Читать книгу Disagreements of the Jurists - al-Qadi al-Nu'man - Страница 6

الباب الأوّل

‫‫ذكر علّة الاختلاف

Chapter One

The Cause of Disagreement

٦6

قصدت في هذا الكتاب قصد الاختصار، وحذفت منه الأسانيد والتكرار ليخفّ على قاريه^١ ومتأمّل^٢ ما فيه، واقتصرت من^٣ الأخبار على ما كان منها مشهورًا ومعروفًا مأثورًا، فمن ذلك ما يدخل في هذا الباب^٤ الحديث المأثور عن عليّ عليه السلام أنّه قال وقد رأى اختلاف الناس بعد رسول الله صلّی الله عليه وعلی آله وسلّم أمّا لو ثُنيت لي وسادة وجلست للناس لقضيت بين أهل القرآن بالقرآن ، وبين أهل التوراة بالتوراة ، وبين أهل الإنجيل بالإنجيل، ولما اختلف منكم اثنان في حكم من أحكام الدين، والحديث المأثور عن رسول الله صلّى الله عليه وعلى آله أقضاكم عليّ، وأنّه بعثه الى اليمن فقال يا رسول الله بعثتني إلى قوم ذوي أسنان وأنا حديث السنّ ولا علم لي بالقضاء، فضرب بيده على صدره وقال اللهمّ فقّهه^٥ في الدين واهده إلى الحقّ المبين، فقال عليّ صلوات الله عليه وعلى الأئمّة من ولده فما أشكل عليّ بعدها قضاء بين اثنين.

١ ز، خ: قاريه ؛ ل، م: قارئه. وأثبتّ الكلمة بدون همزة للسجع. ٢ ز، خ، ل: ومتأملي. وأثبتّ صيغة المفرد لتوازي كلمة قارئ قبل ذلك ولكن قد يكون الاثنان بصيغة الجمع: على قارئيه ومتأمّلي ما فيه. ٣ ل: عن. ٤ ز: الكتاب. ٥ ل: فقّه.

In this book, I have chosen to follow the path of concision, omitting the chains of authority from oral reports as well as repetition, so that readers and examiners of this work might find it easy to follow, and citing only such oral reports as are well known, widely accepted, and transmitted reliably. To this category belong the following: the reliably transmitted report from ʿAlī, God’s blessings upon him, that he said, upon witnessing the people’s disagreement after the passing of the Messenger of God: “Were the mat for dispensing justice folded for me, and were I to sit before the people, I would judge among the people of the Qurʾan by the Qurʾan, among the people of the Torah by the Torah, and among the people of the Gospel by the Gospel. No two of you would disagree over a single ruling of the religion”;¹⁶ the reliably transmitted report from the Messenger of God: “The best judge among you is ʿAlī”;¹⁷ and the report that when the Prophet Muḥammad sent ʿAlī to Yemen, the latter remonstrated, “O Messenger of God, you have sent me to people who are experienced elders, yet I am young and have no knowledge of judgeship!” The Prophet struck ʿAlī’s chest with his hand, blessing him, “O God, make him learned in the religion and lead him to the manifest truth.” ʿAlī, God’s blessings upon him, remarked, “After that, no case between two parties was difficult for me to judge.”¹⁸

٧7

والقضاء يجمع جميع ما يحتاج الناس إليه من علم حلال الله وحرامه وفرائضه وأحكامه. فمن شهد له الرسول بعلمه ودعا له به وجب على الناس التسليم إليه فيه. فقد كان مدّة حياته بعد رسول الله صلّى الله عليه وآله يحتاج إليه فيه من تولّاه من قبله ويسأله، ولم يحتج هو في ذلك إلى أحد قطّ بعد رسول الله صلّى الله عليه وعلى آله ولا سأله^١، وذلك بعض ما نقمه عليه من تعوّد أن يُسأل ويردّ الناس إليه فيما اختلفوا فيه، ومن ذلك الحديث المأثور عنه أنّه كان كثيرًا ما يقول: سلوني قبل أن تفقدوني. وقال عليه السلام: ما دخل عينيّ غمض ولا رأسي نوم أيّام حياتي مع رسول الله صلّى الله عليه وسلّم يومًا من الأيّام حتّى علمت في ذلك اليوم ما نزل به جبرئيل عليه السلام من حلال وحرام أو سنّة أو كتاب ، فاسألوني فإنّكم لن تجدوا أحدًا أعلم بما بين اللوحين منّي . وما في القرآن آية إلّا وقد علمت متى نزلت وفيما نزلت. والأخبار بمثل هذا تخرج عن حدّ هذا الكتاب.

١ كذا في م، وفي ز، خ، ل: يسأله.

In the ability to judge is combined all knowledge that people require regarding God’s lawful and unlawful things, the obligations He has imposed, and His rulings. Concerning these things, the people must submit to the one whose knowledge was attested to and prayed for by the Messenger. During the entire extent of ʿAlī’s life after the passing of the Messenger of God, those who had followed the Messenger before him found themselves needing to consult him concerning the religious law, while ʿAlī had no need to consult or ask anyone at all about such matters. This is one of the things that engendered anger toward ʿAlī on the part of those who had been regularly consulted and to whom people referred concerning matters about which they disagreed. An example of this is the reliably transmitted report attributed to ʿAlī according to which he often used to command, “Ask me before you lose me.”¹⁹ He also stated, “My eyelids never shut, nor did sleep ever enter my head even one day during the days of my life with the Messenger of God until I had learned the permitted and forbidden things that Gabriel, peace be upon him, had brought down that day, whether a report from the Prophet or a citation from the Scripture. So ask me, for you will not find anyone more knowledgeable about what is between the Scripture’s two covers than I. There is no verse in the Qurʾan but that I learned when it was revealed and about what it was revealed.”²⁰ To present all the reports of this type would cause us to go beyond the scope of this book.

٨8

وقد سئل أبو عبد الله جعفر بن محمّد عليه السلام عن علّة اختلاف الناس بعد رسول الله صلّى الله عليه وعلى آله ما كانت وكيف سببها؟ فقال للسائل: هل كانوا اختلفوا في حياة رسول الله صلّى الله عليه وعلى آله؟ قال: لا وكيف يختلفون ورسول الله صلّى الله عليه وعلى آله معهم يبيّن لهم ما اختلفوا فيه فيرجعون إليه ؟ قال: صدقت. وكذلك لو ولي الأمر من بعده من يعلم ما يسأل عنه، فإذا سألوه أجابهم ما اختلفوا، ولكن ولي الأمر^١ من لم يعلم كلّ ما ورد^٢ عليه فسأل^٣ الناس عن كثير ممّا لم يعلمه فاختلفوا عليه فيه ، فكان الاختلاف من أجل ذلك . ولو سلّموا لوليّ الأمر وأخذوا عنه لما اختلف منهم^٤ اثنان في دين الله عزّ وجلّ كما لم يختلفوا في حياة رسول الله صلّى الله عليه وعلى آله.

١ م تزيد: من بعده. ٢ ز: أورد. ٣ ل: فيسأل. ٤ ز: عنهم.

Abū ʿAbd Allāh Jaʿfar ibn Muḥammad,²¹ God’s blessings on him, was asked about the cause of disagreement among the Muslims after the Messenger of God and the circumstances that led to it. He asked the questioner, “Did they disagree during the life of the Messenger of God?” “How could they disagree,” the questioner replied, “when the Messenger of God was with them, explaining to them the matter over which they disagreed, so that they might adopt his ruling?” The Imam responded, “You have spoken the truth. In like fashion, if the one who assumed authority after the Messenger had been apprised of the matters regarding which he was consulted, he would have answered them whenever they posed questions regarding their disagreement. However, the one who assumed authority did not know the answers to all the questions that were referred to him, so he asked the people about many things that he did not know, and they gave him conflicting answers on those topics. Disagreement occurred as a consequence. If they had submitted to the true authority and accepted his word, then no two of them would have disagreed over the religion of God, just as they did not disagree during the life of the Messenger of God.”

٩9

فهذا ممّا رُوي في الاختلاف في بدء الأمر. فأمّا ما كان بعد ذلك فإنّه ولي أمور الناس من بني أميّة وبني العبّاس من لا علم له بحلال الله ولا بحرامه ولا همّة له ولا بغية في إقامة ذلك، وإنّما كان إبتغاؤهم^١ وهمّتهم طلب حطام الدنيا، فلمّا ظفروا به أقبلوا عليه وأعرضوا عمّا سواه وسلّموا أمر الدين للمتفقّهين من العوامّ بزعمهم، فكان ذلك ممّا أرضوهم به واستمالوهم^٢ بسببه إلى بغيتهم على ما لا يعلمونه، فهم خلوا^٣ بأنفسهم^٤ وتنافسوا في رياستهم، وكثروا وتشعّبت بهم الأهواء وخالفت بينهم الآراء لمّا أعرض عنهم الأمراء خلافًا لأصل الشريعة وما تعبّد الله القائمين بها من إقامة الدين والذبّ عن حريمه وجهاد من خالفه .

١ ز: اتباعهم. ٢ ل: استمالوا هم. ٣ ز، ل: فيهم وخلو. ٤ ز: بنفسهم.

This is just part of what has been related about early disagreements. Later, control over people’s affairs was assumed by the Umayyads and the Abbasids, who had no knowledge of God’s permitted and forbidden things and no ambition or desire to uphold the sacred law, but whose only desire and ambition, instead, was to seek the trappings of this world. When they obtained power, they became engrossed in the mundane and turned away from all else. They handed over control of the religion to commoners who claimed to be learned in the law. The rulers did this in order to appease the jurists and to attract thereby their support in attaining their own desires, despite their ignorance. The jurists took free rein and vied unhampered for leadership among themselves. They multiplied, and with increased numbers, their various inclinations ‎caused them to split into factions, and their distinct views on legal ‎questions led them to oppose one another‎. This occurred because the rulers had left them to their own devices, violating the fundamental principle of the Sacred Law and the obligations that God imposed on those who would uphold it, including the duty to maintain the religion, protect its sanctity, and combat those who go against it.

١٠10

فكان^١ أوّل من ظاهر بذلك وقام به خطيبًا من بني أميّة، بعد الذي أخذه الناس على عثمان ممّا أحدثه معاوية بن أبي سفيان . قام خطيبًا في أوّل ما بويع فحمد الله وأثنى عليه وذكر رسول الله صلوات الله عليه وآله بما أكرمه الله به وذكر أبا بكر وعمر وعثمان ثمّ قال ألا وإنّي قد وليت الأمر من بعدهم على ما رأيتم^٢ من الاختلاف ، ولم آلُ أن أصبت من الدنيا ولم تألُ أن أصابت منّي وأمكنتني من نفسها فبركت بكلكلي عليها، فأنا ابنها وهي أمّي، وستجدوني خيرًا ممّن يأتي من بعدي كما أنّي^٣ شرّ^٤ ممّن كان قبلي، أحلم عن جهلكم وأصفح عن زللكم وأترككم وما تختارونه من أمور دينكم لأنفسكم، فرحم الله امرأً كفيته نفسي وكفاني نفسه وطلب الأمر منّي من وجهه فإنّي ممكّنه ومنصفه. ثمّ شكا وجعًا يجده برجله، واستأذنهم في الجلوس فأذنوا له فجلس فخطبهم ، وكان أوّل من ابتدع الخطبة جالسًا . فكان كما قال وشهد على نفسه أنّه من شرّ^٥ الناس وكان كما ذكر من أتى من بعده من بني أميّة شرًّا منه .

١ ل: وكان. ٢ ز: تراءت. ٣ ز: أنا. ٤ ز، خ، ل: أشرّ. ٥ ز، خ، ل: أشرّ.

The first of the Umayyads who championed this approach and rose up to preach it, after the people had denounced ʿUthmān for his heretical innovations, was Muʿāwiyah ibn Abī Sufyān.²² He stood up to preach when he was first sworn in as Caliph. He thanked God and praised Him, extolled the Prophet and His family with the dignities that God had bestowed on them, and praised Abū Bakr, ʿUmar, and ʿUthmān. Then he said: “Hear me! I have assumed this position after them, following the dissension which you have seen. I have leaned toward the world and it has leaned toward me, putting me in possession of itself, and I have knelt upon it with my full weight like a camel stallion kneeling down. I am her son, and she is my mother. You will find me better than those who come after me, just as I am worse than those who have gone before me. I will show clemency for your ignorance, forgive you for your slips, and leave you to choose matters of your faith as you please. May God have mercy on the man for whom I alone am sufficient and who is sufficient for me. If he asks me for some matter directly and without subterfuge, then I will help him to get it and treat him justly.” Then he complained of a pain in his leg, and asked them for permission to sit, so they granted him permission. He sat and preached to them, and he was the first to innovate giving a sermon while sitting. As he testifed against himself, he was among the worst of people, and, as he also mentioned, those of the Umayyads who came after him were yet worse than he.

