Benefits of the Hadith: (Zayd ibn Arqam said: “We used to speak during the prayer in the time of the Messenger of Allah (peace and blessings be upon him) . . .”)

The Shaykh : This hadith contains several benefits, among which is: the permissibility of abrogation in the rulings of the Shari'ah. This is the agreed-upon position among the scholars of the Shari'ah that abrogation is permissible in the rulings. The meaning of it being permissible is that it is not impossible, but it becomes obligatory when the public benefit requires it. Pay attention to this: you will find in the books of usul al-fiqh that abrogation is permissible, and what they mean by permissibility is the absence of what? The absence of impossibility. But at its time, it becomes obligatory by the wisdom of Allah (Mighty and Majestic), because the wisdom of Allah necessitates that the rulings be legislated in what? In their appropriate time. We do not say this from our minds, as the Mu'tazilah say, that we oblige Allah or forbid upon Allah. No, but we say this by the wisdom of what? By His wisdom, because the Wise One is the One who places things in their proper places. Abrogation is permissible in part of the Shari'ah and permissible in the entirety of the Shari'ah. As for part of the Shari'ah, it is permissible in our Shari'ah and the Shari'ah of those before us. Did you understand? Abrogation in part of the Shari'ah is established in our Shari'ah and the Shari'ah of those before us. So, abrogation in our Shari'ah is frequent, meaning it can be up to ten instances. Abrogation in the previous Shari'ahs is also the case. Allah the Exalted said: . Salih ibn Harun is with me, and I did not look away. Glory be to Allah, so my eyes are afflicted with it. So the prohibition came after the permission. This is an abrogation of what? The entire Shari'ah or an abrogation of part of it? No, part of it. It is permissible for the entire Shari'ah to be abrogated, but this is not possible in our Shari'ah. It is not possible in our Shari'ah. Why? Because this Shari'ah is the last Shari'ah that Allah sent down to His servants, and nothing can abrogate it. Rather, it abrogates all the previous Shari'ahs. If someone asks: Is it rationally permissible, meaning after we have known that it is a legal reality, is it rationally permissible? We say: Yes, it is rationally permissible. What prevents it if the public benefit requires lifting the first ruling and establishing the second ruling? What prevents it? There is no rational impediment. No impediment. Rather, reason necessitates the occurrence of abrogation when need or public benefit calls for it. The Jews say: There is no abrogation in the Shari'ahs. And for this reason, they disbelieved in the Shari'ah of the Gospel and disbelieved in the Shari'ah of the Qur'an. But it is said: May Allah curse you. Allah has forbidden you good things that were made lawful to you after they were lawful. And their statement is baseless. Some scholars of the Shari'ah said: There is no abrogation. There is no abrogation in the Islamic Shari'ah. And they interpreted it with a distant interpretation, saying: The original ruling, when it is revealed, is comprehensive for all places and times. So if it is abrogated, the generality of time is restricted by this abrogation. We call this specification, not abrogation. So is this disagreement verbal or substantive? Verbal. And yet, it is wrong. Why do we shy away from the word abrogation when Allah the Exalted says: So Allah has established abrogation. And He the Exalted said: But there is some weakness in using this as evidence, because what Shaytan casts is not a Shari'ah. The important point is that abrogation is established by the Qur'an and the Sunnah, and that there is no rational impediment to it, and that calling it specification while acknowledging it is nothing but a verbal disagreement with no meaning or basis. And among the benefits of this hadith is: that the Companions (may Allah be pleased with them) did not speak idle talk in the prayer. Rather, they did not speak, “O Adam, O Muhammad.” They did not speak except for a need. And for this reason, one of us speaks to his companion about his need, about his need. And among the benefits of this hadith is: that the Qur'an was revealed from Allah in its entirety, and part of it is due to His saying: . And among its benefits is: that the Qur'an was revealed in parts, not as a single whole. And Allah the Exalted indicated that in His saying: , meaning little by little. And He the Exalted said: after it, , meaning We revealed it thus in parts. Why? . And among the benefits of this noble verse is: the affirmation of the Highness of Allah (Mighty and Majestic), because who is the One who speaks with this verse? Allah. And if it is descending, it necessitates that the One who speaks with it be High. And this matter, namely the Highness of Allah (Mighty and Majestic), is agreed upon by the evidences of all their types: the Book, the Sunnah, consensus, reason, and fitrah. The discussion on this has preceded in several places. And among the benefits of this hadith is: the care of Allah (Blessed and Exalted is He) for the prayers, where He commanded their preservation. Yes.