Appearance
The Interdependence of the Weighty Things
Having elucidated the inseparable bond between the Qur'an and the Prophet's Progeny, and having highlighted the authority of the Qur'an, it is imperative to delve into the scope of independence and the realm of interdependence between the Qur'an and ḥadīth.
Drawing from the discussions outlined in the preceding chapters, the independence of the Qur'an manifests in three key aspects:
After explaining the unbreakable link between the Qur'an and the Prophet's Progeny and elucidating the authority of the Qur'an, the scope of independence as well as the area of interdependence of the Qur'an and ḥadīth must be explained.
Based on the discussions presented in the previous chapters, the Qur'an is independent in three respects:
In its authoritativeness (aṣl al-ḥujjiyya), as the Qur'an stands as a divine miracle whose authority is inherent and unquestionable, relying solely on its own authenticity and divine origin. However, it's important to note that this "essential" authority is relative; ultimately, the only entity with absolute authority is the Supreme Origin (mabdaʾ al-awwal).
In the interpretation of the apparent meanings of its words, as relying solely on the traditions of the Infallibles (a.s.) for accessing the Qur'an's meaning, as some Akhbārīs suggest, would create an untenable circularity. In such a scenario, the Qur'an would depend on the traditions for validation, while the traditions themselves rely on the Qur'an for their authenticity. Therefore, any inference drawn from the words of the Qur'an, whether derived from explicit (naṣṣ) or apparent (ẓuhūr) meanings, constitutes an independent proof. However, conclusions drawn from the apparent meaning are considered probable rather than definitive.
In outlining the fundamental and overarching principles of religion. Consequently, the Qur'an retains independence across all its dimensions, relying solely on itself. However, in conveying the ultimate message of the faith, the religion relies on both the Qur'an and the Sunnah of the Infallibles (a.s.). Thus, within the realm of elucidating the correct framework for belief and practice, the Qur'an and the Sunnah are inseparable. The Qur'an elucidates the broad contours of religion, while the Sunnah delves into the intricacies, specifics, and particulars of the laws.
Regarding the ḥadīths, they can be categorized into two types: those whose attribution to the Infallibles (a.s.) is deemed probable and those whose attribution is beyond doubt. For the ḥadīths considered probable (the non-definitive Sunnah), they rely on the Qur'an both in transmission and interpretation. In terms of transmission, the Qur'an serves as the direct foundation for the credibility of the Prophet's (s.a.w.) statements and indirectly for those of the Pure Progeny (a.s.), especially for those individuals for whom the prophethood of the Prophet (s.a.w.) is not demonstrated by another miracle. In terms of interpretation, the authority of the content of non-definitive ḥadīths hinges on its consistency with the Qur'an. Thus, non-definitive ḥadīths are evaluated against the Qur'an to discern between authoritative and non-authoritative sources, and to differentiate between truth and falsehood, guidance and misguidance.
For ḥadīths whose issuance is undoubted, their authority is initially tied to the Qur'an, but only for those who have not confirmed the Prophet's (s.a.w.) prophethood through a miracle other than the Qur'an. Once the foundation of their authority is established via the Qur'an, they stand on par with the Qur'an in every respect. Hence, similar to the Qur'an, they represent an independent, non-exclusive source of proof. Their content holds authoritative weight and serves as a benchmark for assessing the non-definitive Sunnah, just as the Qur'an does. This positions the definitive Sunnah as a criterion for evaluating the non-definitive Sunnah, akin to the Qur'an's role.
From our discussions, we deduce: Firstly, the Two Weighty Things remain inseparably united, together forming a singular divine proof. The distinction lies in their roles—one being the principal, the other subsidiary; one the text, the other its commentary. (The Qur'an and the Progeny do not stand apart nor in parallel to one another.) Consequently, the complete conveyance of religion's ultimate message relies on both the Qur'an and the Sunnah.
Secondly, the Qur'an, inherently self-sufficient and not reliant on anything else, including ḥadīths, for its transmission, authority of apparent meanings, and in outlining general religious principles, stands as "the greater weighty thing" (al-thiql al-akbar) in comparison to ḥadīths. These latter follow the Qur'an both in their inception and continuity. The independence attributed to the Qur'an signifies a relative autonomy, not an absolute one. Hence, employing rational principles to decipher the meanings of Qur'anic words does not conflict with its autonomous authority and significance.
Thirdly, the reliance of ḥadīths on the Qur'an concerns not only the reliability of their transmission (as definitive or non-definitive Sunnah) but also the authenticity of their content (in cases of non-definitive Sunnah). Once the credibility of the Sunnah is established through the Qur'an, it becomes an independent, non-exclusive proof, on par with the Qur'an itself.
The Authority of Ḥadīth in Doctrinal Teachings
The discussion until now has centered on the authority of the Infallibles' (a.s.) utterances in elucidating Qur'anic verses. We now turn to scrutinizing the influence of these exalted individuals' words on doctrinal teachings and practical legalities, extending beyond mere Qur'anic interpretation.
From one perspective, religious matters are essentially categorized into doctrinal teachings and practical laws. In the realm of practical laws, which concerns acts of worship (taʿabbud) and action (ʿamal), proofs that generate certain (qaṭʿ) or confident knowledge (iṭmiʾnān) as well as those leading to probable knowledge (zann) hold probative value. Thus, the pronouncements of the Infallibles (a.s.), even when presented as solitary reports (khabar al-wāḥid) without certainty-inducing contextual clues, wield authoritative influence in practical and secondary matters. This authority applies across both obligatory commands (obligation and prohibition) and advisory directives (recommendation and dissuasion).
This topic has been extensively explored in the field of legal theory (uṣūl al-fiqh). The focus here, though, is on the authority of the Infallibles' (a.s.) declarations within doctrinal teachings—a realm where guesswork and conjecture hold no value and cannot serve as the basis of worship. In these teachings, certainty is imperative for inner peace and acceptance.
As previously discussed, the Qur'an stands as the foundational source of religious teachings and, according to the revered ḥadīth al-thaqalayn, is described as "the greater weighty thing." It functions as the divine benchmark against which the content of non-definitive ḥadīths of the Infallibles is assessed.
Regarding doctrinal teachings from the Infallibles (a.s.), their statements fall into two categories:
Ḥadīths that offer certainty across three aspects: issuance, context, and content. This includes ḥadīths verified through multiple pathways (mutawātir) or solitary reports reinforced by incontrovertible contextual proof ensuring their reliability. Furthermore, these ḥadīths are confirmed to communicate genuine teachings, not influenced by taqiyya (precautionary dissimulation), and their meanings are direct and unambiguous (naṣṣ), rather than merely apparent (ẓāhir).
While these ḥadīths are scarce, their certainty-giving nature makes them powerful and credible for religious teachings. They can be leveraged to substantiate the principles of faith (uṣūl). (88) In instances where one is in direct communication with an Infallible (a.s.) without the influence of taqiyya, and the Infallible (a.s.) aims to convey the truth, their words can serve as the foundation for a demonstrative argument, leading to certainty. The difference between such transmitted proofs and rational arguments lies only in their brevity or depth.
Ḥadīths and transmitted proofs that do not offer certainty in their origin, context, and content fall into the category of non-definitive; they provide only conjecture. These Ḥadīths relate to three areas:
a) Foundational religious doctrines (usūl al-dīn), like monotheism, prophethood, resurrection, and the existence of paradise and hell. In these critical areas of faith, where certainty is obligatory, conjectural transmitted proofs cannot confer the requisite certainty. Consequently, such proofs do not hold authoritative weight in these matters.
b) Teachings not fundamental to religion, where a detailed belief isn't required—such as the nature of the Throne (ʿarsh), the Seat (kursī), the Tablet (lawḥ), the Pen (qalam), and the angels. For these, summary knowledge and a concise form of certainty suffice, eliminating the need for detailed certainty about their natures. Thus, in these scenarios, one may rely on summary faith and accept the content of a probable ḥadīth.
c) Teachings that don't fall into the principles of religion or the previously mentioned category, but rather discuss scientific concepts and divine signs in creation. For example, the Qur'an mentions the merging and separation of the heavens and the earth:
Do the faithless not see that the heavens and the earth were interwoven and We unraveled them? (21:30)
Ḥadīths conveying such concepts, which lack practical implications or a requirement for scientific certainty, fall into this category. While these non-definitive ḥadīths are acceptable on a probabilistic basis, they do not serve as authoritative evidence on their own. This is because the rationale for the authority of solitary narrations applies primarily to practical and devotional matters, whereas in scientific discussions, adhering to evidence-based rules is an epistemic responsibility.
Note
Religious texts, including the Qur'an and ḥadīth, often discuss celestial phenomena and the cosmos. Interpretations derived from these texts, when based on conjecture, should be considered within the realm of religious discourse but with caution. When scientific understanding evolves, it's appropriate to reassess interpretations of religious texts accordingly. This flexibility in interpretation ensures that changes in scientific knowledge don't undermine the perceived validity of religious insights. For instance, imposing outdated scientific models, such as Ptolemaic astronomy (89), on religious texts has led some into an undesirable state, presenting religion as outmoded or unscientific.
It's crucial, however, to distinguish between the speculative interpretation of religious texts in light of contemporary science and the definitive teachings directly from the Infallibles (a.s.). Direct teachings from an Infallible, when clear of concerns like taqiyya, fall under the category of definitive Sunnah and hold as much weight in establishing certainty in scientific and practical matters as rational proofs do. Likewise, if a ḥadīth reaches us through reliable transmission and both internal and external evidence solidifies its authenticity, it similarly carries authority in scientific discussions and practical directives. This approach prevents religious teachings from appearing fragile amidst the shifting sands of scientific theories and emphasizes the enduring relevance and adaptability of religious knowledge.