A discussion on the rule: It is not permissible to delay clarification until the time of need
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Shaykh, may Allah preserve you, Imam al-Nawawi (may Allah have mercy on him) mentioned in his commentary on Sahih Muslim, under the saying of the Prophet (peace and blessings be upon him) when the Bedouin man came to him and said: (O Messenger of Allah! When are the times of prayer?So he said: Pray with us, so he prayed with them for two days. The Prophet (peace and blessings be upon him) used to pray at the beginning of the prayer time, and on the second day he prayed at the end of the prayer time) Imam al-Nawawi (may Allah have mercy on him) says: The majority of usul al-fiqh scholars have agreed that it is permissible to delay clarification until the time of need, based on this hadith.
What is the evidence, Shaykh, and the rule we know from you, may Allah preserve you, that it is not permissible to delay clarification until the time of need? May Allah bless you.The Shaykh: The principle is that it is not permissible to delay clarification until the time of need, meaning: it is necessary that the Messenger conveys the message, because he is commanded to convey it. So if people need to know the ruling and the Messenger did not clarify it, this would be impossible, because he must convey the message. The obligatory conveyance is that which is necessitated by the need. As for the hadith, it does not contain delaying clarification until the time of need, for it is permissible for the Messenger (peace and blessings be upon him) to say: The time for Zuhr is from such-and-such to such-and-such, and the time for 'Asr is from such-and-such to such-and-such, and so on for all the times, within one minute. But the Messenger (peace and blessings be upon him) sometimes preferred teaching by action; because teaching by action is firmly established in the mind, and a person usually does not forget it, so he wanted to keep this Bedouin for two benefits: First: that he would know the times by action.
The second: Second: that he would benefit from the manner of the prayer of the Messenger (peace and blessings be upon him).
The questioner: What is the evidence for the second opinion: that it is permissible to delay clarification until the time of need?The Shaykh: This opinion is originally invalid, because there is no delaying of clarification until the time of need in it.I told you: This is about a person choosing in clarification what is closer to making it clear and firmly established.
The questioner: O Shaykh! He mentions that the majority of usul al-fiqh scholars are on this view. How did the majority of usul al-fiqh scholars derive this?
The Shaykh: From His saying, the Exalted: [Al-Ma'idah: 67] And when people need to know the ruling, conveying the message becomes obligatory.
What is the evidence, Shaykh, and the rule we know from you, may Allah preserve you, that it is not permissible to delay clarification until the time of need? May Allah bless you.The Shaykh: The principle is that it is not permissible to delay clarification until the time of need, meaning: it is necessary that the Messenger conveys the message, because he is commanded to convey it. So if people need to know the ruling and the Messenger did not clarify it, this would be impossible, because he must convey the message. The obligatory conveyance is that which is necessitated by the need. As for the hadith, it does not contain delaying clarification until the time of need, for it is permissible for the Messenger (peace and blessings be upon him) to say: The time for Zuhr is from such-and-such to such-and-such, and the time for 'Asr is from such-and-such to such-and-such, and so on for all the times, within one minute. But the Messenger (peace and blessings be upon him) sometimes preferred teaching by action; because teaching by action is firmly established in the mind, and a person usually does not forget it, so he wanted to keep this Bedouin for two benefits: First: that he would know the times by action.
The second: Second: that he would benefit from the manner of the prayer of the Messenger (peace and blessings be upon him).
The questioner: What is the evidence for the second opinion: that it is permissible to delay clarification until the time of need?The Shaykh: This opinion is originally invalid, because there is no delaying of clarification until the time of need in it.I told you: This is about a person choosing in clarification what is closer to making it clear and firmly established.
The questioner: O Shaykh! He mentions that the majority of usul al-fiqh scholars are on this view. How did the majority of usul al-fiqh scholars derive this?
The Shaykh: From His saying, the Exalted: