Maoni yaliyokubaliwa kuhusu Naskh yamejengwa juu ya Adillah Ash-Shar'iyah zilizotokana na Kitaab na Sunnah. Kwa hiyo, tumejiepusha kuingia katika baadhi ya maoni yasiyo ya kawaida (Shaadh) ambayo hayajengwi juu ya Daleel Naqliy wala 'Aqliy (ushahidi wa kinukuu au wa kiakili).

The opinions that have been adopted in respect to the Naskh are based upon the Adillah Ash-Shar’iyah from the Kitaab and from the Sunnah. Consequently, as such we have avoided delving into some of the irregular (Shaadh) opinions that are not based upon a Daleel Naqliy or ‘Aqliy (textual or rational evidence).

Yafuatayo ni kwa muhtasari baadhi ya maoni ya wanazuoni waliotangulia kuhusu An-Naskh:

The following are in summary some of the opinions of the previous ‘Ulamaa in respect to An-Naskh:

Imamu Ash-Shaafi'iy ndiye wa kwanza kujadili An-Naskh kwa maandishi, na hilo lilikuwa katika kitabu chake 'Ar-Risaalah' kilichoandikwa katika fani ya Usool ul-Fiqh.

Al-Imaam Ash-Shaafi’iy was the first to discuss An-Naskh in writing and that was in his ‘Ar-Risaalah’ which was written in the subject area of Usool ul-Fiqh.

Yeye hafikirii An-Naskh kama kufuta maandishi, bali anaiona kama kuondoa nguvu ya hukmu ya maandishi hayo. Ash-Shaafi'iy alisema: "Qur'aan haifutwi isipokuwa na Qur'aan," na akatumia kama ushahidi zile Aayah mbili tulizozitaja hapo awali. Pia alisema: "Ni lazima kuwepo Sunnah inayofafanua na kutofautisha Naasikh (kinachofuta) na Mansookh (kinachofutwa), kwa sababu Naskh ni aina ya ufafanuzi wa Kishariah wa Kiislamu (Bayaan). Hilo linahitaji ushahidi kutoka katika Sunnah, na ni lazima kwamba jambo hilo lifafanuliwe na litofautishwe na lile lingine kuhusiana na maandishi hayo mawili, na ni Sunnah inayolifafanua hilo."

He does not consider An-Naskh as the cancelling of the text but rather he regards it as making redundant the Hukm of the text. AshShaafi’iy said: “The Qur’aan is not abrogated except by the Qur’aan” and he used as evidence the two Aayahs that we used earlier. And he said: “It is necessary for there to be a Sunnah that makes clear and distinguishes the Naasikh (abrogator) from the Mansookh (abrogated) and that is because the Naskh (abrogation) is a type of Islamic Shar’iyah explanation (Bayaan). That requires an evidence from the Sunnah and it is necessary for the latter to be made clear and distinguished from the former in respect to the two texts whilst it is the Sunnah that makes that clear”.

Ash-Shaafi’iy anatofautiana na wengi wa Fuqahaa kwa kuthibitisha kwamba Ahkaam za Sunnah hazifutwi isipokuwa na Sunnah inayofanana nayo. Kwa hiyo, kwa mtazamo wake, Qur’aan haifuti Sunnah, na kwa sababu hiyo anasema: “Sunnah ya Mtume wa Allah ﷺ haifutwi isipokuwa na Sunnah ya Mtume wa Allah ﷺ”. Sababu ya mtazamo huu, kama Ash-Shaafi’iy alivyoeleza, ilikuwa hofu kwamba Sunnah inaweza kupoteza nguvu zake. Hata hivyo, kama tulivyoeleza hapo awali, Qur’aan kweli inaifuta Sunnah. Zaidi ya hayo, wafuasi wa Ash-Shaafi’iy walipingana na mtazamo wa Imaam wao na wakaruhusu Sunnah kufutwa na Qur’aan.

Ash-Shaafi’iy disagrees with the majority of the Fuqahaa as he establishes that the Ahkaam of the Sunnah are not abrogated except by a Sunnah like it. As such the Qur’aan does not abrogate the Sunnah in his view and due to that he says: “The Sunnah of the Messenger of Allah is not abrogated except by the Sunnah of the Messenger of Allah”. The reasoning behind this view, as AshShaafi’iy explained, was the fear attached to the Sunnah becoming obsolete. However, as we have explained previously the Qur’aan does abrogate the Sunnah. In addition, the followers of Ash-Shaafi’iy disagreed with the view of their Imaam and permitted the abrogation of the Sunnah by the Qur’aan.

Ufafanuzi wa An-Naskh kwa mujibu wa Ibn Hazm ni: “Ni ufafanuzi (Bayaan) kwamba muda wa jambo la kwanza umefikia mwisho.” Kwa maoni yake, Bayaan (ufafanuzi) imegawanywa katika makundi mawili: Bayaan inayotoa Tafseel (maelezo ya kina) kwa Mujmal (jambo lisilofafanuliwa kikamilifu), na Bayaan inayojumuisha Takhsees (kubainisha maalum) kwa ‘Aamm (la jumla). Kwa njia hii, kwa mujibu wake, maandiko mawili hufanya kazi zao: maandiko Naasikh (yanayofuta) na maandiko Mansookh (yanayofutwa).

The definition of An-Naskh according to Ibn Hazm is: “It is the Bayaan (explanation) that the time of the first matter has come to and end”. In his view the Bayaan (explanation) is divided into two categories: The Bayaan that provides Tafseel (detail) for the Mujmal (undetailed) and the Bayaan that includes Takhsees (specification) for the ‘Aamm (general). It is in this way that according to him the two texts function: The Naasikh (abrogating) text and the Mansookh (abrogated) text.

Na anasema: "Naskh (kufuta hukumu) ni aina miongoni mwa aina za istithnaa (kutoa kitu katika jumla), kwa sababu hutenga wakati fulani na kuubainisha kwa kitendo ambacho hakipo katika nyakati nyingine. Kwa mfano, kauli yake ﷺ: "Nilikuwa nimekukataza kuzuru makaburi, lakini (sasa) yazuruni". Matini hii inaeleza mwisho wa wakati wa katazo la kuzuru makaburi, na maana yake inahusiana na kubainisha wakati kwa matini ambayo Nabii ﷺ aliyoielekeza, ambamo alikataza kuzuru makaburi."

And he says: “The Naskh (abrogation) is a type from amongst the types of exception because it exempts a time and specifies it with an action that is not in other times. So for example his speech (saw): “I had forbidden you from visiting the graves but (now) visit them”. This text explains the end of the time of the forbiddance of visiting the graves and its meaning relates to the specification of time with the text that the Nabi (saw) guided to in which he forbade the visiting of the graves”.

Ibn Hazm pia alikuwa na maoni kwamba Qur'ani inafutwa na Khabar Al-Aahaad, kwa sababu aliona Sunnah yote kuwa ni Qat'iy. Kwa hiyo, kwa mtazamo wake, Khabar Al-Aahaad ni Qat'iy kama Qur'ani, na hivyo kila moja inaweza kufuta nyingine.

Ibn Hazm also viewed that the Qur’aan is abrogated by the Khabar Al-Aahaad because he viewed all of the Sunnah as being Qat’iy. As such (in his view) the Khabar Al-Aahaad are Qat’iy like the Qur’aan and therefore each can abrogate the other,

Abu Muslim Al-Asfahaaniy alikuwa na maoni kwamba hakuna Naskh katika Qur’aan, kwa sababu Qur’aan yote ni Muhkam, na kwamba hakuna Tabdeel (kubadilishwa) kwa maneno ya Allah. Aliyaleta Aayaat ambazo wengine wamezitoa wakisema zinaonyesha kufutwa kwa hukumu, kisha akajaribu kuondoa mgongano kati ya Naasikh na Mansookh, kisha kuonyesha kwamba hakuna kufutwa ndani yake.

Abu Muslim Al-Asfahaaniy viewed that there is no Naskh in the Qur’aan because the Qur’aan as a whole is Muhkam and that there is no Tabdeel (substitution) for the words of Allah. He presented the Aayaat that others have brought stating that they show abrogation and then attempted to remove the contradiction between the Naasikh and the Mansookh and then show that there is no abrogation within them.

Hizi basi ni misimamo mitatu ya tatu miongoni mwa Maulamaa kuhusu An-Naskh: Ash-Shaafi'iy, Ibn Hazm na Al-Asfahaaniy.

These then represent three opinions of three of the ‘Ulamaa in respect to An-Naskh: Ash-Shaafi’iy, Ibn Hazm and Al-Asfahaaniy.

Kuna pia maoni tofauti katika matawi ya An-Naskh, kama vile mada ya:

There are also different opinions in the branches of An-Naskh like the subject of: