Na farko: Naskh na Alƙur'ani da Alƙur'ani:
First: Abrogation of the Qur‟an with Qur‟an:
Soke na hukuncin bayar da sadaka kafin ganawa ta sirri da Manzon Allah ﷺ.
The abrogation of giving Sadaqah before private consultation with the Messenger (saw).
Haka kuma, iddar shekara guda an canja ta zuwa watanni 4 da kwanaki 10.
Similarly, the one year‟s „Iddah has been changed to 4 months and 10 days.
Allah (SWT) ya ce:
Allah (swt) said:
"Kuma waɗanda suke mutuwa daga cikinku, suna barin mata, to su yi wa matansu wasiyya ta cikakken shekara guda na ciyarwa da zama, ba tare da an fitar da su ba. Amma idan suka fita, babu laifi a kanku game da abin da suka yi da kansu, muddin abin nan mai kyau ne. Kuma Allah Mai girma ne, Mai hikima."
“And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable. And Allâh is All-Mighty, All-Wise.” (TMQ Al-Baqarah: 240)
Ya ce (swt):
He (swt) said:
"Kuma waɗanda suke mutuwa daga cikinku, suna barin mata a bayansu, to matan su yi jira (game da aurensu) watanni huɗu da kwanaki goma..." (TMQ Al-Baqarah: 234)
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days…” (TMQ Al-Baqarah: 234)
Haka ma yake ga Ahkam da aka ambata a baya.
The same goes for the Ahkam mentioned previously.
Na biyu: Soke Sunnah ta hanyar Sunnah.
Second: Abrogation of the Sunnah by Sunnah.
Wannan shi ne lokacin da wata hadisi mutawatir ta soke wata hadisi mutawatir, ko hadisi ahad (guda ɗaya) ta soke ta mutawatir, ko kuma hadisi ahad ta soke wata hadisi ahad. Kamar hadisai na Annabi ﷺ:
This is when one Mutawaatir abrogates another Mutaawatir, an Ahad (singular) narration is abrogated by Mutawaatir or an Ahad is abrogated by another Ahad narration. Like the Ahadith of the Prophet (saw):
"Na taɓa hana ku ziyartar kaburbura, yanzu ku ziyarce su."
(Muslim, Tirmidhi, Abu Dawud da al-Nasa'i)
“I used to forbid you from visiting the graves, now you should visit them.” (Muslim, Tirmidhï, Abu Dàwud & al-Nasa‟i)
"Idan ya sha a karo na huɗu (bayan an hukunta shi kowane lokaci) to a kashe shi."4
“If he drinks the fourth time (after being punished each time) then kill him.”4
"Na taba hana ku ajiye naman hadaya saboda yawan mutane. Yanzu kuna iya ajiye shi yadda kuke so." (Bukhari & Muslim)
“I used to forbid you from storing away the sacrificial meat because of the large crowds. Now you may store it as you wish.” (Bukhari & Muslim)
Na uku: Soke (naskh) na Sunnah ta hanyar Alkur'ani:
Third: Abrogation of Sunnah by the Qur‟an:
Hukuncin fuskantar Al-Quds an soke shi ta Alkur'ani:
The Hukm of facing Al-Quds was abrogated by the Qur‟an:
“…saboda haka ka juya fuskarka zuwa ga Masallacin Harami.” (Suratul Baqara: 144)
“…so turn your face in the direction of al-Masjid al-haraam.” (TMQ Al-Baqarah: 144)
Har ila yau, jima'i da dare ga wanda ya yi azumi da rana ya kasance haram bisa ga Sunnah. Wannan hukunci an soke shi ta hanyar faɗin Allah (SWT):
Also, having sexual intercourse at night was Haram for the one who fasted during the day according to the Sunnah. This was abrogated by the following saying of Allah (swt):
"Yanzu ku kwana da su…" (TMQ Al-Baqarah: 187)
“So now have sexual relations with them…”(TMQ Al-Baqarah: 187)
Azumin Ashura an kafa shi ta Sunnah, amma Alkur'ani ya soke shi da wajabcin azumin watan Ramadan.
The fast of „Ashura was established by the Sunnah but abrogated by the Qur‟an with the obligation to fast in Ramadhan.
Haka kuma an halatta a jinkirta sallah a cikin tsananin yaƙi bisa ga Sunna. Shi ya sa Manzon Allah ﷺ ya ce a ranar Khandaq bayan ya jinkirta sallah:
Similarly, it was allowed to delay the prayer in the thick of battle according to the Sunnah. That is why the Messenger (saw) said on the day of Khandaq after delaying the Salah:
"Allah Ya cika kaburburansu da wuta" saboda sun hana shi yin Salla.
