Ilimin naskh yana da matuƙar muhimmanci ga malaman fiqh (dokar Musulunci) da tafsiri (bayanin Alƙur'ani), domin kada aiwatar da dokokin Musulunci ya gauraya. Wanda ba ya sanin dokokin da aka soke, yana iya ƙoƙarin aiwatar da su, sai ya aikata abubuwan haram ya kuma yi kira zuwa ga haram.

Knowledge of naskh is of great importance to the scholars of fiqh (Islaamic law) and tafseer (explanation of the Qur’aan), in order that application of Islaamic laws does not become confused. Someone who is ignorant of repealed laws may try to apply them and end up doing haraam acts and calling others to haraam.

Saboda haka, an ruwaito cewa wata rana Ali ibn Abi Dalib, halifa na huɗu, ya wuce ta wurin wani alkali ya tambaye shi ko ya san a cikin waɗanne hukunce-hukunce naskh ya faru. Mutumin ya amsa, "A'a." Sai Ali ya ce masa, "Ka halaka, kuma ka sa wasu su halaka!" 23 Duk da haka, ya kamata a lura cewa adadin lamuran naskh ingantattu kaɗan ne kuma suna da wuyar samu. Akwai hanyoyi uku kawai da aminci don gano waɗannan lamura:

Thus, it was reported that once ‘Alee ibn Abee Taalib, the fourth Caliph, passed by a judge and asked him if he knew in which laws naskh had occurred. The man replied, “No.” ‘Alee said to him, “You have perished and caused others to perish!” 23 However, it should be noted that the number of authentic cases of naskh are few and far between. There are only three reliable ways to identify these cases:

1. Wata ruwaya bayyananniya daga Annabi (ﷺ) ko ɗaya daga cikin sahabbansa (sahaabee). Misali, an rawaito cewa Annabi (ﷺ) ya ce,

1. A clearly worded narration from the Prophet (ﷺ) or one of his companions (sahaabee). For example, the Prophet (ﷺ) was reported to have said,

Wani daga cikin sahabbai mai suna Salamah ibn al-Akwa‘ ya ruwaito cewa lokacin da ayar,

One of the sahaabah by the name of Salamah ibn al-Akwa‘ reported that when the verse,

An aka saukar da shi, duk wanda yake so ya daina azumi zai biya fansa, har zuwa ayar da ke biye da ita.26

was revealed, whoever wanted to stop fasting would redeem himself, until the verse after it26

an ya sauke shi, kuma ya maye gurbinsa:

was revealed and replaced it:

2. Ijma'in malamai na farko na Musulunci kan dokar da aka soke da kuma dokar da ta maye gurbinta. Wato, amincewarsu da cewa an yi soke-soke (naskh) ba amincewarsu da soke wata dokar Ubangiji ba. Misali na wannan za a iya samunsa a cikin wani hadisi inda Annabi (ﷺ) ya ce:

2. The unanimous agreement of early Muslim scholars on both the law which was replaced and the one which replaced it. That is, their recognition of the fact that an abrogation took place and not their agreement to abrogate a divine law. An example of this can be found in a hadeeth wherein the Prophet (ﷺ) said

Sahabbai sun yi ittifaqi a kan cewa wanda ya sha abubuwan maye ba za a sake kashe shi ba. Ba su soke hukuncin ta hanyar ijma'i ba, amma ba a aiwatar da hukuncin ba saboda dukansu sun san cewa Annabi (ﷺ) ya soke shi.29

The sahaabah were unanimous on the fact that the one who took intoxicants was no longer to be executed. They did not repeal the law by unanimous agreement (ijmaa‘), but the law was not applied because it was known to all of them that the Prophet (ﷺ) repealed it.29

3. Sanin tarihi mai inganci cewa wata doka an aiwatar da ita a wani zamanin baya, sannan wata doka daga baya ta bayyana kamar tana saba mata a fili. Misali, Shaddaad ibn Aws ya ruwaito cewa a lokacin fathar Makka (8 AH/630

3. Reliable historical knowledge of a law being put into practice during an earlier historical period, then a later law appears to clearly contradict it. For example, Shaddaad ibn Aws reported that at the time of the conquest of Makkah (8AH/630

CE), Annabi (ﷺ) ya ce

CE), the Prophet (ﷺ) said

A kuma, Ibn ‘Abbaas ya ruwaito cewa Annabi ﷺ ya yi hijama yana azumi kuma yana cikin ihrami.32 Wasu ruwayoyin wannan hadisi sun kuma ambata cewa hakan ya faru a lokacin Hajjin Ban-kwana (10 AH/632 CE).33

On the other hand, Ibn ‘Abbaas reported that the Prophet (r) was cupped while fasting and while he was in ihraam.32 Some versions of this report also mentioned that it took place during the Farewell Pilgrimage (10 AH/632 CE).33

Ba za a iya tabbatar da naskh ta hanyar ijtihadi (hukunci bisa tunani a rashin dalili bayyananne ba), ko ta ra'ayin wani mai tafsirin Alkur'ani, ko kuma kawai ta hanyar bayyanannen sabani tsakanin nassoshi ba.

Naskh cannot be determined by ijtihaad (reasoning in the absence of clear evidence), nor by the opinion of a Qur’aanic commentator, nor solely by the apparent contradiction of texts.

24 Buraydah ne ya ruwaito shi, kuma Muslim (Sahih Muslim, juz'i na 2, shafi na 463-4, lamba ta 2131), Abu Dawud (Sunan Abu Dawud, juz'i na 2, shafi na 919, lamba ta 3229), an-Nasa'i da Ahmad suka tattara shi.

24 Reported by Buraydah and collected by Muslim (Sahih Muslim, vol. 2, pp. 463-4, no. 2131), Aboo Daawood (Sunan Abu Dawud, vol. 2, p. 919, no. 3229), an-Nasaa’ee and Ahmad.

Suratul Baqara (2): 184.

25 Soorah al-Baqarah (2):184.

Surah al-Baqarah (2):185.

26 Soorah al-Baqarah (2):185.

Al-Bukhaari ya tattara shi (Sahih Al-Bukhari, juzu'i na 6, shafi na 27, lamba ta 34) da Muslim (Sahih Muslim, juzu'i na 2, shafi na 555, lambobi 2547-8). Ya kamata a tuna cewa sahabbai sun yi amfani da kalmar naskh don nufin wani fanni mai fadi na sauye-sauye ga dokar da ake da ita, fiye da ma'anar da kalmar ta samu a wurin malamai na zamanin baya. Ga sahabbai, naskh ya hada da takhsees (takaita ma'ana) da kuma soke dokar gaba daya. Saboda haka, izinin gama-gari ga duk wanda yake so ya ciyar da mabukaci maimakon yin azumi an soke shi. Sai dai izinin yana ci gaba da kasancewa ga tsoho da mai cuta mai dorewa, kamar yadda Ibn ‘Abbaas ya lura a Sahih Al-Bukhari, juzu'i na 6, shafi na 26-7, lamba ta 32.

27 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 27, no. 34) and Muslim (Sahih Muslim, vol. 2, p. 555, nos. 2547-8). It should be borne in mind that the sahaabah used the word naskh for a broader category of changes to an existing law than the word came to mean among scholars of later generations. For the sahaabah, naskh included takhsees (specification) as well as complete abrogation. Therefore, the general permission for anyone who cared to feed a poor person instead of fasting was cancelled. However, the permission still stands for the aged and the chronically ill, as Ibn ‘Abbaas noted in Sahih Al-Bukhari, vol. 6, pp. 26-7, no. 32.