毫无疑问，某些律法被其他律法所取代，是出于良善而重要的理由，因为真主的任何行为都不是儿戏，也不是没有目的的。其中一些理由真主已经加以说明，另一些则显而易见，可从真主的行为中推知；然而，还有一些是我们所不知晓、也超出我们理解范围的。真主的本体对我们而言是未知的，也超出我们的理解范围。真主的知识没有界限，并且涵盖一切，因此人不可能合理地指望完full领会真主行为背后的至高智慧。

There is no doubt that the replacement of some laws with others was done for good and important reasons, as none of Allaah’s action are in jest or without a purpose. Some of these reasons He has described, and others are obvious and deducible from His actions; however, there are others unknown to us and beyond our comprehension. Allaah’s being is unknown to us and beyond our comprehension. Allaah’s knowledge has no limits and includes all, so man cannot reasonably hope to grasp in totality the supreme wisdom behind Allaah’s actions.

在废止（naskh）的情况下，可以推断出其发生的以下几项主要原因：

In the case of naskh, it is possible to deduce the following principle reasons for it occurrence:

这是通过将神圣律法逐步发展至与人类社会的进步相适应的完备阶段，来照顾人类福祉的一种方式。

1. It is means of looking after the welfare of mankind by the evolution of divine laws to a stage of completion consistent with the development of human society.

2. 它被用来考验信士：在某些情况下，他们被要求严格遵循某些特定的律例，而在另一些情况下，则被要求不去遵循这些律例。这种差异性考验着信士顺服真主命令的意愿，也考验着他们对真主智慧的信仰。

2. It is used to test the believers with a variety of situations in which they are required to closely follow certain specific laws, while in others they are required not to follow them. This type of variation tests the willingness of the believers to submit to Allaah’s commands as well as their faith in Allaah’s wisdom.

3. 这也表明，真主希望伊斯兰民族得到益处与便利。以更为艰难的律例取代原有律例的废止（naskh），使信士有机会获得更大的回报；其神圣原则在于：难度越大，回报越大。反之，以更为容易的律例取代原有律例的废止，则让信士得以松一口气，并提醒他们真主对他们的慈善期望。

3. It also shows that Allaah desires good and ease for the Islaamic nation. Naskh which repeals a law with one more difficult gives the believers an opportunity to earn a greater reward; the divine principle being that the greater the difficulty the greater the reward. On the other hand, naskh which replaces a law with an easier one gives the believers a break and reminds them of Allaah’s wish of good for them.

许多学者专门就这一主题编撰了著作。其中或许最早的是卡塔达·本·迪阿马（卒于公元737年/伊历118年）所著的《〈古兰经〉中的废止与被废止》（an-Naasikh wa al-Mansookh fee Kitaab Allaah）。他是再传弟子中著名的圣训学者。其他编撰过此类著作的著名学者还有：伊本·哈兹姆·扎希里（卒于公元932年/伊历320年）、艾哈迈德·本·穆罕默德·纳哈斯（卒于公元950年/伊历338年）、麦基·本·阿比·塔利卜（卒于公元1046年/伊历437年）和伊本·哲兹（卒于公元1201年/伊历597年）。54

Many scholars compiled books specifically on this topic. Perhaps the earliest of these was an-Naasikh wa al-Mansookh fee Kitaab Allaah, by Qataadah ibn Di‘aamah (d. 737 CE/118 AH), a prominent hadeeth scholar from among the taabi‘een. Other famous scholars who compiled works on the subject were Ibn Hazm ath-Thaahiree (d. 932 CE/320 AH), Ahmad ibn Muhammad an-Nahhaas (d.950 CE/338 AH), Makee ibn Abee Taalib (d. 1046 CE/ 437AH) and Ibn alJawzee (d. 1201 CE/597 AH).54