Disagreements of the Jurists. al-Qadi al-Nu'man

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СКАЧАТЬ فيما التبس عليهم أمرونا عليهم السلام كما أمر الله بذلك جلّ ذكره في كتابه وعلى لسان رسوله صلّى الله عليه وعلى آله. ولم يأمورنا بقياس ولا نظر ولا استحسان ولا رأي ولا اجتهاد ولا بغير ذلك ممّا قالته العامّة وأمرت به وذهبت إليه.

      The Imams, peace be upon them, commanded us to act in accordance with the Book of God and the Practice of His Messenger Muḥammad regarding that which was clear and obvious to appointed officials and to refer to the Imams that which was unclear to them, just as God commanded us to do in His Book and in the utterances of His Messenger. They did not command us to resort to analogy, speculative reason, preference, personal judgment, legal interpretation, or anything else that the Sunnis have professed, commanded, and adopted.

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      ولا اختلاف بينهم في أنّ من جهل شيئًا من أمر دينه وعلم أنّ غيره يعلمه عليه أن يسأله ويتعلّم منه ما جهله. وبمثل هذا تعلّموا العلم بزعمهم وأخذوه عمّن هو أعلم به منهم عندهم، لأنّه لا يسعهم ولا يحلّ لهم أن يسألوا عن ذلك ولا يأخذوه عمّن علموا^١ أنّه جاهل. أفليس من لم يعلم أمرًا نزل به كمن هو جاهل به؟ فكيف يجوز له أن يردّه إلى نفسه فيجتهد^٢ كما قالوا فيه رأيه أو يقيس أو يستحسن منه ما استحسنه فيتّبعه وهو جاهل قبل ذلك به وقد منعوا من سؤال الجاهل والردّ إليه ؟ ولو جاز أن يكون ما استحسنه المرء ورآه واجتهد^٣ رأيه فيه هو الحقّ لجاز أن يكون ذلك في أصل الدين، وإلّا فمن أين جاز أن يكون في فروعه ولا يجوز أن يكون في أصوله ؟ فلو جاز ذلك لكان أهل كلّ نحلة ودين وملّة على الحقّ لأنّهم كلّهم قد استحسنوا ما دانوا به واجتهدوا في إصابة الحقّ فيه ورأوه رأيًا. قال الله تعالى {وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَىْءٍ ۚ أَلَآ إِنَّهُمْ هُمُ ٱلْكَٰذِبُونَ}.

      ١ ز، خ، ل: يعلموا، وقد يكون الصواب: يعلمون. ٢ ز، خ، ل: فيجهد. ٣ ز، خ، ل: وأجهد.

      There is no difference of opinion among them about the fact that he who does not know something concerning his religion but knows that someone else knows it must ask that person and learn from him that which he does not know. In such a fashion they acquired what they allege is religious knowledge and derived it from those whom they consider more knowledgeable about it than themselves, because it is neither possible nor permissible for them to inquire about it, or to acquire it, from someone whom they know to be ignorant. For is not he who does not know how to resolve an issue that he faces tantamount to someone who is ignorant of it? How could it be permissible for him to refer the question to himself and to devise his own legal interpretation, as they call it, employ analogy, or resort to preference, selecting whatever view he deems best, and follow that, when beforehand he was utterly ignorant about the question, and when they consider it forbidden to consult and refer to ignorant people? If the true ruling could possibly lie in what a man prefers and considers correct, and arrives at through individual legal interpretation of the issue, then so could the fundamental principles of the religion. Otherwise, how could it be allowed for a minor point of the religious law without also being allowed for one of its fundamental principles? But if that were permissible, then the adherents of every sect, faith, and religion would be on the true path, because all of them would have viewed what they embraced as their faith as preferable, adopted it as a consequence of mere individual interpretation, and arrived at it merely through their own judgment. God the Exalted said, «They consider that they are of sound opinion; nevertheless, they are liars.»⁷⁹

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      فقد أنزل الله جلّ ذكره كتابه وجمع فيه كلّ ما تعبّد العباد به، فأوضح في ذلك ما رأى عزّ وجلّ إيضاحه وأغمض فيه ما رأى إغماضه ليضطرّ العباد بذلك إلى الحاجة إلى من فضّلهم عليهم وتعبّدهم بطاعتهم وليدلّهم^١ بذلك عليهم وعلّمهم عزّ وجلّ علم ذلك دونهم وأحوجهم فيه إليهم. ولو لا ذلك لاستوى الناس بالعلم كلّهم ولم يكن منهم فاضل ولا مفضول. فقال {وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَآ إِلَّا ٱلْعَٰلِمُونَ} وقال {فَسْـَٔلُوٓا أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ} ولم يقل اسألوا أنفسكم يا أيّها الجاهلون ولا ردّوا إليها ما تجهلون.

      ١ خ: وليدلّ.

      God revealed His Book, gathered together in it all the religious obligations that he imposed on the worshipers, clarified in it that which He saw fit to clarify, and left ambiguous in it that which He saw fit to leave ambiguous. He did this in order to compel the worshipers thereby to need those whom He made superior to them and obedience to whom He imposed as an obligation of the faith, and in order to guide them to the Imams. He taught the Imams exclusively knowledge of the religion, and caused the believers to need the Imams in that regard. Were it not for that fact, people would all be equal in knowledge, and no one among them would be superior or inferior in learning. God said: «These are similes which We coin for the people, yet only the knowledgeable comprehend them»⁸⁰ and «So ask the People of Knowledge if you do not know.»⁸¹ He did not say, “Ask yourselves, O ignorant people,” or, “Refer what you do not know to yourselves.”

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      وقد اختلفت العامّة في أهل الذكر الذين أمر الله بسؤالهم وأولي الأمر الذين أمر الله عزّ وجلّ بطاعتهم. فقال قوم منهم هم الفقهاء يعنون أصحابهم. فيقال لهم إنّ هؤلاء الذين تعنونهم^١ فيما يُسألون عنه مختلفون، يحلّ بعضهم ما حرّمه الآخرون. فهل يجوز عندكم أن يأمر الله بسؤال من علم СКАЧАТЬ