In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah. I bear witness that there is no god but Allah, alone, without partner, and I bear witness that Muhammad is His servant and Messenger ﷺ.
Kinds of textually stated obligations and their specification by the Sunnah:
In this section Imam al-Shafi’i deals with the kinds of obligation stated in the Qur’an, and how the Prophetic Sunnah came to specify and clarify these obligations. He focuses on the example of Hajj as a model of this.
The main points Imam al-Shafi’i addressed in this section:
- Hajj (the obligation in summary in the Qur’an and in detail in the Sunnah): Imam al-Shafi’i explains that the Qur’an mentioned the obligation of Hajj in summary in the saying of Allah the Exalted: “And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way” (Al ‘Imran 3:97), but the Sunnah clarified the specification of this generality and detailed its rulings.
- The “way” in Hajj (the Sunnah’s explanation): Imam al-Shafi’i clarifies that the Sunnah explained that the “way” mentioned in the verse is provisions and a mount, and he points out that the hadith reported on this was graded hasan by some scholars and has many supporting reports. He argues that since the obligation of jihad lapses when no mount is available, the obligation of Hajj lapses when none is available all the more so. He explains that whoever is among the people of Makkah and is able to walk is obliged to perform Hajj.
- The appointed times and places of Hajj and its rites (clarified by the Sunnah): Imam al-Shafi’i affirms that the Sunnah clarified the appointed places and times of Hajj, the manner of the talbiyah, what the person in ihram does and avoids, and the rites of Hajj, such as standing at ‘Arafah and Muzdalifah, stoning, circumambulation, and others. He explains that no one could perform Hajj relying on the Qur’an alone without referring to the Sunnah.
- The necessity of following the Sunnah in clarifying the obligations: Imam al-Shafi’i stresses the necessity of following the Sunnah in clarifying the obligations Allah laid down in His Book, that the Sunnah clarifies on Allah’s behalf what He intends, qualifies the unrestricted statements of the Qur’an, specifies its general statements, and explains its summary statements. He explains that the Sunnah is binding together with the Qur’an; indeed, even where it contains something not mentioned at all in the Book of Allah, it is an independent sunnah that falls under the general Qur’anic proofs that made obedience to the Messenger ﷺ obligatory.
- The Sunnah does not contradict the Book: Imam al-Shafi’i affirms that the Sunnah never contradicts the Book of Allah, because it is from the Book of Allah and is a clarification of it. He explains that the Sunnah is binding even where there is no text of the Book, given the qualification, specification, and clarification of summary statements it contains, without which the obligation cannot be acted upon except through the clarification of the Messenger ﷺ.
- The Book may be specified or qualified, and things made obligatory or forbidden, only by revelation: Imam al-Shafi’i affirms that no one other than the Messenger ﷺ may specify the Book of Allah, qualify its unrestricted statements, or make anything obligatory or forbidden of his own accord, neither the Companions nor consensus. He explains that if consensus is established as specifying or qualifying, it shows that the Messenger ﷺ had clarified this and the Companions transmitted it, but by a route other than the chain of narration, such as widespread transmission and consensus.
- Reconciling the evidence (reaffirmed): Imam al-Shafi’i affirms the obligation of reconciling the evidence wherever possible and not setting parts of it against others. He explains that clarification comes in multiple ways, and that the people of knowledge reconcile the evidence and understand it correctly.
- Mentioning the Book before the Sunnah out of courtesy: Imam al-Shafi’i explains that when the Book and the Sunnah are mentioned, the Book is placed before the Sunnah out of courtesy toward it, not to diminish the standing of the Sunnah.
- A scholar retracts his view when the Sunnah becomes clear to him: Imam al-Shafi’i affirms that any scholar from whom a view is reported that contradicts something the Messenger ﷺ established as Sunnah would not have contradicted it had he known the Sunnah of the Messenger of Allah, and would have retracted his view in favor of it. He explains that whoever placed any of his own opinion before the words of the Prophet ﷺ would not have been held in esteem in the nation, nor would he have been among the scholars.
Additional clarifications:
- The importance of the Sunnah in legislation (reaffirmed): Imam al-Shafi’i explains the importance of the Prophetic Sunnah in Islamic legislation: it is the second source after the Noble Qur’an, and it clarifies, details, qualifies, and specifies the Qur’an.
- Kinds of clarification: Imam al-Shafi’i points out that clarification comes in multiple ways, such as qualification, specification, detailing, and explanation.
- The difference between transmission by chain, by mass transmission, by widespread report, and by consensus: Imam al-Shafi’i explains that the religion is transmitted from the Messenger ﷺ in multiple ways, such as transmission by chain of narration, mass transmission (tawatur), widespread report (istifadah), and consensus.
Summary:
In this section Imam al-Shafi’i explains the importance of the Prophetic Sunnah in clarifying the obligations that Allah the Exalted laid down in His Book, and affirms the necessity of following the Sunnah, and that it specifies the generality of the Qur’an and qualifies its unrestricted statements, which is part of the Sunnah’s standing in relation to the Book. He explains that it is impermissible to oppose the Sunnah or to place opinion before it, and clarifies the ways in which the religion is transmitted from the Messenger ﷺ.
All parts of Summary of the Explanation of al-Shafi'i's al-Risala by Dr. Yasir Burhami