Abrogation of Jewish and Christian texts One type of abrogation over which there is little dispute among Muslims is "external naskh", the abrogation of earlier Jewish and Christian religious laws handed down in the Tanakh and New Testament by Islamic revelation. John Burton states that it "cannot be doubted" that Muhammad believed this. A wide variety of Islamic scholars — Syed Ahmad Khan, — also states that naskh applies "between religions", i.e. that the Qur'an has cancelled "the laws enunciated in the earlier Divine Scriptures like the Old and the New Testaments". Quantity There has never been a consensus among Islamic jurists about which and how many Quranic passages (or Sunnah in the Hadiths) naskh affects. Neal Robinson sees scholars estimation of the number of abrogating verses waxing and then waning over the centuries. Az-Zuhri (d.742), an early authority in the subject, held that 42 ayas had been abrogated. After his time, the number steadily increased until an upper limit was reached in the eleventh century, with Ibn Salama claiming that there were 238 abrogated ayas, and al-Farisi claiming that there were 248. In subsequent generations, a reaction set in: Egyptian polymath al-Suyuti (d.1505) claimed that there were only 20, and Shah Wali Allah of Delhi (d.1762) whittled the number down to 5. David S. Power gives a higher peak number of abrogated verses of over 550 at around the 10th century CE. According to John Burton, the number of verses alleged to have been expunged from the mus'haf (internal naskh within the Quran or naskh al-hukm wa-'l-tilāwa) was higher—564 verses or almost 1/10 of the total content of the mus'haf Far smaller tallies include: The 10th century scholar Abu Ja'far an-Nahaas and 16th century Islamic scholar Al-Suyuti both found only 20 cases of abrogation. Az-Zarqaani concludes that only 12 cases of abrogation have occurred. The 18th century Muslim scholar Shah Wali Allah, have suggested that just five instances of abrogation exist in the Quran. The 19th century Islamic scholar Sayyid Ahmad Khan stated that "no verse of the Quran is abrogated". While himself disagreeing with them by citing the works of modern Egyptian scholars that claim that there is no Naskh at all in the Quran and that the Naskh verse came within a specific occasion, that being the changing of the Qibla, concluding that the theory grew out of desire of the Ulama to establish Fiqh rulings which