Abrogation in the Holy Quran: The Views of the Majority and the Mu'tazila

Abstract

Praise be to Allah, Lord of the worlds, and the best prayer and complete salutations be upon our master Muhammad, upon his family and all his companions.
Thereafter: This modest research addresses the issue of _naskh_ according to the majority of scholars and according to the Mu’tazilah, by comparing the concept of _naskh_ among both groups. I titled it:“Abrogation in the Qur’an between the Majority and the Mu’tazilah.” [abrogation]
The Mu’tazilah restrict the concept of _naskh_ to what pure reason dictates, independent of transmitted texts, thereby differing from the majority of scholars in their definition and in the other concepts this science encompasses. Therefore, I have explained the view of the majority and its preponderance over the Mu’tazilah’s view, because an opinion that is detached from transmitted texts and limited to reason alone will lead its holder to shallow reasoning and weak understanding.

The study of the abrogating and the abrogated (*al-nasikh wa al-mansukh*) was a matter of great interest to the Companions and the early generations (*al-salaf*) that followed them. However, a sect eventually emerged that prioritized reason over transmitted tradition (*al-naql*), interpreting verses—particularly those concerning abrogation—in a manner that aligned with rational thought. Among them were the Mu'tazila, who diverged from the consensus of the *Ummah* regarding this discipline; while they acknowledged the concept of abrogation, they imposed rationalistic conditions that led them astray from the correct path. Consequently, the majority of the *Ummah’s* scholars and leading authorities refuted their views and elucidated the sound position on this subject.

As for the specific issues addressed in this research, I found no comprehensive, dedicated study on the topic; rather, the material was scattered across the works of earlier scholars—such as Al-Ghazali’s *Al-Mustasfa*, Ibn Qudamah’s *Rawdat al-Nazir*, Al-Shawkani’s *Irshad al-Fuhul*, and texts on the sciences of the Qur’an like Al-Zarqani’s *Manahil al-Irfan*—as well as the writings of the contemporary scholars mentioned earlier. Thus, navigating this scholarly disagreement to establish the correct view proved to be a challenging task.
Whatever is correct is from Allah, and whatever is erroneous is from myself and Shaytan. Allah and His Messenger are free from it. I ask Allah for success