Walton, Robert Cliffort, Prof. Dr., Chronological and Background
Charts of the Old Testament, Grand Rapids, Zondervan Publishing
Westcott B.F. ve F.J.A. Hort, The New Testament in the Original
Greek, Cambridge, Macmillan, 1882.
Footnote on “abrogation” from pages 22-23: The law of abrogation in the Bible applies only to the New Testament abrogating or superceeding the Old Testament. The law of abrogation within Islam (“nesih” or “mensuh”) commonly applies only tothe verses ofthe Qur’an within itself. However, among Muslim scholars there is no agreement as to which verses of the Qur’an abrogate which, but it is roughly based upon an estimated chronological dating of the suras, the later verses said to abrogate the verses which were written earlier. The chronological timetable for the writing of the suras of the Qur’an may be divided into 7 periods:
Mekke - 1 the first five years of Muhammed in Mekke = 60 suras.
Mekke - 2 from the 5th through 10th years at Mekke = 17 suras.
Mekke - 3 the last 3 years at Mekke = 15 suras.
Medine - 4 the first year of the migration to Medine = 6 suras.
Medine - 5 the 3rd and 4th years of the migration to Medine = 3 suras.
Medine - 6 the 5th through 8th years of the migration to Medine = 9 suras
Medine - 7 the 9th and 10th years of the migration to Medine = 4 suras.
Keskioğlu, Nûzulünden İtibaren Kur’ân-ı Kerîm, pp. 124-125.
It is interesting to note that a few Muslims scholars actually reject the doctrine of abrogation within the Qur’an. For example Atay Hodja, the professor under whom I did doctoral studies in Islamics, openly rejects the doctrine of “abrogation” within Islam as being untenable. He states:
“The judgement which we have shown above and which was accepted as basic according to the ancient scholars is that there cannot be any doctrine of abrogation for the Kur’an which we have in our hands today. In other words there are no verses of the Qur’an which have been canceled, abrogated, or done away with. There are no verses in the Qur’an which have been invalidated or canceled out. All of the verses in the Qur’an are valid and their judgements are permanent.”
(Prof. Dr. Hüseyin Atay, Kur’ân’a Göre Araştırmalar - I, pp. 65-66.)