Summarising aḥādīth and riwāyāh bi al-ma’na

It is not permissible to summarise aḥādīth, nor to narrate with meaning, except by one who understands the Arabic language and knows the implications of using different wording and that which it refers to. 

According to the Aḥnāf, if the ḥadīth is:

1. Mushtarak,[1] mushkil,[2] mujmal,[3] mutashābih[4] or from the jawāmi’ al-kalim[5] then it is not allowed to narrate by meaning.
2. Muḥkam,[6] then it is allowed by one who is knowledgeable in language.
3. Ẓāhir[7] which can encompass other meanings, such as ‘Ām which encompasses khāṣ, or ḥaqīqah which encompasses majāz,[8] then this is allowed by a mujtahid[9] only. 

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[1] Where it may hold more than one meaning such as the ḥadīth “البيعان بالخيار ما لم يتفرقا”, the buyer and the seller have choice as long as they don’t separate. The Aḥnāf hold that separation occurs when speech ends, whereas others hold it is physical separation. 

[2] Where khafā is removed due to ta’weel, such as الطلاق بالرجال, can mean only men give divorce, or can mean that the number is ṭalāq is in consideration of the man, such that if free-man gives divorce to his slave wife, then he has three ṭalāq, and not two. 

[3] That which is clarified by sharī’ah such as ribā meaning extra. 

[4] That which is ambiguous and not clarified by sharī’ah such as the meaning of “yad Allāh”, is it the hand of Allāh ﷻ of the power of Allāh ﷻ.   

[5] Brief yet meaningful speech of the Prophet ﷺ. 

[6] That which is clear and abrogation is not possible. 

[7] Meaning is apparent

[8] For example the ḥadīth “لا وضوء لمن لم يذكر اسم الله” The ḥaqīqi meaning would be that the person who did not say bismillah is not in a state of wuḍū`, the majāzi meaning would be that the person who did not say bismillah has not perfected their wuḍū` and thus not received the full reward for it. 

[9] Qualified Muslim jurist of the highest order.