学者们关于“纳斯赫”（An-Naskh）的观点
The opinions of the ‘Ulamaa in respect to An-Naskh
关于“纳斯赫”（Naskh，废止）所采纳的各种观点，都是以来自《经典》与《逊奈》的沙里尔证据（Adillah Ash-Shar'iyah）为依据的。因此，我们避免去深究那些罕见的（Shaadh）观点，因为它们没有经文依据（Daleel Naqliy）或理性依据（Daleel 'Aqliy）作支撑。
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).
以下简要列出前代学者关于"纳斯赫"（An-Naskh，废止）的一些观点：
The following are in summary some of the opinions of the previous ‘Ulamaa in respect to An-Naskh:
1 – 沙斐仪（Ash-Shaafi'iy）关于废止（An-Naskh）的观点：
1 – The opinion of Ash-Shaafi’iy in respect to An-Naskh:
伊玛目沙斐仪（Al-Imaam Ash-Shaafi’iy）是第一位以文字形式论述“奈斯赫”（An-Naskh）的学者，他在《圣训学》（ʿAr-Risaalah）一书中做了这一论述，该书属于伊斯兰教法根基学（Usool ul-Fiqh）领域。
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.
他并不认为"纳斯赫"(An-Naskh)是取消经文本身,而是认为它使经文的"律例"(Hukm)失去效力。阿勒-沙菲仪(Ash-Shaafi'iy)说:"《古兰经》只能被《古兰经》废除。"他以我们前面引用过的两节经文作为证据。他还说:"必须有一项圣训来阐明并区分'废除者'(Naasikh)与'被废除者'(Mansookh),因为'纳斯赫'属于伊斯兰教法的一种阐释(Bayaan)。这需要圣训作为证据,而且必须由圣训来阐明并区分这两段经文中何者为后、何者为先,因为正是圣训使之得以明确。"
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”.
阿什-沙菲similar: 阿什-沙菲similar is wrong; use the name as in original: Ash-Shaafi'iy = 沙斐仪 is the common Chinese rendering. Use 沙斐仪. Fuqahaa = 法学家 (fuqaha). Ahkaam = 律例/教律. Sunnah = 圣训 or 逊奈 (Sunnah); use 逊奈. Qur'aan = 古兰经. Imaam = 伊玛目. Messenger of Allah ﷺ. 沙斐仪与大多数法学家意见相左，他认为逊奈中的教律只能被与之相似的逊奈所废止。因此，在他看来，古兰经不会废止逊奈。基于此，他说："使者的逊奈，只能被使者的逊奈所废止。"据沙斐仪解释，他持此观点的理由是担心逊奈因此而失效。然而，正如我们此前所阐明的，古兰经确实会废止逊奈。此外，沙斐仪的追随者也不同意其伊玛目的观点，允许古兰经废止逊奈。
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.
2 – 伊本·哈兹姆关于奈斯赫（An-Naskh）的观点
2 – The opinion of Ibn Hazm in respect to An-Naskh:
根据伊本·哈兹姆的定义，“纳斯赫”（An-Naskh）是“对首次命令所适用时限的终止所作的阐明”。在他看来，阐明（Bayaan）分为两类：为“穆朱mal”（未详述的经文）提供细节的阐明，以及对“阿姆”（一般性经文）进行限定的阐明。两段经文正是以此方式发挥作用的：即“纳斯赫”（废止）经文与“曼苏赫”（被废止）经文。
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.
他说："Naskh（废止）属于例外的一种类型，因为它将某一时段从一般规定中排除出来，并以一项在其他时段并不存在的行为来specify（限定）该时段。例如他的话ﷺ：'我曾禁止你们探访坟墓，但现在你们可以去探访them（坟墓）。'这段文字说明了禁止探访坟墓之时限的结束，其含义涉及以先知ﷺ所指引的经文来限定时间，即他禁止探访坟墓的那段经文。"
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”.
伊本·哈兹姆也认为《古兰经》可以被"呼哈布·阿哈德"（孤证圣训，即个别传述的圣训）所废止，因为他认为整个逊奈都是确定可信的（Qat'iy）。因此，在他看来，孤证圣训与《古兰经》一样具有确定性，所以二者可以互相废止。
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,
3 – 阿布·穆斯林·阿斯法哈尼关于奈斯赫（AnNaskh）的观点：
3 – The opinion of Abu Muslim Al-Asfahaaniy in respect to AnNaskh:
艾卜·穆斯林·阿勒-阿斯法哈尼耶认为《古兰经》中不存在废止（Naskh），因为《古兰经》整体是Muhkam（明确的），而真主的话语不存在任何替换（Tabdeel）。他提出了其他人用来说明废止的经文，然后试图消除废止者（Naasikh）与被废止者（Mansookh）之间的矛盾，进而表明它们之间并不存在废止。
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.
这些便代表了三位学者关于“纳斯赫”（An-Naskh）的三种观点：沙斐仪（Ash-Shaafi'iy）、伊本·哈兹姆（Ibn Hazm）和阿斯法哈尼（Al-Asfahaaniy）。
These then represent three opinions of three of the ‘Ulamaa in respect to An-Naskh: Ash-Shaafi’iy, Ibn Hazm and Al-Asfahaaniy.
此外，关于“废止”（An-Naskh）的各个分支，也存在不同的观点，例如以下议题。
There are also different opinions in the branches of An-Naskh like the subject of: