Hakuna shaka kwamba kubadilishwa kwa baadhi ya sheria kwa nyingine kulifanywa kwa sababu nzuri na muhimu, kwa kuwa hakuna kitendo chochote cha Allaah kilicho cha mzaha au bila kusudi. Baadhi ya sababu hizi Yeye ameziainisha, na nyingine ziko wazi na zinaweza kupatikana kwa kutafakari matendo Yake; hata hivyo, zipo nyingine ambazo hatuzijui na ziko nje ya uwezo wetu wa kuelewa. Hali ya Allaah haijulikani kwetu na iko nje ya uwezo wetu wa kuelewa. Elimu ya Allaah haina mipaka na inajumuisha kila kitu, kwa hiyo mwanadamu hawezi kwa busara kutumaini kuelewa kikamilifu hekima kuu iliyo nyuma ya matendo ya Allaah.

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.

Katika kesi ya naskh, inawezekana kutoa sababu kuu zifuatazo za kutokea kwake:

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

1. Ni njia ya kulinda ustawi wa wanadamu kwa kuendeleza sheria za Mwenyezi Mungu hadi kufikia hatua ya ukamilifu inayolingana na maendeleo ya jamii ya binadamu.

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.

Hutumika kuwajaribu waumini kwa hali mbalimbali ambamo wanatakiwa kufuata kwa karibu sheria fulani maalum, na katika nyingine wanatakiwa kutozifuata. Aina hii ya tofauti hupima utayari wa waumini kujisalimisha kwa amri za Allaah, pamoja na imani yao katika hekima ya Allaah.

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. Pia inaonyesha kwamba Allah anataka wema na wepesi kwa umma wa Kiislamu. Naskh inayofuta hukumu moja na kuiweka nyingine yenye ugumu zaidi huwapa waumini fursa ya kupata thawabu kubwa zaidi; kanuni ya kiungu ikiwa kwamba ugumu unapozidi, ndivyo thawabu inavyozidi. Kwa upande mwingine, naskh inayobadilisha hukumu kuwa nyepesi zaidi huwapa waumini nafuu na kuwakumbusha matakwa ya Allah ya wema kwao.

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.

Wasomi wengi wameandika vitabu vilivyolenga mada hii hasa. Labda cha kwanza kabisa kati ya hivyo kilikuwa an-Naasikh wa al-Mansookh fee Kitaab Allaah, cha Qataadah ibn Di‘aamah (d. 737 CE/118 AH), mwanachuoni mashuhuri wa hadithi miongoni mwa at-taabi‘een. Wanachuoni wengine maarufu walioandika kazi kuhusu somo hili ni 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) na 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