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I understand that most scholars believe in abrogated verses in the Quran, while they differ on the conditions needed to claim a verse to be abrogated. Some fully deny the theory of abrogation in the Quran. Some scholars seems also deny naskh tilawa (i.e removed verses from the Quran).

Which sunni scholars deny naskh tilawa?
These scholars also (or automatically) deny the ahadith which speaks about certain verses been removed from the quran, such as the one mentioned in this question, and the hadith of Aicha (1,2).

When I mention scholars in my quesiton, I include (all kinds of) scholars: hadith, al-usuliyoun (of usul al fiqh), fiqh, tafsir.

  • This could easily turn into an opinion-based question, unless criteria for khilaf mo'atbar (scholarly differences) are pre-defined, as almost all of the so-called scholars that deny abrogation these days do not rise at all to the level of khilaf mo'atbar, hence their denial has no scholarly value, e.g., the linked video provided in the question. I suggest that you define the criteria for khilaf mo'atbar in your question. – III-AK-III May 26 '17 at 1:03
  • @III-AK-III Are you saying Ali Gooma has no scholarly value? – Kilise May 26 '17 at 7:16
  • This is exactly what I meant by not defining criteria for khilaf mo'atbar. Scholarly value is not person-specific, but a person-topic relationship. For example, Ibn Hazm was specialized in jurisprudence, not hadith. This does not mean that Ibn Hazm has no scholarly value, but it means he was not a hadith scholar. Dr. Ali Gomaa studied jurisprudence, not science of Qur'an or hadith. If the question was which Qur'an scholars denied naskh, it would be a different story. – III-AK-III May 26 '17 at 8:39
  • @III-AK-III I've edited my question. I don't want to get into an discussion, just an answer of which scholars denied naskh tilawa. One doesn't have to agree with them or think they've reached a high level enough to deny such things. That would be a different question. – Kilise May 26 '17 at 9:16

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