In a debate with Samuel Green on the Quranic view of the Holy Bible, Ally claimed that Q. 2:106 refers to the Quran abrogating the previous Scriptures, despite candidly admitting that this is not how the classical Muslim scholars understood this verse: A Qur’anic View of the Bible – Shabir Ally & Samuel Green.

This not only proves that Ally is making up his own version of Islam, but also further highlights his dishonesty since it isn’t merely the opinion of the traditional Sunni scholars. Rather, these scholars were basing their view on narrations attributing to Muhammad and his companions, as I am about to show. Therefore, if Ally is to be consistent then he will have to either accept that neither Muhammad nor his immediate followers knew what they were talking about, or that the entire sunni Islamic tradition is based on nothing more than lies, fabrications, forgeries, deceit etc., since these reports do not reliably go back to Muhammad and the first Muslims.  

I will allow noted Christian apologist John Gilchrist explain why Q. 2:106 cannot refer to the abrogation of the Holy Bible:

“… The most prominent verse in the Qur’an setting forth the doctrine reads:

“We do not abrogate a verse or let it be forgotten without bringing a better or similar one. Do you not know that Allah has power over all things? Surah 2:106

“In the early days of Islam there was no dispute about the meaning of this text. It was universally accepted that it meant that certain verses and passages of the Qur’an could be substituted by later ones and lists were drawn up of texts abrogated by later revelations…

“Two of the greatest of the early commentators of the Qur’an, Baidawi and Zamakhshari, attempted to interpret the purpose of this facet of Qur’anic revelation in the context of a definite substitution of one passage by another. Zamakhshari taught that Surah 2:106 was revealed to counter the objections of the pagan Arabs that Muhammad at times would command his followers to do a certain thing and would later forbid it and command the opposite. He believed, unlike other commentators who held that the abrogated verses remained in the Qur’an, that Allah expressly removes (azala) one passage to insert another. He commands the angel of communication, Jibril, to announce that one passage is cancelled either by its abolition or by its replacement with another passage.

“Baidawi likewise taught that the mansukh verse, the ‘abrogated’ text, became of no effect. It was no longer a pious act to recite it and no law based on it could be valid any longer. He argued that the naskh verses which came in the place of the cancelled texts were inserted as each occasion required. Laws are formulated by Allah for the good of mankind and as the needs and circumstances change with time and the individual it becomes necessary for the rules that regulate them to be adapted as well. What may be beneficial at one time can be harmful at another. So Allah reserves to himself the right to alter his revelations as he pleases…

“The doctrine of abrogation of actual verses of the Qur’an was clearly taught and indeed fixed by the fuqaha, the early jurists of Islam. Nonetheless modern Muslim scholars, chastened by the suggestion that the Qur’an is not a perfect scripture if some of its texts have been superseded by others, or at worse actually removed from the book, attempt to prove that the Qur’an is really teaching that what Allah does is to abrogate some of the previous scriptures (each of which is known in the Qur’an as a kitab, a ‘book’) and not passages of the Qur’an as such.

This line of reasoning cannot be accepted as the Qur’an never says that a kitab is abrogated in its entirety but rather that Allah substitutes one ayah for another ayah (Surah 16:101). The word often means “signs” (such as the miracles of Jesus) but throughout the Qur’an it also refers to actual verses of the book itself. Allah has sent down his revelations (or verses – ayat) to Muhammad which none but the perverse reject (Surah 2:99). It was the practice of cancelling verses or overruling their contents with later texts that made the Prophet’s opponents charge him with being a forger as this seemed to be a convenient way to explain changes in the actual text of the Qur’an itself.

“In Surah 2:106 the text speaks not only of Allah’s revelations being abrogated but also being forgotten by his power – this could hardly refer to previous scriptures which were well-known and preserved throughout the known world in thousands of manuscripts. It could only refer to actual verses of the Qur’an which had come to be neglected and forgotten by Muhammad and his companions over a period of time. (John Gilchrist, The Qur’an: The Scripture of Islam, 1. THE COMPOSITION AND CHARACTER OF THE QUR’AN; bold emphasis mine)

I now proceed to cite the traditional Sunni sources in order to establish that the classical scholars derived their interpretation that Q. 2:106 refers to the Quran abrogating its own verses from Muhammad and his successors.


(106) This is the first verse to deal with the important question of abrogation, a subject which was discussed in the introduction. The two issues that are of concern here are, first what is abrogation and to what kind of verse does it apply and second, what is meant by the phrase “or cause it to be forgotten”?

Wahidi says that this verse was sent down because the associators said, “Do you not see Muhammad how he commands his people to do something, then forbids them to do it and commands them to do its opposite? Today he says one thing and tomorrow he changes his mind regarding it. This Qur’an is no more than the words of Muhammad, which he utters from himself. It is composed of words which contradict one another.” Thus, says Wahidi, God sent down verse 101 of al-Nahl (Q. 16), and this verse (Wahidi, p. 32); see also Zamakhshari, I, p. 303). Tabari interprets abrogation (naskh) broadly as “what we [that is, God] abrogate regarding the precept of a verse which we change, or for which we substitute another, so that what is permitted may become prohibited and what is prohibited may become permitted. This, however, can only be done with regard to commands and prohibitions … but as for reports or narratives, they can neither be abrogated nor can they abrogate” (Tabari, II, pp. 471-472; see also Shawkani, I, pp. 125-126). Tabarsi relates on the authority of Ibn ‘Abbas, “It means that we [God] abolish, whether it be a verse or precept of a verse; orit may mean that we substitute another for it” (Tabarsi, I, p. 407). (Mahmoud M. Ayoub, The Qur’an and Its Interpreters [State of University of New York Press, Albany, NY 1984], Volume 1, pp. 138-139; bold emphasis mine)  

The Arabic word naskh (translated here as “abrogation”) means moving or shifting. What is meant by abrogation is shifting the accountable (that is, adults of sound mind) from one Islamic ruling to another, or cancelling the ruling altogether. The Jews do not accept the idea of abrogation, and they say that it is not permissible, even though it is mentioned in their Torah. The rejection of it constitutes disbelief, and is pure whims and desires. (Abdur-Rahman Nasir as-Sa‘di, Tafseer as-Sa’di [International Islamic Publishing House, Saud Arabia 2018], Translated by Nasiruddin al-Khattab, Edited by Huda Khattab, Volume 1: Juz’ 1-3, p. 124)

It is narrated on the authority of Ibn ‘Abbas that he said: “It happened that sometimes The Messenger of Allah received some revelations at night which he might forget by day. In this connection, Allah Almighty revealed this Qur’anic Verse. [Ibn Abu Hatim] (Jalal Al-Din Al-Suyuti, Reasons and Occasions of Revelation of the Holy Qur’an (Lubab An-Nuqul Fi Asbab An-Nuzul), translated by Dr. Muhammad Mahdi Al-Sharif [Dar Al-Kotob Al-Ilmiyah, Beirut 2015], pp. 26-27)

When the disbelievers began to deride the matter of abrogation saying that one day Muhammad enjoins his Companions to one thing and then the next day he forbids it God revealed And whatever verse mā is the conditional particle that has been revealed containing a judgement We abrogate either together with its recital or not that is only its judgement but its recital continues; there is a variant reading nunsikh meaning ‘Whatever verse We command you or Gabriel to abrogate’ or postpone so that We do not reveal the judgement contained in it and We withhold its recital or retain it in the Preserved Tablet; a variant reading of nunsi’hā is nunsihā from ‘to forget’ so ‘Whatever verse We abrogate or We make you forget that is We erase from your heart’; the response to the conditional sentence begun with mā is We bring in place a better one that is more beneficial for Our servants either because it is easier to implement or contains much reward; or the like of it in terms of religious obligation and reward; do you not know that God has power over all things? including abrogating and substituting verses? the interrogative here is meant as an affirmative. (Tafsir al-Jalalayn; bold emphasis mine)

Then Allah mentions what was abrogated of the Qur’an and that which was not abrogated, as a direct reference to the claim of the Quraysh who said to the Prophet: O Muhammad! Why do you command us to do something and then forbid it, saying: (Such of Our revelations as We abrogate) We do not erase a verse that was acted upon before and which is now not acted upon (or cause to be forgotten) or leave unabrogated so that it is acted upon, (We bring one better) We send Gabriel with that which more profitable and easier to act upon (or the like) in reward, benefit and action. (Knowest thou not) O Muhammad (that Allah is Able to do all things?) of the abrogated and unabrogated. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; bold emphasis mine)

(Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof) [2:106]. The commentators of the Qur’an said: “The idolaters said: ‘Do you not see that Muhammad commands his Companions with something and then forbids them from the same and commands them to the exact opposite. One day he says something and the following day he retracts it. This Qur’an is nothing but the speech of Muhammad who has invented it. It is a speech that contradicts itself’. Allah, exalted is He, therefore revealed this verse (And when We put a revelation in place of (another)…) [16:101] and also (Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof…)”. (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul; bold emphasis mine)

The Meaning of Naskh

Ibn Abi Talhah said that Ibn `Abbas said that…

(Whatever a verse (revelation) do Nansakh) means, “Whatever an Ayah We abrogate.” Also, Ibn Jurayj said that Mujahid said that…

(Whatever a verse (revelation) do Nansakh) means, “Whatever an Ayah We erase.” Also, Ibn Abi Najih said that Mujahid said that…

(Whatever a verse (revelation) do Nansakh) means, “We keep the words, but change the meaning.” He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Muhammad bin Ka`b Al-Qurazi. Also As-Suddi said that…

(Whatever a verse (revelation) do Nansakh) means, “We erase it.” Further, Ibn Abi Hatim said that it means, “Erase and raise it, such as erasing the following wordings (from the Qur’an), `The married adulterer and the married adulteress: stone them to death,’ and, `If the son of Adam had two valleys of gold, he would seek a third.’”

Ibn Jarir stated that…

(Whatever a verse (revelation) do Nansakh) means, “Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed.” The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh’ literally means, `to copy a book’. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.

Allah said next…

(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that…

(Whatever a verse (revelation) do Nansakh or Nunsiha) means, “Whatever Ayah We repeal or uphold without change.” Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa’ha) said that it means, “We uphold its wording and change its ruling.” Further, `Ubayd bin `Umayr, Mujahid and `Ata’ said, `Nansa’ha’ means, “We delay it (i.e., do not abrogate it).” Further, `Atiyyah Al-`Awfi said that the Ayah means, “We delay repealing it.” This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah’s statement…

(Whatever a verse (revelation) do We abrogate or cause to be forgotten) “Allah made His Prophet forget what He willed and He abrogated what He will.”

Allah’s said…

(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said…

(We bring a better one) means, “We bring forth a more beneficial ruling, that is also easier for you.” Also, As-Suddi said that…

(We bring a better one or similar to it) means, “We bring forth a better Ayah, or similar to that which was repealed.” Qatadah also said that…

(We bring a better one or similar to it) means, “We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting.”

Naskh occurs even though the Jews deny it

Allah said…

(Know you not that Allah is Able to do all things Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper).

Allah directed His servants to the fact that He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the Naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in what ever they convey, implementing their commands and avoiding what they prohibit.

The statements of Allah here contain tremendous benefit, prove that the Jews are disbelievers and refute their claim that Naskh does not occur, may Allah curse the Jews. In ignorance and arrogance they claimed that the sound mind stipulates that Naskh does not occur. Some of them falsely claimed that there are divine texts that dismiss the possibility that Naskh occurred.

Imam Abu Ja`far bin Jarir said, “The Ayah means, `Do you not know, O Muhammad, that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will.”

Ibn Jarir then said, “Although Allah directed His statement indicating His greatness towards His Prophet, He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo Naskh. The Jews also denied the prophethood of Jesus and Muhammad, because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah’s kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills.”

I (Ibn Kathir) say that the Jews’ dismissal of the occurrence of the Naskh is only a case of their disbelief and rebellion. The sound mind does not deny that there could be a Naskh in Allah’s commandments, for He decides what He wills, just as He does what He wills. Further, Naskh occurred in previous Books and Law. For instance, Allah allowed Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Nuh to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah prohibited this practice later in the Torah. Allah commanded Abraham to slaughter his son, then repealed that command before it was implemented. Also, Allah commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad and that no good deed would be accepted from them, unless it conformed to Muhammad’s Law. The Prophet brought another Book, – the Qur’an -, which is the last revelation from Allah. (Tafsir Ibn Kathir



Narrated Nafi: Ibn ‘Umar recited: “They had a choice, either fast or feed a poor for every day…” and added, “This Verse is abrogated.” (Volume 6, Book 60, Number 33

Narrated Salama: When the Divine Revelation: “For those who can fast, they had a choice either fast, or feed a poor for every day,” (2.184) was revealed, it was permissible for one to give a ransom and give up fasting, till the Verse succeeding it was revealed and abrogated it. (Volume 6, Book 60, Number 34

Narrated Ibn Az-Zubair: I said to ‘Uthman bin ‘Affan (while he was collecting the Qur’an) regarding the Verse:– “Those of you who die and leave wives …” (2.240) “This Verse was abrogated by an other Verse. So why should you write it? (Or leave it in the Qur’an)?” ‘Uthman said. “O son of my brother! I will not shift anything of it from its place.” (Volume 6, Book 60, Number 53

Narrated Mujahi: (regarding the Verse):– “Those of you who die and leave wives behind. They – (their wives) — shall wait (as regards their marriage) for four months and ten days).” (2.234) The widow, according to this Verse, was to spend this period of waiting with her husband’s family, so Allah revealed: “Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year’s maintenance and residences without turning them out, but if they leave (their residence), there is no blame on you for what they do with themselves provided it is honorable.” (i.e. lawful marriage) (2.240). So Allah entitled the widow to be bequeathed extra maintenance for seven months and twenty nights, and that is the completion of one year. If she wished she could stay (in her husband’s home) according to the will, and she could leave it if she wished, as Allah says: “…without turning them out, but if they leave (the residence), there is no blame on you.” So the ‘Idda (i.e. four months and ten days as it) is obligatory for her. ‘Ata said: Ibn ‘Abbas said, “This Verse, i.e. the Statement of Allah: “…without turning them out…” cancelled the obligation of staying for the waiting period in her dead husband’s house, and she can complete this period wherever she likes.” ‘Ata’ said: If she wished, she could complete her ‘Idda by staying in her dead husband’s residence according to the will or leave it according to Allah’s Statement:– “There is no blame on you for what they do with themselves.” ‘Ata’ added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow (in her dead husband’s house), so she could complete the ‘Idda wherever she likes. And it was no longer necessary to provide her with a residence. Ibn ‘Abbas said, “This Verse abrogated her (i.e. widow’s) dwelling in her dead husband’s house and she could complete the ‘Idda (i.e. four months and ten days) wherever she liked, as Allah’s Statement says:–‘…without turning them out…’” (Volume 6, Book 60, Number 54

Narrated Ibn Az-Zubair: I said to ‘Uthman, “This Verse which is in Surat-al-Baqara: ‘Those of you who die and leave widows behind…without turning them out,’ has been abrogated by another Verse. Why then do you write it (in the Qur’an)?” ‘Uthman said. “Leave it (where it is), O the son of my brother, for I will not shift anything of it (i.e. the Quran) from its original position.” (Volume 6, Book 60, Number 60

Narrated Ibn ‘Umar: This Verse:–“Whether you show what is in your minds or conceal it..” (2.284) was abrogated. (Volume 6, Book 60, Number 68

Narrated Marwan Al-Asghar: A man from the companions of Allah’s Apostle who I think, was Ibn ‘Umar said, “The Verse:–“Whether you show what is in your minds or conceal it….” was abrogated by the Verse following it.” (Book 60, Number 69

Narrated Al-Qasim bin Abi Bazza: That he asked Said bin Jubair, “Is there any repentance of the one who has murdered a believer intentionally?” Then I recited to him:– “Nor kill such life as Allah has forbidden except for a just cause.” Sa’id said, “I recited this very Verse before Ibn ‘Abbas as you have recited it before me. Ibn ‘Abbas said, ‘This Verse was revealed in Mecca and it has been abrogated by a Verse in Surat-An-Nisa which was later revealed in Medina.” (Book 60, Number 285


