As Salaamu Alaykum,
The original question prompted me to do some research of my own, realizing that I knew very little about Naskh wal-Mansukh.
The following is a translation of this issue from some important texts and what the 'Ulama' mentioned about the topic. It is very important that you read all of the quotes to get an accurate understanding.
'In Sha' Allah, you will find this of some use.....
Please, the 'Arabic has been included at the bottom of the post, and so if any error is found in the translation or meaning, then please be a kind brother or sister and let me know so that I can correct my own understanding.
Al-Burhan fil-'Ulum al-Qur'an by az-Zarkashi
The 34th Subject: Knowledge of Abrogating and Abrogated
Then they differed, so it is said: 'The Qur'an is not abrogated except with Qur'an, due to His saying, Exalted is He: {We do not abrogate an 'Ayah or substitute it, (but) we bring better than it or its equal},' they said, 'And there is not the equal of the Qur'an or better than it, except Qur'an'; and it is said: 'Rather the Sunnah does not abrogate the Sunnah', and it is said: 'The Sunnah, when it is a command of Allah from the pathway of Revelation, abrogates, and if it is a matter of 'Ijtihad, so it does not abrogate it', 'Ibn Habib an-Naysaburi related it in his Tafsir.
And there is difference of opinion in the abrogation of the Book with the Sunnah; 'Ibn 'Attiyah said: 'The 'Ummah knows very well the correctness of that and its' presence in the saying of (the Messenger of Allah) prayers of Allah and peace upon him: "There is no will for the inheritors".
And ash-Shafi'i refused that, and the proof against him is from his statement about omitting the flogging in the punishment of the fornication of the divorced who is stoned; so indeed there is no one who omits it on account that it is but the Sunnah done by the Prophet, prayers of Allah and peace upon him.
We say: As for the 'Ayah of 'Al-Wasiyah', so indeed we mentioned that the Qur'an abrogated it and as for what we related of it from ash-Shafi'i, so indeed that became well-known for an apparent wording mentioned by him in 'Ar-Risalah', and indeed ash-Shafi'i intended that the Book and the Sunnah do not differ except one of the two is abrogated, and this is veneration for the ability of two aspects and a demonstration of the mutual agreement of the two sources and their correspondence to each other, and all who speak about this issue do not mistaken his intention.
[And in the tafsir of al-Jalalayn, as-Suyuti mentions the abrogation of the 'Ayah of 'Al-Wasiyah' with the other 'Ayah AND with the Hadith].
And al-Waqidi made from this what is transmitted from 'Abu Bakr, may Allah be pleased with him, that he said: "We were reciting: 'Do not be insolent to your parents, indeed that would be Disbelief'…"- and investigation is needed in this.
And al-Qadhi 'Abu Bakr related in 'al-'Intisar' about a people who reject this section because the reports about it are unique reports ('Akhbar 'Ahad), and it is not correct to sever the revelations of Qur'an and abrogate it with unique reports- there is no proof for it.
Al-Waqidi also divided it also into abrogation which is not established in recitation like the 10 nursings, abrogation of what is established in recitation with what is not established in recitation like the abrogation of the flogging in the punishment of the divorced with stoning, and the stoning is other than recited now, and that it was recited in the time of the Messenger of Allah, prayers of Allah and peace upon him, so the ruling is established and the recitation is not established, just like what is correct in that the recitation is established in some issues and the ruling is not established, and when it is permitted that something is in the Qur'an and yet, not permitted to act upon, that the Qur'an is acted upon in (an issue) and not recited, and that is due to the fact that Allah, Exalted and Lofty is He, knows best what benefits us and indeed He taught what benefits us as connected to acting with this aspect.
In 'Ahkam al-Qur'an by al-Jassas 1:146, regarding the 'Ayah: {We do not abrogate an 'Ayah or substitute it but We bring better than it or its' equal…}, he states:
So the agreement of the collective occurred in that the intention behind "…better for you in terms of a lightening or benefit (Takhfif or Maslahah)", and no one said: "…better than it in terms of recitation"; and it is not allowed to say that some of the Qur'an is better than other parts, whether it means in recitation or in composition; when the whole of the Speech of Allah is viewed as a miracle, 'Abu Bakr said: "And indeed some of the people inclined towards the need for stating the impossibility of permitting the abrogation of the Qur'an by the Sunnah, on account that the Sunnah under no circumstances is better than the Qur'an, and this is a complete disregard from the following perspectives: that it is not correct to understand it in terms of "…with better than it in recitation and composition", due to the equity between the abrogating and the abrogated in terms of the inimitability of the composition, and the other angle is the agreement of the Salaf about it not being intended to mean 'the composition', due to their statements about it concerning its meaning being related to one of two- a lightening or a benefit.
And indeed what is in the Sunnah, is like what is in the Qur'an, and no one from them (the Salaf) said that what was intended was the 'recitation' per se, so (it is) a guidance of this 'Ayah to allow for the abrogation of the Qur'an by the Sunnah, demonstrating from its' significance an impossibility of its' permissibility as well, so surely a reality of that indeed requires the abrogation of the 'recitation', however that is not due to the ruling in the 'Ayah mentioned; on account that He, Exalted is He, said: {We do not abrogate an 'Ayah…} and (if) 'Ayah is indeed (to be understood here) as a word for 'recitation', then there is not in the abrogation of the 'recitation' a requirement to abrogate the ruling, and only in this way is that permissible and its' meaning would then be: "We do not abrogate the recitation of an 'Ayah or substitute it, but We bring better than it for you from the rulings from a pathway of the Sunnah or other than it".
5/330
'Abu Bakr said: "Indeed the wiping over the Khuffayn is established from the Prophet, prayers of Allah and peace upon him, from a variously reported pathway (at-Tawatur), and the details of which are obligated to know"; and due to that, 'Abu Yusuf said: "Indeed the abrogation of the Qur'an by the Sunnah is permitted, and it is intended like what comes in the wiping over the Khuffayn in terms of (providing more) details".
6/235
And what is transmitted from 'Ibn 'Abbas, Muhammad bin al-Hanafiyah, and 'Ibrahim, about His saying, Exalted is He: {And give His Right the day of its' harvest…} [6:141], is abrogated with a tenth, and half of a tenth, making clear that their school is that which permits the abrogation of the Qur'an by the Sunnah.
8/330
'Abu Bakr said (regarding the 'Ayah [33:52]): "The apparent meaning of the 'Ayah establishes the prohibition of the rest of the women for the Prophet, prayers of Allah and peace upon him, except whoever was under him at the time of its' descent; and indeed 'Ibn Jurayj transmitted from 'Ata', from 'Ubayd bin 'Umayr, from 'A'ishah, she said: "The Messenger of Allah, prayers of Allah and peace upon him, did not die until the women were permitted to him"…
'Abu Bakr said: "And this requires that the 'Ayah be abrogated, and there is nothing in the Qur'an that requires its' abrogation, so it is therefore abrogated by the Sunnah; and by it (is established) the necessity of accepting the abrogation of the Qur'an by the Sunnah".
Majmu' al-Fatawa
20/397
"And as for the abrogation of the Qur'an by the Sunnah, so this is not permitted by ash-Shafi'i, and not by 'Ahmad in the most famous (transmission) from him, and it is permitted in another transmission from him. And it is the statement of the companions of 'Abu Hanifah, and other than them."
Majmu' al-Fatawa wa Risa'il by 'Ibn 'Uthaymin
11/29
"Second- the abrogation of the Qur'an by the Sunnah: and there is not found for it a healthy example…"
'Ilam al-Muwaq'in
2/481
The 5th Aspect: That your designation of the mentioned additions as abrogation's is not obligatory, rather, it is not permissible to contradict it, so indeed a designation of that as an abrogation is a convention from you, and the modest names attached due to convention do not obligate the lifting of the ruling of the texts, so where does Allah and His Messenger designate that as abrogation? And where does the Messenger of Allah, prayers of Allah and peace upon him, say that when it comes to you my narrations as an addition upon what is in the Book of Allah, so reject it, and do not accept it, since it would be an abrogation to the Book of Allah? And where does Allah say: 'When My Messenger says something as an addition upon the Qur'an, so do not accept it and do not act upon it and reject it? And how would it be permissible to reject the Prophetic traditions of the Messenger of Allah, prayers of Allah and peace upon him, in the foundations, even though you and your fathers were established in what Allah sent down by it from an authority?
[The Purpose in the Abrogation in Terms of the Sunnah as an Addition upon the Qur'an]
The 6th Aspect: It is said: What do you intend is in the abrogation which you implied is the addition with your allegation? Or do you mean that the ruling of the addition whether it is from the obligations, the prohibitions or legislation is false in its' entirety, or do you divide in it transforming its' description with additional things like conditions, restrictions, circumstances, deterrents, or what is general from that? So if you mean it in the first manner, so there is no doubt that the addition does not imply that, so it would not be an abrogation, and if you divide it in the second manner, so it certain, and rather there is no necessity for the addition to invalidate the ruling, and there is no (necessity to) lift it, and no (necessity to) contradict it; rather its' purpose with the addition is like the conditions, the deterrents, the restrictions, and the specifications, and things among that, are not to be (considered as) an abrogation requiring nullification of the primary ('Ayah) and lift it as a main component; and if it was an abrogation with the general meaning which the Salaf designated as an abrogation, then it would lift the apparent with specificity, restrictiveness, conditions, or a hindrance; so this (would mean) a great many of the Salaf were providing abrogations.
Until the exclusion is designated as an abrogation, so if you intended this meaning so it goes without saying in the name, and rather that is not permissible to reject the Prophetic traditions of abrogation to the Qur'an with this meaning, and there is no one who rejects the abrogation of the Qur'an by the Sunnah with this meaning, rather it is agreed upon between the people, and indeed they disputed the permissibility of abrogating it by the Sunnah, the abrogation of the specific from which is raised the basis of the ruling and its totality in a manner rendering the revelation as something definitely not legislated, and if you intended in the abrogation what is general from the divisions – and to lift the ruling in its' entirety once and limiting its' generality and specifying its' generality and adding conditions or hindering at times – you indeed incorporated in terms of your speech two divisions accepted and rejected just as you declared; so there is no issue in the wording, so they designated the addition not how you wanted, so the Prophetic tradition is nullified with this name whereof there is no way to it.
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الزركشي
النوع الرابع والثلاثون: معرفة ناسخه من منسوخه
ثم اختلفوا فقيل: لا ينسخ قرآن إلا بقرآن لقوله تعالى: {مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا} قالوا: ولا يكون مثل القرآن وخيرا منه إلا قرآن وقيل: بل السنة لا تنسخ السنة وقيل: السنة إذا كانت بأمر الله من طريق الوحي نسخت وإن كانت باجتهاد فلا تنسخه حكاه ابن حبيب النيسابوري في تفسيره.
وقيل: بل إحداهما تنسخ الأخرى ثم اختلفوا فقيل: الآيتان إذا أوجبتا حكمين مختلفين وكانت إحداهما متقدمة الأخرى فالمتأخرة ناسخة للأولى كقوله تعالى: {إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالأَقْرَبِينَ} ثم قال بعد ذلك: {وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ} وقال: {فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ} قالوا: فهذه ناسخة للأولى ولا يجوز أن يكون لهما الوصية والميراث.
وقيل: بل ذلك جائز وليس فيهما ناسخ ولا منسوخ وإنما نسخ الوصية للوارث بقوله عليه السلام "لا وصية لوارث" وقيل: ما نزل بالمدينة ناسخ لما نزل بمكة.
ويجوز نسخ الناسخ فيصير الناسخ منسوخا وذلك كقوله: {لَكُمْ دِينُكُمْ وَلِيَ دِينِ} نسخها بقوله تعالى: {فَاقْتُلُوا الْمُشْرِكِينَ} ثم نسخ هذه أيضا بقوله: {حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ} وقوله: {فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ} وناسخه قوله تعالى: {فَاقْتُلُوا الْمُشْرِكِينَ} ثم نسخها: {حَتَّى يُعْطُوا الْجِزْيَةَ}.
