See Anwarul Haqq, Abrogation in the Koran, Lucknow, India, 1926.
Physical copies of this book are extremely rare; it can be found here:
[http://www.muhammadanism.com/Quran/abrogation_koran.pdf . Haqq’s](http://www.muhammadanism.com/Quran/abrogation_koran.pdf . Haqq’s)
book is so important, that it is cited in the explanation of abrogation in the
Koran in The Shorter Encyclopaedia of Islam (p.275). If one consults
this major mainstream text, written by credentialed academics, one sees
that use of the principle of abrogation was the central focus of Muslims in
the decades following Mohammed’s death:
During the second half of the first century of the Hijra [i.e. the latter
half of the first century of the Islamic calendar], the focus in Qurʼanic
Studies was shifted to other topics, such as abrogation, semantic
ambiguities in the Qurʼan, exegesis, and the Meccan and Medinan
revelations. Muslim scholars were more interested in exegesis than
anything else during the second century of the Hijra: their research
culminated in the emergence of comprehensive exegesis on the whole
Qurʼan by a distinguished scholar known as Ibn Jarir al-Tabari (d. 924). -
Hussein Abdul-Raof, “Qurʼanic Studies”, Encyclopedia of Islam, Oliver
Leaman (ed.), London, 2006, pp.522-525.
Tabari is one of Islamʼs great historians and scholars and one of his
books was called The Book of Jihad. This major Islamic scholar’s book
on war lists the various ways in which the victims of Islam may be
attacked, and even lists how the most vulnerable may be killed by this
religion of war:
Abu Hanifa and his companions said: “There is no harm in [having]
night raids and incursions”. They said: “There is no harm if Muslims
enter the Territory of War (dar al-harb) to assemble the mangonel
[catapults] towards the polytheists’ [Pagans] fortresses and to shoot them
using mangonels, even if there are among them a woman, child, elder,
idiot (matuh), blind, crippled, or someone with a permanent disability
(zamin).” Al-Tabariʼs Book of Jihad: a Translation from the Original
Arabic, translated by Yasir Ibrahim, Lewiston, 2007 (quoted in Andrew
Bostom, Sharia Versus Freedom: the Legacy of Islamic Totalitarianism,
New York, 2012, p.62).
