Ra'ayoyin da aka karɓa game da Naskh an gina su ne a kan Adillah Ash-Shar'iyah daga Littafi da kuma Sunnah. Saboda haka, mun guji shiga cikin wasu ra'ayoyi shaadh (ba su da tushe) waɗanda ba su dogara ga wata Daleel Naqliy ko 'Aqliy ba (hujja ta nassi ko ta hankali).

The opinions that have been adopted in respect to the Naskh are based upon the Adillah Ash-Shar’iyah from the Kitaab and from the Sunnah. Consequently, as such we have avoided delving into some of the irregular (Shaadh) opinions that are not based upon a Daleel Naqliy or ‘Aqliy (textual or rational evidence).

Ga wasu daga cikin ra'ayoyin malaman da suka gabata game da An-Naskh a taƙaice:

The following are in summary some of the opinions of the previous ‘Ulamaa in respect to An-Naskh:

Al-Imaam Ash-Shaafi'iy ne farkon wanda ya tattauna batun An-Naskh a rubuce, kuma hakan ya kasance a cikin littafinsa 'Ar-Risaalah', wanda aka rubuta a fagen ilimin Usool ul-Fiqh.

Al-Imaam Ash-Shaafi’iy was the first to discuss An-Naskh in writing and that was in his ‘Ar-Risaalah’ which was written in the subject area of Usool ul-Fiqh.

Bai yi imani da An-Naskh a matsayin soke rubutun ayar ba; a maimakon haka, yana ganin cewa yana sa hukuncin ayar ya zama mara amfani ne kawai. Ash-Shaafi'iy ya ce: "Al-Qur'ani ba ya a mansuntuwa sai da Al-Qur'ani," kuma ya yi amfani da ayoyin nan biyu da muka ambata a baya a matsayin hujja. Ya kuma ce: "Ya zama wajibi a samu Sunnah wadda take bayyanawa tare da banbance Naasikh (mai soke) daga Mansookh (wanda aka soke), domin Naskh wani nau'i ne na bayanin Shari'ar Musulunci (Bayaan). Hakan yana bukatar hujja daga Sunnah, kuma ya zama wajibi a bayyana shi tare da banbance shi da na farko dangane da nassosin biyu, alhali kuwa Sunnah ce take bayyana hakan."

He does not consider An-Naskh as the cancelling of the text but rather he regards it as making redundant the Hukm of the text. AshShaafi’iy said: “The Qur’aan is not abrogated except by the Qur’aan” and he used as evidence the two Aayahs that we used earlier. And he said: “It is necessary for there to be a Sunnah that makes clear and distinguishes the Naasikh (abrogator) from the Mansookh (abrogated) and that is because the Naskh (abrogation) is a type of Islamic Shar’iyah explanation (Bayaan). That requires an evidence from the Sunnah and it is necessary for the latter to be made clear and distinguished from the former in respect to the two texts whilst it is the Sunnah that makes that clear”.

Ash-Shaafi’iy ya saba wa mafi yawan Fuqahaa, domin ya tabbatar da cewa hukunce-hukuncen Sunnah ba a soke su sai da wata Sunnah irinta. Saboda haka, a ra’ayinsa, Alkur’ani ba ya soke Sunnah, kuma saboda wannan ya ce: “Sunnar Manzon Allah ba a soke ta sai da Sunnar Manzon Allah ﷺ.” Dalilin wannan ra’ayi, kamar yadda Ash-Shaafi’iy ya bayyana, shi ne tsoron kada Sunnah ta zama bata. Sai dai, kamar yadda muka yi bayani a baya, Alkur’ani yana soke Sunnah. Haka kuma, mabiya Ash-Shaafi’iy sun saba wa ra’ayin Imamansu, suka halatta a soke Sunnah da Alkur’ani.

Ash-Shaafi’iy disagrees with the majority of the Fuqahaa as he establishes that the Ahkaam of the Sunnah are not abrogated except by a Sunnah like it. As such the Qur’aan does not abrogate the Sunnah in his view and due to that he says: “The Sunnah of the Messenger of Allah is not abrogated except by the Sunnah of the Messenger of Allah”. The reasoning behind this view, as AshShaafi’iy explained, was the fear attached to the Sunnah becoming obsolete. However, as we have explained previously the Qur’aan does abrogate the Sunnah. In addition, the followers of Ash-Shaafi’iy disagreed with the view of their Imaam and permitted the abrogation of the Sunnah by the Qur’aan.