واختلف في نسخ الكتاب بالسنة قال ابن عطية حذاق الأمة على الجواز وذلك موجود في قوله صلى الله عليه وسلم: "لا وصية لوارث".
وأبى الشافعي ذلك والحجة عليه من قوله في إسقاط الجلد في حد الزنا عن الثيب الذي رجم فإنه لا مسقط لذلك إلا السنة فعل النبي صلى الله عليه وسلم.
قلنا: أما آية الوصية فقد ذكرنا أن ناسخها القرآن وأما ما نقله عن الشافعي فقد اشتهر ذلك لظاهر لفظ ذكره في الرسالة وإنما مراد الشافعي أن الكتاب والسنة لا يوجدان مختلفين إلا ومع أحدهما مثله ناسخ له وهذا تعظيم لقدر الوجهين وإبانة تعاضدهما وتوافقهما وكل من تكلم على هذه المسألة لم يفهم مراده
وأما النسخ بالآية فليس بنسخ بل تخصيص ثم إنه ثابت بالقرآن الذي نسخت تلاوته وهو "الشيخ والشيخة إذا زنيا فارجموهما".
وجعل الواحدي من هذا ما روي عن أبي بكر رضي الله عنه قال كنا نقرأ لا ترغبوا عن آبائكم فإنه كفر وفيه نظر.
وحكى القاضي أبو بكر في الانتصار عن قوم إنكار هذا القسم لأن الأخبار فيه أخبار آحاد ولا يجوز القطع على إنزال قرآن ونسخه بأخبار آحاد لا حجة فيها.
وقسمه الواحدي أيضا إلى نسخ ما ليس بثابت التلاوة كعشر رضعات وإلى نسخ ما هو ثابت التلاوة بما ليس بثابت التلاوة كنسخ الجلد في حق المحصنين بالرجم والرجم غير متلو الآن وإنه كان يتلى على عهد رسول الله صلى الله عليه وسلم فالحكم ثبت والقراءة لا تثبت كما يجوز أن تثبت التلاوة في بعض ولا يثبت الحكم وإذا جاز أن يكون قرآن ولا يعمل به جاز أن يكون قرآن يعمل به ولا يتلى وذلك أن الله عز وجل أعلم بمصالحنا وقد يجوز أن يعلم من مصلحتنا تعلق العمل بهذا الوجه.
و في الجلالين 2: 180
وَهَذَا مَنْسُوخ بِآيَةِ الْمِيرَاث وَبِحَدِيثِ : لَا وَصِيَّة لِوَارِثٍ رَوَاهُ التِّرْمِذِيّ
أحكام القرآن للجصاص
1\145
فَحَصَلَ مِنْ اتِّفَاقِ الْجَمِيعِ أَنَّ الْمُرَادَ " خَيْرٌ لَكُمْ إمَّا فِي التَّخْفِيفِ أَوْ فِي الْمَصْلَحَةِ " وَلَمْ يَقُلْ أَحَدٌ مِنْهُمْ : خَيْرٌ مِنْهَا فِي التِّلَاوَةِ ؛ إذْ غَيْرُ جَائِزٍ أَنْ يُقَالَ إنَّ بَعْضَ الْقُرْآنِ خَيْرٌ مِنْ بَعْضٍ فِي مَعْنَى التِّلَاوَة وَالنَّظْمِ ؛ إذْ جَمِيعُهُ مُعْجِزٌ كَلَامُ اللَّهِ قَالَ أَبُو بَكْرٍ : وَقَدْ احْتَجَّ بَعْضُ النَّاسِ فِي امْتِنَاعِ جَوَازِ نَسْخِ الْقُرْآنِ بِالسَّنَةِ ؛ لِأَنَّ السَّنَةَ عَلَى أَيِّ حَالٍ كَانَتْ لَا تَكُونُ خَيْرًا مِنْ الْقُرْآنِ وَهَذَا إغْفَالٌ مِنْ قَائِلِهِ مِنْ وُجُوهٍ : أَحَدُهَا : أَنَّهُ غَيْرُ جَائِزٍ أَنْ يَكُونَ الْمُرَادُ : " بِخَيْرٍ مِنْهَا فِي التِّلَاوَةِ وَالنَّظْمِ " لِاسْتِوَاءِ النَّاسِخِ وَالْمَنْسُوخِ فِي إعْجَازِ النَّظْمِ وَالْآخِرُ اتِّفَاقُ السَّلَفِ عَلَى أَنَّهُ لَمْ يُرِدْ النَّظْمَ ؛ لِأَنَّ قَوْلَهُمْ فِيهِ عَلَى أَحَدِ الْمَعْنَيَيْنِ إمَّا التَّخْفِيفُ أَوْ الْمَصْلَحَةِ .
وَذَلِكَ قَدْ يَكُونُ بِالسُّنَّةِ كَمَا يَكُونُ بِالْقُرْآنِ وَلَمْ يَقُلْ أَحَدٌ مِنْهُمْ إنَّهُ أَرَادَ التِّلَاوَةَ ، فَدَلَالَةُ هَذِهِ الْآيَةِ عَلَى جَوَازِ نَسْخِ الْقُرْآنِ بِالسُّنَّةِ أَظْهَرُ مِنْ دَلَالَتِهَا عَلَى امْتِنَاعِ جَوَازِهِ بِهَا وَأَيْضًا فَإِنَّ حَقِيقَةَ ذَلِكَ إنَّمَا تَقْتَضِي نَسْخَ التِّلَاوَةِ ، وَلَيْسَ لِلْحُكْمِ فِي الْآيَةِ ذِكْرٌ ؛ لِأَنَّهُ قَالَ تَعَالَى : { مَا نَنْسَخْ مِنْ آيَةٍ } وَالْآيَةُ إنَّمَا هِيَ اسْمٌ لِلتِّلَاوَةِ ، وَلَيْسَ فِي نَسْخِ التِّلَاوَةِ مَا يُوجِبُ نَسْخَ الْحُكْمِ ، وَإِذَا كَانَ كَذَلِكَ جَازَ أَنْ يَكُونَ مَعْنَاهُ : " مَا نَنْسَخْ مِنْ تِلَاوَةِ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا لَكُمْ مِنْ مُحْكَمٍ مِنْ طَرِيقِ السُّنَّةِ أَوْ غَيْرِهَا " .
أحكام القرآن للجصاص
5\330
قَالَ أَبُو بَكْرٍ : قَدْ ثَبَتَ الْمَسْحُ عَلَى الْخُفَّيْنِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ طَرِيقِ التَّوَاتُرِ وَالِاسْتِفَاضَةِ مِنْ حَيْثُ يُوجِبُ الْعِلْمَ ؛ وَلِذَلِكَ قَالَ أَبُو يُوسُفَ : إنَّمَا يَجُوزُ نَسْخُ الْقُرْآنِ بِالسُّنَّةِ إذَا وَرَدَتْ كَوُرُودِ الْمَسْحِ عَلَى الْخُفَّيْنِ فِي الِاسْتِفَاضَةِ .
أحكام القرآن للجصاص
6\235
وَمَا رُوِيَ عَنْ ابْنِ عَبَّاسٍ وَمُحَمَّدِ بْنِ الْحَنَفِيَّةِ وَإِبْرَاهِيمَ أَنَّ قَوْله تَعَالَى : { وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ } مَنْسُوخٌ بِالْعُشْرِ وَنِصْفِ الْعُشْرِ ، يُبَيِّنُ أَنَّ مَذْهَبَهُمْ تَجْوِيزُ نَسْخِ الْقُرْآنِ بِالسُّنَّةِ .
قَالَ أَبُو بَكْرٍ ظَاهِرُ الْآيَةِ يُفِيدُ تَحْرِيمَ سَائِرِ النِّسَاءِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِوَى مَنْ كُنَّ تَحْتَهُ وَقْتَ نُزُولِهَا ؛ وَقَدْ رَوَى ابْنُ جُرَيْجٍ عَنْ عَطَاءٍ عَنْ عُبَيْدِ بْنِ عُمَيْرٍ عَنْ عَائِشَةَ قَالَتْ : { مَا مَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى حَلَّ لَهُ النِّسَاءُ } .
