对伊斯兰教法（fiqh）和古兰经注释（tafseer）的学者而言，了解废止（naskh）的知识非常重要，这样伊斯兰律例的运用才不会产生混乱。一个不了解已被废止的律例的人，可能会去实行它，结果做出非法（haraam）的行为，并去号召他人做非法的事。

Knowledge of naskh is of great importance to the scholars of fiqh (Islaamic law) and tafseer (explanation of the Qur’aan), in order that application of Islaamic laws does not become confused. Someone who is ignorant of repealed laws may try to apply them and end up doing haraam acts and calling others to haraam.

因此，据传有一次，第四任哈里发阿里·本·阿比·塔利卜经过一位法官身边，问他是否知道哪些律例中发生过纳斯赫。那人回答说："不知道。"阿里对他说："你既自己走入歧途，也使别人走入歧途！"23 然而，应当指出，经过确认的纳斯赫实例其实很少，可以确定这些实例的途径只有三种：

Thus, it was reported that once ‘Alee ibn Abee Taalib, the fourth Caliph, passed by a judge and asked him if he knew in which laws naskh had occurred. The man replied, “No.” ‘Alee said to him, “You have perished and caused others to perish!” 23 However, it should be noted that the number of authentic cases of naskh are few and far between. There are only three reliable ways to identify these cases:

1. 一段表述清晰的圣训，出自先知（ﷺ）或其某位同伴（sahaabee）。例如，据报道，先知（ﷺ）曾说：

1. A clearly worded narration from the Prophet (ﷺ) or one of his companions (sahaabee). For example, the Prophet (ﷺ) was reported to have said,

一位名叫 Salamah ibn al-Akwa‘ 的圣门弟子（sahaabah）传述：当这节经文

One of the sahaabah by the name of Salamah ibn al-Akwa‘ reported that when the verse,

……经文降下之后，谁想不封斋，便可以赎罪，直到其后的那节经文（降示）为止。26

was revealed, whoever wanted to stop fasting would redeem himself, until the verse after it26

被降示并取代了它:

was revealed and replaced it:

2. 早期穆斯林学者在被废止的律法和取代它的律法上所达成的一致共识。也就是说，他们所认可的是确实发生了废止这一事实，而不是他们同意去废止某条天启律法。这方面的一个例子见于一段圣训，其中先知（ﷺ）说道

2. The unanimous agreement of early Muslim scholars on both the law which was replaced and the one which replaced it. That is, their recognition of the fact that an abrogation took place and not their agreement to abrogate a divine law. An example of this can be found in a hadeeth wherein the Prophet (ﷺ) said

圣门弟子一致认为，饮用致醉物者不再被处以死刑。他们并非通过一致的公议（ijmaa‘）废除了这一律例，而是因为他们都知道先知（ﷺ）已经废止了它，所以不再实施这一刑罚。29

The sahaabah were unanimous on the fact that the one who took intoxicants was no longer to be executed. They did not repeal the law by unanimous agreement (ijmaa‘), but the law was not applied because it was known to all of them that the Prophet (ﷺ) repealed it.29

3. 有可靠的历史资料表明，某条律例在早期历史时期曾被付诸实践，而之后出现的一条律例却明显与之相矛盾。例如，沙达德·伊本·奥斯报道说，在征服麦加（公元8年/630年）时，

3. Reliable historical knowledge of a law being put into practice during an earlier historical period, then a later law appears to clearly contradict it. For example, Shaddaad ibn Aws reported that at the time of the conquest of Makkah (8AH/630

CE),先知（ﷺ）说

CE), the Prophet (ﷺ) said

另一方面,伊本·阿拔斯报道说,先知(ﷺ)在斋戒期间和处于伊历状态时曾接受拔罐。32 该报道的某些版本还提到,此事发生在告别朝觐期间(公元10年/公元632年)。33

On the other hand, Ibn ‘Abbaas reported that the Prophet (r) was cupped while fasting and while he was in ihraam.32 Some versions of this report also mentioned that it took place during the Farewell Pilgrimage (10 AH/632 CE).33

纳斯赫（废止）不能通过伊斯提哈德（在缺乏明确证据时的推理）来确定，也不能依据某位古兰经注释学者的意见来确定，更不能仅凭经文表面上的矛盾来确定。

Naskh cannot be determined by ijtihaad (reasoning in the absence of clear evidence), nor by the opinion of a Qur’aanic commentator, nor solely by the apparent contradiction of texts.

24 由布赖达传述，穆斯林收录（《穆斯林圣训实录》第2册，第463-464页，第2131号），艾布·达伍德（《艾布·达伍德圣训集》第2册，第919页，第3229号），奈萨仪、艾哈迈德亦有收录。

24 Reported by Buraydah and collected by Muslim (Sahih Muslim, vol. 2, pp. 463-4, no. 2131), Aboo Daawood (Sunan Abu Dawud, vol. 2, p. 919, no. 3229), an-Nasaa’ee and Ahmad.

25 Sūrah al-Baqarah (2):184 Wait: the user's text is "25 Soorah al-Baqarah (2):184." Translate faithfully into Simplified Chinese. The "25" is an odd number; keep as is. "Soorah" → 古兰经（Sūrah）... Keep transliteration: "Soorah al-Baqarah" → "黄牛章" is the Chinese name; but the rules say translate faithfully and naturally; names of books/places kept as written. Sūrah is a name, so keep transliteration. 25 Sūrah al-Baqarah (2):184

25 Soorah al-Baqarah (2):184.

Sūrah al-Baqarah (2):185

26 Soorah al-Baqarah (2):185.

27 由al-Bukhaaree（《圣训实录》（Sahih Al-Bukhari），第6卷，第27页，第34条）和Muslim（《圣训实录》（Sahih Muslim），第2卷，第555页，第2547-8条）辑录。应当注意的是，圣门弟子使用"naskh"一词所指的范围，比后来学者所理解的含义更广：对既有律法的各种变动，他们都称为naskh。对圣门弟子而言，naskh既包括takhsees（限定），也包括完全废止。因此，任何愿意以供养一位穷人来代替斋戒的人都可以这样做的普遍许可被取消了。然而，正如Ibn ‘Abbaas在《圣训实录》第6卷第26-7页第32条中所指出的，这一许可仍然适用于年迈者和长期患病者。

27 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 27, no. 34) and Muslim (Sahih Muslim, vol. 2, p. 555, nos. 2547-8). It should be borne in mind that the sahaabah used the word naskh for a broader category of changes to an existing law than the word came to mean among scholars of later generations. For the sahaabah, naskh included takhsees (specification) as well as complete abrogation. Therefore, the general permission for anyone who cared to feed a poor person instead of fasting was cancelled. However, the permission still stands for the aged and the chronically ill, as Ibn ‘Abbaas noted in Sahih Al-Bukhari, vol. 6, pp. 26-7, no. 32.