这个问题关于“纳斯赫”（An-Naskh）如何在《古兰经》（Kitaab）与逊奈（Sunnah）之间发生。
How does An-Naskh take place in respect to the Kitaab and the Sunnah
1 – 《古兰经》以《古兰经》废止经文（Naskh）
1 – The Naskh of the Qur’aan by the Qur’aan:
例如:
Example:
**Al-Mansookh（被废止的）**：穆斯林在战斗中面对十倍敌人时坚守阵地的裁决。安拉至高说：
Al-Mansookh (the abrogated): The Hukm of the steadfastness of one of the Muslims before ten of the enemy in battle. Allah Ta’Aalaa said:
如果你们中有二十个坚忍的人，他们就能战胜两百人（安法勒 65）。
If there are twenty steadfast from you then you will overcome two hundred (Al Anfaal 65).
An-Naasikh（废止者）：穆斯林在战斗中面对两名敌人时坚守阵地的律例。安拉至高说：
An-Naasikh (the abrogating): The Hukm of the steadfastness of one of the Muslims before two of the enemy in battle. Allah Ta’Aalaa said:
现在，真主已经为你们减轻了负担，祂知道你们当中有软弱之处。所以，你们中若有一百个坚忍的人，他们就能战胜二百人（《战利品章》66）。
Now Allah has lightened for you and He has known that there is weakness amongst you. So if there are one hundred from you who are steadfast they will overcome two hundred (Al-Anfaal 66).
2 – 《古兰经》对圣训的废止（Naskh）
2 – The Naskh of the Sunnah by the Qur’aan:
例如:
Example:
废止朝向拜特·麦格迪斯（圣地耶路撒冷）礼拜的指令，是通过安拉至高者的言辞——《古兰经》——完成的，安拉说：
Directing the prayer to Bait ul-Maqdis was abrogated by the Qur’aan with the speech of Allah Ta’Aalaa:
所以你要将脸转向禁寺（Al-Masjid al-Haram）。无论你们（信士们）在何处，都要将脸转向它（礼拜）。（黄牛章144节）
So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer] (Al-Baqarah 144).
3 - 以圣训废止圣训的naskh（废止）
3 - The Naskh of the Sunnah by the Sunnah:
例如:
Example:
可以用一个通过多次传述而确定的圣训（Sunnah Al-Mutawaatirah）废止另一个通过多次传述而确定的圣训，用多次传述的圣训废止独传的圣训（Al-Aahaad），也可以用独传的圣训废止独传的圣训。例如先知ﷺ的话：“我曾禁止你们去坟墓参观，但现在你们可以去参观它们。”（Ad-Daaru Qutniy 259/4）以及先知ﷺ的话：“我先前只是为了旅客的缘故禁止你们（保存肉类），但现在你们可以保存并施舍它。”（Al Bukhaari 和 Muslim）
It is permissible for the Sunnah Al-Mutawaatirah to be abrogated by the Sunnah Al-Mutawaatirah, Al-Aahaad by Al-Mutawaatir and Al Aahaad by Al-Aahaad. Examples of this include the statement of the Messenger (saw): “I had forbidden you from visiting the graves but (now) visit them” (Ad-Daaru Qutniy 259/4) and his statement (saw): “I had only forbidden you (previously) for the sake of travellers but now store (the meats) and give it in charity” (Al Bukhaari and Muslim)
不可发生废止（An-Naskh）的范围是：
That which it is not permissible for An-Naskh to occur in
1 – 不允许以伊吉玛（Al Ijmaa’）来废止已确立的哈克姆（Hukm）。
1 – It is not permissible to abrogate an established Hukm by Al Ijmaa’.
这是因为，由伊杰玛（Al-Ijmaa’）所确立的裁决，是在使者（ﷺ）去世之后形成的，因此它是在瓦希（启示）终止之后出现的。所以，在瓦希终止或停止之后，不存在来自《古探》（Kitaab）或《逊奈》（Sunnah）的任何经文。
This is because the established Hukm by Al-Ijmaa’ came after the death of the Messenger (saw) and was therefore after the cessation of the Wahi (revelation). There is therefore no text from the Kitaab or the Sunnah after the end or cessation of the Wahi.
2 – 不允许以圣训(Sunnah)废除《古兰经》(Kitaab)。
2 – It is not permissible to abrogate the Kitaab by the Sunnah.
因为安拉塔阿拉说：
This is because Allah Ta’Aalaa says:
当我们以一节经文替换另一节经文时（《蜜蜂章》101）。
And when We substitute a verse in place of a verse (An-Nahl 101).
而至高的真主说:
And He Ta’Aalaa says:
我们取消的任何一节经文，或使其被遗忘的，我们都会带来比它更好的，或与它相似的（《黎巴嫩》106）。
We bring better than it or like it (Al-Baqarah 106).
逊奈并不等同于经文（阿耶），也不比《古兰经》更优越，更不与之等同。另有可靠的传述记载，欧麦尔·本·赫颜塔卜（愿安拉喜悦之）曾说：“我们不会为了一位我们不知道她是否说实话的妇人的话，而舍弃安拉的经典和我们先知的逊奈。”
The Sunnah is not the same as the Aayaat and it is not better than the Qur’aan or like it. It has also been soundly reported from ‘Umar Ibn Al-Khattaab (ra) that he said: “We do not leave the Kitaab of Allah and the Sunnah of our Nabi for the statement of a women whom we don’t know whether she has told the truth or lied”.
3 – 不允许以孤立圣训（Khabar Al-Aahaad）废止大量流传的圣训（Sunnah Al-Mutawaatirah）。
3 – It is not permissible to abrogate the Sunnah Al-Mutawaatirah by the Khabar Al-Aahaad.
因为圣训中的"Sunnah Al-Mutawaatirah"（mutawatir 圣训）是确定可靠的（Qat'iy Ath-Thuboot），而"Khabar Al-Aahaad"（孤立圣训）的可靠性是或然的（Zhanniy Ath-Thuboot）。而或然的不能废止确定的，因为确定的高于它。
This is because the Sunnah Al-Mutawaatirah is Qat’iy Ath-Thuboot whilst the Khabar Al-Aahaad is Zhanniy Ath-Thuboot and the Zhanniy cannot abrogate the Qat’iy because the Qat’iy is higher than it.
4 – 不允许废止一项源自类比（القياس）的律例（Hukm）。
4 – It is not permissible to abrogate a Hukm of Al-Qiyaas.
有效的类比（Qiyaas）是指其依据的“illah”（effective cause，即“ʿIllah”，指理由、依据）取自《古兰经》或《逊奈》的类比。只要原本的依据（Asl）仍然存在，类比便继续有效；如果依据被废止，则不存在类比。因此，废止（Naskh）根本不会发生在类比之中，而在依据仍然存在的情况下，类比被废止的情形是无法设想的，因为该律例（Hukm）本身就存在于依据之中。
The Qiyaas (analogy) which is Mu’tabar (considered/valid) is the Qiyaas which its ‘Illah (reason) is from the Qur’aan or the Sunnah. The Qiyaas remains as long as the Asl (origin) remains and if the Asl is abrogated then there is no Qiyaas. For this reason, An-Naskh (abrogation) does not occur in Al-Qiyaas at all and the occurrence of the abrogation of Qiyaas cannot been envisioned to happen whilst the Asl (origin) remains because the Hukm is present within the Asl.