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

Qur'an 2:106


From ayah 2:85, there can be no ayat present (in the Qur’an) which abrogate other ayat present. Ayah 1 of sura 11 indicates that the ayat are made decisive and are explained in detail. Ayah 82 of sura 4 states that if the Qur’an were not from Allah (SWT) then there would be found in it many discrepancies (contradictions). Ayah 64 of Sura 10 indicates that “there is no changing the words of Allah”, and thus anyone who claims that one verse abrogates another verse is putting his or her opinion above Allah (SWT) (contradicting 49:1).

The word “ayah” can have four meanings: “miracle” (17:101), “example” (25:37), “sign” (19:10) or “verse” (38:29). In 2:106 the word “ayah” cannot mean “verse” (within the Book) for these reasons:

1) The words “cause to be forgotten” cannot be compatible (and nor can “abrogate”) if the word “ayah” in this verse means a verse in the Qur’an. How can a verse in the Qur’an be forgotten? For even if the verse was invalidated by another (as it is claimed) it will still be a part of the Qur’an and thus could never be forgotten. Nor would that be abrogation of the ayah, but merely the abrogation of law. “Ayat” means “signs” which literally means “signs” (e.g. signs of divinity). It does not actually mean “verse”.

2) The words “We bring one better than it or like it” would be meaningless if the word “ayah” in this verse meant a Qur’anic verse. It would make no sense for Allah (SWT) to invalidate one verse and then replace it with one that is like it (because a verse which contradicts another verse is not like the original) or better than it since the Word of Allah (SWT) has been “accomplished truly and justly” (6:115).

3) If the word “ayah” in 2:106 means “miracle”, “example” or “sign”, then all the words of the verse could make perfect sense. “We bring one better than it or like it” is in line with the miracles of Allah (SWT). Allah (SWT) replaces one miracle with its equal or one that is greater than it. Consider:

“And certainly We sent Musa with Our communications to Firon and his chiefs, so he said: Surely I am the messenger of the Lord of the worlds. But when he came to them with Our signs, lo! they laughed at them. And We did not show them a sign but it was greater than its like, and We overtook them with chastisement that they may turn.”

43:46-48

Finally, when placed in context with 2:105, 2:106 appears to be talking about “miracles”, “favours” or even entire ******ures and not ayat within the Qur’an itself:

“Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace. Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?”

105-106

Another ayah used to justify “abrogation” is 13:39:

“Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book.”

13:39

Examine it in its context:

“And thus have We revealed it, a true judgment in Arabic, and if you follow their low desires after what has come to you of knowledge, you shall not have against Allah any guardian or a protector. And certainly We sent Messengers before you and gave them wives and children, and it is not in (the power of) a Messenger to bring a sign except by Allah's permission; for every term there is an appointment. Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book.”

13:37-39

It states that Allah (SWT) establishes what He pleases, and with him is the mother/source/backbone of the Book. Allah (SWT) writes the Book (the Qur’an) and blots out what He wishes (of the previous Messengers’ Messages (13:38)). The word is “eliminate” or “blot out”, thus it does not refer to a verse that remains in the Qur’an. If the Qur’an is a true judgement (13:37), how then could it be decisive if some verses abrogated others? Furthermore, how can the “basis of the Book” (3:7, 13:39) be a basis if it changes within itself?

“…it is not in (the power of) ANY messenger to bring a sign except by Allah's permission; FOR EVERY TERM THERE IS AN APPOINTMENT.”

Qur’an 13:38

It is referencing every ******ure (“any Messenger”), and not just the Qur’an. If it refers to any ******ure then why would it be talking about individual verses (laws) within ******ures that are no longer relevant (in and of themselves since the Qur’an has since them been revealed)? It is not logical since Muslims would not care about “abrogation” in the Bible and nor would Christians care about it in the Qur’an. Allah (SWT) is making a valid point that He establishes things for appointed terms, and that He has always done this. There is no relevance to individual Qur’anic verses abrogating Qur’anic verses (i.e. things inside one term abrogating things within that same term). Finally, it does not refer specifically to ayat but to things (including signs) in general.

Yet a third ayah used to justify “abrogation” is 16:101:

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

16:101

The substitution spoken of here is concerned with one of two possible things:

a) The substitution of a ******ure in place of previous ones.
b) The substitution of an ayah or legislation within a ******ure with another in a subsequent ******ure.

We know that more than one ******ure has been seen through history:

“And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you; for every one of you did We appoint a law and a way, and if Allah had pleased He would have made you (all) a single people, but that He might try you in what He gave you, therefore strive with one another to hasten to virtuous deeds; to Allah is your return, of all (of you), so He will let you know that in which you differed.”

5:48

We also know that the second meaning is true. For example we are told in 2:187 that sexual intercourse between married couples during the nights of the fasting month was made lawful, while it was prohibited previously.

The evidence for this meaning is given within the same ayah (16:101):

“You are only a forger.”

Now here we must stop and ask: who is likely to tell the messenger "You are only a forger", and why? For sure it cannot be his followers (they would not say that). It has to be those who do not believe in him, i.e. the followers of previous ******ures who feared that their ******ure was in danger of being "abrogated" by the Qu’ran. Jews and Christians would not care if some verses of the Qur’an abrogated other verses of the Qur’an. The matter is laid to rest by 16:102 (placing it in context):

“Say: The Holy spirit has revealed it from your Lord with the truth, that it may establish those who believe and as a guidance and good news for those who submit.”

What is the guidance and good news (2:97, 2,2:13, 2:119, 4:165, 5:21, 6:48, 7:188, 11:2, 12:96, 16:89, 17:8, 17:105, 18:2, 18:56, 19:97, 27:2, 33:45, 34:28, 35:24, 41:4, 42:23, 46:12, 48:8)?


Khuda Hafiz