Benefits of the Hadith: (We practiced coitus interruptus during the time of the Messenger of Allah (peace and blessings be upon him) while the Qur'an was being revealed . . .)
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The Shaykh : In this hadith there are benefits:
First: The permissibility of coitus interruptus, and the way to derive the permissibility of coitus interruptus from it is from two angles:
The first angle: The first wording in which we consider the hadith to be marfu' (attributed to the Prophet) in terms of ruling, because it is linked to the era of the Prophet (peace and blessings be upon him) without explicitly stating that it reached him.
The second angle: It is explicitly marfu' (attributed to the Prophet), so it contains an indication from two angles: that it is marfu' in terms of ruling based on the first wording, and that it is explicitly marfu' based on the second wording.
Among the benefits of this hadith is deriving a ruling from the approval of Allah (Mighty and Majestic), based on His saying: "And if there had been anything to be forbidden, the Qur'an would have forbidden it". This benefit is useful for the student of knowledge regarding what some scholars mention in the chapter of debate. If it is said: "This was done during the time of the Prophet," we say: "Perhaps he was not aware of it." We respond: "Assume he was not aware of it, but Allah (Mighty and Majestic) was aware of it and approved it." The evidence that what was hidden from the Prophet (peace and blessings be upon him) becomes established if Allah approves it is that those who conceal evil are exposed by Allah, as He said:[An-Nisa 4:108]. They plot in secret what Allah does not approve of, and people do not know about it, yet He exposed them. This indicates that what is hidden from people, if Allah does not disapprove of it, is a fixed truth. If it is an act of worship, it is worship; if it is a custom, it is permissible.
Among the benefits of the hadith is that the Qur'an is revealed, based on His saying: This is the position of the people of the Sunnah and the community: that it is revealed and not created. What do the Mu'tazilah say?
They say: It is revealed and created, like His saying:[Al-Baqarah 2:22] and water is created, and His saying: [Az-Zumar 39:6] and cattle are created, and His saying: and iron is created. But we say: The difference between iron, cattle, and water, and speech, is very clear. Speech is an attribute that does not exist except in an attributed one, while iron is a distinct, separate entity that exists by itself, so it is created. As for what is mentioned as being revealed, which is an attribute, there is no doubt that it is an attribute of Allah (Mighty and Majestic).
Among the benefits of this hadith is deriving a ruling from the method we mentioned, which is that the approval of the Qur'an is considered evidence. But as I said: this is from the words of Sufyan, and the words of Sufyan are not evidence, because Sufyan is from the Tabi'un (the generation after the Companions). The correct view is that the statements of the Tabi'un are not a proof. Scholars differ on whether the statements of the Companions are a proof or not. Imam Ahmad (may Allah have mercy on him) holds the view that the statement of a Companion is a proof with two conditions:
The first condition: That it does not contradict an explicit text. The second: That it does not contradict another Companion. If another Companion contradicts it, then preference (tarjih) is sought; if it contradicts an explicit text, it is rejected.
As for the Tabi'i (successor), I do not know anyone who said that his statement is a proof. However, we certainly take guidance from the statement of a Tabi'i, because the Tabi'un lived with the Companions, or many of them, so they are among the most knowledgeable people regarding the evidences of the Shari'ah and the rulings of Allah.
Among the benefits of this hadith is that the scholars of knowledge (may Allah have mercy on them), when they saw the marfu' (attributed to the Prophet) or when they knew of the explicit marfu', they seized the opportunity of its existence. For this reason, he said: "And Muslim:Sahih Muslim 1440c":
So he brought this narration which Muslim narrated alone because of the benefit in it, which is: O Khalid?
The student: Explicitly marfu' (attributed to the Prophet).
The Shaykh : The indication that the hadith is explicitly marfu' (attributed to the Prophet).
Yes, and among the benefits of this hadith is deriving a ruling from the approval and silence of the Prophet (peace and blessings be upon him), based on his saying:.
First: The permissibility of coitus interruptus, and the way to derive the permissibility of coitus interruptus from it is from two angles:
The first angle: The first wording in which we consider the hadith to be marfu' (attributed to the Prophet) in terms of ruling, because it is linked to the era of the Prophet (peace and blessings be upon him) without explicitly stating that it reached him.
The second angle: It is explicitly marfu' (attributed to the Prophet), so it contains an indication from two angles: that it is marfu' in terms of ruling based on the first wording, and that it is explicitly marfu' based on the second wording.
Among the benefits of this hadith is deriving a ruling from the approval of Allah (Mighty and Majestic), based on His saying: "And if there had been anything to be forbidden, the Qur'an would have forbidden it". This benefit is useful for the student of knowledge regarding what some scholars mention in the chapter of debate. If it is said: "This was done during the time of the Prophet," we say: "Perhaps he was not aware of it." We respond: "Assume he was not aware of it, but Allah (Mighty and Majestic) was aware of it and approved it." The evidence that what was hidden from the Prophet (peace and blessings be upon him) becomes established if Allah approves it is that those who conceal evil are exposed by Allah, as He said:
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech
يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القولAmong the benefits of the hadith is that the Qur'an is revealed, based on His saying:
and the Qur'an was being revealed
والقرآن ينزلThey say: It is revealed and created, like His saying:
sent down from the sky, rain
أنزل من السماء ماءand He produced for you from the grazing livestock eight mates
أنزل لكم من الأنعام ثمانية أزواجWe sent down iron
أنزلنا الحديدAmong the benefits of this hadith is deriving a ruling from the method we mentioned, which is that the approval of the Qur'an is considered evidence. But as I said: this is from the words of Sufyan, and the words of Sufyan are not evidence, because Sufyan is from the Tabi'un (the generation after the Companions). The correct view is that the statements of the Tabi'un are not a proof. Scholars differ on whether the statements of the Companions are a proof or not. Imam Ahmad (may Allah have mercy on him) holds the view that the statement of a Companion is a proof with two conditions:
The first condition: That it does not contradict an explicit text. The second: That it does not contradict another Companion. If another Companion contradicts it, then preference (tarjih) is sought; if it contradicts an explicit text, it is rejected.
As for the Tabi'i (successor), I do not know anyone who said that his statement is a proof. However, we certainly take guidance from the statement of a Tabi'i, because the Tabi'un lived with the Companions, or many of them, so they are among the most knowledgeable people regarding the evidences of the Shari'ah and the rulings of Allah.
Among the benefits of this hadith is that the scholars of knowledge (may Allah have mercy on them), when they saw the marfu' (attributed to the Prophet) or when they knew of the explicit marfu', they seized the opportunity of its existence. For this reason, he said: "And Muslim:
This (the news of this practise) reached Allah's Apostle (ﷺ)
فبلغ ذلك نبي الله صلى الله عليه وسلمSo he brought this narration which Muslim narrated alone because of the benefit in it, which is: O Khalid?
The student: Explicitly marfu' (attributed to the Prophet).
The Shaykh : The indication that the hadith is explicitly marfu' (attributed to the Prophet).
Yes, and among the benefits of this hadith is deriving a ruling from the approval and silence of the Prophet (peace and blessings be upon him), based on his saying: