An example from the Sunnah that refutes those who interpret the verses without referring to the Prophetic hadiths.
Machine translationRead the Arabic original
The Shaykh : There is a hadith in "al-Sahihayn" that seems to have a connection to the previous hadith of Abu Hurayrah, and it is perhaps clearer than that one. It is his saying (peace and blessings be upon him): Sunan an-Nasa'i 3435Sahih (Darussalam). This hadith refutes those who wanted to interpret these verses without resorting to the hadith. For example, they said: [Al-Baqarah 2:284]. What a person conceals in his self is in one of two states: either it becomes established in his self and his heart,
Eid Abbasi : ... .
The Shaykh: Yes.
in which case he is held accountable for it, or it is a thought that comes and then goes, in which case he is not held accountable for it. They attempted this to reconcile the preceding verses with the succeeding ones. Meanwhile, the last hadith comes in a specific form:Sunan an-Nasa'i 3435Sahih (Darussalam). This clarifies that the thought that occurs to the mind of a person of legal capacity, then becomes established in his heart and he resolves to carry it out, but it does not enter the realm of legal obligation—which is one of two things: either he speaks it or acts upon it—this is a pardon and forgiveness from Allah (Mighty and Majestic) for which He does not hold His believing servants accountable. Whereas He had said at the beginning of the verse: [Al-Baqarah 2:284]. Is the verse not like this?
Another questioner: Yes.
The Shaykh :[Al-Baqarah 2:284] His saying (Blessed and Exalted is He): [Al-Baqarah 2:284], means that there is no punishment for what has settled in the hearts of people as long as they do not speak it or act upon it.
So we are in need of the hadith of the Messenger (peace and blessings be upon him) in order to understand the pardon of Allah, His grace, and the breadth of His mercy regarding His saying in the previous verse:[Al-Baqarah 2:284]. So Allah (Mighty and Majestic) will not punish for what has settled in the hearts, on the condition that one does not speak it or act upon it. This is a great and very great matter; for it establishes that Allah (Mighty and Majestic), after He revealed that He punishes or may punish, then our Lord (Mighty and Majestic) has bestowed a favor upon His servants by not punishing them for what has settled in their hearts. It is said here: Is this abrogation or specification? It can be said that this is abrogation, considering that His saying (Mighty and Majestic): [Al-Baqarah 2:284] was abrogated in its entirety, and it is not like the word "the nearest relatives," which includes many parts, so this text was specified by his saying (peace and blessings be upon him): . But here, regarding His saying: [Al-Baqarah 2:284], it was lifted; so in this regard, it is a valid example of a verse in the Qur'an that was abrogated by a hadith from the speech of the Messenger (peace and blessings be upon him) that did not reach the level of mutawatir, but the verse was not abrogated in its entirety from beginning to end, rather a section of its sections was abrogated; and that is His saying (Mighty and Majestic): [Al-Baqarah 2:284]. So this word: [Al-Baqarah 2:284] was abrogated. And at that time, sound reasoning asks: What is the difference between abrogating a part of a verse that has a unified meaning with an ahad hadith, and abrogating a complete verse, which may be long or short, with an ahad hadith?
-- And upon you be peace and the mercy of Allah and His blessings. Welcome. --
So all of this makes it easier for one not to be surprised or to find it difficult that the Qur'an is abrogated by the Sunnah. Rather, it makes it easier for him to adopt this idea and this belief; especially if he remembers that both the Qur'an and the authentic Sunnah issue from a single source. The only thing is that the degree of certainty differs: the Qur'an is mutawatir and the hadith is not mutawatir. But this difference in degree is not sufficient to be a justification for not accepting the saying of the one who says: -- Welcome -- = that it is not permissible to abrogate the Qur'an with the Sunnah; because we find many scholars abrogating—as we mentioned—a part of a verse that is certain in its establishment with an ahad hadith. So this disparity in the degree of certainty should not be a stumbling block in the path of accepting the saying of the one who says: It is permissible to abrogate the Qur'an with the Sunnah.
This is all I have regarding the previous question.
Allah, the Most High, has forgiven my Ummah for whatever enters the mind, so long as it is not spoken of or put into action.
إن الله تجاوز لي عن أمَّتي ما حدَّثت به أنفُسَها ما لم تتكلَّم أو تعمل بهWhether you show what is within yourselves or conceal it
وَإِنْ تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُEid Abbasi : ... .
The Shaykh: Yes.
in which case he is held accountable for it, or it is a thought that comes and then goes, in which case he is not held accountable for it. They attempted this to reconcile the preceding verses with the succeeding ones. Meanwhile, the last hadith comes in a specific form:
Allah, the Most High, has forgiven my Ummah for whatever enters the mind, so long as it is not spoken of or put into action.
إن الله تجاوز لي عن أمَّتي ما حدَّثت به أنفسها ما لم تتكلَّم أو تعمل بهThen He will forgive whom He wills and punish whom He wills
فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُAnother questioner: Yes.
The Shaykh :
Then He will forgive whom He wills and punish whom He wills
فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُpunish whom He wills
وَيُعَذِّبُ مَنْ يَشَاءُSo we are in need of the hadith of the Messenger (peace and blessings be upon him) in order to understand the pardon of Allah, His grace, and the breadth of His mercy regarding His saying in the previous verse:
Then He will forgive whom He wills and punish whom He wills
فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُThen He will forgive whom He wills and punish whom He wills
فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُThere is no bequest for an heir
لا وصية لوارثpunish whom He wills
وَيُعَذِّبُ مَنْ يَشَاءُThen He will forgive whom He wills and punish whom He wills
فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُpunish whom He wills
وَيُعَذِّبُ مَنْ يَشَاءُ-- And upon you be peace and the mercy of Allah and His blessings. Welcome. --
So all of this makes it easier for one not to be surprised or to find it difficult that the Qur'an is abrogated by the Sunnah. Rather, it makes it easier for him to adopt this idea and this belief; especially if he remembers that both the Qur'an and the authentic Sunnah issue from a single source. The only thing is that the degree of certainty differs: the Qur'an is mutawatir and the hadith is not mutawatir. But this difference in degree is not sufficient to be a justification for not accepting the saying of the one who says: -- Welcome -- = that it is not permissible to abrogate the Qur'an with the Sunnah; because we find many scholars abrogating—as we mentioned—a part of a verse that is certain in its establishment with an ahad hadith. So this disparity in the degree of certainty should not be a stumbling block in the path of accepting the saying of the one who says: It is permissible to abrogate the Qur'an with the Sunnah.
This is all I have regarding the previous question.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.