Naskh haqidagi qabul qilingan fikrlar Kitob va Sunnatdagi Shar'iy dalillarga asoslangan. Shu sababli biz hech qanday naqliy yoki aqliy dalilga (matnli yoki mantiqiy dalilga) asoslanmagan, chetga chiqqan (Shaadh) ba'zi fikrlarni batafsil yoritishdan o'zimizni tiyganmiz.

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).

Quyida an-Naskh masalasiga oid, avvalgi ulamolarning ba'zi fikrlari qisqacha keltirilgan:

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

Al-Imom Ash-Shofi'iy an-Naskh mavzusini yozma shaklda birinchi bo'lib muhokama qilgan olim bo'lib, bu uning "Ar-Risola" asarida yoritilgan. Ushbu asar Usul ul-fiqh sohasiga oid.

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.

U (An-Naskh) ni matnni bekor qilish deb emas, balki matnning hukmini ortiqcha qilib qo'yish deb hisoblaydi. Ash-Shaafi'iy aytdi: "Qur'on faqat Qur'on bilan mansux qilinadi", va bunga dalil sifatida biz oldinroq keltirgan ikki oyatni keltirdi. U yana aytdi: "Naasix (mansux qiluvchi) ni Mansux (mansux qilinuvchi) dan ajratib, aniq ko'rsatuvchi Sunnat bo'lishi shart, chunki Naskh (mansux qilish) Islomiy Shar'iy bayonning bir turidir. Bunga Sunnatdan dalil talab qilinadi va ikki matn o'rtasida birini ikkinchisidan aniq ajratib ko'rsatish zarur, bu esa Sunnat tomonidan aniqlanadi".

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-Shafi'iy ko'pchilik fuqaholarga zid ravishda sunnatning hukmlari faqat o'xshash sunnat bilan bekor qilinishi mumkin, deb hisoblaydi. Shu sababli uning nazarida Qur'on sunnatni bekor qilmaydi va u shunday deydi: "Allohning Elchisi ﷺning sunnati faqat Allohning Elchisi ﷺning sunnati bilan bekor qilinadi". Ash-Shafi'iy tushuntirganidek, bu qarashning asosi sunnatning eskirib qolish xavfi edi. Biroq, biz oldin tushuntirganimizdek, Qur'on sunnatni bekor qiladi. Bundan tashqari, Ash-Shafi'iyning izdoshlari o'z imomlarining qarashiga qarshi chiqib, Qur'on bilan sunnatni bekor qilishga ruxsat berdilar.

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.

Ibn Hazm ta'rifiga ko'ra, an-naskh — bu "birinchi hukmning muddati tugaganini bildiruvchi bayon" demakdir. Uning nazarida bayon ikki turga bo'linadi: mujmalni tafsil bilan izohlovchi bayon va 'omni takhsis bilan chegaralovchi bayon. Shu tarzda, uning fikricha, ikki matn ish ko'radi: nosix (bekor qiluvchi) matn va mansux (bekor qilinadigan) matn.

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.

U aytadi: “Naskh (bekor qilish) istisno turlaridan biridir, chunki u bir vaqtni ajratib oladi va uni boshqa vaqtlarda bo‘lmagan amal bilan belgilaydi. Masalan, uning (ﷺ) so‘zi: “Men sizlarni qabrlarni ziyorat qilishdan qaytargan edim, endi ularni ziyorat qilinglar”. Bu matn qabrlarni ziyorat qilishning man etilgan vaqti tugashini bayon qiladi, uning ma’nosi esa Nabiy (ﷺ) qabrlarni ziyorat qilishni man etgan matn bilan vaqtning belgilanishiga bog‘liqdir.”

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 ham Qur'onning xabar al-ahod bilan mansux bo'lishini ko'rgan, chunki u butun Sunnatni qat'iy deb hisoblagan. Shunga ko'ra (uning nazarida) xabar al-ahod Qur'on kabi qat'iydir va shuning uchun ular bir-birini mansux qilishi mumkin.

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 hisoblaydiki, Qur’onda naskh yo‘q, chunki Qur’on butunligicha muhkamdir va Allohning so‘zlarini almashtirish (tabdil) yo‘qdir. U boshqalar naskh ko‘rsatadi deb keltirgan oyatlarni keltirdi, so‘ngra naosix va mansux o‘rtasidagi ziddiyatni bartaraf etishga harakat qildi va ular ichida naskh mavjud emasligini ko‘rsatdi.

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.

Demak, bular an-naskh masalasida ulamolarning uch xil fikrini ifodalaydi: Ash-Shofi'iy, Ibn Hazm va Al-Asfahoniy.

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

Shuningdek, an-Naskh mavzusidagi kabi tarmoqlarda ham turli xil fikrlar mavjud.

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