Continuation of the discussion on the abrogation of the Sunnah by the Qur'an.

The Shaykh : And we say that the hadith takes precedence over the generality of the Qur'an, thereby specifying it, and the hadith takes precedence over the explicit text of the Qur'an, thereby abrogating it. There is no difference between the two except in form, because the abrogated text usually contains only one ruling, whereas the specified text contains many rulings and parts. The hadith comes and abrogates a part of it. Thus, the part of the general text in the Qur'an that is abrogated is equivalent to the text that is abrogated in its entirety by a hadith, because it contains only one ruling. Therefore, if one admits—and this is necessary—that the hadith specifies the Qur'an, they must also say that the hadith abrogates the Qur'an, because specification is abrogation. Please proceed.

The questioner : We used to memorize the abrogation of the Sunnah . Like a hadith that abrogates.

The Shaykh : This is because we do not see a difference between specification and abrogation in terms of the assumption that the Qur'an cannot be abrogated by the hadith, because the hadith is less, what? In terms of establishment. Well, if that is the case, what allowed specification, which is also less in terms of establishment? What is said about this is said about that. As for now, what comes to my mind is that in some of my research, I mentioned that in an example of the Sunnah abrogating the Qur'an, it might be the saying of Allah the Exalted: When this verse was revealed, the Companions of the Prophet (peace and blessings be upon him) came and knelt before him on their knees, saying: O Messenger of Allah, we were commanded to pray, so we prayed; to fast, so we fasted; to perform Hajj, so we performed Hajj; and to give zakah. But that Allah the Mighty and Majestic should hold us accountable for what is in our hearts, this is beyond our capacity. He said, (peace and blessings be upon him): Do you want to say what the people of Moses said to Moses, "We heard and we disobeyed"? Say, "We heard and we obeyed." So they kept saying it until their tongues became soft with it and their hearts submitted to it. Then Allah the Exalted revealed لا يكلف الله نفسا إلا وسعها لها ما كسبت وعليها ما اكتسبت Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.[Al-Baqarah 2:286] ... to the end of the verse. Then he said, (peace and blessings be upon him), summarizing what he said regarding this verse: إن الله تجاوز لي عن أمتي ما حدثت به أنفسها أو أنفسها ما لم تتكلم أو تعمل به Indeed, Allah has pardoned my Ummah for what their souls whisper to them, as long as they do not speak of it or act upon it. ما لم تتكلم أو تعمل به so long as it is not spoken of or put into actionSunan an-Nasa'i 3435. So the saying of Allah the Exalted: فيغفر لمن يشاء ويعذب من يشاء Then He will forgive whom He wills and punish whom He wills[Al-Baqarah 2:284] this abrogates what the person did not speak of; one is not held accountable for what is in one's self, and the verse is explicit: إن تبدوا ما في أنفسكم أو تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذب من يشاء Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills[Al-Baqarah 2:284]. Then the hadith came: إن الله تجاوز لي عن أمتي ما حدثت به أنفسها أو ما حدثت به أنفسها ما لم تتكلم أو تعمل به Indeed, Allah has pardoned my Ummah for what their souls whisper to them, or what their souls whisper to them, as long as they do not speak of it or act upon it.. And this is from the favor of Allah the Exalted upon His believing servants, that He removed from them the accountability for the whispers of the self. As long as the self speaks of things and things, our Lord the Exalted erases them and does not hold their owner accountable for them. Yes.

The questioner : Is the abrogator here the verse or the hadith?

The Shaykh: How.

The questioner : The abrogator in this ruling?

The Shaykh : The hadith.

The questioner : The verse لا يكلف الله نفسا إلا وسعها Allah does not charge a soul except [with that within] its capacity[Al-Baqarah 2:286].

The Shaykh : No, if Allah had willed to punish people for what came in the first verse, He would have taken them with it. The hadith is what clarifies and explains; the verse does not contain this clarification لا يكلف الله نفسا إلا وسعها لها ما كسبت وعليها ما اكتسبت Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.[Al-Baqarah 2:286].

The questioner : Is this not a clarification of it, as you spoke about, O Shaykh?

The Shaykh : The acquisition of this heart-related matter, the acquisition of the heart-related thing, is also an acquisition. Ah, it is known. Therefore, the scholars of knowledge, especially among them Ibn Taymiyyah, say that deeds are of two types: heart-related deeds and bodily deeds. And when he says this, he explains some of the authentic hadiths, among which is, as in Sahih al-Bukhari and Muslim, that the Prophet (peace and blessings be upon him) was asked about the best of deeds, and he said: إيمان بالله ورسوله Faith in Allah and His Messenger. And this was explained as being the heart-related deed. Yes.