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 Imam al-Shafi’i’s al-Risalah, focusing on the important points and clarifications, and supplemented with some additions and explanations that help in understanding the issue more deeply.
Continuing the discussion of the authority of the solitary report, with examples from the statements and actions of the Companions:
In this part of al-Risalah, Imam al-Shafi’i continues to affirm the authority of the solitary report, citing examples from the statements and actions of the Companions and showing that they accepted the solitary report and acted on it, even when it contradicted their opinion or their earlier practice.
- The definition of a trustworthy narrator (thiqah) according to the scholars of usul: He defines the trustworthy narrator as one who acts in obedience to Allah, Mighty and Majestic, and who is not suspect in his truthfulness or his memory.
- The position of the majority of usul scholars on the solitary report: He stresses that the majority of usul scholars, foremost among them Imam al-Shafi’i, hold that the solitary report of a trustworthy narrator is a proof, whether the informant is a man or a woman.
- The difference between narration and testimony: He reaffirms the difference between narration and testimony: testimony is established only by two witnesses, or by a man and two women, and in some cases by four witnesses, whereas a narration is established by a single trustworthy narrator.
- The hadith about Nawf al-Bikali, Musa, and al-Khidr: Al-Shafi’i cites a hadith from Sufyan, from ‘Amr ibn Dinar, from Sa’id ibn Jubayr, that Ibn ‘Abbas called Nawf al-Bikali a liar when he claimed that the Musa who accompanied al-Khidr was not Musa of the Children of Israel, and reported that Ubayy ibn Ka’b had told him that the Prophet ﷺ narrated the story of Musa and al-Khidr in a way showing that he was Musa of the Children of Israel. He shows that Ibn ‘Abbas, with all his understanding and scrupulousness, treated the report of Ubayy ibn Ka’b as established and used it to declare Nawf wrong.
- The hadith of Ibn ‘Abbas on the two rak’ahs after ‘Asr: Al-Shafi’i cites another hadith from Muslim and ‘Abd al-Majid, from Ibn Jurayj, from Tawus, that he asked Ibn ‘Abbas about the two rak’ahs after ‘Asr, and Ibn ‘Abbas forbade him from them. Tawus said, “I will not give them up,” and Ibn ‘Abbas said: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair” (al-Ahzab 33:36). He shows that Ibn ‘Abbas considered the proof to be established against Tawus by his report from the Prophet ﷺ, and that Tawus did not push it away by saying, “This is your report alone.”
- The importance of promptly complying with the command of Allah and His Messenger: He points out the importance of promptly complying with the command of Allah and His Messenger, and that this is one of the qualities of the believers. He explains the disagreement among usul scholars about what obedience requires: whether it is simply performing the act, or performing it immediately.
- The hadith of Ibn ‘Umar on mukhabarah: Al-Shafi’i cites another hadith from Sufyan, from ‘Amr, from Ibn ‘Umar, who said: “We used to practice mukhabarah (leasing land for a share of its produce) and saw nothing wrong with it, until Rafi’ ibn Khadij claimed that the Messenger of Allah ﷺ had forbidden it, so we abandoned it for that reason.” He shows that Ibn ‘Umar benefited from mukhabarah and considered it lawful, but when Rafi’ ibn Khadij told him that the Prophet ﷺ had forbidden it, he abandoned it and did not apply his own opinion against what had come from the Messenger of Allah ﷺ.
- The Companions accepting the solitary report even when it contradicted their earlier practice: He stresses that the Companions accepted the solitary report even when it contradicted their earlier practice, and that this shows the greatness of their religious commitment and their eagerness to follow the truth. He shows that a Companion’s practice of something after the Prophet ﷺ, when it is not based on a report from the Prophet ﷺ, does not weaken a report from the Prophet ﷺ.
- The meaning of a Companion’s statement “We were commanded to do such-and-such” or “We were forbidden from such-and-such”: He explains that a Companion’s statement “We were commanded to do such-and-such” or “We were forbidden from such-and-such” takes the ruling of a report traced back to the Prophet (marfu’); that is, it is treated as though the Prophet ﷺ had said it.
- Examples of some Companions not knowing what others knew: He mentions examples of some Companions not knowing what others knew, such as the story of ‘Umar with Abu Musa about seeking permission, and the story of Abu Bakr with the grandmother regarding inheritance. He shows that this does not diminish their standing, and that knowledge was dispersed among them.
- Stressing the importance of legal maxims: He stresses the importance of legal maxims (al-qawa’id al-fiqhiyyah) and the need to give them attention.
Some additional benefits:
- Clarifying the meaning of a trustworthy narrator according to the scholars of usul.
- Distinguishing between narration and testimony.
- Explaining the importance of promptly complying with the command of Allah and His Messenger.
- Clarifying the meaning of mukhabarah.
- Explaining the standing of the Companions (may Allah be pleased with them) and their eagerness to follow the truth.
- Clarifying the meaning of a Companion’s statement “We were commanded to do such-and-such” or “We were forbidden from such-and-such.”
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