Dr. Muhammad Ibn Farid Zeriyuh
In the Name of Allah, the All-Merciful, the All-Compassionate
All praise is due to Allah; may Allah’s Peace and Blessings be upon the Messenger of Allah and his family.
The Speech of Allah the Almighty, the best of all Judges, and the speech of His Messenger (ﷺ), who is the most eloquent human and the most eager to give advice to people, contain some Mutashābh (i.e. texts of ambiguous meanings) that cannot be grasped by all people in the same way. It (i.e. the Mutashābh) is a fitnah (i.e. temptation and trial) that will attract people with disease in their hearts on the one hand, but it creates an atmosphere of Ijtihād (i.e. Islamic legal interpretation) and careful examination for which the sincere servants of Allah will receive a great reward on the other. In this way, people will be of different levels in terms of this branch of knowledge, and thus they will be divided into those of correct opinion and those of incorrect one; mujthaids (i.e. people who can practice ijtihād) and muqallids (i.e. people who follow the legal rulings of others). Those who adopt a cautious approach and those who adopt a reckless one; and those who will get reward and those who will receive punishment.
Ibn Al-Qaṣṣār Al-Mālikī (d. 398 AH) said: "(You should) know that knowledge has apparent and hidden ways (leading to it). That is because when Allah the Exalted wanted to test His servants. He created various ways to knowledge and divided them into apparent and hidden ways so that He the Exalted would elevate the people of knowledge. He clearly recorded this in the Quran, 'Allah will raise those who have believed among you and those who were given knowledge, by degrees.' [The Quran, 58:11]."(1) Ibn Al-Qaṣṣār, Muqaddimah Fī Uṣūl Al-Fiqh, p. 5 (1)
Since people are of different levels of knowledge, understanding, and objectives, not to mention that they are of different ranks in terms of compliance of the Sharia rulings, they are divided into well-versed scholars who protect the Divine Revelation and people of whims who mix religion with the different types of personal desires and inclinations. A careful examination of this division enables us to fully realize the ultimate objective behind the existence of such problems in the Sharia texts: it is a matter of testing peoples’ hearts so that they would have full faith in Allah and totally surrender to Him. Besides, it is a test for peoples’ intellects to do their best to reach what Allah the Exalted wants us to do.
Abū Isḥāq al-Shāṭibī (d. 790 AH) said: "It is incorrect to claim that the issue of the Mutashābih (i.e. texts of ambiguous meanings) is found in the Sharia to cause disagreement. Rather, it is a means to test people: the well-established scholars will act as per what Allah the Almighty told us about them, while the deviants will fall into the traps of their whims."Al-Shāṭibī, Al-Muwafaqāt, pp. 69 – 71. (2)
The Lawgiver’s wisdom requires that anyone from the Ummah may understand the Sharia texts. In truth, we have plenty of evidence for this fact. Even when it comes to texts about the unseen, such as the Divine Attributes and the after-death world, which the intellect cannot comprehend, we are only required to understand their meanings, not their essence. That is because it in inconceivable "that Allah the Exalted would address His servants with what they could not understand, not to mention that it is impossible that He would say anything that does not contain any meaning."Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim, 16/218; not literally quoted. (3)
Difficulty in grasping the Sharia texts is a relative matter, which means that some people might understand these texts while others do not. This is actually the result of their different levels of understanding and opinions.Al-Qurṭubī, Jāmeʿ Aḥkām Al-Qur’ān, 4/10-11; Ibn Ḥajar, Fatḥ Al-Bārī, 8/210-211. (4) So, for the person who cannot grasp the intended meaning of the text, he views it as ambiguous, while the person who manages to understand it will judge it a Muḥkam (i.e. of clear-cut meaning).
As far as addressing these issues regarding the Sharia evidences, the People of Sunnah laid down principles to serve as a criterion in light of which they could examine these texts of ambiguous meanings. Besides, they established certain rules to ward off any so-called contradictory denotations in them and to keep the sources of the Sunnah pure from any blemishes of misconceptions or untrustworthiness.
The meanings of the Prophetic Sunnah are more heavily attacked than any other of the sources of legislation in modern time. A long time ago, the well-versed scholars did their best to remove any confusion as to the authenticity of its sources and its compatibility with the Uṣūl wa Al-Maʿqūl (i.e. essential evidence and reason-based evidence). The list of those scholars includes Al-Shāfʿī (d. 204 AH), author of Ikhtilāf Al-Ḥadīth, Ibn Qutaybah (d. 276 AH), author of Ta’wīl Mukhtalaf Al-Ḥadīth, Al-Ṭaḥāwī (d. 321 AH), author of Sharḥ Mushkil Al-Athār, etc.
This short article will thus attempt to highlight some methodological principles that should be considered by whoever finds difficulty in grasping the Prophetic Hadiths. I extracted these principles from my careful examination of their ideas on that topic, especially in light of their independent works on the solutions to this problem and their writings on other broader topics, such as books on the explanations of the Hadiths.
