What is the evidence for the rule that "delaying clarification until the time of need is not permissible"?
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The questioner : Shaykh (may Allah preserve you): Imam al-Nawawi (may Allah have mercy on him) mentioned in his commentary on Sahih Muslim, under the statement 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?" 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 time. Imam al-Nawawi (may Allah have mercy on him) says that it is derived from this hadith that delaying clarification until the time of need is a matter on which the majority of usul scholars have agreed.
The Shaykh : What did they agree on?
The questioner : They agreed that delaying clarification until the time of need is permissible based on this hadith. So what is the evidence for the rule we know from you, Shaykh (may Allah preserve you), that delaying clarification until the time of need is not permissible? May Allah bless you.
The Shaykh : Yes, delaying clarification until the time of need is not permissible, meaning that the Messenger must convey the message, because he is commanded to convey it. If people need to know the ruling and the Messenger did not clarify it, this is 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, because it is permissible for the Messenger (peace and blessings be upon him) to say, "The time for Dhuhr is from such-and-such to such-and-such, and for Asr from such-and-such to such-and-such," covering all the times in 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 people generally do not forget it. Therefore, he wanted to keep this Bedouin man for two benefits: first, that he would know the times by actual practice, and second, that he would benefit from the manner of the Messenger's (peace and blessings be upon him) prayer. Yes, is the issue resolved? What is the issue now?
The questioner : Shaykh, what is the evidence for the second opinion that delaying clarification until the time of need is permissible?
The Shaykh : This is a false opinion. This does not involve delaying clarification until the time of need. I told you that this is about a person choosing the method of clarification that is closest to making things clear and firmly established.
The questioner : O Shaykh, it is mentioned that the majority of usul scholars are on this view. How did the majority of usul scholars derive this?
The Shaykh : From His saying, the Exalted:[Al-Ma'idah 5:67] And when people need to know the ruling, conveying the message becomes obligatory.
The Shaykh : What did they agree on?
The questioner : They agreed that delaying clarification until the time of need is permissible based on this hadith. So what is the evidence for the rule we know from you, Shaykh (may Allah preserve you), that delaying clarification until the time of need is not permissible? May Allah bless you.
The Shaykh : Yes, delaying clarification until the time of need is not permissible, meaning that the Messenger must convey the message, because he is commanded to convey it. If people need to know the ruling and the Messenger did not clarify it, this is 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, because it is permissible for the Messenger (peace and blessings be upon him) to say, "The time for Dhuhr is from such-and-such to such-and-such, and for Asr from such-and-such to such-and-such," covering all the times in 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 people generally do not forget it. Therefore, he wanted to keep this Bedouin man for two benefits: first, that he would know the times by actual practice, and second, that he would benefit from the manner of the Messenger's (peace and blessings be upon him) prayer. Yes, is the issue resolved? What is the issue now?
The questioner : Shaykh, what is the evidence for the second opinion that delaying clarification until the time of need is permissible?
The Shaykh : This is a false opinion. This does not involve delaying clarification until the time of need. I told you that this is about a person choosing the method of clarification that is closest to making things clear and firmly established.
The questioner : O Shaykh, it is mentioned that the majority of usul scholars are on this view. How did the majority of usul scholars derive this?
The Shaykh : From His saying, the Exalted: