Daleelul Naasikh (hujjar da ke soke wani hukunci), ko ayah ce ko hadisi, dole ne ya kasance yana da dalilin Shar'i da ke nuna cewa yana soke wani hukuncin; in ba haka ba, ba za a dauke shi a matsayin mai soke-wa ba. Kasancewar wani sabani ko rikici a bayyane tsakanin dalilai guda biyu ba ya nufin cewa daya yana soke daya, domin yana yiwuwa a hada su tsakaninsu, a irin wannan hali kuwa babu wani hakikanin sabani a tsakaninsu.

The Daleel An-Naasikh (Abrogating evidence), whether it is an Aayah or a Hadeeth, must have a Shar’iyah proof to indicate that it is abrogating, otherwise it would not be considered to be as such. The mere appearance of a clash or contradiction between two evidences does not mean that one is abrogating the other as it could be possible to reconcile between them in which case there would not actually be a contradiction between them.

Hujja ta Shari'a wajen gano Naasikh da Mansookh ita ce kamar haka:

The Shar’iyah Hujjah (proof) to identify the Naasikh and the Mansookh is as follows:

1 – Cewa shaidar daga baya ta bayyana cewa ita ce Naasikh ga shaidar da ta gabata, ko dai a cikin lafazinta ko a cikin ma'anarta, kamar maganar Manzon Allah ﷺ: "Na hana ku ziyartar kaburbura, amma yanzu ku ziyarce su" (Ad-Daaru Qutniy 259/4), ko kuma kamar maganar Allah Ta'aala:

1 – That the later evidence states that it is a Naasikh for the previous evidence in its Lafzh (wording) or in its meaning like the statement of the Messenger (saw): “I had forbidden you from visiting the graves but (now) visit them” (Ad-Daaru Qutniy 259/4) or like the Qawl of Allah Ta’Aalaa:

2 – Idan hujjoji biyu sun saɓa wa juna ta kowane fanni, kuma ba zai yiwu a daidaita tsakaninsu ba, to na ƙarshe daga cikinsu yana soke na farko. Wannan kuwa idan na ƙarshen yana da ƙarfi (ko nauyi) daidai da na farkon, ko kuma ya fi shi ƙarfi.

2 – If two evidences are contradictory from every angle and it is not possible to reconcile between them, then the latter of them abrogates the former. That is in the case where the latter is of the same strength (or weight) as the former or stronger than it.

3 – Ana iya gane An-Naasikh ta hanyar aikin Manzon Allah (saw), kuma misali shi ne lokacin da ya (saw) ya yi wa Ma'iz rajm bayan ya aikata zina, bai yi masa bulala ɗari ba. Wannan aikin nasa (saw) ya tabbatar da naskhin maganarsa: "Thayyib (wanda ya yi aure) da Thayyib (wanda ya yi aure), bulala ɗari da rajm da duwatsu". A nan, aikinsa (F'il) ya naskhe maganarsa (Qawl).

3 – The Naasikh can be identified by the action of the Messenger of Allah (saw) and an example of that is when he (saw) stoned Maa’iz who had committed Zinaa and did not lash him with one hundred lashes. This action of his (saw) establishes the abrogation of his speech: “The Thayyib (married) with the Thayyib (married), one hundred lashes and stoning with rocks”. Here, his action (F’il) abrogated his speech (Qawl).

Saboda haka, da'awar cewa an samu naskh (soke hukunci) ba a karɓarta sai dai idan hujjar shari'a ta kasance daga cikin ɗaya daga cikin hujjojin da aka ambata a sama. Idan babu ɗaya daga cikin waɗannan hujjoji uku

Therefore, the claim of the occurrence of An-Naskh (abrogation) is not accepted unless the Shar’iyah proof was from amongst one of those proofs mentioned above. If none of these three Hujaj (proofs)

Saboda haka babu naskh.

then there is no abrogation.