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 detailed 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, with some additions and clarifications that help in understanding the question more deeply.
Paragraph 1002 onward: continuing the discussion of the proof for affirming the solitary report:
Imam al-Shafi’i continues to set out the probative force of the solitary report, citing Prophetic hadiths and the story of the change of the qiblah.
- A reminder of the hadith “May Allah brighten the face of a man who hears my words”: The hadith and its earlier explanation are recalled, stressing that the default for whoever hears a hadith is to memorize it, understand it, and convey it, and that the words “perhaps one who carries knowledge is not himself knowledgeable” and “perhaps one who carries knowledge conveys it to someone with more understanding than himself” show that the default is understanding and conveying, and that not understanding, or conveying to someone with more understanding, is incidental rather than the norm.
- The response to separating the people of hadith from the people of fiqh: It is pointed out that some people separate the people of hadith from the people of fiqh, describing the people of hadith as rigid in understanding and weak in reasoning, and the people of fiqh as capable of reasoning and possessed of a distinguished intellect. This division is rejected: it reflects what predominates in a person, not his true nature, and many hadith scholars were jurists, such as Imam Malik, Imam Ahmad, Imam al-Shafi’i, al-Bayhaqi, and others.
- Citing the hadith “Three things over which a Muslim’s heart does not harbour rancour” as evidence for the probative force of consensus: It is pointed out that the hadith “Three things over which a Muslim’s heart does not harbour rancour: sincerity of deeds for Allah, sincere counsel to the Muslims, and holding fast to their community” is cited as evidence for the probative force of consensus, since holding fast to the community shows the importance of the Muslims’ agreement on a matter.
The hadith “Let me not find one of you reclining on his couch”:
Al-Shafi’i cites the hadith of Abu Rafi’ from the Prophet ﷺ: “Let me not find one of you reclining on his couch, when a command of mine reaches him, something I have forbidden or commanded, and he says: We do not know; whatever we find in the Book of Allah we follow.”
- Explanation of the hadith: It is explained that the hadith condemns negligence and disregard for the commands and prohibitions of the Prophet ﷺ, and being content with the Qur’an without the Sunnah. It is pointed out that reclining on a couch indicates lethargy, sluggishness, and failure to take the matter with strength and seriousness.
- The importance of rising to the task and seriousness in seeking knowledge: It is pointed out that rising to the task and seriousness are important in seeking knowledge, and that failing to do so indicates negligence and slackness. The example is given of Imru’ al-Qays, who lost his father’s kingdom because of his addiction to wine and his failure to take charge of affairs.
The story of the change of the qiblah as evidence for the probative force of the solitary report:
Al-Shafi’i cites the story of the change of the qiblah as decisive evidence for the probative force of the solitary report.
- Description of the story: The story is told of the Companions praying at Quba’ towards the direction of al-Sham, when a single man came and told them that revelation had come down changing the qiblah to the Ka’bah, so they turned around in their prayer and faced the Ka’bah.
- The argument from the story: Al-Shafi’i explains that the Companions would not have abandoned the obligation of facing Bayt al-Maqdis except on the basis of a decisive proof, namely the solitary report conveyed by that trustworthy man, and that they had not heard the Qur’an or a hadith on this matter directly from the Prophet ﷺ.
- The strength of the argument: It is stressed that this is decisive evidence for accepting the solitary report in weighty matters such as the change of the qiblah; were it not so, the Prophet ﷺ would have censured them for what they did.
Conclusion:
In this session, al-Shafi’i continues to set out the probative force of the solitary report, citing Prophetic hadiths and the story of the change of the qiblah, and showing that accepting the solitary report is a foundation in Allah’s religion, and that the Companions (may Allah be pleased with them) acted on it in weighty matters such as the change of the qiblah.
Some additional benefits:
- The response to those who deny the probative force of the Sunnah or give the Qur’an precedence over it.
- The importance of acting on the Prophetic Sunnah.
- Showing the standing of the Companions (may Allah be pleased with them) and their eagerness to follow the truth.
- Stressing that the solitary report is a proof in legal rulings.
We ask Allah the Exalted to grant us success in understanding His Book and the Sunnah of His Prophet ﷺ, and to make us among those who follow them.
All parts of Summary of the Explanation of al-Risala by Shaykh Dr. Ahmad al-Naqeeb