In the name of Allah, the Most Gracious, the Most Merciful. 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 covered in this part of the explanation of al-Risalah by Imam al-Shafi’i, focusing on the important points and clarifications.
Concluding the discussion of abrogation and the relationship of the Sunnah to the Qur’an:
- Summary of al-Shafi’i’s view on abrogation:
- The Qur’an does not abrogate the Sunnah.
- If Allah wishes to abrogate something of the Sunnah by the Qur’an, He establishes another sunnah within the Sunnah that abrogates it.
- The other position on abrogation (which al-Shafi’i did not support):
- He cited the hadith of Abu Sa’id al-Khudri about the Prophet ﷺ delaying the prayer on the Day of al-Khandaq (the Trench) because of the fighting, before the verses on the fear prayer were revealed.
- Some used this hadith as evidence that the verses on the fear prayer abrogated the Prophet’s ﷺ action of delaying the prayer.
- Al-Shafi’i replied to this argument that the Prophet’s ﷺ action took place before the verses on the fear prayer were revealed, so it is not correct to speak of abrogation.
- Al-Shafi’i explained that the fear prayer is never delayed beyond its time under any circumstances, whether one is resident or travelling; rather, it is prayed in the manner prescribed for the fear prayer.
- The meaning of “the time” according to al-Shafi’i and the majority:
- According to the Shafi’is: what is meant by “the time” is that the prayer does not leave its legally appointed time, whether it is prayed at the beginning or the end of that time.
- According to the majority: what is meant by “the time” is the beginning of the prayer’s time, and praying at the beginning of its time is the meritorious practice.
- Cases of delaying the prayer beyond its time:
- It is permissible to delay the prayer beyond its time for a legitimate excuse, such as a fighter in battle, a surgeon performing an operation, or a pilot on a combat mission.
- The Prophet’s ﷺ action of delaying the prayer on the Day of al-Khandaq was due to an excuse, before the verses on the fear prayer were revealed, and there may be good in it for the Ummah, so that whoever is compelled to do so may follow his example.
- The manner of the fear prayer:
- He cited the hadith of Malik from Yazid ibn Ruman from Salih ibn Khawwat, from someone who prayed the fear prayer with the Prophet ﷺ on the Day of Dhat al-Riqa’.
- He described how the fear prayer was performed in this case: the Companions divided into two groups. One group prayed one rak’ah with the Prophet ﷺ, then completed the prayer on their own and left to face the enemy. The other group then came and prayed the remaining rak’ah with the Prophet ﷺ, then completed the prayer on their own, and the Prophet ﷺ concluded the prayer with them with the taslim.
- He explained that this form is the most authentic form of the fear prayer, the closest to the Qur’an, and the most effective in outmanoeuvring the enemy.
- He mentioned that there are other narrations on how the fear prayer is performed, but this narration is the one al-Shafi’i chose.
- He explained that the Companions complied with the Prophet’s ﷺ command to pray on time as far as possible, even during fighting.
- The conclusion on the question of abrogation between the Sunnah and the Qur’an:
- The first view (that of the majority of legal theorists and a group of the Shafi’is): the Sunnah may be abrogated by the Qur’an.
- The second view (the position of Imam al-Shafi’i): the Sunnah may not be abrogated by the Qur’an; rather, the Sunnah explains the Qur’an and specifies its general statements.
- The difference between “the school of al-Shafi’i” and “the school of the Shafi’is”:
- “The school of al-Shafi’i” is what Imam al-Shafi’i himself said.
- “The school of the Shafi’is” is what al-Shafi’i’s students and their students said, and they may differ from the Imam on some questions.
- The two must be distinguished, for a view may be attributed to the Shafi’is that al-Shafi’i himself never held.
- The book al-Faqih wa al-Mutafaqqih by al-Khatib al-Baghdadi:
- This book is among the finest books on the principles of jurisprudence, as it was composed according to the method of the hadith scholars rather than that of the theologians.
- Al-Khatib al-Baghdadi was Shafi’i in his school, yet he differed from al-Shafi’i on the question of abrogating the Sunnah by the Qur’an and adopted the position of the majority.
- This shows that the schools were a methodology of scholarship, not a basis for allegiance and disavowal.
Some important benefits:
- A summary of al-Shafi’i’s view on abrogation.
- The other position on abrogation and the response to it.
- The meaning of “the time” according to al-Shafi’i and the majority.
- Cases of delaying the prayer beyond its time.
- The manner of the fear prayer.
- The conclusion on the question of abrogation between the Sunnah and the Qur’an.
- The difference between “the school of al-Shafi’i” and “the school of the Shafi’is”.
- The book al-Faqih wa al-Mutafaqqih by al-Khatib al-Baghdadi.
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