Читать книгу Disagreements of the Jurists - al-Qadi al-Nu'man - Страница 8

الباب الثالث

ذكر الردّ على المختلفين في أحكام الدين القائلين فيما اختلفوا فيه بآرائهم وأهوائهم

Chapter Three

Against Disagreement over the Rulings of the Religion

١٩19

أمّا ما زعموه من أنّ في حلال الله وحرامه وقضايا دينه وأحكامه ما ليس في كتاب الله جلّ ذكره ولا في سنّة رسوله صلّى الله عليه وعلى آله وسلّم، وأنّهم يستنبطون حلالاً و حرامًا وقضايا وأحكامًا ليست في كتاب الله ولا في سنّة رسوله صلّى الله عليه وعلى آله من قبل أنفسهم، فيكون الحلال من ذلك ما أحلّوه، والحرام ما حرّموه، والقضاء^١ والحكم ما حكموا به وقضوه فإنّ فساد قولهم هذا في الأوهام والعقول عند التمييز^٢ والتحصيل أوضح من أن يحتجّ عليه بحجّة أو يستدلّ عليه بدليل ولكن لا بدّ من أن نتكلّم في ذلك ونقول فأمّا ما زعموه^٣ أنّ من حلال الله وحرامه وقضايا دينه وأحكامه ما ليس في كتاب الله جلّ ذكره ولا في سنّة رسوله صلّى الله عليه وعلى آله سلّم فقول يكذّبه^٤ الكتاب والسنّة اللذان تعبّد الله سبحانه وتعالى العباد باتّباعهما ونهاهم عن خلافهما.

١ كذا في خ، وفي ز، ل: القضايا. ٢ كذا في خ، وفي ز، ل: التميّز. ٣ ز: زعموا. ٤ ل: نقول بكذبه.

The invalidity of their claim—that some of what God made lawful and unlawful, the judgments and rulings of His faith, are not to be found in the Book of God or the Practice of His Messenger and that they can derive lawful or unlawful matters, judgments, and rulings that are not found in the Book of God or in the Practice of His Messenger on their own, so that lawful matters are what they declare lawful, and unlawful matters are what they declare forbidden, and judgments and rulings are what they rule and judge—is so clear according to the dictates of reason, once properly investigated and subjected to scrutiny, that one scarcely need argue against it or adduce evidence to the contrary. Nevertheless, we are obliged to discuss this and to respond: Their claims—that some of God’s lawful and unlawful matters, the judgments and rulings of His religion, are not to be found in the Book of God or the Practice of His Messenger, and that they can derive these lawful and unlawful matters, and judgments and rulings, that are not found in the Book of God or the Practice of His Messenger—are demonstrated to be false by the Book and the Prophet’s Practice, the following of which God imposed as a religious obligation on His worshipers, and which He forbade them from contradicting.

٢٠20

قال الله تعالى {مَّا فَرَّطْنَا فِى ٱلْكِتَٰبِ مِن شَىْءٍ} قال تعالى لرسوله صلّى الله عليه وعلى آله وسلّم {وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَٰبَ تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ} فأخبر جلّ ثناؤه أنّه بيّن كلّ شيء في كتابه وأنّه لم يفرّط فيه من شيء جلّ ثناؤه، فدلّ ذلك من قوله على أنّ كلّ شيء تعبّد خلقه بمعرفته من حلاله وحرامه وقضايا دينه وأحكامه قد اشتمل عليه كتابه وأبانه . ولا يقع اسم البيان إلّا على ما كان واضحًا مكشوفًا وبيّنًا معروفًا غير ذي قياس ولا رأي ولا اجتهاد ولا استحسان ولا نظر ولا استدلال كما زعم من قال بهذا المقال. فإن سألونا عن ذلك كيف هو وأين بيانه في القرآن قلنا في قول الله جلّ ذكره لمحمّد نبيّه صلّى الله عليه وعلى آله وسلّم {وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ} وقوله {وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا} وقوله تعالى {وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُولِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ} وقوله {أَطِيعُوا ٱللهَ وَأَطِيعُوا ٱلرَّسُولَ وَأُولِى ٱلْأَمْرِ مِنكُمْ} وقوله {ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًا}. فما أبانه الله عزّ وجلّ في ظاهر كتابه وأوضحه لعباده فقد أغناهم به عن بيان غيره، وما أحوجهم فيه إلى بيان الرسول وجب عليهم ردّه إليه كما أمر جلّ ذكره بذلك من كان في عصره. وما أشكل على من بعده وجب عليهم ردّه إلى^١ أولي الأمر منهم^٢ كما أمرهم جلّ ذكره. وسنذكر البيان عن^٣ أولي الأمر منهم في الباب الذي يتلو هذا الباب كما شرطت في أوّل الكتاب.

١ ساقطة في ز. ٢ ساقطة في ل. ٣ ز، خ، ل: على.

God said: «We have neglected nothing in the Book.»³⁹ He said to His Messenger: «We sent down the Book to you as an explanation of everything, a guidance, mercy, and glad tidings for the Muslims.»⁴⁰ Thus God announced that He explained everything in His Book and that He did not neglect anything in it at all. This in His word indicates that all the religious obligations that He imposed on His creation, as well as lawful and unlawful matters, and judgments and rulings, are included and explained in His book. For the term “explanation” refers only to that which is plainly visible, clear, and known, and not derived through analogy, personal judgment, legal interpretation, preference, speculation, or inference, as those who adopt this doctrine have claimed. If they inquire about that, asking us how it could be and where its exposition appears in the Qurʾan, we answer with the word of God to His Prophet Muḥammad: «We have sent down to you the Message that you might clarify to the people what was sent down to them»;⁴¹ and with God’s word: «Whatever the Messenger brings you, take, and what he forbids you, avoid»;⁴² «Had they referred it to the Messenger and to the Ones in Authority among them, then those who derived it from them would have known it»;⁴³ «Obey God and obey the Messenger and the Ones in Authority among you»;⁴⁴ and «Today I have perfected for you your religion, and I have completed My blessing upon you, and I have approved Islam as a faith for you.»⁴⁵ That which God set forth in the explicit text of His book and explained to His worshipers allows them to dispense with explanations by anyone else. That regarding which God made them need the explanation of the Messenger they must refer to him, as God commanded those who lived during the Messenger’s lifetime to do. Those who lived after the Messenger were obliged to refer what was difficult for them to the Ones in Authority, as God commanded them.⁴⁶ As I have stipulated at the beginning of the book, we will explain who «the Ones in Authority among them» are in the chapter which follows this one.

٢١21

وكان بيان الرسول وبيان أولي الأمر داخلاً في حكم الكتاب إذ كان الكتاب أوجب ذلك ونطق به ودلّ عليه، فصار جميع الحلال والحرام والقضايا والأحكام والفرائض وجميع ما تعبّد الله العباد به بهذا القول مثبتًا في الكتاب بهذا المعنى، واضحًا بيّنًا، غير مشكل ولا مقفل ولا محتاج^١ إلى القياس عليه ولا الاستدلال فيه ولا الرأي ولا الاجتهاد ولا الاستحسان ولا النظر كما زعم هؤلاء المختلفون.

١ ل: يحتاج.

Explanation by the Messenger and by the Ones in Authority is included in the purport of the Qurʾan, since the Book requires, announces, and indicates it. Therefore, all permissible and forbidden things, judgments, rulings, and obligations—all duties that God imposed on the worshipers as their religion—are, according to this view, established in the Book in this sense, clear and plain, and neither ambiguous nor impenetrable. There is no need to draw an analogy from the text, or to infer something from it, nor is there need of personal judgment, legal interpretation, preference, or speculative reasoning, as those who are in disagreement have claimed.

٢٢22

وأمّا ما أوجبوه لأنفسهم من الحكم في دين الله وأحكامه وحلال الله وحرامه بقياسهم وآرائهم واجتهادهم واستحسانهم ونظرهم واستدلالهم بزعمهم فذلك يخالف قول الله عزّ وجلّ لأنّه يقول لا شريك له لنبيّه محمّد صلّى الله عليه وعلى آله وسلّم {إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللهُ} ولم يقل بما رأيته ولا بما استحسنته ولا بما قِسْتَ عليه، ولا بما نظرت فيه ولا بما استدللت عليه ولا بما اجتهدت فيه. فأوجب هؤلاء لأنفسهم ما لم يوجبه الله سبحانه وتعالى لرسوله . وقال تعالى له {قُل ... إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ}، وقال تعالى {وَٱلنَّجْمِ إِذَا هَوَىٰ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ عَلَّمَهُ شَدِيدُ ٱلْقُوَىٰ}، وقال {قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَىٰ نَفْسِى ۖ وَإِنِ ٱهْتَدَيْتُ فَبِمَا يُوحِىٓ إِلَىَّ رَبِّىٓ} ولم يقل بما رأيته واستنبطته لنفسي، وقال {ٱتَّبِعُوا مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ} وقال تعالى {وَهَٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ فَٱتَّبِعُوهُ وَٱتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ} وقال {وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللهُ} وقال تعالى {وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللهُ فَأُولَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ} {وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللهُ فَأُولَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ} وقال {وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللهُ فَأُولَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ} وقال تعالى {يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةً فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللهِ} وقال تعالى{إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا} وقال {إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ}.

The right they arrogated to themselves to determine the judgments and rulings of God’s religion, and God’s lawful and unlawful things, through their so-called analogy, personal judgment, legal interpretation, preference, speculative reasoning, and inference countermands the word of God because He stated to His Prophet Muḥammad: «We have revealed to you the Scripture with the truth in order that you judge between mankind according to what God has shown you.»⁴⁷ God did not say, “by what you consider appropriate,” “by what you prefer,” “by what you arrive at by analogy based on the Scripture,” “by speculating about it,” “by what you infer from it,” or “by what you arrive at through legal interpretation regarding it.” These jurists arrogated to themselves what God did not grant to His Messenger. God said to the Messenger, «Say: . . . I follow only that which has been revealed to me»;⁴⁸ «By the star when it sets, your comrade errs not, nor is he mad, nor does he speak out of whim. It is only an inspiration inspired, taught him by one strong of powers»;⁴⁹ and «Say: If I have gone astray, then I stray only at my own expense, and if I am guided aright, then it is by what my Lord inspires in me.»⁵⁰ He did not say, “by what I have thought up and deduced for myself.” God said: «Follow what has been sent down to you from your Lord»;⁵¹ «This is a Book that We have sent down, blessed. So follow it, and fear God. Perhaps you will be shown mercy»;⁵² «Judge among them by what God has sent down»;⁵³ «Whoever judges not by what God has sent down, they are the unbelievers»;⁵⁴ «Whoever judges not by what God has sent down, they are the unjust»;⁵⁵ «Whoever judges not by what God has sent down, they are the sinners»;⁵⁶ «O David, We have made you a representative in 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»;⁵⁷ «They follow nothing but a guess, and a guess can never take the place of the truth»;⁵⁸ and «They follow only surmise and that which their minds desire, but guidance has come to them from their Lord.»⁵⁹

٢٣23

وسئل رسول الله صلّى الله عليه و على آله وسلّم عن كثير من الأشياء ممّا لم يكن الله عزّ وجلّ أنزل عليه فيها شيئًا فتوقّف عن الجواب فيها ولم يقل فيها برأيه ولا بقياسه ولا بشيء ممّا قال هؤلاء حتّى أنزل الله سبحانه عليه جواب ما سئل عنه. فلو جاز الجواب لأحد بغير ما في الكتاب لجاز له صلّى الله عليه وعلى آله وسلّم لأنّه^١ كان أصحّ خلق الله تمييزًا^٢ وأصدق ظنًّا وأجود رأيًا وقياسًا واستحسانًا واستدلالًا. قال الله تعالى {وَيَسْـَٔلُونَكَ عَنِ ٱلْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَٱعْتَزِلُوا ٱلنِّسَآءَ فِى ٱلْمَحِيضِ}، و{وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى}، و{وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ}، و{وَيَسْـَٔلُونَكَ عَنِ ٱلْيَتَٰمَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ}، {يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ ٱللهِ وَكُفْرٌۢ بِهِۦ} في كثير ممّا أخبر عزّ وجلّ أنّهم سألوا عنه رسول الله صلّى الله إليه وعلی آله وسلّم فلم يجبهم فيه بشيء حتّى أنزل الله جواب ما سألوا عنه.

١ ز: أنه. ٢ كذا في خ، و في ز، ل: تميّزًا.

The Messenger of God was asked about many things concerning which God had not revealed anything, but he refrained from answering and did not say about them anything based merely on his opinion, analogy, or any of the other methods which those jurists have adopted, until God revealed to him the answer to what he had been asked. If it were permissible for anyone to give an answer using something that is not in the Book, then it would have been permissible for him, because he was the most discriminating and perceptive of people, endowed with the most excellent faculties of judgment, analogy, discernment, and inference. God said: «They ask you about menstruation. Answer: “It is harmful, so stay away from women during menstruation”»;⁶⁰ «They ask you about the Spirit. Answer: “The Spirit is from the command of my Lord”»;⁶¹ «They ask you what they should spend. Answer: “Forgiveness”»;⁶² «They ask you about orphans. Answer: “Anything done to remedy their situation is a part of goodness”»;⁶³ and «They ask you, concerning the forbidden month, about fighting therein. Answer: “Fighting therein is a grave sin, a blocking of the path of God, and disbelief in him.”»⁶⁴ In these and in many additional examples, God reported that they posed questions to the Messenger of God but that he did not answer until God revealed the answer to their questions.

٢٤24

وقد أخبر الله بأنّه أكمل دينه فكيف يزعم هؤلاء أنّه لم يكمله حتّى أكملوه^١ وزعموا أنّ الله عزّ وجلّ لم يبعث نبيّه إلى الناس بكلّ ما يحتاجون إليه وأنّ كتابه قد فرّط فيه حتّى أتمّوا هم ذلك وأكملوه وأتوا الناس بما احتاجوا إليه . ورسول الله صلّى الله عليه وعلى آله وسلّم يقول: اتّبعوا ولا تبتدعوا فكلّ بدعة ضلالة، وكلّ ضلالة في النار.

١ ز: كملوه.

God reported that He perfected His religion, so how could those people claim that He did not perfect it, such that they had to perfect it themselves? How could they claim that God did not send His Prophet to the people with everything that they needed, and that He rendered His Book deficient so that they had to complete and perfect it and provide the people with what they needed? The Messenger of God said: “Follow, and do not innovate, for every innovation is an error, and every error leads into the Fire.”⁶⁵

٢٥25

هذا مع الحديث المشهور الذي رواه عنه أمير المؤمنين^١ عليّ صلوات الله عليه الذي يؤيّد ما ذكرناه أنّ كتاب الله عزّ وجلّ جامع لكلّ^٢ ما يحتاج إليه. رواه^٣ الحارث الأعور عنه قال الحارث : دخلت المسجد فإذا الناس قد وقّعوا في الأحاديث فأتيت عليًّا صلوات الله عليه فقلت: يا أمير المؤمنين إنّ الناس قد وقّعوا في الأحاديث. فقال: وقد فعّلوها؟ قلت: نعم. قال: أما إنّي سمعت النبيّ^٤ صلّى الله عليه وعلى آله وسلّم يقول: أما إنّها ستكون فتنة. قلت: ما المخرج منها يا رسول الله؟ قال: كتاب الله تعالى. فيه نبأ من قبلكم وخبر من بعدكم وحكم ما بينكم. هو الفصل ليس بالهزل^٥ . من تركه من جبّار قصمه الله، ومن ابتغى الهدى في غيره أضلّه الله. هو حبل الله المتين وهو الذكر الحكيم وهو الصراط المستقيم وهو الذي لا تزيغ^٦ عنه الأهواء، ولا تلبس فيه الألسن ولا يشبع منه العلماء ولا يخلق على ردّ ولا تنقضي عجائبه. هو الذي لم تلبث^٧ الجنّ إذ سمعتْه أن قالوا: {إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ}. من قال به^٨ صدق، ومن عمل به أُجر، ومن حكم به عدل، ومن دعا إليه هدى إلى صراط مستقيم، ومن استعصم به عصم. خذها يا أعور.

١ ساقطة في ل. ٢ ل: بكلّ. ٣ ز: راواه. ٤ ل: رسول الله. ٥ كذا في خ، و في ز: الفضل ليس بالهزلي، ل: الفصل ليس بالهزل. ٦ ل: يزيع. ٧ خ، ل: تنتهِ. ٨ ساقطة في ز.

This is corroborated by the famous report that ʿAlī, God’s blessings upon him, related from the Messenger an account that supports what we have stated: that the Book of God contains all that people need. Al-Ḥārith al-Aʿwar related this from him: “I entered the mosque, and there, before me, the people had taken to attacking Prophetic reports. So I came to ʿAlī, God’s blessings upon him and his descendants, and said, ‘O Commander of the Faithful! The people have attacked Prophetic reports.’ He asked, ‘Have they also fabricated Prophetic reports?’ I answered, ‘Yes.’ He said, ‘Hear ye! I heard the Messenger of God say, “A time of discord will certainly occur.” I asked, “What will be the way out of it, O Messenger of God?” He answered, “The Book of God. In it is an account of those who came before you and a report of those who will come after you, and judgment between your disputing parties. It is decisive speech, and not frivolity. Whatever tyrant forsakes it, God will batter down. Whoever seeks guidance in any other source, God will lead astray. It is God’s sturdy cable, the wise message, and the straight path. People do not tire of hearing it and so turn their attention elsewhere, nor do their tongues falter in reciting it. Scholars never get their fill of it. It is not worn out by repetition, and its wonders never cease. When the genies heard it, they soon declared, «We have heard a wondrous Qurʾan, which guides to righteousness, so we have accepted belief in it.»⁶⁶ He who speaks thereby will speak the truth, and he who practices thereby will be rewarded, he who judges thereby will be just, he who calls thereto will guide to the straight path, and he who seeks protection in it will be safe.” Take this to heart, O Aʿwar.’”⁶⁷

٢٦26

فأخبر رسول الله صلّى الله عليه وعلى آله وسلّم أنّ في القرآن نبأ من مضى ومن يأتي والحكم والهدى والفصل والقضاء. ولذلك سمّاه^١ الله تعالى حكمًا وتبيانًا وهدًى وشفاءً . وأخبر رسول الله صلّى الله عليه وعلى آله أنّه من ابتغى^٢ الهدى في غيره أضلّه الله. فكيف يزعم هؤلاء الجاهلون أنّ شيئًا تعبّد الله سبحانه به خلقه لم ينزله في كتابه ولا بعث به رسوله؟ وإذا كان ذلك كذلك فكيف تعبّد الله الخلق به ؟ ومن ذا الذي علّمهم علم ذلك إذا لم يكن في كتاب الله ولا جاء على لسان رسوله ؟

١ ز: سمّى. ٢ ل: اتّبع.

The Messenger of God reported that the Qurʾan contains accounts of past and future generations, wisdom, guidance, decisive pronouncements, and legal rulings. In addition, God called the Qurʾan wisdom, an explanation, guidance, and a cure. The Messenger of God reported that if anyone seeks guidance in any other source besides it, God will lead him astray. How can these ignorant people claim that God chose to impose as faith on his people something which He did not reveal in His Book and which He did not convey through His Messenger? This being the case, how could God impose such a thing on creation, and who could teach it to them, when such knowledge is not to be found in the Book of God, nor has it come down to us in the utterances of His Messenger?

٢٧27

وهو صلّى الله عليه وعلى آله لم يعلّم إلّا ما علّمه الله عزّ وجلّ ولم يتّبع إلّا ما أتاه من عنده. قال الله جلّ ذكره {قُلْ إِنَّمَآ أَتَّبِعُ مَا يُوحَىٰٓ إِلَىَّ مِن رَّبِّى} وقال تعالى {وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللهِ عَلَيْكَ عَظِيمًا} وقالت الملائكة له جلّ ذكره {سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ}. فادّعى هؤلاء الجهّال بزعمهم أنّهم يستنبطون من الأحكام والحلال والحرام ما ليس في كتاب الله ولا في سنّة رسول الله صلّى الله عليه وعلى آله وسلّم منزلة فوق منزلة^١ الأنبياء والملائكة، وصدفوا عن أمر الله وخالفوا كتابه وادّعوا أنّهم ينزلون من الأحكام مثل ما أنزله جرأةً على الله واستخفافًا بدينه^٢ واستكبارًا على أوليائه واستنكافًا عن^٣ الردّ إلى من أمرهم جلّ ذكره بردّ ما لا يعلمونه إليه وسؤال من أمر بسؤاله من أهل الذكر من عباده. فردّوا إلى أنفسهم ما جهلوه وسألوها عمّا لم يعلموه ردًّا لقول الله عزّ وجلّ وخلافًا عليه.

١ خ: منازل. ٢ ل: لدينه. ٣ خ، ل: من.

The Messenger taught only what God taught him, and followed only that which came to him from God. God said, «Say: I follow only that which is inspired in me from my Lord»⁶⁸ and «He taught you that which you did not know. God’s bounty toward you has been immense.»⁶⁹ The angels addressed God: «Glory be to You! We have no knowledge except what You have taught us. You are indeed the Knowing and Wise!»⁷⁰ By claiming that they derive rulings concerning lawful and unlawful things which are not found in the Book of God or the Practice of the Messenger of God, these ignorant people have asserted for themselves a status above that of the prophets and the angels. They have turned away from the command of God, contradicted His Book, and claimed to reveal legal rulings just as God did, insolently affronting Him, looking with contempt on His religion, arrogantly defying His chosen wards,⁷¹ disdaining to refer what they do not know to those to whom He commanded them to refer, and declining to consult the People of Knowledge among His worshipers whom He commanded them to consult.⁷² So they instead referred that about which they were ignorant to themselves and consulted themselves regarding what they did not know, rejecting and violating the word of God.