It is reported on the authority of Abu Huraira that when it was revealed to the Messenger of Allah: “To Allah belongs whatever is in the heavens and whatever is in the earth and whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it. Then He forgives whom He pleases and chastises whom He Pleases; and Allah is over everything Potent” (ii. 284), the Companions of the Messenger of Allah felt it hard and severe and they came to the Messenger of Allah and sat down on their knees and said: Messenger of Allah, we were assigned some duties which were within our power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then this (the above-mentioned) verse was revealed unto you and it is beyond our power to live up to it. The Messenger of Allah said: Do you intend to say what the people of two books (Jews and Christians) said before you: “We hear and disobey”? You should rather say: “We hear and we obey, (we seek) Thy forgiveness, our Lord! and unto Thee is the return.” And they said: “We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return.” When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards: “The Apostle believes in that which is sent down unto him from his Lord, and so do the believers. Each one believes in Allah and His Angels and His Books and His Apostles, saying: We differentiate not between any of His Apostles and they say: We hearken and we obey: (we seek) Thy forgiveness, our Lord! and unto Thee is the return” (ii. 285). When they did that, Allah abrogated this (verse) and the Great, Majestic Allah revealed: “Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake.” (The Prophet said:) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us. (The Prophet said:) Yes, our Lord, impose not on us (burdens) which we have not the strength to bear (The Prophet said:) Yes, and pardon us and grant us protection! and have mercy on us. Thou art our Patron, so grant us victory over the disbelieving people” (ii. 286). He (the Lord) said: Yes. (Book 001, Number 0228

Abu al. ‘Ala’ b. al-Shikhkhir said: The Messenger of Allah abrogated some of his commands by others, just as the Qur’an abrogates some part with the other. (Book 003, Number 0675

Al-Bara’ b. ‘Azib reported: This verse was revealed (in this way):” Guard the prayers and the ‘Asr prayer.” We recited it (in this very way) so long as Allah desired. Allah, then, abrogated it and it was revealed: “Guard the prayers, and the middle prayer.” A person who was sitting with Shaqiq (one of the narrators in the chain of transmitters) said: Now it implies the ‘Asr prayer. Upon this al-Bara’ said: I have already informed you how this (verse) was revealed and how Allah abrogated it, and Allah knows best. Imam Muslim said: Ashja’i narrated it from Sufyan al-Thauri, who narrated it from al-Aswad b. Qais, who narrated it from ‘Uqba, who narrated it from al-Bara’ b. ‘Azib who said: We recited with the Prophet (the above-mentioned verse like this, i.e. instead of Salat al- Wusta, Salat al-‘Asr) for a certain period, as it has been mentioned (in the above-quoted hadith). (Book 004, Number 1317

Anas b. Malik reported that the Messenger of Allah invoked curse in the morning (prayer) for thirty days upon those who killed the Companions (of the Holy Prophet) at Bi’r Ma’una. He cursed (the tribes) of Ri’l, Dhakwan, Lihyan, and Usayya, who had disobeyed Allah and His Messenger. Anas said: Allah the Exalted and Great revealed (a verse) regarding those who were killed at Bi’r Ma’una, and we recited it, till it was abrogated later on (and the verse was like this): “convey to it our people the tidings that we have met our Lord, and He was pleased with us and we were pleased with Him”. (Book 004, Number 1433

‘A’isha reported that it had been revealed in the Holy Qur’an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah’s Apostle died and it was before that time (found) in the Holy Qur’an (and recited by the Muslims). (Book 008, Number 3421  

Jabir b. ‘Abdullah reported that Allah’s Messenger commanded that whoever is conferred upon a life grant along with his descendants is entitled to make use of the property conferred so long as he lives and his successors (also enjoy this privilege). That (property) becomes their defect belonging. The donor cannot (after declaring Umra) lay down any condition or make any exception. Abu Salama said: For he conferred a grant and as such it becomes heritage, and the right of inheritance abrogated his condition. (Book 012, Number 3976

Sa’id b. Jubair reported: I said to Ibn Abbas: Will the repentance of that person be accepted who kills a believer intentionally? He said: No. I recited to him this verse of Sura al-Furqan (xix.): “And those who call not upon another god with Allah and slay not the soul which Allah has forbidden except in the cause of justice” to the end of the verse. He said: This is a Meccan verse which has been abrogated by a verse revealed at Medina: “He who slays a believer intentionally, for him is the requital of Hell-Fire where he would abide for ever,” and in the narration of Ibn Hisham (the words are): I recited to him this verse of Sura al-Furqan: “Except one who made repentance.” (Book 043, Number 7173


Narrated Abdullah Ibn Abbas: In Surat al-Muzzammil (73), the verse: “Keep vigil at night but a little, a half thereof” (2-3) has been abrogated by the following verse: “He knoweth that ye count it not, and turneth unto you in mercy. Recite then of the Qur’an that which is easy for you” (v.20). The phrase “the vigil of the night” (nashi’at al-layl) means the early hours of the night. They (the companions) would pray (the tahajjud prayer) in the early hours of the night. He (Ibn Abbas) says: It is advisable to offer the prayer at night (tahajjud), prescribed by Allah for you (in the early hours of the night). This is because when a person sleeps, he does not know when he will awake. The words “speech more certain” (aqwamu qilan) means that this time is more suitable for the understanding of the Qur’an. He says: The verse: “Lo, thou hast by day a chain of business” (v.7) means engagement for long periods (in the day’s work). (Book 5, Number 1299

Narrated Abdullah ibn Abbas: “Women who are divorced shall wait, keeping themselves apart, three monthly courses; and then said: And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months.” This was abrogated from the former verse. Again he said: “(O ye who believe, if ye wed believing women) and divorce them before ye have touched them, then there is no period that ye should reckon.” (Book 12, Number 2275

40 Prescribed Punishments (Kitab Al-Hudud)

(23) Chapter: Stoning

Ibn ‘Abbas said: The Qur’anic verse goes: “If any of your woman are guilty of lewdness, take the evidence of four (reliable) witnesses from amongst you against them, and if they testify, confine them to houses until death do chain them or Allah ordains for them some (other) way.” Allah then mentioned man after woman and combined them in another verse: “If two men among you are guilty of lewdness, punish them both. If they repent and amend, leave them alone.” This command was abrogated by the verse relating to flogging: “The woman and the man guilty of adultery or fornication – flog each of them with one hundred stripes.”

Grade: Hasan in chain (Al-Albani)

Reference: Sunan Abi Dawud 4413

In-book reference: Book 40, Hadith 63

English translation: Book 39, Hadith 4399 (; emphasis mine)


Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A’isha, the wife of the Prophet said, “Amongst what was sent down of the Qur’an was ‘ten known sucklings make haram’ – then it was abrogated by ‘five known sucklings’. When the Messenger of Allah died, it was what is now recited of the Qur’an.”

Yahya said that Malik said, “One does not act on this.” (Book 30, Number 30.3.17; emphasis mine)

Yahya said that he heard Malik say, “This ayat is abrogated. It is the word of Allah, the Blessed, the Exalted, ‘If he leaves goods, the testament is for parents and kinsmen.’ What came down about the division of the fixed shares of inheritance in the Book of Allah, the Mighty, the Exalted, abrogated it.”… (Book #37, Hadith #37.5.4b; emphasis mine)

21 The Book on Military Expeditions

(18) Chapter: What Has Been Related About Killing Captives And Ransoming

Narrated ‘Imran bin Husain:

That the Prophet ransomed two men for the Muslims with a man from the idolaters.

[Abu ‘Eisa said:] This Hadith is Hasan Sahih.

The paternal uncle of Abu Al-Muhallab’s name is ‘Abdur Rahman bin ‘Amr, and they also say it was Muhawiyah bin ‘Amr. And Abu Qilabah’s name is ‘Abdullah bin Zaid Al-Jarmi (narrator in the chain)

This is acted upon according to most of the people of knowledge among the Companions of the Prophet and others. It is for the Imam to decide to be generous with whom he wills among the captives, or to kill whom he wills among them, or to ransom whom he wills among them. Some of the people of knowledge preferred killing over ransoming.

Al-Awzai’ said: “It has been conveyed to me. that this Ayah is abrogated: Thereafter (is the time) either for generosity (to free them without ranson) or ransom (47:4). It was abrogated by: Kill them wherever you find them (2:191). This was narrated to us by Hannad (who said): “Ibn Al-Mubarak narrated to us, from Al-Awza’i.”

Ishaq bin Mansur said: “I said to Ahmad: ‘When the captives are captured’ is killing or ransoming better to you?’ He said: ‘If they are able to ransom’ then there is no harm in it. And if they kill, then I do not know of any harm in it.'” Ishaq said: “Wiping them out is better to me, unless it is someone well-known, so that it is hoped that a large amount will be obtained for him.”

Grade: Sahih (Darussalam)

Reference: Jami` at-Tirmidhi 1568

In-book reference: Book 21, Hadith 29

English translation: Vol. 3, Book 19, Hadith 1568 (; emphasis mine)

8 The Book on Fasting

(75) Chapter: What Has Been Related About: “And For Those Upon Whom It Is Difficult.”

Salamah bin Al-Akwa said: “When the following was revealed: ‘And for those upon whom it is difficult, (they may) feed a poor person’ – if one of us wanted we would not fast, and pay the ransom, until the Ayah after it was revealed abrogating it.”

Grade: Sahih (Darussalam)

Reference: Jami` at-Tirmidhi 798

In-book reference: Book 8, Hadith 117

English translation: Vol. 2, Book 3, Hadith 798 (; emphasis mine)

27 The Book of Divorce

(54) Chapter: Exceptions To The ‘Iddah Of Divorced Women

It was narrated from Ibn ‘Abbas with regard to Allah’s saying: “Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it.” and He said: “And when We change a Verse in place of another –and Allah knows best what He sends down,” and He said: “Allah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book.” “The first thing that was abrogated in the Qur’an was the Qiblah.” And He said: “And divorced women shall wait (as regards their marriage) for three menstrual periods.” and He said: “And those of your women as have passed the age of monthly courses, for them the ‘Iddah, if you have doubt (about their periods), is three months.” So (some) of that was abrogated, (according to) His, Most High, saying: “And then divorce them before you have sexual intercourse with them, no ‘Iddah have you to count in respect of them.”

Grade: Hasan (Darussalam)

Reference: Sunan an-Nasa’i 3499

In-book reference: Book 27, Hadith 111 (; emphasis mine)

22 The Book of Fasting

(63) Chapter: Interpreting the saying of Allah, The Mighty And Sublime: “And as for those who can fast with difficulty (e.g. an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day)”

It was narrated that Salamah bin Al-Akwa said: “When this verse was revealed ‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a miskin (poor person) (for every day).’ Those among us who did not want to fast would pay the fidyah, until the verse after it was revealed and abrogated this.”

Grade: Sahih (Darussalam)

Reference: Sunan an-Nasa’i 2316

In-book reference: Book 22, Hadith 227

English translation: Vol. 3, Book 22, Hadith 2318 (; emphasis mine)

36 Poetry

(384) Chapter: Someone who dislikes for someone to be dominated

In respect of “And as for the poets, is the misled who follow them. Do you not see how they ramble on in every style and that they say things which they do not do?” (26:223-225), Ibn ‘Abbas said that it was abrogated and that an exception was made in His words, “except for those who believe and do right actions the kind of reversal they will receive.” (26:226)

Grade: Sahih (Al-Albani)

Reference: Al-Adab Al-Mufrad 871

In-book reference: Book 36, Hadith 16

English translation: Book 36, Hadith 871 (


The foregoing establishes that the view of traditional Sunni Muslims that Q. 2:106 refers to abrogation taking place within the Muslim scripture itself was derived from Muhammad himself, and his followers. As such, either these Muslims lied and all these narrations attributed to Muhammad and his companions are forgeries, which means that Shabir Ally has no historical foundation to tell us when, where, how and by whom the Quran was compiled. Or Muhammad and his successors did not know what they were talking about, and therefore Allah sent Shabir Ally to clarify the real meaning of his revelation. Or this is simply further proof that Ally is nothing more than a lying, deceitful charlatan who will pervert his own sources to mislead people into believing in his false prophet and immoral, wicked false prophet.   


The Farce of Quranic Abrogation

Abrogated Verses Of the Quran

Abrogation in the Koran

The Problem of Abrogation in the Quran

Abolishing what Satan proposes? — A Fresh Look at the Reason for Abrogation in the Quran

Promise and fulfillment in the Bible (in contrast to abrogation)

Biblical Consummation versus Islamic Abrogation: [Part 1], [Part 2]


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