Muwatta Malik (Qasim)

Hadith Authentication: [وأخرجه مسلم 1452، من حديث ما لك به]
Jurisprudential Explanation:
➊ The abrogated verse (regarding ten sucklings) is the very verse that was written on a sheet and kept under the pillow of Sayyidah Aisha radi Allahu anha, which was later eaten by a goat. See [مسند أحمد 269/6 ح36316 وسند حسن، سنن ابن ماجه : 1944]
● The recitation of the verse regarding five sucklings was also abrogated, but its ruling remained.
● If the verse whose recitation was abrogated had not been removed in this manner, there was a fear that it might be written into the Qur'an. This does not prove the belief of the Rafidah who claim that the Qur'an originally had forty parts, of which ten parts were eaten by a goat. The statement of the Rafidah is completely false.
➋ Also see [الموطأ حديث : 310، البخاري 2646، ومسلم 1444]
➌ The aforementioned verse was abrogated during the lifetime of the Prophet sallallahu alayhi wa sallam, but Sayyidah Aisha radi Allahu anha was not aware of it.
● It is evident from this that even the greatest scholars may remain unaware of certain evidences.
➍ In the Qur'an and Hadith, abrogation (naskh) has occurred in some rulings.
➎ It is entirely possible that the abrogating evidence (nasikh) may not reach some people, and they may continue to act upon the previous (abrogated) ruling.
➏ After the arrival of the abrogating evidence and knowledge of it, it is not permissible to act upon the abrogated ruling.

Hadith Glossary:
(1)
خِلْوًا:
That is, alone,
by oneself,
individually.
(2)
اِسْتَثَبْتُ:
I investigated thoroughly,
I verified.
(3)
صَبَّهَا:
He tilted it,
lowered it.
(4)
لَايَقْصرُوَلَا يَبْطِشُ:
He neither delayed nor acted hastily,
literally: he neither fell short nor seized,
the meaning is that he passed his fingers over the head with moderation and squeezed out the water.

Benefits and Issues:
(1)
From the ahadith, the compassion and love of the Messenger of Allah (sallallahu alayhi wa sallam) for the ummah is evident, and it shows his desire and wish that ease and convenience for his ummah were dear to him. He would strive to keep them safe from hardship and difficulty. Despite this, if the ummah finds Islamic rulings and instructions difficult or neglects to act upon them, then what can be done except to feel regret?
(2)
From the narrations regarding the delay of the ‘Isha prayer, it is also established that if a person falls asleep while sitting, his ablution (wudu) is not nullified unless he feels that wind has exited from him.
(3)
According to the consensus of the four Imams, it is better to delay the ‘Isha prayer, but it is necessary to consider the condition of the worshippers. If the delay causes difficulty or inconvenience for the worshippers, then the path of moderation and balance should be adopted.
(4)
To infer from these ahadith that Allah Ta‘ala sends the Prophet with the authority to declare things lawful or unlawful, or to make things obligatory or forbidden as he wishes, and that it is the Prophet’s position to declare whatever he wants as obligatory or forbidden, is not correct. Whatever the Messenger says, he says as the representative of Allah Ta‘ala; every command of his is subject to Allah’s pleasure. This principle itself has been stated in the Noble Qur’an:
(وَمَا يَنطِقُ عَنِ الْهَوَىٰ) (al-Najm)
If he were independent,
then: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى﴾ (al-Anfal)
﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ (Surah Tawbah)
﴿عَفَااللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ﴾ (Surah Tawbah)
﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ﴾ (Tahrim)
—these admonitions would not have been necessary. Then what would be the meaning of:
﴿إِنِ الْحُكْمُ إِلَّا لِلَّـهِ ۚ أَمَرَ﴾? The real matter is that the Messenger of Allah (sallallahu alayhi wa sallam) is a messenger, and he explains and clarifies this message through his words and actions in the light of Allah Ta‘ala’s clear and hidden revelation. If, by way of ijtihad, something contrary to Allah Ta‘ala’s will occurs, he is immediately informed of it. Therefore, in terms of outcome and result, every statement and action of his is, for the ummah, obligatory to follow without excuse or objection, and no kind of reservation is permissible in the heart regarding it.
The Lawgiver in reality is Allah Ta‘ala; the Messenger is the intermediary between the servants and Allah Ta‘ala. Without the Messenger, it is not possible to know Allah Ta‘ala’s will and intent.
Therefore, obedience to the Messenger is in fact obedience to Allah Ta‘ala; without obedience to the Messenger, obedience to Allah Ta‘ala is not possible.