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.
Difference between hadiths and reconciling them:
In this section Imam al-Shafi’i deals with two issues of differing hadiths: the different wordings of the tashahhud, and the differing hadiths on riba al-fadl (usury of excess), explaining his method of reconciling them or of preferring one when reconciliation is impossible.
The main points Imam al-Shafi’i addressed in this section:
- The different wordings of the tashahhud: Imam al-Shafi’i explains the different wordings of the tashahhud reported from the Prophet ﷺ, such as the tashahhud of Ibn Mas’ud, the tashahhud of ‘Umar ibn al-Khattab, and the tashahhud of Ibn ‘Abbas. He explains that at first he chose the tashahhud of ‘Umar because of the strength of its chain, then changed to choosing the tashahhud of Ibn ‘Abbas because of the breadth of its meanings. He affirms that all the wordings are sound and valid, and that the difference among them is a difference of variety, not of contradiction, as is the case with the different Qur’anic readings. He refutes those who say it is not permissible to say “Peace be upon you, O Prophet” after his death ﷺ, explaining that it is permissible, and that this is not addressing the Prophet ﷺ in his absence except in sending peace upon him. He explains that the prohibited form of address is address by way of supplication, seeking rescue, or anything else that Allah the Exalted has not prescribed. He likens the differences among the tashahhuds to the differences among the readings: the Qur’an was revealed in seven modes (ahruf) to make things easy for people, and so too the tashahhuds, as long as the difference does not alter the meaning. He explains that one of the Successors said: “I met some of the Companions of the Messenger of Allah ﷺ, and they agreed in meaning but differed with me in wording. I mentioned that to one of them, and he said: ‘There is no harm, as long as they do not alter the meaning.’” He holds that the Prophet ﷺ permitted each of them what he had memorised, since there was no meaning in it that altered anything from its ruling. He affirms that the basic principle in the tashahhud and the remembrances of the prayer is to observe the wording, but where the wording varies, this is understood as reflecting the variety of what the Prophet ﷺ taught, that is, a difference of variety. He explains that he chose the tashahhud of Ibn ‘Abbas for its comprehensiveness and the soundness of its chain.
- The differing hadiths on riba al-fadl: Imam al-Shafi’i explains the difference among the hadiths on riba al-fadl: there are hadiths forbidding the sale of gold for gold or silver for silver except like for like and hand to hand, and there is a hadith from Usamah ibn Zayd saying: “Riba is only in deferment (nasi’ah).” He explains that Ibn ‘Abbas and some Companions understood from Usamah’s hadith that riba al-fadl is not prohibited, whereas the majority understood it to be prohibited. He explains how to reconcile these hadiths: Usamah’s hadith is applied to the case where the kinds differ, meaning that there is no riba except in deferment when the kinds differ; but when the kinds are the same, equality and hand-to-hand exchange are required. He explains that this reconciliation agrees with the saying of the Prophet ﷺ: “If these kinds differ, then sell as you wish, so long as it is hand to hand.” He explains that this hadith specifies the generality of Usamah’s hadith, or that Usamah’s hadith is understood as a general statement intended as specific. He explains that Ibn ‘Abbas retracted his view that riba al-fadl is not prohibited when the hadith of Abu Sa’id al-Khudri forbidding it reached him. He establishes rules for preferring between hadiths: the hadith of the greater number of narrators takes precedence over that of the fewer; the hadith of those with stronger memory takes precedence over that of those with weaker memory; and the hadith of those who accompanied the Prophet earlier takes precedence over that of those who accompanied him later. He affirms that reconciliation takes precedence over preference wherever possible.
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 (reaffirmed): 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 (reaffirmed): 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, widespread report, and consensus.
- Analogy in the Shariah (reaffirmed): Imam al-Shafi’i points to analogy as one of the sources of legislation, explaining that it is used to derive rulings from the legal texts.
- The difference between a difference of variety and a difference of contradiction (clarification): A difference of variety is a difference in manner or form while the basis is the same, such as the different wordings of the tashahhud, where the basis is reciting the tashahhud but the wording differs. A difference of contradiction is a difference in the basis itself, such that the two statements or actions cannot be reconciled, such as one view declaring something permissible and another declaring it prohibited.
Summary:
In this section Imam al-Shafi’i explains his method of dealing with differing hadiths: reconciling them wherever possible, or preferring one when reconciliation is impossible. He applies this method to two issues: the different wordings of the tashahhud, and the differing hadiths on riba al-fadl. He holds that all the wordings of the tashahhud are sound, and that riba al-fadl must be held prohibited. He affirms the importance of understanding the Prophetic Sunnah and acting upon it, and that it clarifies, details, qualifies, and specifies the Qur’an.
All parts of Summary of the Explanation of al-Shafi'i's al-Risala by Dr. Yasir Burhami