“May Allah fill their graves with Fire‟ as they prevented him from praying the Salah.” (Muslim, Ahmad & Abu Ya‟la)
Wannan an soke shi ta hanyar Salatul-khawf (sallar tsoro) wadda aka ambata a cikin Alkur'ani: "Kuma idan kana cikinsu (ya Manzon Allah ﷺ), ka tsaya musu don yi musu sallah..." (Suratun Nisa'i: 102)
This was abrogated by the Salat-ul-khawf (the Salah of fear) which was mentioned in the Qur‟an: “When you (O Messenger Muhammad [saw]) are among them, and lead them in as-salah (the prayer)…” (TMQ An-Nisa: 102)
Na huɗu: Ba a halatta a soke hukuncin da Ijma'i ya tabbatar ba.
Fourth: It is not allowed to abrogate the Hukm established by Ijma.
Wannan saboda ma'anar cewa hukunci ya tabbata ta hanyar ijma'i shi ne an sami hukuncin ba tare da an ruwaito hadisi a kansa ba, ko da yake Sahabbai sun san hadisin amma ba su ruwaito shi ba. Sun ambaci hukuncin ba tare da sun ruwaito hadisin ba. Don haka, hukuncin da ya tabbata ta hanyar ijma'i yana nufin babu nassi a kansa a cikin Littafi da Sunna, saboda haka babu yiwuwar wani nassi ya soke hukuncin da ijma'i ya tabbatar.
This is because for a Hukm to be established by Ijma means a Hadith has not been narrated about it even though the Sahabah knew the Hadith but did not report it. They mentioned the Hukm without narrating the hadith. So for a Hukm to be established by Ijma means that there is no text for it in the Kitab and Sunnah, therefore, there is no possibility for a text to abrogate a Hukm established by Ijma.
Na biyar: Soke hukuncin Qiyas.
Fifth: Abrogating the Hukm of Qiyas.
Naskh ba ya faruwa a cikin hukuncin Qiyas kwata-kwata. Wannan saboda Qiyas da aka yarda da shi shi ne wanda 'illarsa ta kasance ta Shar'i, watau ita ce dalilin hukuncin, ko a bayyane (Sareeh), ko a fakaice, ko ta hanyar fitar da hukunci, ko ta hanyar misali. Irin wannan 'illa ana karɓar ta ne daga wata hujja, ko daga Alƙur'ani, ko daga Sunnah, ko daga Ijma'in Sahabbai. Qiyas yana ci gaba da kasancewa matuƙar hujjar tana nan. Ba zai yiwu naskh ya faru ga hukuncin da aka fitar ta hanyar misali ba, matuƙar asalin al'amarin yana nan. Sai dai idan aka soke asalin al'amarin, to babu Qiyas, domin 'illar ta daina wanzuwa. Amma a irin wannan hali, ba naskh ne na hukuncin Qiyas ba, a'a, naskh ne na hukuncin da Littafi, Sunnah da Ijma'i suka kafa.
Abrogation does not occur in Hukm of Qiyas at all. This is because the recognised Qiyas is where its „Illah is Shar‟i one i.e. it is the reason of the Hukm whether it is explicit (Sareeh), implicit, deduced or through analogy. Such an „Illah is taken from a Daleel, either from the Qur‟an, Sunnah or Ijma as-Sahabah. The Qiyas remains as long as there is a daleel. It is not possible for abrogation to take place with regards to a Hukm deduced through analogy as long as the original matter exists. However, if the original matter is abrogated then there will be no Qiyas since the „Illah ceases to exist. However, in such a case it would not be abrogation of the Hukm of Qiyas, rather it would be abrogation of the Hukm established by the Kitab, Sunnah and Ijma.
Na shida: Ba a halatta Littafi (Alkur'ani) ya zama an soke shi da Sunnah Mutawatir ba.
Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
Duk da cewa Hadisai Mutawaatir suna da tabbas (Qat'i), ba za su iya soke Alkur'ani ba saboda dalilai masu zuwa:
Although the Mutawaatir Hadiths are Qata‟i (definite) they cannot abrogate the Qur‟an for the following reasons:
1. Allah (SWT) ya ce:
1. Allah (swt) says:
"Kuma idan Muka musanya wata aya a wurin wata."
“And when We change a verse in place of another.” (TMQ An-Nahl: 101)
Wannan yana nufin cewa canza hukuncin da wata ayah ta kafa yana soke hukuncin da wata ayah daban ta kafa.
This means changing a Hukm established by an Ayah abrogates a Hukm established by another Ayah.
2. Allah (SWT) ya ce:
2. Allah (swt) says:
"Duk ayar da Muka soke, ko Muka sa a manta da ita, sai Mu kawo wadda ta fi ta, ko wadda ta yi kamarta." (TMQ Al-Baqarah: 106).
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it.” (TMQ Al-Baqarah: 106).
Ƙarfin kalmar nuna mutum (We bring) yana komawa ga Allah (SWT), wato wanda ya soke Ayar shi ne Allah (SWT), kuma mun sani cewa Sunna Manzon Allah ﷺ ne ya kawo ta. Wannan saboda kalmomin Sunna na Manzon Allah ﷺ ne, kuma kalmomin Alƙur'ani na Allah ne. Ko da yake ma'anar Littafi da Sunna dukansu wahayi ne daga Allah (SWT), amma ana danganta Sunna ga Manzon Allah ﷺ dangane da magana, Alƙur'ani kuwa magana ce ta Allah (SWT). Saboda haka, hukuncin Ayah ba ya soke sai da wata Ayar.
The personal pronoun (We bring) refers to Allah (swt) i.e. the one who abrogates the Ayah is Allah (swt) and we know the Sunnah was brought by the Messenger (saw). This is because the wording of the Sunnah belongs to the Messenger (saw) and the wording of the Qur‟an belongs to Allah. Even though the meaning of the Kitab and Sunnah are both revelations from Allah (swt), however the Sunnah is ascribed to the Messenger (saw) in terms of speech and the Qur‟an is the speech of Allah (swt). Thus, the Hukm of an Ayah is abrogated only by another Ayah.
3. Allah (SWT) ya ce:
3. Allah (swt) says:
"Kuma Mun saukar muku da Tunatarwa (Alkur'ani), domin ku bayyana wa mutane abin da aka saukar musu a sarari." (Suratul An-Nahl: 44)
Note: "(saw)" in the original is a honorific reference to the Prophet Muhammad; since it appears inside the Qur'an verse, I have kept the verse translation without adding ﷺ there, and the verse text itself is rendered as the translation of the Qur'an.
“And We have also sent down unto you (O Muhammad [saw]) the reminder and the advice (the Qur‟an), that you may explain clearly to men what has been sent down to them.” (TMQ An-Nahl: 44)
Don haka Manzon Allah (saw) yana bayyana Ayoyin da aka saukar, amma ba ya soke su. Wannan saboda soke wani hukunci (naskh) yana nufin kawar da hukuncin, ba bayanin (bayaan) hukuncin ba.
Note on the rules applied: the "(saw)" in the original is an abbreviated honorific, so it is replaced with ﷺ after "Manzon Allah".
So the Messenger (saw) explains the Ayat that have been revealed but he does not abrogate them. This is because abrogation means lifting the Hukm and not giving a clear explanation (bayaan) of the Hukm.
Saboda duk waɗannan dalilai, Sunnah Mutawātir ba za ta iya soke Alƙur'ani ba.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur‟an.
Saboda haka, bisa ƙa'idar mafi girma (Min Bab awla), Alkur'ani ba zai iya a soke shi ta hanyar hadisai guda ɗaya (Ahad) na Sunna ba. Haka kuma, baya ga abin da muka faɗa game da Sunna Mutawaatir, hadisai guda ɗaya Dhanni ne (na zato), kuma abin da yake Qata'i (tabbatacce) ba zai iya a soke shi da wanda yake Dhanni (na zato) ba. Sai dai, hadisi na iya takaita wata doka da aka ambata a cikin Alkur'ani, kamar takaitar bugun bulala ga mazinaci wanda ba shi da aure, yayin da Sunna ta tanadi jifa ga mazinaci mai aure.
So by greater reason (Min Bab awla) the Qur‟an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qata‟i) cannot be abrogated by the speculative (Dhanni). However a hadith may specify a rule mentioned in the Quran such as the specification of lashing for the unmarried fornicator as the Sunnah stipulates stoning for the married adulterer.
Haka kuma, Sunnah Mutawaatir ba za a iya soke ta da hadisai Ahad (na mutum ɗaya) na Sunnah ba, domin Mutawaatir ta fi Ahad ƙarfi. Hujja tabbatacciya ba a kawar da ita da hujja ta zato.
Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.
Amma waɗanda suke cewa juyawa daga alƙiblar Baitul Maƙdis a cikin Salla an kafa shi ne ta hanyar Sunnah Mutawaatir, to wannan saboda mutanen Quba sun kasance suna yin Salla suna fuskantar Baitul Maƙdis bisa Sunnah Mutawaatir, amma sai wannan hukunci ya zama mansukh a lokacin da wani mai isar da saƙo wanda Manzon Allah ﷺ ya aika ya zo ya sanar da cewa an canza alƙibla. Sai suka juya zuwa ga alƙiblar Ka'aba bisa ga rahotonsa, Manzon Allah ﷺ kuwa bai yi musu ƙin yarda ba. Amsar wannan da'awa ita ce, nasakar fuskantar al-Aqsa ta kasance ta hanyar Alƙur'ani kamar yadda aka ambata a baya, kuma mai isar da saƙon kawai yana sanar da abin da ya faru, watau ya sanar da mutane wani sabon hukunci na shari'a.
As for those who say turning from the direction of al-Quds for the Salah was established by the Mutawaatir Sunnah. This is because the people of Quba used to pray towards al-Quds based on the Mutawaatir Sunnah but when this was abrogated when a caller sent by the Messenger of Allah (saw) came and announced that the Qibla had changed. So they turned towards the direction of the Ka‟ba based on his report and the Messenger (saw) did not object. The answer to this claim is that the abrogation of facing al-Aqsa was through the Qur‟an as it was mentioned previously and the caller was only informing them of what had happened i.e. he informed the people about a new Hukm Shar‟i.