Babu shakka cewa maye-canza wasu dokoki da wasu an yi shi ne saboda dalilai masu kyau da muhimmanci, domin babu wani aiki na Allah da ake yi wasa da shi ko ba tare da manufa ba. Wasu daga cikin wadannan dalilai Ya bayyana su, wasu kuma a bayyane suke kuma ana iya fahimtarsu daga ayyukansa; sai dai akwai wasu da ba mu sani ba kuma sun fi karfin fahimtarmu. Zatin Allah ba mu sani ba kuma ya fi karfin fahimtarmu. Iliminsa Allah ba shi da iyaka kuma ya kunshi komai, don haka mutum ba zai yi tsammanin fahimtar cikakkiyar hikimar mafi girma da ke bayan ayyukan Allah ta hanyar hankali ba.

There is no doubt that the replacement of some laws with others was done for good and important reasons, as none of Allaah’s action are in jest or without a purpose. Some of these reasons He has described, and others are obvious and deducible from His actions; however, there are others unknown to us and beyond our comprehension. Allaah’s being is unknown to us and beyond our comprehension. Allaah’s knowledge has no limits and includes all, so man cannot reasonably hope to grasp in totality the supreme wisdom behind Allaah’s actions.

A cikin lamarin naskh, ana iya fitar da dalilai na asali guda kamar haka don faruwarsa:

In the case of naskh, it is possible to deduce the following principle reasons for it occurrence:

Hanya ce ta kula da walwalar bil'adama ta hanyar ci gaban dokokin Allah zuwa matakin cikakke wanda ya dace da ci gaban al'ummar ɗan adam.

1. It is means of looking after the welfare of mankind by the evolution of divine laws to a stage of completion consistent with the development of human society.

2. Ana gwada masu imani da yanayi iri-iri, wanda a cikinsa ake bukatar su bi wasu takamaiman dokoki sosai, yayin da a wasu kuma ake bukatar kada su bi su. Irin wannan banbance-banbance yana gwada shirin masu imani na mika wuya ga umarnin Allah, da kuma imaninsu ga hikimar Allah.

2. It is used to test the believers with a variety of situations in which they are required to closely follow certain specific laws, while in others they are required not to follow them. This type of variation tests the willingness of the believers to submit to Allaah’s commands as well as their faith in Allaah’s wisdom.

3. Hakan kuma yana nuna cewa Allah yana son alheri da sauƙi ga al'ummar Musulunci. Naskh wanda ke soke doka da wata mai wahala ya na ba muminai damar samun lada mafi girma; ka'ida ta Ubangiji itace cewa duk wanda wahalar ta fi yawa, to lada ta fi girma. A gefe guda kuma, naskh wanda ke maye gurbin doka da wata mai sauƙi yana ba muminai hutu, kuma yana tuna musu nufin Allah na alheri a gare su.

3. It also shows that Allaah desires good and ease for the Islaamic nation. Naskh which repeals a law with one more difficult gives the believers an opportunity to earn a greater reward; the divine principle being that the greater the difficulty the greater the reward. On the other hand, naskh which replaces a law with an easier one gives the believers a break and reminds them of Allaah’s wish of good for them.

Malamai da yawa sun rubuta littattafai na musamman a kan wannan batu. Watakila na farko cikinsu shi ne an-Naasikh wa al-Mansookh fee Kitaab Allaah, na Qataadah ibn Di‘aamah (d. 737 CE/118 AH), fitaccen malamin hadisi daga cikin taabi‘een. Sauran shahararrun malamai da suka rubuta ayyuka a kan wannan batu su ne Ibn Hazm ath-Thaahiree (d. 932 CE/320 AH), Ahmad ibn Muhammad an-Nahhaas (d. 950 CE/338 AH), Makee ibn Abee Taalib (d. 1046 CE/437 AH) da Ibn al-Jawzee (d. 1201 CE/597 AH).54

Many scholars compiled books specifically on this topic. Perhaps the earliest of these was an-Naasikh wa al-Mansookh fee Kitaab Allaah, by Qataadah ibn Di‘aamah (d. 737 CE/118 AH), a prominent hadeeth scholar from among the taabi‘een. Other famous scholars who compiled works on the subject were Ibn Hazm ath-Thaahiree (d. 932 CE/320 AH), Ahmad ibn Muhammad an-Nahhaas (d.950 CE/338 AH), Makee ibn Abee Taalib (d. 1046 CE/ 437AH) and Ibn alJawzee (d. 1201 CE/597 AH).54