In the Name of Allah, the Most Beneficent, the Most Merciful

Among the most contested debates in Qur’anic studies is the precise definition, scope, and theological legitimacy of naskh (النَّسْخ), or abrogation, within the Qur’an. While broadly acknowledged by classical scholars, both the nature and implications of abrogation remain subjects of intricate hermeneutical disagreement — for example, some critics of Islam have seized on the concept to argue that the Qur’an contains contradictions and therefore cannot be of divine origin. In the traditional framework, however, naskh is not understood as contradiction, but rather as a reflection of divine wisdom responding to evolving contexts. It is closely tied to the principle of gradualism in legislation (at-tadarruj fī at-tashrī), whereby commands were revealed progressively to guide a society emerging from pre-Islamic norms toward ethical and spiritual refinement.

The Qur’an’s method of gradual transformation thus offers a profound psychological insight into human nature. It acknowledges the need for temporal phases in implementing divine commands, reflecting sensitivity to human limitations and societal readiness. This process does not imply contradiction or inconsistency; rather, it illustrates the dynamic nature of divine legislation and the wisdom underlying its staged application within the broader context of prophetic mission and social reform. This article will explore the role of naskh through selected Qur’anic examples, including the change in qibla (direction of prayer), the regulation regarding sadaqah (charitable offerings) before private consultation with the Prophet, and the gradual prohibition of alcohol.

Naskh in the Qur’an: Definition, Evidence, and Historical Background

Naskh in the Qur’an refers to the replacement or cancellation of a previous divine ruling by Allah’s command through revelation. It operates in two general forms:

1. Replacement of an earlier ruling with a new one
2. Cancellation of a ruling entirely without direct substitution

Classical scholars later categorised naskh more specifically into three types based on whether the ruling or recitation was abrogated [1]:

1. Naskh al-tilāwa dūn al-ḥukm – the verse is removed, but its ruling remains in effect.
2. Naskh al-ḥukm dūn al-tilāwa – the ruling is removed, but the verse remains recited.
3. Naskh al-ḥukm wa al-tilāwa – both the ruling and verse are removed

There are two key verses in the Qur’an that explicitly or implicitly reference naskh. The first is Surah al-Baqarah 2:106, mentioned explicitly, which states:

“If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything?”

The second, mentioned implicitely, is Surah al-Nahl 16:101:

“When We replace a verse with another—and Allah knows best what He reveals—they say, ‘You [Muhammad] are just a fabricator.’ In fact, most of them do not know.”

Ibn Abbas [2] reported that during the time of the Prophet, some pagans seeking to discredit Islam accused Prophet Muhammad of inconsistency. Whenever a verse with strict commandments was revealed and later replaced with one that was more lenient, they would say: “Today he decrees one thing, and tomorrow he forbids the same order. This proves that Muhammad is inventing these rulings himself and not receiving anything from Allah.” In response to such claims, the above verses were revealed as clarification. These verses firmly reject the accusations of the pagans. They affirm that any substitution of rulings is by divine will, not human interference. The closing remarks in both verses: “most of them do not know” and “Do you not know that Allah is Most Capable of everything?” — both emphasising that Allah alone determines what is to be legislated or replaced, according to His wisdom.

Example 1 – Change in Qibla – Surah al-Baqarah 2:144

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةًۭ تَرْضَىٰهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ ۗ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعْمَلُونَ 

Indeed, We see you ˹O Prophet˺ turning your face towards heaven. Now We will make you turn towards a direction ˹of prayer˺ that will please you. So turn your face towards the Sacred Mosque ˹in Mecca˺—wherever you are, turn your faces towards it. Those who were given the Scripture certainly know this to be the truth from their Lord. And Allah is never unaware of what they do.

This verse was revealed in Medina [3]. The occasion of revelation (shaʾn al-nuzūl) occurred when, after migrating to Medina, the Prophet prayed toward Bayt al-Maqdis for sixteen months. However, he longed to return to facing the Kaʿbah, as he had done in Mecca. Out of this desire, he expressed to Jibrīl his wish to turn away from the Qiblah of the Jews. Jibrīl told him that if he asked Allah, it would be granted. The Prophet then began frequently looking to the sky in hopeful anticipation until Allah revealed verse 2:144, commanding the Qiblah to be changed back to the Kaʿbah.

