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Quran is a contradictions book, abrogated "modify" Verses of the Quran, by the "Al naskh wa Al mansukh" copyist and copied.

The ‘founding’ scholars couldn't even agree in ‘basic principles’ over what abrogates what between the Sunnah and Qur'an!

When Muhammad began preaching the religion of Islam was afraid of non-Muslims so he came the verses of peace. But after he has followed and became a powerful, he began publishing Islam by the sword, and came by Surat repentance and verse of the sword, which canceled all the verses of peace.

A number of citations on Naskh follow:

- "Although the companions of Muhammad are reported to have discussed naskh, and even to have disagreed over the abrogation of a particular verse, references to the generation of the companions in the naskh literature are relatively infrequent.

[N.B. - Footnote 9 states: But see Ibn Salama, al-Nasikh wa ‘l-mansukh (Cairo 1315/1899), 142-3, where `Ali and Ibn ‘Abbas disagree over the abrogation of Q4/94; `Ali maintained that the verse was abrogated by Q4/115 and 4/48, while Ibn ‘Abbas held that it remained muhkama."] (p. 117)

- "In classical texts on abrogation we frequently encounter references to disagreements among tabi’is over the status of a particular verse.

For example, although the majority of scholars consider Q2/62 to have been abrogated by Q3/85, Mujahid ibn Jabr (d. 101/722) and al-Dahhak ibn Muzahim (d 105/723) considered the verse to be muhkama." (p. 119)

- "The number of verses that are considered to have been abrogated increased dramatically between the eighth and eleventh centuries (al-Zuhri mentions 42 abrogated verses, al-Nahhas 138, and Ibn Salama, 238), at which point an upper limit seems to have been reached (Ibn ‘Ata’iqi identifies 231 abrogated verses, and al-Farsi, 248). (p.122)

- "al-Suyuti (d. 911/1505) recognised only twenty [20] instances of true abrogation and Shah Wali Allah (d 1762) reduced that number to five [5].

[N.B. - Footnote 26 states: "these figures are mentioned in Ernest Hahn, ‘Sir Sayyid Ahmad Khan’s The Controversy over Abrogation (in the Qur’an): An Annotated Translation, MW64 (1974), 124.]

Ibn al-’Ata’iqi, on the other hand, while citing 231 instances of abrogation, appendixes the phrase wa fihi nazar, indicating doubt or uncertainty to his discussion of twenty-six [26] verses."

With such wide variations in understanding one must wonder how Muslim scholars can declare, like Ibn Salama, that ‘science of abrogation and abrogated verse’ is, in the investigation of the Qur’an, the starting point! Furthermore he states that one is ‘deficient’ (naqis) who, before mastering the doctrine of abrogation engages in a true (scientific) study of the Qur’an. [see Ibn Salama p 4-5] (p. 123)

- "Anas ibn Malik (d. C. 92/710) for example, related that during the lifetime of Muhammad the believers used to recite a sura equal in length to sura 9 (‘Repentance’), but that he could only remember one verse from this sura, namely, If the son of Adam had two valleys made of silver...’"

[N.B. - Footnote 34 states: "Ibn al-’Ata’iqi, p. 23; cf. Ibn Salama, pp 10ff"] (p. 125)

- "There is also considerable disagreement over the scope of abrogation within the Qur’an itself. At one extreme, there were apparently certain people who argued that ‘the Qur’an does not contain either an abrogated or an abrogating verse’.

[N.B. - Footnote 38 states: "Ibn Salama, p. 26; cf. Al-Nahhas, pp 2-3"], these people, according to Ibn Salama, ‘have deviated from the truth and by virtue of their lying, have turned away from God’. [N.B.- Footnote 39 reads "Ibn Salama, p. 26]

At the other extreme were those scholars who maintained that any narrative, positive command, or prohibition in the Qur’an may be abrogated." [N.B. - Footnote 40 states: "Al-Nahhas, pp. 2-3"] (p. 126)

With the foregoing behind us we now turn our attention to the hadith collections usually considered to be authoritative by Sunni Muslims.

SAHIH BUKHARI

Volume 6, Book 60, Number 13:

Narrated Al-Bara:

The Prophet prayed facing Bait-ulMaqdis (i.e. Jerusalem) for sixteen or seventeen months but he wished that his Qibla would be the Ka'ba (at Mecca). (So Allah Revealed (2.144) and he offered 'Asr prayers (in his Mosque facing Ka'ba at Mecca) and some people prayed with him. A man from among those who had prayed with him, went out and passed by some people offering prayer in another mosque, and they were in the state of bowing. He said, "I, (swearing by Allah,) testify that I have prayed with the Prophet facing Mecca." Hearing that, they turned their faces to the Ka'ba while they were still bowing. Some men had died before the Qibla was changed towards the Ka'ba. They had been killed and we did not know what to say about them (i.e. whether their prayers towards Jerusalem were accepted or not). So Allah revealed:-- "And Allah would never make your faith (i.e. prayer) to be lost (i.e. your prayers offered (towards Jerusalem). Truly Allah is Full of Pity, Most Merciful towards mankind." (2.143)

Volume 6, Book 60, Number 32:

Narrated 'Ata:

That he heard Ibn 'Abbas reciting the Divine Verse:--

"And for those who can fast they had a choice either fast, or feed a poor for every day.." (2.184) Ibn 'Abbas said, "This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).

The next two traditions disagree with Ibn Abbas’ claim.

Volume 6, Book 60, Number 33:

Narrated Nafi:

Ibn 'Umar recited:

"They had a choice, either fast or feed a poor for every day ..." and added, "This Verse is abrogated."

Volume 6, Book 60, Number 34:

Narrated Salama:

When the Divine Revelation:

"For those who can fast, they had a choice either fast, or feed a poor for every day," (2.184) was revealed, it was permissible for one to give a ransom and give up fasting, till the Verse succeeding it was revealed and abrogated it.

Volume 6, Book 60, Number 53:

Narrated Ibn Az-Zubair:

I said to 'Uthman bin 'Affan (while he was collecting the Qur'an) regarding the Verse:-- "Those of you who die and leave wives ..." (2.240) "This Verse was abrogated by another Verse. So why should you write it? (Or leave it in the Qur'an)?" 'Uthman said. "O son of my brother! I will not shift anything of it from its place." (see also Number 60)

Volume 6, Book 60, Number 54.