Continuation of the discussion on the permissibility of abrogating the Qur'an by the Sunnah, whether it is mass-transmitted or singular

The Shaykh: Whether a specific ruling is abrogated or not is related to the clarification that the Messenger (peace be upon him) was commanded to provide in the Qur'an, as in His saying (Blessed and Exalted is He): . So from the perspective of clarification, clarifying that this ruling was established for a specific time and then lifted, was clear and became the abrogating text.

Eid Abbasi: It became abrogated.

The Shaykh: It was established and then became abrogated, yes; so as long as the Messenger (peace and blessings be upon him) is obligated to provide full clarification, and that includes clarifying that this text is abrogated and this is the abrogating text; what prevents the Messenger (peace be upon him) from having clarified the abrogation of a ruling that is established in the Qur'an and clarified it with his words (peace and blessings be upon him), while he is commanded to provide such clarification?
So, distinguishing between the obligation to clarify certain types of rulings by the Sunnah and the impermissibility of clarifying a specific ruling by the Sunnah; which is what is established in the Qur'an, so it is not permissible to clarify it by the Sunnah; this is, first, theoretically unsound, and second, it contradicts the general command directed to the heart of the Messenger (peace and blessings be upon him) in the previous verse: . Also, whether a hadith is singular or mass-transmitted is a matter that arose after the Messenger (peace and blessings be upon him).
Yes?

Eid Abbasi: ... in itself ... .

The Shaykh: This is a matter that arose after the Messenger (peace and blessings be upon him), so it should not be that the ruling differs due to scientific, intellectual, or theoretical conventions that arose after the Messenger (peace and blessings be upon him). If we say: it is possible that the ruling differs from what it was in the time of the Messenger, and the ruling differs afterwards from what it was in the time of the Messenger (peace be upon him); this means acknowledging the change of the Shari'ah due to conventions or circumstances that surrounded some of the texts of the Shari'ah. Let us give an example: When was the Sunnah collected? We all know that the beginning of its collection was in the middle of the second century, the beginning of the collection. But the thorough investigation of the collection, such that the chains of narration correspond and converge in a single hadith, this did not appear to the scholars until they expanded in seeking the Sunnah from the various Islamic regions where the Companions and the Successors spread due to the Islamic conquests. Since that is the case, it was not possible, for example, in the era of the Companions and the era of the Successors to say about a hadith that is today one of the most famous examples of a mass-transmitted hadith; namely his saying (peace be upon him): ; it was not possible on that day to say about such a hadith: it is a mass-transmitted hadith; because the condition of mass transmission is "that a group narrates from a group to its end, and it is impossible for them to conspire to lie." How can this be imagined when the Messenger of Allah (peace and blessings be upon him) was recently deceased, and the Companions had dispersed in the lands?
So the Companion who heard a hadith from the Messenger of Allah (peace and blessings be upon him) in which a verse is abrogated, this hadith is, for this Companion, valid for abrogating the verse; because he heard it from the Messenger (peace be upon him) with certainty directly. And then the second tier, the matter differs; because the Companion who narrates this hadith to a Successor, this hadith becomes singular for the Successor; so it does not convey certainty for him, while it was certain for the Companion. So it was permissible for the Companion to abrogate the verse with this hadith, and it was not permissible for the Successor. And it is even more so for those who come after him. But the matter returns to what it was for the Companion; when another Companion narrates this hadith to another Successor, and a third and fourth Companion, and so on, the chains of narration gather at the hands of the Imams of hadith, and this hadith becomes mass-transmitted for the Imams of hadith, just as it was for the Companion, conveying certainty; so it conveys certainty for them.
So, for the Companion, it was permissible to abrogate the verse with the hadith; because the hadith was certain for him, received directly from the Messenger of Allah. For the Successor who heard it from him, it does not convey certainty, so it is not permissible, according to the philosophy that abrogating the verse with a singular hadith is not permissible, for the Successor to abrogate that verse with this hadith. And so on until the three or four centuries when the chains of hadiths correspond and the mass-transmitted hadiths, or at least the widespread and famous ones, are distinguished from the singular, rare hadiths; is it reasonable in Islam for Islam to change color; sometimes it is permissible to say: this verse is abrogated by the hadith, and sometimes it is not permissible, and then it is returned to being permissible? Why? Because the hadith became mass-transmitted.
Then, is it easy and smoothed out for the general scholars of the Muslims, let alone the common people; is it easy and smoothed out for the scholars of the Muslims to know the mass-transmitted hadiths from the non-mass-transmitted hadiths? These are individuals from the great scholars of hadith, like al-Bukhari and Muslim and their like, who are the ones who can say: this is a mass-transmitted hadith. As for the masses of scholars of hadith, let alone the jurists and exegetes and others; this is not possible for them to distinguish the mass-transmitted from the singular or the rare individual. So such a hadith whose strength or degree of strength varies, it is not reasonable that Allah (Mighty and Majestic) would burden the servants with what they cannot bear, either.
So this hadith came to you as singular, you do not abrogate the verse with it. But if it came to another person by the way of mass transmission, he abrogates the verse with it. But this person to whom the hadith came by mass transmission, and he informed me that this is a mass-transmitted hadith, so it is permissible for me to say that the verse is abrogated. Is it permissible for me to accept his ruling? It is supposed to be permissible for me; because Allah says: . But many people do not notice that this mass-transmitted hadith, when the shaykh transmitted it to his student, the mass transmission was broken for him; because the shaykh is mass-transmitted for him, but the informing shaykh and the student are one; so it became singular. So it means the student has to wait for dozens of Imams of hadith, each one - yes - saying: this is mass-transmitted, until it is permissible. This, my brothers, is not reasonable to be in Islam!