So, let’s start with the most important principle from which all other principles are derived:
First: Having an initial belief that there is no conflict between the Sharia evidence and the reason-based evidence
One of the requirements of faith is that the Muslim should believe that there is no conflict among the verses of the Quran or the Prophetic Hadiths. In addition, he should have a firm belief that there is no conflict between the Quran and the Sunnah, or between the Sharia evidence and the facts of reality. All of this evidence, according to al-Shāṭibī,Al-Shāṭibī, Al-ʿItiṣām, p. 822. . (5) "follows one obvious way. So, if the person initially believes that there is any conflict between them, he should have a firm belief that no conflict can exist, since Allah the Exalted has testified that this evidence cannot reflect any differences.
For this reason, Muslim scholars believe that taking this principle of compatibility between the authentic reports and all the other Sharia evidence and reason-based evidence as a sign of the person’s good surrender to the revelation. A careful examination of those people who criticize the Sunnah leads us to the conclusion that the hearts of most of them have doubts over belief in the sessage, while the hearts of the rest have doubt over whether or not the Messenger of Allah informed us of that."Ibn Taymiyah, Dar’ Taʿāruḍ Al-ʿAql Wa Al-Naql, 6/5 (6)
Second: Having a problem in understanding the text does not necessarily render it invalid
Hastening to judge al-Naqliyāt (i.e. the Quran and the Sunnah) as invalid, only for finding problem in understanding them, opens a very wide door to evil. Experiencing such a problem does not necessarily mean that the text is invalid. This is supported by the fact that one’s opinions and personal reasoning are not always correct. It frequently happens that a person may find difficulty in understanding a verse of the Quran, yet this does not lead him to have doubt over it. Noticeably, reality tells us that the Prophetic Hadiths face more accusations of fabrications than of defects in the chains of transmission of the Hadiths that the Ummah has accepted.
al-Muʿllimī (d. 1368 AH) said about this issue: "Undoubtedly, all that the Prophet (ﷺ) told us about his Lord and the unseen is absolutely authentic. So, if there is a narrated report that is proved to be invalid, the defect will be in the process of transmission. The most serious issue here is judging a report invalid without knowledge, especially given the existence of various desires, opinions, and theories, the majority of which proves incorrect and futile.
A careful examination of the reports by those on whom Allah bestowed sincerity and the ability to verify them leads us to the conclusion that the possibility of error in the narrations proven by well-versed scholars of Hadith is less than that in opinions”.Al-Muʿallimī, Al-Anwār Al-Kāshifah, pp. 236 – 237 (7)
Even though the People of the Sunnah urge people to adopt a cautious approach when finding difficulty in understanding the Sharia texts, they do not deny the fact that some Prophetic reports might lead to confusion. As such, all what they reject is for the person to hasten to judge the report invalid as a result of the existence of this difficulty.
When a religious clever person finds difficulty in understanding a Sharia text, he should consult those who are more knowledgeable than him, so that they would solve this difficulty and show him the correct approach. In doing so, he actually applies the Saying of Allah the Almighty: "… so ask the people of the message if you do not know" [The Quran, 16:43] and "But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it." [The Quran, 4:83] He will also be safe from being included in the Saying of Allah the Exalted, "Rather, they have denied that which they encompass not in knowledge …" [The Quran, 10:39]
However, reality indicates, especially for those concerned with studying the human soul and who are fully aware of its defects in times of fitnah, that the main impetus for hastily turning from having difficulties in understanding the text to denying it is not the difficulty itself, but rather the temper of the person when examining the text, not to mention their hidden rejection of the rulings inferred from these texts.
Therefore, if a believer has difficulty in understanding a particular Hadith that has been declared authentic by well-versed scholars of Hadith, he should "know that if the defect is not related to his own opinion and understanding, it is then in the process of transmission. So, he should consult those pious, well-versed scholars. Furthermore, he should invoke Allah the Exalted (to help him in reaching the correct conclusion)."Al-Muʿallimī, Al-Anwār Al-Kāshifah, p. 237. (8) This person should also examine books on the explanation of Hadiths since many of them have actually highlighted these problems and offered solutions to them. He should furthermore consult books on resolving conflict among the Hadith texts, taking into account that his efforts are acts of obedience to Allah, no matter how long it took him to reach a correct conclusion.
Young generations of Muslims should be raised as per this principle, since even though a man might be very clever and of sharp intellect, Allah the Exalted would prevent him from understanding the easiest problem. Besides, he might be very stupid and of weak intellect, yet He the Almighty would guide him to the truth.
As such, whoever relies on his consideration, deduction, intellect, or knowledge won’t reach a sound conclusion;Ibn Taymiyah, Dar’ Taʿāruḍ Al-ʿAql Wa Al-Naql, 9/34. (9) and whoever surrenders his whole situation and understanding to Allah’s Mighty and Guidance will be guided, because Allah is the Strong Support to which people resort in times of trouble.
Third: Applying the texts with clear-cut meanings and employing them to settle any conflict in the Hadiths with ambiguous meanings
A believer should have firm faith in the Quran and Sunnah texts; he should apply the rulings he has learned from them and leave the knowledge of what he does not understand to his Lord, the Almighty, because He is the One Who told the truth and His servants cannot agree on believing a fabrication against Him.This meaning is recorded in Ibn Taymiyah’s Majmūʿ Al-Fatāwā, 3/41. (10)] This is actually the opinion of all the Muslim predecessors Al-Siyūṭī, Al-Itqān Fī ʿUlūm Al-Qur’ān, 3/7. (11) who supported their opinion with the Saying of Allah the Exalted: "But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." [The Quran, 3:7]
In the saying of Allah: "… in it are verses [that are] precise - they are the foundation of the Book - and others unspecific' [The Quran, 3:7], there is an indication that al-Mutashābih should be understood in light of al-Muḥkam. Exactly in the way we understand al-Muḥtamil (i.e. texts of ambiguous meanings) in light of Ghayr al-Muḥtamil (i.e. texts of precise meanings). Texts of general meanings in light of texts of specific meanings, and doubt in light of certainty. That is because the stronger evidence always takes precedence in cases of conflict. Besides, the denotation of al-Muḥkam is stronger than that of al-Mutashābih, and thus "it is a basis in light of which al-Mutashābih should be comprehended, taking into account that al-Mutashābih is the branch."Al-Qurṭubī, Jāmeʿ Aḥkām Al-Qur’ān, 4/10. (12)
Commenting on this essential pillar on interpreting Al-Mutashābih in light of Al-Muḥkam, Ibn al-Qayyim (d. 751 AH) said: "The approach of the companions, the followers, and the well-established scholars of Hadith, such as al-Shāfʿī, Aḥmed, Mālik, Abū Ḥanīfah, Abū Yūsuf, al-Bukhārī, and Isḥāq, is to understand al-Mutashābih in light of Al-Muḥkam. They used to deduce from al-Muḥkam what enables them to clarify al-Mutashābih in the sense that the denotation of each of them is compatible with the other and the texts are in harmony with each other. That is because they are all from Allah the Almighty, which means that they should not experience any conflict or contradiction. Conflict only occurs in these texts produced by anyone other than Allah."Ibn Al-Qaiyem, ʿIlām Al-Muwaqqiʿīn, 2/210. (13)
Fourth: Inspecting the chain of narration for the cause of defect after realizing that the text itself is corrupt
As long as the Hadith is proven to have been authentically transmitted, in the event the Muslim finds difficulty in understanding it to the extent that he judges it in conflict with a foundation of the religion, he cannot reject it unless its inauthenticity is proven, as we previously explained. Thus, the person should examine the chain of narration to see if it has any flaws, which is the approach of scholars of Hadith, who frequently rejected Hadiths due to their contradiction to the fundamental issues of religion under the claim of their defective chain of narration.
Ibn ʿAbd Al-Barr (d. 463 AH) said about this: "Any Hadith, which is well proven to be the saying of the Messenger of Allah (ﷺ), cannot be rejected by any scholar without the existence of an abrogating report, consensus, or defects in the chain of transmission. Had anyone acted like this, his uprightness would be removed, and thus he is no longer an Imam, but rather an immoral person."Ibn ʿAbd Al-Barr, Jāmeʿ Bayān Al-ʿIlm Wa Falih, 2/1080. (14)
Al-Muʿallimī said: "If the well-versed scholars reject a text though its chain of transmission seems to be authentic, they search for the defect (that leads this text to be rejected). If they do not find a major defect, they will criticize the chain of narration as suffering from a defect that, though not major, is sufficient to cause it rejected."Al-Shawkānī, Al-Fawā’id Al-Majmūʿah; intro. Al-Muʿallimī, p. 8. (15)
In light of this principle, we are fully aware of one of the main differences between the approach of the People of the Sunnah and that of many contemporary scholars as to Hadith criticism. When the well-versed scholars from our predecessors spotted a Hadith whose meaning is corrupt, they would justify this corruption in light of a defect in the chain of narration or, in other words, the methodology of reception and delivery. However, the contemporaries pay no attention to the chain of narration, and thus find it easy to criticize the Hadith texts.
In conclusion, we can cite Ibn Taymiyah’s quotation, which gathers between the solidity of scholarly theorization and the spirit of educational guidance, on this point (i.e. problematic texts and people’s denial of them without evidence), reading, "Denying anything whose fabrication is not authenticated is like believing in something whose veracity is not proved. Negation without knowledge is like proving without knowledge. These two stances are not based on knowledge.
Whoever denies the content of a report about its falsehood he knows nothing looks like whoever proves the content of a report about its authenticity he knows nothing. As a result, in the absence of evidence, a man must refer the text to the point of intellectual possibility until a conclusive preponderance is realized; otherwise, refraining from passing judgment on it is half the knowledge. May Allah show mercy to a person who, when speaking, gets reward and who, when silencing, is safe. Whoever believes in Allah and the Last Day, let him say good or keep silent. If the scholar fails to say, "I’m not sure," he will be destroyed."Ibn Taymiyah, Jawāb Al-ʿItirāḍāt Al-Miṣriyah, p. 52. (16)
We seek refuge in Allah from destruction and supplicate Him to keep our reason from misunderstanding. Amen.
