Naskh (bekor qilish) bilimi fiqh (islom huquqi) va tafsir (Qur'oni karimni sharhlash) olimlari uchun katta ahamiyatga ega, chunki shunda islom hukmlarini qo'llashda chalkashlik yuzaga kelmaydi. Bekor qilingan hukmlarni bilmaydigan kishi ularni qo'llashga urinishi, natijada harom ishlarni qilib qo'yishi va boshqalarni ham harom ishga chaqirishi mumkin.

Knowledge of naskh is of great importance to the scholars of fiqh (Islaamic law) and tafseer (explanation of the Qur’aan), in order that application of Islaamic laws does not become confused. Someone who is ignorant of repealed laws may try to apply them and end up doing haraam acts and calling others to haraam.

Shunday qilib, rivoyat qilinadiki, bir safar to‘rtinchi xalifa ‘Alee ibn Abee Toolib bir qozi oldidan o‘tib qoldi va undan naskh qaysi hukmlarda yuz berganini bilasizmi, deb so‘radi. Odam: “Yo‘q”, deb javob berdi. ‘Alee unga dedi: “Sen halok bo‘lding va boshqalarni ham halok qildiring!” 23 Shuni ta’kidlash lozimki, naskhning ishonchli holatlari soni kam va siyrak uchraydi. Bunday holatlarni aniqlashning faqat uchta ishonchli usuli bor:

Thus, it was reported that once ‘Alee ibn Abee Taalib, the fourth Caliph, passed by a judge and asked him if he knew in which laws naskh had occurred. The man replied, “No.” ‘Alee said to him, “You have perished and caused others to perish!” 23 However, it should be noted that the number of authentic cases of naskh are few and far between. There are only three reliable ways to identify these cases:

1. Payg'ambar (ﷺ) yoki ularning sahobalaridan biri tomonidan aniq ifodalangan rivoyat. Masalan, Payg'ambar (ﷺ) shunday degan deb rivoyat qilinadi:

1. A clearly worded narration from the Prophet (ﷺ) or one of his companions (sahaabee). For example, the Prophet (ﷺ) was reported to have said,

Sahobalardan biri Salama ibn al-Akva' rivoyat qiladi: qachonki quyidagi oyat nozil bo'lganda,

One of the sahaabah by the name of Salamah ibn al-Akwa‘ reported that when the verse,

… nozil bo'ldi, kim ro'za tutishni xohlamasa, fidya berardi, to undan keyingi oyat nozil bo'lguncha.26

was revealed, whoever wanted to stop fasting would redeem himself, until the verse after it26

"was revealed and replaced it" — Uzbek tarjimasi: "nozil qilindi va uni almashtirdi"

was revealed and replaced it:

2. Ilk musulmon olimlarining bekor qilingan hukm va uni almashtirgan hukm haqidagi bir ovozdan kelgan kelishuvi. Ya’ni, ular nasxning sodir bo‘lganini tan olganlari, ilohiy hukmni bekor qilishga rozi bo‘lganlari emas. Bunga misol qilib Payg‘ambar (ﷺ) aytgan bir hadisni keltirish mumkin, unda u zot shunday degan edilar:

2. The unanimous agreement of early Muslim scholars on both the law which was replaced and the one which replaced it. That is, their recognition of the fact that an abrogation took place and not their agreement to abrogate a divine law. An example of this can be found in a hadeeth wherein the Prophet (ﷺ) said

Sahoba kishilar ichkilikni iste'mol qilgan kishini endi qatl etish kerak emasligi haqida yakdil bo'lishdi. Ular hukmni ijmo' orqali bekor qilmadilar, lekin bu hukm qo'llanilmadi, chunki ularning barchasiga ma'lum edi, Payg'ambar ﷺ uni bekor qilgan edilar.29

The sahaabah were unanimous on the fact that the one who took intoxicants was no longer to be executed. They did not repeal the law by unanimous agreement (ijmaa‘), but the law was not applied because it was known to all of them that the Prophet (ﷺ) repealed it.29

