Wahayin da ke daga Allah kamar yadda aka same su a cikin Alƙur'ani sun taɓo batutuwa iri-iri, daga cikinsu akwai akida, tarihi, labaran annabawa, Ranar Alƙiyama, Aljanna da Wuta, da sauran batutuwa masu yawa. Musamman ma abin da ya fi muhimmanci shi ne al'amuran shari'a (ahkam), domin suna tsara yadda dangantakar shari'a za ta kasance tsakanin mutane, kamar yadda Allah yake so a bi su.

The revelations from Allah as found in the Qur'an touch on a variety of subjects, among them beliefs, history, tales of the prophets, day of judgement, Paradise and Hell, and many others. Particularly important are the ahkam (legal rulings), because they prescribe the manner of legal relationships between people, as Allah wishes them to be observed.

Duk da cewa saƙon asali na Musulunci koyaushe iri ɗaya ne, hukunce-hukuncen shari'a sun bambanta a tsawon zamani, kuma annabawa da yawa kafin Muhammadu ﷺ sun zo da takamaiman dokokin shari'a (shari'a) ga al'ummominsu.

While the basic message of Islam remains always the same, the legal rulings have varied throughout the ages, and many prophets before Muhammad brought particular codes of law (shari'a) for their respective communities.

Kalmomin Larabci 'nasikh' da 'mansukh' dukansu sun samo asali daga tushen kalma guda 'nasakha', wanda ke ɗauke da ma'anoni kamar 'soke', 'maye gurbi', 'janyewa', 'shafe hukunci'.

The Arabic words 'nasikh' and 'mansukh' are both derived from the same root word 'nasakha' which carries meanings such as 'to abolish, to replace, to withdraw, to abrogate'.

Kalmar nasikh (suna aiki) tana nufin 'mai soke hukunci', yayin da mansukh (suna wucewa) tana nufin 'wanda aka soke'. A ilimin ƙa'ida (ta musamman), waɗannan kalmomi suna nufin wasu sassa na wahayin Alƙur'ani, waɗanda wasu ayoyi suka 'soke su'.

The word nasikh (an active participle) means 'the abrogating', while mansukh (passive) means 'the abrogated'. In technical language these terms refer to certain parts of the Qur'anic revelation, which have been 'abrogated' by others.

Ta halitta, an soke ayar da aka soke ana kiranta 'mansukh', yayin da ayar da ta soke ita ana kiranta 'nasikh'.

Naturally the abrogated passage is the one called 'mansukh' while the abrogating one is called 'nasikh'.

Ƙa'idar naskh (sokewar hukunci) an ambata ta a cikin Alkur'ani da kansa, kuma ba wani ci gaba ne na tarihi da ya biyo baya daga baya ba.

The principle of naskh (abrogation) is referred to in the Qur'an itself and is not a later historical development:

"Ba mu soke wata aya ko mu sa a manta da ita ba face Mu kawo wacce ta fi ta, ko kuma irinta."

'None of Our revelations do We abrogate or cause it to be forgotten, but We substitute something better or similar:

ko ba ka sani ba cewa Allah yana da iko a kan dukkan abu?' (2: 106). [Sai dai wasu suna cewa wannan yana nufin wahayin da ya gabaci Alqur'ani, wanda yanzu Alqur'ani da kansa ya maye gurbinsa. Duba Mawdudi. The Meaning of the Qur'an, Lahore, 1967, Vol. I, p.102. note 109.]

knowest thou that God has power over all things?' (2: 106). [Some however say that this refers to the revelations before the Qur’an, which have now been substituted by the Qur’an itself. See Mawdudi. The Meaning of the Qur’an, Lahore, 1967, Vol. I, p.102. note 109.]

Lokacin da aka gabatar wa Larabawa saƙon Musulunci a matsayin wani abu sabo, kuma daban da salon rayuwarsu, an gabatar da shi a matakai-matakai. Alƙur'ani ya kawo muhimman sauye-sauye a hankali, don ba mutane damar daidaita kansu da sabbin umarni.

When the message of Islam was presented to the Arabs as something new, and different from their way of life, it was introduced in stages. The Qur'an brought important changes gradually, to allow the people to adjust to the new prescriptions.

Misali: Akwai ayoyi uku a cikin Alkur'ani game da shan giya. Shan giya ya yadu sosai a zamanin jahiliyya, kuma duk da cewa mugunta ce ta al'umma, an girmama shi sosai. Ayoyi ukun da daga karshe suka kai ga haramta abubuwan maye an saukar da su a matakai (4: 43, 2: 219; 5: 93-4).

