Shubhasizki, ba'zi hukmlarning boshqalari bilan almashtirilishi yaxshi va muhim sabablarga ko'ra amalga oshirilgan, chunki Allohning hech bir ishi o'yin-kulgi uchun yoki maqsadsiz emas. Bu sabablarning ba'zilarini Alloh o'zi bayon qilgan, boshqalari esa ochiq-oydin bo'lib, Uning ishlaridan anglab olish mumkin; ammo bizga noma'lum va tushunishimiz tashqarisida bo'lgan sabablar ham bor. Allohning zoti bizga noma'lum va idrokimiz tashqarisida. Allohning ilmi chegarasiz bo'lib, hamma narsani o'z ichiga oladi, shuning uchun inson Allohning ishlari ortidagi oliy hikmatni to'liq anglashga oqilona umid qila olmaydi.

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.

Naskh holatida quyidagi asosiy sabablarni keltirib chiqarish mumkin:

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

Bu insoniyat farovonligini ilohiy qonunlarni inson jamiyatining rivojlanishiga mos keladigan kamolot bosqichigacha takomillashtirish orqali ta'minlash vositasidir.

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.

2. U mo‘minlarni turli vaziyatlarda sinash uchun qo‘llaniladi: ba’zi holatlarda ular muayyan qonunlarga qat’iy amal qilishlari talab etiladi, boshqa holatlarda esa ularga amal qilmasliklari talab etiladi. Bunday xilma-xillik mo‘minlarning Allohning amrlariga bo‘ysunishga tayyorligini, shuningdek, Allohning hikmatiga bo‘lgan imonlarini sinaydi.

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. Bu, shuningdek, Allohning Islom ummati uchun yaxshilik va yengillik istashini ko‘rsatadi. Bir hukmni yanada og‘irroq hukm bilan bekor qiluvchi naskh mo‘minlarga ko‘proq savob olish imkonini beradi; chunki ilohiy qoida shundan iboratki, qiyinchilik qancha ko‘p bo‘lsa, mukofot ham shuncha katta bo‘ladi. Boshqa tomondan, bir hukmni yengilroq hukm bilan almashtiruvchi naskh mo‘minlarga dam beradi va ularga Allohning ularga yaxshilik tilashini eslatadi.

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.

Ko‘pgina olimlar aynan shu mavzuda kitoblar tuzganlar. Ehtimol, ulardan eng qadimgisi tobe’inlar orasidagi taniqli hadis olimi Qatoda ibn Di‘ama (vafoti 737 m.y./118 h.) tomonidan yozilgan «an-Nasikh va al-Mansuh fi Kitab Allah» asari bo‘lgan. Bu mavzuda asarlar yozgan boshqa mashhur olimlar: Ibn Hazm az-Zohiriy (vafoti 932 m.y./320 h.), Ahmad ibn Muhammad an-Nahhos (vafoti 950 m.y./338 h.), Makkiy ibn Abu Solib (vafoti 1046 m.y./437 h.) va Ibn al-Javziy (vafoti 1201 m.y./597 h.).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