Ilimai na Allah sun sauka ne daga wurin Allah zuwa ga manzanninsa domin gyara imanin mutum game da Allah ('aqeedah), hanyoyin bautar Allah da yake yi ('ibaadah), da kuma rayuwarsa ta zamantakewa da halayensa a cikin al'umma (mu'aamalah). Tun da akwai imani guda daya daidai game da Allah, wato tawheed, wanda ake dauka cewa Allah Daya ne, ba shi da abokin tarayya a cikin zatinsa, sifofinsa, ayyukansa, da hakkin a bauta masa, dukkan annabawa sun kira mutane zuwa wannan imani ta hanya daya daidai. Allah ya tabbatar da wannan gaskiya ga Annabi Muhammad ﷺ a cikin Alkur'ani, inda ya ce,

Dvine laws were revealed by Allaah to His messengers for the purpose of correcting man’s beliefs about God (‘aqeedah), his methods of worshipping God (‘ibaadah), and his social life or social conduct (mu‘aamalah). Since there is only one correct belief about God, tawheed, whereby Allaah is considered as One, without partner in His essence, His attributes, His actions, and right of worship, all of the prophets invited mankind to that belief in exactly the same way. Allaah confirmed this fact to Prophet Muhammad (ﷺ) in the Qur’aan, stating,

Sai dai idan ana maganar hanyoyin ibada da mu'amalar al'umma, ba a yi amfani da tsari guda ɗaya a dukkan lokuta ba. Gaskiya ne cewa dukkan ƙa'idodin ibada da mu'amalar al'umma suna nufin tsarkake rai, kare al'umma, da ɗaure al'ummomi tare da dangantakar haɗin kai da 'yan'uwantaka, amma buƙatun kowace al'umma ko mutane sun bambanta. Buƙatun na iya ma canzawa daga lokaci zuwa lokaci a cikin al'umma ɗaya. Saboda haka, abin da ya dace da mutane a wani zamani bazai dace da su a wani zamani ba. Haka kuma, abin da annabi zai iya amfani da shi yadda ya dace wajen kiran mutane a farkon annabcinsa na iya zama bai dace ba a matakai na gaba, lokacin da saƙon Allah ya kafu a ƙasa kuma aka kafa jiha bisa shari'ar Allah. Don haka, hikimar da ke bayan dokoki daban-daban tana la'akari da dukkan waɗannan abubuwa, domin babu shakka game da rahamar Allah mai rufe komai da iliminsa. Shi ne da 'yancin umurni da hani gare mu, kamar yadda Ya sanar da mu:

However, in the case of methods of worship and social conduct, the same format was not used in all cases. It is true that principles of worship and social conduct were all aimed at purification of the soul, protection of society, and tying communities together with bonds of cooperation and brotherhood, but the needs of each nation or people were different. The needs may even vary from time to time within the same nation. Thus, what may suit a people in one age may not suit them in another. Also, what can be suitably used by a prophet to call the people at the beginning of his prophethood may be inappropriate in the later stages, when Allaah’s message has been established in the land and a state based on divine law has come into being. Thus, the wisdom behind the various laws takes all of these factors into account, for there is no doubt about Allaah’s allencompassing mercy and knowledge. It is His right to command and forbid us, as He has informed us:

Saboda haka, bai kamata ya zama abin mamaki ta kowace hanya ba cewa Allah zai iya maye gurbin wata dokar shari'a ta Ubangiji da wata, bisa ga saninSa na dukkan abubuwa, na baya, na yanzu da na nan gaba.

Therefore, it should not in any way seem strange that Allaah may replace a divine law with another based on His knowledge of all things, past, present and future.

Wannan maye-gurbin wata doka ta Allah da wata doka ta Allah ana kiransa da "naskh" a cikin harshen Larabci da ilimin Musulunci. Allah ya ambaci kasancewar wannan tsari kamar haka:

This replacement of a divine law by another divine law is referred to in ArabicIslaamic terminology as “naskh.” Allaah referred to the existence of this process as follows: