Examining the Authentic Ahadith
Some
of the verses of the Qur`an pertain to Islamic law and jurisprudence. They talk
about the acts and deeds of those obligated to observe the Islamic laws and
explain their rulings.
The
number of such verses in the Qur`an are not few and some scholars enumerate
such verses as being around five hundred! Although the actual number of such
verses is fewer than this, however benefiting from them, without referring to
the relevant authentic Islamic traditions is incorrect. This is because a
majority of these are either general guidelines whose conditions and
restrictions have been mentioned in the traditions of the Noble Prophet (‘s)
and his Infallible Successors (‘a) or are universal laws whose exceptions were
later explained by the sunnah of the Noble Prophet (‘s). It goes without saying
that establishing a law by the absoluteness of the absolute form or the
universality of the universal without referring to the limitations and
exceptions is incorrect.
In
order for this issue to be clear in the minds of the readers, we present the
following examples.
1.
There are issues in the Noble Qur`an, for which there can be found no
explanation save in the Islamic ahadith and the conduct of the early Muslims.
For example, the Qur`an has made salat, sawm, zakat, khums, and hajj
obligatory, while it has given no details about them. Thus, we have no choice
but to seek the details of these general acts from the Islamic ahadith and the
conduct of the early Muslims. Hence without referring to these sources, any
other kind of commentary and explanation about them would be equal to aspiring
for the impossible. In explaining such verses, the method adopted by all the
Muslims of the world from the early days of Islam until today has been the same
[i.e. referring to the relevant authentic ahadith and the way of life of the
Muslims].
2.
In the Noble Qur`an there are general and absolute laws whose exceptions and
limitations appear only in the sunnah of the Prophet (‘s) and the traditions of
the Infallible Imams (‘a).
This
custom of not incorporating notes alongside laws is not restricted to the
Qur`an. Rather, even legislative bodies of the world follow the same method:
over a period of time in implementing the laws of a country, points of
enlightenment and exceptions are incorporated into the laws. The difference
however between the Qur`an and man made laws is that whereas the reason in
separating the points of enlightenment from the original law in the case of the
latter is the limitation of human awareness which requires annotations,
exceptions and additions over time. In the Divine legal system, such limitation
does not arise, and all the details of a law - whether those which are to be
outdated or added in the future - are clear for a Law Maker like Allah (awj).
Nevertheless sometimes social interests necessitate that the specifics of the
laws be expounded gradually, and not all at one place.
For
example, the Qur`an has prohibited the taking of interest and has stated:
{
...وَ
حَرَّمَ
الرِّبٌوا... ; }
“And He (Allah) has prohibited interest.”[10]
However,
in the ahadith, we observe that in some circumstances, interest is permissible.
For example: interest between a father and son or a husband and wife, and the
benefits of such exceptions are completely clear, for in these examples, due to
the uniformity of the kitty and the close relationship of both parties,
interest does not bear an oppressive color and has thus been designated as
lawful.
According
to the verse of the Qur`an which reads:
{
وَمَا
آتَاكُمُ
الرَّسُولُ
فَخُذُوهُ
وَمَا
نَهَاكُمْ
عَنْهُ
فَانْـتَهُوا }
“…whatever
the Prophet gives to you, take it; and whatever he forbids you from, stay away
from it…”[11]
we Muslims must adopt all the
commandments which have come from the Messenger of Allah (‘s) and distance
ourselves from all the things which he has forbidden us from doing.
Thus, if a commentator of the
Qur`an wants to explain such verses of the Qur`an – whose number is not small –
and was to rely solely on the verses of the Qur`an, and was to abstain from
referring to the ahadith, then he would have acted against the verse of the
Qur`an quoted above and in essence, would have neglected this verse of the
Qur`an!
The need to explain and elucidate
some of the verses of the Qur`an which deal with the practical laws of Islam
(whether the general import of their meanings such as salat, zakat, etc. or
exceptions and limitations, i.e. the points of enlightenment and exceptions in
law) by way of the sunnah and ahadith, led the Fuqaha (Jurisprudents) to
expound such verses separately, and write books that specifically concern such
kind of verses. The best works and exegeses of this nature on the ayat
al-ahkam are of al-Jassas, Fadil al-Miqdad, Muhaqqiq Ardibili and
al-Jazairi.
In order for the esteemed reader
to develop a greater understanding of this kind of exegesis, we present two
other examples:
3. The Qur`an unconditionally
permits any form of transaction and respects all forms of contracts, promises
and pacts and considers it mandatory to act according to them. However, the
sunnah of the Prophet (‘s) and the ahadith – which are respected by all Muslims
– proclaim some kinds of transactions as incorrect. For example, the buying and
selling of instruments of gambling and intoxicant liquids, sales in
transactions of munabadhah[12]
and the like, of which, all their details have been mentioned in the ahadith.
Therefore, expounding the verse
of the Qur`an which reads:
{
...وَأَحَلَّ
اللٌّهُ
الْبَــيْعَ...
}
“…And
Allah has made business transactions permissible...”[13]
without referring to these
traditions would be incorrect and baseless.
Likewise is the case with the
verse that reads:
{
...أَوْفُوا
بِالْعُقُودِ }
“…Be
truthful to all of your promises.”[14]
Without referring to the ahadith
which proclaim some conditions and pacts as futile and invalid, it would be
incorrect to explain the verse.
