Suhaib Webb – Usul al-Fiqh Lesson Forty Imam al-Harmains Waraqat- Abrogation – Part II
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The transcript discusses various topics related to "naught" in religion and modern culture, including "naught" in modern religion, "naught" in modern culture, "naught" in modern history, and "naught" in modern English. The " IIT" verse describes a return to the source of the beast, and the " IIT" concept describes giving charity to Shaykhuriedh and paying for one's Con compatible activities with the Messenger of Allah. The transcript is difficult to summarize as it appears to be a jumbled mix of disconnected sentences and phrases.
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السلام عليكم ورحمة الله وبركاته.
Welcome back to our explanation of ورقات.
We reach now the section on أنواع النسخ
في القرآن.
The types of abrogation in the Qur'an.
When you hear the word نو or أنواع,
it implies that it's under something called a
genus.
The genus is from الكلية الخامسة.
Inshallah, we'll learn about this more in the
future, but this kind of stuff is important
when reading the tradition.
أنواع, أقسام, الكل, الجزئية, all these kind of
words are related to a system, a pedagogical
logic that allows us to seamlessly understand, thematically
understand different subjects.
Very important actually.
He says أنواع, جمع التكسير, أنواع النسخ في
القرآن.
قال رحمه الله ويجوز النسخ الرسمي وبقاء الحكمي.
That it is allowed for the abrogation of
the wording while the ruling stays.
So meaning the wording of the Qur'an.
So the verse of the Qur'an is
gone.
The example they gave is stoning of the
adulterer.
Mentioned in the hadith of Sayyiduna Umar ibn
al-Khattab.
We used to read that verse, but still
they acted on it in his time.
Number two, ونسخ الحكمي بقاء الرسم.
The opposite.
So the ruling is gone and the wording
stays.
For example, the إدّة.
Allah ﷻ says, after عَضُّ بِاللَّهِ مِنْ شَيْطَانِ
الرَّجِيمِ وَاللَّذِينَ يُتَوَسَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجَ وَسِيَةً
لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ.
So this verse saying that the إدّة initially
was like a year, meaning the time a
woman mourns after the death of her husband.
This is abrogated.
The first verse is verse 240, by the
verse, وَالَّذِينَ يُتَوَسَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجَ يَتَرَبَّصْنَ
بِأَنفُسِهِنَّ أَرْبَتَ عَشْرِ وَعَشْرًا.
Now the إدّة changes.
It's less than a year.
This verse is the ناسخ.
The first verse is the منسوخ.
But even though the حكم is منسوخ, the
تلاوة is still there.
So the first one we gave from the
Quran is the رسم is gone, the حكم
stays.
The second we gave is the رسم is
still there, the حكم is gone, replaced by
another حكم.
وَنَسْخُ الْأَمْرَيْنِ مَعًا.
The abrogation of the رسم and the حكم.
Based on a statement of Sayyidah Aisha related
by Imam Muslim رضي الله عنه, Sayyidah Aisha
she said what was sent in the Quran
initially was ten sucklings which we all know.
فَنُصِّفَ بِخَمْس.
And then it was removed, it was abrogated
by five.
معلومات.
We don't find those verses in the Quran.
We don't find those rulings practiced amongst the
Salaf.
So the verse and the ruling were abrogated.
Then it moves on to talk about the
divisions of نسخ to a نسخ that has
a replacement and a نسخ that doesn't have
a replacement.
The first one, the great example is praying
towards بيت المقدس.
May Allah free Palestine and bring victory to
the Muslim world and justice.
That's replaced, abrogated and replaced with what?
Praying towards Masjid al-Haram.
وَحَيْثُ مَا كُنْتُ فَوَلُّوا جُوَهَكُمْ شَطَرًا.
The verse in Surah Baqarah, the very beginning
of the second verse, wherever you are now
face Masjid al-Haram.
So that's an exchange.
So he says وَيَلْقَصِمُوا النَّسْخُ إِلَىٰ بَدَرٍ وَإِلَىٰ
غَيْرِ بَدَرٍ.
So we did بَدَر, now غَيْرِ بَدَر.
From غَيْرِ المغضُوبِ, no بَدَر, no exchange.
The example he gives is from Surah Mujadila.
إِذَا نَاجَيْتُمُوا الرَّسُولَ فَقَدِّمُوا بَيْنِ يَدَيْنَ جَوَاكُمْ صَدَقًا.
Before you talk to the Messenger of Allah
ﷺ فَقَدِّمُوا بَيْنِ يَدَيْنَ جَوَاكُمْ صَدَقًا.
Before that happens, pay charity.
Some Ulama said فَقَدِّمُوا فِيَالْأَمْحِ يُفِيدُ الْغُجُوبِ.
Some Ulama said لا، هذا من باب الإرشاد،
باب الترغيب، فهو من باب الاستباحة.
So some Ulama said فَقَدِّمُوا is a command.
It means you have to give charity.
Others they said no, it's just like a
recommendation.
It's not an obligation.
The argument is that there's no بدل here
because أَشْفَقَتُمْ أَنْ تُقَدِّمُوا بَيْنِ يَدَيْنَ جَوَاكُمْ صَدَقًا
فَإِذْ لَمْ تَفْعَلُوا فَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةِ
وَآتُوا الزَّكَاةِ.
Later on, same chapter, Sultan Mujadila says like
it's difficult for you to give charity for
your conversations with the Messenger of Allah.
So therefore فَإِذْ لَمْ تَفْعَلُوا فَتَابَ اللَّهُ عَلَيْكُمْ
فَأَقِيمُوا الصَّلَاةِ وَآتُوا الزَّكَاةِ.
There's a lot of discussion about this, right?
Because the Mu'tazilites, as well as Shaykh al
-Shanqiti.
They question this because they say an act
of worship should be replaced for something.
Because Allah says like nothing's going to be
abrogated except it's going to be abrogated with
what's better or similar.
So where is that here?
Where is that here?
Then he says also, نَصْق can be divided
into what is what's more difficult.
So it was easier became difficult.
An example he gives is like those people
who couldn't fast for some reason they had
the opportunity to choose between fasting or to
pay the fidya.
He says this was abrogated that they had
to fast.
They have to make up those days with
fasting.
A lot of discussion again about this.
Just doing it as an example.
The next وَإِلَىٰ مَا هُوَ أَخْفَ What's easier.
So first أَغْلَض now what's easier Allah says
وَإِن يَكُمْ مِنكُمْ عِشْرُونَ صَابِرٌ يَغْلِبُوا مِئَتَيْنَ Like
if there are 20 of you who are
resilient you will overcome 200.
This is abrogated فَإِن يَكُمْ مِنكُمْ مِئَةٌ صَابِرَةٌ
يَغْلِبُوا مِئَتَيْنَ And if there's 100 of you
then you'll overcome 200.
So it's made easier for the companions of
the Prophet ﷺ.
One important point there's two axioms that I
need you to remember that are relevant to
where we are today.
Number one is Whatever has been abrogated is
not allowed for you to use it now
as an evidence or a source of ruling.
Because the hukm is gone.
It's not It's not تطليق It's رفع الحكم
Number two is that there is no نسخ
after the death of the Prophet ﷺ وَهُوَ
حَيٌّ فِي قَبْرِهِ عَلَيْهِ سَلَاةُ السَّلَامُ Why?
Because الخطاب أدال على رفي الحكم الثابت بالخطاب
المتقدم عنه مَعَ وَجْهٍ لَوْ لَاهُ فَكَانَ ثَابِتًا
عَنْ تَأَخْرِهِ Right?
خطاب الخطاب خطاب means وحي قرآن سنة So
after the passing of Sayyidina Muhammad ﷺ there's
no rough تعلق حكم شرعي أبداً Next I'm
going to talk about the different sort of
ways that this happens بارك الله فيكم و
جزاك الله خير و السلام عليكم و رحمة
الله و بركاته