[2:106] - the abrogation of the Quran by the Quran ? rhetoric analysis

[Iyyaka]

Salam aleykoum,

God has sent down the best of discourses a Holy Scripture involving analogy/resemblance and oft-repeated in pairs (folded)

1-Brief Exposition of the Method

The composition (nazm) or arrangement (tartîb) of the Quranic text, along with the coherence (tamâsuk) of its various semantic units, has long been a subject of inquiry, both for early Islamic scholars and modern Western specialists in Quranic studies. However, early scholars did not develop a general theory of Quranic composition. This may be because their focus was primarily on individual verses rather than larger divisions of discourse.

Traditional exegesis often proceeds verse by verse in what contemporary scholar Mustansir Mir has termed a "linear-atomistic" approach. Rarely is attention given to the literary context surrounding a verse. Instead of explaining a verse through its literary context, most exegetes rely on historical context (asbâb al-nuzûl), which explains why or under what circumstances a verse was revealed. This approach has reinforced perceptions of fragmentation and disorder in the text—a point strongly emphasized by Western scholars. Applying historical criticism as their primary analytical tool, these scholars have traditionally viewed the Quran as a collection of fragments with no apparent logical connection, compiled somewhat arbitrarily during its final redaction.

But a new approach, based on the rhetorical analysis, allows for an objective delimitation of discourse boundaries and divisions and reveals how different parts are organized based on compositional markers within the text itself. This method defines the exact literary context for each verse or part thereof, enabling a precise understanding of its meaning. This makes rhetorical analysis an invaluable tool for interpreting the Quran.

This Semitic rhetoric, very different from the Greek rhetoric inherited by the West and the Arab world, is entirely based mainly on the principle of symmetry. It can take three forms, or three main "compositional figures"
1- Parallelism, when corresponding elements appear in the same order (ABC/A'B'C'
2- Chiasmus, or specular composition, when corresponding elements appear in reverse order (ABC/C'B'A'
3- Concentric composition, when a central element is inserted between the two sides of the symmetry (ABC/X/C'B'A&#39.

We will see in an example how these compositional figures are found at different levels of the text, and how they guide towards a precise interpretation. I have chosen as an example the context of the verse of abrogation (2104-110).

2-The example of Surah 2, verses 104-110

Classical commentaries, interpreting verse 106 as signifying the abrogation of the Quran by the Quran, relate it to an anecdotal fact from the Prophet's life he is said to have received a revelation at night which he immediately forgot the following day; to reassure him, God would have then revealed this verse (Suyûtî, 1954 p. 32). Others explain it by a different anecdote the pagans complained that Muhammad sometimes gave one order, sometimes another that contradicted the first, proof that it did not come from God, but was his own invention; then God sent down the verse in question (Al-Wâhidî al-Nîsâbûrî, 1991 p. 25).

But,what does the text say in its immediate textual context?
Verses 104-110 clearly constitute a semantic block. They address the believers ("O you who believe" 104a), whereas the preceding and following verses speak of the Jews in the third person plural. It is in the context of this semantic ensemble that verse 106 on abrogation must be understood.
Here is how rhetorical analysis presents this set.

https//reveniraucoran.fr/wp-content/uploads/2025/01/Surah-2v104-110_rhetoric-analysis_V2-1.jpg

The image highlights the different levels of the text.

• The first level is that of the members (or lines), which most often correspond to syntagms.

• At the second level, that of the segments, most members group together in pairs or threes; some (104a and e) remain isolated.

• At the third level, that of the sections, the segments group together in pairs or threes.

• At the fourth level, that of the parts, some sections group together in pairs (105+106/107+10, while others remain isolated (104, 109, 110).

• At the fifth level, that of the passages, certain parts group together in pairs (104+105-106 and 109+110), while one part remains isolated (107).

• At the sixth level, the sequence, i.e., the semantic block as a whole, is thus composed of three passages (104-106/107-108/109-110).

• One of the laws of Semitic rhetoric (at least as it appears in the Qur'an) stipulates that each level contains only one, two, or three elements from the lower level.

• How are these levels defined? By compositional markers found in the text itself repetitions, synonyms, antitheses, grammatical similarities, or simple assonances.

• Due to time and space constraints preventing a detailed analysis of the entire text, here is an analysis of the second part (105-106), which contains the verse on abrogation.

• The two sections that compose it (105 and 106) begin with a particle mā (grammatically different but homophonic) and end with a theological clause exalting divine greatness. The last member of the first segments (105c and 106b) correspond to each other, with synonymous verbs ("to descend/bring down" / "to bring&quot and phonetically similar expressions min khayrin min Rabbi-kum / bi-khayrin min-hâ. The descent of the Lord's favor upon believers in the first segment (105c) clearly refers to the descent of the Quran. If some among the People of the Scripture and polytheists are hostile to this descent, it can only be because it undermines the integrity of their Law or religion.

The correspondence between the two segments supports this interpretation what the disbelievers among the People of the Scripture dislike is that the descent of the Quran is accompanied by the abrogation of certain messages from their Scriptures.

---

• 105a (Mâ) They do not like those who deny among the people of the scripture,
• b nor the polytheists
• c that any favour (min khayrin min) should be sent down to you from your Lord;

= d but God chooses for His mercy whom He wills;
= e and GOD IS THE POSSESSOR OF GREAT BOUNTY.

• 106a (Mâ) Whenever We abrogate a message or cause it to be forgotten
• b We bring one better than (bi-khayrin min) it or similar to it.

= c Do you not know
= d that GOD HAS POWER OVER ALL THINGS

• The entirety of the first passage (104-106) is delineated and divided by new compositional indicators the two parts that comprise it (104/105+106) begin with an antithesis between "those who believe" (104a) and "those who denied (among the People of the Scripture)" (105a)
  This symmetry allows us to understand "those who believe" as referring more specifically in context to the People of the Scripture who have believed in the Quranic revelation. Terms derived from the root KFR, "deniers" at the end of the first part (104e) and "are deny" at the beginning of the second part (105a), link the two parts together.
• Connected from a formal point of view, the two parts are also linked semantically. Indeed, the central segment of the first part (104bc) is an example given in advance of the principle stated in the verse of abrogation (106a-b). Both segments also contain a symmetrical antithesis "do not say"/"say" (104b-c); "we abrogate", "we cause to be forgotten"/"we bring" (106a-b). What is abrogated, therefore, is what should not be said (i.e., statements/messages/verses from the previous Scriptures), and what is brought is what should be said (i.e., the statements/messages of the Quran).

https//reveniraucoran.fr/wp-content/uploads/2025/01/Surah-2v104-106_rhetoric-analysis.jpg

Let's look at the overall picture of the sequence. It consists of three passages, with five parts, arranged in concentric A-B/X/B‘-A’.

The extreme sections do not contain many corresponding terms. However, both address believers, using imperative verbs ("do not say, say, listen," 104/ "fulfil, give," 110). In the first section, they are commanded to correct the wording of a statement, and in the fifth section, to perform the good deeds of Islamic worship; or, in other words, to adhere to the true letter of the Qur'anic Law, which corrects and abrogates (at least partially) some statements of the jews (104), and to fulfil its precepts (110).

The second and fourth sections, on the other hand, contain several terms indicating their parallelism

• The first part of B states what "the deniers among the People of the Scripture do not like (105a)," while B’ states, by contrast, what "many among the People of the Scripture would like (109a)." What they dislike is that a Qur'an (the favour of God), which abrogates (at least partially) their Scripture, is revealed to the believers. What they would like is for the believers to turn away from their faith (that is, to reject the abrogations of the Torah made by the Qur'an), even though Truth (the Qur'anic Revelation) has been made clear to them. The aim is thus to divert new converts from the Qur'anic revelation (in favour, obviously, of the earlier revelation, the Torah).
• Both sections end with the same clause "God has power over all things."

