The Book of Mosques and Places of Prayer-09b
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The reciter: Muslim said, and al-Ashja'i narrated it from Sufyan al-Thawri from al-Aswad ibn Qays from Shaqiq ibn 'Uqbah from al-Bara' ibn 'Azib, who said: Sahih al-Bukhari 4472 in the manner of the hadith of Fudayl ibn Marzuq.
The Shaykh : This hadith provides evidence for the permissibility of abrogation and that abrogation may be hidden from some of the Companions (may Allah be pleased with them). Abrogation is "the lifting of a ruling or its wording by a later legal proof". When we say "lifting of a ruling," this is the abrogation of the ruling; when we say "or its wording," this is the abrogation of the recitation. When we say "by a legal proof," we mean that the proof here is the Book and the Sunnah. Thus, analogical reasoning does not abrogate, and scholarly consensus does not abrogate; rather, abrogation comes from Allah (Mighty and Majestic), because it is a change of ruling. If someone asks how abrogation is permissible, we say: because Allah the Exalted is Wise and legislates rulings where there is public benefit. If the benefit lies in the absence of a ruling, He abrogates it, as Allah (Blessed and Exalted is He) said:[Al-Baqarah 2:106] The wonder is that the Jews deny abrogation on the grounds that it implies a new occurrence for Allah, meaning something becoming apparent after being hidden. Yet they do not deny that the law of Moses abrogated what came before it. They believe in what is for them and deny what is not for them. They only took this argument to justify their disbelief in 'Isa and their disbelief in Muhammad (peace be upon them both). Look at al-Nawawi's explanation of the hadith of 'Aishah.
The reciter: So my Shaykh dictated to me.
The Shaykh : And she said.
The reciter: But this is from his saying, "So my Shaykh dictated to me."
The Shaykh : Or before what contradicts what harms. From Abu Yunus.
The reciter: What al-Nawawi brings.
The Shaykh : What follows the word.
The reciter:Musnad Ahmad 1151Sahih (Darussalam) From here?
The Shaykh : No, the one after it.
Narrated Al-Bara: I fought fifteen Ghazawat in the company of the Prophet.
قرأناها مع النبي صلى الله عليه وسلم زماناThe Shaykh : This hadith provides evidence for the permissibility of abrogation and that abrogation may be hidden from some of the Companions (may Allah be pleased with them). Abrogation is "the lifting of a ruling or its wording by a later legal proof". When we say "lifting of a ruling," this is the abrogation of the ruling; when we say "or its wording," this is the abrogation of the recitation. When we say "by a legal proof," we mean that the proof here is the Book and the Sunnah. Thus, analogical reasoning does not abrogate, and scholarly consensus does not abrogate; rather, abrogation comes from Allah (Mighty and Majestic), because it is a change of ruling. If someone asks how abrogation is permissible, we say: because Allah the Exalted is Wise and legislates rulings where there is public benefit. If the benefit lies in the absence of a ruling, He abrogates it, as Allah (Blessed and Exalted is He) said:
We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it
ما ننسخ من آية أو ننسها نأت بخير منها أو مثلهاThe reciter: So my Shaykh dictated to me.
The Shaykh : And she said.
The reciter: But this is from his saying, "So my Shaykh dictated to me."
The Shaykh : Or before what contradicts what harms. From Abu Yunus.
The reciter: What al-Nawawi brings.
The Shaykh : What follows the word.
The reciter:
They distracted us from the middle prayer until the sunset
شغلونا عن الصلاة الوسطى حتى آبت الشمسThe Shaykh : No, the one after it.