Nasx dalili (bekor qiluvchi dalil), u oyat bo‘lsin yoki hadis, uning bekor qiluvchi ekanligini ko‘rsatadigan shar’iy dalil bo‘lishi kerak; aks holda u shunday deb hisoblanmaydi. Ikki dalil o‘rtasida ziddiyat yoki qarama-qarshilik ko‘rinishining o‘zi ulardan biri ikkinchisini bekor qilganini anglatmaydi, chunki ularni o‘zaro muvofiqlashtirish mumkin bo‘lishi ham mumkin, bunday holda ular o‘rtasida haqiqatda hech qanday qarama-qarshilik bo‘lmaydi.

The Daleel An-Naasikh (Abrogating evidence), whether it is an Aayah or a Hadeeth, must have a Shar’iyah proof to indicate that it is abrogating, otherwise it would not be considered to be as such. The mere appearance of a clash or contradiction between two evidences does not mean that one is abrogating the other as it could be possible to reconcile between them in which case there would not actually be a contradiction between them.

Shar'iy hujjat (dalil) nosix va mansuxni aniqlash uchun quyidagicha:

The Shar’iyah Hujjah (proof) to identify the Naasikh and the Mansookh is as follows:

1 – Keyingi dalil oldingi dalilning lafzida yoki ma’nosida naskh qilinganini bildirishi, masalan Payg‘ambar ﷺ ning: “Men sizlarni qabrlarni ziyorat qilishdan qaytargan edim, endi ularni ziyorat qilinglar” (Ad-Daaru Qutniy 259/4) hadisi yoki Allohning Ta’ololning quyidagi qavli kabi:

1 – That the later evidence states that it is a Naasikh for the previous evidence in its Lafzh (wording) or in its meaning like the statement of the Messenger (saw): “I had forbidden you from visiting the graves but (now) visit them” (Ad-Daaru Qutniy 259/4) or like the Qawl of Allah Ta’Aalaa:

2 – Agar ikki dalil har jihatdan bir-biriga zid bo‘lib, ularni o‘zaro muvofiqlashtirish imkoni bo‘lmasa, u holda ulardan keyingisi oldingisini bekor qiladi. Bu holat keyingi dalil oldingisiga teng kuchda yoki undan kuchliroq bo‘lganda sodir bo‘ladi.

2 – If two evidences are contradictory from every angle and it is not possible to reconcile between them, then the latter of them abrogates the former. That is in the case where the latter is of the same strength (or weight) as the former or stronger than it.

3 – Naasikh (bekor qiluvchi hukm)ni Allohning Elchisi (saw)ning amali orqali aniqlash mumkin. Buning misoli shuki, u zino qilgan Maa’izni toshbon qildilar va yuz darra urmadilar. Ularning bu amali ﷺ “Sayyib (turmushda bo‘lgan) sayyib bilan (zino qilsa), yuz darra va toshbon qilish” degan so‘zlarining bekor qilinganini isbotlaydi. Bu yerda ularning amali (fe’l) so‘zlari (qavl)ni bekor qildi.

3 – The Naasikh can be identified by the action of the Messenger of Allah (saw) and an example of that is when he (saw) stoned Maa’iz who had committed Zinaa and did not lash him with one hundred lashes. This action of his (saw) establishes the abrogation of his speech: “The Thayyib (married) with the Thayyib (married), one hundred lashes and stoning with rocks”. Here, his action (F’il) abrogated his speech (Qawl).

Shuning uchun, yuqorida zikr etilgan dalillardan biri bo‘lmagan holda, an-naskh (hukmning bekor qilinishi) yuz berganligi haqidagi da’vo qabul qilinmaydi. Agar ushbu uch hujjatning hech biri (mavjud bo‘lmasa)

Therefore, the claim of the occurrence of An-Naskh (abrogation) is not accepted unless the Shar’iyah proof was from amongst one of those proofs mentioned above. If none of these three Hujaj (proofs)

Shunday qilib, naskh (bekor qilish) yo'q.

then there is no abrogation.