Sciences of Hadith

Chapter 11: Meeting 10 the Science of Al-rejaal I

Chapter 13 : Meeting 12: The Science Of Fiqhul-Hadith Meeting 12: The Science of Fiqhul-Hadith Abstract Meaning and Significance

The science of Fiqhul-Hadith deals with the meanings of the words of a Hadith, whether its meaning is real or figurative, general or specific and whether there is any other Hadith or Ayah contrary to it or not, etc. The name is driven from the many narrations in which the Imams of Ahlul-Bayt (a.s) emphasised on understanding the Ahadith more than mere narrating them.

Dawood Ibn Farqad said: I heard Imam Sadiq (a.s) saying: انتم افقه الناس اذا عرفتم معاني کلامنا ان الکلمة لتتصرف علي وجوه فلو شاء انسان لصرف کلامه کيف شاء و لا يکذب. "You are the most learned (Faqih) people if you know the meanings of our words. Surely, a word may accept different meanings, so if the speaker wishes he can change his words as he wishes so that he doesn't lie." [^132] The term Afqah in the Hadith means 'the most learned' not the most juristic although a jurist is an example of those are learned on jurisprudential issues.

Mohammad Ibn Abi Omair through Ibrahim al-Karkhi narrated from Imam Sadiq (a.s):

"To understand (Derayah) a Hadith is better than narrating one thousand narrations. None of you will be a Faqih (learned) until he understands the meanings of our words. Surely, sometimes a word from our speech may accept seventy different meanings in all of which we have a justification." [^133]

General Rules for Understanding (Fiqh) a Hadith

1. Confidence in its authenticity

The first step for understanding a Hadith is to find out whether or not it is really the words of a Ma'soom. This rule will be obtained if the Hadith is narrated in the famous books of Hadith via reliable narrators. For instance, some people assume the famous saying: كل ارض كربلا و كل يوم عاشورا (Every land is Karbala and every day is Ashura) is a Hadith. However, this statement is not narrated from any of the Imams (a.s) in any book of Hadith. Thus, one may just quote it as an expression to mean every day and in every land we should pay tribute to Imam Husain (a.s).

2. Compatibility with the Quran

To verify how genuine the narrations are we are instructed by the Imams of Ahlul-Bayt (a.s) to present them to the Quran. Any narration contrary to the Quran is false and must be rejected. [^134] The Imams of Ahlul-Bayt (a.s) have stated in many Ahadith that their words cannot possibly be contrary to the Quran. The following are two examples of narrations that seem [^135] incompatible with the teachings of the Quran: 1/2: The almighty Allah concerning the prohibition of usury states in the Quran: "and if you do not stop it (usury) then take a notice of war from Allah and His Messenger, and if you repent then for you is (only) your capital (so that) you are not being unfair nor being unfair to anyone else." [2:279]

According to the above Ayah the money lender does not deserve more than the actual money he has lent. To receive more than his own money is called usury and unless he repents, Allah and His Messenger are in war against him.

In spite of the above Ayah there are a number of narrations-some of which are narrated apparently by authentic narrators- teaching a trick to escape the usury. These narrations are known in jurisprudence as 'the narrations of tricks'! The following is an example of these narrations: Kolayni and Sadooq in their authentic Esnad from Muhammad Ibn Ishaq Ibn Ammar asked Imam Kazem (a.s):

"A man owes me some dollars. He asks me to delay his payment and in return he would pay my money back with interest. I sell a Jubba (long dress) that is valued for me one thousand dollars, (I sell it) to him for ten thousand dollars or he even said: for twenty thousand dollars and then I allow him to delay his payment. The Imam (a.s) said: 'It's alright'." [^136]

2/2: The Almighty Allah concerning the penalty of killing someone by mistake states: "And whoever kills a believer by mistake he should free a salve and submit a (certain) blood-money to the family of the deceased." [4:92] According to the above Ayah if a believer is killed by mistake, there is no death penalty for the killer. However, there is a group of narrations that apparently indicate the above rule does not apply to children and women! Kolayni in his authentic Esnad through Abu-Baseer narrated from Imam Baqir (a.s):

The Imam (a.s) was asked concerning a young boy who did not attain the age of puberty and a woman whom together had killed a man by mistake? The Imam (a.s) said: Verily, the mistake of the woman and the young boy is deliberate! Then if the family of the murdered one wish to kill both of them they may kill them…" [^137]

3. Compatibility with facts

The third general rule concerning understanding a Hadith is to examine if it is contrary to any established fact be it religious, scientific, historic, etc. the following are some examples of such inconsistencies: 1/3: Inconsistency with the religious facts: For instance, it seems from some of the narrations of al-Kaafi that the Imams of Ahlul-Bayt (a.s) are thirteen Imams not twelve! [^138]

2/3: Inconsistency with scientific facts: An example of this type of narration is the suggestion that the blood of menstruation is discharged from the left (or right) side of the vulva whereas the blood from an injury is from the right (or left). [^139] As explained in lesson nine there are many faults in the narration including being against scientific facts. Other examples of inconsistency with scientific facts include the Israelites that suggest Eve was created from the left rib of Adam [^140], or Adam was about 30 meters tall! [^141]

3/3: Inconsistency with historical facts: Sadooq in his Ekmalu-Din, and 'Oyoon Akhbar al-Redha narrated from Imam Sadiq (a.s) that when Imam Baqir (a.s) was on his dying bed, Zaid; the brother of the Imam was present. Zaid pleaded to the Imam (a.s) that Imam Baqir (a.s) appoints him as the next Imam. Zaid argued that as Hasan Ibn Ali (a.s) appointed his brother Husain (a.s) you can also appoint me as the next Imam. However, Imam Baqir (a.s) did not agree explaining that the trust of Imamat is by the will of God not man's desire. He then called after Jaber Ibn Abdullah to come and verify the names of the Imams (a.s) as mentioned in the Sahifa (the Book). When Jaber confirmed the words of Imam Baqir (a.s), Zaid gave up and accepted the Imamat of Imam Sadiq (a.s). [^142]

The above narration is inconsistent with historical facts. Imam Baqir (a.s) was martyred in the year 114 A.H. Jaber Ibn Abdullah died in 78 A.H. and Imam Sadiq (a.s) was born in the year 84 A.H. Thus, Jaber could not be present at the time of the demise of Imam Baiqr (a.s). He had died even 6 years before Imam Baqir (a.s) is born.

4. Understanding of the general public

In general the best understanding of jurisprudential Ahadith should be based on the understanding of the general public. For, they are the types of people who were usually the audience of the Imams (a.s).

5. Acquaintance with the methods of Hadith reconciliation Many narrations are apparently contrary to each other. An expert in Hadith is the one who firstly is aware of the various narrations in a particular field and secondly knows how to reconcile between them. In the next lesson we shall touch upon some of the methods of Hadith reconciliation.
6. Classification of Ahadith (Subject index)

To understand the Hadith it is extremely important to classify them according to their subject. Wasaelu-Shi'a in Fiqh and Beharul-Anwaar in all Islamic subjects are amongst the best subjective books of Hadith.

As useful as the subject classification of the narrations is, it is sometimes a disadvantage. Very often the Imams of Ahlul-Bayt (a.s) have spoken on more than one subject in one speech. To classify the narration one must cut a Hadith into various pieces placing each part in its own category. This would often lead to missing the actual content of a Hadith.

7. Deadlocking or opening the Ahadith

One of the controversial general rules for understanding Hadith is whether experts are always bound by the wordings of the Hadith or they can often expand the rule beyond the words of the Hadith? In other words, are the Ahadith deadlocked or are they often open to the deduction of an expert? The extreme example of deadlocking the Hadith is what is related to some of the Tradionalists (Akhbariyoun) concerning the recommended supplication on the shroud of the deceased.

It is narrated from Imam Sadiq (a.s) that when his son Ismael died he wrote on the margin of his shroud: "Ismael bears witness that there is no deity but Allah." [^143]

It is related to some of the Tradionalists that it is recommended to write on the shroud of any deceased person: "Ismael bears witness that there is no deity but Allah"! They even insist on writing the term 'Ismael' -irrespective of the name of the deceased-with the excuse that we are not allowed to expand the words of the Imam!

The argument on deadlocking the text of a Hadith is not always as obvious as the above example. The following examples are some of the most controversial contemporary cases:

1/7: Many narrations indicated that there is no obligatory Zakat but on nine items; i.e. gold, silver, cow, sheep, camel, wheat, barely, date and sultana. [^144]

The argument nowadays is whether the above items were mentioned solely because they were commonly available at the time and the place of the Imams (a.s) or there is a mysterious reason that the obligation of Zakat is only on these items?

2/7: Many narrations exclusively permitted staking in a race only (between the players) in horse riding and archery. [^145] According to these narrations betting in other than specified examples seem to be prohibited.

However, there is a jurisprudential debate as whether permissibility of stakes in the above examples is because they were the means of war in those days? Should this be the case then betting may be expanded in our modern day to shooting too. One may even argue that horse riding is no longer a means of transport and hence betting may no longer be permissible in horse ridding. 3/7: Anfal in Islamic law includes rivers, mountains, mines, forests and all public wealth. In many narrations the Imams of Ahlul-Bayt (a.s) have permitted the Shi'a to use them. [^146]

The argument in our modern time is that if individuals are permitted to exploit the mines, cut the trees of the forests, catch the fish of the sea, etc. for their personal benefit or they belong to the states for the benefit of their nations?

4/7: Sword is the only means of execution introduced in Ahadith. [^147]

The argument again is whether the convicts should only be executed by sword-as specified in the Ahadith or sword is mentioned because it was only a common means of execution in those days? If the second is proven then utilising modern methods of execution such as electrical chair, guns and the like becomes also permissible.

5/7: Playing chess is prohibited according to many narrations. [^148] The argument is however, if the prohibition of chess is because it was a means of gambling or it is prohibited whether it is a means of gambling or not. If a jurist is convinced the reason for prohibition of chess is due to gambling, then if it is confirmed by the experts- as it is confirmed- that chess is no longer a means of gambling, then-despite the prohibiting narrations- he will not issue a verdict for its prohibition. His argument would be that playing chess at the time of the Imams (a.s) must have been a means of gambling whereas in our time it is a mental game like other games. Thus, the prohibition or permission of playing chess depends on whether or not it is used for gambling.

For over several centuries most of our jurists have restricted themselves to the texts of narrations. The revolution of opening up the deadlocks of narrations has just begun by the Late Imam Khomeini and his students. Indeed, this great scholar has revived Islam in our modern time in various ways.

Chapter 14 : Meeting 13: Branches Of Fiqhul-Hadith

Meeting 13: Branches of Fiqhul-Hadith

1. Different Manuscripts (Ekhtelaf al-Nosakh)

The first step in understanding a Hadith is to be confident about the accuracy of the text available to us. Surely, all of the books of Hadith were compiled before the invention of printing.

The methodology of finding the accuracy of the texts is to discover as many manuscripts of a text as possible and cross examine them. Finally, the most accurate copy will be selected.

The following examples can reflect the significance of the science of different manuscripts.

a- Muslim in his Sahih narrated from the Prophet (s.a.w.w), Whoever fasts the month of Ramadan and follows it by fasting six days ( settan ) of Shawwal it is as if he has fasted his whole life.[^149]

In some of the manuscripts it is written ?sheyan' (some days), instead of ?settan' (six days). As you can see this slight difference can change the meaning of the Hadith completely. In the narrations of Ahlul-Bayt (a.s) however, the following Hadith is narrated precisely: It is optional to fast six days of the month of Shawwal after the month of Ramadan, thus he may or may not fast. [^150]

b- In lesson four we quoted a Hadith from Imam Baqir (a.s) in which he was listening to Hakam while honouring him (Mokreman) or according to some other manuscripts while disliking him (Mokrehan). Similarly this slight difference changes the perception of the scholars of Hakam.

2. Gharibul Hadith (Strange Hadith)

The science of Gharibul Hadith is a science in which difficult words and sentences will be explained. Undoubtedly, the Imams of Ahlul-Bayt (a.s) were the most eloquent of speakers. They were always considerable of the degree of understanding of their audiences. Thus, perception of their narrations was not usually difficult for their audiences. However, in rare cases once the audience would request further explanation the Imams would verify their words in more detail.

Invention of the science of Gharibul Hadith is due to the fact that we have inherited the educational heritage of the Imams of Ahlul-Bayt (a.s) after several centuries. Surely, the Arabic language similar to other languages has had its own evolutions. Often a word at the time of the Prophet (p) had a totally different meaning than that of today. Moreover, lack of the contents in most of the narrations or their mutilations and such similar causes have contributed to the complexity of understanding the meanings of the Ahadith. In the following I shall cite some examples of the strange narrations:

a. Many Shi'a and Sunni narrators have narrated from the Prophet of Islam (P):

The ekhtelaf of my community is a mercy.

The term Ekhtelaf is a homonym. Its common meaning is to dispute and disunite. However, it also means to traffic' or travel'. Because of the first common meaning many Muslims have been wondering as to how the dispute and the disunity of Muslims are a mercy? Muhammad bin Abi Omair from Abdul Mo'min al Ansari narrated, I said to Imam Sadiq (a.s) some people narrated from the Prophet The ekhtelaf of my community is a mercy.' Is this correct? The Imam confirmed that. I said if their ekhtelaf is a mercy then their association and unity must be a punishment! The Imam explained That is not how you as well as they understood the Hadith. The Prophet (P) meant what the Almighty God has said: Of every group of people, a party should only go forth, that they may get instructions in the religion. (9:122). The Imam (a.s) further explained: The Prophet (P) asked them to travel to the Messenger of God and learn and then go back to their tribes to teach them. The Prophet only meant their travelling (ekhtelaf) in the cities not their dispute (ekhtelaf) in the matter of religion, for there is only one religion. [^151]

b. Often it is referred to a person without naming him. In Arabic the term used is folan' which is like Mr X in English. In such expressions usually the audience would understand who the person is referring to. However, after several centuries the term remains ambiguous and makes it difficult to identify the person. For instance, in sermon 228 Imam Ali (a.s) while praising someone says:

May Allah reward Mr. X. who straightened the curve, cured the disease, established the Sunna and abandoned mischief. [^152]

The ambiguity of the term folan has provided an opportunity to some of the Sunni scholars such as Ibn Abil Hadid to amazingly claim that the Imam has used the term to refer to Omar ibn Khatab! Nothing can be said farther from the truth for this claim does not match other speeches of Imam Ali (a.s) about the person. It is obvious that the term is used to refer to one of the companions of the Imam (a.s) who has died prior to the mischief occurring after the demise of the Prophet (P).

Among the many useful references for the science of Gharibul Hadith the following are the most famous ones:

o Al Nihayyeh Fi Gharib al-Hadith by Ibn Atheer al Jithri (died in 606 AH). This book is very useful for the interpretation of the difficult words used in the Sunni books of Hadith.

o Majma'ul Bahrain by Sheikh Fakhrudin al Torayhi (died in 1085AH). Majma'ul Bahrain is the most famous book for interpretation of the difficult terms used in the Quran as well as the Shia books of Hadith.

3. Contexts of Issuing (Asbabu Sodour)

The following are some of the best examples for the significance of the science of knowing the context of a Hadith.

a. It is narrated from the Prophet (s.a.w.w): Salman is from us Ahlul-Bayt (a.s).[^153] Surely Salman was one of the most distinguished companions of the Prophet (s.a.w.w). Yet, he was not a member of Ahlul-Bayt (a.s). Thus, different suggestions are given to the meaning of the above Hadith. Some suggested that the respected title is given to him due to his extra-ordinary knowledge. Others proposed that the Hadith means that the original nature of Salman is from the nature of Ahlul-Bayt (a.s)

The best understanding of the Hadith lies under the circumstances of the Hadith. Ibn Hisham [^154] and other historians narrated: Prior to the battle of the Ditch (Khandaq) Muslims divided into groups to dig the ditch. Salman was a strong man. Thus, the Migrants (Mohajereen) requested that Salman joins their group saying: Salman is from us. On the other hand the Helpers (Ansar) liked him to join their group saying: Salman is from us. The Prophet of Islam (s.a.w.w) finalised the dispute saying: Salman is from us Ahlul-Bayt (a.s). that means Salman will be with the group of Ahlul-bayt (a.s).

b. Bukhari [^155] and Muslim [^156] narrated from Abu-Horayra who narrated from the Prophet (s.a.w.w): Allah created Adam according to H is image.

Verse 27 of the first chapter of the book of Genesis reads: So God created man in His image; in the image of God He created him; male and female He created them.

Contrary to the above Hadith and the biblical record, the Quran denotes any likeliness between God and his creation. The Almighty Allah states: None is like unto Him. [42:11]

Thanks to God that through the teachings of Imams of Ahlul-Bayt (a.s) we know the real meaning of the above Hadith.

Husain ibn Khalid asked Imam Redha (a.s) about the meaning of the Hadith. The Imam (a.s) explained:

May God kill them! Indeed they deleted the beginning of the Hadith. The Messenger of Allah ( s.a.w.w ) passed by two men who were swearing at each other. He heard one of them saying to the other: May God make your face and the face of whoever looks like you ugly! The Prophet ( s.a.w.w ) said: O servant of God! Do not say that to your brother for Allah created Adam to h is image. [^157]

As you can see once the content of the Hadith is known the real meaning becomes clear. The pronoun his image' in the Hadith refers to the image of the man' not to the image of God'. Thus, in the English translation the letter h' should not be capital.

c. Abu-Horayra narrated from the Prophet ( s.a.w.w ).

Change your aging and do not look like the Jews and the Christians. [^158]

The above Hadith seems to suggest that dying the hair is mandatory for elderly people. However, Imam Ali (a.s) was sometimes reluctant to dye his beard. Some people commented on him that why despite the Prophetic Hadith he did not dye his beard? He explained:

Surely he ( s.a.w.w ) said so when the Muslims were not many. But now that the territory of Islam is expanded it is up to people as they choose. [^159]

d. Understanding the context of a Hadith is imperative to distinguish the narrations that are expressed with the intention of Taqiyyah [^160] . The Imams of Ahlul-Bayt (a.s) often under political pressure in protection of their followers answered the questions of people according to the mainstream Sunni verdicts.

Zorarah said: I asked Imam Baqir (a.s) concerning an issue. His holiness answered me. Before I leave a man visited the Imam and asked him the same question but the Imam gave him a different answer. Soon after a third person visited the Imam and asked the same question. To my surprise the Imam gave him an answer different from the previous answers! When they left I said: O son of the Prophet! Two men from Iraq from among your followers asked you a question and you answered them differently! The Imam replied: O Zorarah! Surely this is better for us and more lasting for us and for you. If you are all united in one verdict then people recognise you as our followers and that would diminish your existence as well as ours. [^161]

e. I would like to bring the examples of the contents of the Hadith with a rather hilarious example:

The Messenger of Allah was invited along with some of the companions to a party. The host had cooked the meat of a camel. After dinner as Muslims were sitting around the Prophet ( s.a.w.w ) asking him their questions, one of the guests passed wind and its odour disturbed the rest. In order for the Messenger of Allah not to get embarrassed the offender said to every body:

Whoever has eaten the meat of a camel shall make a Wudhu. [^162]

It is obvious that the consuming of food whether the meat of camel or anything else does not void one's state of Wudhu. The noble Prophet ( s.a.w.w ) had said so to refresh the gathering without pointing at anyone. Amazingly however, some of the Sunni scholars such as Ahman Ibn Hanbal, Ishaq ibn Rahwiyah, and Shafe'ie in his old verdict claim that consumption of camel meat breaks the Wudhu!

4. Paradoxical Narrations

There are quite a number of narrations of which their contexts seem to contradict each other. Rhetorical expressions, abrogation, different levels of answers, Taqiyyah, distortion and many other reasons cause some narrations to differ from each other.

The science of reconciliation between paradoxical narrations is one of the important branches of Fiqul-Hadith. One of the four most important books of Hadith; i.e. ?al-Estebsar' by the late Sheikh Tousi was compiled on this field. Today, one of the most technical subjects in Usulul-Fiqh (the principles of jurisprudence) is ?Equality and Preferences' (al-Ta'adul and al-Tarajeeh) [^163] which deals with different techniques and criteria of reconciling between paradoxical narrations.

5. The Faults of a Hadith

The fault or the problem of a Hadith is either in its chain of narrators such as being Mursal or Marfou'a and the like or it is concerning the body of the Hadith. For instance, the text of a Hadith is narrated in contradicting words. An example of such contradictions is what we mentioned in lesson nine concerning distinguishing between menstrual blood and the blood from a wound. According to one narration, it is claimed that the menstrual blood is discharged from the left side of the vulva whereas according to another it is suggested that the blood is discharged from the right side.

Anther example of a contradictory narration in the body of a Hadith is narrations concerning the desire of men and women. A narration suggests that men's desire is nine times of women. Whereas, another narration suggests the opposite:

a. Men's desire is nine times of women:

Muhammad ibn Muslim narrated from Imam Baqir (a.s): Surely the Almighty Allah created a desire in ten parts, nine parts of it are in men and one in women. That is for Bani Hashem and their followers. But as for the women of Bani Ommayyeh and their followers the desire has ten parts nine of which is in women and one in men.? [^164]

b. Women's desire is nine times of men:

Asbagh ibn Nubateh narrated from Imam Ali (a.s): Allah created the desire in ten parts, so He made nine parts of it in women and one part in men. Had not God made shyness in women in accordance with their desire nine women would have been hanging on a man. [^165]

Geraldine Brooks the Australian writer named her inflammatory and bigoted book Nine Parts of Desire' based on such faulty narrations.

6. Criticism of a Hadith

The criticism of a Hadith means necessary investigation about accuracy or inaccuracy of the Hadith. The scholars of Hadith present the narrations with the Holy Quran, confirm Sunnah, necessities of religion, rational scientific and historical facts. Should a Hadith contradict any of them its validity will be dropped. In the previous lessons we cited many examples.

7. Difficult Ahadith

Difficult narrations are certain narrations of which their vocabulary or their meanings are very complicated and unclear. An example of such difficult narrations is what Yahya Ibn Aktham has narrated from Imam al-Hadi (a.s) concerning the interpretation of the seven seas in the Ayah: With seven seas behind it to add to its (supply), yet the Words of Allah would not be exhausted. (31:27). The Imam said:

It is the spring of Al Kebrit, the spring of Yemen, the spring of Al Barahoot, the spring of Al Tabariah, the hot spring of Masidaan, the Jumma or hot spring of Africa and the spring of Bahuraan (Majerwaan: in another manuscript). And we are the Words that our virtues could not be understood or counted. [^166]

Some of the terms used in the above narration are narrated differently in different manuscripts and yet we are unaware of any clear meaning for them.

And our last words are All Praise Belongs to the Lord of the Worlds.

The humble servant of God.

Mansour Leghaei

9, Safar 1428 (27-02-2007)

Imam Husain Islamic Centre

Sydney Australia