Ibn Hazm ya bayyana ma'anar An-Naskh da cewa: "Bayani ne da ke nuna cewa lokacin hukuncin farko ya zo ƙarshe." A ra'ayinsa, Bayani yana rabe gida biyu: Bayanin da ke ba da cikakken bayani (Tafseel) ga abin da ba a bayyana ba (Mujmal), da kuma Bayanin da ya ƙunshi takaita ma'anar (Takhsees) ga abin da ke gama-gari ('Aamm). Ta haka, a cewarsa, nassosi biyu suke aiki: nassin mai soke hukunci (Naasikh) da nassin da aka soke (Mansookh).

The definition of An-Naskh according to Ibn Hazm is: “It is the Bayaan (explanation) that the time of the first matter has come to and end”. In his view the Bayaan (explanation) is divided into two categories: The Bayaan that provides Tafseel (detail) for the Mujmal (undetailed) and the Bayaan that includes Takhsees (specification) for the ‘Aamm (general). It is in this way that according to him the two texts function: The Naasikh (abrogating) text and the Mansookh (abrogated) text.

Kuma ya ce: "Naskh (soke hukunci) wani nau'i ne daga cikin nau'ikan keɓewa, domin yana keɓe wani lokaci da wani aiki wanda ba ya cikin sauran lokuta. Misali, maganarsa ﷺ: "Na hana ku ziyartar kaburbura, to ku ziyarce su." Wannan magana tana bayyana ƙarshen lokacin haramcin ziyartar kaburbura, kuma ma'anarta tana da alaƙa da keɓe lokaci da wannan magana da Annabi ﷺ ya nuna, wadda ya hana ziyartar kaburbura a cikinta."

And he says: “The Naskh (abrogation) is a type from amongst the types of exception because it exempts a time and specifies it with an action that is not in other times. So for example his speech (saw): “I had forbidden you from visiting the graves but (now) visit them”. This text explains the end of the time of the forbiddance of visiting the graves and its meaning relates to the specification of time with the text that the Nabi (saw) guided to in which he forbade the visiting of the graves”.

Ibn Hazm kuma ya ga cewa Alƙur'ani yana iya a soke shi ta hanyar Khabar Al-Aahaad, domin ya ɗauki dukkan Sunnah a matsayin Qat'iy. Saboda haka, a ra'ayinsa, Khabar Al-Aahaad suna da tabbaci kamar Alƙur'ani, don haka kowannensu zai iya soke ɗayan.

Ibn Hazm also viewed that the Qur’aan is abrogated by the Khabar Al-Aahaad because he viewed all of the Sunnah as being Qat’iy. As such (in his view) the Khabar Al-Aahaad are Qat’iy like the Qur’aan and therefore each can abrogate the other,

Abu Muslim Al-Asfahaaniy ya yi ra'ayin cewa babu Naskh a cikin Alkur'ani, domin Alkur'ani gaba ɗaya Muhkam ne, kuma babu Tabdeel (musanya) ga kalmomin Allah. Ya gabatar da ayoyin da wasu suka kawo suna cewa suna nuna soke hukunci, sa'an nan ya yi ƙoƙarin kawar da saɓani tsakanin Naasikh da Mansookh, sa'an nan ya nuna cewa babu soke hukunci a cikinsu.

Abu Muslim Al-Asfahaaniy viewed that there is no Naskh in the Qur’aan because the Qur’aan as a whole is Muhkam and that there is no Tabdeel (substitution) for the words of Allah. He presented the Aayaat that others have brought stating that they show abrogation and then attempted to remove the contradiction between the Naasikh and the Mansookh and then show that there is no abrogation within them.

Waɗannan to suna wakiltar ra'ayoyi uku na malamai uku game da An-Naskh: Ash-Shaafi'iy, Ibn Hazm da Al-Asfahaaniy.

These then represent three opinions of three of the ‘Ulamaa in respect to An-Naskh: Ash-Shaafi’iy, Ibn Hazm and Al-Asfahaaniy.

Akwai kuma ra'ayoyi daban-daban a cikin rassan An-Naskh, kamar batun:

There are also different opinions in the branches of An-Naskh like the subject of: