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أحدهما: أهل كتاب بدّلوا من أحكامه، وكفروا بالله، فافتعلوا كذبا صاغوه بألسنتهم، فخلطوه بحق الله الذي أَنزل إليهم.,"One class comprised the people of scripture, who exchanged His rulings for others and disbelieved in God. They concocted a lie that they fashioned with their tongues, and mixed it together with the truth that God had revealed to them."
فذكر تبارك وتعالى لنبيه من كفرهم، فقال: (وإن منهم لفريقا يلوون ألسنتهم بالكتاب، لتحسبوه من الكتاب، وما هو من الكتاب، ويقولون هو من عند الله، وما هو من عند الله، ويقولون على الله الكذب وهم يعلمون.) (سورة آل عمران / 78),"He (blessed and exalted) spoke to His Prophet of their disbelief: «There is a party of them who twist their tongues with the Scripture, that you may think it to be from the Scripture when it is not from the Scripture. They say, “It is from God,” when it is not from God. They speak lies against God knowingly.»"
ثم قال: (فويل للذين يكتبون الكتاب بأيديهم، ثم يقولون: هذا من عند الله، ليشتروا به ثمنا قليلاً، فويل لهم مما كتبت أيديهم، وويل لهم مما يكسبون).,"Then He said (sublime His mention): «Woe to those who write the Scripture with their own hands and then say, “This is from God,” so that they may sell it for a paltry price. Woe to them for what their hands have written. Woe to them for what they earn.»"
وقال تبارك وتعالى: (وقالت اليهود: عُزَيرٌ ابنُ الله، وقالت النصارى: المسيحُ ابنُ الله. ذلك قولهم بأفواههم. يضاهئون قول الذين كفروا من قبل. قاتلهم الله! أنى يؤفكون؟! اتخذوا أحبارهم ورهبانهم أرباباً من دون الله والمسيحَ ابن مريم. وما أُمروا إلا ليعبدوا إلهاً واحداً لا إله إلا هو، سبحانه عما يشركون) (التوبة 30 – 31).,"And He said (blessed and exalted): «The Jews say, “Ezra is the son of God”; and the Christians say, “The Messiah is the son of God.” That is what they say with their mouths, conforming to what was said by those who disbelieved before them—may God confound them. How embroiled in lies they are! They have taken their rabbis and monks as well as the Messiah, son of Mary, as lords apart from God—yet they were commanded to serve only one god. There is no God but Him. May He be glorified high above what they associate with Him.»"
وقال تبارك وتعالى: (ألم تر إلى الذين أوتوا نصيباً من الكتاب يؤمنون بالجبت والطاغوت، ويقولون للذين كفروا: هؤلاء أهدى من الذين آمنوا سبيلاً أولئك الذين لَعَنَهم الله، ومن يلعن الله فلن تجد له نصيراً) (النساء 50 – 52),"He (blessed and exalted) also says: «Have you not seen those who were given a portion of the Scripture believing in false gods and idols and saying to those who do not believe, “These are more rightly guided on the way than those who believe”? Those are the ones whom God has cursed. Those whom God curses—you will not find any helper for them.»"
وصنف كفروا بالله، فابتدعوا ما لم يأذن به الله، ونصبوا بأيديهم حجارة وَخُشُبَاً، وَصُوَرَاً استحسنوا، ونبزوا أسماء افتعلوا، ودعوها آلهة عبدوها، فإذا استحسنوا غير ما عبدوا منها، ألقوه ونصبوا بأيديهم غيره، فعبدوه:,"The other class of people disbelieved in God and invented what God had not permitted. With their own hands they erected stones, pieces of wood, and images that they deemed good, and gave them names that they concocted. They prayed to gods whom they served, and if they deemed good others than those they served, they cast the first ones away and with their hands erected yet others whom they served."
فأولئك العرب. وسلكت طائفة من العجم سبيلهم في هذا، وفي عبادة ما استحسنوا من حوت، ودابة، ونجم، ونار، وغيره.,"Those are the Arabs, and a group among the non-Arabs followed the same path, worshipping whatever they deemed good— fish, beasts, stars, fire, and more."
فذكر الله لنبيه جواباً من جواب بعض مَن عبد غيره من هذا الصنف، فحكى جل ثناؤه عنهم قولهم: إنا وجدنا آباءنا على أمة، وإنا على آثارهم مقتدون.,"God spoke to His Prophet of an excuse given by some of those who worshipped other than Him, and who belonged to this class. He (sublime His praise) related the following from them: «“We found our fathers following a religion, and we are following on their traces.”»"
وحكى تبارك وتعالى عنهم: (لا تذرن آلهتكم، ولا تذرن وداً ولا سواعاً، ولا يغوث ويعوق ونسرا، وقد أضلوا كثيرًا) (نوح 23 – 24),"God (blessed and exalted) also said: «And they said, “Do not forsake your gods and do not forsake Wadd nor Suwāʿ nor Yaghūth nor Yaʿūq nor Nasr.” And they have led many astray»"
وقال تبارك وتعالى: (واذكر في الكتاب إبراهيم. إنه كان صدّيقاً نبياً إذ قال لأبيه: يا أبت! لم تعبد ما لا يسمع، ولا يبصر، ولا يغني عنك شيئا؟!) (مريم 41 – 42),"and «Mention Abraham in the Book. He was a true friend of God, a prophet, when he said to his father, “O my father, why do you worship something that cannot see nor hear nor be of avail to you in anything?”»"
وقال: (واتل عليهم نبأ إبراهيم إذ قال لأبيه وقومه: ما تعبدون؟ قالوا: نعبد أصناما فنظل لها عاكفين. قال: هل يسمعونكم إذ تدعون أو ينفعونكم، أو يضرون؟!) (الشعراء 69 – 70),"And God said: «Recite to them the story of Abraham: When he said to his father and his people, “What do you worship?” They said, “We worship idols, and we shall continue to cleave to them.” He said, “Do they hear you when you call? Or do they benefit you or harm you?”»"
وقال في جماعتهم، يذكّرهم مِن نِعَمِهِ، ويخبرهم ضلالتهم عامة، ومَنَّه على مَن آمن منهم: (واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم، فأصبحتم بنعمته إخواناً، وكنتم على شفا حفرة من النار فأنقذكم منها. كذلك يبين الله لكم آياته لعلكم تهتدون) (آل عمران 103),"He also said this about all of them together, reminding them of His acts of grace, informing them of their general sinfulness, and bestowing that grace on those of them who believed: «And recall God’s blessing to you: when you were enemies and He brought reconciliation to your hearts, and by His blessing you became brothers; and you were on the lip of a pit of Fire and he saved you from it. Thus God makes His signs plain for you, that you may be guided.»"
قال: فكانوا قبل إنقاذه إياهم بمحمد صلى الله عليه وسلم أهلَ كفر في تفرقهم، واجتماعهم. يجمعهم أعظم الأمور: الكفرُ بالله، وابتداع ما لم يأذن به الله.,"Before God saved the people of disbelief through Muhammad, they were, in both their individual differences and shared similarities, united only by the most grievous things: disbelief in God and invention of what God had not permitted."
تعالى عما يقولون علواً كبيراً. لا إله غيره، وسبحانه، وبحمده ربُّ كل شيء وخالقهُ.,"May He be exalted far above what they say. There is no God but He, praise be unto Him, Lord and Creator of all."
من حيَّ منهم فكما وَصَفَ حاله حياً: عاملاً قائلاً بسخط ربه مزداداً من معصيته.,Those among them who lived did so just as He described their condition in life: by word and deed incurring their Lord’s displeasure and ever-increasing in disobedience.
ومن مات فكما وَصَفَ قولَه وعملَه: صار إلى عذابه.,Those who died did so just as He described their words and deeds: they went to His punishment.
فلما بلغ الكتاب أجله فَحَقَّ قضاء الله بإظهار دينه الذي اصطفى بعد استعلاء معصيته التي لم يرض: فَتَحَ أبواب سماواته برحمته،,"But when the foreordained time came, and then God’s decree to manifest His religion that He had chosen came to pass, after disobedience to Him, which displeased Him, had become prevalent, He then opened the gates of His heavens with His mercy."
كما لم يزل يجري – في سابق علمه عند نزول قضائه في القرون الخالية -: قضاؤه.,"Similarly, His decree remained in effect in His foreknowledge at the time when His decree was revealed in bygone ages."
فإنه تبارك وتعالى يقول: (كان الناس أمة واحدة فبعث الله النبيين مبشرين ومنذرين) (البقرة 213),He (blessed and exalted) said: «The people were one community. Then God sent the prophets as conveyors of good tidings and as warners.»
فكان خِيرتُهُ المصطفى لوحيه، المنتخبُ لرسالته المفضلُ على جميع خلقه، بفتحِ رحمته، وختمِ نبوته، وأعمِّ ما أرسل به مرسلٌ قبله المرفوعُ ذِكرُهُ مع ذِكرِه في الأولى، والشافعُ المشفَّعُ في الأخرى، أفضلُ خلقه نفساً، وأجمعُهُم لكل خُلُق رَضِيَهُ في دينٍ ودنيا. وخيرُهم نسباً وداراً محمداً عبدَه ورسولَه.,"His selection—the Chosen for His revelation, the elect for His mission, preferred over all His creatures through the opening of His mercy and the sealing of prophethood, sent with the most all-encompassing mission in comparison with any sent before him, whose mention is exalted and conjoined with that of God in this world and whose intercession is accepted in the next world, most excellent of His creatures, most complete in every virtue that pleases Him in religion and this world, and the best of them in lineage and abode— was Muhammad, His servant and Emissary."
وَعَرَّفَنَا وَخَلقَهُ نِعَمَهُ الخاصةَ، العامةَ النَّفعِ في الدين والدنيا.,"He apprised us and His creatures of His particular acts of grace, which were general in their benefits, in both religion and this world,"
فقال: (لقد جاءكم رسول من أنفسكم، عزيز عليه ما عنتم، حريص عليكم، بالمؤمنين رءوف رحيم) (التوبة 128),"when He said «An emissary has come to you from among yourselves—what you suffer is grievous to him. He is anxious over you, and kind and compassionate to the believers»"
وقال: (لتنذر أم القرى ومَن حولها) (الشورى 7)،,and «for you to warn the mother of towns and those around it»
وقال: (وأنذر عشيرتك الأقربين) (الشعراء 214),"and «Warn your tribe, your near relations»"
وقال: (وإنه لَذِكر لك ولقومك وسوف تُسألون) (الزخرف 44),and «It is indeed a reminder for you and your people; and you will be questioned.»
قال الشافعي: أخبرنا ابن عيينة عن ابن أبي نَجِيح عن مجاهد في قوله: (وإنه لذكر لك ولقومك) قال: يقال: ممن الرجل؟ فيقال: من العرب. فيقال: من أي العرب؟ فيقال: من قريش.,"Al-Shāfiʿī said: Ibn ʿUyaynah transmitted a report to us from Ibn Abī Najīḥ, from Mujāhid, concerning His saying “It is indeed a reminder for you and your people.” He said: “It was asked, ‘From where is this man?’ ‘From the Arabs.’ ‘From which Arabs?’ ‘From the tribe of Quraysh.’”"
قال الشافعي: وما قال مجاهدٌ من هذا بيّنٌ في الآية مستغنى فيه بالتنزيل عن التفسير.,"Al-Shāfiʿī said: What Mujāhid said in that regard is clear in the verse itself, and thus Revelation renders additional exegesis unnecessary."
فخص جل ثناؤه قومَه وعشيرَتَه الأقربين في النِّذَارة، وعمَّ الخلقَ بها بعدهم،,"He (sublime His praise) restricted the warning to his tribe and near relations, but made it apply unrestrictedly to all creatures after them."
ورفع بالقُرَآن ذِكر رسول الله، ثم خص قومه بالنِّذارة إذ بعثه فقال: (وأنذر عشيرتك الأقربين),"He raised up the reputation of God’s Emissary by means of the Qurʾan and then restricted the warning to his tribe, since He sent him and said «And warn your tribe, your near relations.»"
وزعم بعض أهل العلم بالقُرَآن أن رسول الله قال: يا بني عبد مناف! إن الله بعثني أَن أُنذرَ عشيرتي الأقربين، وأنتم عشيرتي الأقربون.,"A certain Qurʾan scholar claimed that God’s Emissary said: “O sons of ʿAbd Manāf! God has sent me and told me to ‘warn your tribe, your near relations,’ and you are my near relations.”"
قال الشافعي: أخبرنا بن عيينة عن ابن أبي نَجيح عن مجاهد في قوله: (ورفعنا لك ذكرك) قال: لا أُذكَرُ إلا ذُكِرتَ معي: أشهد أن لا إله إلا الله، وأشهد أن محمدأ رسول الله.,"Al-Shāfiʿī said: Ibn ʿUyaynah informed me from Ibn Abī Najīḥ, from Mujāhid, concerning His saying «And have We not raised for you your reputation?»: “I am not mentioned without you being mentioned along with Me: ‘I witness that there is no god but God and that Muhammad is God’s Emissary.’”"
يعني – والله أعلم – ذكرَه عند الإيمان بالله، والآذان.,"This means, though God knows best, that he is mentioned in conjunction with faith in God and the call to prayer."
ويَحتمل ذكرَه عند تلاوة الكتاب، وعند العمل بالطاعة، والوقوف عن المعصية.,"It could possibly mean that he is recollected when one recites the Book, and when one acts obediently and refrains from disobedience."
فصلى الله على نبينا كلما ذكره الذاكرون، وَغَفَل عن ذكره الغافلون،,May God bless our Prophet Muhammad whenever he is mentioned by the devout or forgotten by the heedless.
وصلى عليه في الأولين والآخرين، أفضلَ وأكثرَ وأزكى ما صلى على أحد من خلقه.,"May he bless him more excellently, abundantly, and purely than any other of His creatures among the bygone generations and the generations to come."
وزكانا وإياكم بالصلاة عليه أفضل ما زكى أحداً من أمته بصلاته عليه،,May He purify us and you by having us invoke blessings for him as excellently as He does for anyone from His community through such blessings.
والسلام عليه ورحمة الله وبركاته،,Peace be upon him and God’s mercy and blessings.
وجزاه الله عنا أفضل ما جزى مرسلاً عن من أُرسل إليه؛,May God reward him on our behalf as excellently as He has done for any prophet whom He sent on behalf of the people to whom he was sent.
فإنه أنقذنا به من الهلكة، وجعلنا في خير أمة أخرجت للناس، دائنين بدينه الذي ارتضى، واصطفى به ملائكته ومن أنعم عليه من خلقه.,"God has rescued us from demise through him and placed us in «the best community brought forth for the people,» adherents of His religion, the religion of which He approved and for which He elected His angels and those of His creatures whom He has graced."
فلم تُمس بنا نعمة ظهرت ولا بَطَنَت، نلنا بها حظاً في دين ودنيا أو دُفِعَ بها عنا مكروه فيهما، وفي واحد منهما: إلا ومحمد صلى الله عليه سببها، القائدُ إلى خيرها، والهادي إلى رشدها، الذائدُ عن الهلكة وموارد السَّوء في خلاف الرشد، المنبِّهُ للأسباب التي تورد الهلكة، القائمُ بالنصيحة في الإرشاد والإنذار فيها.,"No act of grace has touched us—whether outwardly or inwardly, and through which we attain benefit in religion and this world or have averted from us what is evil in one or both of them—of which Muhammad was not the cause, the leader to its blessing, the guide to its proper route, the one who protects us from perdition and the sources of evil as distinct from the proper route, who makes aware of the paths that lead to perdition and provides sincere advice about them, in the form of both guidance and warnings."
فصلى الله على محمد وعلى آل محمد كما صلى على إبراهيم وآل إبراهيم إنه حميد مجيد.,May God bless Muhammad and his family as He blessed Abraham and his. For God is praiseworthy and splendid.
وأنزل عليه كتابه فقال: (وإنه لكتاب عزيز. لا يأتيه الباطل من بين يديه، ولا من خلفه. تنزيل من حكيم حميد) (فصلت 41 – 42),"He revealed His Book to him, and said: «Truly it is a mighty Book. Falsehood cannot come to it from before it or from behind it, a Revelation from One who is Wise and Praiseworthy.»"
فنقلهم من الكفر والعمى إلى الضياء والهدى،,Thus did He convey them from unbelief and blindness to light and guidance.
وبيَّن فيه ما أَحَلَّ: مَنَّاً بالتوسعة على خلقه، وما حَرَّمَ: لما هو أعلم به من حظهم في الكفِّ عنه في الآخرة والأولى.,"In it He clarified what He had made lawful, graciously making it allowable for His creatures, and what He had made unlawful, since He knows best about the benefits for them in the next world and in this one of their refraining from it."
وابتلى طاعتهم بأن تَعَبَّدَهُم بقول، وعمل وإمساك عن محارمَ حَمَاهُمُوها،,"He tested their obedience by subjecting them to religious obligations consisting of words and deeds, and of their refraining from prohibited things from which He shielded them."
وأثابهم على طاعته من الخلود في جنته، والنجاة من نقمته: ما عَظُمَت به نعمته جل ثناؤه.,"He rewarded them for their obedience with eternal life in Paradise, and with salvation from His vengeance, in accordance with the vast extent of His grace (sublime His praise)."
وأعلمهم ما أوجب على أهل معصيته من خلاف ما أوجب لأهل طاعته.,"He also apprised them of the consequences He imposed on those who disobeyed Him, in contrast to the consequences he ordained for those who obeyed Him."
وَوَعَظَهُم بالأخبار عمن كان قبلهم، ممن كان أكثرَ منهم أموالاً وأولاداً، وأطولَ أعماراً، وأحمدَ آثاراً،,"He admonished them with reports about those who had gone before, who had had even more wealth and sons, whose lives were longer, and whose past works more admired."
فاستمتعوا بخلاقهم في حياة دنياهم، فأذاقهم عند نزول قضائه مناياهم دون آماله، ونزلت بهم عقوبته عند انقضاء آجالهم،,"Those persons delighted in their share of success in this world, but then He let them taste their fates, short of their hopes, and his punishment descended upon them when their appointed times came."
ليعتبروا في أنف الأوان، ويتفهموا بِجَلِيَّة التبيان، ويتنبهوا قبل رَين الغفلة، ويعملوا قبل انقطاع المدة حين لا يُعتِب مذنب، ولا تؤخذ فدية،,"He did all this so that those whom He admonished might consider things right away, understand the message with utter clarity, come to their senses before the onslaught of heedlessness, and act before it is too late, when no sinner will receive favor and no ransom will be accepted:"
و (تجد كل نفس ما عملت من خير محضراً وما عملت من سوء تود لو أن بينها وبينه أمداً بعيداً) (آل عمران 30),"«On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, it will wish there to be a distant period between itself and that day.»"
فكل ما أَنزل في كتابه – جل ثناؤه – رحمة وحجة، عَلِمه من علمه، وجهله من جهله، لا يعلم من جهله، ولا يجهل من علمه.,Everything that He revealed in His Book (sublime His praise) is mercy and proof. Those who know it know it; those who ignore it are ignorant of it. Whoever is ignorant of it will not come to know it; whoever comes to know it will not be ignorant of it.
والناس في العلم طبقات، موقعُهم من العلم بقدْر درجاتهم في العلم به.,"In regard to knowledge, people have different degrees. Their station in relation to knowledge depends on their rankings in regard to how much of it they have acquired."
فحقَّ على طلبة العلم بلوغُ غاية جهدِهم في الاستكثار من علمه، والصبرُ على كل عارض دون طَلَبِه، وإخلاص النية لله في استدراك علمه نصاً واستنباطاً، والرغبة إلى الله في العون عليه، فإنه لا يُدرَك خيرٌ إلا بعونه.,"It is necessary for those who seek knowledge to expend their utmost effort in amassing it, to be patient in the face of every obstacle that stands in the way of its acquisition, to have pure intentions toward God in attaining such knowledge, whether they attain it from an explicit text or by means of inference, and to be desirous of God’s assistance in regard to it. No one attains blessings except through His aid."
فإن من أدرك علم أحكام الله في كتابه نصاً واستدلالاً، ووفقه الله للقول والعمل بما علِم منه: فاز بالفضيلة في دينه ودنياه،,"Whoever attains knowledge of God’s rulings in His Book, whether in the form of an explicit text or by means of inference, and whomever God enables to express opinions and act in accordance with what he has learned will win favor in his religion and his worldly existence."
وانتفت عنه الرِّيَب، ونَوَّرت في قلبه الحكمة، واستوجب في الدين موضع الإمامة.,"His doubts will be dispelled, wisdom will illuminate his heart, and he will become entitled to the rank of Imam, a position of religious leadership."
فنسأل اللهَ المبتدئَ لنا بنعمه قبل استحقاقها، المديمَها علينا مع تقصيرنا في الإتيان إلى ما أوجب به من شكره بها، الجاعِلَنَا في خير أمة أخرجت للناس: أن يرزقنا فهماً في كتابه، ثم سنة نبيه، وقولاً وعملاً يؤدي به عنا حقه، ويوجب لنا نافلة مزيدة.,"We ask God—Bestower of acts of grace before they are deserved, Who continues to bestow them on us though we fall short in rendering thanks to Him as He has required, and Who placed us in «the best community brought forth for the people»—to grant us understanding of His Book and then of the Practice of His Prophet, to grant us words and deeds by which we may satisfy our debt to Him, and to require of us ever more acts of devotion above and beyond those that are required."
قال الشافعي: فليست تنزل بأحد من أهل دين الله نازلة إلا وفي كتاب الله الدليلُ على سبيل الهدى فيها.,Al-Shāfiʿī said: Nothing befalls any adherent of God’s religion without there being in the Book of God an indication of the path of guidance concerning it.
قال الله تبارك وتعالى: (كتاب أنزلناه إليك لتخرج الناس من الظلمات إلى النور بإذن ربهم إلى صراط العزيز الحميد) (إبراهيم 1),"God (blessed and exalted) said: «A Book which We have sent down to you that you may lead the people from darkness into light, with the permission of their Lord, to the path of the Mighty and Laudable.»"
وقال: (وأنزلنا إليك الذكر لتبيِّن للناس ما نُزِّل إليهم ولعلهم يتفكرون) (النحل 44),He also said: «And We have sent down to you the reminder for you to make clear to men what has been sent down to them and so that they may reflect.»
وقال: (ونزلنا عليك الكتاب تبياناً لكل شيء وهدى ورحمةً وبشرى للمسلمين) (النحل 89),"Moreover, He said: «We have sent down to you the Book as an explanation of everything and a guidance and a mercy and good news to those who submit»"
وقال: (وكذلك أوحينا إليك روحاً من أمرنا، ما كنتَ تدري ما الكتابُ، ولا الإيمانُ، ولكن جعلناه نوراً نَهدي به من نشاء من عبادنا، وإنك لتهدي إلى صراط مستقيم) (الشورى 52),"and «And thus We have inspired you with a Spirit of Our command. You did not know what the Book was nor the Faith, but We made it a light, by which We guide such of Our servants as We wish. You guide to a straight path.»"
باب: كيف البيان؟,Chapter on the Modalities of Legislative Statements
قال الشافعي: والبيان اسم جامع لمعاني مجتمعةِ الأصول، متشعبةِ الفروع:,"Al-Shāfiʿī said: “Legislative statement” is a term comprising several convergent basic meanings which, however, diverge in their details."
فأقلُّ ما في تلك المعاني المجتمعة المتشعبة: أنها بيانٌ لمن خوطب بها ممن نزل القُرَآن بلسانه، متقاربة، الاستواء عنده، وإن كان بعضها أشدَّ تأكيدَ بيانٍ من بعض. ومختلفةٌ عند من يجهل لسان العرب.,"The lowest common denominator among those convergent and yet divergent meanings is that such a statement is directed to whoever is addressed by it among those in whose language the Qurʾan was revealed. Those meanings are very close in import for such persons, even though some legislative statements exhibit a stronger emphasis than others. They are quite disparate, however, for those ignorant of the Arabs’ language."
قال الشافعي: فجِمَاع ما أبان الله لخلقه في كتابه، مما تَعَبَّدَهم به، لما مضى من حكمه جل ثناؤه: من وجوه.,"Al-Shāfiʿī said: The sum total of legislative statements that God has provided for His creation in His Book—concerning those obligations to which He has subjected them, according to what He has foreordained—are several:"
فمنها ما أبانه لخلقه نصاً. مثلُ جمُل فرائضه، في أن عليهم صلاةً وزكاةً وحجاً وصوماً وأنه حرَّم الفواحش، ما ظهر منها، وما بطن، ونصِّ الزنا والخمر، وأكل الميتة والدم، ولحم الخنزير، وبيَّن لهم كيف فَرْضُ الوضوء، مع غير ذلك مما بين نصاً.,"One type includes what God has stated in the form of an explicit text, like His general obligations, to wit: that they must perform prayers, give alms, perform the Pilgrimage, and fast; and that He has forbidden sexual indecencies, whether committed openly or in secret. He has also provided explicit texts concerning unlawful sexual intercourse, wine-drinking, and the eating of carrion, blood, and swine flesh. And He has clarified for them how to perform the obligation of ablutions, along with other matters that He has explained in the form of explicit texts."
ومنه: ما أَحكم فرضه بكتابه، وبيَّن كيف هو على لسان نبيه؟ مثل عدد الصلاة، والزكاة، ووقتها، وغير ذلك من فرائضه التي أنزل من كتابه.,"Another type of legislative statement includes those matters the obligation of which He has affirmed in His Book and then explained how they are to be performed through the words of His Prophet, like the number of prayers, alms and the times when they fall due, and other obligations that He has revealed in His Book."
ومنه: ما سَنَّ رسول الله صلى الله عليه وسلم مما ليس لله فيه نصُّ حكم، وقد فرض الله في كتابه طاعة رسوله صلى الله عليه وسلم، والانتهاء إلى حكمه، فمَن قبل عن رسول الله فبِفَرْضِ الله قَبِل.,"Another type of statement includes those things for which God’s Emissary has established a practice and in respect of which God has provided no explicit text of a rule. In His Book, God has imposed the obligation to obey His Emissary and to abide by his rulings. Thus, whoever accepts something from God’s Emissary accepts it by reason of God’s obliging him to do so."
ومنه: ما فرض الله على خلقه الاجتهادَ في طلبه، وابتلى طاعتهم في الاجتهاد، كما ابتلى طاعتهم في غيره مما فرض عليهم.,Yet another type of legislative statement includes those things in respect of which God has imposed on His creatures the obligation to engage in legal interpretation in order to arrive at an answer. He tests their obedience in regard to legal interpretation just as He tests their obedience in regard to the other things that He has imposed on them.
فإنه يقول تبارك وتعالى: (ولنبلونكم حتى نعلم المجاهدين منكم والصابرين، ونبلوَ أخباركم) (محمد 31),"For God (blessed and exalted) says: «We shall try you until We know those of you who strive hard and are steadfast, and until We test your tidings.»"
وقال: (وليَبْتَلِيَ الله ما في صدوركم وليمحِّص ما في قلوبكم) (آل عمران 154),He also says «So that God might test what is in your breasts and prove what is in your hearts»
وقال: (عسى ربكم أن يهلكَ عدوكم، ويستخلفَكم في الأرض فينظرَ كيف تعملون؟) (الأعراف 129),and «Perhaps your Lord will destroy your enemy and make you successors in the land and see how you act.»
قال الشافعي: فوجَّههم بالقبلة إلى المسجد الحرام، وقال لنبيه: (قد نرى تقلب وجهك في السماء، فلَنُوَلِّيَنَّك قبلة ترضاها، فولِّ وجهك شطر المسجد الحرام، وحيث ما كنتم فولوا وجوهكم شطره) (البقرة 144),"Al-Shāfiʿī said: He made them face the prayer-direction, toward the Sacred Mosque, and said to His Prophet: «We see you turning your face about in the sky, and so We make you turn to a prayerdirection that will please you. Turn your face toward the Sacred Mosque. Wherever you may be, turn your faces toward it»"
وقال: (ومن حيث خرجت فولِّ وجهك شطرَ المسجد الحرام، وحيث ما كنتم فولوا وجوهكم شطره، لئلا يكونَ للناس عليكم حجةٌ) (البقرة 150),"and «From wherever you approach, turn your face toward the Sacred Mosque; and wherever you may be turn your faces toward it, so that the people may not have any argument against you.»"
فَدَلهَّم جل ثناؤه إذا غابوا عن عين المسجد الحرام على صواب الاجتهاد، مما فرَض عليهم منه، بالعقول التي رَكَّب فيهم، المميزةِ بين الأشياء، وأضدادها، والعلامات التي نَصَب لهم دون عين المسجد الحرام الذي أمرهم بالتوجه شطره.,"Thus, He indicated to them (sublime His praise) that if they were distant from the Sacred Mosque itself, a correct result would be arrived at through interpretation, an obligation which He imposed on them in conjunction with the intellects that He placed in them, which can distinguish between things and their opposites, and those signs that He set up for them apart from the Sacred Mosque itself, toward which He had commanded them to face."
فقال: (وهو الذي جعل لكم النجوم لتهتدوا بها في ظلمات البر والبحر) (الأنعام 97),"So He said: «He placed the stars for you, for you to be guided by them in the darknesses of land and sea»"
وقال: (وعلاماتٍ وبالنجم هم يهتدون) (النحل 16),and «And signs. And men can guide themselves by the stars.»
فكانت العلامات جبالاً وليلاً ونهاراً، فيها أرواح معروفة الأسماء، وإن كانت مختلفة المَهابِّ. وشمسٌ وقمر، ونجوم معروفةُ المطالع والمغارب، والمواضعِ من الفلك.,"These signs consisted of mountains, night, and day; winds of well-known names even though their directions might differ; and the risings of the sun, moon, and stars, risings whose locations within the heavens were well known."
ففرض عليهم الاجتهاد بالتوجه شطر المسجد الحرام، مما دلهم عليه مما وصَفْتُ، فكانوا ما كانوا مجتهدين غيرَ مُزايِلين أمرَه جلَّ ثناؤه. ولم يجعل لهم إذا غاب عنهم عين المسجد الحرام أن يُصلُّوا حيث شاؤوا.,"God obligated them to use interpretation in order to face toward the Sacred Mosque, indicating its direction for them as I have just described. And so as long as they engaged in such interpretation, they did not abandon God’s command (sublime His praise). He did not allow them to pray in whatever direction they wished when the Sacred Mosque itself lay distant from them."
وكذلك أخبرهم عن قضائه فقال: (أيحسب الإنسان أن يُترَك سُدى) (القيامة 36) والسُّدى: الذي لا يُؤمر ولا يُنهى.,Thus did He inform them of His decree: «Does Man think he will be left without guidance?» “Without guidance” means to be neither commanded to do something nor prohibited from doing something.
وهذا يدل على أنه ليس لأحد دون رسول الله أن يقول إلا بالاستدلال بما وصفت في هذا، وفي العَدل، وفي جزاء الصيد، ولا يقول بما استحسن، فإن القول بما استحسن شيءٌ يُحدِثه لا على مثالٍ سبق,"This all indicates that no one other than God’s Emissary may pronounce on the law except by means of inference, as I have just described, or on what makes someone just such that they may be appointed a witness, or on the legal equivalent of game wrongly killed. Neither may anyone express opinions based on subjective interpretation, since to do so is to pronounce according to mere preference, something that is simply invented and not based on a prior example."
فأمرهم أن يُشهدوا ذوَي عدل، والعدل: أن يعمل بطاعة الله، فكان لهم السبيلُ إلى علم العدل والذي يخالفه.,He also commanded them to appoint two just persons as witnesses. A just person is one who practices obedience to God. They had ways to know when a person was just and when not.
وقد وُضِع هذا في موضعه، وقد وضعت جملاً منه رجوت أن تدل على ما وراءها مما في مثل معناها.,"This has all been discussed in its proper place, and I have only mentioned it here in a general way, hopeful that it will indicate the underlying point for this and similar issues."
باب البيان الأول,Chapter on the First Kind of Legislative Statement
قال الله تبارك وتعالى في المتمتع: (فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي فمن لم يجد فصيام ثلاثة أيام في الحج، وسبعة إذا رجعتم. تلك عشَرَة كاملة. ذلك لمن لم يكن أهله حاضري المسجدِ الحرام) (البقرة 196),"God (blessed and exalted) said, concerning one who makes both pilgrimages at the same time: «Whoever combines the Minor Pilgrimage with the Major Pilgrimage shall give whatever offerings are convenient. Those who do not find any—a fast of three days during the Major Pilgrimage and seven when you have returned; that is ten complete days in all. That is for those whose families are not present at the Sacred Mosque.»"
فكان بيِّناً عند مَن خوطب بهذه الآية أن صوم الثلاثة في الحج، والسبع في المَرجِع عشرةُ أيام كاملة.,"It is clear to those addressed by this verse that the fast is the three days during the Pilgrimage and the seven during the return, making ten complete days."
قال الله: (تلك عشرة كاملة) فاحتملت أن تكون زيادةً في التبيين، واحتملت أن يكون أعلَمَهُم أن ثلاثة إذا جُمعت إلى سبع كانت عشرة كاملة.,"God said: “That is ten complete days in all.” This phrase could be an additional clarification, or it could be that He informed them that three, when added to seven, makes ten complete days in all."
وقال الله: (وواعدنا موسى ثلاثين ليلة، وأتممناها بعشر، فتم ميقات ربه أربعين ليلة) (الأعراف 142),God also said: «And when We made an appointment of thirty nights for Moses and rounded them off with ten more; and the full period of his Lord was forty nights.»
فكان بيِّنا عند من خوطب بهذه الآية أن ثلاثين، وعشراً أربعون ليلة. وقوله: (أربعين ليلة) يحتمل ما احتملت الآية قبلها: من أن تكون: إذا جُمعت ثلاثون إلى عشر كانت أربعين، وأن تكون زيادة في التبيين.,"It is quite clear to those addressed by this verse that thirty and ten makes forty nights. His saying “forty nights” could have either of the meanings that the preceding verse had: that if thirty are added to ten they make forty, or that the additional information could be for clarification."
وقال الله: (كُتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون. أياماً معدودات، فمن كان منكم مريضا، أو على سفر فعدة من أيام أُخَرَ) (البقرة 183 – 184),"In addition, God said: «Fasting is prescribed for you, as it was prescribed for those who were before you, so that you may be God-fearing. For a fixed number of days. Those of you who are sick or on a journey, a number of other days»"
وقال: (شهر رمضان الذي أنزل فيه القُرَآن هدى للناس وبيناتٍ من الهدى والفرقان، فمن شهد منكم الشهر فليصمه، ومن كان مريضاً أو على سفر، فعِدَّة من أيام أخر) (البقرة 185),"and «The month of Ramadan, in which the Recitation was sent down as a guidance to the people and as clear proofs of the guidance and of the salvation. Let those of you who witness the month fast during it. Those of you who are sick or on a journey, a number of other days.»"
فافترض عليهم الصومَ، ثم بيَّن أنه شهر، والشهر عندهم ما بين الهلالين، وقد يكون ثلاثين، وتسعاً وعشرين. [ص:28],"He obligated them to fast, then clarified that it was for a month—a month for them was the period of time between two crescent moons, which might be thirty or twenty-nine days."
فكانت الدلالة في هذا كالدلالة في الآيتين، وكان في الآيتين قبله: في ابن جماعة ((زيادةٌ تبيِّن جماع العدد)).,"So the indication in this verse is like the indication in the other two verses, but in the two previous verses there was an additional clarification of the sum of the numbers."
وأشبهُ الأمور بزيادة تبيين جُملة العدد في السبع، والثلاث، وفي الثلاثين والعشر: أن تكون زيادةً في التبيين؛ لأنهم لم يزالوا يعرفون هذين العددين وجماعة، كما لم يزالوا يعرفون شهر رمضان.,"Most likely, the point of the additional clarification is to indicate the sum of the numbers, seven and three and thirty and ten, respectively. It is considered an additional clarification because they already know what those two numbers and their sum are, just as they already know what the month of Ramadan is."
باب البيان الثاني,Chapter on the Second Kind of Legislative Statement
قال الله تبارك وتعالى: (إذا قمتم إلى الصلاة، فاغسلوا وجوهكم وأيديكم إلى المرافق، وامسحوا برءوسكم وأرجلَكم إلى الكعبين، وإن كنتم جُنُبَاً فاطَّهروا) (المائدة 6),"God (blessed and exalted) said: «When you rise to pray, wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles. If you are polluted, purify yourselves»"
وقال: (ولا جُنُبَاً إلا عابري سبيلٍ) (النساء 43),"and «Nor when you are polluted, save when you are traveling.»"
فأتى كتاب الله على البيان في الوضوء دون الاستنجاء بالحجارة، وفي الغسل من الجنابة.,The Book of God provided a legislative statement concerning ablutions—separately from the topic of cleansing oneself using stones—and also concerning the major washing for substantive ritual impurity.
ثم كان أقل غسل الوجه، والأعضاء مرة، واحتمل ما هو أكثر منها، فبين رسول الله الوضوء مرة، وتوضأ ثلاثاً، ودل على أن أقل غسل الأعضاء يجزئ، وأن أقل عدد الغسل واحدة. وإذا أجزأت واحدة فالثلاث اختيار.,"In accordance with that, the least number of times that one could wash the face and limbs would be once each, though it would also be possible to do it more. Then, God’s Emissary explained that ablutions are to be performed once, though he himself performed them three times, thus indicating that the least that one could wash the limbs sufficed, and that the least permissible number of such washings was once. Accordingly, if once suffices, then thrice is optional."
ودلت السنة على أنه يجزئ في الاستنجاء ثلاثة أحجار، ودل النبي على ما يكون منه الوضوء، وما يكون منه الغسل، ودل على أن الكعبين والمرفقين مما يغسل؛ لأن الآية تحتمل أن يكونا حدين للغسل، وأن يكونا داخلين في الغسل.,"Prophetic Practice indicates that three stones suffice for cleansing, and the Prophet also indicated of what ablutions and the major washing consist. He indicated that the ankles and elbows are to be washed, since the verse could mean either that they are the two limits up to which one should wash or that they should be included in the washing."
ولما قال رسول الله ((ويل للأعقاب من النار)) دلَّ على أنه غسل لا مسح.,"When God’s Emissary said, “Woe to the heels lest they suffer Hellfire!” he indicated that they were to be washed, not merely wiped."
قال الله: (ولأبويه لكل واحد منهما السُدُسُ مما ترك إن كان له ولد، فإن لم يكن له ولدٌ وَوَرِثَه أبواه، فلأمه الثلث، فإن كان له أخوة فلأمه السدس) (النساء 11),"God said: «To each of his parents one-sixth of what he leaves, if he has a child; but if he does not have a child and his heir is his father, his mother gets a third; but if he has brothers, his mother gets a sixth.»"
وقال: (ولكم نصفُ ما ترك أزواجكم إن لم يكن لهنَّ ولد، فإن كان لهن ولد فلكم الربُع مما تركن من بعد وصية يُوصين بها أو دين، ولهن الربُع مما تركتم إن لم يكن لكم ولد، فإن كان لكم ولد فلهن الثمُن مما تركتم من بعد وصية توصون بها أو دَين، وإن كان رجل يورث كلالةً أو امرأةٌ، وله أخ أو أخت فلكل واحد منهما السدُسُ، فإن كانوا أكثرَ من ذلك، فهم شركاء في الثلث من بعد وصية يوصى بها أو دين غيرَ مضارٍّ وصيةً من الله، والله عليم حليم) (النساء 12),"He also said: «To you is half of what your wives leave, if they have no child; but if they have a child, you get a quarter of what they leave, after any bequest they may have made or any debt. They get a quarter of what you leave, if you have no child; but if you do have a child they receive one-eighth of what you leave after any bequest you may have made or any debt. If a man, or a woman, has no direct heir, but has a brother or sister, each of the two gets a sixth. If there are more than that, they share in a third after any bequest he may have made or any debt that is not prejudicial. This is a charge from God. God is Knowing and Prudent.»"
فاستُغنِي بالتنزيل في هذا عن خبرٍ غيرِه، ثم كان لله فيه شرطٌ أن يكون بعد الوصية والدَّين، فدل الخبر على أن لا يُجَاوَزَ بالوصية الثلثُ.,"God made do solely with Revelation in regard to this issue, and dispensed with other reports. Additionally, however, God has imposed a condition in regard to this, namely that distribution of the estate be subject to bequests and debts, and then another report indicated that bequests were not to exceed one-third of the estate."
باب البيان الثالث,Chapter on the Third Kind of Legislative Statement
قال الله تبارك وتعالى: (إن الصلاة كانت على المؤمنين كتاباً موقوتاً) (النساء 103),God (blessed and exalted) said: «Prayer is a prescription at fixed times for the believers.»
وقال: (وأقيموا الصلاة، وآتوا الزكاة) (البقرة 43),He also said: «Perform prayer and pay alms»
وقال: (وأتموا الحج والعمرة لله) (البقرة 196),and «Perform the Major Pilgrimage and the Minor Pilgrimage for God.»
ثم بين على لسان رسوله عدد ما فرض من الصلوات، ومواقيتَها وسننها، وعددَ الزكاة ومواقيتَها، وكيف عملُ الحج والعمرة، وحيث يزول هذا ويثبُتُ، وتختلف سننه وتَاتَفِقُ، ولهذا أشباهٌ كثيرة في القُرَآن والسنة.,"Then, using the words of His Emissary, He clarified the number of prayers that He obligated them to perform, their times, their specific practices; the amounts of alms and when they are to be paid; and how to perform the Major Pilgrimage and the Minor Pilgrimage, when they are vitiated, when affirmed, when the performance of them varies, and when it is consistent. There are many examples of this type of legislative statement in the Qurʾan and accounts of the Prophet’s Practice."
باب البيان الرابع,Chapter on the Fourth Kind of Legislative Statement
قال الشافعي: كل ما سنَّ رسول الله مما ليس فيه كتاب، وفيما كتبنا في كتابنا هذا، من ذِكرِ ما مَنَّ الله به على العباد من تَعَلُّم الكتاب والحكمة: دليلٌ على أن الحكمة سنة رسول الله.,Al-Shāfiʿī said: Every practice established by God’s Emissary concerning something for which there is no relevant scriptural passage—as well as what we have written in this book of ours about God’s having bestowed on His servants the opportunity to study the Book and wisdom—indicates that “wisdom” is the Practice of God’s Emissary.
