In the name of Allah, the Most Gracious, the Most Merciful, 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 al-Risala, focusing on the important points and clarifications.
Introduction to the abrogating and the abrogated:
- Definition of abrogation (naskh) linguistically and technically: Linguistically, naskh means erasure and removal. This is the same meaning among the legal theorists and the exegetes, except that some legal theorists make the concept of abrogation close to the import of specification (takhsis).
- The abrogating and the abrogated: The abrogating (nasikh) is the ruling that erased another, and the abrogated (mansukh) is the ruling that was removed, so it is not permissible to worship by it after the abrogating ruling has come.
- Kinds of abrogation: Abrogation occurs in the Qur’an and the Sunnah. It is permissible for the Qur’an to be abrogated by the Qur’an, the Sunnah by the Sunnah, the Qur’an by an explicit text of the Sunnah, and the Sunnah by an explicit text of the Qur’an. The disagreement concerns whether the Qur’an or the Sunnah may be abrogated by analogy (qiyas).
- Imam al-Shafi’i’s statement: “Allah the Exalted created the creation for what had preceded in His knowledge of what He willed by creating them and for them; there is none to reverse His judgment, and He is swift in account.” This statement is a refutation of the Mu’tazila and the deviant fringe of the Khawarij who denied abrogation. It is likewise a refutation of the rationalist school that denies abrogation in the Qur’an.
- Kinds of what Allah revealed in the Book:
- Obligations that He established (made firm).
- Others that He abrogated (erased and removed their ruling).
- Types of abrogation:
- Abrogation of the ruling (while the wording remains). Example: the verse of stoning.
- Abrogation of the wording (while the ruling remains). Example: the hadith “If the son of Adam sought a valley of gold, he would seek a second one.”
- Abrogation of both the ruling and the wording together.
- The importance of the science of the abrogating and the abrogated: The exegete and the jurist must have knowledge of the science of the abrogating and the abrogated. ‘Ali, may Allah be pleased with him, said to a man who was issuing legal verdicts: “Do you know the abrogating from the abrogated?”
- Abrogation is a mercy from Allah: Abrogation is one of Allah’s blessings upon people; in it there is latitude and lightening.
- Imam al-Shafi’i’s statement: “And Allah made clear to them that He abrogated only what He abrogated of the Book by the Book.” That is, the Qur’an is abrogated by the Qur’an. The Sunnah does not abrogate the Book; rather, it follows the Book.
- Response to the polytheists’ demand that the Qur’an be changed: “And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, ‘Bring us a Qur’an other than this or change it.’ Say, [O Muhammad], ‘It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day’” (Yunus 10:15). This is evidence that the Prophet ﷺ was obligated to follow revelation, and that it was not permissible for him to change the Qur’an on his own accord.
- The Sunnah does not abrogate the Qur’an: Imam al-Shafi’i’s statement: “It is not for me to change it on my own accord” is a clarification that the Sunnah does not abrogate the Qur’an. “Nothing abrogates the Book of Allah except His Book.”
- The verse: “Allah eliminates what He wills or confirms, and with Him is the Mother of the Book” (Al-Ra’d 13:39).
- Prophetic statements and actions:
- Prophetic statements and actions connected to legislation are revelation, and following them is either obligatory or recommended. Examples: “Actions are only by intentions,” and “Pray as you have seen me pray.”
- Statements and actions that have no connection to religion are either independent reasoning (ijtihad) on his part ﷺ or things he did by way of his custom (the customary Sunnah, or the conduct (hady) and supplementary practice). Examples: the way he ﷺ walked, and the matter of eating the lizard (dabb) (Khalid ibn al-Walid ate it and he did not object to him).
- The difference between a religious statement and a customary statement, and between a legislative action and a customary action. Example: ‘Umar’s counsel, may Allah be pleased with him, during the expedition of Tabuk.
- The meaning of the verse: “We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it” (Al-Baqarah 2:106). “Or cause it to be forgotten” (nunsiha) means setting aside and removal, not forgetting.
- The verse: “And when We substitute a verse in place of a verse - and Allah is most knowing of what He sends down - they say, ‘You, [O Muhammad], are but an inventor [of lies]’” (Al-Nahl 16:101). The inventor (muftari) is one who permits himself what is not permissible.
- The Sunnah is abrogated only by Sunnah like it.
- The essential conclusion: The Qur’an is abrogated only by the Qur’an. The Prophet ﷺ has no right to change or postpone anything that Allah has mentioned. It is Allah who changes and abrogates.
We ask Allah the Exalted for acceptance and ease.
All parts of Summary of the Explanation of al-Risala by Shaykh Dr. Ahmad al-Naqeeb