naskh "has no place" in Qiyas (the process of deductive analogy in Islamic scripture in order to apply a known injunction (nass) to a new circumstance and create a new injunction). Islamic jurists cannot abrogate, it is confined to the lifetime of the Prophet in the Qur'an and Sunnah. In addition, subjects of Islam that Naskh does not apply to include: Attributes of God, Belief in the principles of the faith, the doctrine of Tawhid (monotheism/oneness of God) the doctrine of the hereafter. the Sharia of Islam itself the ulema (scholars of Islam) are also in agreement "that rational matters and moral truths such as the virtue of doing justice or being good to one's parents, are not changeable and are therefore not open to abrogation". If these conditions are met, there are several more that must be satisfied concerning the text to be abrogated and the text abrogating: the two texts must of "equal strength in regard to authenticity (thubut) and meaning (dalalah)" — otherwise the weaker test is over ruled; the two texts must be "genuinely in conflict" — otherwise they should be reconciled with one another; the two texts must be "separate and are not related to one another in the sense of one being the condition (shart), qualification (wasf) or exception (istithna) to the other". According to scholar John Burton three "elements" are necessary "in any one alleged instance of naskh", namely: a) the divine origin of both injunctions; b) a conflict between two enactments such that it is `quite impossible to implement the two texts jointly` c) knowledge of the relative dates of both revelations. Scholar Recep Dogan, gives "types of evidence" allowed for naskh. (These are also three in number, but only one — chronology — is the same as Burton's "necessary elements"): a) report(s) from Muhammad or his companions, b) ijma (consensus of the mujtahids upon naskh), and c) knowledge of the chronology of the Qur'anic revelation. Chronology Since an abrogating verse must have been revealed after the verse it abrogates, the validity of abrogation requires a knowledge of the chronology of the primary sources. This has historically been a difficult task because the verses in the Qur'an are not arranged by chronology but rather by size of chapters, and even within a chapter, the verses are non-chronologically arranged, so that the context of each revelation is not ascertainable from verses near a