Example: There are three verses in the Qur'an concerning the drinking of wine. Wine drinking was very widespread in pre-Islamic times and, although a social evil, highly esteemed. The three verses which finally led to the prohibition of intoxicating substances were revealed in stages (4: 43, 2: 219; 5: 93-4).

Sanin al-nasikh wa al-mansukh yana da muhimmanci domin yana da alaka da daidai da ingantaccen aiwatar da dokokin Allah. Yana mayar da hankali musamman kan wahayin da ya shafi shari'a.

Knowledge of al-nasikh wa al-mansukh is important because it concerns the correct and exact application of the laws of Allah. It is specifically concerned with legal revelations:

Yana ɗaya daga cikin sharuɗɗa muhimmai da ake buƙata kafin tafsirin Alƙur'ani.

 It is one of the important pre-conditions for explanation (tafsir) of the Qur'an.

Yana ɗaya daga cikin muhimman sharuɗɗan fahimta da aiwatar da hukuncin Musulunci (hukm, shari'a).

 It is one of the important pre-conditions for understanding and application of the Islamic law (hukm, shari'a).

Yana haskaka ci gaban tarihi na tsarin dokar Musulunci.

 It sheds light on the historical development of the Islamic legal code.

Yana da kyau a fahimci ma'anar nan take ta ayar da ake magana a kanta.

 It helps to understand the immediate meaning of the ayat concerned.

Tafsir (bayanin Alkur'ani) ko hukuncin shari'a ba abu ne mai karbuwa daga mutumin da ba shi da wannan ilimi ba.

Tafsir (explanation of the Qur'an) or legal ruling is not acceptable from a person who does not have such knowledge.

Kamar yadda yake a fagen asbab al-nuzul, bayanin al-nasikh wa al-mansukh ba za a iya karɓarsa bisa ra'ayin mutum kawai ba, ko zato, ko jita-jita, a'a dole ne ya dogara ne da ingantattun rahotanni, bisa ga ilimin hadisi, kuma ya koma ga Annabi ﷺ da sahabbansa.

As in the field of asbab al-nuzul, the information about al-nasikh wa al-mansukh cannot be accepted upon mere personal opinion, guesswork or hearsay, but must be based on reliable reports, according to the ulum al-hadith, and should go back to the Prophet and his Companions.

Dole rahoton ya bayyana a sarari wane ɓangare na wahayin ne nāsikh, wane kuma mansūkh.

The report must also clearly state which part of the revelation is nasikh and which is mansukh.

Wasu malamai sun ce akwai hanyoyi uku na sanin al-nasikh wa al-mansukh:

Some scholars say that there are three ways of knowing about al-nasikh wa al-mansukh:

Rahoto daga Annabi ko Sahabbai.

 Report from the Prophet or Companions.

Ijma' (ijma'in al-ummah a kan abin da yake nasikh da abin da yake mansukh).

 Ijma' (consensus of the umma upon what is nasikh and what mansukh).

Ilimi game da wane ɓangaren Alƙur'ani ya gabaci wani ɓangaren a tarihin saukar wahayi. [Qattan, op.cit., shafi na 199] Misali:

 Knowledge about which part of the Qur'an preceded another part in the history of revelation. [Qattan, op.cit., p. 199] Example:

An karɓo daga Mujahid (game da ayar):

Narrated Mujahid (regarding the verse):

Waɗanda suke mutuwa daga cikinku, suna barin matan aure, to su (matan) su jira (game da aurensu) watanni huɗu da kwanaki goma (2: 234).

Those of you who die and leave wives behind, they (their wives) shall await (as regards their marriage) for four months and ten days (2: 234).

Matar, bisa ga wannan ayar, dole ne ta yi wannan lokacin jira a gidan iyalan mijinta, saboda haka Allah ya saukar da wahayi:

The widow, according to this verse, was to spend this period of waiting with her husband's family, so Allah revealed:

Dangane da wasu malamai, Alkur'ani yana soke Alkur'ani kawai. Suna kafa ra'ayinsu ne bisa ayoyi na 106 a cikin suratul Baqara (2) da na 101 a cikin suratun Nahl (16).

According to some scholars the Qur'an abrogates only the Qur'an. They base their view on suras 2: 106 and 16: 101.

Bisa ga abin da suka faɗa, Alƙur'ani ba ya soke sunna, haka kuma sunna ba ta soke Alƙur'ani. Wannan ita ce musamman ra'ayin da Shafi'i ya riƙe. [Don cikakken bayani duba Kitab al-risala, Alkahira, babu shekara, shafi na 30-73; fassarar Turanci daga M. Khadduri, op.cit., shafi na 12345; don taƙaitaccen bayanin ra'ayoyin Ash-Shafi'i duba kuma Seeman, K., Ash-Shafi'is Risala, Lahore, 1961, shafi na 53-85.] Wasu kuwa suna ganin cewa Alƙur'ani na iya soke Alƙur'ani da kuma sunna. Sun dogara da ra'ayinsu a kan Suratu 53: 34.

According to them the Qur'an does not abrogate the sunna nor does the sunna abrogate the Qur'an. This is, in particular, the view held by Shafi'i. [For details see Kitab al-risala, Cairo, n.d., pp.30-73; English translation by M. Khadduri, op.cit., pp. 12345; for a brief summary of Ash-Shafi'i's views see also Seeman, K., Ash-Shafi'is Risala, Lahore, 1961, pp.53-85.] Others are of the opinion that the Qur'an may abrogate the Qur'an as well as the sunna. They base their view on Sura 53: 34.

Akwai kuma ra'ayin cewa naskh yana da nau'i huɗu.

There is also the view that there are four classes of naskh:

Alƙur'ani yana soke Alƙur'ani.

 Qur'an abrogates Qur'an.

Alƙur'ani yana soke Sunna.

 Qur'an abrogates sunna.

Sunna tana soke Alƙur'ani.

 Sunna abrogates Qur'an.

Sunna tana soke sunna.

 Sunna abrogates sunna.

[Qattan, op.cit, shafi. 201-2.] A cikin wannan tattaunawa, za mu duba naskh a cikin Alƙur'ani kawai, mu bar naskh a cikin Sunnah a gefe.

[Qattan, op.cit, pp. 201-2.] In this discussion, we shall only consider the abrogation in the Qur'an, and leave aside the abrogation in the sunna.

Nau'o'in Naskh guda uku a cikin Alkur'ani [Ibn Salama, al-nasikh wa al-mansukh, Alkahira, 1966, shafi na 5.] Malamai sun raba naskh zuwa nau'i uku:

Three Kinds of Naskh in the Qur'an [Ibn Salama, al-nasikh wa al-mansukh, Cairo, 1966, p.5.] The scholars have divided abrogation into three kinds:

Akwai, a cewar Ibn Salama, [Op cit., duba shafuna 6-8 don sunayen waɗannan surori.] wani marubuci sananne a kan wannan batu:

There are, according to Ibn Salama, [Op cit., see pp.6-8 for the names of these suras.] a well-known author on the subject:

Surori 43 waɗanda babu nasikh ko mansukh a cikinsu.

 43 suras with neither nasikh or mansukh.

Ga surori 6 da ke da nasikh amma babu mansukh.

 6 suras with nasikh but no mansukh.

Surori 40 da ke da mansūkh amma babu nāsikh.

 40 suras with mansukh but no nasikh.

Ga surorin Alkur'ani 25 waɗanda ke ƙunshe da duka nasikh da mansukh.

 25 suras with both nasikh and mansukh.

A cewar Suyuti a cikin littafinsa Al-Itqan, akwai misalai guda 21 a cikin Alkur'ani inda wani wahayi ya soke wani.

According to Suyuti's Itqan there are 21 instances in the Qur'an, where a revelation has been abrogated by another.

Ya kuma nuna cewa akwai sabani a kan wasu daga cikin wadannan: misali 4: 8, 24: 58, da sauransu. [Itqan, II, pp.20-3; Kamal, op.cit., pp.101-9 ya kuma ba da cikakken jerinsa na Suyuti.] Wasu malamai sun yi kokarin rage yawan nassoshi da aka soke a cikin Alkur'ani har ma fiye da haka, ta hanyar bayyana alakar da ke tsakanin ayoyi ta wasu hanyoyi na musamman, misali ta hanyar nuna cewa babu soke-hukunci a nan, ko kuma cewa saboda wasu dalilai naskh din ba na gaske ba ne. Shah Waliullah (d. 1759), babban malamin Musulunci daga Indiya, ya amince da wadannan guda 5 kawai daga cikin shari'a 21 na Suyuti a matsayin na gaske:

He also indicates that there is a difference of opinion about some of these: e.g. 4: 8, 24: 58, etc. [Itqan, II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti's complete list.] Some scholars have attempted to reduce the number of abrogations in the Qur'an even further, by explaining the relationships between the verses in some special ways, e.g. by pointing out that no legal abrogation is involved, or that for certain reasons the naskh is not genuine Shah Waliullah (d. 1759) the great Muslim scholar from India only retained the following 5 out of Suyuti's 21 cases as genuine:

Mansukh 2: 180 nasikh 4: 11, 12

Mansukh 2: 180 nasikh 4: 11, 12

Mansukh 2:240 nasikh 2: 234.

Hakika akwai bambanci tsakanin nasakh da takhsis. Takhsis na nufin wani nassi ya yi bayani dalla-dalla, ko ya bayyana bisa ga takamaiman yanayi, yadda za a fahimci wani nassi.

There is of course a difference between abrogation and specification. By the latter is meant that one revelation explains in more detail or according to specific circumstances how another revelation should be understood.

Misali: Suratul Baqara 2:183 ta ce 'Ya ku waɗanda suka yi imani, an wajabta muku azumi ...' An ruwaito daga 'Ata cewa ya ji Ibn 'Abbas yana karanta ayar Allah 'ga waɗanda suke iya yin sa akwai fansa, ciyar da wani mabukaci guda' (2:184). Ibn 'Abbas ya ce 'Wannan ayar ba a soke ta ba, sai dai an yi ta ne ga tsofaffin maza da tsofaffin mata waɗanda ba su da ƙarfin yin azumi, don haka sai su ciyar da mabukaci guda a kowace rana ta azumi (maimakon yin azumin).

Example: Sura 2:183 says 'O you who believe, fasting is prescribed to you ...' Narrated 'Ata' that he heard Ibn 'Abbas reciting the Divine verse 'for those who can do it is a ransom, the feeding of one that is indigent' (2:184). Ibn 'Abbas said 'This verse is not abrogated but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).

[Bukhari, VI, No. 32.] A bayyana a fili cewa ayar ta biyu (2:184) ba ta soke hukuncin azumi da ke cikin ayar farko (2:183) ba, sai dai tana bayyana wata takamaiman hali, wato na tsofaffi masu rauni, inda akwai hanyar rama azumin da aka rasa.

[Bukhari, VI, No. 32.] It is quite clear that the second verse (2:184) does not abrogate the rule of fasting from the first verse (2:183) but explains that in a specific case, that of feeble old people, there is a way of making up for the loss of fast.

Haka kuma ana iya fahimtar ayoyin da suka shafi abubuwan sha masu sanya maye a matsayin bayani da ƙayyadewa, ba a matsayin soke hukunci ba (duba 4:43; 2:219; 5:93-4).

In the same way the verses concerning intoxicating drinks can be understood as specifications rather than abrogations (see 4:43;2:219;5:93-4).

Kur'ani, a cikin Aya ta 2:106, ya yi magana game da ra'ayin naskh. Duk da haka, akwai banbancin ra'ayi game da yawan faruwar al-nasikh wa-al mansukh a cikin rubutun Kur'ani. Ya kamata a dauki bayanan da suka shafi al-nasikh wa-al mansukh da matukar taka tsantsan, domin dukkan rahotannin da suka shafi rubutun Kur'ani suna bukatar shaidu biyu masu zaman kansu. Yawancin misalan da malamai suka yi amfani da su wajen bayyana wannan batu (kuma ni na ambace su don wannan manufar) an dogara ne akan shaida guda daya kawai. 'A'isha ita kadai ta ruwaito cewa shayarwa goma ko biyar sun kasance cikin karatun Kur'ani, kuma 'Umar ne kadai ya ruwaito cewa 'ayar jifa' tana cikin rubutun Kur'ani.

The Qur'an, in 2:106, refers to the concept of naskh. However, there is a difference of opinion about the extent to which al-nasikh wa-al mansukh does in fact occur in the text of the Qur'an. The information concerning al-nasikh wa-al mansukh must be treated with great caution as, for all reports concerning the text of the Qur'an, two independent witnesses are required. Many of the examples which the scholars have drawn upon to illustrate this question (and I have quoted them for the same purpose) are based on one witness only. 'A'isha alone reported that 10 or 5 sucklings had been part of the Qur'anic recitation, and only 'Umar reported that the 'verse of stoning' had been included in the Qur'anic text.

Waɗannan hukunce-hukuncen shari'a ba a saka su a cikin Alƙur'ani ba, daidai saboda ba a ɗauke su a matsayin abin dogaro ba, domin an dogara ne kan shaida ɗaya kawai. Haka kuma, sauran misalan da suka shafi naskh, waɗanda aka dogara da kalmomin Ibn 'Abbas ko Mujahid kaɗai, ana auna su da ma'auni iri ɗaya.

These legal rulings are not included in the Qur'an precisely because they were not considered reliable, being based on one witness only. Similarly, other examples about naskh, based on the words of Ibn 'Abbas or Mujahid alone, are to be judged by the same measure.

Duk da haka, kamar yadda aka ambata, akwai wasu ayoyi kaɗan waɗanda, a cewar shaidar cikin Alƙur'ani kanta, an soke su da wasu ayoyi a cikin Alƙur'ani.

However, as mentioned there remain a small number of verses which, as far as can be ascertained from the internal evidence of the Qur'an, have been superseded by other verses in the Qur'an.