some Islamic scholars have used rationalization and reinterpretation to deal with contradictory verses. In addition, theories have been developed as to how to deal with contradictions in the Quran and/or Sunnah, and what Q.2:106 ("None of Our revelations do We abrogate or cause it to be forgotten, but We substitute something better or similar ...") is referring to if not orthodox naskh of the Quran. Naskh as abrogation of Jewish and Christian texts As mentioned above, the idea that Islamic revelation abrogates earlier Jewish and Christian religious laws handed down by monotheist messengers before Muhammad, is widely accepted among Muslims. However, an argument advanced by (at least some of) the minority of scholars who oppose the idea of abrogation of the Quran is that naskh in Q.2:106 refers to only to "the abrogation of the codes of law revealed to the earlier Prophets", and not to abrogation of the Quran. John Burton, Muhammad al-Ghazali, Ahmad Hasan argue that the abrogation verse Q.2:106 was revealed after a series of verses talking about the People of the Book. Burton notes that the verses, among other things, abrogated many aspects of the Jewish Halakha. According to Muhammad Sameel 'Abd al-Haqq, there are "many" commentators and other scholars who believe that in ayah Q.2:106 ("None of Our revelations do We abrogate or cause it to be forgotten, but We substitute something better or similar ...") the phrase "Our revelations" refers to the revelations before the Qur'an; "something better or similar" refers to the Quran itself. According to Mohammed al-Ghazali, "The revelation of the Qur'an, ... is an abrogation of some of the legislation of the People of the Scriptures (Jews and Christians). ... There is no contradiction in the Qur'an whatsoever ..." Ahmad Hasan writes: "If we read this passage (Q.2:106) with reference to its context, there remains no doubt that the Qur'an is speaking about the annulment of the Law revealed unto the Prophets of the Children of Israel". As to why "some of the most eminent authorities of tafsir" have not agreed with this explanation, he argues it is because the Arabic word that is translated as "revelation" in verses Q.2:106 and Q.16:101 (ayah) is also the word used "in common parlance" to refer to the verses that make up the surahs of the Quran. the word used to describe the Quran, the Jewish Torah or the Christian New Testament in the