قَالَ أَبُو بَكْرٍ : وَهَذَا يُوجِبُ أَنْ تَكُونَ الْآيَةُ مَنْسُوخَةً ، وَلَيْسَ فِي الْقُرْآنِ مَا يُوجِبُ نَسْخَهَا ، فَهِيَ إذًا مَنْسُوخَةٌ بِالسُّنَّةِ ؛ وَيُحْتَجُّ بِهِ فِي جَوَازِ نَسْخِ الْقُرْآنِ بِالسُّنَّةِ .
مجموع الفتاوى
20\397
وَأَمَّا " نَسْخُ الْقُرْآنِ بِالسُّنَّةِ " فَهَذَا لَا يُجَوِّزُهُ الشَّافِعِيُّ ؛ وَلَا أَحْمَد فِي الْمَشْهُورِ عَنْهُ ؛ وَيُجَوِّزُهُ فِي الرِّوَايَةِ الْأُخْرَى . وَهُوَ قَوْلُ أَصْحَابِ أَبِي حَنِيفَةَ وَغَيْرِهِمْ.
مجموع فتاوى ورسائل ابن عثيمين
11\29
الثاني : نسخ القرآن بالسنة : ولم أجد له مثالاً سليماً .
إعلام الموقعين
2\481
الْوَجْهُ الْخَامِسُ : أَنَّ تَسْمِيَتَكُمْ لِلزِّيَادَةِ الْمَذْكُورَةِ نَسْخًا لَا تُوجِبُ بَلْ لَا تَجُوزُ مُخَالَفَتُهَا ، فَإِنَّ تَسْمِيَةَ ذَلِكَ نَسْخًا اصْطِلَاحٌ مِنْكُمْ ، وَالْأَسْمَاءُ الْمُتَوَاضَعُ عَلَيْهَا التَّابِعَةُ لِلِاصْطِلَاحِ لَا تُوجِبُ رَفْعَ أَحْكَامِ النُّصُوصِ ، فَأَيْنَ سَمَّى اللَّهُ وَرَسُولَهُ ذَلِكَ نَسْخًا ؟ وَأَيْنَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إذَا جَاءَكُمْ حَدِيثِي زَائِدًا عَلَى مَا فِي كِتَابِ اللَّهِ فَرُدُّوهُ وَلَا تَقْبَلُوهُ فَإِنَّهُ يَكُونُ نَسْخًا لِكِتَابِ اللَّهِ ؟ وَأَيْنَ قَالَ اللَّهُ : إذَا قَالَ رَسُولِي قَوْلًا زَائِدًا عَلَى الْقُرْآنِ فَلَا تَقْبَلُوهُ وَلَا تَعْمَلُوا بِهِ وَرُدُّوهُ ؟ ، وَكَيْفَ يَسُوغُ رَدُّ سُنَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَوَاعِدَ قَعَّدْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ ؟ [ الْمُرَادُ بِالنَّسْخِ فِي السُّنَّةِ الزَّائِدَةِ عَلَى الْقُرْآنِ ] : الْوَجْهُ السَّادِسُ : أَنْ يُقَالَ : مَا تَعْنُونَ بِالنَّسْخِ الَّذِي تَضَمَّنَتْهُ الزِّيَادَةُ بِزَعْمِكُمْ ؟ أَتَعْنُونَ أَنَّ حُكْمَ الْمَزِيدِ عَلَيْهِ مِنْ الْإِيجَابِ وَالتَّحْرِيمِ وَالْإِبَاحَةِ بَطَلَ بِالْكُلِّيَّةِ ، أَمْ تَعْنُونَ بِهِ تَغَيُّرَ وَصْفِهِ بِزِيَادَةِ شَيْءٍ عَلَيْهِ مِنْ شَرْطٍ أَوْ قَيْدٍ أَوْ حَالٍ أَوْ مَانِعٍ أَوْ مَا هُوَ أَعَمُّ مِنْ ذَلِكَ ؟ فَإِنْ عَنَيْتُمْ الْأَوَّلَ فَلَا رَيْبَ أَنَّ الزِّيَادَةَ لَا تَتَضَمَّنُ ذَلِكَ فَلَا تَكُونُ نَاسِخَةً ، وَإِنْ عَنَيْتُمْ الثَّانِيَ فَهُوَ حَقٌّ ، وَلَكِنْ لَا يَلْزَمُ مِنْهَا بُطْلَانُ حُكْمِ الْمَزِيدِ عَلَيْهِ وَلَا رَفْعُهُ وَلَا مُعَارَضَتُهُ ، بَلْ غَايَتُهَا مَعَ الْمَزِيدِ عَلَيْهِ كَالشُّرُوطِ وَالْمَوَانِعِ وَالْقُيُودِ وَالْمُخَصَّصَاتِ ، وَشَيْءٌ مِنْ ذَلِكَ لَا يَكُونُ نَسْخًا يُوجِبُ إبْطَالَ الْأَوَّلِ وَرَفْعَهُ رَأْسًا ، وَإِنْ كَانَ نَسْخًا بِالْمَعْنَى الْعَامِّ الَّذِي يُسَمِّيه السَّلَفُ نَسْخًا وَهُوَ رَفْعُ الظَّاهِرِ بِتَخْصِيصٍ أَوْ تَقْيِيدٍ أَوْ شَرْطٍ أَوْ مَانِعٍ ؛ فَهَذَا كَثِيرٌ مِنْ السَّلَفِ يُسَمِّيه نَسْخًا .
حَتَّى سَمَّى الِاسْتِثْنَاءَ نَسْخًا ، فَإِنْ أَرَدْتُمْ هَذَا الْمَعْنَى فَلَا مُشَاحَّةَ فِي الِاسْمِ ، وَلَكِنْ ذَلِكَ لَا يُسَوِّغُ رَدَّ السُّنَنِ النَّاسِخَةِ لِلْقُرْآنِ بِهَذَا الْمَعْنَى ، وَلَا يُنْكِرُ أَحَدٌ نَسْخَ الْقُرْآنِ بِالسُّنَّةِ بِهَذَا الْمَعْنَى بَلْ هُوَ مُتَّفَقٌ عَلَيْهِ بَيْنَ النَّاسِ ، وَإِنَّمَا تَنَازَعُوا فِي جَوَازِ نَسْخِهِ بِالسُّنَّةِ النَّسْخَ الْخَاصَّ الَّذِي هُوَ رَفْعُ أَصْلِ الْحُكْمِ وَجُمْلَتِهِ بِحَيْثُ يَبْقَى بِمَنْزِلَةِ مَا لَمْ يُشْرَعْ أَلْبَتَّةَ ، وَإِنْ أَرَدْتُمْ بِالنَّسْخِ مَا هُوَ أَعَمُّ مِنْ الْقِسْمَيْنِ - وَهُوَ رَفْعُ الْحُكْمِ بِجُمْلَتِهِ تَارَةً وَتَقْيِيدُ مُطْلَقِهِ وَتَخْصِيصِ عَامِّهِ وَزِيَادَةِ شَرْطٍ أَوْ مَانِعٍ تَارَةً - كُنْتُمْ قَدْ أَدْرَجْتُمْ فِي كَلَامِكُمْ قِسْمَيْنِ مَقْبُولًا وَمَرْدُودًا كَمَا تَبَيَّنَ ؛ فَلَيْسَ الشَّأْنُ فِي الْأَلْفَاظِ فَسَمُّوا الزِّيَادَةَ مَا شِئْتُمْ ، فَإِبْطَالُ السُّنَنِ بِهَذَا الِاسْمِ مِمَّا لَا سَبِيلَ إلَيْهِ .
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Can Saheeh Hadeeth go against the Quraan??? 
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Originally Posted by shuhana2003 
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