Appearance
Difficulty of Understanding the Sunnah
Interpreting the Qur'an through the Sunnah of the Infallibles (a.s.) is undoubtedly among the most crucial methods for understanding the Qur'an. However, grasping the Sunnah, much like understanding the Qur'an itself, is not without its challenges. The teachings imparted by the Household of Infallibility and Purity (a.s.) serve as a complement to the Qur'an's content, presenting profound insights that demand meticulous comprehension. The difficulty in understanding these weighty words, whether conveyed through the Qur'an or the Sunnah, stems from their divine origin, as both are rooted in the wisdom of God, the Exalted and Wise. Consequently, the endeavor to understand the Sunnah incorporates the principle of "to the extent of human ability," mirroring the approach taken towards understanding the Qur'an itself.
Further reinforcing the challenge of comprehending the Sunnah is a statement by Imām al-Ṣādiq (a.s.), underscoring the profound depth of the Messenger of God's (s.a.w.) insights which were not fully disclosed to humanity. Imām al-Ṣādiq (a.s.) remarked:
"The Messenger of God (s.a.w.) never spoke to the servants of God to the full extent of his understanding." (77)
It is beneficial to mention a few points about this noble ḥadīth:
The term "servants" in Imām al-Ṣādiq's (a.s.) statement specifically refers to the general populace and does not encompass the elite individuals among the People of the House of Infallibility and Purity, such as the Commander of the Faithful and other Infallibles (a.s.). These unique beings, deeply connected to the Prophet (s.a.w.), share an intrinsic unity that transcends ordinary human distinctions. Their unique bond is characterized by a shared spiritual essence and enlightenment, epitomized by the testimony:
"I bear witness... that your spirits, your light, and your essence are one—good and pure, each from the other." (78)
This shared divine knowledge among the Ahl al-Bayt (a.s.), derived directly from the Prophet (s.a.w.) through a sacred, not merely legal, inheritance, confirms that the ḥadīth distinctly addresses the broader human community, excluding these illuminated souls.
God, the Exalted, has extolled His Prophet for his openness and generosity, affirming that he (s.a.w.) was never miserly in sharing the divine revelations. He proclaimed:
"The Messenger of God does not withhold any knowledge of the unseen. Whatever he receives from the unseen, he makes known in the visible world."
Similarly, whatever he dictated, conveyed, and formulated in the visible realm was sourced directly from the unseen:
"Nor does he speak from [his own] desire. It is nothing but revelation revealed."
Therefore, the Messenger of God (s.a.w.) is depicted as generous, reliable, and impeccable in transmitting the divine messages from the unseen to the visible, without holding anything back, ensuring that his teachings, dictations, and communications occur only upon receiving divine revelations. The necessity of the Prophet's infallibility in both transmitting and not concealing divine knowledge from the unseen underscores the focus of our discussion.
Although the verse mentioned certainly pertains to all the Qur'an's verses, its application is not confined solely to them. It can also encompass the divine teachings found within ḥadīth qudsī. In essence, the noble Messenger (s.a.w.) was neither miserly nor stingy with any piece of knowledge; he would always express it unless it concerned secret or private matters not meant for outsiders, or there was a divine directive to conceal it.
It was customary for all divine prophets and saints to communicate with people according to their understanding, as the Prophet (s.a.w.) stated:
"We, the assembly of prophets, are instructed to speak to people in accordance with their intellects."
Therefore, what has been said about the Messenger of God (s.a.w.) reflects a universal prophetic practice, not one exclusive to the Sunnah of the Messenger of God (s.a.w.).
The notion that the Messenger (s.a.w.) did not communicate the full depth of his understanding might suggest that he did not openly reveal the religion's deepest secrets to everyone, despite their familiarity with language conventions for expressing intentions. This is because individuals vary significantly in their ability to grasp divine mysteries. The words of the Messenger of God (s.a.w.), akin to the Qur'an, embody both the outward and inward, revelation and interpretation, clear-cut and allegorical dimensions. To truly understand the depths of the Messenger's (s.a.w.) words requires knowing the essence of the speaker himself, a feat achievable solely by the People of the House of Infallibility and Purity (a.s.).
Just as "Recite and ascend" (79) is addressed to the reciter of the Qur'an, its interpreter, practitioner of its laws, and exemplar of its ethics, so too is it said to the devoted scholar of ḥadīth who internalizes its morals, abides by its decrees, and grasps its insights. Thus, it is fitting, even obligatory, to add "to the extent of human capability" to the definition of ḥadīth science. While knowledge from ordinary humans can be fully understood, comprehending the essence of statements from those who receive revelations from divine proximity, from the Mother of the Book, and the Clear Book, remains beyond the reach of average individuals.
By synthesizing the previously mentioned ḥadīth with the unity of the nature of perfect, infallible human beings and God's vicegerents, two conclusions emerge, one explicitly stated and the other implied: Firstly, the mentioned ḥadīth does not apply to the People of the House (a.s.), as the Messenger of God (s.a.w.) could communicate any matter to the People of the House of Infallibility (a.s.) in accordance with the full extent of his understanding, which they would completely grasp. Secondly, the People of the House of Infallibility (a.s.) themselves, akin to the Messenger of God (s.a.w.), did not express matters to the common people to the fullest extent of their understanding, in the manner previously described.
The reports highlighting the challenge in understanding the teachings of the People of the House (a.s.) touch on a variety of scenarios. Some of these scenarios involve their existential authority (wilāya takwīniyya) and their knowledge of the unseen (ʿilm al-ghayb). Understanding these aspects without falling into extremism or attributing falsehood is indeed challenging. Others relate to the political succession and leadership (khilāfa) of the Islamic community, which proves difficult for those deeply attached to worldly gains and who have embraced the usurped caliphates of Taym and ʿAdī, those lured by the allure of the Umayyads, or those intimidated by the poisonous swords of oath-breakers, the unjust, and the renegades.
Some reports delve into knowledge of realms beyond human comprehension, realms that soar beyond the highest aspirations and whose depth and profundity are inaccessible to mere intellect. Achieving such heights is beyond the capabilities of ordinary philosophers and theologians, armed only with acquired knowledge (ʿilm al-husūlī), and diving into these depths is out of reach even for mystics and masters of divine gnosis, despite their presential knowledge (ʿilm al-hudūrī).
The terminology used in the aḥadīth to describe the teachings of the Prophet's Household varies, including terms like matter (amr), knowledge (ʿilm), and speech (ḥadīth). Only those endowed with special divine favor, carried by the steeds of success and grace, can bear these teachings. Such individuals are the angels brought near, the prophets sent forth, and the servants distinguished by their piety. Thus, the phrase "to the extent of human ability" is an essential qualifier in defining the science of hadith.
For example, understanding of the four magnificent names, "He is the First and the Last, the Manifest and the Hidden," as well as the concept of the revolutionary return to God, "He punishes whom He wills and has mercy upon whom He wills, and to Him you will be returned," poses a challenge. These verses are elucidated through various exegetical devices. Similarly, comprehending the notion of God, the Exalted, being present in all particles of existence without mingling, and departing from them without separation, as encapsulated in the statement, "He is not inside things by entering, nor outside them by exiting," (80) is equally perplexing.
The difficulty in fully understanding the Sunnah of the Infallibles (a.s.), akin to the complexity of grasping the entirety of the Qur'an, stems from two main reasons: First is the inherent heaviness of their words, which presents a challenge to intellectual comprehension. This difficulty is underscored by God Himself who refers to the Qur'an as a "weighty word": "Indeed, We will cast upon you a weighty word." Similarly, the People of the House of Infallibility (a.s.) characterize their discourse as profound and demanding, as expressed by the Commander of the Faithful (a.s.):
"Indeed, our matter is hard and difficult; none can bear it except a believing servant whose heart God has tested for faith." (81)
The Prophet (s.a.w.) echoes this sentiment, stating:
"Indeed, the ḥadīth of the Family of Muḥammad is hard and difficult." (82)
The second reason relates to the notion that the essence of the speaker is reflected in their speech. ʿAlī (a.s.) highlighted this about the Qur'an, saying:
"So the Exalted is manifested for them in His Book without them seeing Him." (83)
This concept also applies to the words concerning prophethood, messengership, authority, and Imāmate, where the essence of these divine roles is revealed through their respective teachings.
Because a person's true nature is revealed in their speech—"A person is hidden beneath his tongue" and God and His true vicegerents are also manifested in their specific speech. Because the framework of dialogue, the mechanism of comprehension, and the reflection of human literary tradition lack the capacity to fully represent a human speaker's essence and unveil their unseen realm, it becomes challenging for listeners to grasp the intentions of a speaker who transcends the ordinary. This difficulty extends across the expansive territory of literary studies, through the detailed regulations of semantics, eloquence, and rhetoric, within the bounds of human language. Therefore, recognizing the speaker by experiencing their point of disclosure, or deeply understanding their most profound and concealed goals, is an arduous task for the audience.
The difficulty of acquiring pure knowledge related to the Sunnah of the Infallibles (a.s.) is not uniform among scholars (muhaqqiqīn). This challenge emerges when the beacon of demonstrative knowledge dims or when the luminescence of mystical insight fades, be it delayed in arrival or prematurely extinguished. When their internal light that nurtures deductive reasoning, or their concealed brilliance that enhances spiritual insight, remains constant, the realm of their intellectual contemplation or experiential witnessing enjoys a deferment, representing a continuous blessing. Conversely, if such enlightenment is but a brief flare in the enveloping darkness, its impact is fleeting:
"There is no listener in the shining flash for one who plunges into darkness." (84)
The path becomes equally arduous for devout followers when they abandon the pillars of obedience and adherence, experiencing a withdrawal of divine guidance and support.
Because a follower, whether through speech or writing, is akin to a blind person relying on the guiding staff of a researcher. The moment the guiding light from that leader dims, the follower's steps falter, and he becomes stationary. Similarly, as soon as the staff of imitation slips from his grasp, he finds himself immobilized, reverting to his initial state of perplexity. The sole factor for his awareness was the guidance of a vigilant leader and an alert guide.
Once the bond with the respected and followed researcher is severed, he withers, for he dries up; the flow of such a speaking or writing imitator is entirely contingent upon his reliance on the researcher, and with the termination of this connection to the benevolent source, he is left wanting, devoid of any further sustenance; for an imitator who seeks fulfillment in the light of imitation finds himself stranded when the privilege of imitation is retracted, mirages ensnaring him. How much better it is to derive one's own benefit from oneself and not to borrow from others (85), for such indebtedness invites grief and ignominy by day:
"Beware of debt, for it is a worry at night and a humiliation by day." (86)