Tafsīr Nūr [4] mentions that the Prophet used to face Bayt al-Maqdis (Jerusalem) in prayer. He longed for the Qiblah to be changed to the Kaʿbah (al-Masjid al-Ḥarām) in Mecca, which was the direction of Prophet Ibrāhīm’s (Abraham’s) Qiblah. Without verbalising his wish, he would often look up to the sky hoping for revelation. The Prophet had such humility that he did not explicitly ask for the Qiblah to change but merely looked up into the sky with a silent duʿāʾ. Then Allah said, “Indeed, We see you [O Prophet] turning your face towards heaven.” Allah then states, “Now We will make you turn towards a direction [of prayer] that will please you.” Allah proceeds to command all Muslims to change their Qiblah to face the Kaʿbah [5, 6] regardless of their location. It is also important to note that Allah mentioned, “Those who were given the Scripture certainly know this to be the truth from their Lord,” which means the Jews and Christians were aware that this change was foretold and true, yet many concealed it. Therefore, it was one of the signs for them that such a prophecy was to come.

Imam Ṣādiq narrated [7, 8] that the Prophet was mocked by the Jews for praying in the direction of their Qiblah (Jerusalem), which caused him deep sorrow. In response, he would silently turn his face toward the heavens at night in hopeful anticipation. Then, during a zuhr prayer, after completing two rakʿahs, Jibrīl descended with the divine command and turned the Prophet’s face toward the Kaʿbah.

Example 2 – Charity Before Private Consultation: Surah al-Mujādilah 58:12–13

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَـٰجَيْتُمُ ٱلرَّسُولَ فَقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَةًۭ ۚ ذَٰلِكَ خَيْرٌۭ لَّكُمْ وَأَطْهَرُ ۚ فَإِن لَّمْ تَجِدُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ 

O believers! When you consult the Messenger privately, give something in charity before your consultation. That is better and purer for you. But if you lack the means, then Allah is truly All-Forgiving, Most Merciful.

ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَـٰتٍۢ ۚ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ 

Are you afraid of spending in charity before your private consultations ˹with him˺? Since you are unable to do so, and Allah has turned to you in mercy, then ˹continue to˺ establish prayer, pay alms-tax, and obey Allah and His Messenger. And Allah is All-Aware of what you do.

This is another example of naskh. In this verse, “بَيْنَ يَدَيْ” means “before” or “ahead of,” and ṣadaqah refers to charity or almsgiving. Historically, wealthy individuals frequently requested private meetings with the Prophet, often out of pride or a desire to appear close to him, rather than genuine need. This disrupted others, especially the poor. To test sincerity and reduce unnecessary requests, God introduced this temporary rule: believers were instructed to offer ṣadaqah before requesting a private conversation with the Prophet. This served as both a filter and a temporary test of sincerity.

The order was so effective that no one acted upon it except Imam ʿAlī, who, despite having nothing to give, borrowed a dīnār, demonstrating extraordinary sincerity. He gave it in ṣadaqah and then met privately with the Prophet. Soon after, the ruling was lifted through the next verse, indicating that it was a temporary measure designed to test sincerity in a specific context.

According to a tradition [9] narrated from Imam ʿAlī, transmitted by Ṭabarsī, the Noble Imam said: “There is a verse in the Qur’an upon which no one but me has acted or will act. I had a dīnār which I converted to ten dirhams, and whenever I intended to hold private counsel with the Noble Prophet, I expended a dirham before meeting with him.” This highlights the virtue of Imam ʿAlī, as he was the only one to act upon this command. It also shows that naskh can sometimes serve as a test of sincerity.

Example 3 – Gradual Prohibition of Alcohol and Gambling

During the time of the Prophet, alcohol consumption and gambling were widespread practices among the Bedouins. The Qur’an’s approach to these issues provides further compelling evidence of its miraculous nature. It contains only the commands of Allah and interweaves spiritual, physical, psychological, and physiological wisdom — both directly and indirectly. This is especially evident in the gradual prohibition of alcohol, at a time when no one had identified the medical or psychological effects of alcohol withdrawal.

One may ask: why didn’t Islam prohibit alcohol immediately? Interestingly, it was not until the late 18th century (around 1760 to 1800) that physicians began to observe symptoms in heavy drinkers who abruptly stopped drinking, such as tremors, agitation, and confusion. These symptoms were commonly referred to as delirium or mania a potu, meaning “madness from drink.” By the mid-20th century, this condition became known as alcohol withdrawal syndrome and was formally recognised and treated in medical practice [10].

Remarkably, the Qur’an had addressed this issue 1,400 years earlier through a gradual legislative method. This aligns with the concept of naskh, which is not about contradiction but rather a divinely guided process intended to bring about sustainable societal reform without harmful consequences. God, in His perfect knowledge, was fully aware of the physiological and psychological struggles the Bedouins would face after accepting Islam. Many of them were accustomed to heavy drinking, and sudden prohibition could have led to serious health and social disruptions.

We will now explain how the Qur’an implemented the gradual prohibition of alcohol in four stages, a process that unfolded over nearly fifteen years.

Stage 1 – Neural mention – Surah Nahl 16:67

وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَـٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًۭا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَعْقِلُونَ 

And from the fruits of palm trees and grapevines you derive intoxicants as well as wholesome provision. Surely in this is a sign for those who understand.

This verse in essence talks about the two outcomes derived from the same fruit — date and grapes. In Tafsīr Nūr, volume 4, page 546 [11], it is mentioned that humans take from date and grape trees both intoxicants (sakar) and good provision (rizq ḥasan). Also, sakar (سَكَرًۭ) means that which causes loss of intellect, and in this verse, it implicitly presents intoxicants as a lesser or corrupt outcome in contrast to good provision, especially for those who reflect. Now, reason is required here to understand that intoxicants are harmful, as mentioned: “Surely in this is a sign for those who understand.” However, no mention of the intoxicant being ḥarām to consume is given here. It is merely stating that an intoxicant is a negative action, especially to those who understand. Therefore, the first step or stage distinguishes between intoxicants and good provision.

Stage 2 – Weighting the benefit and sin of alcohol – Surah Baqarah 2:219

۞ يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌۭ كَبِيرٌۭ وَمَنَـٰفِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَـٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ 

They ask you ˹O Prophet˺ about intoxicants and gambling. Say, “There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.” They ˹also˺ ask you ˹O Prophet˺ what they should donate. Say, “Whatever you can spare.” This is how Allah makes His revelations clear to you ˹believers˺, so perhaps you may reflect

This verse was revealed in Medina [12]. The word khamr (ٱلْخَمْرِ) here means wine. The root of khamr means “to cover,” and wine is called khamr because it covers and clouds the intellect. Ithm (إِثْمٌۭ) means harm or damage. Maysir (ٱلْمَيْسِرِ) refers to gambling.

Commentators [13] state that a group of people came to the Messenger of God (peace be upon him and his family) and said, “O Messenger of Allah, give us a ruling regarding wine (khamr), for it destroys the intellect and ruins wealth.” Then this verse was revealed.

Additionally, it is narrated that ʿAbd al-Raḥmān ibn ʿAwf hosted a gathering one night with his companions, where they drank wine excessively. In a state of intoxication, they began praying and misread Sūrat al-Kāfirūn. Instead of reciting:
لَا أَعْبُدُ مَا تَعْبُدُونَ,
they recited: أَعْبُدُ مَا تَعْبُدُونَ.

Similarly, instead of reciting: لَكُمْ دِينُكُمْ وَلِيَ دِينِ,
they recited: لَكُمْ دِينُكُمُ الشِّرْكُ وَلِيَ دِينِيَ الْإِسْلَامُ.

Following this incident, Sūrat al-Nisāʾ verse 43 was revealed: “Do not approach prayer while you are intoxicated…” — which will be discussed in Stage 3.

According to Tafsīr Nūr [14], this verse does not yet declare wine as ḥarām, but clearly states that it contains more harm than benefit. It says: “There is great sin in them and some benefit, but their sin outweighs their benefit.”

Stage 3 – Forbidding of intoxicants during prayer – Nisa’ 4:43

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَـٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا 

O believers! Do not approach prayer while intoxicated until you are aware of what you say, nor in a state of ˹full˺ impurity—unless you merely pass through ˹the mosque˺—until you have bathed. But if you are ill, on a journey, or have relieved yourselves, or been intimate with your wives and cannot find water, then purify yourselves with clean earth, wiping your faces and hands. And Allah is Ever-Pardoning, All-Forgiving.

As mentioned in Stage 2, after the incident involving ʿAbd al-Raḥmān ibn ʿAwf and the drinking of intoxicants, this verse was revealed. It was revealed in Medina [15]. It is important to note that sukārā (سُكَارَىٰ) is the plural form of sakar (سَكَرًۭ) and means “those who are drunk.” In Tafsīr Nūr, volume 2, pages 74–76 [16], it is mentioned that one of the key takeaways from this verse is that Allah prohibits worship in a state of intoxication, thereby highlighting the sacredness of prayer. This step (4:43) prevented people from praying while drunk, forcing them to limit their alcohol consumption—especially near prayer times.

Stage 4 – Surah Ma’idah 5:90 – Final stage and alcohol and gambling impure and satanic act

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَـٰمُ رِجْسٌۭ مِّنْ عَمَلِ ٱلشَّيْطَـٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ 

O believers! Intoxicants, gambling, idols, and drawing lots for decisions are all evil of Satan’s handiwork. So shun them so you may be successful.