١١11

ثمّ صار الأمر إلى بني العبّاس فسلكوا في الإعراض عن المختلفين في الدين في أيّامهم وإقبالهم على الدنيا بأجمعهم سبيل ما سلك^١ بنو أميّة من قبلهم، وخوطب^٢ في ذلك أوّلهم وأمثلهم فيهم فقال بما أشار إليه خاصّته منهم^٣: دعوا الناس وما قصدوه من أمر دينهم يدعوا لكم ما قصدتم له من أمر دنياكم فانفرد المتغلّبون الذين تعبّد الله من جلسوا مجالسهم بإقامة الدين بدنياهم، وتركوا أمر الدين إلى من بايع لهم، وسلّم لأمرهم وتولّاهم وتسمّوا بالعلماء والفقهاء لهم وتنافسوا في المراتب فكثروا وتراءسوا في الناس . واختلفوا إذ عجزوا عن علم الكتاب والسنّة فاستنبطوا أحكامًا من ذات أنفسهم للأمّة، لِما أنفوا من ردّ ما اختلفوا فيه^٤ إلى من أمرهم الله عزّ وجلّ بالردّ إليه، حرصًا على رياستهم ولأن لا يُنسب العجز عند من تراءسوا عليه إليهم فيعدلوا عنهم.

١ ز، ل: سلكوا. ٢ ز: خطب. ٣ ل: منه. ٤ ساقطة في ز، ل.

Then rule passed to the Abbasid caliphs, who all followed the path of the Umayyad dynasty before them, leaving the people to dispute over matters of the religion during their era and focusing their attention on mundane matters. The first and best among them²³ was addressed concerning this, and he replied as his advisors suggested: “Let the people alone to adopt whatever they will concerning their religion, and they will let you alone to pursue worldly wealth and power.” These usurpers, though God had imposed on all those who occupied their position the duty to uphold the religion, became engrossed with the pursuit of wealth and power and left matters of religion to those who pledged allegiance to them, accepted their rule, became their devoted supporters, and called themselves their scholars and jurists. These scholars and jurists vied with one another over rank, increased in number, and claimed authority over the common people. Since they were incapable of proper knowledge of the Book and the Practice, they disagreed and derived legal rulings for the Muslim nation on their own. For they were loath to refer the questions over which they disagreed to those whom God had ordered them to consult, out of a desire to maintain their superior position and so that those over whom they claimed authority would not view them as incompetent and consequently turn away from them.

١٢12

فهذه^١ جملة من القول في سبب اختلافهم إلى أن قام مهديّ الأمّة من أهل بيت نبيّ الله أهل بيت الرحمة الذي جاءت الأخبار عن الرسول صلّى الله عليه وعلى آله بالبشرى بقيامه ، وذكر ما يكون من إقامة دين الله على يديه وفي أيّامه ما يطول ويخرج عن حدّ هذا الكتاب. منها قوله صلوات الله عليه وآله: المهديّ من ولدي محيي سنّتي ومتمّم أمري وطالب ثأر أهل بيتي يملأ الأرض عدلاً وقسطًا^٢ كما ملئت جورًا وظلمًا. فقام المهديّ صلوات الله عليه فأحيى السنن وأمات البدع وأسكت المبطلين^٣ المختلفين في الدين فأقام مناره ونصب أعلامه وشرع شرائعه وقوّم أحكامه وحمل الأمّة على منهاجه^٤ وقطع الأحداث والبدع منه والتغاير والاختلاف فيه^٥.

١ ل: فهذا. ٢ ساقطة في ز. ٣ ز: المبتدعين. ٤ ز: من هاجه. ٥ ل: والاختلاف فيه والتغاير.

This is a summary statement of the cause of their disagreement up until the advent of al-Mahdī, the Divinely Guided One²⁴ of the nation, a member of the Family of the Prophet, the stock of the House of Mercy. Reports from the Messenger of God that convey the glad tidings of his uprising and relate what would occur—the establishment of the faith of God at his hands and during his days—are so numerous that to present them would take too long and exceed the scope of this book. Among them is the Prophet’s statement: “The Divinely Guided One will be from among my descendants. He will revive my practice, fulfill my command, and demand revenge for the people of my House. He will fill the earth with justice and equity, just as it is now filled with tyranny and injustice.”²⁵ The Divinely Guided One, the Mahdī, arose, and he revived the practices of old, put an end to innovations, and silenced the concoctors of lies who were in disagreement over the religion. He erected the light tower of the faith and raised its standard. He instituted its laws and made its rulings straight, compelling the nation to its path and eradicating innovations and heresies from it as well as disagreement and dispute concerning it.²⁶

١٣13

ولقد دسّ إليه بعض الملحدين رقعة كالمنتصح له من غير أن يظهر له نفسه بقول^١: لو أنّ أمير المؤمنين أخذ العامّة بمذهب زيد الذي أكثرهم يذهبون^٢ إليه في المواريث لدفع إلى بيت المال من ذلك المال^٣ مالاً عظيمًا. فلمّا وقف على قوله استشاط غيظًا^٤ وأمر بطلبه والفحص عنه ليعاقبه عقوبة مُثلة^٥ فلم يوجد وخفي أمره إذ^٦ لم يكن يبدي نفسه وإنّما دسّ رقعته . فقال المهديّ صلوات الله عليه: أراد هذا الفاسق أن يُري الناس أنّا خالفنا حكم الله بعرض من أعراض الدنيا. إنّما تعبّدنا الله عزّ وجلّ بإقامة دينه والحكم بالحقّ بين عباده، ولم يُقِمْنا للجمع من حطام الدنيا من غير حلّه ووجهه، ولهذا^٧ بذلنا أنفسنا ومهجنا في ذاته لنقيم دينه ونظهر حقّه ونحيي سنّة جدّنا نبيّه صلوات الله عليه وعلى آله.

١ ل: تقول. ٢ ل: يذهبونه. ٣ ساقطة في ل. ٤ كذا في خ، وتزيد ز بعد هذه الكلمة: عظيمًا. ٥ ل: مثله. ٦ ز: إذا. ٧ ساقطة في ل.

A certain miscreant surreptitiously slipped al-Mahdī a petition, as if to advise him without revealing himself, on which was written, “If the Commander of the Faithful had only treated the common people according to the doctrine of Zayd,²⁷ which most of them adopt concerning inheritance, then from this he could pay into the treasury a tremendous sum.” When al-Mahdī read his statement, he became quite furious and ordered that the man be sought out and tracked down, so that he might make an example of his punishment. The man could not be found, and his identity remained a mystery, for he had not shown himself but had delivered his petition by stealth. Al-Mahdī, God’s blessings be upon him, observed: “This sinner wanted the people to witness us violating God’s ruling on account of worldly greed. We, however, obey God by upholding His faith and by ruling according to what is right among his worshipers. God did not cause us to rise up in order to hoard the goods of the world without His permission or for the sake of something other than Him. We have expended our lives and our blood for His sake alone, so that we might uphold His faith and champion His truth, and revive the Practice of our forefather, His Prophet.”

١٤14

وأمر عليه السلام بأن لا يلتقي اثنان على مفاوضة في حلال ولا حرام إلّا ما أقامه من مذهب الحقّ على كتاب الله وسنّة نبيّه محمّد صلوات الله عليه وآله. وتابعه على ذلك أمراء المؤمنين من ولده صلوات الله عليه، فأخذوا الناس به من بعده، فعاد الدين على ابتدائه، وانتظم في نظام أوليائه، وظهر تأويل حديث الرسول وقد ذكر المهديّ فقال: هو من ولد هذا وأومأ إلى الحسين صلوات الله عليه ثمّ قال بنا فتح الله هذا الدين وبنا يختمه، كالذي رُوي عنه أنّه قال بدأ الدّين غريبًا، وسيعود غريبًا كما بدأ، فطوبى يومئذ للغرباء، في أخبار طويلة وأحاديث كثيرة من مثل هذا تركناها اختصارًا.

Al-Mahdī, peace be upon him, commanded that no two subjects meet to negotiate concerning something lawful or forbidden except according to what he had established, the true doctrine according to the Book of God and the Practice of His Prophet Muḥammad. The Commanders of the Faithful among his descendants,²⁸ God’s blessings upon them, followed him in adopting this principle and, after his passing, imposed it on the populace, so that the religion returned to its original state and came back to the proper order on the necklace-cord of God’s wards, the Imams. The prediction of the Messenger, God’s blessings upon him and his family, was fulfilled. For having mentioned the Divinely Guided One, he stated, “He will come from the descendants of this boy,” pointing to al-Ḥusayn, God’s blessings on all of them. Then he said, “Through us, God opened the religion, and through us, He will seal it.”²⁹ This is similar to the report transmitted from the Prophet in which he said, “The religion began as a stranger, and will return to being a stranger just as it began, so blessed on that day are the strangers.”³⁰ In this regard there are many other long reports and numerous similar accounts that we have omitted for the sake of brevity.