Читать книгу Disagreements of the Jurists - al-Qadi al-Nu'man - Страница 7

الباب الثاني

‬ذكر جملة قول المختلفين في أحكام الدين

Chapter Two

Disagreement over the Rulings of the Religion

١٥15

أجمع المنسوبون إلى الفقه من العامّة على^١ أنّ ما كان من الأحكام وعلم الحلال والحرام ظاهرًا في نصّ القرآن وجب الحكم والعمل به، وأنّ ما لم يوجد بزعمهم من ذلك في القرآن أُلتمس في سنّة الرسول صلّى الله عليه وعلى آله، فإن وُجد في السنّة أُخذ به ولم يُتعدَّ إلى غيره. وقال كثير منهم وما لم يكن من ذلك في كتاب الله جلّ ذكره ولا في سنّة رسول الله صلّى الله عليه وعلى آله نظرناه في قول الصحابة فإن أصبناهم قد قالوا به^٢ وأجمعوا عليه أخذنا به، وإن أصبناهم اختلفوا فيه تخيّرنا قول من شئنا منهم فقلنا به.

١ ساقطة في ز، خ، ل. ٢ خ، ل: قالوه.

Those Sunnis³¹ who are acclaimed as knowledgeable about the law agree unanimously that when legal rulings, the knowledge of permitted and forbidden matters, are apparent in the text of the Qurʾan, they must be ruled on and adopted in practice accordingly, and that those matters that they allege are not found in the Qurʾan should be sought from the Practices of the Messenger. If something is found in the Practices, then it should be adopted, and no other ruling besides should be sought. Many of them said, “We seek legal rulings that are found neither in the Book of God nor in the Practice of the Messenger of God among the opinions of the Companions. If we find that they professed an opinion and agreed unanimously upon it, we adopt that as the correct ruling. If we find that they disagreed concerning it, we are free to choose the opinion of whichever Companion we wish and to adopt it.”

١٦16

وقال بعضهم ومن أصبناه قال به منهم لم نخرج عن قوله وما لم نجده في كتاب الله ولا في سنّة رسول الله ولا في قول أحد من الصحابة، نظرنا فإن كان ممّا أجمع^١ العلماء عليه قلنا به ولم نخرج عن إجماعهم فيه. وسنذكر قول كلّ فريق منهم في هذا الكتاب عند ذكر مقالتهم والردّ عليهم.

١ ل: اجتمع.

Some Sunni jurists³² said, “When we find that one of the Companions held a certain opinion, we do not deviate from his opinion. Regarding what we do not find in the Book of God, the Practices of the Messenger of God, or the opinions of any of the Companions, we examine the opinions of later scholars. If it is something on which the scholars are in agreement, then we adopt it, and we do not deviate from their unanimous agreement on this.” We will mention the opinion of each group of the Sunni jurists³³ in this book when presenting their doctrine and refuting them.

١٧17

ثمّ اختلفوا فيما ليس في كتاب الله بزعمهم ولا في سنّة نبيّهم بقولهم ولا في قول الصحابة ولا في إجماع العلماء من بعدهم. فقال قوم منهم في ذلك بتقليد أسلافهم وطاعة ساداتهم وكبرائهم. وقالوا هم أعلم منّا بوجه الحقّ فما قالوه قلنا به واتّبعناهم فيه ولم نخالفهم وقلّدناهم ما تقلّدوه وسلّمنا لهم^١ فيما قالوه . واختلفوا فيمن قلّدوه. فذهب كلّ فريق منهم إلى قول قائل ممّن تقدّمهم فقالوا بقوله وأحلّوا ما أحلّه لهم وحرّموا ما حرّمه عليهم وأقاموا قوله حجّة عندهم وأعرضوا عن قول من خالفه ممّن قلّده^٢ واتّبعه غيره. وخطّأ بعضهم بعضًا وكفّر قوم منهم قومًا ممّن خالفهم.

١ كذا في ز،خ، و في ل: وسلّمناهم. ٢ ز: قلّدوه.

Then they disagreed concerning what they allege is not found in the Book of God, or, they claim, in the Practice of their Prophet, or in the opinions of the Companions, or in the consensus of the scholars after them. One group of them espoused submission to the authority of their forebears and obedience to their masters and leaders. They said: “They knew better than we where the truth lies. What they have said, we accept as the correct ruling, following them in this and not contradicting them. We accept on their authority what they adopted, and we defer to them with regard to what they said.” But these jurists differed concerning whose authority to accept, each group of them espousing the opinion of a different figure from among those who preceded them, adopting his opinion, considering permitted what he had made lawful to them, and considering forbidden what he had forbidden them. They made his opinion an incontrovertible argument, in their view, and they turned away from the opinions of those who went against him whom others followed and accepted as authorities. Each group considered the others to be in error, and each group accused the groups who opposed them of unbelief.

١٨18

وفارقهم آخرون فأنكروا التقليد، وذهبوا فيما جهلوه مذاهب الذين قلّدهم الآخرون في الاستنباط. وقالوا لنا أن نستنبطه كما استنبطوا^١ ولا نقلّدهم. فقال بعضهم بالقياس وقال آخرون بالرأي والإجتهاد وقال آخرون بالاستحسان وقال آخرون بالنظر وقال آخرون بالاستدلال. وهذه ألقاب لقّبوا بها مذاهبهم لينسبوها إلى الحقّ بزعمهم. وكلّها ترجع إلى أصل واحد ويجمعها معنى فاسد وهو اتّباع الهوى والظنّ اللذين حذر^٢ الله منهما، وعاب^٣ من اتّبعهما. فقال جلّ من قائل عليهم {وَمَنْ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَىٰهُ بِغَيْرِ هُدًى مِّنَ ٱللهِ} وقال {إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا} وقال {يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةً فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللهِ} وقال {وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ}. وقال رسول الله صلّى الله عليه وعلى آله وسلّم: اتّبعوا ولا تبتدعوا، فكلّ بدعة ضلالة وكلّ ضلالة في النار. فاتّبع هؤلاء أهواءهم بغير هدََى من الله، وأحدثوا أحكامًا من قبل أنفسهم في دين الله، وخالفوا كتاب الله تعالى وقول رسول الله صلّى الله عليه وعلى آله. وسوف أذكر القول في خطأهم والحجّة عليهم إن شاء الله في الباب الذي يتلو هذا الباب^٤ بتمامه.

١ ل: استنبطوه. ٢ ل: أخذر. ٣ ز: وأعاب. ٤ ل: يتلوه هذا الكتاب.

Other jurists disagreed with them, and rejected arbitrary submission to authority. Concerning matters of which they were ignorant, they adopted the doctrine of those whom the others accepted as authorities with respect to the derivation of legal rulings. They said: “We can derive rulings just as they did, and we do not accept their opinions merely on authority.”³⁴ Some of them espoused analogy. Others espoused personal judgment and individual legal interpretation, others espoused preference, others espoused speculative reasoning, and others espoused inference. These are all labels that they applied to their opinions in order to claim that their methods formed part of what they alleged was the true doctrine. All of these methods revert to one fundamental idea, and they are all encompassed by one invalid concept, which is the adoption of whim and surmise, when God warned against both and criticized those who followed them. For He said: «Who is more miscreant than he who follows his own desire, with no guidance from God?»;³⁵ «They follow nothing but a guess, and a guess can never take the place of the truth»;³⁶ «O David, We have made you a representative on the Earth, so judge among the people by the truth, and do not follow your whim, lest it lead you astray from the path of God»;³⁷ and «Judge among them by what God has sent down, and do not follow their whims.»³⁸ In addition, the Messenger of God said: “Follow and do not innovate, for every innovation is an error, and every error leads to the Fire.” Those jurists followed their whims, without guidance from God, and they produced new rulings originating with themselves regarding the religion of God, contradicting the Book of God and the speech of the Messenger of God. I will present a full discussion of their error and of the argument against them, God willing, in the chapter which follows this one.