This verse was revealed in Medina [17]. It uses explicit language regarding the prohibition of alcohol and gambling. The command “fa-jtanibūhu” (فَٱجْتَنِبُوهُ) — “avoid it” — is strong and conclusive. In Arabic, it signifies total avoidance, not mere disapproval. After this verse, as the tafsīr narrates, the companions stopped drinking completely, acknowledging the final divine ruling.

Imām al-Bāqir (peace be upon him) said regarding khamr [18]: “Every intoxicant… if it intoxicates, then it is ḥarām.” With regard to wine, any form of cooperation in its production, distribution, or consumption is considered ḥarām. Imām al-Bāqir (peace be upon him) [18] also narrates from the Prophet (peace be upon him and his family) that he cursed ten categories of people who contribute to wine consumption in any way: “The one who plants the grapevine, the one who cultivates it, the one who produces it, the one who drinks it, the one who serves it, the one who transports it, the one it is transported to, the one who sells it, the one who buys it, and the one who profits from its sale.”

After examining the four stages of prohibition, we clearly observe the Qur’an’s gradual legislative approach, reflecting the wisdom of naskh (abrogation) in practice. This method was used to progressively prepare society for the eventual prohibition of deeply rooted customs like alcohol consumption and gambling. The four stages are as follows:

• Surah al-Naḥl (16:67): Introduction of alcohol as distinct from good provision
• Surah al-Baqarah (2:219): Acknowledgement of benefit, but emphasis on greater harm
• Surah al-Nisāʾ (4:43): Prohibition of approaching prayer while intoxicated
• Surah al-Māʾidah (5:90): Final and total prohibition, declaring wine, gambling, idol altars, and divination as filth from Satan’s work

This progression illustrates how the Qur’an used naskh not to contradict earlier verses, but to build upon them gradually, guiding the community step by step toward complete moral and legal reform.

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References:

1. Shameli AA. The concept of abrogation (naskh) in the Holy Qur’an. Qum: Al-Mustafa International University; n.d.
2. Faqih Imani SK. An enlightening commentary into the light of the Holy Qur’an. Vol. 8. Qum: The World Organization for Islamic Services; n.d. Section 14: Qur’an Brought Down by the Holy Spirit.
3. Ṭabarsī A. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Vol. 1. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī; n.d. p. 111.
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5. Ṣāḥib Kashf al-Asrār, Ibn Isḥāq (from the ʿĀmmah), and the authors of Rauḍ al-Jinān and Majmaʿ al-Bayān (from the Khāṣṣah), as cited in:
6. Muḥaqqiq MB. Namūnah bayyināt dar shaʾn nuzūl āyāt az naẓar Shaykh Ṭūsī wa sāyer mufassirīn khāṣṣah wa ʿāmmah [A clear selection of occasions of revelation according to Shaykh Ṭūsī and other Sunni and Shia commentators]. Qum: n.p.; n.d. p. 42.
7. al-Ṣadūq I. Man lā yaḥḍuruhu al-faqīh. Vol. 1. Qum: Dār al-Kutub al-Islāmiyyah; n.d. p. 178, ḥadīth 3.
8. ʿAbdī K. Nūr al-Thaqalayn. Vol. 1. Qum: Muʾassasat Ismāʿīliyyān; n.d. p. 136, ḥadīth 417.
9. Shawkānī M. Fatḥ al-Qadīr; Ibn al-Mundhir, Ibn Abī Ḥātim, Ibn Marduwayh, as cited in: Suyūṭī J. al-Durr al-Manthūr fī al-tafsīr bi-al-maʾthūr. Cairo: Dār al-Fikr; n.d. Also see: Ṭabarī M. Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān; Rāzī FM. al-Tafsīr al-Kabīr; Ṭabāṭabāʾī S. al-Bayān fī tafsīr al-Qurʾān; Qutb S. Fī Ẓilāl al-Qurʾān. The attribution of this unique virtue to Imam ʿAlī is reported in the majority of classical exegetic and tradition sources and is so widely accepted that it requires no further citation.
10. Wijdicks EFM. The discovery of acute alcohol withdrawal as a cause of delirium. Neurocrit Care. 2022;37(3):806–809. doi:10.1007/s12028-021-01196-2
11. Tafsīr Nūr (10-volume edition), vol. 4, p. 546.
12. Ṭabarsī, Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, vol. 1, p. 111.
13. Majmaʿ al-Bayān, Kashf al-Asrār, and Rauḍ al-Jinān.
14. Tafsīr Nūr (10-volume edition), commentary on Surah al-Baqarah, verse 2:219.
15. Ṭabarsī, Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, vol. 3, p. 3.
16. Tafsīr Nūr, volume 2, pages 74–76.
17. Ṭabarsī, Majmaʿ al-Bayān fī Tafsīr al-Qurʾān, vol. 3, p. 231.
18. Tafsīr Nūr al-Thaqalayn.