What is the validity of the position held by some scholars that there is not a single valid, sound example of the Sunnah abrogating the Qur'an?

The questioner : What is the validity of the position held by some scholars that there is not a single valid, sound example of the Sunnah abrogating the Qur'an?

Another questioner : The abrogation of the Sunnah.

The Shaykh : Ah, I mean the abrogation of the Qur'an by the Sunnah. Before answering, or rather, before giving a correct answer without ambiguity, I must first present a premise. There is a type of abrogation acknowledged by all scholars, even those who say that the Qur'an cannot be abrogated by the Sunnah. Even those who say the Qur'an cannot be abrogated by the Sunnah affirm this type: the general and the specific. The specific text that restricts the general text falls within the terminology of the Salaf regarding the abrogating and the abrogated. This is because the general text has had some of its parts abrogated from it. Thus, the matter becomes easy if someone asks, correctly or incorrectly, whether there is a text in the Qur'an, from its beginning to its end, a verse for example, short or long, that was abrogated by the Sunnah. What is the danger in this statement? They say that many, many parts of dozens of Qur'anic texts had some of their parts abrogated by authentic hadiths. I say this as an introduction, as I mentioned, in case we can provide an example that convinces the deniers. You know the saying of the Exalted: at the end of it excuse me, before that, is this also? This is undoubtedly an explicit ruling in this verse: When the Companions of the Messenger (peace be upon him) heard this verse when he (peace and blessings be upon him) recited it, the matter was great for them, and indeed the matter is great: It is reported in "Sahih Muslim" that a man came to the Prophet (peace and blessings be upon him) and said: O Messenger of Allah, we find in ourselves things that are too great for us to speak about. He said: أو قد وجدتم ذلك ؟ Have you really felt like that?Al-Adab Al-Mufrad 55:3. He said: Yes. He said: ذاك محض الإيمان That is pure faith, and as he (peace be upon him) said in another hadith: لا يزال الخلق يتساءلون حتى يقولون : هذا الله خلق الخلق ؛ فَمَن خلق الله ؟ فإذا وجد أحدكم شيئًا من ذلك فليقل : قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ The creation will keep asking questions until they say: This is Allah who created the creation; so who created Allah? So if one of you finds any of that, let him say: Say: He is Allah, the One. Allah, the Eternal.. And other narrations on this subject. This is what a person finds in himself and keeps secret and hides. If Allah (Mighty and Majestic) were to hold people accountable for what is in their hearts, no one would be saved at all. Therefore, the matter was great for the Companions فجاؤوا إلى النبي - صلى الله عليه وسلم - وجثوا على الركب ، وقالوا : يا رسول الله ، أمرنا بالصلاة فصلَّينا وبالصيام فصمنا وبالحج وبكل الفرائض ، أما أن يؤاخذنا الله - عز وجل - بما في نفوسنا فهذا ممَّا لا طاقة لنا به . قال - عليه السلام - : أتريدون أن تقولوا كما قال موسى قوم موسى لموسى : سمعنا وعصينا ؛ قولوا : سمعنا وأطعنا ؛ فمازالوا يقولونها حتى ذلَّتْ بها ألسنتهم وخضعت لها قلوبهم ، فأنزل الله - عز وجل - : لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ، قال الله - عز وجل - وهو ينزل جبريل يقول : قال الله : نعم So they came to the Prophet (peace and blessings be upon him) and knelt on their knees, and said: O Messenger of Allah, we were commanded to pray, so we prayed, and to fast, so we fasted, and to perform Hajj, and to fulfill all the obligations, but that Allah (Mighty and Majestic) should hold us accountable for what is in our hearts, this is something we cannot bear. He (peace be upon him) said: Do you want to say what the people of Moses said to Moses: We heard and disobeyed? Say: We heard and obeyed. So they kept saying it until their tongues were humbled by it and their hearts submitted to it. So Allah (Mighty and Majestic) revealed: Allah does not charge a soul except with its capacity. For it is what it has earned, and against it is what it has acquired. Our Lord, do not hold us accountable if we forget or make a mistake. Allah (Mighty and Majestic) said, and Jibril was descending saying: Allah said: Yes. to the end of the verse. This was undoubtedly abrogated; because of His saying, the Exalted: إِن تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ Whether you show what is within yourselves or conceal it, Allah will bring you to account for it[Al-Baqarah 2:284].
Of this nature is also the verse regarding the bequest to parents and close relatives. I think Imam al-Shafi'i (may Allah have mercy on him) says, and he likely means the Salafi terminology I referred to earlier, where he said: "It was abrogated by his (peace be upon him) saying: لا وصية لوارث There is no bequest for an heir لا وصية لوارث There is no bequest for an heir 'A bequest to parents, but no bequest to an heir.' So the point is, if we do not find a Qur'anic text abrogated by a hadith, there is no wonder in that, because there are similar cases to what I mentioned earlier. This is what comes to my mind, and perhaps some of our brothers among the scholars and people of virtue will support us, for a man is strong with his brother. As for abrogated recitation, do you think abrogated recitation is greater, or is it fixed recitation, decisive recitation, but abrogated in ruling? I see that the opposite is completely correct. If verses were revealed and then lifted, it is a trial from Allah (Mighty and Majestic) for His servants, to test you, so He does likewise, as He said: مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا 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[Al-Baqarah 2:106]. This is what I have, and Allah knows best.

The questioner : The weakness of faith is that the Sunnah is revelation like the Qur'an.

The Shaykh : No, I am not saying it this way. I am speaking from the philosophy of distinguishing between the Qur'an and the Sunnah.
The questioner : Yes, I do.