AbrogationintheQuranandIslamicLaw LouayFatoohi

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Abrogation in the qur'an and islamic law: A critical study of the concept of "naskh" and its impact
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Abrogation in the Qur’an
and Islamic Law
A Critical Study of the Concept
of “Naskh” and its Impact
Louay Fatoohi
NEW YORK LONDON
Fatoohi 3rd pages.indd v

T&F Proofs: Not For Distribution 8/6/2012 9:05:19 AM
First published 2013
by Routledge
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© 2013 Louay Fatoohi
The right of Louay Fatoohi to be identified as author of this work has been
asserted by him in accordance with sections 77 and 78 of the Copyright,
Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or
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Library of Congress Cataloging-in-Publication Data
Fatoohi, Louay.
Abrogation in the Qur’an and Islamic law / By Louay Fatoohi.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-415-63198-3 (alk. paper)
1. Koran—Abrogator and abrogated verses. 2. Islamic law—
Interpretation and construction. I. Title.
BP130.3.F38 2012
297.1'22612—dc23
2012010792
ISBN13: 978-0-415-63198-3 (hbk)

ISBN13: 978-0-203-09620-8 (ebk)
Typeset in Sabon
by IBT Global
Printed and bound in the United States of America on sustainably sourced

paper by IBT Global.
Fatoohi 3rd pages.indd vi

For my beloved wife Shetha . . .
with deep gratitude for everything
Fatoohi 3rd pages.indd vii

Contents
List of Figures and Tables xi

Acknowledgments xiii
Introduction 1
1 A History of the Concept of “Abrogation” 12
2 Abrogation in Scriptures before the Qur’an 32
3 The Term “Naskh” in the Qur’an 37
4 The Concept of “Naskh” in the Qur’an 55
5 Conceptual and Implementational Differences of Abrogation 73
6 Legal Abrogation 92
7 The Verse of the Sword 114
8 Does the Mushaf Contain All of the Qur’an? 122

˙˙
9 Did the Prophet Forget Verses? 129
10 Legal-Textual Abrogation 138
11 Textual Abrogation I: The “Stoning Verse” 156
12 Textual Abrogation II: The Five-Suckling Verse and the

Anomalous Reading of the Oath Breaking Verse 200
13 Abrogation of the Sunna 207
Fatoohi 3rd pages.indd ix

x Contents
1 14 Islamic Law: A New Reading 219
2
3
4
15 Conclusion: The Myth of Abrogation 238
5
6 Appendix A The Meaning of “Hadīth” and “Sunna” 247
7 ˙
Notes 249
8
9 Bibliography 269
10 Glossary 277
11 Index of Qur’anic Verses 281
12
13
Index of Names and Subjects 285
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
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49
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53
54
Fatoohi 3rd pages.indd x

1
Figures and Tables 2
3
4
5
6
7
8
9
10
11
12
13
14
FIGURES 15
16
17
14.1 Sharīʿa: A divine system. 226 18
14.2 Fiqh: Human effort to understand Sharīʿa. 236 19
20
14.3 Fiqh (interpretation and application) of Sharīʿa. 237 21
22
23
TABLES 24
25
26
1.1 The Three Modes of Abrogation 26 27
5.1 The Number of Alleged Abrogated Verses and the 28
29
Number of Chapters That Contain Them 88 30
5.2 The Confi rmed Number of Abrogated Verses 89 31
15.1 The Main Differences between the Three Modes 32
33
of Abrogation 242 34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
Fatoohi 3rd pages.indd xi

1
Acknowledgments 2
3
4
5
6
7
8
9
10
11
12
13
14
Like all my previous works, this book has benefited from the valuable and 15
16
detailed feedback of my wife, Dr. Shetha Al-Dargazelli. Shetha’s insightful 17
comments on earlier drafts of the book helped me improve it substantially. 18
Without her constant support and patience, this as well as most of my other 19
books would not have been written. I am endlessly indebted to Shetha. 20
The book greatly benefited from three reviewers. Many thanks to Pro- 21
22
fessor Angelika Neuwirth of Freie Universität Berlin for her support for 23
the book and her helpful feedback. Her remark that the provisional title 24
of the book was too narrow for the topics it covers has helped me choose 25
a more appropriate title. She also made me aware of two works that I had 26
not consulted. 27
28
I would also like to thank an anonymous reviewer who helped me sig- 29
nificantly expand and improve the last two chapters of the book. Adding a 30
glossary to the book was also their suggestion. 31
The second anonymous reviewer did not agree with the thesis of the 32
book, its approach, or conclusions. They also did not think that abrogation 33
34
deserved a dedicated book. While I thought some of the criticism was unjus- 35
tified and reflected assumptions favored by the reviewer, their comments 36
still helped me to considerably improve the book. Chapter 1 has particularly 37
benefited from their comments. The reviewer also drew my attention to two 38
works that I was not aware of. I am grateful for their feedback. 39
40
I would also like to thank the Routledge staff, who made the publication 41
of this book possible. Special thanks to Laura Stearns for supporting the 42
publication of the book and Stacy Noto for managing the project. I would 43
also like to thank Carey Nershi for managing the production work and 44
John Rogers for copyediting the book. 45
46
47
48
49
50
51
52
53
54
Fatoohi 3rd pages.indd xiii

1
Introduction 2
3
4
5
6
7
8
9
10
11
12
In this introduction, I fi rst review the role of abrogation in Islamic law and 13
the history of the Qur’an. I then discuss how this principle is seen from 14
both Muslim and non-Muslim perspectives. Next, I briefly contrast the 15
enormous interest in abrogation in writings in the Arabic language with the 16
scarce treatment of this phenomenon in English writings, before explaining 17
where this book fits in the literature. I strongly recommend reading these 18
three sections before starting with Chapter 1. In the last two sections of 19
the introduction, I review the contents of the book and explain conventions 20
and stylistic preferences it uses. 21
22
23
THE IMPORTANCE OF ABROGATION 24
25
“Naskh,” or “abrogation” as it is translated, has been the subject of 26
numerous studies by Muslim scholars down the centuries. As the mecha- 27
nism describing how divine rulings from the Qur’an and the actions and 28
teachings of the Prophet (Sunna)1 were superseded by others from these 29
sources, it is natural for naskh to acquire such prominence in Islamic sci- 30
ences, particularly in Islamic law. Scholars, naturally, needed to know the 31
chronological order of the revelations in order to identify which rulings 32
were abolished and which ones were still operative. The latter, then, are 33
seen as the rulings that should be followed by Muslims. So while abroga- 34
tion is very much a scholarly subject, it touches on the daily life of every 35
Muslim. As we shall see, abrogation has played a major role in Islamic 36
law, and thus its influence on the life of the average Muslim cannot be 37
exaggerated. 38
Scholars have quoted a number of reports attributed to prominent early 39
Muslims in support of the importance of studying naskh. One report states 40
that ʿAlī b. Abī Tālib (40/661), the Prophet’s cousin and the fourth caliph 41
˙
after him, once asked a judge he came across whether he had knowledge 42
of the “nāsikh (abrogating [rulings])” and the “mansūkh (abrogated [rul- 43
ings]),” to which the man answered “no.” ʿAlī told him that he was fatally 44
deluded and misleading others. This narrative is found in the earliest 45
Fatoohi 3rd pages.indd 1

2 Abrogation in the Qur’an and Islamic Law
1 surviving book on abrogation, which dates back to the second decade of
2 the 3rd century Hijri. 2 In his early collection of Hadīth, Dārimī (255/869)
3 has a narrative stating that one should consider˙ giving rulings to people
4 only if he has distinguished “the abrogating verses from the abrogated ones
5 in the Qur’an” or is a ruler who needs to enact laws.3
6 In his book on naskh, Ahmad al-Nahhās (338/949) also quotes a
7 number of accounts emphasizing ˙ the necessity
˙ ˙ of learning the science of
8 naskh. ʿAlī b. Abī Tālib once saw a man in a mosque who made people
9 ˙
fearful. ʿAlī asked about what the man was doing and he was told that
10 the man was making people fear Allah. ʿAlī said that the man was instead
11 showing off. He asked for the man to be brought to him and questioned
12 him on whether he knew the science of the abrogating and abrogated rul-
13 ings to which the man answered in the negative. ʿAlī told him to leave the
14 mosque and to not preach in it again.4 Nahhās also says that Ibn ʿAbbās
15 ˙˙
(68/687) is said to have interpreted the Qur’anic verse “and anyone who is
16 given Wisdom has been given much good” (2.269) as referring mainly to the
17 science of naskh.5
18 The 5th century Hijri scholar Yūsuf b. ʿAbd al-Bir quotes Yahyā bin
19 Aktham (242/857) as having said that “none of all sciences is more ˙ of a
20 duty [to learn] on the scholars, students, and all Muslims than the sci-
21 ence of the nāsikh and mansūkh.”6 He explains that it is necessary for the
22 Muslim to know which rulings should be implemented and which had been
23 abolished. The renowned 9th century scholar Jalāl al-Dīn al-Suyūtī quotes
24 the consensus of earlier scholars that “no one should try to interpret ˙ the
25 Book of Allah before learning its abrogating and abrogated verses.”7
26 But there is at least one hadīth suggesting that a well-known Companion
27 ˙
of the Prophet did not believe in naskh. In a hadīth in Bukhārī (256/870),
28 Ibn ʿAbbās has reported that ʿUmar b. al-Khat ˙ tāb (23/644) has said:
29 ˙˙
30 The best Qur’anic expert among us is Ubayy and the best legal expert
31 among us is ʿAlī. But we ignore some of what Ubayy states because he
32 says: “I will never abandon anything I heard from the Messenger of
33 Allah,” yet Allah has said: “Whatever āya We nansakh (abrogate) or cause
34 to be forgotten (nunsihā)” (2.106).8
35
36 ʿUmar here denounces Ubayy’s rejection of the concept of abrogation.
37 Verse 2.106 is seen as one of the main verses that confi rm the principle of
38 naskh.9
39 Muslim scholars see abrogation as a mechanism that perfectly reflects
40 God’s omnipotence. God can change any ruling with another at any point
41 in time He sees fit. This does not contravene God’s omniscience, because
42 He knows the temporariness or permanence of any ruling from the time
43 He issues it. Abrogation does not reflect any change in God’s knowledge.
44 It is one way in which He delivers His commandments and runs the affairs
45 of the world.

Introduction 3
The significance of abrogation is not confi ned to its important role in 1
the development of the Islamic legal system. Assessing this concept and 2
its historicity is critical to understanding the process of transmission and 3
compilation of the Qur’anic text and its integrity. In my view, a researcher 4
cannot write unambiguously about the history of the Qur’anic text without 5
clarifying their position on abrogation, whether they accept it as a genuine 6
Qur’anic principle or no, and explaining the implications of this position 7
for their assessment of the various claims in the primary sources about the 8
Qur’anic passages that are not part of the written Qur’an. Even presuming 9
the historicity of abrogation while overlooking the fact that it has meant 10
very different things to different scholars undermines the value of any work 11
on the history of the Qur’anic text. This is a serious flaw I fi nd in works 12
such as Muhammad al-Aʿzamī’s The History of the Qur’anic Text From 13
Revelation to ˙ Compilation.˙ 10 14
Other legal principles, such as “qiyās (analogical reasoning),” are con- 15
cerned only with the hermeneutics of the text but not its history. Abroga- 16
tion, therefore, is unique in its implications for the history and transmission 17
of the Qur’anic text as well as its meanings and objectives. 18
19
20
ABROGATION FROM MUSLIM AND 21
NON-MUSLIM PERSPECTIVES 22
23
The overwhelming majority of Muslim scholars, past and modern, have 24
accepted abrogation in both the Qur’an and the Sunna as an indisputable 25
fact. Only a very small minority has rejected Qur’anic abrogation. We know 26
this opposition existed because it is condemned and vilified in the earliest 27
works on abrogation. But this ostensible consensus of the majority conceals 28
enormous differences in the way abrogation is understood. For instance, 29
some scholars have identified over two hundred Qur’anic verses that they 30
claim to have been abrogated by other Qur’anic verses or by sayings and 31
actions of Prophet Muhammad, whereas others have reduced the number 32
to a single digit! How many and which verses were the subject of abroga- 33
tion is only one aspect of the enormous disagreements between scholars. 34
Differences about abrogation date as far back as the earliest surviving writ- 35
ings on the subject. In the late 4th to early 5th century Hijri, Hibat Allāh b. 36
Salāma explained that he wrote his book on abrogation because “exegetes 37
ignored this science, did not preserve it, and have been confused about it.”11 38
Western scholars, on the other hand, have held a completely different 39
view of abrogation and its origins. They see it as a mechanism that Muslim 40
scholars had to introduce to explain away intrinsic contradictions within 41
the Qur’an: 42
43
Of immediate concern to these men were certain passages that bore on 44
the same issues but that seemed mutually contradictory. Their attempts 45

1 to harmonize such Qur’anic texts marked the rudimentary beginnings
2 of the theory of abrogation (naskh), a theory that later stood at the
3 center of legal hermeneutics.12
4
5 Abrogation was later used to deal with contradictions between the
6 Qur’an and the Sunna as the literature of the latter grew along with the
7 contradictions between the two.
8 Burton, however, has shown that the perceived contradiction within the
9 Qur’an is often the result of misinterpretation of verses. The contradiction
10 is not intrinsic in the Qur’an but is the result of unsuccessful attempts
11 at interpreting the text.13 This view was earlier suggested by a Muslim
12 scholar in the fi rst half of the 20th century who rejected the concept of
13 abrogation.14
14 Another established concept among Western scholars is that the prac-
15 tices of the early Muslim communities did not always reflect the Qur’an’s
16 teachings. Ingenious interpretation of specific verses was one way of dealing
17 with these conflicts. Exegetes sought to reconcile those differences between
18 the Qur’an and practice using the Qur’an itself, thus interpreting verses in
19 a manner that would give practice Qur’anic foundations and, therefore,
20 remove any suggestion that it contradicted the Book of Allah.
21 Western scholars have identified another approach that grew in the
22 decades after the Prophet which is the authoring of statements attributed
23 to him, his Companions, and their Successors to support the legitimacy of
24 such common practices. The Prophet’s sayings are seen by Muslim scholars
25 as extra-Qur’anic revelation from God. Teachings attributed to the early
26 pious Muslims are considered to have been influenced by and originated
27 from Muhammad. This extra-Qur’anic material was then used to supple-
28 ment the Qur’an, becoming over time the second source of Islamic law. The
29 theories of abrogation then used exegesis and this secondary source to pres-
30 ent any practice as genuinely Islamic. If practice contradicted the Qur’an,
31 the supportive statements by the Prophet are considered to have abrogated
32 the Qur’an and to have been the bases for the practice. More broadly, many
33 Western scholars believe that the study of Islamic law focused on reconcil-
34 ing practices that had developed in the regional Muslim communities with
35 the Qur’an and the Prophetic legacy:
36
37 Legal scholars appealed to the principle of abrogation continually to
38 resolve the apparent contradictions between the legal practice of the
39 various regions of the Islamic world and between all of these and their
40 putative sources in the revelation.15
41
42 Burton has rightly pointed out that another source of abrogation theo-
43 ries has been the belief that the written record of the Qur’anic revelation,
44 the “mushaf,” does not contain all of that divine revelation. The missing
45 ˙ ˙ said to have been abrogated.
verses were

Introduction 5
THE LITERATURE OF ABROGATION 1
2
Numerous books in Arabic have been published on abrogation. Writing 3
in the 9th century Hijri, Suyūtī talks about “countless people” who wrote 4
about abrogation.16 One modern ˙ scholar has observed that more works 5
have been written about abrogation than any other subject in Islamic stud- 6
ies.17 Yet despite their interest in studying various aspects of Islamic law, 7
Western scholars have shied away from the topic of abrogation. It is often 8
mentioned in passing and dealt with in the course of studying other ele- 9
ments of Islamic law. At best it may be given a single chapter in some books 10
on Islamic law and the history of the Qur’an. There is no better witness to 11
this lack of interest than the fact that there has been only one book in the 12
English language dedicated to the study of abrogation. 13
One author recently surveyed as many as twenty-five early Arabic works 14
on abrogation, but he also pointed out that the total number of such works 15
is significantly higher.18 He expressed his surprise at the large number of 16
books written by Muslims on abrogation.19 I think this reflects an under- 17
estimation of the significance of abrogation in Islamic law and Qur’anic 18
exegesis. Another scholar, on the other hand, has rightly noted that “if, 19
as Muslim scholars maintain, an understanding of naskh is essential to a 20
proper understanding of the Qur’an, it behoves on us to try and appreciate 21
the complexity and sophistication of this phenomenon.”20 Powers goes on 22
to explain that “the great complexity of the naskh phenomenon” combined 23
with its importance “for determining the law” has made specialists in the 24
Qur’an and Islamic law write short reference works that provide an over- 25
view of this phenomenon. 21 26
The confusing nature of the literature on abrogation and the complex- 27
ity this doctrine has developed over the centuries make writing about it 28
clearly and coherently quite challenging. Indeed, this is a problem with 29
the only English title on the subject. John Burton’s The Sources of Islamic 30
Law: Islamic Theories of Abrogation was published over twenty years ago. 31
While comprehensive, detailed, and worthy of praise for at least being the 32
fi rst book in English on the subject, the work has major limitations. First, 33
it is too technical to be accessible to those who do not have a good back- 34
ground in the history of Islamic law, let alone the more general reader. It 35
reads like a lengthy technical paper written for a small group of scholars. 36
Second, its highly technical nature was not helped by the author’s less-than- 37
friendly writing style and convoluted presentation of the material. Indeed, 38
reading Burton’s book can be a challenge even for the expert. Third, it 39
puts too much emphasis on reconstructing the history of the development 40
of the abrogation theories, using specific claims of abrogation as a tool for 41
this purpose. Reconstruction of this history was always going to involve a 42
good deal of speculation; studying the credibility of any specific instance 43
of abrogation, on the other hand, can be done with far more certainty and 44
clarity using available sources. 45

1 Fourth, Burton’s book fails to quote some of the earliest sources on abro-
2 gation, which are necessary for understanding the early development of this
3 doctrine. 22
4 My book addresses the four issues. First, I have written the book to be
5 readable by the general intellectual, as well as the expert. The book stud-
6 ies all aspects of abrogation in the depth required to develop a full picture
7 of the nature of this phenomenon and determine whether it is a genuine
8 Qur’anic principle. The reader is given all the required information and is
9 carefully guided through the subject matter so that no prior knowledge or
10 external readings are needed.
11 Second, the book is structured in a logical way that makes it easy for
12 the reader to see at any point where they are in the overall journey through
13 the subject. Third, I focus on examining the credibility of abrogation by
14 studying the concepts behind its various forms and how they were applied.
15 I have avoided trying to reconstruct the history of the development of these
16 theories by trying to draw their timelines in detail or defi ne the role played
17 by specific scholars in the emergence of these theories. The conclusions of
18 such attempts would have been fraught with too much uncertainty and
19 are of little relevance to the question of the veracity of abrogation and the
20 implications of the answer for Islamic law. I have confi ned myself to identi-
21 fying the chronological order of the three modes of abrogation, which can
22 be concluded with relative ease from the available sources. This would not
23 be possible without consulting the earliest sources on abrogation, which
24 addresses the fourth shortcoming of Burton’s book.
25 The book also examines specific abrogation claims in various Islamic
26 sources and assesses them in the light of the Qur’an, treating the latter
27 as the reference source. Alleged sayings of the Prophet will be shown to
28 present and deal with abrogation in a random and unintelligible way that
29 dents the credibility of this principle. More significantly, abrogation will be
30 shown to be absent from the Qur’an and even inconsistent with it, thus tes-
31 tifying to its non-historicity even from an Islamic perspective. Burton also
32 has discovered that abrogation is a concept alien to the Qur’an.
33 While the Qur’an does not support the claim that any of its verses was
34 abrogated, it does not exclude the possibility that divine, non-Qur’anic
35 instructions to Muhammad were later annulled by Qur’anic verses. The
36 change of the “qibla” or direction of prayer to the mosque in Mecca seems
37 to favor this possibility.
38
39
40 OVERVIEW OF THE BOOK’S CONTENT
41
42 Chapter 1 begins with a brief introduction to the generic meaning of the
43 term “naskh” in Arabic before it moves to focus on the technical meaning
44 of this term. Tracing it in the earliest sources, the chapter discusses how
45 this concept developed from its most basic form to the complex principle it

Introduction 7
became. It demonstrates that the technical meaning of the term as the abro- 1
gation of a divine ruling by a later divine ruling was unknown to the fi rst 2
generation of Muslims, is a later development, and that the three different 3
modes of abrogation developed at different stages. The chapter concludes 4
with a discussion of the three types of abrogation and the main points of 5
difference between scholars about this doctrine. 6
Abrogation is one of the mechanisms that guided the development of 7
Islamic law. Chapter 2 considers whether changes to the laws of previous 8
religions can be seen as cases of abrogation, i.e. whether abrogation is a 9
concept that operates within Prophet Muhammad’s divine message only 10
or whether it existed in the messages of previous prophets also. We will 11
study such changes from the point of view of the Qur’an, not their respec- 12
tive religious laws, as we are interested in examining whether the concept 13
of abrogation, even in reference to changes involving pre-Islamic religious 14
laws, exists in the Qur’an. 15
There are four variants of the term “naskh” in as many verses in the 16
Qur’an, and these are the subject of Chapter 3. Two use the term in the 17
generic sense of “transcribe,” but the other two have been seen by scholars 18
as providing support to the principle of abrogation. A detailed examination 19
of both verses shows that neither refers to the concept of abrogation. In 20
other words, the term “naskh” never appears in the Qur’an in the meaning 21
it acquired in Islamic law. 22
There are two other verses that do not use the term “naskh” but which 23
have been seen as referring to abrogation. Chapter 4 shows that, like the 24
verses that have the word “naskh,” these verses have nothing to do with the 25
principle of abrogation. Chapters 3 and 4 leave no doubt that abrogation 26
is not a Qur’anic concept. This concept did not originate from the Qur’an 27
but was read into it. 28
The shaky conceptual grounds on which abrogation stands must have 29
had inconcealable practical consequences for the development of this 30
principle. There must have been a lot of confusion about what abroga- 31
tion exactly means and how it is applied. This, indeed, is what Chapter 5 32
illustrates. It fi rst discusses differences between scholars about the concept 33
of abrogation and then examines the type of mistakes scholars have made 34
when applying their defi nitions of this concept. It then presents statistics 35
showing the significant differences in identifying the number of abrogated 36
verses according to a select group of scholars from different times. 37
Chapter 6 deals with the fi rst of the three modes of abrogation: the abro- 38
gation of the ruling but not the wording of a Qur’anic verse or what I call 39
“legal abrogation.” Many verses are said to have been abrogated in this 40
manner. In this chapter, I review the six cases that have attracted the most 41
agreement among scholars. All of these claims turn out to be based on 42
misinterpretations of the verses in question. One case may be claimed to 43
be an instance of abrogation, but even in this solitary instance the non- 44
abrogation interpretation is more plausible. 45

1 One verse that is claimed to have abrogated numerous verses is what
2 scholars have called “the verse of the sword.” This verse is claimed to have
3 abrogated many verses that instruct Muslims to be tolerant to non-Mus-
4 lims, accommodate other religions, show forgiveness, and seek peace. These
5 abrogation claims have been used in modern times by terrorists who have
6 committed various atrocities under the name of Islam. Chapter 7 shows
7 that all those abrogation claims have no foundations in the Qur’an. They
8 take the application of abrogation to a new level of absurdity. Although the
9 subject of this chapter represents a specific alleged case of legal abrogation,
10 I have given it its own chapter because of its significance in today’s world.
11 The case of the verse of the sword is particularly useful in elucidating
12 how the principle of abrogation became itself a major driver for the growth
13 of claims of abrogated verses. The list of verses that this verse is supposed to
14 have abrogated continued to grow over time. Once the concept of abroga-
15 tion was accepted, it started to be the source of various abrogation claims.
16 Abrogation became one tool that could be called upon in legal and exegeti-
17 cal debates to substantiate one’s position.
18 The Hadīth makes a critical difference between the content of the
19 “mushaf” ˙ and the “Qur’an.” It claims that the mushaf does not contain
20 ˙ ˙
all Qur’anic verses, as some of these were “withdrawn” ˙˙ by God during
21 the life of the Prophet and consequently not recorded in the mushaf when
22 it was compiled after his death. This withdrawal was at times performed˙˙
23 by God making the Prophet and the Muslims forget verses that had been
24 revealed, and at other times by the divine will ensuring that those verses
25 were not included in the mushaf. Chapter 8 demonstrates how the concept
26 of withdrawn verses, which ˙translates
˙ into the conclusion that the mushaf
27 does not contain all Qur’anic verses, is fundamentally flawed. The chapter ˙˙
28 also explains how one of the three modes of abrogation was introduced to
29 present the alleged absence of some verses from the mushaf as a divine act,
30 thus averting any questioning of the process of compiling ˙ ˙ the mushaf and,
31 ultimately, the integrity of the latter. ˙˙
32 The claim that the Prophet was made to forget some Qur’anic verses is a
33 major driver in the development of the theory of abrogation, leading to the
34 formulation of the legal-textual mode of abrogation. Indeed, it has broader
35 implications for the history of the Qur’anic text. This is why I have dedi-
36 cated Chapter 9 to a detailed discussion of it. I first show that the claim of
37 forgotten verses has no foundation in the Qur’an. I then examine the Hadīth
38 narratives that promote this notion and expose their serious problems. ˙
39 One of the anonymous reviewers of the book suggested combining
40 Chapters 8 and 9. The two chapters are related and can be combined. But
41 whether the text of the mushaf contains the whole of the Qur’an, which is
42 addressed in Chapter 8, does ˙ ˙ not depend only on whether Prophet Muham-
43 mad forgot some verses, which is discussed in Chapter 9. It also depends
44 on when the text was recorded, how it was transmitted, the reliability
45 of the transmission process, etc. I chose to focus Chapter 9 on whether

Introduction 9
Muhammad forgot verses because this is at the heart of the argument of 1
abrogation—hence my preference for separating the two chapters. 2
Chapter 10 discusses the second mode of abrogation: the abrogation of 3
the wording and ruling of a Qur’anic verse. I call this “legal-textual abro- 4
gation.” In Chapter 8, I explained that this mode of abrogation was devel- 5
oped to explain why the mushaf does not contain certain Qur’anic verses. 6
In Chapter 10, I show how this ˙ ˙ view is promoted by various hadīths and I 7
discuss problems in this concept. ˙ 8
I also study the main relevant hadīths and show that they lack credibility. 9
We will see, for instance, that most ˙ of these alleged verses are non-legalis- 10
tic, yet all modes of abrogation imply that they deal with verses that intro- 11
duce legal rulings. Using legal-textual abrogation to explain the absence of 12
the alleged verses from the mushaf is not only doomed to fail, but is also 13
self-contradictory as abrogation, ˙ ˙ by defi nition, cannot be applied to those 14
missing passages. 15
The abrogation of the wording but not the ruling of a Qur’anic verse 16
is the subject of Chapters 11 and 12. There are two passages that are not 17
found in the mushaf and a missing word from a verse in the mushaf that 18
˙˙
are claimed to represent “textual abrogation,” as I call this mode˙ of ˙ abro- 19
gation. I examine the so-called “stoning verse” separately in Chapter 11, 20
because of the length of this discussion, and I deal with the other two cases 21
in Chapter 12. 22
Again, Hadīth narratives are used to support these claims. Yet my 23
examination ˙ of these hadīths will show that they cannot be linked to the 24
Prophet. As is the case˙ with the instances of legal-textual abrogation, the 25
alleged passages are not historical, i.e. they were never part of the Qur’an. 26
Their absence from the mushaf is not due to abrogation, another mecha- 27
nism, deliberate manipulation,˙ ˙ or accident. It is simply a reflection of the 28
fact that none of them is a Qur’anic verse. 29
Having reviewed the three modes of abrogation, my conclusion is that 30
abrogation is a phenomenon that lacks any support from the Qur’an. The 31
three modes were developed to address three different concerns. Legal 32
abrogation, which was probably the fi rst mode of abrogation to appear, 33
was the result of perceived contradictions between certain Qur’anic verses. 34
These misinterpretations were at times chosen by exegetes to explain the 35
prevalence of certain practices that contradicted Qur’anic rulings. 36
Legal-textual abrogation was needed to rationalize the belief driven by 37
certain narratives that the mushaf did not contain all verses of the Qur’an. 38
In the case of textual abrogation,˙ ˙ which is the last mode of abrogation to be 39
proposed, the alleged two passages and one missing word from the mushaf 40
were invented to give Qur’anic support to widely accepted legal rulings. ˙ ˙ In 41
the case of stoning, this ruling was in confl ict with verses in the mushaf. 42
The fact that the rulings of the two passages and the word are operative ˙˙ 43
meant that they could not be covered by legal-textual abrogation, so they 44
had to be given their own mode of abrogation. 45

1 The three modes of abrogation were driven and supported by a large
2 number of hadīths. The fact, however, is that there is nothing in the Qur’an
3 ˙
to substantiate abrogation, let alone portray it as a major principle in the
4 formation of Qur’anic law.
5 While this book is focused on abrogation in the Qur’an, for complete-
6 ness, Chapter 13 tackles briefly abrogation in the Sunna. The term “Sunna”
7 denotes all that the Prophet said, did, and approved and disapproved of.
8 These include not only non-Qur’anic instructions from God but personal
9 opinions of Muhammad the man. It is natural, therefore, to expect the
10 Prophet to have changed his mind at times, permitting something he had
11 once banned, prohibiting something he had allowed, or, generally, replac-
12 ing one instruction with another. This conclusion has no implications for
13 the non-historical concept of abrogation in the Qur’an.
14 Some of the flaws in the principle of abrogation reflect a fundamental
15 misunderstanding by Muslim jurists of the concept of Islamic law in the
16 Qur’an and the role of the Prophet in implementing it. There are at least
17 serious inconsistencies in how these have been understood and used in for-
18 mulating Islamic law. This critical issue is discussed in Chapter 14. A coher-
19 ent model for understanding the concept of Islamic law is presented.
20 The fi ndings of this book are summarized in Chapter 15. The chapter
21 draws together the main conclusions of this study.
22 Appendix A explains the concepts of “Hadīth” and “Sunna” and the
23 differences between them, as this understanding˙ is essential for reading
24 the book.
25 I have added a Glossary covering the technical terms used in the book
26 for easy reference.
27 For the reader’s convenience, the book has two indexes, one for the
28 Qur’anic verses and the other for names and subjects.
29
30
31 CONVENTIONS AND STYLES
32
33 As explained in Appendix A, the book uses the term “sunna,” with a small
34 “s,” to refer to any one practice of the Prophet. The term “Sunna” is used
35 for the Prophetic practices as a whole and to mean the way of life of the
36 Prophet. Similarly, the book uses the singular “hadīth” to mean a single
37 narrative about the Prophet and “Hadīth,” with ˙a capital “H,” to denote
38 the literature of hadīths. ˙ ˙
39 ˙
The book uses a dual system of dating. The Hijri calendar places each
40 event on the timeline of Islamic history. The equivalent Gregorian date
41 puts the event in the calendar system that is more familiar to the general
42 reader. For reference, the fi rst Hijri year, which marks the migration of the
43 Prophet from Mecca to Medina escaping the animosity of the Meccans,
44 corresponds to the year 622 CE.
45

Introduction 11
In order to clearly place any important figure and scholar in his histori- 1
cal context, I have mentioned when I fi rst cite his name his year of death. 2
Most names of classical scholars start with the defi nite article “al.” I 3
have used it when I fi rst mention the name or when I cite the full name 4
but dropped it elsewhere. This is more convenient and the standard way of 5
printing these names. 6
The translations of the Qur’anic verses are mine. Translation is a form 7
of interpretation and therefore reflects the translator’s understanding of 8
the text. This is why I always use my own translations of the Qur’an, even 9
though I usually consult some existing English translations. The transla- 10
tions of hadīths and Arabic sources are also mine. 11
I have˙ used square brackets to enclose explanatory texts that are needed 12
to clarify quotations from the Qur’an or the Hadīth. Alternative texts, such 13
as the English meaning of a term that is quoted˙ in its Arabic origin, are 14
enclosed in parentheses. 15
A different font has been used for the excerpts from the Qur’an for better 16
readability of discussions involving Qur’anic texts. Roman transliterations 17
of Arabic terms are in italics. 18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45

1
2 1 A History of the Concept
3
4 of “Abrogation”
5
6
7
8
9
10
11
12
13 According to the oldest Arabic lexicon al-ʿAin of al-Khalīl b. Ahmad
14 al-Farāhīdī (ca. 173/789), the noun naskh (abrogation) has two meanings.˙
15 The fi rst, which is shared by the related term intisākh, is copying a book
16 from a source. The second meaning is replacing a practice with another.
17 He gives as an example “a verse that introduces a particular commandment
18 that is later made easier so that verse is abrogated (tunsakh) by another.”1
19 In this case, the replacing verse is known as nāsikh, which is the active
20 participle of naskh, whereas the replaced verse is referred to with the pas-
21 sive participle mansūkh. The example of the second meaning of naskh that
22 Farāhīdī gives shows that the term had already developed its Islamic legal
23 meaning by the time he wrote his lexicon.
24 Farāhīdī also mentions two meanings for the related term tanāsukh. It
25 is applied to the heirs who die before dividing their inheritance. It is also
26 used for the succession of any units of time, such as a century or era. This
27 particular meaning is close to the second meaning of “naskh” that Farāhīdī
28 mentions, as the concepts of “succession” and “replacement” are close.
29 Another old lexicon by al-Sāhib b. ʿAbbād (ca. 385/996) known as
30 al-Muhīt agrees with Farāhīdī. ˙ He adds that the derivative naskhatan
31 ˙ ˙
means “in vain” or “illegal” as in his death has been in vain or illegal. He
32 also states that the verb nasakha is the same as masakha, which means “to
33 metamorphose” or “to transform.” It is interesting that Ibn ʿAbbād does
34 not mention the technical meaning of “naskh” in Islamic studies. 2
35 The same meanings of the term are found in Tahdhīb al-Lugha by
36 Abū Mansūr al-Azharī (ca. 370/980).3 This work cites other linguists
37 ˙
and also mentions the technical meaning of the term in Qur’anic stud-
38 ies. Later lexicons, such as the highly regarded Al-Qāmūs al-Muhīt of
39 al-Fayrūzābādī (816/1414), assign the same meanings to the term “naskh”˙ ˙
4
40 and its derivatives.
41 One point worth highlighting here is that some linguists have restricted
42 the meaning of naskh to replacing something with another whereas others
43 have given it the broader meaning of removing something. An example of
44 the fi rst use of the term would be how old age replaces youth, whereas an
45 instance of the other use is how the wind removes the traces of something.

A History of the Concept of “Abrogation” 13
This difference is also found in how different Muslim scholars understood 1
the technical term “naskh,” which we will now focus on. 2
Over the centuries, scholars have understood the term “naskh” to 3
mainly mean the abrogation or annulment of a divine ruling by a later 4
divine ruling. This legalistic defi nition covers only one of the three modes 5
of abrogation, but it is the most common defi nition, because abrogation has 6
been mainly a legal principle developed and used by jurists. I will consider 7
this point in more detail in the last section of this chapter, but for now we 8
only need to remember that the annulment of divine rulings by other divine 9
rulings is the most common, i.e. the standard, defi nition of abrogation. 10
While always keen to make the claim that abrogation originated from 11
the Qur’an itself, scholars have differed about when and how this divine 12
legal mechanism for managing religious law operated. The differences in 13
understanding various aspects of abrogation combined with poor applica- 14
tion of those defi nitions led different scholars to amazingly different conclu- 15
sions as to which Qur’anic verses are involved in abrogation.5 16
The history of development of the concept of “naskh” is long and far 17
from clear, not least because of the scarcity of early sources. A detailed 18
historical review of how the theories of abrogation developed is beyond the 19
scope of this book. Our focus here is whether abrogation has any basis in 20
the Qur’an, the forms it took, the problems it tried to solve, and how it has 21
been used. Nevertheless, an overview of the history of this doctrine and the 22
chronology of its three modes is necessary. 23
24
25
1.1 NASKH IN THE FIRST MUSLIM GENERATIONS 26
27
Dating the appearance of the concept of “naskh” is not possible at this 28
point in time. Sources from the second half of the 2nd and 3rd centuries 29
Hijri suggest that the fi rst generations of Muslims used the Arabic word 30
“naskh” in a manner far more general than the technical, legal defi nition 31
it later acquired. Those early Muslims employed the term not only for the 32
complete abolition of one divine ruling by another, but also for any change 33
made to a ruling, such as a general ruling being made applicable to specific 34
cases only. 35
There are a number of examples of this early general use of the term 36
“naskh” in the Hadīth literature. For example, verse 2.282 commands the 37
Muslims to write ˙ down the amount of money that is loaned. This verse is 38
followed by another that states “but if you are on a journey, and you do not 39
find a writer, then let a pledge be taken ” (2.283). In his Hadīth collection, Ibn 40
Māja (273/887) informs us that this instance was called ˙ “naskh” by Abū 41
Saʿīd al-Khudrī (74/693)—a Companion of the Prophet and one of the ear- 42
liest narrators of the Hadīth.6 43
˙
Yet verse 2.283 explains an exceptional case to an otherwise general 44
commandment. Rather than abolishing the ruling in 2.282, verse 2.283 45

1 makes that “general” ruling more “specific” as a written agreement remains
2 required when one is not travelling and a writer can be found.
3 Furthermore, there is no evidence that these two verses were revealed at
4 two different occasions to suggest that 2.282 was in operation for a certain
5 period of time before the law was modified and an exception was made for
6 travelers with no access to someone who can write down the loan agree-
7 ment to use a pledge instead. Given that 2.282 and 2.283 were revealed
8 together, there is no exemption involved, let alone abolishment of any law.
9 The two verses explain details of one legal ruling.
10 The 8th century Hijri scholar Ibn Qayyim al-Jawzīyya said that the early
11 Muslim authorities used the term “naskh” in a broader sense than it later
12 developed into. In addition to using it to mean replacing a divine ruling
13 with another, they used this term for the specification of general rulings,
14 qualification of absolute laws, and clarification of statements.7 Mujāhid b.
15 Jabr (103/721) is one of the Successors (Tabiʿīn), who represent the fi rst
16 generation of Muslims after the Companions (Sahāba) of the Prophet, who
17 is said to have used the term “naskh” in this˙ general
˙ sense.8 Abū Ishāq
18 al-Shātibī (790/1388) lists over twenty cases of naskh attributed to ˙the
19 ˙
Companions and Successors to show that they used the term “naskh” in a
20 much more general way than its technical meaning.9 I will discuss a number
21 of these cases later in the book and show that none of them represents an
22 instance of abrogation.
23 In his comprehensive study of abrogation, the 20th century scholar
24 Mustafā Zaid has the following to say about the use of the term “naskh”
25 ˙ ˙ Companions and the Successors:
by the
26
27 [They] considered naskh to cover any change that occurs to a ruling.
28 This includes replacing a ruling with another, making specific a gener-
29 alization in a ruling, or qualifying the absoluteness of a ruling. They
30 included cases where the abrogating text immediately followed the
31 abrogated one, as in the cases of exception and qualification, or where
32 the abrogator was separate from what it abrogates and was revealed
33 after it, as in the case of totally replacing a previous commandment
34 (which is how all scholars of fiqh and usūl al-fiqh [later] understood
35 abrogation).10 ˙
36
37 The Successors are also reported to have discussed the question of naskh
38 in their writings on the Qur’an. In the oldest surviving specialist exegetical
39 work of the Qur’an, al-Tabarī (310/922) quotes a number of Successors on
40 abrogation. At the end of˙ his book on this concept, Hibat Allāh b. Salāma
41 (410/1019) mentions books by a number of Successors among his sources.
42 He concludes by saying that his work is based on seventy-five books of
43 exegesis of the Qur’an, although many are late works.11
44 These early writings, which have not reached us, are unlikely to have
45 been in the form of books. Muslim scholars started writing books around

A History of the Concept of “Abrogation” 15
one and a half centuries after the Prophet’s death. Ahmad b. Hanbal 1
(241/855) is reported to have said that Ibn Juraij and Saʿ˙īd b. Abī ʿ˙Arūba 2
were the fi rst scholars to write books.12 It has also been claimed that Ibn 3
Abī ʿArūba was the fi rst to classify material into chapters in a manual in 4
Basra.13 These two died in 150/767 and 156/773, respectively. This rules 5
out the possibility that any of the Successors, who lived earlier, wrote any 6
books, but we cannot say that with total certainty because of the lack of 7
documentary evidence. Zaid thinks that the quotations from the Succes- 8
sors are sayings attributed to them that were later referred to as if they had 9
written them down. 10
It is perfectly possible, of course, that these narratives are anachronistic. 11
These sources, in particular those about the Companions, were written 12
much later than the events they describe. The suggestion that the early 13
Muslims linked the term “naskh” to changes to the law might well have 14
been influenced by how this term came to be used later on. 15
A book attributed to the Successor Qatāda b. Diʿāma al-Sadūsī14 16
(117/735) would have been the earliest book on naskh if it was indeed 17
his work. Its ascription to Qatāda is considered to be reliable by many on 18
account of the fact that parts of it match quotations attributed to Qatāda 19
by later scholars who wrote about naskh. However, this attribution has 20
been questioned.15 Interestingly, the editor of the only edition of this book 21
that I am aware of dismisses the suggestion that Qatāda wrote the book, 22
accepting Dhahabī’s statement that Ibn Juraij and Ibn Abī ʿArūba were the 23
fi rst to author books.16 Ibn Salāma has also suggested that Qatāda’s book, 24
which was one of the sources of his own book on abrogation, was actually 25
compiled by Ibn Abī ʿArūba.17 26
Qatāda’s very short book discusses cases of abrogation in seventeen dif- 27
ferent chapters of the Qur’an. All of them fall under “legal abrogation” 28
whereby the ruling of one verse replaces the ruling of another while both 29
verses remain in the “mushaf” (pronounced mus-haf) or the “written 30
record of the Qur’an.”18 The ˙ ˙ “legal-textual” and “textual”
˙ ˙ modes of abro- 31
gation are not found in Qatāda’s work. The book focuses on the abrogation 32
of the Qur’an by the Qur’an. There is one instance where the author men- 33
tions the established practice regarding the punishment for adultery which 34
differs from what the Qur’an says. Interestingly, the author does not use the 35
term “abrogate,” preferring to say “the sunna has become (sārat) such that 36
. . .”19 Putting aside the uncertainty about the author of this ˙ book and its 37
compilation date, it is worth noting that the number of verses it discusses 38
is relatively small. 39
While praised by some scholars for his knowledge, Qatāda was also 40
strongly criticized by others. His reliability and integrity have been called 41
into question, having been accused of involvement in tadlīs. This term 42
denotes the notorious practice of falsely claiming to have heard hadīths 43
from transmitters one had met or dishonestly claiming to have˙ heard 44
hadīths from contemporary transmitters one had not met. 45
˙

1 There is another old book on abrogation that is attributed to Ibn Shihāb
2 al-Zuhrī (124/741). 20 This work discusses cases of legal abrogation in thir-
3 teen Qur’anic chapters. It does not mention instances of the legal-textual or
4 textual modes of abrogation. In all discussed cases the abrogated passages
5 are also from the Qur’an, so there is no reference to the abrogation of the
6 Qur’an by the Sunna.
7 The editor of a modern edition of this work has suggested the plausibil-
8 ity of its attribution to Zuhrī but has also conceded that the possibility of
9 misattribution cannot be ruled out.21 Zaid has rejected the authenticity of
10 this book on the basis of the unreliability of one of the transmitters of the
11 accounts in the book. 22 A detailed analysis of this manuscript has con-
12 fi rmed that the manuscript cannot be attributed to Zuhrī with any reason-
13 able degree of certainty:
14
15 It seems hard to avoid the conclusion that there is in the text at least
16 a remnant of early material; the process by which it reached its fi nal
17 form is still far less than clear and may well remain beyond any form
18 of historical reconstruction. That fact in itself implies that the text can-
19 not be relied upon to provide a source of early material because of the
20 multiplicity of writers involved. 23
21
22 However, given that the book mentions only legal abrogation, which is
23 the oldest of the three modes of abrogation, I am inclined to believe that
24 the book is quite old, possibly from the fi rst half of the 2nd century. This
25 observation applies to the book attributed to Qatāda also.
26 The next oldest discussion, but not whole work, of abrogation that has
27 reached us is by ʿAbd Allāh b. Wahb (197/812). This author died a few years
28 before Shāfiʿī’s main treatment of abrogation was written, but it is not pos-
29 sible to know how much earlier he might have written his work. Ibn Wahb’s
30 discussion of abrogation occupies only two small chapters in a large book
31 on the exegesis and sciences of the Qur’an.24 These chapters, called the
32 “nāsikh and mansūkh” and the “nāsikh in the Qur’an,” identify around
33 forty abrogated verses and their abrogators in the Qur’an. The author lists
34 the verses by topic rather than by the Qur’anic chapter. Apart from start-
35 ing the fi rst of the two chapters by quoting three Qur’anic verses that are
36 supposed to confi rm that abrogation is a Qur’anic phenomenon, Ibn Wahb
37 does not discuss the concept of abrogation, confi ning himself to listing
38 instances of its occurrence. All the instances he quotes fall under the mode
39 of legal abrogation. One text that is considered by later scholars an instance
40 of legal-textual abrogation appears as a saying of the Prophet, so Ibn Wahb
41 treats it instead as a case of abrogation of the Sunna by the Qur’an.25 There
42 is no mention of legal-textual abrogation or textual abrogation.
43 One interesting feature of Ibn Wahb’s understanding of abrogation is
44 that he treats exception or specification as a form of abrogation. In six cases
45

1
Notes 2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
NOTES TO THE INTRODUCTION 17
18
1. For the meanings of “Sunna” and “Hadīth,” see Appendix A. 19
2. Abū ʿUbaid al-Qāsim b. Sallām, Al-Nāsikh˙ wal-Mansūkh fī al-Qur’an 20
al-ʿAzīz wamā fīhi min al-Farā’id wal-Sunan, p. 4. Some versions of this 21
˙
narrative, like Abū ʿUbaid’s, identify the person as a “storyteller” rather 22
than a “judge,” whose arabic words are similar, but the context suggests that 23
“judge” is the correct one. 24
3. ʿAbd Allāh al-Dārimī, Musnad al-Dārimī, I, no. 178, pp. 272–73. 25
4. Ah mad b. Muh ammad al-Nah h ās, Al-Nāsikh wal-Mansūkh fī Kitāb 26
˙ ʿAzza wa-Jall
Allah ˙ ˙ ˙ ʿUlamā’ fī dhālik, II, p. 410.
wa-Ikhtilāf al- 27
5. Ibid., II, p. 411. 28
6. Yūsuf Ibn ʿAbd al-Bir, Jamiʿ Bayān al-ʿIlm wa-Fadlih, I, p. 767. 29
7. Jalāl al-Dīn al-Suyūtī, Al-Itqān fī ʿUlūm al-Qur’ān, ˙ IV, p. 1435.
˙ 30
8. Muhammad al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 4300, p. 8. 31
˙ discuss this verse in detail later ˙in ˙the
9. I will ˙ book (pp. 47–54).
32
10. Muhammad Aʿzamī, The History of the Qur’anic Text from Revelation to 33
˙
Compilation: A˙ Comparative Study with the Old and New Testaments. 34
11. Hibat Allāh Ibn Salāma, Al-Nāsikh wal-Mansūkh, p. 8. 35
12. Wael B. Hallaq, The Origins and Evolution of Islamic Law, p. 66. 36
13. John Burton, The Sources of Islamic Law: Islamic Theories of Abrogation. 37
14. ʿAbd al-Mutaʿāl al-Jabrī, Al-Naskh fī al-Sharīʿa al-Islāmiyya Kamā 38
Afhamuh: Al-Nāsikh wal-Mansūkh Baina al-Ithbāt wal-Nafī, p. 102. 39
15. John Burton, “Abrogation,” I, p. 16; see also Wael B. Hallaq, “Law and the 40
Qur’an,” III, p. 154. 41
16. al-Suyūtī, Al-Itqān fī ʿUlūm al-Qur’ān, IV, p. 1435. 42
17. al-Jabrī,˙ Al-Naskh fī al-Sharīʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh 43
wal-Mansūkh Baina al-Ithbāt wal-Nafī, p. 108. 44
18. Andrew Rippin, “The Exegetical Literature of Abrogation: Form and Con- 45
tent,” p. 214. 46
19. Ibid., p. 213. 47
20. David Powers, “The Exegetical Genre Nāsikh Al-Qur’an Wa Mansūkhuhu,” 48
p. 117. 49
21. Ibid., p. 120. 50
22. Christopher Melchert, “Qur’anic Abrogation across the Ninth Century: 51
Shāfiʿī, Abū ʿUbaid, Muhāsibī, and Ibn Qutaibah,” 25. 52
˙
53
54

250 Notes
1 NOTES TO CHAPTER 1
2
3 1. Al-Khalīl b. Ahmad al-Farāhīdī, Kitāb al-ʿAin, IV, p. 215.
4 2. ˙
al-Sāhib Ibn ʿAbbād, “Al-Muhīt.”
5 3. Abū ˙ Mansūr Muhammad al-Azharī, ˙ ˙ Tahdhīb al-Lugha, VII, pp. 181–82.
6 4. ˙
Majd al-Dīn al-Fayrūzābādī, Al-Qāmūs al-Muhīt, p. 261.
7 5. ˙ ˙
I will cover these differences in more detail in Chapter 5.
8 6. Muhammad Ibn Māja, Al-Sunan, III, no. 2365, p. 451.
9 7. Muh˙ ammad Ibn Qayyim al-Jawzīyya, Iʿlām al-Muwaqqiʿīn ʿAn Rab
10 ˙
al-ʿĀlamīn, II, p. 66.
11 8. Muhammad Abū al-Nīl, “Baʿd Daʿāwī al-Naskh ʿIndih,” p. 124.
12 9. Abū˙ Ishāq al-Shātibī, Al-Muwāfaqāt˙ fī Usūl al-Sharīʿa, III, pp. 108–17.
13 10. Mustafā ˙ Zaid, Al-Naskh
˙ ˙
fī al-Qur’an al-Karīm, I, pp. 73–74.
14 11. Ibn ˙Salāma,
˙ Al-Nāsikh wal-Mansūkh, p. 346.
15 12. Abī ʿAbd Allāh Shams al-Dīn al-Dhahabī, Tadhkirat al-Huffāz, I, pp. 169–70.
16 13. Ibid., I, p. 177. ˙ ˙
17 14. Qatāda b. Diʿāma al-Sadūsī, Kitāb al-Nāsikh wal-Mansūkh fī Kitāb Allah
18 Taʿālā.
19 15. Rippin, “The Exegetical Literature of Abrogation: Form and Content,” p.
20 214.
21 16. Hātam al-Dāmin, “Kitāb al-Nāsikh wal-Mansūkh,” p. 23.
22 17. ˙ Salāma,
Ibn ˙ Al-Nāsikh wal-Mansūkh, p. 346.
23 18. I will discuss the difference between the “mushaf” and the “Qur’an” in
24 Chapter 8. ˙˙
25 19. Qatāda b. Diʿāma al-Sadūsī, Kitāb al-Nāsikh wal-Mansūkh fī Kitāb Allah
26 Taʿālā, p. 39.
27 20. Muhammad b. Shihāb al-Zuhrī, Al-Nāsikh wal-Mansūkh fī al-Qur’an
28 ˙
al-Karīm.
29 21. Mustafā al-Azharī, “Tawthīq Nisbat al-Kitāb lil-Zuhrī,” p. 22.
30 22. Zaid, ˙ ˙ Al-Naskh fī al-Qur’an al-Karīm, I, pp. 286–87.
31 23. Andrew Rippin, “Al-Zuhrī, Naskh al-Qur’ān and the Problem of Early
32 Tafsīr Texts,” p. 43. Rippin reiterated his doubts about the attribution of this
33 work to Zuhrī in a later study; see “The Exegetical Literature of Abrogation:
34 Form and Content,” p. 214.
35 24. ʿAbd Allāh Ibn Wahb, Al-Jāmiʿ, III, pp. 64–87.
36 25. Ibid., III, p. 84.
37 26. Abū ʿAbd Allāh Mālik b. Anas, Muwatta’ al-Imām Mālik (Narrated by
38 Yahyā b. Yahyā al-Laithī), IV, no. 2832, p. ˙ ˙ 1111.
39 27. ˙ IV, no.˙ 2253, p. 878.
Ibid.,
40 28. I will discuss this in more detail in Chapter 12.
41 29. Abū ʿAbd Allāh Mālik b. Anas, Muwatta’ al-Imām Mālik (Narrated by
42 Muhammad al-Shaibānī), no. 1004, p. 315. ˙˙
43 30. Yasin ˙ Dutton, The Origins of Islamic Law: The Qur’an, Muwatta’, and
44 Madinan ʿAmal, pp. 124–25. ˙˙
45 31. Ibn ʿAbd al-Bir, Jamiʿ Bayān al-ʿIlm wa-Fadlih, II, p. 818.
46 32. Fakhr al-Dīn al-Rāzī, Manāqib al-Imām al-Shāfi ˙ ʿī, p. 157.
47 33. Ahmad Shākir, “Introduction,” p. 6.
48 34. ˙
Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, p. 15.
49 35. Melchert, “Qur’anic Abrogation across the Ninth Century: Shāfiʿī, Abū
50 ʿUbaid, Muhāsibī, and Ibn Qutaibah,” p. 75.
51 36. Wael B. Hallaq, ˙ “Was al-Shafi i the Master Architect of Islamic Jurispru-
52 dence?,” p. 601.
53 37. Muhammad b. Idrīs al-Shāfiʿī, Ahkām al-Qur’an.
54 ˙ ˙

Notes 251
38. Zaid, Al-Naskh fī al-Qur’an al-Karīm, I, p. 75. 1
39. Muhammad b. Idrīs al-Shāfiʿī, Al-Risāla, pp. 122–23. 2
40. Zaid, ˙ Al-Naskh fī al-Qur’an al-Karīm, I, p. 75. 3
41. p. 83. 4
42. see Chapter 12. 5
43. al-Shāfiʿī, Al-Risāla, p. 106. 6
44. p. 178. 7
45. pp. 75–77. 8
47. p. 209. 10
49. Ibid., p. 110. 12
50. Ibid., p. 111. 13
51. Ibid., pp. 221–23. 14
52. Ibid., p. 109. 15
53. Chapter 5. 16
54. Abū ʿUbaid al-Qāsim b. Sallām, Al-Nāsikh wal-Mansūkh fī al-Qur’an 17
al-ʿAzīz wamā fīhi min al-Farā’id wal-Sunan. 18
55. John Burton, “The Author: Abū ˙ʿUbaid al-Qāsim b. Sallām,” p. 48. 19
56. Abū ʿUbaid al-Qāsim b. Sallām, Al-Nāsikh wal-Mansūkh fī al-Qur’an 20
al-ʿAzīz wamā fīhi min al-Farā’id wal-Sunan, pp. 14–17. 21
57. Fadā’il al-Qur’an, p. 321. ˙ 22
58. ˙ ārith b. Asad al-Muhāsibī, Fahm al-Qur’an.
al-H 23
59. ˙
Husain ˙
al-Quwwatlī, “Kitāb Fahm al-Qur’an wa-Haqiqat Maʿnāh,” p. 242. 24
60. ˙
al-Muh āsibī, Fahm al-Qur’an, p. 473. ˙ 25
61. ˙
ʿAbd Allāh al-Zaidī, Al-Nāsikh wal-Mansūkh min al-Qur’an al-Karīm. 26
62. Burton, “Introductroy Esssay: ʿThe Meaning of Naskh,’” p. 35. 27
63. Muhammad b. Jarīr al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, 28
˙
p. 458. ˙ 29
64. Muhammad al-Ghāmidī, Al-Marwiyyāt wal-’Ārā’ fī al-Naskh min Khilāl 30
Tafsīr˙ Ibn Jarīr al-Tabarī Jamʿan wa-Takhrījan wa-Dirāsatan. 31
65. Zaid, Al-Naskh fī ˙al-Qur’an al-Karīm, I, pp. 279–328. 32
66. Abū Muhammad ʿAbd Allāh Ibn Qutaiba, Ta’wīl Mukhtalif al-Hadīth, p. 33
442. ˙ ˙ 34
67. al-Nahhās, Al-Nāsikh wal-Mansūkh fī Kitāb Allah ʿAzza wa-Jall wa-Ikhtilāf 35
˙ ˙ fī dhālik, II, pp. 434–35.
al-ʿUlamā’ 36
68. Abū ʿAbd Allāh Muhammad Ibn Hazm, Al-Nāsikh wal-Mansūkh fī al- 37
Qur’an al-Karīm, p. 9.˙ ˙ 38
69. Burton, “Introductroy Esssay: ‘The Meaning of Naskh,’” pp. 35, 44; Rippin, 39
“The Exegetical Literature of Abrogation: Form and Content,” p. 218. 40
70. See Chapter 5. 41
71. For more details, see pp. 103–105. 42
72. Chapter 5. 43
73. Muhammad al-Shawkānī, Irshād al-Fuhūl ilā Tahqīq al-Haq min ʿIlm 44
al-Us ˙ ūl, II, p. 805. ˙ ˙ ˙ 45
74. Powers,˙ “The Exegetical Genre Nāsikh Al-Qur’an Wa Mansūkhuhu,” p. 46
122. 47
75. e.g. Shaʿbān Ismāʿīl, Nazariyyat al-Naskh fī al-Sharā’iʿ al-Samāwiyya, p. 48
197. ˙ 49
76. e.g. Nādiya al-ʿImarī, Al-Naskh fī Dirāsāt al-Usūliyyīn: Dirāsa Muqārina, 50
p. 113. ˙ 51
77. Andrew Rippin, Review of The Sources of Islamic Law, by John Burton, p. 52
364. 53
54

252 Notes
1 78. al-Nahhās, Al-Nāsikh wal-Mansūkh fī Kitāb Allah ʿAzza wa-Jall wa-Ikhtilāf
2 ˙ ˙ fī dhālik, II, p. 400.
al-ʿUlamā’
3 79. Abū Bakr Ahmad b. ʿAlī al-Jassās, Al-Fusūl fī al-Usūl, II, p. 217.
4 80. Ibn Salāma, ˙Al-Nāsikh wal-Mansūkh,
˙˙ ˙ p.˙26. ˙
5 81. Fakhr al-Dīn al-Rāzī, Mafātīh al-Ghaib: Al-Tafsīr al-Kabīr, III, p. 246.
6 82. Muhammad al-Qurtubī, Al-Jāmi ˙ ʿ li-Ahkām al-Qur’an, II, p. 63.
7 ˙
83. Johannes Marinus ˙Simon Baljon, Modern
˙ Muslim Koran Interpretation
8 1880–1960, p. 50; Ahmad Hasan, The Early Development of Islamic Juris-
9 prudence, p. 69.
10 84. Daniel Brown, “The Triumph of Scriptualism: The Doctrine of Naskh and
11 Its Modern Critics,” p. 57.
12 85. Muhammad Rashīd Ridā, Tafsīr al-Manār.
13 86. Muh˙ ammad al-Khudarī, ˙ Usūl al-Fiqh, p. 251.
14 ˙
87. al-Jabrī, ˙ al-Sharī
Al-Naskh fī ˙ ʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh
15 wal-Mansūkh Baina al-Ithbāt wal-Nafī.
16 88. Muhammad al-Ghazālī, Nazarāt fī al-Qur’an, pp. 194–211.
17 89. e.g. ˙Kaifa Nataʿāmal maʿa al-Qur’an,
˙ pp. 82–85; Mā’at Sū’āl ʿan al-Islam,
18 pp. 144–48.
19 90. Ahmad al-Saqqā, Lā Naskh fī al-Qur’an.
20 ˙
91. Mahmoud Ayoub, “The Speaking Qur’an and the Silent Qur’an: A Study of
21 the Principles and Development of Imāmī Shīʿī Tafsīr,” p. 191.
22 92. Brown, “The Triumph of Scriptualism: The Doctrine of Naskh and Its Mod-
23 ern Critics,” p. 61.
24 93. Ibid., p. 60.
25 94. Ibid., p. 63.
26 95. e.g. Zaid, Al-Naskh fī al-Qur’an al-Karīm, originally 1963; Fātima Najjūm,
27 Naskh al-Kitāb wal-Sunna bil-Kitāb wal-Sunna; al-ʿImarī, ˙ Al-Naskh fī
28 Dirāsāt al-Usūliyyīn: Dirāsa Muqārina; Ismāʿīl, Nazariyyat al-Naskh fī
29 ˙
al-Sharā’iʿ al-Samāwiyya; ʿAbd al-Rahmān al-Matrūdī, ˙ Al-Naskh fī al-
30 Qur’an al-ʿĀzīm; al-Ghāmidī, Al-Marwiyyāt ˙ ˙
wal-Ārā’ fī al-Naskh min
31 Khilāl Tafsīr ˙Ibn Jarīr al-Tabarī Jamʿan wa-Takhrījan wa-Dirāsatan; ʿAbd
32 Allāh al-Shinqītī, Al-Ayāt˙al-Mansūkha fī al-Qur’an al-Karīm.
33 ˙
34
36
37 1. Ismāʿīl, Nazariyyat al-Naskh fī al-Sharā’iʿ al-Samāwiyya, pp. 43–60.
38 ˙
2. Louay Fatoohi, Jesus The Muslim Prophet: History Speaks of a Human Mes-
39 siah Not a Divine Christ, pp. 9–12.
40 3. The concept of law in the Qur’an is discussed in detail in Chapter 14.
41 4. Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, pp.
42 20–21.
43 5. On the use of the term “Jew” in the Qur’an, see Louay Fatoohi and Shetha
44 Al-Dargazelli, The Mystery of Israel in Ancient Egypt: The Exodus in the
45 Qur’an, the Old Testament, Archaeological Finds, and Historical Sources,
46 pp. 184–87.
47 6. More details on Jesus’ attitude toward the law can be found in Louay Fatoohi,
48 The Mystery of the Historical Jesus: The Messiah in the Qur’an, the Bible,
49 and Historical Sources, pp. 377–88.
50
51
53
54 1. Hasan, The Early Development of Islamic Jurisprudence, p. 67.

Notes 253
2. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XVI, pp. 610–11. 1
3. ˙
Shahab Ahmed, “Satanic Verses,” IV, p. 533. 2
4. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XVI, pp. 602–09 3
5. John˙ Burton, “‘Those Are the High-Flying Cranes,’” p. 253. 4
6. W. Montgomery Watt, Muhammad at Mecca, p. 103. 5
7. Alfred Guillaume, Islam, p. 190. 6
8. Francis E. Peters, Muhammad and the Origins of Islam, p. 161. 7
9. William Muir, The Life of Mahomet and History of Islam, to the Era of the 8
Hegira, II, p. 152. 9
10. Burton, “‘Those Are the High-Flying Cranes.’” 10
11. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XVI, pp. 602–09 11
12. Abū ˙ al-Hasan al-Wāhidī, Asbāb al-Nuzūl, pp. 232–33. 12
13. ˙ ubī, Al-Jāmi
e.g. al-Qurt ˙ ʿ li-Ahkām al-Qur’an, XII, pp. 80–82. 13
14. L. Caetani,˙ Annali Dell’ Islam, ˙ pp. 279–81; quoted in Burton, “‘Those Are 14
the High-Flying Cranes.’” 15
15. al-Qurtubī, Al-Jāmiʿ li-Ahkām al-Qur’an, II, p. 81. 16
16. Burton,˙ “‘Those Are the High-Flying
˙ Cranes,’” p. 254. 17
17. See also Nicolai Sinai, “An Interpretation of Sūrat al-Najm (Q. 53).” Sinai 18
has argued that, given that the gharānīq passage is said to have followed 19
verse 20, it either “preceded verses 21 and 22, or verses 21 and 22 were not 20
originally part of the sura and were only added later in order to replace” 21
that passage (pp. 10–11). He rejects both possibilities as they do not fit with 22
the arguments of the other verses. While agreeing that the gharānīq pas- 23
sage is fictitious and agreeing with Burton that its appearance was “certainly 24
the immediate product of exegetical speculation” on verse 22.52, Sinai still 25
argues that “there might after all be something like a ‘historical core’ to the 26
gharānīq affair” so the later gharānīq tradition “could also draw on vague 27
memories that some such sort of theological compromise had been formu- 28
lated as a response to Q. 53, but had subsequently met with emphatic rejec- 29
tion in a further Qur’anic comment on the subject” (p. 20). However, as I 30
have explained, the problems facing the assumption that Muhammad might 31
have compromised the Qur’an’s outright rejection of the Arab goddesses are 32
as big if not bigger than the problems of fitting the gharānīq passage into the 33
structure of chapter 53. 34
18. Burton, “‘Those Are the High-Flying Cranes,’” p. 264. 35
19. Ibid., p. 256. 36
20. Muhammad Al-Tabatabā’ī. “Al-Mīzān fī Tafsīr al-Qur’an,” p. 7. 37
21. e.g. ˙Abū Muhammad ˙ ˙ ʿAbd Allāh Ibn Qutaiba, Tafsīr Gharīb al-Qur’an, p. 38
294. ˙ 39
22. For an example of such an attempt, see Uri Rubin, The Eye of the Beholder: 40
The Life of Muhammad as Viewed by the Early Muslims—A Textual Analy- 41
sis, pp. 155–56. 42
23. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, p. 388. 43
24. John˙ Burton, “The Exegesis of Q. 2:106 and the Islamic Theories of Naskh: 44
mā nansakh min āya aw nansahā na’ti bi khairin minhā aw mithlihā,” p. 462. 45
25. Abū ʿUbaid al-Qāsim b. Sallām, Fadā’il al-Qur’an, p. 230. 46
26. Ibid., p. 269. ˙ 47
27. For a discussion of the subject of the Qur’anic readings, see Ahmad al-Bīlī, 48
Al-Ikhtilāf Baina al-Qirā’āt. ˙ 49
28. Qur’an, Mushaf al-Sahaba fī al-Qirā’āt al-ʿAshr al-Mutawātira min Tarīq 50
al-Shātibiyya ˙ ˙ wal-Durrā.
˙ ˙ ˙ 51
29. ˙
al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, p. 397. 52
30. ˙
al-Shāfi ʿī, Al-Risāla, p. 108. 53
31. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, pp. 396–97. 54
˙

254 Notes
1 32. Burton, “The Exegesis of Q. 2:106 and the Islamic Theories of Naskh: mā
2 nansakh min āya aw nansahā na’ti bi khairin minhā aw mithlihā,” p. 459.
3 33. Ibid., pp. 460–61.
4 34. “‘Those Are the High-Flying Cranes,’” p. 261.
5 35. The Collection of the Qur’an, pp. 63–46.
6 36. The Sources of Islamic Law: Islamic Theories of Abrogation.
7 37. al-Rāzī, Mafātīh al-Ghaib: Al-Tafsīr al-Kabīr, III, p. 249.
8 38. Abū Muslim b.˙ Bahr al-Isfahānī, Multaqat Jāmiʿ al-Ta’wīl li-Muhkam
9 al-Tanzīl, pp. 9–10. ˙ ˙ ˙ ˙
10 39. See my discussion later: p. 209.
11 40. al-Jabrī, Al-Naskh fī al-Sharīʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh
12 wal-Mansūkh Baina al-Ithbāt wal-Nafī, pp. 150, 152.
13 41. al-Saqqā, Lā Naskh fī al-Qur’an, p. 19.
14 42. Hasan, The Early Development of Islamic Jurisprudence, p. 70.
16 wal-Mansūkh Baina al-Ithbāt wal-Nafī, p. 153.
17 44. al-Isfahānī, Multaqat Jāmiʿ al-Ta’wīl li-Muhkam al-Tanzīl, p. 10.
18 45. Rid˙ā, Tafsīr al-Manār,
˙ I, pp. 416–19. ˙
19 ˙
46. al-Ghazālī, Nazarāt fī al-Qur’an, pp. 204–05; Kaifa Nataʿāmal maʿa al-
20 Qur’an, p. 84. ˙
21 47. We will study this verse later: pp. 55–64.
22
23
25
26 1. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XIV, p. 362.
27 2. ˙ XIV, p. 363.
Ibid.,
28 3. Ahmad b. Shuʿaib al-Nasā’ī, Al-Mujtabā min al-Sunan, no. 3499, p. 370.
29 4. Jār˙ Allah al-Zamakhsharī, Al-Kashshāf, III, p. 473.
30 5. p. 47.
31 6. Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, p. 190.
32 7. al-Shātibī, Al-Muwāfaqāt fī Usūl al-Sharīʿa, III, p. 104.
33 8. ˙
al-Ghazālī, ˙ p. 202.
Nazarāt fī al-Qur’an,
34 9. Kaifa Nataʿāmal ˙ maʿa al-Qur’an, p. 83.
35 10. Nazarāt fī al-Qur’an, p. 204.
36 11. ˙
p. 80.
37 12. This is attributed to some by Badr al-Dīn al-Zarkashī, Al-Burhān fī ʿUlūm
38 al-Qur’an, II, p. 40.
39 13. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, p. 450.
40 ˙
14. p. 51.
41 15. al-Isfahānī, Multaqat Jāmiʿ al-Ta’wīl li-Muhkam al-Tanzīl, p. 65.
42 ˙
16. al-Jabrī, Al-Naskh fī˙ al-Sharīʿa al-Islāmiyya
˙ Kamā Afhamuh: Al-Nāsikh
44 17. Ibid., p. 183.
45 18. al-Saqqā, Lā Naskh fī al-Qur’an, p. 20.
46 19. Hasan, The Early Development of Islamic Jurisprudence, pp. 70–71.
47 20. p. 48.
48 21. Fatoohi, The Mystery of the Historical Jesus: The Messiah in the Qur’an, the
49 Bible, and Historical Sources, pp. 45–47.
50 22. al-Ghazālī, Nazarāt fī al-Qur’an, p. 202.
51 23. ʿAbd al-Malik ˙Ibn Hishām, Sīrat al-Nabī, I, p. 261.
52 24. Ibid., I, p. 378.
53 25. Ibid., I, p. 489.
54 26. Barakat Ahmad, Muhammad and the Jews: A Re-Examination, pp. 11–17.

Notes 255
27. Gordon Darnell Newby, A History of the Jews of Arabia: From Ancient 1
Times to Their Eclipse under Islam, p. 85. 2
28. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XIII, pp. 566–67. 3
˙ XIII, pp. 569–70.
29. Ibid., 4
30. Zaid, Al-Naskh fī al-Qur’an al-Karīm, I, pp. 236–44. 5
31. al-Jabrī, Al-Naskh fī al-Sharīʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh 6
wal-Mansūkh Baina al-Ithbāt wal-Nafī, pp. 132–34. 7
32. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, V, pp. 193–96. 8
˙
34. For a discussion of the separate letters, see Louay Fatoohi, The Prophet 11
Joseph in the Qur’an, the Bible, and History, pp. 21–28. 12
35. Burton, The Collection of the Qur’an; The Sources of Islamic Law: Islamic 13
Theories of Abrogation, pp. 1–8. 14
36. pp. 80–81. 15
16
17
NOTES TO CHAPTER 5 18
19
2. pp. 20–22. 21
3. Muhammad al-Z arqānī, Manāhil al-ʿIrfān fī ʿUlūm al-Qur’ān, II, p. 190. 22
4. One˙ exception is ˙ the Zāhirite scholar ʿAlī b. Ahmad b. Saʿīd Ibn Hazm, 23
Al-Ihkām fī Ūsūl al-Ahkām, IV, p. 107. ˙ ˙ 24
5. Ibid., ˙ I, pp. 96–99;
˙ ˙ is an unconvincing attempt to prove the Qur’an
this 25
implies that the Sunna of the Prophet is also protected by God. 26
6. I shall discuss this incident further in Chapter 13. 27
7. al-Shāfiʿī, Al-Risāla, pp. 109–10. 28
8. pp. 47–54. 29
9. pp. 93–97. 30
10. pp. 93–97. 31
12. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 2615, p. 107; no. 2626, p.111. 33
13. Zaid, Al-Naskh fī al-Qur’an ˙ ˙ ˙ al-Karīm. 34
14. The scholars from whom I will quote the examples of abrogation claims in 35
this section do not necessarily agree with those claims as at times they only 36
mention them or even reject them. The point is to show that these claims have 37
been made. 38
15. Ibn Salāma, Al-Nāsikh wal-Mansūkh, p. 218. 39
16. Ibid., p. 297. 40
17. Ibid., p. 33. 41
18. al-Nahhās, Al-Nāsikh wal-Mansūkh fī Kitāb Allah ʿAzza wa-Jall wa-Ikhtilāf 42
al-ʿUlamā’˙ ˙ fī dhālik, III, pp. 133–35. 43
20. ˙
Fatoohi, Jesus The Muslim Prophet: History Speaks of a Human Messiah 45
Not a Divine Christ, p. 66. 46
22. Ibn Hazm, Al-Nāsikh wal-Mansūkh fī al-Qur’an al-Karīm, p. 42. 48
23. ˙
al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, V, p. 130. 49
24. ˙ V, pp. 143–44.
Ibid., 50
25. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, III, no. 2070, p. 51
˙
497. ˙ ˙ ˙ 52
26. al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 4362, p. 22. 53
27. Abū al-Husain Muslim, ˙Sah ˙ īh
˙ Muslim, I, no. 125, p. 115. 54
˙ ˙ ˙

256 Notes
3 29. e.g. Ibid., p. 8.
4 30. al-Jassās, Al-Fusūl fī al-Usūl, I, pp. 383–85.
5 31. al-Nah ˙ ˙ h˙ās, Al-Nāsikh
˙ ˙
wal-Mansūkh fī Kitāb Allah ʿAzza wa-Jall wa-Ikhtilāf
6 al-ʿUlamā’ ˙ ˙ fī dhālik, II, p. 572.
7 32. Ibn Hazm, Al-Nāsikh wal-Mansūkh fī al-Qur’an al-Karīm, p. 67.
8 ˙
33. Ibn Salāma, Al-Nāsikh wal-Mansūkh, pp. 105–06.
9 34. Jamāl al-Dīn Abū al-Faraj ʿAbd al-Rahmān Ibn al-Jawzī, Nawāsikh al-
10 Qur’an, pp. 154–55. ˙
11 35. Zaid, Al-Naskh fī al-Qur’an al-Karīm, I, pp. 386–92.
12 36. Ibid., I, p. 386.
13 37. Ibid., I, p. 393.
14 38. Muhammad al-Milbārī, “Khātimat al-Tahqīq,” pp. 515–18.
15 ˙
39. al-Suyūt ī, Al-Itqān fī ʿUlūm al-Qur’ān, IV,˙ pp. 1443–47.
16 40. Ibn al-Jawzī,˙ Nawāsikh al-Qur’an.
17 41. Zaid, Al-Naskh fī al-Qur’an al-Karīm, I, p. 387.
18 42. Ibid., I, p. 388.
19 43. Abū Mansūr ʿAbd al-Qāhir al-Baghdādī, Al-Nāsikh wal-Mansūkh, p. 249.
20 44. al-Shinqīt˙ī, Al-Ayāt al-Mansūkha fī al-Qur’an al-Karīm, pp. 87, 97.
21 45. al-Jabrī, ˙Al-Naskh fī al-Sharīʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh
23 46. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XXII, pp. 483–84.
24 ˙
47. al-Shinqīt ī, Al-Ayāt al-Mansūkha fī al-Qur’an al-Karīm, pp. 87, 104–08.
25 48. ʿAbd al-Qāhir ˙ al-Baghdādī, Al-Nāsikh wal-Mansūkh, p. 248.
26 49. I will discuss 58.12 and 73.2–4 in more detail in Chapter 6.
27
28
30
31 1. See Chapter 2.
33 3. e.g. Hallaq, The Origins and Evolution of Islamic Law, p. 66.
34 4. al-Shinqītī, Al-Ayāt al-Mansūkha fī al-Qur’an al-Karīm, pp. 87, 97.
35 5. p. 90. ˙
36 6. al-Khudarī, Usūl al-Fiqh, p. 256.
37 7. al-Tabarī,˙ Jāmi ˙ ʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XXII, p. 482.
38 8. ˙ XXII, p. 484.
Ibid.,
39 9. Muhammad al-Tirmidhī, Al-Jāmiʿ al-Kabīr, V, no. 3300, p. 329.
40 10. It is ˙not found in the other five main compilations but it is reported in Ahmad
41 b. Shuʿaib al-Nasā’ī, Al-Sunan al-Kubrā, VII, no. 8484, p. 464. ˙
43 12. al-Shinqītī, Al-Ayāt al-Mansūkha fī al-Qur’an al-Karīm, p. 87.
44 13. al-Shāfiʿī,˙ Al-Risāla, pp. 113–16.
45 14. Muslim, Sahīh Muslim, I, no. 746, p. 513.
46 15. al-Nasā’ī,˙ Al-Mujtabā
˙ ˙ min al-Sunan, no. 1601, p. 189.
47 16. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XL, no. 24269. p.
48 ˙
315. ˙ ˙ ˙
49 17. al-Dārimī, Musnad al-Dārimī, II, no. 1516, p. 924.
50 18. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XXIII, p. 359.
51 19. ˙
Sulaimān b. al-Ashʿath Abū Dāwūd, Sunan Abī Dāwūd, II, nos. 1304–05,
52 pp. 474–75.
53 20. Zaid, Al-Naskh fī al-Qur’an al-Karīm, II, pp. 302–04.
54

Notes 257
21. al-Ghazālī, Nazarāt fī al-Qur’an, p. 211. 1
22. al-Tabarī, Jāmiʿ˙ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XIV, p. 284. 2
23. ˙
al-Ghazālī, Nazarāt fī al-Qur’an, p. 198. 3
24. al-Bukhārī, Al-Jāmi˙ ʿ al-Sahīh, III, no. 4468, p. 54. 4
25. Abū Bakr ʿAbd al-Razzāq ˙ ˙al-S
˙ anʿānī, Al-Musannaf, V, no. 9589, p. 171. 5
26. al-Tabarī, Jāmiʿ al-Bayān ʿan ˙Ta’wīl Āy al-Qur’an, ˙ XI, p. 269. 6
27. ˙
al-Khud arī, Usūl al-Fiqh, pp. 254–55. 7
28. ˙
al-Ghazālī, ˙ arāt fī al-Qur’an, p. 210; Kaifa Nataʿāmal maʿa al-Qur’an,
Naz 8
p. 83. ˙ 9
29. al-Saqqā, Lā Naskh fī al-Qur’an, p. 165. 10
30. Ibn Hazm, Al-Ihkām fī Ūsūl al-Ahkām, IV, pp. 89–92. 11
31. ˙
al-Tabarī, Jāmiʿ˙ al-Bayān˙ʿan Ta’wīl ˙ Āy al-Qur’an, III, pp. 160–66. 12
32. ˙ III, pp. 172–78.
Ibid., 13
33. Ibid., III, p. 180. 14
34. al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, nos. 4325–26, p. 14. 15
35. Muslim, Sahīh Muslim, II, ˙ ˙no.
˙ 1145, p. 802. 16
36. ˙ ˙ ˙ Al-Jāmiʿ al-Sahīh, III, no. 4324, p. 13.
e.g. al-Bukhārī, 17
37. For a more detailed but highly ˙ ˙ technical
˙ discussion of the various forms of 18
misunderstanding of and misleading connections between these verses that 19
exegetes and jurists created, see Burton, The Sources of Islamic Law: Islamic 20
Theories of Abrogation, pp. 57–80. 21
38. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, VII, no. 12147, pp. 28–29. 22
39. al-Nasā’ī, Al-Mujtabā ˙ min al-Sunan, ˙ no. 3543, p. 375. 23
40. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, IV, p. 398. 24
41. ˙
al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 4348, p. 18. 25
42. Ibid. ˙ ˙ ˙ 26
43. e.g. al-ʿImarī, Al-Naskh fī Dirāsāt al-Usūliyyīn: Dirāsa Muqārina, p. 162. 27
44. al-Suyūtī, Al-Itqān fī ʿUlūm al-Qur’ān,˙IV, p. 1450. 28
45. ˙
See Chapter 7. 29
46. Powers, “The Exegetical Genre Nāsikh Al-Qur’an Wa Mansūkhuhu,” p. 30
134. 31
47. al-Isfahānī, Multaqat Jāmiʿ al-Ta’wīl li-Muhkam al-Tanzīl, p. 29. 32
48. Rid˙ā, Tafsīr al-Manār, ˙ II, p. 449. ˙ 33
49. ˙
Mālik b. Anas, Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā 34
al-Laithī), IV, no. 2217,˙ ˙p. 862. ˙ ˙ 35
50. Abū Dāwūd, Sunan Abī Dāwūd, IV, no. 2299, p. 607. 36
51. Mālik b. Anas, Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā 37
al-Laithī), IV, no. 2193,˙ ˙pp. 851–52. ˙ ˙ 38
52. al-Nasā’ī, Al-Mujtabā min al-Sunan, no. 3529, p. 373. 39
54. Zaid, Al-Naskh fī al-Qur’an al-Karīm, II, p. 270. 41
55. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, IV, p. 398. 42
56. Abū˙ Dāwūd, Sunan Abī Dāwūd, IV, no. 2299, p. 606. 43
al-Laithī), IV, no. 2217,˙ ˙p. 861. ˙ ˙ 45
59. al-Rāzī, Mafātīh al-Ghaib: ˙ ˙ Al-Tafsīr
˙ al-Kabīr, VI, p. 170. 47
60. al-Bukhārī, Al-Jāmi ˙ ʿ al-Sahīh, III, no. 4348, p. 18. 48
61. al-Nasā’ī, Al-Mujtabā min ˙ ˙ al-Sunan,
˙ no. 3543, p. 375. 49
63. al-Rāzī, Mafātīh al-Ghaib: Al-Tafsīr al-Kabīr, VI, p. 171. 51
64. Mālik b. Anas,˙ Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā 52
al-Laithī), IV, no. 2188,˙ ˙p. 849. ˙ ˙ 53
54

258 Notes
1 65. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XLIV, no. 26658, p.
2 ˙
262. ˙ ˙ ˙
3 66. Muslim, Sahīh Muslim, II, no. 1484, p. 1122.
4 67. al-Shāfiʿī,˙ Al-Risāla,
˙ ˙ p. 200.
5 68. Mālik b. Anas, Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā
6 al-Laithī), IV, no. 2189,˙ ˙p. 849. ˙ ˙
7 69. Ibid., IV, no. 2189, p. 850.
8 70. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, VII, no. 12147, pp. 28–29.
9 71. Mālik b. Anas, Muwat ˙ ˙ Mālik (Narrated by Yahyā b. Yahyā
ta’ al-Imām
10 al-Laithī), IV, no. 2191,˙ ˙p. 850. ˙ ˙
11 72. John Burton, “The Vowelling Of Q 65,1,” p. 270.
12 73. The Sources of Islamic Law: Islamic Theories of Abrogation, p. 73.
13 74. al-Khudarī, Usūl al-Fiqh, p. 252.
14 ˙
75. al-Bukhārī, ˙
Al-Jāmi ʿ al-Sahīh, I, no. 300, p. 126.
15 ˙ ˙ ˙ Law: Islamic Theories of Abrogation, p. 198.
76. Burton, The Sources of Islamic
16
17
19
20 1. Muhammad al-Makkī b. Abī Tālib, Al-’Īdāh li-Nāsikh al-Qur’an
21 ˙
wa-Mansūkhih ˙
wa-Maʿrifat Usūlih wa-Ikhtilāf ˙ ˙
al-Nās fīh, p. 309.
22 ˙
2. Muhammad Ibn al-ʿArabī, Al-Nāsikh wal-Mansūkh fī Al-Qur’an Al-Karīm,
23 II, p.˙ 245.
24 3. Zaid, Al-Naskh fī al-Qur’an al-Karīm, II, p. 5, has implied that some schol-
25 ars have identified a different passage as the verse of the sword. However, I
26 have not come across any such identifications.
27 4. ʿImād al-Dīn Abī al-Fīdā’ Ismāʿīl Ibn Kathīr, Tafsīr al-Qur’an al-ʿAzīm, VII,
28 p. 150. ˙
29 5. Zaid, Al-Naskh fī al-Qur’an al-Karīm, II, p. 9.
30 6. p. 88.
31 7. Louay Fatoohi, Jihad in the Qur’an: The Truth From the Source, p. 37.
33 9. Ibn Salāma, Al-Nāsikh wal-Mansūkh, pp. 292–93.
34 10. Uri Rubin, “The Great Pilgrimage Of Muhammad: Some Notes On Sūra
35 IX,” pp. 249–50.
36 11. Richard Bell, “Muhammad’s Pilgrimage Proclamation.”
37 12. Muhammad al-Ghazālī, Al-Sunna Al-Nabawiyya Baina Ahl al-Fiqh wa-Ahl
38 al-H˙ādīth, p. 129.
39 13. Ibn˙ Salāma, Al-Nāsikh wal-Mansūkh, p. 169.
40 14. Ibn al-ʿArabī, Al-Nāsikh wal-Mansūkh fī Al-Qur’an Al-Karīm, II, p. 240.
42 16. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XII, pp. 348–49.
43 17. Ibn˙ al-ʿArabī, Al-Nāsikh wal-Mansūkh fī Al-Qur’an Al-Karīm, II, p. 240.
44 18. Ibid., II, p. 245.
45
46
48
49 1. p. 67.
50 2. For more on the concept of Kitāb, see Fatoohi, The Prophet Joseph in the
51 Qur’an, the Bible, and History, pp. 28–30.
52 3. See al-Zarkashī, Al-Burhān fī ʿUlūm al-Qur’an, I, pp. 276–79. One scholar
53 has recently argued that this Book was called “Qur’an” because it was
54

Notes 259
“read” as opposed to being “written.” He has suggested that understand- 1
ing the Qur’an as a written revelation was a later development (William A. 2
Graham, “The Earliest Meaning of ‘Qur’ān’.”) However, the Qur’an is called 3
“Book” in the Qur’an itself, with references to its being written down during 4
the time of the Prophet (29.48). 5
4. p. 49. 6
5. For more on this subject, see my two reviews of the views of scholars on the 7
fi rst and last verses of the Qur’an: Louay Fatoohi, “The First Verse of the 8
Qur’an”; “The Last Verse of the Qur’an”. 9
6. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XXIX, no. 17918, 10
p. ˙441. ˙ ˙ ˙ 11
7. Muslim, Sahīh Muslim, I, no. 567, p. 396. 12
8. ˙ ˙ Manāhil
al-Zarqānī, ˙ al-ʿIrfān fī ʿUlūm al-Qur’ān, I, pp. 287–91. 13
9. Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, p. 96. 14
10. Ibid., p. 97. 15
11. See Chapters 10, 11, and 12. 16
12. I will discuss all three cases in detail in Chapters 11 and 12. 17
13. al-Zarqānī, Manāhil al-ʿIrfān fī ʿUlūm al-Qur’ān, I, p. 202. 18
14. e.g. Abū Bakr Ibn Abī Dāwūd al-Sijistānī, Kitāb al-Masāhif, I, nos. 38–44, 19
pp. 175–79. ˙ ˙ 20
15. e.g. Aʿzamī, The History of the Qur’anic Text from Revelation to Compila- 21
tion: A˙ Comparative Study with the Old and New Testaments. 22
23
24
26
1. e.g. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XXIV, pp. 315–16. 27
2. ˙
pp. 52–53. 28
3. Al-Tabatabā’ī, “Al-Mīzān fī Tafsīr al-Qur’an,” p. 4. 29
4. ˙
al-Qurt ˙
ubī, Al-Jāmiʿ li-Ahkām al-Qur’an, XX, p. 19. 30
5. ˙ Jāmiʿ al-Bayān˙ʿan Ta’wīl Āy al-Qur’an, II, pp. 396–97.
al-Tabarī, 31
6. Rid˙ ā, Tafsīr al-Manār, I, p. 415. 32
7. e.g.˙ Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XLI, no. 25069, 33
p. 515.˙ ˙ ˙ ˙ 34
9. e.g. Ahmad b. Hanbal, Musnad ˙ ˙ ˙ al-Imām Ahmad b. Hanbal, XL, no. 24335, 36
p. 392.˙ ˙ ˙ ˙ 37
10. al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 4853, p. 183; no. 6110, p. 459. 38
11. e.g. Muslim, Sahīh Muslim, ˙ ˙ ˙ I, no. 788, p. 543; Abū Dāwūd, Sunan Abī 39
Dāwūd, II, no. ˙ 1331,
˙ ˙ p. 493. 40
12. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 2574, pp. 92–93; III, no. 4848, p. 182. 41
13. Ahmad b. Hanbal, Musnad ˙ ˙ ˙al-Imām Ahmad b. Hanbal, XXIV, no. 15365, 42
p. ˙80; also XXXV,
˙ no. 21140, p. 77. ˙ ˙ 43
al-Laithī), II, no. 331, p. ˙ ˙ 138. ˙ ˙ 45
15. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, VI, no. 3602, p. 87. 46
16. ˙
Muslim, ˙ īh Muslim, I, no. 572, p. 400.
Sah ˙ ˙ 47
17. Abū Dāwūd, ˙ ˙ ˙Sunan Abī Dāwūd, II, no. 1020, p. 259. 48
18. Ibn Māja, Al-Sunan, II, no. 1203, pp. 268–69. 49
20. al-Bukhārī, Al-Jāmiʿ al-Sahīh, I, no. 397, p. 153. 51
21. Ahmad b. Muhammad al-T ˙ ˙ ah
˙ āwī, Sharh Muskhil al-Āthār, V, pp. 271–72. 52
22. ˙ V, pp. 272–73.
Ibid., ˙ ˙ ˙ ˙ 53
54

260 Notes
1 23. Tahāwī describes such verses as having been the subject of ikhrāj (taking out)
2 ˙ the
of ˙ Qur’an. We have to either presume that he wrongly used “Qur’an”
3 when he meant “mushaf” or that his understanding of this form of “abro-
4 gation” differs from ˙how
˙ the other scholars understand it. The abrogation
5 of any Qur’anic text, whether or not its ruling is also abrogated, does not
6 change its status as being Qur’anic revelation.
7 24. Ibn Salāma, Al-Nāsikh wal-Mansūkh, pp. 11–12.
8 25. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, V, no. 2916, p. 179.
9 26. Nūr al-Dīn al-Haithamī, Bughyat al-Bāhith ʿan Zawā’id Musnad al-Hārith,
10 II, pp. 932–33. ˙ ˙
11 27. ʿAbd Allāh Ibn Abī Shaiba, Al-Musannaf li-Ibn Abī Shaiba, X, nos. 30599–
12 601, p. 21. ˙
13
14
16
17 1. For easier reference, I have included the transliteration, in addition to the
18 translation, of every alleged missing verse that I discuss in the chapter.
19 2. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 2711, p. 140.
20 3. Ibid., II, no. 2724, p. 143.˙ ˙ ˙
21 4. Ibid., II, no. 3941, p. 442.
22 5. Ibid., II, no. 2962, p. 202; no. 3940, p. 442.
23 6. This term, which means “helpers,” refers to the Muslims of Medina who
24 received and helped those who migrated from Mecca to Medina.
26 ˙ VI, pp. 234–35.
8. Ibid.,
27 9. Muslim, Sahīh Muslim, I, no. 677, p. 468.
28 10. Muhammad ˙ ˙ b.
˙ ʿUmar al-Wāqidī, Kitāb al-Maghāzī, I, p. 350.
29 11. Ahmad ˙ b. al-Husain al-Baihaqī, Al-Sunan al-Kubrā, II, no. 3094, pp. 283–84.
30 ˙ abarī, Jāmi
12. al-T ˙ ʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, p. 398; VI, pp.
31 ˙
234–35.
32 13. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 2711, p. 140; no. 2724, p. 143; no.
33 3941, p. 442; no. 3945, p.˙ 443.
˙ ˙
34 14. Ibid., II, no. 2962, p. 202; no. 3940, p. 442.
35 15. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XXI, no. 14074, pp.
36 ˙
457–58. ˙ ˙ ˙
37 16. Ibid., XIX, no. 12064, pp. 119–20; XXI, no. 13683, pp. 253–54.
38 17. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 3945, p. 443.
39 18. Ahmad b. Hanbal, Musnad ˙ ˙ al-Imām
˙ Ahmad b. Hanbal, V, no. 3501, p. 451.
40 ˙ XXXV,
19. Ibid., ˙ no. 21203, pp. 131–32. ˙ ˙
41 20. e.g. Ibid., XX, no. 12803, pp. 194–95; no. 13049, p. 344; XXI, no. 13552,
42 p. 344.
43 21. al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 6209, p. 481.
44 ˙ ˙ ˙
22. Ibid., III, no. 6208, p. 480.
45 23. Ibid., III, no. 6210, p. 481.
46 24. Ibid., III, no. 6211, p. 481.
47 25. Ibid., III, no. 6212, p. 481.
48 26. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, XXIV, p. 599.
49 ˙
27. Muslim, Sahīh Muslim, II, no. 1049, pp. 725–26.
50 ˙ ˙ 1048,
28. Ibid., II, no. ˙ p. 725.
51 29. Chapters that start with a variation of the term “sabbaḥa (glory be to).”
52 30. Muslim, Sahīh Muslim, II, no. 1050, p. 726.
53 31. al-Tabarī,˙ Jāmi
˙ ˙ ʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, II, p. 398.
54 ˙ II, p. 398.
32. Ibid.,

Notes 261
33. al-Tahāwī, Sharh Muskhil al-Āthār, V, p. 275. 1
34. Ah˙mad ˙ b. Hanbal,˙ Musnad al-Imām Ahmad b. Hanbal, XXXIV, no. 20454, 2
pp.˙ 104–05. ˙ ˙ ˙ 3
35. al-Nasā’ī, Al-Sunan al-Kubrā, XIII, no. 8834, p. 147. 4
36. e.g. Ibn Māja, Al-Sunan, V, no. 4235, p. 311. 5
37. Ibn Wahb, Al-Jāmiʿ, III, p. 84. 6
38. Muslim, Sahīh Muslim, II, no. 1050, p. 726. 7
39. Ibn Salāma,˙ ˙ Al-Nāsikh
˙ wal-Mansūkh, pp. 10–11. 8
40. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XXXV, no. 21203, 9
pp.˙ 131–32.˙ ˙ ˙ 10
41. Ibid., XXXV, no. 21202, pp. 129–30, is another version with a slight 11
difference. 12
43. ʿAbd al-Razzāq al-Sanʿānī, ˙ ˙ Al-Mus
˙ annaf, VIII, no. 16080, p. 373. 14
44. Ahmad b. Hanbal, Musnad ˙ al-Imām˙ Ahmad b. Hanbal, I, no. 331, pp. 414– 15
15;˙ no. 391,˙ pp. 450–51. ˙ ˙ 16
46. Muslim, Sahīh Muslim, I, ˙ no.
˙ ˙ 62, p. 80. 18
47. Ahmad b.˙ H˙ anbal,
˙ Musnad al-Imām Ahmad b. Hanbal, XVI, no. 10813, p. 19
˙
475. ˙ ˙ ˙ 20
48. Ibn Abī Shaiba, Al-Musannaf li-Ibn Abī Shaiba, XIII, no. 38059, p. 199. 21
49. Meaning they would be˙ punished by having bad rulers and ministers. 22
50. al-Tahāwī, Sharh Muskhil al-Āthār, V, p. 273. 23
51. Ibn˙ Abī
˙ Shaiba, ˙Al-Musannaf li-Ibn Abī Shaiba, X, no. 30699, p. 41. 24
52. Ahmad b. Hanbal, Musnad ˙ al-Imām Ahmad b. Hanbal, XXXVI, no. 21206, 25
pp.˙ 133–34. ˙ ˙ ˙ 26
53. I will deal with the stoning passage in Chapter 11. 27
54. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XXXVI, no. 21207, 28
p. ˙134. ˙ ˙ ˙ 29
55. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, VII, no. 13433, p. 236. 30
56. Ibid., III, no. 5990, ˙p. 365. ˙ 31
58. Ahmad b. Hanbal, Musnad al-Imām ˙ Ahmad b. Hanbal, XXXV, no. 21640, 33
pp.˙ 501–02;˙ no. 21643, p. 505. ˙ ˙ 34
59. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 2717, p. 141. 35
˙ ˙ ˙ V, no. 3104, p. 182.
60. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, 36
˙
62. e.g. al-Suyūtī, Al-Itqān fī ʿUlūm al-Qur’ān, IV, p. 1458. 38
63. Ibn Abī Dāwūd ˙ al-Sijistānī, Kitāb al-Masāhif, III, no. 238, p. 370. 39
64. p. 200. ˙ ˙ 40
65. Ibn Abī Shaiba, Al-Musannaf li-Ibn Abī Shaiba, III, nos. 7103–04, p. 241. 41
66. al-Suyūtī, Al-Itqān fī ʿUlūm˙ al-Qur’ān, IV, p. 1465. 42
67. Ibn Abī ˙Shaiba, Al-Musannaf li-Ibn Abī Shaiba, III, nos. 7101, 7105–06, pp. 43
241–42; al-Baihaqī, Al-Sunan˙ al-Kubrā, II, no. 3144, p. 299. 44
68. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, VII, no. 13434, p. 263. 45
69. Abū ʿUbaid al-Qāsim ˙ b. Sallām, Fad ˙ ā’il al-Qur’an, p. 320. 46
˙
˙
72. Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, p. 90. 50
73. al-Muhāsibī, Fahm al-Qur’an, pp. 404–07. 51
˙
74. al-Tahāwī, Sharh Muskhil al-Āthār, V, pp. 271–79. 52
75. e.g.˙ al-Shawkānī,
˙ ˙ Irshād al-Fuhūl ilā Tahqīq al-Haq min ʿIlm al-Usūl, II, p. 53
807. ˙ ˙ ˙ ˙ 54

262 Notes
2 77. Brown, “The Triumph of˙ Scriptualism:
˙ ˙ The Doctrine of Naskh and Its Mod-
3 ern Critics,” p. 55.
4 78. See my discussion of this point in Fatoohi, The Mystery of the Historical Jesus:
5 The Messiah in the Qur’an, the Bible, and Historical Sources, pp. 34–38.
9 ˙ ˙ ˙
10
12
13 1. Muhammad b. Idrīs al-Shāfiʿī, Al-Umm, VI, p. 72.
14 2. Abū˙ ʿUbaid al-Qāsim b. Sallām, Al-Nāsikh wal-Mansūkh fī al-Qur’an
15 al-ʿAzīz wamā fīhi min al-Farā’id wal-Sunan.
16 3. Fadā’il al-Qur’an, p. 321. ˙
17 4. al-T˙ abarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VIII, p. 439.
18 5. Ibn˙ Qutaiba, Ta’wīl Mukhtalif al-Hadīth, p. 442.
19 6. p. 148. ˙
20 7. “Shaikha” is the feminine of “Shaikh.”
21 8. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XXXVI, no. 21207,
22 p. ˙134. ˙ ˙ ˙
23 9. al-Nasā’ī, Al-Sunan al-Kubrā, VI, no. 7112, p. 408.
25 al-Laithī), V, no. 3044,˙ p. ˙ 1203. ˙ ˙
26 11. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XXXV, no. 21596,
27 pp.˙ 472–73;˙ no. 21643, p. 505. ˙ ˙
28 12. Ibn Māja, Al-Sunan, III, no. 2553, p. 558.
30 14. Ibid., VI, no. 7109, p. 407.
31 15. p. 148.
32 16. Muslim, Sahīh Muslim, III, no. 1691, p. 1317.
33 17. Abū Dāwūd, ˙ ˙ ˙Sunan Abī Dāwūd, VI, no. 4418, p. 469.
34 18. al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 6589, pp. 561–62.
35 ˙ ˙ ˙ ʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh
19. al-Jabrī, Al-Naskh fī al-Sharī
36 wal-Mansūkh Baina al-Ithbāt wal-Nafī, pp. 45, 47.
38 21. Mālik b. Anas, Muwat˙ta’˙ al-Imām˙ Mālik (Narrated by Yahyā b. Yahyā
39 al-Laithī), V, no. 3044,˙ p. ˙ 1203. ˙ ˙
40 22. al-Baihaqī, Al-Sunan al-Kubrā, VIII, no. 16920, p. 370.
41 23. e.g. al-Jassās, Al-Fusūl fī al-Usūl, II, pp. 259–61.
42 ˙ ˙ ˙ Al-Jāmi
24. al-Tirmidhī, ˙ ʿ al-Kabīr,˙ III, no. 1431, p. 101.
44 pp.˙ 472–73.˙ ˙ ˙
45 26. p. 127.
46 27. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, VII, no. 13434, p. 263.
47 28. al-Bukhārī, Al-Jāmi˙ʿ al-Sahīh, III, ˙no. 4371, p. 26.
48 29. Ibid., II, no. 3510, p. 338; ˙ III,
˙ ˙ no. 7265, p. 727; no. 7598, pp. 564–65.
50 al-Laithī), V, no. 3035, ˙pp.˙ 1195–96. ˙ ˙
51 31. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, VIII, no. 4498, pp.
52 ˙
87–88. ˙ ˙ ˙
54 ˙ ˙ ˙

Notes 263
33. Abū Dāwūd, Sunan Abī Dāwūd, VI, no. 4446, p. 494. 1
34. al-Nasā’ī, Al-Sunan al-Kubrā, VI, no. 7175, p. 441. 2
35. Ibn Māja, Al-Sunan, III, no. 2558, p. 592. 3
36. al-Dārimī, Musnad al-Dārimī, III, no. 2367, p. 1495. 4
37. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VIII, pp. 414–15. 5
38. ˙
Muslim, Sahīh Muslim, III, no. 1700, p. 1327. 6
39. al-Tabarī,˙ Jāmi
˙ ˙ ʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VIII, pp. 414–18, 262–63. 7
40. ˙
al-Ghazālī, Kaifa Nataʿāmal maʿa al-Qur’an, p. 80. 8
41. Mohammad Hashim Kamali, Principles of Islamic Jurisprudence, p. 153. 9
42. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, IV, no. 2732, p. 464. 10
43. ˙ Māja, Al-Sunan,
Ibn ˙ III, nos. 2561–62,˙ pp. 594–95.
˙ 11
45. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, III, no. 1456, p. 124. 13
46. al-Baihaqī, Al-Sunan al-Kubrā, VIII, no. 17022, p. 404. 14
48. Muslim, Sahīh Muslim, III, ˙ ˙ no.
˙ 1691, p. 1318. 16
49. Abū Dāwūd, ˙ ˙ ˙Sunan Abī Dāwūd, VI, no. 4419, pp. 470–71. 17
50. Ibid., VI, no. 4422, p. 474. 18
51. Ibid., VI, no. 4427, p. 477. 19
52. Muslim, Sahīh Muslim, III, no. 1695, p. 1322. 20
53. Abū Dāwūd, ˙ ˙ ˙Sunan Abī Dāwūd, VI, no. 4436, p. 484. 21
al-Laithī), V, no. 3041, ˙p. ˙ 1201. ˙ ˙ 23
57. Muslim, Sahīh Muslim, III, no. 1695, pp. 1322–23. 26
58. Mālik b.˙ Anas,˙ ˙ Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā 27
al-Laithī), V, no. 3039, ˙p. ˙ 1199. ˙ ˙ 28
59. e.g. Abū Dāwūd, Sunan Abī Dāwūd, VI, no. 4430, p. 480. 29
60. e.g. Muslim, Sahīh Muslim, III, no. 1695, pp. 1323–24. 30
61. e.g. Abū Dāwūd, ˙ ˙ ˙Sunan Abī Dāwūd, VI, no. 4428, pp. 477–78. 31
64. al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, nos. 6590–91, p. 563. 34
65. e.g. Abū Dāwūd, Sunan ˙Abī ˙ ˙Dāwūd, VI, no. 4450, p. 499. 35
al-Laithī), V, no. 3049, ˙p. ˙ 1206. ˙ ˙ 37
67. Ibid., V, no. 3036, p. 1197. 38
70. Thayyiba is the feminine of thayyib. However, some hadīths use thayyib for 41
the female also. ˙ 42
al-Laithī), V, no. 3044,˙ p. ˙ 1204. ˙ ˙ 44
72. Muslim, Sahīh Muslim, III, no, 1690, p. 1316. 45
73. Ibid., III,˙ no.
˙ ˙1690, pp. 1316–17. 46
74. Ibid., III, no. 1690, p. 1317. 47
75. al-Bukhārī, Al-Jāmiʿ al-Sahīh, II, no. 2638, p. 114. 48
76. Muslim, Sahīh Muslim, III, ˙ ˙ no.
˙ 1697, pp. 1324–25. 49
77. al-Dārimī, ˙ Musnad
˙ ˙ al-Dārimī, III, no. 2363, p. 1492. 50
54

264 Notes
2 al-Laithī), V, no. 3040,˙ pp.
˙ 1199–1200. ˙ ˙
4 83. al-Bukhārī, Al-Jāmiʿ al-Sahīh, I, no. 2099, p. 559.
5 84. Mālik b. Anas, Muwat˙ta’˙ al-Imām
˙ Mālik (Narrated by Yahyā b. Yahyā
6 al-Laithī), V, no. 3053, ˙p.
˙ 1207. ˙ ˙
7 85. al-Bukhārī, Al-Jāmiʿ al-Sahīh, I, no. 2100, p. 559.
8 86. Abū Dāwūd, Sunan Abī ˙Dāwūd, ˙ ˙ VI, no. 4469, p. 517.
9 87. al-Dārimī, Musnad al-Dārimī, III, no. 2371, p. 1499.
11 89. Mālik b.˙ Anas,
˙ ˙ Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā
12 al-Laithī), V, no. 3044,˙ p.
˙ 1204. ˙ ˙
14 pp.˙ 472–73.˙ ˙ ˙
15 91. Pavel Pavlovitch, “The ʿUbāda B. Al-Sāmit Tradition at the Crossroads of
16 Methodology,” p. 154. ˙
17 92. Abū Muhammad ʿAbd Allāh Ibn Qutaiba, Ta’wīl Mushkil al-Qur’an, p.
18 511. ˙
19 93. John Burton, “The Meaning of ʿIhsan,’” p. 74.
20 94. I will discuss this in more detail in Chapter 14.
21 95. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VI, pp. 595–98.
22 96. Ibn˙ Qutaiba, Ta’wīl Mushkil al-Qur’an, p. 511.
23 97. See also al-Shāfiʿī, Ahkām al-Qur’an, I, pp. 309–10; Al-Umm, VI, p. 390
24 98. Al-Risāla, p. 136. ˙
25 99. The term “bikr” is also never applied to males in the Qur’an. It is used in
26 the singular once to describe a female cow (2.68) and twice in the plural to
27 describe women (56.36, 66.5).
28 100. p. 148.
29 101. p. 148.
30 102. p. 158.
31 103. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, III, no. 1431, p. 101.
32 104. p. 160.
33 105. p. 161.
34 106. al-Dārimī, Musnad al-Dārimī, III, no. 2368, p. 1497.
35 107. al-Shāfiʿī, Al-Risāla, p. 129.
36 108. Ibid.
37 109. Ibid., p. 132.
38 110. Ibid., p. 131.
39 111. Ibid., p. 132.
40 112. Ibid., p. 248.
41 113. Ibid., pp. 129, 131.
42 114. Ibid., pp. 132–33.
43 115. Ibn Qutaiba, Ta’wīl Mukhtalif al-Hadīth, pp. 145–56.
44 116. Ibid., pp. 274–76. ˙
45 117. Abū Dāwūd, Sunan Abī Dāwūd, VI, no. 4419, pp. 470–71.
46 118. Scott C. Lucas, “‘Perhaps You Only Kissed Her?’: A Contrapuntal Reading
47 of the Penalties for Illicit Sex in the Sunni Hadith Literature,” p. 412.
48 119. Ibn Qutaiba, Ta’wīl Mukhtalif al-Hadīth, p. 439.
49 120. Ibn Māja, Al-Sunan, III, no. 1944,˙ p. 125.
50 121. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, XLIII, no. 26316,
51 pp.˙ 342–43.˙ ˙ ˙
52 122. Ibn Hazm, Al-Ihkām fī Ūsūl al-Ahkām, IV, pp. 77–78.
53 123. ˙
Ibn Qutaiba, ˙
Ta’wīl ˙
Mukhtalif ˙ adīth, pp. 443–44.
al-H
54 124. Ahmad b. Hanbal, Musnad al-Imām ˙ Ahmad b. Hanbal, II, no. 839, p. 204.
˙ ˙ ˙ ˙

Notes 265
125. al-Nasā’ī, Al-Sunan al-Kubrā, VI, no. 7102, p. 404. 1
126. p. 173. 2
127. al-Shāfiʿī, Al-Umm, VI, pp. 28–31. 3
128. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VI, p. 500. 4
129. ˙ VI, p. 501.
Ibid., 5
130. al-Isfahānī, Multaqat Jāmiʿ al-Ta’wīl li-Muhkam al-Tanzīl, pp. 34–35. 6
131. pp. ˙171–177. ˙ ˙ 7
132. pp. 177–182. 8
134. Muslim, Sahīh Muslim, III, no. 1695, pp. 1323–24. 10
135. al-Dārimī,˙ Musnad
˙ ˙ al-Dārimī, III, no. 2369, p. 1498. 11
136. Fatoohi, Jihad in the Qur’an: The Truth from the Source. 12
137. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VI, pp. 494–97. 13
138. ˙
Mujāhid b. Jabr, Tafsīr al-Imām Mujāhid b. Jabr, p. 269. 14
139. al-Tabarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VI, p. 495. 15
140. ˙
al-Bukhārī, Al-Jāmiʿ al-Sahīh, III, no. 6573, p. 557. 16
141. Lucas, “‘Perhaps You Only ˙ ˙ ˙Kissed Her?’: A Contrapuntal Reading of the 17
Penalties for Illicit Sex in the Sunni Hadith Literature,” p. 413. 18
142. Rudolph Peters, Crime and Punishment in Islamic Law: Theory and Prac- 19
tice from the Sixteenth to the Twenty-First Century, p. 34. 20
143. p. 171. 21
144. Dutton, The Origins of Islamic Law: The Qur’an, Muwatta’, and Madinan 22
ʿAmal, pp. 123–24. ˙˙ 23
146. Ibid., p. 248; also pp. 131–32. 25
147. See also Pavel Pavlovitch, “Early Development of the Tradition of the Self- 26
Confessed Adulterer in Islam.” 27
148. “The ʿUbāda B. Al-Sāmit Tradition at the Crossroads of Methodology,” p. 28
230. ˙ 29
al-Laithī), V, no. 3044,˙ p.
˙ 1203. ˙ ˙ 31
151. Joseph Schacht, The Origins˙ ˙ ˙of Muhammadan Jurisprudence. 33
153. Schacht, The Origins of Muhammadan Jurisprudence, p. 170. 35
154. Peters, Crime and Punishment in Islamic Law: Theory and Practice from the 36
Sixteenth to the Twenty-First Century, p. 93. 37
al-Laithī), V, no. 3045,˙p.˙ 1204. ˙ ˙ 39
40
41
43
2. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, II, no. 1149, p. 443. 45
3. al-Baihaqī, Al-Sunan al-Kubrā, VII, no. 15619, pp. 747–48. 46
4. al-Dārimī, Musnad al-Dārimī, III, no. 2299, p. 1445. 47
5. ʿAlī al-Dāraqutnī, Sunan al-Dāraqutnī, III, no. 4304, p. 415. 48
6. Muslim, Sahīh ˙Muslim, II, no. 1425,˙ p. 1075. 49
7. ˙ ˙ 10.
See Chapter ˙ 50
8. al-Jassās, Al-Fusūl fī al-Usūl, II, p. 268. 51
9. ˙˙ ˙
al-Zarkashī, ˙
Al-Burhān fī˙ʿUlūm al-Qur’an, II, p. 39. 52
10. al-ʿImarī, Al-Naskh fī Dirāsāt al-Usūliyyīn: Dirāsa Muqārina, p. 163. 53
11. al-Baihaqī, Al-Sunan al-Kubrā, VII,˙ no. 15620, p. 748. 54

266 Notes
1 12. al-Dāraqutnī, Sunan al-Dāraqutnī, III, p. 415.
2 13. Muslim, Sah˙ īh Muslim, II, no. 1425,˙ p. 1075.
3 14. p. 202. ˙ ˙ ˙
4 15. Ibn Qutaiba, Ta’wīl Mukhtalif al-Hadīth, p. 439.
5 16. Burton, The Sources of Islamic Law: ˙ Islamic Theories of Abrogation, p. 161.
6 17. e.g. Ibn Māja, Al-Sunan, III, no. 1943, p. 123.
7 18. p. 202.
9 al-Laithī), IV, no. 2253,˙ ˙ p. 878. ˙ ˙
12 21. al-Shāfiʿī, Al-Umm, VI, p. 72.
13 22. Mahmūd Shaltūt, Al-Fatāwā: Dirāsa li-Mushkilāt al-Muslim al-Muʿāsir fī
14 ˙
Hayātihi al-Yawmiyya al-ʿĀmma, pp. 243–46. ˙
15 23. ˙
Mālik b. Anas, Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā
16 al-Laithī), III, no. 1079,˙ ˙p. 437. ˙ ˙
17 24. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, VIII, nos. 16382–84, p. 443.
18 25. Ibn Abī Shaiba, Al-Mus˙ annaf li-Ibn˙ Abī Shaiba, V, no. 12494–95, p. 43.
19 26. ˙
al-Baihaqī, Al-Sunan al-Kubrā, X, no. 20008, p. 103; no. 20012, p. 104.
20 27. e.g. al-Jassās, Al-Fusūl fī al-Usūl, I, p. 198; II, p. 254.
21 28. al-Baihaqī,˙ ˙ Al-Sunan
˙ ˙ al-Kubrā,
˙ IV, no. 8234, p. 431.
22 29. Mahmūd Shaltūt, Al-Islam ʿAqīdatan wa-Sharīʿatan, p. 477.
23 30. al-T˙abarī, Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qur’an, VIII, p. 654.
24 31. Ibn˙ Hazm, Al-Ihkām fī Ūsūl al-Ahkām, IV, p. 62.
25 32. Ibid.,˙ IV, p. 79. ˙ ˙ ˙
26 33. Zaid, Al-Naskh fī al-Qur’an al-Karīm, I, pp. 274–76.
29 35. Ibid., p. 43.
30 36. Ayoub, “The Speaking Qur’an and the Silent Qur’an: A Study of the Prin-
31 ciples and Development of Imāmī Shīʿī Tafsīr,” pp. 191–92.
32 37. al-Suyūtī, Al-Itqān fī ʿUlūm al-Qur’ān, IV, p. 1468.
33 38. al-Jabrī,˙ Al-Naskh fī al-Sharīʿa al-Islāmiyya Kamā Afhamuh: Al-Nāsikh
35
36
38
39 1. Kamali, Principles of Islamic Jurisprudence, pp. 58–116.
40 2. Fatoohi and Al-Dargazelli, The Mystery of Israel in Ancient Egypt: The
41 Exodus in the Qur’an, the Old Testament, Archaeological Finds, and His-
42 torical Sources, pp. 132–33.
43 3. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, IV, no. 2252, p. 117.
44 ˙ Māja, Al-Sunan,
4. Ibn ˙ ˙
II, no. 1010, pp. 140–41. ˙
45 5. al-Baihaqī, Al-Sunan al-Kubrā, II, no. 2190, p. 3.
46 6. Ahmad b. Hanbal, Musnad al-Imām Ahmad b. Hanbal, IV, no. 2691, p.
47 ˙
426. ˙ ˙ ˙
49 ˙
8. al-Shawkānī, Irshād al-Fuhūl ilā Tahqīq al-Haq min ʿIlm al-Usūl, II, p. 805.
50 9. al-Bukhārī, Al-Jāmiʿ al-Sah ˙ īh, I, no.˙ 1951, p.˙ 523. ˙
51 10. Ibid., I, no. 1952, p. 523.˙ ˙ ˙
52 11. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, IV, no. 7862, p. 220.
53 12. Muslim, Sahīh Muslim, ˙ II, no. 1125,˙ p. 792.
54 13. al-Bukhārī,˙ ˙ Al-Jāmi
˙ ʿ al-Sahīh, I, no. 1951, p. 523.
˙ ˙ ˙

Notes 267
14. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, II, no. 753, p. 118–19. 1
15. al-Baihaqī, Al-Sunan al-Kubrā, IV, no. 8409, p. 476. 2
16. Zaid, Al-Naskh fī al-Qur’an al-Karīm, II, p. 305. 3
˙ ˙ 539, p. 383. 5
19. ˙ ˙ Al-Jāmi
al-Tirmidhī, ˙ ʿ al-Kabīr, I, no. 405, p. 430. 6
20. Abū Dāwūd, Sunan Abī Dāwūd, II, no. 949, p. 206. 7
21. al-Nasā’ī, Al-Sunan al-Kubrā, II, no. 1145, p. 45. 8
22. al-Tirmidhī, Al-Jāmiʿ al-Kabīr, V, no. 2968, p. 79. 9
24. al-Dārimī, Musnad al-Dārimī, II, no. 1735, pp. 1053–54. 11
26. Ahmad b. Hanbal, Musnad ˙ ˙ al-Imām
˙ Ahmad b. Hanbal, XXXVI, no. 22124, 13
p. ˙439. ˙ ˙ ˙ 14
27. Abū Dāwūd, Sunan Abī Dāwūd, I, no. 506, p. 380. 15
30. ˙ ˙ ˙ IV, no. 7901, pp. 337–38.
al-Baihaqī, Al-Sunan al-Kubrā, 18
˙ ˙ 412, p. 309. 20
33. al-Bukhārī,˙ ˙ Al-Jāmi
˙ ʿ al-Sahīh, I, no. 671, p. 216. 21
˙ ˙ 411, p. 308. 22
35. al-Bukhārī,˙ ˙ Al-Jāmi
˙ ʿ al-Sahīh, I, no. 669, p. 216. 23
36. Mālik b. Anas, Muwat˙ta’˙ al-Imām˙ Mālik (Narrated by Yahyā b. Yahyā 24
al-Laithī), III, no. 1766,˙ ˙p. 691. ˙ ˙ 25
38. Abū Dāwūd, ˙ ˙ ˙Sunan Abī Dāwūd, IV, no. 2812, p. 435. 27
41. Ibn Māja,˙ Al-Sunan,
˙ ˙ IV, no. 3159, p. 330. 30
43. al-Nasā’ī,˙ Al-Mujtabā
˙ ˙ min al-Sunan, no. 4424, p. 462. 32
45. al-Ghazālī, Kaifa Nataʿāmal maʿa al-Qur’an, p. 81. 34
47. ˙ ˙ ˙
Ibid., III, no. 5390, p. 309. 36
48. Zaid, Al-Naskh fī al-Qur’an al-Karīm, I, pp. 129–30. 37
49. Ibid., I, p. 129. 38
50. ʿAbd al-Razzāq al-Sanʿānī, Al-Musannaf, III, no. 6714, p. 573. 39
51. al-Jabrī, Al-Naskh ˙fī al-Sharīʿa al-Islāmiyya
˙ Kamā Afhamuh: Al-Nāsikh 40
52. A certain kind of vessel. 42
54. Mālik b.˙ Anas,
˙ ˙ Muwatta’ al-Imām Mālik (Narrated by Yahyā b. Yahyā 44
al-Laithī), III, no. 1767,˙ ˙p. 693. ˙ ˙ 45
46
47
49
1. Kamali, Principles of Islamic Jurisprudence, pp. 232–33. 50
2. For more details on ijmāʿ, see ibid., pp. 228–63. 51
3. Schacht, The Origins of Muhammadan Jurisprudence, p. 80. 52
4. Ibid., p. 138. 53
5. Ibid., p. 191. 54

268 Notes
1 6. e.g. Harald Motzki, The Origins of Islamic Jurisprudence: Meccan Fiqh
2 Before the Classical Schools, pp. 10–49.
3 7. Joseph Schacht, “Foreign Elements in Ancient Islamic Law.”
4 8. e.g. Ze’ev Maghen, “Dead Tradition: Joseph Schacht and the Origins of
5 ‘Popular Practice.’”
6 9. S. V. Fitzgerald, “The Alleged Debt of Islamic to Roman Law,” p. 86.
7 10. e.g. Ibn Hishām, Sīrat al-Nabī, II, pp. 50, 340.
8 11. Robert G. Hoyland, Seeing Islam as Others Saw It: A Survey and Evaluation
9 of Christian, Jewish and Zoroastrian Writings on Early Islam, p. 131.
10 12. Hallaq, The Origins and Evolution of Islamic Law, p. 24.
11 13. Ibid., p. 19.
12 14. Ibn Hazm, Al-Ihkām fī Ūsūl al-Ahkām, IV, p. 73.
13 15. Plural˙ of taʿzīr. ˙ ˙ ˙
14 16. Muhammad Ibn Qayyim al-Jawzīyya, Ighāthat al-Lahfān min Masā’id
15 ˙ ān, I, pp. 346–47.
al-Shait ˙
16 17. Shaltūt,˙ Al-Fatāwā: Dirāsa li-Mushkilāt al-Muslim al-Muʿāsir fī Hayātihi
17 al-Yawmiyya al-ʿĀmma, p. 485. ˙ ˙
18 18. Kamali, Principles of Islamic Jurisprudence, p. 39.
19 19. e.g. Kevin Reinhart, “Introduction,” p. xxxvi.
20 20. Ibid., pp. xxxvi–xxxvii.
21 21. Kamali, Principles of Islamic Jurisprudence, p. xxi.
22 22. The Qur’anic penal rulings on sexual offenses are discussed in detail in
23 Chapter 11.
24 23. al-Shāfiʿī, Al-Umm, VI, pp. 28–31.
26 25. Muhammad Qalʿachī, Mawsū ˙ ˙ ˙ ʿat Fiqh ʿUmar b. Al-Khattāb, p. 491.
27 ˙ introduction to Chapter 13.
26. See the ˙˙
28 27. e.g. Kamali, Principles of Islamic Jurisprudence, pp. 58–116.
29 28. p. 219.
30 29. Kamali, Principles of Islamic Jurisprudence, p. 270.
31 30. Hallaq, The Origins and Evolution of Islamic Law.
32
33
34 NOTES TO APPENDIX A
35
36 1. al-Bukhārī, Al-Jāmiʿ al-Sahīh.
37 2. Muslim, Sahīh Muslim. ˙ ˙ ˙
38 3. ˙ ˙ ˙Sunan Abī Dāwūd.
Abū Dāwūd,
39 4. Ibn Māja, Al-Sunan.
40 5. al-Tirmidhī, Al-Jāmiʿ al-Kabīr.
41 6. al-Nasā’ī, Al-Mujtabā min al-Sunan.
42
43
44
45
46
47
48
49
50
51
52
53
54

1
Bibliography 2
3
4
5
6
7
8
9
10
11
12
13
14
I have split the references used in the book into three sections. The fi rst section 15
compiles the old, classical works of Muslim scholars, and the second and third sec- 16
tions list modern works in Arabic and English, respectively. 17
18
19
CLASSICAL WORKS IN THE ARABIC LANGUAGE 20
21
ʿAbd al-Qāhir al-Baghdādī, Abū Mansūr. Al-Nāsikh wal-Mansūkh, edited by
22
Hilmī ʿAbd al-Hādī, Amman: Dār al-˙ʿAdawī, 1987. 23
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ʿAbd
24
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al-Arna’ūt and Muhammad Qaraballī, 7 vols, Damascus: Dār al-Risāla 27
˙
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Sarhān, Vol. 7, Cairo: Al-Dār˙ al-Misriyya lil-Ta’līf wal-Nashr, n.d. 37
˙
al-Baihaqī, Ahmad b. al-Husain. Al-Sunan ˙ al-Kubrā, edited by Muhammad ʿAtā’, 38
˙
11 vols, Beirut: ˙
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Maʿwas˙ , 3 vols, Beirut: Dār al-Ma˙ʿrifa, 2001. 43
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52
53
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25
26
27
28
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31
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33
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37
38
39
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41
42
43
44
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46
47
48
49
50
51
52
53
54

1
Glossary 2
3
4
5
6
7
8
9
10
11
12
13
14
āmm (general): This juristic term denotes all members of a certain group. 15
idda: The period that the divorced woman has to wait before she can remarry. 16
The term is also used in the Qur’an with the general meaning of “term” or 17
“number.” 18
Ilm: Knowledge. 19
ahād (solitary): A hadīth that was transmitted by a very small number of narrators, 20
˙ usually less than ˙ four. 21
Ahl al-Kitāb (People of the Book): A Qur’anic term that refers to the Jews and 22
Christians. 23
al-Lawh al-Mahfūz (The Preserved Tablet): This term, which occurs in verse 85.22, 24
˙ to denote
is said ˙ ˙ the source of the Qur’an and other divine Books. It is also taken 25
by some to be a Book that contains everything that God has ordained to take 26
place. It is claimed to be Umm al-Kitāb. 27
al-Masjid al-Harām: The mosque that houses the Kaʿba in Mecca. 28
Ansār (Helpers): ˙ The Muslims of Medina who supported and helped the Muslims 29
˙who migrated from Mecca to Medina. 30
asbāb al-nuzūl: The science that studies the causes or occasions of the revelation of 31
the various Qur’anic verses. 32
āya: A verse of the Qur’an or, more generally, a divine sign. 33
āyat al-rajm (the stoning verse): A passage that is claimed by some hadīths to be 34
part of the Qur’an although it is not found in the mushaf. ˙ 35
āyat al-saif (the verse of the sword): A Qur’anic verse, 9.5,˙ ˙ that is claimed by some 36
scholars to have abrogated many Qur’anic verses that command the Muslims to 37
show tolerance for and accommodate non-Muslims. 38
Bait al-Maqdis: An Arabic name for Jerusalem. 39
Constitution of Medina: A formal agreement drawn up by Prophet Muhammad 40
with all the tribes of Medina after his migration to that city. It details the rights 41
and responsibilities of the Muslims, Jews, Christians, and pagans, treating them 42
as one community. 43
faqīh: A scholar of Islamic jurisprudence. 44
fiqh: The science of Islamic jurisprudence. 45
hadd: The penalty for a crime in the Qur’an or the Sunna. 46
˙Hadīth: Any one report or the whole literature of reports of sayings and actions of 47
˙ the Prophet but at times of his Companions also. 48
Hijra: The migration in 622 CE, twelve years after the start of the revelation of the 49
Qur’an, of Prophet Muhammad and the Muslims from Mecca to Yathrib (which 50
consequently became known as “Medina”) as a result of the persecution they 51
received in Mecca. 52
Hukm or hikma: Wisdom. 53
h˙ ukm shar˙ʿī: A ruling in the Qur’an or the Sunna. 54
˙

278 Glossary
1 iʿjām: The use of diacritical marks (dots above or under letters) in the Arabic script.
2 ijmāʿ: The “unanimous consensus” of Muslim scholars, which is one of the main
3 principles of Islamic jurisprudence, but which is treated as the third source of
4 Islamic law.
5 ijtihād: The process of “personal reasoning” to fi nd an answer to a legal, theologi-
6 cal, or religious question for which there is no clear answer in the Qur’an or the
7 Sunna.
8 Injīl : The Book that God revealed to Jesus.
9 istihsān: The “juristic preference” of a scholar. This method of reasoning denotes
10 ˙the scholar’s choosing of one of a number possible solutions to a problem.
11 jizya: The tax imposed by the Qur’an on non-Muslims living under Muslim rule as
12 they are not subject to the zakāt tax that the Muslims must pay.
13 Kaʿba: The cube-shaped building in Mecca that the Muslims face when praying.
14 The Qur’an states that it was built by the prophets Abraham and his son Ishmael.
15 khāss (specific): This juristic term refers to any one particular member or subgroup
16 ˙ ˙ a general (ʿāmm) group.
of
17 Khawārij: A group that appeared during the rule of the fi rst caliph ʿAlī b. Abī Tālib
18 as a section of his army revolted against him after his acceptance of an off˙er to
19 stop the battle of Siff īn (37/657) against the rebellious army of Muʿāwiya b. Abī
20 Sufi ān. ˙
21 Kitāb (Book): This Qur’anic term refers to a type of divine revelation which takes
22 the form of a book.
23 legal abrogation: Known in Arabic as “naskh al-hukm dūna al-tilāwa,” this mode
24 ˙
of abrogation denotes the cancellation of a ruling of a verse in the mushaf by
25 another verse or a hadīth. ˙˙
26 legal-textual abrogation:˙ Known in Arabic as “naskh al-tilāwa wa al-hukm,” this
27 ˙
kind of abrogation refers to the cancellation of the ruling of a Qur’anic verse
28 that is also not recorded in the mushaf.
29 mansūkh: An abrogated ruling and/or˙ ˙text.
30 matāʿ: The provision provided to the widow or divorcée.
31 miʿrāj (heavenly ascent): The journey of Prophet Muhammad to heaven.
32 Mother of the Book: See “Umm al-Kitāb.”
33 mutlaq (unqualified): This juristic term refers to any one unidentified individual
34 ˙member of a group.
35 Muʿtazila: A movement of speculative theology that appeared in the 2nd century
36 Hijri and flourished in the following few centuries.
37 muhkamāt (perfected ones): This and mutashābihāt represent the two types of
38 ˙
Qur’anic verses (3.7). The exact meanings of both terms are contentious. One
39 popular view is that muhkamāt denotes the verses each of which has one inter-
40 pretation only. ˙
41 muqayyad (qualified): This juristic term denotes an identified individual member
42 of a group.
43 mushaf: The written record of the Qur’an. There are Hadīth reports that claim that
44 ˙ ˙ mushaf does not contain all of the Qur’an’s verses.
the ˙
45 mushrikīn:˙ ˙The polytheists.
46 mutʿa: The practice of temporary marriage. It remains valid for Shias but Sunnis
47 believe it was abolished.
48 mutashābihāt (ambiguous ones): This and muhkamāt represent the two types of
49 Qur’anic verses. The exact meanings of both˙ terms are contentious. One popu-
50 lar view is that mutashābihāt denotes the verses each of which has more than
51 one interpretation.
52 mutawātir (successive): A hadīth reported by many reliable people at each level of
53 the chain of transmission.˙ The number of narrators required to make a hadīth
54 mutawātir ranges from four to several hundred. ˙

Glossary 279
nāsikh: An abrogating ruling and/or text. 1
naskh juz’ī (partial abrogation): According to Hanafite scholars, this refers to 2
cases where a ruling is later abrogated only ˙partly, leaving it still operative 3
in other cases. The overwhelming majority of scholars consider this a case of 4
specification. 5
naskh kullī (total abrogation): In Hanafite jurisprudence, this denotes the total 6
abrogation of a ruling. ˙ 7
natural law: Law set by nature, so it remains valid. 8
positive law: Man-made law, so it is subject to change. 9
qibla: The direction the Muslim faces when praying, which is toward the Kaʿba in 10
Mecca. 11
qirā’a: A reading of the Qur’an. There are seven readings that are considered 12
authoritative, three that are accepted by the majority of scholars, and another 13
four that only some recognize. 14
qiyās (analogy): The juristic principle of deducing a legal ruling from another by 15
means of analogy. 16
Qur’an: The Book that Prophet Muhammad received from God. It is the main 17
source of Islamic teaching and law. 18
ra’ī (opinion): An opinion on a legal issue. 19
rajm (stoning): In Islamic law, this term refers to the practice of stoning adulterers 20
to death. 21
rukhsa: A “concession” in the law. 22
˙ Verses: The name coined by the 19th century Orientalist William Muir for
Satanic 23
a passage that apocryphal narratives claim Prophet Muhammad temporarily 24
mistook for a Qur’anic verse. 25
Sharīʿa: The revealed legal framework of Islamic law. 26
Sunna: The way of life of Prophet Muhammad. It is considered to be the second 27
source of Islamic teaching and law. 28
sūra: Any of the 114 chapters of the Qur’an. Each chapter contains a number of 29
verses. 30
taʿzīr: The ruler’s discretionary authority to introduce penalties for offenses that do 31
not have specific penalties in the Sharīʿa. 32
tadlīs: Making a false claim to having heard hadīths from transmitters one had or 33
had not met. ˙ 34
takhsīs (specification): Making a general (ʿāmm) law “specific” (khāss). 35
taqyīd˙ ˙ (qualification): Combining an unqualified (mutlaq) term with ˙ ˙ a restrictive 36
word, thus making it qualified (muqayyad). ˙ 37
tashkīl: The use of signs representing short vowels in the Arabic script. 38
textual abrogation: Known in Arabic as “naskh al-tilāwa dūna al-hukm,” this 39
form of abrogation denotes the nonexistence of a verse in the mushaf˙ despite the 40
continued operativeness of its ruling. ˙˙ 41
Umm al-Kitāb (Mother of the Book): The source or master Book from which all 42
divine Books are derived. 43
usūl al-fi qh (roots/sources of Islamic jurisprudence): The science of the sources and 44
˙ principles of Islamic jurisprudence. 45
usūlī: A scholar of usūl al-fi qh. 46
˙
Witr: A night prayer˙ with an odd number of prostrations. 47
zakāt: The alms-tax that the Muslim must pay. 48
zinā: The Qur’anic term for adultery and fornication. 49
50
51
52
53
54

Index of Qur’anic Verses
1.6: 124 2.233: 200

2.1: 68 2.234: 105–112, 152
2.3: 81 2.238: 212
2.15–6: 194 2.240: 105–112, 152
2.53: 122 2.241: 107
2.55: 53 2.249: 104
2.59: 59 2.255: 49
2.62: 82 2.269: 2
2.105: 52 2.275: 21
2.106: 2, 29, 47, 49–54, 56–59, 62, 64, 2.275–276: 101
65, 78, 129, 131, 132, 134, 137, 2.278: 101
139, 144, 150, 242 2.282: 13, 14, 186, 228
2.107: 52 2.283: 13, 14, 228
2.108: 53 2.284: 82, 83, 204
2.109: 53 2.286: 83, 104
2.113: 48 3.3: 122
2.115: 24, 58 3.7: 67, 68, 278
2.129: 48, 100, 101 3.19: 146
2.142: 20, 209 3.50: 34
2.143: 209 3.85: 82
2.144: 20, 209 3.93: 33, 36, 162
2.145: 209 3.97: 86
2.149: 20 3.135: 182, 230
2.150: 20 3.169: 139
2.151: 123 3.186: 115
2.159: 85, 86 4.12: 109
2.160: 85 4.15: 178, 179, 183–187, 190, 193
2.173: 86, 87 4.15–16: 89, 184
2.178: 188, 228 4.16: 179, 183, 185–187
2.179: 188 4.19: 183, 187
2.180: 17 4.22: 183
2.181: 59, 61 4.23: 200, 202, 203, 205
2.183: 103, 104, 211, 227 4.24: 173–175
2.184: 27, 103–105, 110, 211 4.25: 174–176, 183, 184, 191
2.185: 27, 103–105, 211 4.43: 99–101
2.187: 213, 227, 228 4.48: 229
2.211: 62 4.84: 102
2.219: 99 4.90: 117
2.228: 109, 110 4.92: 204

282 Index of Qur’anic Verses
4.94: 117 9.7: 116
4.116: 229 9.8: 116
4.141: 110 9.9: 116
4.153: 53 9.10: 116
4.160: 34, 36 9.11: 116
4.176: 222 9.12: 116, 117
5.3: 35 9.13: 116, 117
5.5: 35, 174–176 9.24: 110
5.15: 163 9.29: 118, 119, 228, 232
5.38: 230 9.37: 49, 232
5.41: 162 9.60: 81
5.42: 157, 163, 164 9.122: 222
5.43: 48, 69 9.129: 119
5.44: 163, 164 10.15: 59, 61, 77
5.47: 163 10.49: 130
5.48: 227 10.64: 59
5.50: 48 10.87: 209
5.58: 48 11.27–31: 164
5.66: 34 11.106: 130
5.67: 206 11.107: 130
5.68: 69 11.108: 130
5.69: 82 11.72: 172, 173
5.87: 232 12.2: 122
5.89: 156, 157, 203–206, 241 12.24: 183
5.90: 100, 101 12.40: 48
5.91: 100, 101 12.48: 173
6.34: 59 12.78: 172
6.57: 48 13.36: 65–67, 69
6.62: 48 13.36–39: 70
6.115: 59 13.37: 65–67, 69
6.119: 231 13.38: 65–67
6.128: 130 13.39: 56, 64, 65, 67–69, 243
6.140: 232 13.40: 70
6.144: 232 13.40–43: 70
6.145: 35, 87, 231 13.41: 70
6.146: 35 13.42: 70
6.151: 187, 228, 231 13.43: 70
7.28: 182, 183, 230 14.10: 66
7.32: 232 14.11: 66
7.80: 183 14.34: 82
7.154: 37, 38, 46 15.6: 61
7.157: 69 15.9: 42, 76, 132
7.162: 59 16.11–13: 48
7.188: 130 16.18: 82
8.15: 103 16.44: 232
8.45: 103 16.67: 99–101
8.55–62: 117 16.98: 60
8.65: 101–103 16.99: 60
8.66: 101–103 16.100: 60
8.72: 117 16.101: 53–69, 242, 243
9.3: 116, 118 16.102: 60
9.4: 116 16.103: 60
9.5: 114–120, 277 16.104: 60, 61
9.6: 116, 120 16.105: 60

Index of Qur’anic Verses 283
17.23–24: 228 28.36: 51
17.32: 183, 184, 230 29.8: 228
17.33: 187, 228 29.28: 183
17.73: 43 29.31–34: 66
17.74: 43 30.17: 90
17.75: 43 30.39: 101
17.78: 98 31.14: 228
17.79: 98 33.30: 183
17.86: 130 33.49: 109, 110
17.87: 130 33.50: 106
18.22: 110 33.52: 106
18.23: 132 33.56: 149
18.24: 131, 132 36.26: 141
18.27: 59 36.27: 141
18.73: 132 37.101–107: 79
19.1: 68 37.135: 173
19.30: 122 39.23: 247
19.71: 80 41.41: 42
19.72: 80 41.41–42: 76
20.9: 247 41.42: 42
20.133: 123 43.2: 68
21.5: 61 43.3: 68
21.44: 70 43.4: 68
21.80: 173 43.98: 115
21.91: 48, 173 45.28: 38
22.39: 188 45.29: 38, 46
22.47: 44 46.9: 58
22.52: 38, 39, 41, 44–46, 53 46.15: 228
22.53: 38, 45, 46 47.4: 120
22.54: 38, 45, 46 48.23: 248
24.2: 178, 179, 184–187, 189–191, 48.29: 69
193, 194, 205, 230 52.29: 61
24.3: 184, 185, 187, 190, 230 52.48: 118
24.4: 84, 165, 174, 175, 186, 187, 228 53.3: 77, 208
24.5: 84, 186 53.4: 77, 208
24.6: 84, 165, 186 53.18: 39, 43
24.7: 186 53.19: 43
24.8: 165, 186 53.20: 39, 41, 43
24.9: 186 53.21: 43
24.13: 165, 228 53.22: 43
24.19: 183 53.23: 43, 44
24.23: 174, 175 53.24: 44
24.32: 185, 230 53.25: 44
24.33: 174–176 53.26: 44
25.5: 61 53.27: 44
26.154: 48, 66, 67 53.28: 44
26.171: 173 53.29: 115
26.224: 85 53.36: 123
26.224–226: 86 56.10: 80
26.225: 85 56.13: 80
26.226: 85 56.14: 80
26.227: 85 56.38: 80
27.54: 183 56.39: 80
28.23: 172 56.40: 80

284 Index of Qur’anic Verses
58.1: 222 73.3: 90, 97–99
58.12: 78, 79, 89, 93–97 73.4: 90, 97–99
58.13: 78, 79, 89, 94–97 73.20: 90, 97, 99
58.19: 39 74.31: 110
59.2: 173 74.52: 123
60.10: 79 75.17: 132
60.12: 184, 230 75.18: 132
61.1: 145 78.6–7: 130
61.2: 146 80.1–10: 43, 207
65.1: 110, 184, 187 80.13: 123
65.3: 110 81.8–9: 44
65.4: 105, 109, 111, 112 81.10: 123
65.6: 110 85.22: 277
66.5: 177 87.6: 129, 130
66.12: 173 87.6–7: 131
69.38: 42 87.6–8: 131
69.39: 42 87.7: 129, 130
69.40: 42 87.14: 81
69.41: 42 87.18: 123
69.42: 42 87.19: 69, 123
69.43: 42 96.1: 123
69.44: 42 98.1: 142
69.45: 42 98.2: 123, 142
69.46: 42 98.3: 142
69.47: 42 98.4: 142
73.1: 90, 97, 99 102.1: 143
73.2: 90, 97–99 103.2: 85, 86
73.2–4: 89 103.3: 85, 86

Index of Names and Subjects
A B
Ā’isha, 98, 99, 133, 148, 149, 181, al-Baihaqī, 140, 159, 164, 167, 167,
200–202, 204, 211, 215, 216 170, 187, 200, 201, 203, 204,
āmm, 83, 85, 278 209, 211, 213, 214
Abd Allāh b. al-Husain al-Zaidī, 24 al-Bukhārī, 2, 79, 83, 101, 104, 106,
˙
Abd al-Qāhir al-Baghdādī, 87, 88, 90 108, 133–135, 139–141, 143,
Abd al-Razzāq al-Sanʿānī, 102, 106, 146, 148, 155, 158, 159, 161,
˙ 149, 161, 203,
111, 146, 148, 162, 165, 168, 170, 171, 189,
211, 217 190, 195, 205, 210–215, 217,
Abraham, prophet, 32, 66, 69, 79, 123, 247
172, 173, 278 Burton, John, 4–6, 18, 22, 24, 31, 39,
Abū al-Qāsim al-Khū’ī, 30, 205 40, 42, 44, 49–51, 71, 72, 93,
Abū Bakr, 127, 148, 154, 161, 168, 96, 111, 113, 125, 126, 174,
195, 196 202, 204
Abū Dāwūd, 99, 107–109, 135, 149,
158, 162, 164–171, 212, 214, C
216, 247 Christianity, 34, 35, 60, 62, 63, 142,
Abū Hanīfa al-Nuʿmān, 17, 75, 191, 146
˙ 192, 196, 202 Companions, 4, 14, 15, 24, 29, 47, 56,
Abū ʿUbaid al-Qāsim b. Sallām, 72, 81, 99, 120, 125, 127, 128,
22–25, 148–150, 156, 157, 238, 130, 139, 140, 192, 196, 197,
239 204, 213, 214, 220, 221, 247,
ahād, 75, 67, 204, 277 277
˙ mad b. Hanbal, 15, 17, 75, 83, 99,
Ah
˙ 111, ˙124, 134, 135, 140, 142, D
143, 145–148, 158, 160, 162, al-Dah h āk b. Muzāh im, 99, 102, 115,
164, 172, 173, 182, 192, 193, ˙ ˙ 189,
˙ 194 ˙
209, 214 al-Dāraqut nī, 200, 201
al-Ah zāb, chapter, 148, 150, 151, 158, al-Dārimī,˙ 2, 99, 162, 170, 171, 178,
˙ 177 187, 200, 213
Alī b. Abī Tālib, 1, 2, 79, 95, 114, 154, al-Dhahabī, 15
155,˙171, 182, 192, 197, 216, al-Dihlawī, Shāh Waliyy Allāh, 89, 94
247
al-Ashʿarī, Abū Mūsā , 143–146 G
At ā’, 108, 109, 142, 185, 189 Gabriel, angel, 39, 60, 123, 124, 129,
˙ meaning of, 48
āya, 139
āyat al-rajm, 157, 277 al-Gharānīq, incident of, 38–44, 46,
āyat al-saif, 114, 277 63

286 Index of Names and Subjects
al-Ghazālī, Muhammad , 30, 31, 52, 57, Judaism, 62, 63, 142, 146, 162
˙ 102, 119, 164, 216
61, 99, 101,
K
H Kaʿba, 58, 78, 139, 140, 209, 227, 277,
ḥikma, 48, 122, 277 278, 279
ḥukm, see ḥikma khāss, 83, 85, 278
˙˙
al-Khawārij, 191, 192, 278
I
Ibn Abbās, 2, 56, 58, 64, 65, 67, 82, M
90, 99, 101, 102, 108, 111, 142, Mālik b. Anas, 17, 62, 72, 75, 107,
143, 155, 158, 189, 197, 210, 108, 110, 111, 134, 135, 158,
214 159, 162, 166–172, 191–193,
Ibn Abī ʿArūba, Saʿīd , 15 195, 198, 202, 203, 216, 218,
Ibn Abī Shaiba, 17, 137, 147, 149, 203 220, 248
Ibn al-ʿArabī, 114, 120 mansūkh, 1, 2, 12, 16, 19, 24, 56, 278
Ibn al-Jawzī, 87–89, 225 al-Masjid al-Harām, 20, 51, 58, 209,
Ibn Hazm, Alī , 102, 182, 205, 225 277 ˙
Ibn H ˙ azm, Muh ammad, 25, 30, 82, Mecca, 6, 10, 18, 20, 22, 39–41, 43,
˙ 88, 120 ˙ 44, 51, 57–59, 61–63, 79, 86,
Ibn Hishām, 62 100, 101, 117, 119, 124, 136,
Ibn Ish āq, 62 197, 209, 277–279
˙
Ibn Juraij, 15, 64, 65, 142 Medina, 10, 40, 57–59, 62, 64, 71, 79,
Ibn Māja, 13, 135, 158, 162, 164, 181, 101, 117, 119, 124, 142, 143,
209, 216, 247 197, 210, 211, 220, 222–224,
Ibn Masʿūd, Abd Allāh, 47, 136, 197, 227, 248, 277
203, 204, 212 Mosaic law, 32, 34, 35, 51, 59
Ibn Qayyim al-Jawzīyya, 14, 225 Moses, 27, 32–34, 36, 37, 51–53, 82,
Ibn Qutaiba, 25, 157, 173, 176, 122, 123, 132, 162, 172, 209,
180–182, 239 211, 247
Ibn Salāma, Hibat Allāh, 3, 14, 15, 29, Muʿāwiya b. Abī Sufi ān, 197, 210, 278
82, 88, 120, 136, 146 al-Muʿtazila, 192, 278
Ibn Umar, Abd Allāh , 150, 216 Muh ammad ʿAbduh, 29, 52–54, 132,
Ibn Wahb, Abd Allāh, 16, 238 ˙ 133
al-Is fahānī , 28, 51, 52, 58, 106, 109, Muh ammad Rashīd Ridā, 29, 106
˙ 185 ˙ āsibī , 23–25, 152,
al-Muh ˙ 157, 239
Islam, meaning of, 32 ˙
muḥkamāt, 67, 68, 278
istihsān, 220, 278 Mujāhid b. Jabr, 14, 56, 95, 108, 109,
ijmā˙ ʿ, 27, 84, 219, 220, 234, 278 185, 194, 209
ijtihād, 84, 225, 229, 235, 278 Muqātil b. Sulaimān, 194
Injīl, 34, 35, 61, 62, 68, 69, 122, 243, muqayyad, 83, 278, 279
278 Muslim, Abū al-Husain, 83, 104, 111,
˙
140, 143, 146, 147, 162, 166,
J 167, 169–171, 187, 201, 205,
al-Jabrī, Abd al-Mutaʿāl, 29, 30, 51, 211, 212 , 216
58, 59, 90, 150, 155, 159, 205, mutashābihāt, 67, 68, 278
206, 217 mutawātir, 75, 76, 204, 278
Jacob, prophet, 33, 34, 36, 172, 231 mut laq, 83, 278, 279
Jaʿfar al-Sādiq, 17 ˙
al-Muwat t a’, 17, 134, 172, 198, 203
al-Jas s ās ,˙ Abū Bakr , 29, 201 ˙˙
Jesus,˙ ˙32,
˙ 34–36, 48, 82, 122, 173 N
Jews, 33–36, 52, 53, 62, 63, 65, 69, al-Nah h ās , 2, 25, 29, 88
82, 104, 118, 119, 162, 163, ˙ ˙ 56, 99, 106, 107, 109, 135,
al-Nasā’ī,
209–211, 277 145, 158, 162, 170, 182, 200,
jizya, 119, 120, 228, 278 212, 216, 247

Index of Names and Subjects 287
nāsikh, 1, 2, 12, 16, 19, 24, 56, 279 T
naskh, linguistic meaning of, 12–13 taʿzīr, 225, 279
al-Tabarī, 14, 24, 38–40, 44, 47,
P ˙ 50, 55, 56, 58, 64, 65, 67, 74,
Paul, St., 35 82, 83, 90, 95, 96, 99, 100,
People of the Book, 34, 35, 52, 53, 102–107, 120, 129, 131, 139,
61–63, 66, 118–120, 142, 163, 140, 143–145, 150, 157, 162,
209, 277 163, 176, 185, 189, 204, 209,
Polytheists, 39, 41, 43, 44, 52, 58, 59, 239, 242
61, 62, 114–120, 142, 230, 278 al-Tabat abā’ī , 64, 131, 146, 147, 189,
˙ 222 ˙
Q al-Tah āwī, 135, 136, 145, 147, 152
Qatāda b. Diʿāma al-Sadūsī, 15, 16, 22, ˙ ˙
al-Tirmidhī, 96, 148, 159, 164, 178,
25, 56, 64, 65, 67, 90, 139, 189 200, 211–213, 247
qibla, 6, 20, 21, 51, 52, 58, 77, 78, 135, Torah, 33, 34, 36, 37, 48, 51, 52, 61,
209, 210, 215, 227, 244, 279 62, 68, 69, 122, 157, 162–164,
qiyās, 3, 27, 84, 220, 234, 279 179, 180, 231, 243
al-Qurt ubī, 29, 41, 42, 131, 198, 214
˙ U
R Ubayy b. Kaʿb, 2, 134, 142, 143, 148,
Ramadan, 22, 27, 81, 98, 103, 105, 149, 158, 203, 204
204, 211, 212, 214, 227, 228 ʿUmar b. al-Khat t āb, 2, 111, 120, 146,
al-Rāzī, Fakhr al-Dīn, 18, 29, 51, 108, ˙ ˙ 154, 158–161,
147, 149, 150,
109 165, 168, 172, 177, 178, 181,
al-Risāla, 17–19, 21, 23, 179 194–198, 205, 214, 216, 225,
230, 241
S Umm al-Kitāb, 65, 122, 277–279
Schacht, Joseph, 195, 197, 221, 222 usūl al-fi qh, 14, 17–19, 164, 220,
al-Shāfiʿī, 16–24, 27, 28, 50, 62, 74, 75, ˙ 279
77, 78, 98, 111, 156, 174, 176, ʿUthmān b. ʿAffān, 106, 107, 109,
178, 179, 185, 191–193, 195, 124, 127, 137, 148, 149,
202, 203, 208, 221, 230, 239 152–154, 197, 198
Shaltūt, Mah mūd, 203, 225
Satanic verses,˙ 40, 44, 279 V
Sayyid Ah mad Khān, 29 verse of the sword, the, 8, 106, 114,
al-Suyūt ī,˙ 2, 5, 29, 87–89, 149, 206 115, 117–121, 239, 244, 277
˙ 14, 57
Al-Shāt ibī,
˙ 30, 154, 155, 192, 205, 234,
Shia, 17, W
247, 248, 278 al-Wāqidī, 140
stoning verse, the, 9, 23, 26, 146, 148,
149, 156–159, 161–163, 169, 173, Z
177–180, 182, 193–195, 199, Zaid, Mus t afā, 14–16, 24, 56, 65, 79,
200, 202–205, 239, 241, 277 80,˙ 82,
˙ 87–89, 94, 99, 105, 107,
Successors, 4, 14, 15, 47, 81, 120, 220, 115, 117, 120, 148, 160, 205,
247 212, 216, 217
Sunni, 17, 154, 155, 205, 247, 278 Zaid b. Thābit, 148, 160

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List of Figures and Tables xi

1 A History of the Concept of “Abrogation” 12

2 Abrogation in Scriptures before the Qur’an 32

3 The Term “Naskh” in the Qur’an 37

4 The Concept of “Naskh” in the Qur’an 55

5 Conceptual and Implementational Differences of Abrogation 73

7 The Verse of the Sword 114

8 Does the Mushaf Contain All of the Qur’an? 122

10 Legal-Textual Abrogation 138

11 Textual Abrogation I: The “Stoning Verse” 156

12 Textual Abrogation II: The Five-Suckling Verse and the

13 Abrogation of the Sunna 207

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