Abstract:
The theory of abrogation (Naskh) is one of the most important Quranic issues, regarding which scholars of Quranic sciences and interpretation have presented different views on its occurrence or non-occurrence. Most scholars are in agreement and consensus regarding the existence of abrogation, and their disagreement lies only in the number and manner of the abrogated verses. On the other hand, some scholars, especially later ones, have shown a tendency toward the concept of 'non-abrogation of Quranic verses' and believe that none of the verses of the Quran have been abrogated. In this article, using an analytical-descriptive method, the theory of those who believe in abrogation is first examined; by emphasizing their lack of consensus on the types of abrogation and the number of abrogated verses, as well as the difference in the meaning of abrogation between early and late scholars, and also the content analysis of the two famous verses known as the 'Verse of Abrogation' and the 'Verse of Substitution' (Al-Baqarah: 106 and An-Nahl: 101) and their lack of indication of the abrogation of Quranic verses, this theory has been criticized. Then, by presenting evidence, it is concluded that abrogation in the sense of abrogating the rulings of verses has not occurred in the Quran, because the Quran must inevitably be without change in terms of words and concepts so that its eternity is not harmed, since accepting the abrogation of the rulings of verses is equivalent to limiting the content of some verses to a specific time, and this matter conflicts with the eternity and universality of the Quran. Therefore, abrogation only means that the Quran, as the final eternal heavenly book, is the abrogator of previous laws, books, and miracles.
Machine summary:
Others have rejected the first two types, considering them equivalent to the distortion (tahrif) of the Quran, and have only accepted the Naskh of the rulings of verses; with the difference that there was no common belief regarding the number of abrogated verses, and there is significant disagreement among them.
Based on this, some scholars of Quranic sciences, especially later ones, have shown a tendency toward the concept of the non-occurrence of Naskh in the Quran; including Sayyid Murtaza Asgari in "Al-Quran al-Karim wa Riwayat al-Madrasatayn", Ihab Hassan Abduh in "Istihalat Wujud al-Naskh bi al-Quran", Mustafa Ibrahim al-Zalmi in "Al-Tibyan li Raf' Ghumud al-Naskh fi al-Quran", Abd al-Mu'tal Jabri in "Naskh fi al-Quran, Limadha?", Muhammad Ghazali in "Al-Nazarat fi al-Quran", and Ahmad Subhi Mansur in "Ma'a al-Quran al-Karim".
The second aspect regarding the verse's lack of indication of the abrogation of a ruling Based on the verses preceding verse 106 of Surah Al-Baqarah, the intended meaning of the word "ayah" is not the verses of the Quran.
Rather, they consider multiple instances for it, including miracles, heavenly books, and previous laws, and believe that the intended meaning of "badalna" (We substitute) is the replacement and abrogation of previous missions with the mission of Prophet Muhammad (PBUH), or the abrogation of the verses of the Torah and the Gospel with the verses of the Quran, and the abrogation of previous miracles with the eternal miracle, i.
- Ibn al-Jawzi, Abi al-Faraj Abd al-Rahman bin Ali (1403 AH), Al-Mawdu'at, edited by Abd al-Rahman Muhammad bin Uthman, Beirut: Dar al-Fikr.
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