In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds, and may blessings and peace be upon the noblest of the prophets and messengers, our Prophet Muhammad, and upon all his family and companions.
This is a summary of what was presented in this part of the explanation of Imam al-Shafi’i’s book al-Risala, focusing on the important points and clarifications.
Chapter on the explanation of what was revealed in the Book as general, intended generally, yet into which the specific enters:
- The general that contains nothing specific:
- “Allah is the Creator of all things, and He is, over all things, Disposer of affairs” (Az-Zumar 39:62). This is general and contains no specification. The question “Is Allah a thing?” and the scholars’ disagreement over it are discussed; al-Shafi’i inclines to the view that He is a thing, but not like any other thing, and that “Allah is the Creator of all things” does not mean that He is the creator of Himself.
- “[He] created the heavens and the earth” (Ibrahim 14:32). This is general and remains on its generality.
- “And there is no creature on earth but that upon Allah is its provision” (Hud 11:6). This is general. Here “fi” (in) carries the meaning of “‘ala” (on), an instance of prepositions substituting for one another. Example: “I will crucify you on the trunks of palm trees” (Taha 20:71), that is, on (‘ala) the trunks of the palm trees; and “So travel freely … throughout the land” (At-Tawbah 9:2), that is, upon the land. This verse indicates that provision is guaranteed. The story of the hunter and the blind wolf is given as an example of the guarantee of provision.
- The general into which the specific enters:
- “It was not [proper] for the people of Madinah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of Allah or that they prefer themselves over his self” (At-Tawbah 9:120). This is general, but what is intended by it is those able to undertake jihad, not all the people of Madinah (such as women, children, and the sick). This is discerned through sense perception (hiss) and other contextual indicators.
- Sense perception (hiss): knowledge that accompanies the address but is not from within it. Examples: fire burns (we know it by touch), the food is hot (we know it by taste), the voice is deep (we know it by hearing), Zayd is older than ‘Amr (we know it by reason).
- The story of the Battle of Uhud is mentioned, and how the young did not take part in it, except Samurah ibn Jundub and Rafi’ ibn Khadij, by special permission from the Prophet ﷺ.
- The states of the definite article “al-”:
- Referential (‘ahdiyyah): for specification, that is, something known and familiar. Example: “But Pharaoh disobeyed the messenger” (Al-Muzzammil 73:16), meaning Musa (Moses), peace be upon him. Another example: “I met the man” (that is, the man who hit me).
- Generality: divided into two types:
- Comprehensive (istighraqiyyah, inclusive or total): it includes all parts or individuals at once, without limit. Example: “Indeed, the righteous will be in pleasure” (Al-Infitar 82:13). Another example: “The rain covered them all.” The words of comprehensive generality: kull (every), ‘amma (covered all), qatibatan (one and all), ajma’un (all together), jami’an (all), relative nouns, conditional particles, and interrogative nouns.
- Generic (jinsiyyah, “substitutive”): it includes some and excludes some. What is sought is an unspecified individual of its genus, not a particular one. Example: “Indeed, Allah commands you to slaughter a cow” (Al-Baqarah 2:67). Another example: “Woman is weaker than man” (not every woman is weaker than every man).
- “And [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people’” (An-Nisa 4:75). “The city” here is referential, meaning Makkah. “Whose people are oppressive” does not mean all its people, but some of them. This is a specification related to the place and the inhabitants.
- The occasion of a hadith (mawrid al-hadith): this is very important for understanding it. Example: “It is not righteousness to fast while traveling.” This hadith has a specific occasion, namely the case of being unable to fast while traveling. The story is mentioned of the man around whom people crowded because he was fasting on a journey in intense heat. The hadith is directed at the one who is unable to fast while traveling; as for the one who is able to, his fasting is permissible and praiseworthy. Another hadith: “We used to travel in the time of the Messenger of Allah ﷺ in Ramadan; some of us would break the fast and some of us would fast.”
This is a summary of what was presented in this part. We ask Allah for success and right guidance.
All parts of Summary of the Explanation of al-Risala by Shaykh Dr. Ahmad al-Naqeeb