根据伊本·萨拉马(Ibn Salama)这位在该领域颇有名望的作者所述,[同上,参见第6–8页关于这些篇章名称的内容。]
There are, according to Ibn Salama, [Op cit., see pp.6-8 for the names of these suras.] a well-known author on the subject:
43 个不含废止（Naskh）或被废止之条文的古兰经章节。
43 suras with neither nasikh or mansukh.
Context: this is a fragment from an Islamic book, likely about abrogation (naskh). The sentence "6 suras with nasikh but no mansukh" translates as follows.
有六个章节（苏拉）含有“纳斯赫”（废止者），但没有“曼苏赫”（被废止者）。
6 suras with nasikh but no mansukh.
40个苏拉，有被废止的经文（mansukh），但没有废止者（nasikh）。
40 suras with mansukh but no nasikh.
25 suras that contain both nasikh and mansukh
25 suras with both nasikh and mansukh.
根据苏尤蒂的《古兰学通论》（Itqan），《古兰经》中有21处启示被另一启示所废止。
According to Suyuti's Itqan there are 21 instances in the Qur'an, where a revelation has been abrogated by another.
他还指出，其中一些经文的情况存在学者间的分歧，例如 4:8、24:58 等。[《Itqan》，第二卷，第20–23页；Kamal，前引书，第101–109页也列出了苏尤蒂的完整名单。] 一些学者试图通过以特殊方式解释经文之间的关系，进一步减少《古兰经》中的废止（naskh）情况，例如指出其中并不涉及法律上的废止，或者指出由于某些原因，所谓的废止并不成立。沙·瓦利乌拉（卒于1759年）是来自印度的伟大穆斯林学者，他只承认苏尤蒂列出的21个案例中的以下5个为真正的废止。
He also indicates that there is a difference of opinion about some of these: e.g. 4: 8, 24: 58, etc. [Itqan, II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti's complete list.] Some scholars have attempted to reduce the number of abrogations in the Qur'an even further, by explaining the relationships between the verses in some special ways, e.g. by pointing out that no legal abrogation is involved, or that for certain reasons the naskh is not genuine Shah Waliullah (d. 1759) the great Muslim scholar from India only retained the following 5 out of Suyuti's 21 cases as genuine:
Mansukh 2: 180 nasikh 4: 11, 12
Mansukh 2: 180 nasikh 4: 11, 12
Mansukh 2:240 nasikh 2: 234.
Mansukh 2:240 nasikh 2: 234.
Mansukh 8:65 nasikh 8: 62.
Wait — I should note that the instruction is to translate faithfully, and the input is a label-like text. Translating it:
被废止的经文 8:65 废止的经文 8:62.
Mansukh 8:65 nasikh 8: 62.
Mansukh 30:50 nasikh 33:52.
Wait, the translation should be only the translation of the text. The text is "Mansukh 30:50 nasikh 33: 52." These are Arabic-transliterated legal terms and verse references. Translate faithfully:
Mansukh 30:50 nasikh 33: 52.
Chinese: 被废止的（Mansukh）30:50 废止者（Nasikh）33:52。
Mansukh 30:50 nasikh 33: 52.
Mansukh 58: 12 nasikh 58: 13.
Mansukh 58: 12 nasikh 58: 13.
根据苏尤蒂所列举的一个案例，它并不直接涉及具体的法律裁决：
A case listed by Suyuti, which has no direct legal implication is the following:
据伊本·阿拔斯传述:当经文"你们中若有二十个坚忍的人,他们必能胜过二百人"{若你们中有二十个坚忍的人,他们必能战胜二百人}降示时,穆斯林感到艰难,因为规定一名穆斯林不得在十名(非穆斯林)面前逃跑。于是真主减轻了这一命令,降示经文:"现在真主已减轻你们的负担,因为他知道你们中有软弱之处。你们中若有一百个坚忍的人,他们必能胜过二百人"{现在,真主已减轻你们的负担,因为他知道你们中有软弱之处。若你们中有一百个坚忍的人,他们必能战胜二百名(非穆斯林)}(8:66)。因此,当真主减少穆斯林应当抵挡的敌人数目时,他们对敌人的坚忍和毅力也随着任务的减轻而降低了。[布哈里,第六卷,第176段。]
另有学者认为,关于此事,没有可靠(sahih)的传述可追溯至先知,而追溯至众伴教友的传述又相互矛盾。[Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32。需要指出的是,阿里对此问题的论述不够深入。他为其观点所引的三个例子中("在大多数情况下,若某一圣门弟子认为某节经文已被废止,则另有传述追溯至另一位圣门弟子,表明该经文并未被废止"——第33页),有两个明显不支持他的观点,第三个则可以轻易解释。他的第一个例子涉及2:180(继承),该节确已被其他经文取代,例如4:7-9,所谓"已被废止"大概也只是这个意思。他的第二个例子,2:184,伊本·欧麦尔认为已被废止,而伊本·阿拔斯则认为没有。见下文,我在那里引用了伊本·阿拔斯的这段圣训(布哈里,第六卷,第32段),其中伊本·阿拔斯亲自解释了他为何不认为该节已被废止。第三个例子,与第一个一样,显然并不支持阿里:2:240。]
Narrated Ibn 'Abbas: When the verse: 'If there are 20 amongst you, patient and persevering, they will overcome two hundred', was revealed, it became hard on the Muslims, when it became compulsory that one Muslim ought not to flee before 10 (non-Muslims) so Allah lightened the order by revealing: 'but now Allah has lightened your (task) for He knows that there is weakness in you. But (even so) if there are 100 amongst you who are patient and persevering, they will overcome 200 (non-Muslims)' (8: 66). So when Allah reduced the number of enemies that Muslims should withstand, their patience and perseverence against the enemy decreased as much as their task was lightened for them. [Bukhari, VI, No.176.] Still others hold that there are no genuine (sahih) reports available on this issue, going back to the Prophet, while those going back to the Companions contradict each other. [Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali's treatment of the subject is not very thorough. Of the three examp1es he cites in support of his opinion ('in most cases, where a report is traceable to one Companion who held a certain verse to have been abrogated, there is another report traceable to another Companion, through the fact that the verse was not abrogated' - p. 33) two are definitely not in his favour, while the third can be easily explained. His first case concerns Sura 2:180 (inheritance). It has certainly been superseded by other verses, e.g. 4:7-9 and that is probably all that is meant, when saying it is mansukh Ali's second case, '2:184, is considered by Ibn 'Umar as having been abrogated while Ibn 'Abbas says it was not' . See below, where I have quoted this very hadith from Ibn 'Abbas (Bukhari, VI, No.32) where Ibn 'Abbas himself explains why he does not hold it as abrogated. The third case is, like the first one, definitely not in support of Ali: '2: 240
根据伊本·祖拜尔的说法该经文已被废止，而穆贾希德则认为并未废止。这种说法是错误的，参见《沙希·布哈里圣训实录》第六卷第53和54段，其中伊本·祖拜尔和穆贾希德都认为该经文已被废止。此外，伊本·祖拜尔和穆贾希德都是再传弟子（tabi'un），而非圣门弟子（sahaba）。因此，对他们而言，"纳斯赫与曼苏赫"（nasikh wa al mansukh）这一问题或许并不十分重要。然而，从古兰经本身可以清楚看出，废止确实偶有发生（例如关于遗产继承的经文，2:180；4:7-9等）。因此，完全忽视这一主题是不对的。
was abrogated according to Ibn Zubair, while Mujahid says it was not'. This is wrong, see Sahih Bukhari, VI, Nos. 53 and 54, where both Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both Ibn Zubair and Mujahid are tabi'un, and not Companions (sahaba).] Therefore to them the issue of nasikh wa al mansukh is perhaps not of great importance. However, it is clear from the Qur'an itself, (e.g. in the case of inheritance, 2: 180; 4: 7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to completely ignore the subject.