从语言学上讲，"النسخ"（naskh，即"废止"/"取代"）指取消（إزالة）某物，或改变某物并使其从一种状态转变为另一种状态，而该事物的本质依然存在。

Linguistically abrogation means canceling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence.

从技术上讲，正是立法者的指令（Khitaab）阻止了先前指令所确立的沙里尔判决（Hukm Shar‟i）继续有效。

Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar‟i of a previous address (Khitaab).

至于"废止者"（Naasikh）一词，它可以指真主（SWT）。

As for the term abrogator (Naasikh) it may refer to Allah (swt):

“凡我们所废除或使之被遗忘的节文，我们必以更好的或同样的来替代。”（《古兰经》第2章“黄牛”：106）

“Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah: 106)

或者它可能指一节经文:因此,我们说"剑之经文"(至忏悔章:29)废除了某某节经文。

Or it may refer to an Ayah: Thus, we say the „Ayah of the sword‟ (At-Tawbah: 29) abrogated so and so Ayah.

至于被废除的(Mansookh)，指的是被解除的律令（Hukm），例如要求在先知面前奉献施舍（Sadaqah）以取得先知信任的律令，为继承人设定遗嘱的律令，以及寡妇需等待满一年的律令。在废除中，被废除的律令必须是伊斯兰法（Shar‘i）的律令，而表明该律令被解除的证据也必须是伊斯兰法的证据，并且出现在被废除律令的经文之后。

As for the abrogated (Mansookh) it is the Hukm which has been lifted, like the Hukm which obliges paying the Sadaqah in front of the Messenger (saw) in the confidence of the Messenger (saw), the Hukm of bequests for hiers, the Hukm of waiting for complete year in respect to the widow. In abrogation the Hukm abrogated must be Shar‟i and the evidence which indicates the lifting of the Hukm must be Shar‟i and come after the address whose Hukm has been abrogated.

安拉(SWT)已经告诉我们废止(Naskh)的发生,而那些被废止的律例,向我们展示了它真实发生的情形。

Allah (swt) has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence.

“凡我所废止或使人遗忘的一节启示，我必降下比它更好的或与它相类的。难道你不知道安拉对万事都是全能的吗？”（古兰经·黄牛章：106）

“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)

“当我们以一节经文替换另一节经文时——安拉最知道他所降示的内容——他们（不信道者）说：你（穆罕默德ﷺ）不过是个造谣者。不然，他们大多数人并不知道。”（《古兰经》An-Nahl: 101）

“And when We change a Verse in place of another, and Allah knows the best of what He sends down, they (the disbelievers) say: you (O Muhammad [saw]) are but a liar. Nay but most of them know not.” (TMQ An-Nahl: 101)

谢赫阿塔·本·哈利勒·阿布·拉什塔在其优秀著作《Teyseer al wusool Ila al-Usul》（《使理解法理学变得容易》）中列出了以下几种废止（naskh）的类型：

Sheikh Ata ibn Khalil Abu al-Rashta in his excellent book „Teyseer al wusool Ila al-Usul‟ (To make understanding Usul easy) lists the following types of abrogation:

“哦，信道的人们！当你们想要私下与使者商议时，你们应当在私下商议之前施舍些东西。这对你们更好，也更纯洁。但如果你们找不到施舍的财物，那么，真主确是至赦的，至慈的。难道你们因为在私下商议之前施舍而心怀畏惧吗？如果你们不这样做，而真主已经赦宥了你们，那么，（至少）你们应当谨守拜功，完纳天课，服从真主和他的使者。真主是彻知你们所做的一切的。”（《古兰经》第58章 辩诉 第12-13节）

“O you who believe! When you (want to) consult the Messenger (Muhammad [saw]) in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not the means for it, then verily, Allah is oft forgiving, Most Merciful. Are you afraid of spending in charity before your private consultation with him? If then you do it not, and Allah has forgiven you, then (at least) perform Salat and give Zakat and obey Allah and His Messenger. And Allah is All-Aware of what you do.” (TMQ Al-Mujadallah: 12-13)

这是对在与使者私下商议之前先行施舍的规定的废止。

This is an abrogation of giving charity before consulting the Messenger (saw) in private.

坚韧程度的比例从1比10到2比10：

The ratio of steadfastness goes from 1-10 to 2-10:

“先知啊！你当激励信士们去战斗。如果你们中有二十个坚忍的人，他们将战胜两百人；如果你们中有一百个坚忍的人，他们将战胜一千个不信道的人，因为他们是不明事理的人。”（古兰经 安法勒章：65）

“O Prophet (Muhammad [saw])! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not understand.”(TMQ Al-Anfal: 65)

“现在，真主已为你们减轻了负担，因为他知道你们中有软弱之处。所以，如果你们中有一百个坚忍的人，他们必能战胜两百人……”（《古兰经》8:66）

“Now Allah has lightened your (task), for He knows that there is weakness in you. So if there are of you a hundred steadfast persons, they shall overcome two hundred…” (TMQ Al-Anfal: 66)

从面向圣地耶路撒冷到面向麦加天房的转向（天房的废止）

The abrogation of facing Al-Quds to facing the Ka‟bah in Makkah:

“我们确已看到你（穆罕默德ﷺ）的脸频繁地转向天空。我们必使你转向你所喜欢的前向（礼拜的方向）。你应当把脸转向禁寺的方向；你们无论在何处，都应当向那个方向礼拜。”（《古兰经》2:144）

“Verily! We have seen the turning of your (Muhammad [saw]) face towards the heaven. Surely We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of al-masjid al-haraam. And whosesoever you people are, turn your faces in prayer in that direction.” (TMQ Al-Baqarah: 144)

在伊斯兰教初期，对犯有通奸行为的妇女，规定必须将她们拘禁在家中，并以"哈德"刑罚对其通奸罪予以惩处。这一规定已被众所周知的律例所废止。

In the beginning of Islam it was obligatory to confine women who have committed fornication to houses and punish them as a Hadd for committing zina. This has been abrogated by the Hukm which is well known:

“如果她们作证，就把她们（即犯了淫行的妇女）拘禁在家中，直到死亡降临，或者真主为她们另定出路。你们中间犯淫乱之罪的两个人，你们应当惩罚他们两个。如果他们悔罪（向真主承诺永不再犯，即不再犯淫乱及其他类似的罪行）并行善，你们就放过他们吧。”（《古兰经》4:15-16，穆罕默德·塔吉·侯赛因译本）

“And if they testify, confine them (i.e. women who have committed fornication) to houses until death comes to them or Allah ordains for them some (other) way. And the two persons among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allah that they will never repeat, ie commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone.” (TMQ An-Nisa:15 -16)

另一个例子是以斋月的斋戒取代阿舒拉日斋戒的废止。

Another example is the abrogation of the fast of „„Ashura for the fast of Ramadhan.

据阿伊莎（愿真主喜悦她）传述：在蒙昧时代，古莱氏人就会封斋阿舒拉日。真主的使者ﷺ也会在这一天封斋。当真主的使者ﷺ迁到麦地那后，他也在这一天封斋，并命令众人也封斋。待斋月的封斋成为必修之功后，他ﷺ说道：

„Aisha (ra) narrated that; in the time of Jahiliyyah the Quraysh used to fast the day of „„Ashura. And the Messenger (saw) used to fast on this day as well. When the Messenger (saw) went to Madinah he fasted on this day and instructed the people to fast as well. When Ramadhan became obligatory, he (saw) said:

“谁愿意在这一天斋戒，就让他斋戒；谁愿意不斋戒，就让他不斋戒。”（布哈里与穆斯林辑录）

“Whosoever wishes to fast on this day let him fast and whosoever wants let him leave it.” (Bukhari & Muslim)

重要的是要知道被废止的是什么：被废止的是经文的律例（Hukm），而不是诵读本身，这一点已被证实。因此，我们可以看到，关于一年“待婚期”（’Iddah）的律例被废止，以及父母遗嘱的律例被废止。至于那两节被废止的经文，它们至今仍被诵读，其余被废止的经文也是如此。至于诵读被废止的情况，则找不到这样的例子。这种类型的废止并不存在，这本身就是它不被允许的证据。

It is important to know what is abrogated, is the Hukm and not the recitation, this is what has been proven. Thus we can see the abrogation of the Hukm of the one year „Iddah period and the abrogation of bequests by parents. As for the two Ayat which have been abrogated, they are still recited and this is the case for the rest of the abrogated Ayat. As for the abrogation of recitation, such a case is not to be found. The absence of this type of abrogation is an evidence to say it is not allowed.

关于此主题所提及的圣训，全部都是孤立传述（Ahad，单传），不能作为信仰（'Aqeedah）问题的依据。

As for the Ahadith mentioned regarding this subject they are all Ahad (singular) narrations which cannot be relied upon in matters of „Aqeedah.

首先:《古兰经》以《古兰经》为废止

First: Abrogation of the Qur‟an with Qur‟an:

关于在与使者私下商议之前施舍的废止。

The abrogation of giving Sadaqah before private consultation with the Messenger (saw).

同样，一年的“Iddah”（待嫁期）已被改为四个月零十天。

Similarly, the one year‟s „Iddah has been changed to 4 months and 10 days.

安拉(SWT)说:

Allah (swt) said:

“你们中若有人去世并留下妻子，应当为妻子立遗嘱：供给她一年的生活费，并让她居住，不得将她驱逐出去。但如果她们自行离开，那么她们依礼所做的事情，你们无须承担罪责。真主是至尊的，是至睿的。”（古兰经 2:240）

“And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable. And Allâh is All-Mighty, All-Wise.” (TMQ Al-Baqarah: 240)

他(SWT)说:

He (swt) said:

“你们中间去世而留下妻子的人，她们应当等待四个月零十天……”（古兰经 2:234）

“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days…” (TMQ Al-Baqarah: 234)

同样的规定也适用于前面提到的Ahkam。

The same goes for the Ahkam mentioned previously.

第二：以逊奈废止逊奈。

Second: Abrogation of the Sunnah by Sunnah.

这就是一条混同传闻（Mutawaatir）废止另一条混同传闻的情况，或者一条单传（Ahad）圣训被一条混同传闻废止，或者一条单传圣训被另一条单传圣训废止。例如先知（愿主福安之）的圣训：

This is when one Mutawaatir abrogates another Mutaawatir, an Ahad (singular) narration is abrogated by Mutawaatir or an Ahad is abrogated by another Ahad narration. Like the Ahadith of the Prophet (saw):

“我以前禁止你们探访坟墓，现在你们应当去探访。”（穆斯林、提尔米济、艾布·达五德与奈萨仪圣训集辑录）

“I used to forbid you from visiting the graves, now you should visit them.” (Muslim, Tirmidhï, Abu Dàwud & al-Nasa‟i)

“如果他在受过惩罚之后第四次饮酒，那就杀了他。”4

“If he drinks the fourth time (after being punished each time) then kill him.”4