Document Type : Original Article
Authors
1
Associate Professor and member of the Faculty of Theology, Farabi Campus, University of Tehran
2
Assistant Professor of the Department of Quranic and Hadith Sciences, Faculty of Theology, Farabi School, University of Tehran
3
Quran and Hadith Sciences Department, College of farabi, University of Tehran
4
PhD student, University of Tehran - Farabi Campus
10.22034/jqopv.2025.18995.1389
Abstract
John Burton, an English Orientalist, has explored the concept of abrogation (naskh) in the Qur’an, investigating the factors that led Muslims to adopt this concept. He contends that three primary factors contributed to the formation of the theory of abrogation: contradictions among Qur’anic verses, contradictions between the Qur’an and the Sunna, and the manner in which the Qur’an was compiled. This study focuses on the contradictions among Qur’anic verses, while the analysis of other factors requires independent research. Drawing on Qur’anic verses and certain features of nasikh (abrogating) and mansukh (abrogated) verses, Burton points to inconsistencies among verses as a key factor behind the emergence of abrogation. Among the features he attributes to such verses are their lack of thematic continuity, their legal and prescriptive nature, and the impact of Muslim scholars encountering these inconsistencies. He argues that abrogation provided a way to resolve these contradictions within Qur’anic legal rulings. Burton defines naskh broadly, viewing it as an umbrella concept encompassing various theories in Qur’anic exegesis, Hadith studies, and Islamic jurisprudence, asserting that persistent and serious conflicts between two Qur’anic verses, two Hadith reports, a Hadith and a verse, or between the Qur’an and Hadith led to the establishment of the rule of abrogation - operative within the Qur’an, the Sunna, and in their interrelations. Despite his references to exegetical works, Burton’s analysis suffers from significant shortcomings, such as imprecise use of the term “contradiction” regarding relations among verses and rulings, reliance on weak exegeses, neglect of literary nuances of Qur’anic verses, misapplication of unrelated verses, disregard for the intrinsic ethical nature of actions across times or religions, and failure to consider the gradual revelation process. Consequently, his arguments lack the necessary scholarly rigor. This study, while examining Burton’s views, also engages the perspectives of Muslim scholars, particularly Ayatollah Ma‘rifat, who acknowledge the possibility of abrogation in the Qur’an, aiming to offer a scholarly response to Burton and to refine and reassess his theories.
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