Qur’on va Sunnat, ya’ni shariatning ikki manbai o‘rtasida asosan to‘rt xil naskh sodir bo‘lishi mumkin.

There are basically four different types of naskh which can take place between the two sources of divine law, the Qur’aan and the Sunnah.

Birinchi tur — Qur’onning Qur’on orqali naskh qilinishidir. Bu turdagi naskhda hukmni o‘z ichiga olgan Qur’on oyati, hukmi yangi bo‘lgan boshqa Qur’on oyati bilan bekor qilinadi. Misol sifatida fahshsh qiluvchi ayollar haqidagi oyatlarni keltirish mumkin. Dastlabki hukm Qur’onda quyidagicha bayon qilingan:

The first is the naskh of the Qur’aan by the Qur’aan. In this type of naskh, a Qur’aanic verse containing a law is superseded by another Qur’aanic verse containing a new law. An example can be found in the verses on immoral women. The early law was stated in the Qur’aan as follows:

Ushbu qonun bekor qilindi va uning o‘rniga quyidagi qamchilash qonuni joriy etildi.

This law was abolished and replaced by the following law of lashing:

Ikkinchi turi — Qur’onning Sunnat orqali naskh qilinishi. Bu turning mavjudligi haqida ixtilof bor. Uni tasdiqlaydiganlar, bunga misol qilib vasiyat haqidagi oyatni keltiradilar, unda Alloh mo‘minlarga quyidagicha buyuradi:

The second type is naskh of the Qur’aan by the Sunnah. There is controversy as to whether this category exists. Those who affirm it give as an example of it the verse on wills, wherein Allaah instructs the believers as follows:

Bu dastlabki hukm meros qonunlari bilan almashtirildi va Payg'ambar (ﷺ) aytgan hadis bilan bekor qilindi, u hadisda Payg'ambar (ﷺ) shunday degan edi,

This early law was replaced by the inheritance laws and repealed by the hadeeth in which the Prophet (ﷺ) said,

Uchinchisi — Qur’on bilan Sunnatning naskhidir; ya’ni Payg‘ambar (ﷺ) o‘rgatgan islomiy hukmning Qur’ondagi nozil bo‘lgan oyat orqali bekor qilinishi va uning o‘rniga boshqa hukmning kelishidir. Bu turdagi naskhga misol qilib Baytul-Maqdis tomon qaratib namoz o‘qish hukmining bekor qilinishini keltirish mumkin. Musulmonlar Madinaga hijrat qilguncha Payg‘ambar (ﷺ) ning ko‘rsatmasiga ergashib Baytul-Maqdis tomon yuzlanib namoz o‘qishardi. Ular Madinada joylashgandan so‘ng, Alloh quyidagi oyatni nozil qildi:

The third is the naskh of the Sunnah by the Qur’aan; that is, the abolition and replacement of an Islaamic law which the Prophet (ﷺ) taught by the law in a verse revealed in the Qur’aan. An example of this type of naskh is when prayer in the direction of Jerusalem was abolished. Muslims prayed towards Jerusalem, following the example of the Prophet (ﷺ) until they emigrated to Madeenah. After their settling in Madeenah, Allaah revealed the verse,

Payg'ambarning xotini Oisha ham rivoyat qilishicha, Ramazon oyining oyatlari nozil bo'lguncha, Oshuro (Muharram oyining 10-kuni) roziligi farz bo'lgan. Shundan keyin kim xohlasa, Oshuro roziligini tutar edi. 39 Payg'ambar ﷺ Madinaga hijrat qilganlarida, yahudiylarning o'sha kuni Misrda Fir'avndan Muso payg'ambarning najot topganini yodga olish uchun ro'za tutayotganini ko'rdilar. Payg'ambar ﷺ ilohiy ko'rsatma asosida musulmonlarni ham shunday qilishga buyurdilar, ammo bu haqda Qur'oni karimdan hech qanday oyat nozil bo'lmagan. Biroq hijratdan keyingi ikkinchi yilda Alloh quyidagi oyatni nozil qildi:

The Prophet’s wife ‘Aa’ishah also reported that the fasting of ‘Aashooraa’ (the 10th of the month of Muharram) used to be compulsory until the verses of Ramadaan were revealed. After that, whoever wished to fast ‘Aashooraa’ did so.39 When the Prophet (ﷺ) migrated to Madeenah, he found the Jews fasting on that day in commemoration of Prophet Moosaa’s deliverance from Pharaoh in Egypt. The Prophet (ﷺ), under divine guidance, ordered the Muslims to do so also, but no Qur’aanic revelation was revealed concerning it. However, during the second year after the Hijrah, Allaah revealed the following verse,

Naskhning to'rtinchi turi — Sunnat bilan Sunnatning naskhi. Bu turdagi naskh faqat Payg'ambarimiz (ﷺ) Sunnatida topilgan hukmni, Sunnatda bayon qilingan keyingi hukm bilan bekor qilishni o'z ichiga oladi. Bu turdagi naskhga misol sifatida sahobiy Jobir ibn Abdulloh rivoyat qilgan quyidagi so'zni keltirish mumkin: "Allohning Elchisi (ﷺ)ning ikki buyrug'idan so'nggisi olov tegib pishgan narsalardan (yeb bo'lgach) vuzu' qilmaslik edi." Islomning dastlabki davrida Payg'ambar (ﷺ) pishirilgan taom yegan kishilarga namozdan oldin vuzu' qilishni buyurgan edi, keyinchalik esa u zotning o'zlari bunday qilish endi shart emasligini aytdilar.

The fourth type of naskh is that of the Sunnah by the Sunnah. This type of naskh involves the annulment of a law found only in the Sunnah of the Prophet (ﷺ) by a later law expressed in the Sunnah. An example of this type of naskh can be found in the following statement of the sahaabee Jaabir ibn ‘Abdullaah: “The latter of the Messenger of Allaah’s (ﷺ) two commands was to not make wudoo’ after (eating) things touched by fire.” 41 In the early period of Islaam, the Prophet (ﷺ) had commanded his followers to make wudoo’ before praying if they had eaten cooked food, but in the later period he told them that it was no longer necessary to do so.

Qur'on yoki Sunnatning naskhi ijmo‘ (olimlarning bir ovozdan kelishuvi) yoki qiyos (o‘xshatish yo‘li bilan xulosa chiqarish) orqali sodir bo‘lishi mumkin emas, chunki ijmo‘ ham, qiyos ham ilohiy manbaga ega emas. Ikkalasi ham insonning aql-idrok sa’y-harakati natijasidir, shuning uchun ularning xulosalari xatoga yo‘l qo‘yishi mumkin. Shunday bo‘lsa-da, ijmo‘ va qiyos islom huquqi (fiqh) manbalaridan ikkitasi hisoblansa ham, ular Shariat (ilohiy qonun)ning bir qismi deb qaralmaydi.

The naskh of either the Qur’aan or the Sunnah by ijmaa‘ (unanimous agreement of the scholars) or qiyaas (analogous deduction) cannot occur, as neither ijmaa‘ or qiyaas are of divine origin. Both ijmaa‘ and qiyaas are the result of human intellectual effort, therefore, their conclusions are subject to error. So even though ijmaa‘ and qiyaas are considered to be two of the sources of Islaamic law (fiqh), they are not considered to be a part of Sharee‘ah (divine law).

Biroq, ular Qur'on va Sunnatda ko'rsatilmagan holatlarga shariatni qo'llashda ishlatilishi mumkin. 42

However, they may be used when applying the Sharee‘ah to circumstances not specified in the Qur’aan or Sunnah. 42

Qur’on ichida naskh uch xil shaklda uchrashi mumkin, bu naskh qilingan oyatning tilovati va oyatda mavjud bo‘lgan naskh qilingan hukmning amal qilishi bilan bog‘liq.

Within the Qur’aan itself, naskh may occur in three different forms in relation to the recitation of the abrogated verse and validity of the abrogated law contained in the verse.

Birinchi shaklda nafaqat hukm bekor qilinadi va uning o‘rniga yangi hukm qo‘yiladi, balki eski hukmni o‘z ichiga olgan oyat ham Qur’ondan ilohiy farmon bilan olib tashlanadi. Bu shaklga misol sifatida ‘Oisha ning quyidagi so‘zini keltirish mumkin: “Vahiy orasida shunday hukm bor edi: emizuvchi ayol tomonidan o‘n marta aniq emizish uni va uning qarindoshlarini nikohga haram qilardi, xuddi haqiqiy onaning qarindoshlari kabi. Keyin uning o‘rnini besh marta aniq emizish hukmi egalladi, va bu Qur’on oyatlari orasida o‘qilib turdi, to Allohning Elchisi ﷺ vafot etishlaridan ozgina oldin.” 43 Naskhning bu turi juda kam uchraydi.

In the first form, not only is the law abolished and a new law put in its place, but also the verse which contained the old law is removed by divine decree from the Qur’aan itself. An example of this form can be found in the following statement of ‘Aa’ishah: “Among the revelations was the law that suckling ten distinct times by a wet nurse made marriage to her and her relatives prohibited, as in the case of the real mother’s relatives. It was then replaced by the law of five distinct sucklings which was recited among the verses of the Qur’aan until shortly before the death of Allaah’s Messenger (ﷺ).” 43 This type of naskh is extremely rare.

Bu holatda Alloh oyatni Qur'ondan olib tashladi va uning tilovatini hukmini almashtirmasdan to'xtatdi. Naskhning bu turi ham kamdan-kam uchraydi, lekin birinchi turiga qaraganda unchalik kam emas.

In this case, Allaah had the verse removed from the Qur’aan and its recitation stopped without replacing the law. This type of naskh is also uncommon, though not as uncommon as the first form.

Ushbu turdagi kam sonli misollar orasida zino qilganlarni toshbon qilish haqidagi oyat ham bor, uni ikkinchi xalifa ‘Umar ibn al-Xattob rivoyat qilgan.

Among the few examples of this type is the verse on stoning the adulterers, which was reported by ‘Umar ibn al-Khattaab, the second Caliph.

Bu oyat Payg'ambar (ﷺ) qoldirgan Qur'onning yakuniy shaklida yo'q, lekin zinokorni toshbo'ron qilish hukmi Payg'ambar (ﷺ)ning o'zi tomonidan bir necha marta qo'llangan va hadislarda yaxshi qayd etilgan. Bu ish undan keyingi barcha To'g'ri yo'lga boshlangan xalifalarning ham amaliyoti bo'lgan.45

This verse is not in the final form of the Qur’aan which the Prophet (ﷺ) left, but the law of stoning the adulterer to death was applied by the Prophet (ﷺ) himself on a number of occasions and is well recorded in hadeeth. It was also the practice of all the Rightly-Guided Caliphs after him.45

Bu naskhning eng keng tarqalgan shakli bo'lib, unda oyatda bayon qilingan hukm yangi oyatdagi yangi hukm bilan bekor qilinadi, lekin eski oyat Qur'onda qoldiriladi.

This is the most common form of naskh, whereby a law contained in a verse is annulled by a new law in a new verse, but the old verse is left in the Qur’aan.

Bunga bu shaklda hukmning mansux bo'lishiga aniq misol quyidagi oyatdir:

A clear example of this form of the abrogation of the law in the following verse:

Bu oyat keyinroq nozil bo‘lgan boshqa oyat bilan mansux qilingan, unda shunday deyilgan,

This verse was superseded by a later verse which stated,