For example the phrase of the
ahadith which states:
{
إِلاَّ
شَرْطاً
أَحَلَّ
حَرَاماً
وَحَرَّمَ
حَلاَلاً.}
“(Respect
all conditions) except a condition which makes a forbidden act lawful and a
lawful act impermissible.”
no longer allows us to adhere to
the absolute meaning of the verse.
The issue which has just been mentioned is a tangible
reality which every exegete of the Qur`an is able to appreciate from up close.
In addition, it satisfies every realistic person as well. Besides, the Qur`an
clearly bears witness that it requires the exposition of the Noble Prophet
(‘s), who apart from reading it to the people, is also obliged to expound its
meanings.
At this point, we bring forth some examples from the
Qur`an, but will not go into detail in explaining them:
1. The first example is seen in the following verse:
{
وَأَنْـزَلْنَا
إِلَيْكَ
الذِّكْرَ
لِتُبَيِّنَ
لِلنَّاسِ
مَا نُزِّلَ
إِلَيْهِمْ
وَلَعَلَّهُمْ
يَتَفَكَّرُونَ }
“And We
have sent down to you (Muhammad) The Reminder so that you may explain to
mankind that which has been sent to them so that perhaps they may ponder and
think upon it.”[15]
This verse can only imply what we
are trying to establish when we understand that the Prophet’s (‘s) duty has
been expounded by the words “لِتُبَيِّنَ”
(so that you may expound) which is different from the
phrase “لِتَقْرَأَ”
(so that you may recite).
In other words the Prophet (‘s)
was commissioned to undertake two responsibilities:
a. Recitation of the verses of
the Qur`an;
b. Explaining the verses of the
Qur`an and elucidating its meanings. It should be known that this verse and its
likes do not pertain to all the verses of the Qur`an, but verses whose meaning
and details are impossible to know without an exposition from the Noble Prophet
(‘s) and his successors. Examples of these are the ambiguous verses of Islamic law or verses that require
enlightenment and exceptions.
2. The second example is seen in the following verse:
{
لاَ
تُـــحَرِّكْ
بِهِ
لِسَانَـكَ
لِتَعْجَلَ
بِهِ ٭ إِنَّ
عَلَيْنَا
جَمْعَهُ
وَقُرْأَنَهُ
٭ فَإِذَا
قَرَأْنَاهُ
فَاتَّبِعْ
قُرْأَنَهُ ٭
ثُمَّ إِنَّ
عَلَيْنَا
بَيَانَهُ }
“Do not move your tongue (Muhammad) to make haste
with it (the recitation of the Qur`an). Surely upon Us lies the responsibility
of collecting it and the reciting of it (the Qur`an). Therefore, when We have
recited it, follow its recitation. Again on Us (devolves) the explaining of it
(the Qur`an).”[16]
In
this verse of the Qur`an, we see that Allah (awj) has taken three
responsibilities upon Himself:
a.
Recitation of the Qur`an;
b.
Collection of the verses of the Qur`an;
c.
Explanation of the meaning of the verses of the Qur`an. It goes without saying
that expounding the meaning of the Qur`an to the Prophet (‘s) is only possible
through Divine Revelation (Wahi) whereas the people are never directly
addressed by Divine Revelation. The Divine Revelation on the Prophet (‘s) is
either depicted in the Qur`an or the sunnah of the Noble Prophet (‘s).
Therefore,
in explaining the meanings of the verses of the Qur`an, one must refer to both
of these sources (the Qur`an and the ahadith of the Prophet (‘s) and his
successors (‘a)) and we must never suffice with just one of them.
In other words: In this verse, Allah (awj)
prohibits the Prophet (‘s) from hasty recitation; thereafter He takes the
responsibility from the Prophet (‘s) for the acts of collecting and reciting
the verses and orders the Prophet (‘s) to follow the Angel in recitation.
Finally He (also) takes the responsibility of expounding and elucidating the
contents, as the following phrase of the verse clearly reveals:
{
ثُمَّ
عَلَيْنَا
بَيَانَهُ }
“Again on Us (devolves) the explaining of it (the
Qur`an).”
Here, what is the actual meaning
of the exposition that Allah (awj) takes responsibility of? We should not
conjecture that it refers to the exposition of defining the words of the
verses, for this has already been mentioned previously in the phrase:
{
إِنَّ
عَلَيْنَا
جَمْعَهُ
وَقُرْأَنَهُ }
“Surely upon Us is the responsibility of collecting
it and the reciting of it (the Qur`an).”
Hence, there is no need for repetition
of the same. Certainly, it refers to the exposition of those verses that
require exposition from Allah (awj), and His Messenger (‘s) and his true
successors E, after having received the
same through Revelation (Wahi) which they then hand over to the nation.
It should be known however that
the aim is not that every verse of the Noble Qur`an needs exposition so that
someone should say that the following verse too needs exposition:
{
إِنَّ
اللٌّهَ
عَلَــى
كُلِّ شَيْءٍ
قَدِيرٌ }
“Surely
Allah has power over all things.”
Rather, the purpose is that in
order to be generally acquainted with the meaning of the Qur`an, we need an
exposition of the Revelation. However at the moment, our discussion does not
concern the quantitative dimension of such necessity.
Obviously, just as we had
mentioned in regards to referring to the occasion of the revelation of the
verses, one must not undertake to explain the Qur`an with any report or hadith.
Rather, each tradition must be carefully reviewed from the point of view of its
chain of narrators and contents, and (only) after ascertaining that it contains
all the necessary conditions of reliability, can one seek assistance from it.