伊斯兰教法的两大渊源——《古兰经》与圣训之间，基本上可能发生四种不同类型的废止（naskh）。

There are basically four different types of naskh which can take place between the two sources of divine law, the Qur’aan and the Sunnah.

第一种是《古兰经》以《古兰经》废止的情况（naskh）。在这种类型的废止中，包含某项律令的《古兰经》经文被另一节包含新律令的《古兰经》经文所取代。关于行为不端女子的经文就是一个例子。早先的律令在《古兰经》中是这样陈述的：

The first is the naskh of the Qur’aan by the Qur’aan. In this type of naskh, a Qur’aanic verse containing a law is superseded by another Qur’aanic verse containing a new law. An example can be found in the verses on immoral women. The early law was stated in the Qur’aan as follows:

该法律已被废除，并由以下鞭刑法律取代：

This law was abolished and replaced by the following law of lashing:

第二种是以逊奈对《古兰经》的废止（naskh）。关于这一类是否存在，学者们存在争议。承认其存在的人举了遗嘱的经文作为例子，经文中真主指示信士如下：

The second type is naskh of the Qur’aan by the Sunnah. There is controversy as to whether this category exists. Those who affirm it give as an example of it the verse on wills, wherein Allaah instructs the believers as follows:

这项早期的律例已被继承法所取代，并被先知（ﷺ）所说的圣训废止，圣训中先知ﷺ说：

This early law was replaced by the inheritance laws and repealed by the hadeeth in which the Prophet (ﷺ) said,

第三种是《古兰经》对圣训的废止（naskh）；即，以《古兰经》中所降示的某节经文，废除并取代先知（ﷺ）所教导的某条伊斯兰律例。此类废止的一个例子是废除朝向耶路撒冷祷告的规定。穆斯林效法先知（ﷺ）朝向耶路撒冷祷告，直到他们迁往麦地那。在他们在麦地那安定之后，安拉降示了这节经文：

The third is the naskh of the Sunnah by the Qur’aan; that is, the abolition and replacement of an Islaamic law which the Prophet (ﷺ) taught by the law in a verse revealed in the Qur’aan. An example of this type of naskh is when prayer in the direction of Jerusalem was abolished. Muslims prayed towards Jerusalem, following the example of the Prophet (ﷺ) until they emigrated to Madeenah. After their settling in Madeenah, Allaah revealed the verse,

先知的妻子ʿĀ'ishah还转述说，ʿĀshūrāʾ（穆哈兰月的第十天）的斋戒在斋月的经文降示之前是必须遵守的。此后，谁愿意封斋ʿĀshūrāʾ，谁就封斋。 当先知ﷺ迁徙到麦地那时，他发现犹太人在那一天封斋，以纪念穆萨先知使他们脱离埃及法老的奴役。先知ﷺ在天启的指引下，也命令穆斯林这样做，但关于此事并没有降示任何古兰经经文。然而，在迁徙后的第二年，安拉降示了以下经文：

The Prophet’s wife ‘Aa’ishah also reported that the fasting of ‘Aashooraa’ (the 10th of the month of Muharram) used to be compulsory until the verses of Ramadaan were revealed. After that, whoever wished to fast ‘Aashooraa’ did so.39 When the Prophet (ﷺ) migrated to Madeenah, he found the Jews fasting on that day in commemoration of Prophet Moosaa’s deliverance from Pharaoh in Egypt. The Prophet (ﷺ), under divine guidance, ordered the Muslims to do so also, but no Qur’aanic revelation was revealed concerning it. However, during the second year after the Hijrah, Allaah revealed the following verse,

第四种废止是以圣训废止圣训。这种废止是指，仅见于先知圣训中的一条律例，被后来在圣训中表述的另一条律例所废止。这种废止的一个例子可见于圣门弟子贾比尔·本·阿卜杜拉的这句话："安拉的使者ﷺ的两条命令中，较后的一条是：食用经火烹煮之物后，不必再做小净。"41 在伊斯兰初期，先知ﷺ曾命令信徒，若吃过熟食，祈祷前须先做小净；但在后期，他告诉他们此举已不再必要。

The fourth type of naskh is that of the Sunnah by the Sunnah. This type of naskh involves the annulment of a law found only in the Sunnah of the Prophet (ﷺ) by a later law expressed in the Sunnah. An example of this type of naskh can be found in the following statement of the sahaabee Jaabir ibn ‘Abdullaah: “The latter of the Messenger of Allaah’s (ﷺ) two commands was to not make wudoo’ after (eating) things touched by fire.” 41 In the early period of Islaam, the Prophet (ﷺ) had commanded his followers to make wudoo’ before praying if they had eaten cooked food, but in the later period he told them that it was no longer necessary to do so.

《古兰经》或《逊奈》的废止（naskh）不可能通过伊制玛尔（学者的一致共识）或格亚斯（类比推理）而发生，因为伊制玛尔和格亚斯都不是源自天启。二者都是人类理智努力的结果，因此其结论可能出错。所以，尽管伊制玛尔和格亚斯被视为伊斯兰教法（fiqh）的两大来源，它们却不被视为沙里亚（天启律法）的组成部分。

The naskh of either the Qur’aan or the Sunnah by ijmaa‘ (unanimous agreement of the scholars) or qiyaas (analogous deduction) cannot occur, as neither ijmaa‘ or qiyaas are of divine origin. Both ijmaa‘ and qiyaas are the result of human intellectual effort, therefore, their conclusions are subject to error. So even though ijmaa‘ and qiyaas are considered to be two of the sources of Islaamic law (fiqh), they are not considered to be a part of Sharee‘ah (divine law).

然而,在将伊斯兰教法应用于《古兰经》和《逊奈》未明确规定的情况时,它们可以被采用。42

However, they may be used when applying the Sharee‘ah to circumstances not specified in the Qur’aan or Sunnah. 42

在《古兰经》本身之中，纳斯赫（naskh，废止）可以以三种不同的形式出现，这取决于被废止的经文是否仍被诵读，以及该经文所包含的被废止律例是否仍然有效。

Within the Qur’aan itself, naskh may occur in three different forms in relation to the recitation of the abrogated verse and validity of the abrogated law contained in the verse.

在第一种形式中，不仅旧的律法被废除，并以新的律法取而代之，而且包含旧律法的经文也依真主的命令从《古兰经》本身中删除。这种形式的一个例子见于‘Aa’ishah的如下陈述：“启示中曾有这样的律例：由奶妈哺乳十次（且次次分明），即与其及其亲属结婚被禁止，如同亲生母亲的亲属一样。此后它被五次分明哺乳的律例所取代，这一律例曾在《古兰经》的经文中诵读，直至安拉的使者（ﷺ）临终前不久。” 43 这种类型的naskh极为罕见。

In the first form, not only is the law abolished and a new law put in its place, but also the verse which contained the old law is removed by divine decree from the Qur’aan itself. An example of this form can be found in the following statement of ‘Aa’ishah: “Among the revelations was the law that suckling ten distinct times by a wet nurse made marriage to her and her relatives prohibited, as in the case of the real mother’s relatives. It was then replaced by the law of five distinct sucklings which was recited among the verses of the Qur’aan until shortly before the death of Allaah’s Messenger (ﷺ).” 43 This type of naskh is extremely rare.

在这种情况下，安拉使这段经文从《古兰经》中被移除，其诵读也随之停止，而其律例并未被取代。这种类型的废止同样并不常见，不过比前一种形式要稍常见一些。

In this case, Allaah had the verse removed from the Qur’aan and its recitation stopped without replacing the law. This type of naskh is also uncommon, though not as uncommon as the first form.

在这类经文的少数例子中，就有关于用石头打死通奸者的那段经文，这段经文是由第二任哈里发欧麦尔·本·赫塔卜所转述的。

Among the few examples of this type is the verse on stoning the adulterers, which was reported by ‘Umar ibn al-Khattaab, the second Caliph.

这节经文并不在先知（ﷺ）留下的《古兰经》最终定本之中，但通奸者被处以石刑的法律，先知（ﷺ）本人曾多次执行，这在圣训中有详细记载。这也是他之后所有正统哈里发的做法。45

This verse is not in the final form of the Qur’aan which the Prophet (ﷺ) left, but the law of stoning the adulterer to death was applied by the Prophet (ﷺ) himself on a number of occasions and is well recorded in hadeeth. It was also the practice of all the Rightly-Guided Caliphs after him.45

这是最常见的一种废止（naskh）形式：经文中所包含的某条律例被一节新的经文所废除，但旧的经文仍保留在《古兰经》中。

This is the most common form of naskh, whereby a law contained in a verse is annulled by a new law in a new verse, but the old verse is left in the Qur’aan.

这种法律废止形式的一个明显例子，见于以下经文：

A clear example of this form of the abrogation of the law in the following verse:

这节经文被后来的一节经文所废止，该节经文说道：

This verse was superseded by a later verse which stated,