Continuing the discussion on the evidentiary status of the implied meaning (mafhum).

The Shaykh : ... Among the things a student of knowledge should be alert and cautious about, so as not to fall into excess or negligence, or to prefer the words of the created over the words of the Creator (Blessed and Exalted is He), is the evidence that the implied meaning is a proof, given the previous condition—namely, that it does not contradict the explicit text. The evidence is that Allah (Blessed and Exalted is He) mentioned in His Book: . This is a condition, and its implied meaning is that you are liable for a sin if you shorten [the prayer] when you are not afraid. This is what occurred to some of the Companions when they heard this verse, so one of them went to the Prophet (peace and blessings be upon him) to ask about this matter that had been placed in his mind, saying: "O Messenger of Allah, why do we shorten [the prayer] when we are safe?" He (peace and blessings be upon him) said: . Where is the evidence? The evidence is that the Arab Companion understood that this condition has an implied meaning. Had he not understood that, he would not have needed to go ask the question that removes the doubt and difficulty. He would not have needed to go to the Messenger (peace be upon him) to say to him: "Why do we shorten [the prayer] when we are safe?" He was essentially saying: O Messenger of Allah, our Lord conditioned the removal of blame and liability for shortening [the prayer] when we travel the earth—that is, when we travel—if we are afraid. Now, Allah has established Islam in the land firmly, and there is no longer any fear of the polytheists; indeed, Allah has defeated the polytheists, so we are safe. Why, then, do we shorten [the prayer]? You all know that the Prophet (peace and blessings be upon him) performed the Farewell Pilgrimage, and there was absolutely no fear on his path. Yet from the moment he left the city, he and the Companions continued to shorten [the prayer] until they returned to it. As Uthman ibn Affan said: "And we were secure, not afraid." So this question arose.
This hadith relates to my previous topic, which I had touched upon for you. It also serves as a reminder of one of the methods of derivation in Islamic jurisprudence. When I mentioned to you Abu Bakr’s statement: "Are these the flutes of Satan in the house of the Messenger of Allah?!" and I added other hadiths to it, I stated and built upon the fact that when the Prophet (peace and blessings be upon him) heard something and approved it without denying it, it was as if he had said it himself, because he approved it. Here, when the Companion said: "Why do we shorten [the prayer] when we are safe?" there is no doubt that it is clear to you that the Companion relied on the implied meaning. Consequently, the Messenger did not say to him: "You are arguing based on the implied meaning, and the implied meaning is not a proof." In other words—may Allah forbid—if the Prophet’s (peace and blessings be upon him) logic and understanding of this specific point had been what the Hanafis hold, namely that the implied meaning is not a proof, or in other words, if a Hanafi following that school of jurisprudence were presented with this question by someone, what would his answer be? He would correct him and say: "You are arguing based on the implied meaning, and the implied meaning is not a proof." Was that the position of the Prophet (peace and blessings be upon him)? No. Rather, he remained silent regarding his question, approving it, and then removed his difficulty by saying: This is the reason for the ruling. The matter is as you say, and the understanding is as you understand it. But be aware, there is something hidden from you. The matter is as you say, but Allah has been generous to His servants and has given them a gift. You are among His servants, so accept His gift.
Therefore, the implied meaning is a proof by the text of this verse, which the Companion understood, and the Messenger (peace be upon him) approved his understanding and removed his difficulty by saying: .
And to complete the proof with this narration, one of the Successors said—in front of 'Umar, as I believe: "If I had met the Messenger of Allah (peace and blessings be upon him), I would have asked him." 'Umar said to him: "What would you ask him about?" He said: "About this verse: ." And here we are today... saying this, shortening [the prayer] when there is no fear... He said: "I have already asked the Messenger of Allah."—The Companion, while 'Umar was speaking, said: "I have already asked the Messenger of Allah about what you wanted to ask, and he answered me by saying: ."