statement contained in it. In short, the ‘doctrine of abrogation’ has no basis in historical fact, and must be rejected…” (Asad, Message of the Qur’an[Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], pp. 22-23, n. 87; source)
Asad correctly points out that abrogation is an indication of human imperfections and weakness. Yet Asad wasn’t the only one who felt this way since the lateMaulana Muhammad Ali of the Ahmadiyya sect also rejected abrogation precisely because it violates the claim of the Qur’an that it is free from errors and discrepancies. Like Asad, Ali acknowledged that Muslims developed this concept because they were confronted with references that conflicted with one another, which they could not satisfactorily explain:
The principle on which the theory of abrogation is based is unacceptable, being contrary to the clear teachings of the Qur'an. A verse is considered to be abrogated when the two cannot be reconciled with each other; in other words, when they appear to contradict each other. But the Qur'an destroys this foundation when it declares that no part of it is at variance with another: "Will they not then meditate on the Qur'an? And if it were from any other than Allah, they would have found in it many a discrepancy" (4:82).
Amazingly, even a Sunni scholar who accepts the doctrine of abrogation candidly admits that one of the reasons for classifying specific texts are classified as nasikh or mansukh is because they contradict one another and cannot be harmonized!shame on him because there is not a single contradiction in quran
Now it is upto you to decide who is lying quran or our scholors who follow only hadiths
look at verse 2:106 of glorious quran
Yusuf Ali:
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that God Hath power over all things?
T. J. Irving:
We do not cancel any verse nor let it be forgotten instead We bring something better than it or else something similar. Do you not know that God is Capable of everything?
my friends just look at phrase we do not cancel any verse nor let it be forgotten.instead we bring something better than it or else similar to it.
when allah is saying we do not cancel any verse then how our scholors say verses of glorious quran got abrogated?.my brother there is huge diffrence between "cancellation " and word "replacement".In this verse god is talking about replacing verse with something better or similar..nowhere it is talking about verses being forgetten or cancelled.
The question which is coming in your mind "then why our scholor say many of verses got cancelled".Because or scholors never open quran .They only read corrupted books of hadith which contain nothing but lies.
now read these hadith and judge which is right quran or hadith/scholors.
Narrated Qatada: Anas told us that they (i.e. Muslims) used to recite a Qur'anic Verse concerning those martyrs which was: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased." Then the Verse was cancelled.(Sahih al-Bukhari, Volume 4, Book 52, Number 299)
And:
Narrated Anas bin Malik: (The tribes of) Ril, Dhakwan, 'Usaiya and Bani Lihyan asked Allah's Apostle to provide them with some men to support them against their enemy. He therefore provided them with seventy men from the Ansar whom we used to call Al-Qurra' in their lifetime. They used to collect wood by daytime and pray at night. When they were at the well of Ma'una, the infidels killed them by betraying them. When this news reached the Prophet, he said Al-Qunut for one month In the morning prayer, invoking evil upon some of the 'Arab tribes, upon Ril, Dhakwan, 'Usaiya and Bani Libyan. We used to read a verse of the Qur'an revealed in their connection, but later the verse was cancelled. It was: "convey to our people on our behalf the information that we have met our Lord, and He is pleased with us, and has made us pleased." (Anas bin Malik added:) Allah's Prophet said Qunut for one month in the morning prayer, invoking evil upon some of the 'Arab tribes (namely), Ril, Dhakwan, Usaiya, and Bani Libyan. (Anas added:) Those seventy Ansari men were killed at the well of Mauna. (Sahih al-Bukhari, Volume 5, Book 59, Number 416)
Finally:
Narrated By Anas bin Malik: The Prophet invoked evil upon those (people) who killed his companions at Bir Mauna for 30 days (in the morning prayer). He invoked evil upon (tribes of) Ril, Lihyan and Usaiya who disobeyed Allah and His Apostle. Allah revealed a Qur'anic Verse to His Prophet regarding those who had been killed, i.e. the Muslims killed at Bir Ma'una, and we recited the Verse till later it was cancelled. (The Verse was:) “Inform our people that we have met our Lord, and He is pleased with us, and we are pleased with Him.” (Sahih al-Bukhari, Volume 5 Book 59, Number 421)
And according to this next narrative there are two missing surahs of the Qur’an:
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants ofBasra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used to recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it: "O people who believe, why do you say that which you do not practise?" (lxi. 2) and "that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13). (Sahih Muslim, Book 005, Number 2286)(1)
One of the ways Muslims have tried to work around the rather clear and explicit witness of the hadiths that there are missing verses and surahs is to argue that all of these additional passages and chapters were abrogated.
When We substitute one revelation for another, - and God knows best what He reveals (in stages), - they say, "Thou art but a forger": but most of them understand not. S. 16:101
note-in above verse word "substitute " is use not word "cancelled"
According to Islamic scholarship there are three types of abrogation, something never once stated or even alluded to in the Qur’an:
1) Abrogation of recitation.
2) Abrogation of ruling.
3) Abrogation of both ruling and recitation.
In light of this the Muslim propagandists would contend that the passages which we referred to fall under the first and third categories, which explains why they are not part of the Qur’an any longer.
Unfortunately for these dawagandists this explanation doesn’t solve the dilemma but actually raises additional problems for them to address.
First, Muslims are undecided as to how many verses have actually been abrogated or replaced:
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:
Mansukh2:180
Nasikh 4:11, 12
Mansukh2:240
Nasikh 2:234.
Mansukh 8:65
Nasikh 8:62.
Mansukh30:50
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 perseverance against the enemy decreased as much as their task was lightened for them.[Bukhari, VI, No.176.]
Still others hold that there are no genuine (sahih) reports available on this issue, going back to the Prophet, while those going back to the Companions contradict each other. [Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali's treatment of the subject is not very thorough. Of the three examples he cites in support of his opinion ('in most cases, where a report is traceable to one Companion who held a certain verse to have been abrogated, there is another report traceable to another Companion, through the fact that the verse was not abrogated' - p. 33) two are definitely not in his favour, while the third can be easily explained. His first case concerns Sura 2:180 (inheritance). It has certainly been superseded by other verses, e.g. 4:7-9 and that is probably all that is meant, when saying it is mansukh. Ali's second case, '2:184, is considered by Ibn 'Umar as having been abrogated while Ibn 'Abbas says it was not'. See below, where I have quoted this very hadith from Ibn 'Abbas (Bukhari, VI, No.32)where Ibn 'Abbas himself explains why he does not hold it as abrogated. The third case is, like the first one, definitely not in support of Ali: '2: 240 was abrogated according to Ibn Zubair, while Mujahid says it was not'. This is wrong, see Sahih Bukhari, VI, Nos. 53 and 54, where both Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both Ibn Zubair and Mujahid are tabi'un, and not Companions (sahaba).]
Therefore to them the issue of nasikh wa al mansukh is perhaps not of great importance. However, it is clear from the Qur'an itself, (e.g. in the case of inheritance, 2:180; 4:7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to completely ignore the subject. (Ahmad Von Denffer, Ulum al Qur’an)
This next list is adapted from Abu Ammaar Yasir Qadhi's, An Introduction to the Sciences of the Qur'aan, published by al-Hidaayah Publishing and Distribution, Birmingham UK, Second Print 2003, Chapter 13. Abrogation in the Qur’aan: An-Naskh WaAl-Mansookh, VIII. The Number of of Naasikh/Mansookh Verses in the Qur'aan, p. 251.
Aboo Bakr ibn 'al-Arabee (d. 543 A.H.) - Accepted only 105 out of 297 possible candidates as naskh.
Mustafa Zayd - Accepted only 6 out of 283 cases.
Ibn al-Jawzee (d. 597 A.H.) - Accepted only 22 out of 247 cases.
Ibn Hazm (d. 456 A.H.) - Examined and accepted 214 possible cases as naskh.
Makkee ibn Abee Taalib (d. 437 A.H.) - Examined and rejected 200 possible cases of naskh.
Aboo Ja'far an-Nahas (d. 338 A.H.) - Accepted only 20 out of 134 cases.
Az-Zarqani - Accepted only 12 out of 22 cases.
As-Suyooti (d. 911 A.H.) - Accepted only 20 out 21 cases.
Ash-Shanqeeti - Examined and accepted 7 possible cases asnaskh.
Walee Allaah ad-Dehlawi (d. 1176 A.H.) - Examined and accepted 5 possible cases as naskh.
If the scholors were/are unsure concerning the exact number of abrogating/abrogated verses how, then, can anyone be absolutely certain that all of these missing verses are actually part of that which has been abrogated?
In light of this, can the scholors be so kind as to point out all the verses which replaced these missing citations?Can they produce the exact list of abrogating passages for every verse or surah that has been expunged from the Qur’an?
It is related from Ibn 'Abbas that 'Umar said, “Ubayy was the one of us with the best recitation, yet we leave some of the words of Ubayy. Ubayy said, ‘I took it from the mouth of the Messenger of Allah and WILL NOT LEAVE IT for anything.’ Allah Almighty says, 'Whenever We abrogate an ayat or cause it to be forgotten, We bring one better than it or equal to it.' (2:106)” (Aisha Bewley, Sahih Collection of al-Bukhari, Chapter 69. Book of the Virtues of the Qur'an, VIII: The reciters among the Companions of the Prophet: *; *)
See also Dr. Muhammad Muhsin Khan's version of Sahih al-Bukhari, Volume 6, Book 61, Number 527.
Ubayy ibn Kab wasn’t the only one since Uthman also refused to expunge the abrogated references from his codex:
XLVII: "Those of you who die leaving wives behind" (2:240)
4262. It is related that Ibn az-Zubayr said, "I said to 'Uthman, '"Those of you who die leaving wives behind" (2:234) in al-Baqara and 'Those of you who die leaving wives behind' (2:240) were abrogated by the other ayat and so why do you write it down?' He said, 'Leave it, O nephew, I will not change ANY OF IT from its place.'" (Bewley, Sahih al-Bukhari, Chapter 68. Book of Tafsir: *; *)
See also Khan’s version of Sahih Al-Bukhari, Volume 6, Book 60,Number 60.
This leads us to our fourth point. scholors following hadith themselves acknowledge that the Qur’an still contains some of the abrogated texts. Why, then, were all of these missing verses and surahs left out when other abrogated passages were kept in?
Fifth, the doctrine of abrogation contradicts the express testimony of the Qur’an that none can change Allah’s words.
And recite what has been revealed to you (O Muhammad) of the Book (the Qur'an) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men).None can change His Words, and none will you find as a refuge other than Him. S. 18:27
According to the late Muslim scholar and Qur’anic translator Muhammad Asad this is one of the verses used by certain Muslims to refute the notion that the Qur’an abrogates itself:
“… According to Razi, it is on this passage, among others, that the great Qur’an-commentator Abu Muslim al-Isfahani based his rejection of the so-called ‘doctrine of abrogation’ discussed in my note 87 on 2:106.” (Asad, Message of the Qur’an[ Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], p. 443, fn. 35; source)
Related to the preceding is the sixth problem with this concept.Abrogation is nothing more than an expedient attempt of explaining away the major contradictions within the Qur’an. In fact, Asad himself believed that Muslims may have developed this doctrine due to their inability to satisfactorily harmonize the major discrepancies within their religious text. He writes in his footnote 87 to Q. 2:106 that:
“… The principle laid down in this passage - relating to the supersession of the Biblical dispensation by that of the Qur’an -has given rise to an erroneous interpretation by many Muslim theologians. The word ayah ('message') occurring in this context is also used to denote a ‘verse’ of the Qur’an (because every one of these verses contains a message). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur’an have been ‘abrogated’ by God’s command before the revelation of the Qur’an was completed. Apart from the fancifulness of this assertion - WHICH CALLS TO MIND THE IMAGE OF A HUMAN AUTHOR CORRECTING, ON SECOND THOUGHT, THE PROOFS OF HIS MANUSCRIPT, deleting one passage and replacing it with another - there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur’an to have been ‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ MAY LIE THE INABILITY OF SOME EARLY COMMENTATORS TO RECONCILE ONE QUR'ANIC PASSAGE WITH ANOTHER; a difficulty which was overcome by declaring that one of the verses in question had been ‘abrogated’. This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the ‘doctrine of abrogation’ as to which, and how many, Qur’an-verses have been affected by it; and furthermore, as to whether this alleged abrogation implies a total elimination of the verse from the context of the Qur’an, or only a cancellation of the specific ordinance or statement contained in it. In short, the ‘doctrine of abrogation’ has no basis in historical fact, and must be rejected…” (Asad, Message of the Qur’an[Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], pp. 22-23, n. 87; source)
Asad correctly points out that abrogation is an indication of human imperfections and weakness. Yet Asad wasn’t the only one who felt this way since the lateMaulana Muhammad Ali of the Ahmadiyya sect also rejected abrogation precisely because it violates the claim of the Qur’an that it is free from errors and discrepancies. Like Asad, Ali acknowledged that Muslims developed this concept because they were confronted with references that conflicted with one another, which they could not satisfactorily explain:
The principle on which the theory of abrogation is based is unacceptable, being contrary to the clear teachings of the Qur'an. A verse is considered to be abrogated when the two cannot be reconciled with each other; in other words, when they appear to contradict each other. But the Qur'an destroys this foundation when it declares that no part of it is at variance with another: "Will they not then meditate on the Qur'an? And if it were from any other than Allah, they would have found in it many a discrepancy" (4:82).
Amazingly, even a Sunni scholar who accepts the doctrine of abrogation candidly admits that one of the reasons for classifying specific texts are classified as nasikh or mansukh is because they contradict one another and cannot be harmonized!shame on him because there is not a single contradiction in quran
Now it is upto you to decide who is lying quran or our scholors who follow only hadiths
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