9- Hadith and the Fiqh of Al Hadith: Dr Ihssan Baadarani

Fiqh: A Quranic and prophetic term with two meanings. The first is the technical meaning, which refers to the principles of worship and transactions. The second is the linguistic meaning, which involves revealing the meanings and connotations of words by unlocking and explaining what is hidden, so that one reaches the desired meanings and comprehends them as they relate to reality.
This understanding drives people to work creatively for human happiness and benefit.

The type of Fiqh intended by the Prophet (PBUH) is the understanding and knowledge that guide the mind toward righteous human behavior in practical reality.
The Prophet (PBUH) said, “Perhaps one who carries Fiqh has no understanding of it, and perhaps one who conveys Fiqh conveys it to someone more understanding than himself.” [Narrated by Jubayr ibn Mut’im, Zayd ibn Thabit, and Abdullah ibn Mas’ud]

In other words, some possess knowledge but lack the understanding of what the Prophet (PBUH) intended or the essence of his words, failing to implement it in their lives due to personal issues that prevent them from benefiting from their knowledge.
These might be a lack of intellect, poor comprehension, a hardened spirit, or blind adherence to tradition, preventing them from applying their knowledge.

Conversely, some convey knowledge to those more capable of understanding the essence of the Prophet’s (PBUH) words and effectively transferring it to others by understanding it clearly and applying it faithfully in their behavior.

The Prophet (PBUH) also said, “O people, knowledge is attained by learning, and Fiqh by seeking understanding. Whoever Allah wishes good for, He grants understanding in religion. Indeed, of Allah’s servants, only the learned fear Him.” [Reported by al-‘Askari from Anas]

The Prophet (PBUH) indicates that knowledge can only be attained through seeking it, and this requires effort. Knowledge is inherently linked to Fiqh, as the latter provides the understanding. However, simply acquiring knowledge is insufficient. It needs to be understood and implemented, and only then will it become valuable. Knowledge without practice is useless and won’t bring about positive change unless applied sincerely for Allah and devoid of prohibited desires. Allah said, “The likeness of those who were entrusted with the Torah and did not take it on is as the likeness of the donkey carrying books.
Wretched is the example of the people who deny the signs of Allah. And Allah does not guide the wrongdoing people.” [Al-Jumu’ah 5]

Fiqh and understanding are essential before acquiring knowledge, during acquisition, and afterward.
One must act in accordance with its objectives, which aim to nurture human thought and spirit, behavior, and action.
The Prophet (PBUH) said, “Straighten your rows, and do not differ lest your hearts differ. Let those of understanding and knowledge be nearest to me, then those who follow, and then those who follow.” [Narrated by Abu Mas’ud]

Abu Mas’ud al-Badri (RA), who narrated this hadith, said that the Prophet (PBUH) used to straighten the rows by hand before prayer, then say, “Straighten up…”

From this hadith, we understand that the foremost rows behind the imam should be reserved for those with intellect, knowledge, and understanding, as they can best comprehend the Quran being recited and are more capable of applying it. They are the most suitable to replace the imam if he is absent or unable to continue.
Today, unfortunately, those least qualified often seek to be at the forefront!

Abu Huraira (RA) said, “It is more beloved to me to sit for an hour and understand my religion than to pray all night until morning.” By “understand,” he means to comprehend religion.

Al-Zuhri (RA) said, “Allah has not been worshipped better than with Fiqh,” meaning understanding.

Ibn Wahb narrated, “I was sitting with Malik asking him questions, and I gathered my books to leave. Malik asked, ‘Where are you going?’ I replied, ‘To hasten to prayer.’ He said, ‘What you are doing now (seeking knowledge) is no less than what you are going to (prayer) if the intention is pure.'”

The statement of Ibn Wahb reminds us of the Prophet’s (PBUH) words, “Indeed, actions are based on intentions…” This saying is the scale by which actions are weighed in acceptance or rejection, reward or punishment, and whether they will be elevated or lowered before Allah.

Imam Malik’s (RA) remark to Ibn Wahb (“What you are doing [seeking knowledge] is no less than what you are going to [worship]”) shows that knowledge is impartial and provides increased insight and understanding. Knowledge is an attribute of Allah, and it’s mentioned in the Quran more than 800 times.
Its goal is to generate knowledge, employ it for human benefit, and bring stability and prosperity. However, by itself, knowledge produces neither good nor evil. Humans, guided by faith and reason while avoiding desires, can steer it toward good. Without faith and ruled by desires, they are led to evil.

Reason, rooted in knowledge and faith, is the core purpose of the dialogue between Allah and the angels, who assumed humans would be corrupt and shed blood. Allah answered, “And when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ They said, ‘Will You place upon it one who causes corruption and sheds blood, while we declare Your praise and sanctify You?’ He said, ‘Indeed, I know that which you do not know.'” [Al-Baqarah 30]

Allah clarified that this won’t happen if humans are guided by the light of reason, knowledge, and faith while avoiding desires.

Knowledge and understanding fall into three circles:

Smaller Circle: Sensory knowledge, gained through the senses of hearing, sight, taste, smell, and touch.
Intermediate Circle: Rational knowledge, through the intellect, heart, or inner self, as expressed in the Quran.
Larger Circle: Knowledge of prophecy and revelation, conveyed through holy books.
In his book Science and Faith (p. 166), chemist John Cleveland states, “Observation of this universe, based on experience and intelligence and contemplation of what we know in all aspects, will lead us to acknowledge three worlds of scientific facts: the material world, the intellectual world, and the spiritual world.”

Imam al-Shafi’i said, “Whoever desires the worldly life should seek knowledge, and whoever desires the hereafter should seek knowledge, and whoever desires them both should seek knowledge.”

The Prophet (PBUH) said, “Do not learn knowledge to boast against scholars, or to argue with the ignorant, or to claim a place in gatherings.
Whoever desires that, the Fire awaits.” [Narrated by Jabir ibn Abdullah and Hudhayfah]

He also said, “Be sincere in knowledge, for betraying one’s knowledge is worse than betraying one’s wealth.”

In the final hadith, the Prophet (PBUH) honors knowledge and Fiqh in the Quran, saying that seeking them for worldly gain or to curry favor with rulers will lead to sin and wrongdoing.