Discussion of some rulings on abrogation and specification, including the specification of a mass-transmitted text by a singular report, and the abrogation of the Qur'an by the Sunnah or the specification of the Qur'an by the Sunnah.
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The Shaykh : This is abrogation in the terminology of the later scholars, because the later scholars limit abrogation to the meaning of canceling a ruling from its root by a text that comes after the previous text. As for abrogation according to the early scholars... the Companions and the Successors, it includes even the specifying text. It is abrogated by the specifying text, so it is an abrogating text. My purpose in this is to draw attention to the fact that the subject of abrogation is a terminological one, and the matters agreed upon terminologically should not be a reason for a Muslim to reject a text or evidence that may be established on the grounds that this necessitates abrogation, and abrogation is not permissible by a singular hadith. This is a terminological issue. This is the purpose of this introduction.
The questioner : Shaykh, before the purpose, the paragraph you presented, I don't see much of it, meaning it seems like the knowledge of the early scholars includes the specifying text... more clarification.
The Shaykh : If you were patient, my brother, the matter might become clear with the completion of the speech.
The questioner : If Allah wills.
The Shaykh : The specifying text and the specified text, in reality, something of abrogation takes place in them. The specified text is the one that contains many details, then another text comes that excludes a specific part from these details, removing it from the text, abrogating it and lifting it from it. Therefore, specification is partial abrogation, and this is agreed upon by the scholars, except for the disagreement between them and the Hanafis. The majority of scholars say it is permissible to specify a general mass-transmitted text with a singular non-mass-transmitted text. The Hanafis say no, specification is not permissible except with a mass-transmitted text as well.
Al-Id Abbas: ... .
The Shaykh : Yes?
Al-'Ayyad al-Abassi: I remember in *Umdat al-Tafsir* between... with it.
The Shaykh : This is one of their opinions, but as for singular reports, specification is not permissible by them.
The questioner : ... .
The Shaykh : What is it?
The questioner : ... categories ... ?
The Shaykh : Yes, but specify, my brother.
The questioner : I specify, yes.
The Shaykh : I mean this is the most specific. The point is, if it is permissible to abrogate part of a general text with a text that has not reached the level of mass transmission, but is singular, let us say, even if we move the view to the widespread hadith, let us say with a singular rare text. If the majority permit specifying a general mass-transmitted text with a singular rare text, as long as it is authentic, then what is the difference between specifying a general text and canceling part of it with a singular rare hadith, and canceling a mass-transmitted text that contains only one part, with another singular rare text? There is absolutely no difference between the two matters. Therefore, the objection of many scholars to the statement of the permissibility of abrogating the Qur'an by the Sunnah is a surprise or objection that has no justification after they have permitted specifying the general mass-transmitted text with a singular rare hadith. Therefore, we do not rule out the occurrence of abrogation of the Qur'an by a singular hadith, even if it may be difficult for us sometimes to recall the witness and example with something like what is said. And in many cases, an occasion comes and I say this is a mass-transmitted text and the Sunnah abrogated it. If we wanted to mention what some scholars mention, we would mention his saying, peace and blessings be upon him,, it did not abrogate any of the Qur'an entirely, but it specified it. The bequest to the parents and the close relatives, so the hadith said , but the close relatives mentioned in the verse are broader than those who inherit. So this hadith specifies and does not abrogate, so it is not a suitable example of a hadith that has not reached the level of mass transmission as an example of an abrogator of the Noble Qur'an. Rather, this is in fact a specifying text, and the hadiths that specify verses are many and very many.
Al-'Ayyad al-Abassi: Is it mass-transmitted?
The Shaykh : No, it is not mass-transmitted, but it has several chains, yes. Imam al-Shafi'i may say it is mass-transmitted, but when we trace the hadith, its individual words do not reach the level of mass transmission, but it is undoubtedly a widespread and famous hadith.
The questioner : Shaykh, before the purpose, the paragraph you presented, I don't see much of it, meaning it seems like the knowledge of the early scholars includes the specifying text... more clarification.
The Shaykh : If you were patient, my brother, the matter might become clear with the completion of the speech.
The questioner : If Allah wills.
The Shaykh : The specifying text and the specified text, in reality, something of abrogation takes place in them. The specified text is the one that contains many details, then another text comes that excludes a specific part from these details, removing it from the text, abrogating it and lifting it from it. Therefore, specification is partial abrogation, and this is agreed upon by the scholars, except for the disagreement between them and the Hanafis. The majority of scholars say it is permissible to specify a general mass-transmitted text with a singular non-mass-transmitted text. The Hanafis say no, specification is not permissible except with a mass-transmitted text as well.
Al-Id Abbas: ... .
The Shaykh : Yes?
Al-'Ayyad al-Abassi: I remember in *Umdat al-Tafsir* between... with it.
The Shaykh : This is one of their opinions, but as for singular reports, specification is not permissible by them.
The questioner : ... .
The Shaykh : What is it?
The questioner : ... categories ... ?
The Shaykh : Yes, but specify, my brother.
The questioner : I specify, yes.
The Shaykh : I mean this is the most specific. The point is, if it is permissible to abrogate part of a general text with a text that has not reached the level of mass transmission, but is singular, let us say, even if we move the view to the widespread hadith, let us say with a singular rare text. If the majority permit specifying a general mass-transmitted text with a singular rare text, as long as it is authentic, then what is the difference between specifying a general text and canceling part of it with a singular rare hadith, and canceling a mass-transmitted text that contains only one part, with another singular rare text? There is absolutely no difference between the two matters. Therefore, the objection of many scholars to the statement of the permissibility of abrogating the Qur'an by the Sunnah is a surprise or objection that has no justification after they have permitted specifying the general mass-transmitted text with a singular rare hadith. Therefore, we do not rule out the occurrence of abrogation of the Qur'an by a singular hadith, even if it may be difficult for us sometimes to recall the witness and example with something like what is said. And in many cases, an occasion comes and I say this is a mass-transmitted text and the Sunnah abrogated it. If we wanted to mention what some scholars mention, we would mention his saying, peace and blessings be upon him,
There is no bequest for an heir
لا وصية لوارثThere is no bequest for an heir
لا وصية لوارثAl-'Ayyad al-Abassi:
There is no bequest for an heir
لا وصية لوارثThe Shaykh : No, it is not mass-transmitted, but it has several chains, yes. Imam al-Shafi'i may say it is mass-transmitted, but when we trace the hadith, its individual words do not reach the level of mass transmission, but it is undoubtedly a widespread and famous hadith.