In Semitic rhetoric, the centre of concentric structures (predominant in the Qur'an) has very specific characteristics

1. It interrupts the flow of the text. The third passage here clearly continues the idea of the first. The centre introduces one or more new ideas before resuming the previous course of thought; hence the impression of disorder when reading the text continuously.
2. Despite this, compositional markers link the centre to the surrounding textual units for example, the rhetorical question "Do you not know...?" followed by a theological formula appears at the end of the first passage (106c) and at the beginning of the central passage (107a). Similarly, there is repetition of identical terms ("faith," 107c and 109b) or related ones ("disbelief"/"disbelievers&quot at the end of the central passage and at the beginning of the third passage. These are "hook words" that anchor the central passage to those surrounding it.
3. The centre is very often occupied by one or more questions—here rhetorical questions—that invite readers or listeners to reflect and take a position.
4. For, most often, the centre is the key to interpreting the entire ensemble of which it is the centre. Such is indeed the case in our text. The first question (107) encourages the believer to entrust themselves entirely to God, the master of all, and their sole defender. In other words if God abrogates a message, it is because it is abrogated! There is no need to doubt it or fear error. The second question (10, crucial, invites new believers of Jewish origin not to imitate their ancestors who posed questions to Moses and disobeyed him (an allusion to the repeated demands of the children of Israel to Moses, for example 261, which led to their revolt). In doing so, the Jews returned to their former pagan religion ("and they were imbued with the Calf in their hearts, because of their impiety", 93). The new believers must not imitate them by disobeying Muhammad to refuse the abrogation he introduces on behalf of God would be to return to the old Law, which has been abrogated.

INTERTEXUALITY

1 - // verses

The Monotheist Group (The Quran A Monotheist Translation)
444 Did you not see those who have been given a portion of the Book? They purchased straying, and they want you to stray from the path.
445 And God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor.
446 From among those who are Jewish are some who take the words out of context, and they say "We hear and disobey, and listen but let not any listen, and shepherd us," in a twisting of their tongues and as a mockery of the system! And had they said "We hear and obey, and listen, and watch over us," it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little.
447 O you who have received the Book, believe in what We have sent down authenticating what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And the will of God is always done.
448 God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed invented a great sin.
449 Did you not see those who ascribe purity to themselves? No, it is God who purifies whom He wills, and they will not be wronged in the least.
450 See how they invent lies about God! And that is enough as a clear sin.
451 Did you not see those who were given a portion of the Book, they believe in sorcery and evil, and they say to those who rejected "You are better guided than those who believed the path."

• // verses

The Monotheist Group (The Quran A Monotheist Translation)
287 And We gave Moses the Book, and after him We sent the messengers. And We gave Jesus, son of Mary, the clear proofs, and We supported him with the Holy Spirit. Is it that every time a messenger comes to you with what your souls do not desire, you become arrogant? A group of them you deny, and a group of them you kill!
288 And they said "Our hearts are sealed!" No, it is God who has cursed them for their rejection, for very little do they believe.
289 And when a Book came to them from God, authenticating what is with them; while before that they were mocking those who rejected; so when what they knew came to them, they rejected it! The curse of God be upon the rejecters.
290 Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution.
291 And if it is said to them "Believe in what God has sent down;" they say "We believe only in what was sent down to us," and they reject what came after it, while it is the truth authenticating what is with them. Say "Why then did you kill the prophets of God if you were believers?"
292 And Moses had come to you with clear proofs, then you took the calf after him; you were wicked!
293 And We took your covenant, and raised the mount above you "Take what We have given you with strength, and listen." They said "We hear and disobey!" And they had consumed the calf inside their hearts by their disbelief. Say "Miserable indeed is what your belief orders of you if you are believers!"

God has sent down the best of discourses a Holy Scripture involving analogy/resemblance and oft-repeated in pairs (folded)

[good_logic]

Hello Iyyaka.
I read your post to try and see a reason for the length and ponder to the contents.
Do you think the subject of "Abrogation of Qoran by Qoran" needs more to say about it than these few sentences

GOD does not give His words ,then abrogate some of them. By definition GOD is all knowledgeable and when He says something it is complete and true and will never need abrogation. Every word He says is menat to be said and will never need to be changed.

Or what is the use of abrogating a verse to bring another verse exactly the same?
Or what is the use of abrogating a verse and bringing another verse better than it?
What GOD has brought in the first place is the best of all the words in there..

Allah Nazzala Ahsana Al Hadith... GOD has sent the "Best Hadith " Every word and every verse are the best that GOD brought for us from His complete knowledge.
Abrogation contradicts GOD s trait of The all knowledgeable and perfect being.
GOD bless you.
Peace.

[Iyyaka]

Hi good logic,

I read your post to try and see a reason for the length and ponder to the contents.
Do you think the subject of "Abrogation of Qoran by Qoran" needs more to say about it than these few sentences

First Thank you for the reading effort.
Providing arguments seems normal to me in order to arrive at the interpretation of verse in a scientific approach ; for such an important verse that is very often used to argue for the legal principle of abrogation intended by the Quran.
I am not saying that abrogation does not exist in the Quran, but I am saying that this verse, when placed in its literary context, does not concern this subject.
Moreover, I have spared you hours of work dissecting the words and assembling them into a coherent whole. Finally, it seemed interesting to me to demonstrate here the scientific approach that I often present here (for those who are interested by the rhetoric analysis and who wish to meditate deeply on the text), without going into all the exegetical details.

GOD does not give His words ,then abrogate some of them. By definition GOD is all knowledgeable and when He says something it is complete and true and will never need abrogation. Every word He says is menat to be said and will never need to be changed.

all knowledgeable yes but all power also and nothing can limited his power and all wisdom also.
Do you think God cannot revise His own words?
The Quran itself provides a counter-argument to this statement. Consider Surah 73, which consists of two parts

• in the Meccan context
• in the Medinan context.
  The Prophet is initially commanded to stay awake for half the night ("Stand the night except for a little, Half of it, or a little less than that...&quot, but this order is later replaced by another, better and similar one "So read what is made easy of the Qur'an". However, nothing prohibits the Prophet, and therefore us, from occasionally staying awake for half the night.

Context and Explanation

The change in the commandment reflects Allah's wisdom and consideration for the changing circumstances of the Muslim community. In Mecca, when the Muslim community was small and the Quranic revelation was brief, it was feasible to recite the entire Quran during night prayer. However, as the community grew and faced new challenges in Medina, including illness, travel for livelihood, and fighting in the cause of God, the earlier strict command was relaxed.
This adaptation demonstrates Allah's mercy and understanding of human limitations, rather than a contradiction or inability to maintain His word. It shows that divine guidance can be flexible and responsive to the needs and capabilities of believers

Then, God has many qualities. Which quality is specifically mentioned in the context of ? Answer "Did you not know that God is capable of all things?"

Finally, abrogation does not necessarily mean annulment. Abrogation notably has more limited effects it only applies to the future for a particular context wich involves. On the other hand, as a general rule, annulment has a retroactive effect.

Or what is the use of abrogating a verse to bring another verse exactly the same?

the word "exactly" that you mention above is not the proper word - "similar" fits better (for the word "mithli" in . For example you will find a similarity in the story of Joseph between the Bible and the Quran, but not a story that is identical in every aspects..You can, for instance, make comparisons and look for resemblances that link them together.

Abrogation contradicts GOD s trait of The all knowledgeable and perfect being.

Your saying based on your own conception of God. But does this definition truly and fully correspond to the one that can be found in the Quran?

Peace be upon you.

[good_logic]

Peace Iyyaka.
There is no abrogation of the Qoran .
GOD calls Qoran complete and His words as complete in truth and law.

GOD may substitute one scripture by another- for example Torah by Injeel and both by Qoran- but each scripture was a complete whole . No interchange or abrogation needed for the verses.

وَإِذا بَدَّلنا ءايَةً مَكانَ ءايَةٍ وَاللَّهُ أَعلَمُ بِما يُنَزِّلُ قالوا إِنَّما أَنتَ مُفتَرٍ بَل أَكثَرُهُم لا يَعلَمونَ
When we substitute one revelation in place of another, and God is fully aware of what He reveals, they say, "You made this- Qoran/scripture- up!" Indeed, most of them do not know.

قُل نَزَّلَهُ روحُ القُدُسِ مِن رَبِّكَ بِالحَقِّ لِيُثَبِّتَ الَّذينَ ءامَنوا وَهُدًى وَبُشرىٰ لِلمُسلِمينَ
Say, "The Holy Spirit has brought it down- Qoran/the whole scripture of Qoran- from your Lord, truthfully, to assure those who believe, and to provide a beacon and good news for the Muslimeen"

Confirmed here
وَاتلُ ما أوحِىَ إِلَيكَ مِن كِتابِ رَبِّكَ لا مُبَدِّلَ لِكَلِمٰتِهِ وَلَن تَجِدَ مِن دونِهِ مُلتَحَدًا
Utlu/read/recite... what is revealed to you of your Lord's scripture. Nothing shall abrogate His words, and you shall not find any other source beside it.

Thank you brother.
GOD bless you.
Peace.

[Iyyaka]

Peace bro good logic,

The subject concerned verse , as a verse authorising the doctrine of the abrogating/repealed according to the traditional view.
Is your interpretation the same as mine ? If not, can you provide detailed arguments from the text? What is your literal translation of this verse? Thank you in advance for your clarification.

Peace be upon you.

[good_logic]

Peace Iyyaka.

2106 is not talking about verses of Qoran. It is talking about signs/miracles that GOD provided for Moses when He send him with a message to Pharaoh and Beni Israel.

ما نَنسَخ مِن ءايَةٍ أَو نُنسِها نَأتِ بِخَيرٍ مِنها أَو مِثلِها أَلَم تَعلَم أَنَّ اللَّهَ عَلىٰ كُلِّ شَىءٍ قَديرٌ
When we abrogate any sign/ miracle, or cause it to be forgotten, we produce a better sign/ miracle, or at least an equal one. Do you not recognize the fact that God is Omnipotent?

Ayat in this verse cannot mean verse from the scripture/Qoran. Why?
GOD does not send a verse then abrogate it/make it to be forgotten!! and send another verse "Mithlihi" like it/similar. It does not make any sense.
Or send one better than it. GOD has already sent the best Hadith ,all Qoran . Every verse is already the best verse from GOD the all knowledgeable.

However GOD has sent signs/ miracles with Moses and changed/ renewed signs/ miracles when they kept disbelieving -similar or bigger signs/miracles-.
These signs /Miracles of Moses will be forgotten after a time.
Same was done with Jesus, Miracles were disbelieved and forgotten after a time..

And with most messengers. GOD is saying to those receiving Qoran 2108
أَم تُريدونَ أَن تَسـَٔلوا رَسولَكُم كَما سُئِلَ موسىٰ مِن قَبلُ وَمَن يَتَبَدَّلِ الكُفرَ بِالإيمٰنِ فَقَد ضَلَّ سَواءَ السَّبيلِ
Do you wish to demand of your messenger what was demanded of Moses in the past?( do you want signs/miracles?) Anyone who chooses disbelief, instead of belief, has truly strayed off the right path.

Nothing to do with abrogating or changing/replacing verses of Qoran.
GOD bless you.
Peace.

[Iyyaka]

Hi good logic,

2106 is not talking about verses of Qoran. It is talking about signs/miracles that GOD provided for Moses when He send him with a message to Pharaoh and Beni Israel.

In verbs nansakh and nunsi are imperfect verbs (continious actions - not finished yet).
Referring to the miracles from the time of Moses, these verbs would be in the past tense, as in with the verb "su'ila". How do you respond to this grammatical objection?

NB

• I translated the word "'âyatin" in as "message" and not specifically as "a verse of the quran".

GOD bless you.
Peace.

[good_logic]

Peace Iyyaka.

You say ,quote

"In verbs nansakh and nunsi are imperfect verbs (continious actions - not finished yet).
Referring to the miracles from the time of Moses, these verbs would be in the past tense, as in with the verb "su'ila". How do you respond to this grammatical objection?

Continuous means past present and future.
signs/Miracles of GOD have been continuous before Moses and after him. In the context of the verses before and after 2106 GOD was talking about Beni Israel of Moses.
The verse is also general and means continuously people ask signs/miracles from their messengers.GOD is basically saying He is capable of bringing similar or bigger Ayat sign /miracle with past ,present and future messengers;

Ayat can mean any of theses- verse, sign ,miracle/ lesson..-
In 2106 the context can only mean sign /miracle.
GOD bless you.
Peace.

[Iyyaka]

Hi Good logic,

AS i said at the beginning of this post, i am NOT in "a linear-atomistic" approach. Rarely is attention given to the literary context surrounding a verse." (like majority of traditional exegesis proceeded as yourself here).

In 2106 the context can only mean sign /miracle.

NO miracle here, i invite you to ponder or meditate more carefully the section , so you will have a better understanding of verse in his global and textual context.
Of course this semantic block (104-110) is not isolated from the whole surah 2, and it is also included in other sections of this long surah 2. (i don't have time to put all the details here -> cf. my pdf on my website).

The basic methodology in history for understanding a discourse can be summarized in three inseparable and essential elements that must be present and function together
1 - a moment (1),
2 - a place (2),
3 - a human group (3).
In other words, it's about answering these three questions
When? (1)
Where? (2)
Who? (3).
Let's revisit our semantic block (104-110) and answer these questions
(1) When? After 622 CE, at the beginning of the Medinan period, when theological and doctrinal conflicts still existed with Medinan Jews who did not recognize Muhammad as a prophet.
(2) Where? In Medina
(3) Who? The believers who were formerly Jews converted to Islam. The discourse warns them about their doubts and CORRECTS some of their statements (cf. context 2104 and 446). The "favor/good khayrin" mentioned in verse , which is envied by the People of the Book, obviously refers to a Quranic revelation.

-> "The above parenthetic sentence constitutes the Qur'anic refutation of the Biblical statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the originator of the magic arts popularly associated with his name." (Muhammad ASAD).

-> "do not say...BUT say..."

-> The Quran as a conclusion is a CRITERION to corrects sometimes former messages

Peace be upon you.

[good_logic]

Peace Iyyaka.
I agree with you that the Quran as a conclusion is a CRITERION to correct sometimes former wrongly interpreted or corrupted messages.

But Qoran as a whole does not/ has no abrogation of its verses.
Those who teach such a thing have fabricated abrogation to explain their contradictions in their interpretation of the text.
Every verse sent is there, is there for a good reason and is a part of the whole of the book.

"La Tabdeela Likalimati Allah" "Wa Tammat Kalimatu Rabbika Sidken Wa Adla/Hikma"
No change to GOD s words. All words are part of the Qoran that came over 15 hundred years ago.

When GOD changes or corrects anything according to His knowledge of what happened , He lets us know about it in the new scripture. But that scripture stays intact. There is no mention of verses of Qoran being abrogated in Qoran.
Thank you for the conversation.
GOD bless you.
Peace.

[Iyyaka]

Hi good logic,

But Qoran as a whole does not/ has no abrogation of its verses.

You were really focus on that point.
As I mention at the beginning of this post, my conclusion from the textual analysis of the Quranic verse does not justify the theory of abrogation of the Quran by the Quran itself, as suggested by tradition. Therefore, we agree on this point. handshake

Peace be upon you.