Fath al-Rabbani

Benefits: … First, it is necessary to present two points: (1) From the era of the noble Companions (radi Allahu anhum) until today, the general and established principle among reliable hadith scholars (muhaddithin) has been to scrutinize a hadith in the light of its chain of transmission (isnad). Wherever a hadith was presented, its chain was demanded, and after the authenticity of the chain was established, everyone accepted it as a hadith. The standard of the Companions (radi Allahu anhum) was the sacred speech of the Prophet sallallahu alayhi wa sallam himself, not their own nature or temperament. The reason Abu Bakr (radi Allahu anhu) was given the title "al-Siddiq" was that he accepted the journey of Isra and Mi'raj without hesitation. (2) In the Noble Qur'an and in mass-transmitted (mutawatir) ahadith, there are also such matters that, from a natural and temperamental perspective, are unacceptable to many people. They accept their truth and authenticity solely on the basis that these are the statements and teachings of Allah Ta'ala and His Messenger sallallahu alayhi wa sallam.

Respected readers! Therefore, a particular group should be considered the audience of the aforementioned blessed hadith—namely, those hadith scholars (muhaddithin) and jurists (fuqaha) who have a deep interest in the vast science of hadith, whose entire lives revolve around hadith, who possess a taste for the blessed ahadith and are able to discern their subtleties. Such people, by observing the tenor of a statement attributed to the Prophet sallallahu alayhi wa sallam, claim whether it is authentic or not, and then, upon investigation, their claim proves to be correct. And Allah knows best.

Hassan Abdul Mannan, commenting on the forthcoming statement of Sayyiduna Ali (radi Allahu anhu), writes: That is, the hadith which is more befitting of the Prophet's sallallahu alayhi wa sallam perfect guidance, more in conformity with him, and more appropriate to his piety. The meaning is that the statements of the Prophet sallallahu alayhi wa sallam are obligatory to act upon due to their encompassing correctness and goodwill, because their source is Allah Ta'ala and their conveyer is the Prophet sallallahu alayhi wa sallam. Therefore, if a hadith is transmitted from the Prophet sallallahu alayhi wa sallam in which there are two possible interpretations, then the interpretation that is more befitting to the station of Prophethood and completeness should be preferred for that hadith.

An example of this is that a man complained to the Prophet sallallahu alayhi wa sallam about his wife in this manner: "Inna imra'ati la taruddu yada lamasin" (My wife does not repel the hand of one who touches her). The Prophet sallallahu alayhi wa sallam said: "Divorce her." He then said: "But I love her greatly." The Prophet sallallahu alayhi wa sallam said: "Then keep her with you." The question is: What is the meaning of 'does not repel the hand of one who touches her'? Two explanations have been given: (1) Whoever asks her for something, she gives it to him. (2) She gives every adulterer the opportunity to commit adultery.

The opinion of Imam Ahmad and the majority of the scholars is that the first meaning is correct and more appropriate, because how could it be that the Prophet sallallahu alayhi wa sallam would command his Companion to keep in his marriage a woman who commits adultery? (Bulugh al-Amani min Asrar al-Fath al-Rabbani: 1/98, 99)

In summary, if a blessed hadith is established with a sound chain but, in terms of meaning, multiple interpretations can be derived from it, then, keeping in view the noble person and beautiful attributes of the Prophet sallallahu alayhi wa sallam, the better interpretation should be given preference. And Allah knows best what is correct (rahimahullah the righteous predecessors with a vast mercy).