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The concept of Abrogation stems from:

“Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?” (Quran 2:106)

“And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know.” (Quran 16:101)

and is explained here: 

It contains this list of abrogated verses:

Table 1: Abrogation in Practice

Verse Abrogating Verse Abrogated Issue
2:185 2:184 Fasting
2:234 2:240 Divorced women
2:285 2:284 Revelations
3:85-6; 9:73 2:62; 2:256; 5:69 Tolerance - Ahl al-Kitab
4:11-12 2:180; 2:240 Bequest-Inheritance
5:90 2:219; 4:43 Wine drinking
8:66 8:65 Fighting abilities
9:29 2:109; 60:8-9 People of the Book
9:36 2:217; 45:14 Prohibition of fighting
22:52 53:19-23 Satan and his daughters
24:2 4:15-7 Adultery and fornication
33:50 33:52 Muhammad's wives
58:13 58:12 Money for conferring
64:16 3:102 Fear of God
73:20 73:2-3 Night prayer

This article is also very useful:

  • Author(s):


    It is critical for non-Muslims to understand that the enduring commands (naskh) make fighting – including jihad – obligatory. Fortunately, not all practicing Muslims understand that unfortunate reality – but under pressure by activist imams and mullahs, they are learning it. The revelations about jihad culminate in the command to fight to impose Islam and Shari’ah over the world, and abrogation makes it proper to ignore earlier peaceful and tolerant surahs. This is the consensus of Ibn Ishaq, Ibn Qayyim, Ibn Kathir, the compilers of the Tafsir al-Jalalayn, and many other Muslim commentators. Some modern imams and mullahs, and even Islamic politicians, use such arguments to incite otherwise peaceful Muslims to violence, to justify their actions, and to ignore treaties of peace. Their message is, “Heed those Surahs that command war against the infidel.”

  • Summary: 

    That there is no compulsion in Islam and that Islam is a religion of peace are common refrains among Muslim activists, academics, officials, and journalists. In an age of terrorism and violent jihad, nowhere, they argue, does the Qur'an allow Muslims to fight non-Muslims solely because they refuse to become Muslim. Proponents of Islamic tolerance point to a number of Qur'anic verses which admonish violence and advocate peace, tolerance, and compromise.

    But not all verses in the Qur'an have the same weight in assessment. Unlike the Old or New Testaments, the Qur'an is not organized by chronology but rather by size of chapters. Even within chapters, chronology can be confused. In sura (chapter) 2, for example, God revealed verses 193, 216, and 217 to Muhammad shortly after he arrived in Medina. God only revealed verses 190, 191, and 192 six years later. This complicates interpretation, all the more when some verses appear to contradict.


    The Qur'an is unique among sacred scriptures in accepting a doctrine of abrogation in which later pronouncements of the Prophet declare null and void his earlier pronouncements. Four verses in the Qu'ran acknowledge or justify abrogation:

    • When we cancel a message, or throw it into oblivion, we replace it with one better or one similar. Do you not know that God has power over all things?
    • When we replace a message with another, and God knows best what he reveals, they say: You have made it up. Yet, most of them do not know.
    • God abrogates or confirms whatsoever he will, for he has with him the Book of the Books.
    • If we pleased, we could take away what we have revealed to you. Then you will not find anyone to plead for it with us.


    Abrogation occurs not only within the Qur'an, but also by the Qur'an toward earlier revelations, such as those passed on by Jesus or Moses. Sura 2:106 refers to commandments sent to prophets before Muhammad. ‘Abdullah Yusuf ‘Ali, commentator and translator of the Qur'an, interpreted the verse to mean that God's message is the same across time, but its form may differ according to the exigencies of time. ‘Abd al-Majid Daryabadi, a Pakistani Qur'an commentator, suggested, however, that the laws might differ across time but that there should be no shame in the same lawgiver replacing temporary laws with permanent ones.

  • Summary: 

    Why the Koran and the Sword are inextricably linked.

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