3. Ishonchli tarixiy ma'lumot: ma'lum bir hukm avvalgi tarixiy davrda amalda qo'llanilgan, so'ngra keyinroq kelgan hukm esa uni aniq bekor qilayotgandek ko'rinadi. Masalan, Shaddod ibn Avs rivoyat qilishicha, Makkani fath qilish vaqtida (8 hijriy, 630

3. Reliable historical knowledge of a law being put into practice during an earlier historical period, then a later law appears to clearly contradict it. For example, Shaddaad ibn Aws reported that at the time of the conquest of Makkah (8AH/630

CE), Payg'ambar (ﷺ) dedilar

CE), the Prophet (ﷺ) said

Boshqa tomondan, Ibn ‘Abbos rivoyat qilishicha, Nabiy (r) ro‘zadorlik paytida ham, ihrom holatida ham hijomat qildirgan.32 Bu rivoyatning ba’zi nusxalarida hijomatning Vadoe hajida (10 hijriy/632 milodiy) sodir bo‘lganligi ham zikr qilingan.33

On the other hand, Ibn ‘Abbaas reported that the Prophet (r) was cupped while fasting and while he was in ihraam.32 Some versions of this report also mentioned that it took place during the Farewell Pilgrimage (10 AH/632 CE).33

Naskh (nasx) ijtihod (aql bilan xulosa chiqarish, aniq dalil bo‘lmagan holda) orqali, na Qur’on tafsirchisining fikri bilan, na faqat matnlarning zohiriy ziddiyati bilan aniqlanmaydi.

Naskh cannot be determined by ijtihaad (reasoning in the absence of clear evidence), nor by the opinion of a Qur’aanic commentator, nor solely by the apparent contradiction of texts.

24-hadis. Buroyda rivoyat qilgan va Muslim (Sahih Muslim, 2-jild, 463-464-betlar, 2131-raqam), Abu Dovud (Sunan Abu Dovud, 2-jild, 919-bet, 3229-raqam), an-Nasoiy va Ahmad to'plaganlar.

24 Reported by Buraydah and collected by Muslim (Sahih Muslim, vol. 2, pp. 463-4, no. 2131), Aboo Daawood (Sunan Abu Dawud, vol. 2, p. 919, no. 3229), an-Nasaa’ee and Ahmad.

Baqara surasi (2):184.

25 Soorah al-Baqarah (2):184.

2:185 Surah al-Baqara

26 Soorah al-Baqarah (2):185.

27-raqam. Imom al-Bukhoriy (Sahihi al-Bukhoriy, 6-jild, 27-bet, 34-raqam) va Muslim (Sahihi Muslim, 2-jild, 555-bet, 2547-2548-raqamlar) tomonidan rivoyat qilingan. Shuni nazarda tutish kerakki, sahobalar "naskh" so'zini keyingi avlod olimlari tushunganidan kengroq ma'noda ishlatganlar. Sahobalar uchun naskhga mavjud hukmdagi o'zgarishlarning keng doirasi kirar edi, jumladan, takhsees (cheklash, aniqlashtirish) ham, to'liq bekor qilish ham shu jumlaga kirardi. Shu sababli, xohlagan kishi ro'zo tutish o'rniga kambag'alni ovqatlantirishi mumkin, degan umumiy ruxsat bekor qilindi. Biroq, Ibn 'Abbos Sahihi al-Bukhoriy, 6-jild, 26-27-betlar, 32-raqamda ta'kidlaganidek, bu ruxsat keksalar va surunkali kasallarga hanuzgacha amal qiladi.

27 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 27, no. 34) and Muslim (Sahih Muslim, vol. 2, p. 555, nos. 2547-8). It should be borne in mind that the sahaabah used the word naskh for a broader category of changes to an existing law than the word came to mean among scholars of later generations. For the sahaabah, naskh included takhsees (specification) as well as complete abrogation. Therefore, the general permission for anyone who cared to feed a poor person instead of fasting was cancelled. However, the permission still stands for the aged and the chronically ill, as Ibn ‘Abbaas noted in Sahih Al-Bukhari, vol. 6, pp. 26-7, no. 32.