مع ما ذكرنا مما افترض الله على خلقه من طاعة رسوله، وبيَّن من موضعه الذي وضعه الله به من دينه: الدليلُ على أن البيان في الفرائض المنصوصة في كتاب الله من أحد هذه الوجوه.,"This, together with what we have mentioned concerning God’s obliging of His creatures to be obedient to His Emissary, and God’s clarification of the station in which He put His Emissary in His religion, indicates that the legislative statement of textually explicit obligations is always one of the following varieties:"
منها: ما أتى الكتاب على غاية البيان فيه، فلم يحتج مع التنزيل فيه إلى غيره,"One category consists of statements in the Book, concerning obligations which are utterly clear, and in regard to which nothing else is required in addition to the passage from Revelation that concerns it."
ومنها: ما أتى على غاية البيان في فرضه وافترض طاعة رسوله، فبين رسول الله عن الله كيف فرْضُهُ؟ وعلى من فرْضُهُ؟ ومتى يزول بعضه وَيَثبُتُ وَيَجِبُ؟,"Another category comprises those passages in the Book that provide an utterly clear statement of the fact of the obligation in question, in regard to which God has additionally imposed the obligation to obey His Emissary because God’s Emissary explains, on God’s behalf, how to carry out the obligation, on whom it is imposed, and when certain aspects of it become inapplicable, confirmed, or mandatory."
ومنها: ما بينه عن سنة نبيه بلا نص كتاب.,"Another category consists of those legislative statements that He made solely by means of His Prophet’s Practice, without any explicit scriptural prooftext."
وكل شيء منها بيانٌ في الكتاب الله.,All of these are legislative statements in the Book of God.
فكل من قَبِلَ عن الله فرائضه في كتابه: قَبِلَ عن رسول الله سننه بفرْض الله طاعةَ رسوله على خلقه، وأن ينتهوا إلى حكمه، ومن قَبِلَ عن رسول الله، فمن الله قَبِلَ لِمَا افترض الله من طاعته.,Everyone who accepts obligations from God in His Book accepts the practices of God’s Emissary from God by reason of God’s imposing on His creatures the obligation to obey His Emissary and to carry out his rulings. Whoever accepts something from God’s Emissary accepts it from God because God imposed the obligation to obey him.
فيجمع القبول لما في كتاب الله، ولسنة رسول الله: القبولَ لكل واحد منهما عن الله، وإن تفرقت فروع الأسباب التي قُبِل بها عنهما، كما أحل وحرم، وفرض وحدَّ بأسباب متفرقة، كما شاء جل ثناؤه،,"So, accepting what is in the Book of God and accepting the Practice of God’s Emissary both have in common the acceptance of something from God, even though the underlying reasons for such acceptance of these matters from the two of them differ. Thus has God made certain things unlawful, lawful, obligatory, and subject to punishment, all for differing reasons, as He wills (sublime His praise):"
(لا يُسأل عما يفعل، وهم يسألون) (الأنبياء 23),«He will not be questioned about what He does—but they will be questioned.»
باب البيان الخامس,Chapter on the Fifth Kind of Legislative Statement
قال الله تبارك وتعالى: (ومن حيث خرجتَ فولِّ وجهك شطرَ المسجد الحرام، وحيث ما كنتم فولوا وجوهكم شطره) (البقرة 150),"God (blessed and exalted) said: «From wherever you approach, turn your face toward the Sacred Mosque; and wherever you may be, turn your faces toward it.»"
ففرض عليهم حيث ما كانوا أن يُوَلُّوا وجوههم شطره، وشطرُهُ جِهَتُهُ في كلام العرب.,"He imposed on them the obligation, wherever they might be, to turn their faces toward it. “Toward” in the language of the Arabs refers to its direction."
إذا قلتَ أقصد شطر كذا، معروف أنك تقول: أقصد قصدَ عَينِ كذا، يعني قصدَ نفسِ كذا، وكذلك ((تلقاءه)) جهتَهُ، أي أستقبل تلقاءه، وجهته، وإنَّ كلَّها معنىً واحدٌ، وإن كانت بألفاظ مختلفة.,"If you say, “I am heading toward something,” it is understood that you are saying “I am heading right for that particular thing,” that is, “for that very thing itself.” Similarly, it means “facing it,” “in its direction,” that is, “I turned to face it,” or “in its direction.” These all have one meaning, though they use different expressions."
"وقال خُفَافُ بن نُدْبة:
ألا من مبلغ عَمراً رسولاً … وما تغني الرسالة شَطر عمرو",Khufāf ibn Nudbah said: Who will go as an envoy to tell ʿAmr? But what use the message sent toward ʿAmr?
"وقال ساعدة بن جُؤَيَّة:
أقول لأم زِنْبَاعٍ أَقيمي … صدور العِيس شطر بني تميمِ",And Sāʿidah ibn Juʾayyah said To Umm Zinbāʿ I say: “Raise up the breasts of the riding camels toward the tribe of Tamīm!”
"وقال لقيط الأيادي:
وقد أظلكُمُ من شطر ثغركُمُ … هولٌ له ظُلَمٌ تغشاكُمُ قِطَعَا","And Laqīṭ al-Iyādī said: From a direction toward your frontiers, terrors overshadow you; they will wrap you a piece at a time in umbrageous woes."
"وقال الشاعر:
إن العسير بها داءٌ مُخامرُها … فشطرَها بَصَرُ العينين مسحورُ","And another poet said The unbroken she-camel’s disease has so infected her, that the eyes’ gaze is drawn toward her."
قال الشافعي: يريد تلقاءها بَصَرُ العينين، ونحوَها: تلقاءَ جهتها.,"Al-Shāfiʿī said: He means “one faces her with one’s gaze,” “looks directly at her,” and “in her direction.”"
وهذا كله – مع غيره من أشعارهم – يبين أن شطر الشيء قَصْدُ عين الشيء: إذا كان معايناً فبالصواب، وإذا كان مُغَيَّبَاً فبالاجتهاد بالتوجه إليه، وذلك أكثر ما يمكنه فيه.,"All of this, and other lines of the Arabs’ poetry, clarify that “toward” a thing means heading toward that particular thing. If it can be seen, then in the correct direction; but if it is occluded, then heading in its direction by means of interpretation, which is the most that is possible."
وقال الله: (جعل لكم النجوم لتهتدوا بها في ظلمات البر والبحر) (الأنعام 97),"God said: «He . . . placed the stars for you, for you to be guided by them in the darknesses of land and sea»"
(وعلاماتٍ وبالنجم هم يهتدون) (النحل 16),and «And men can guide themselves by the stars.»
فَخَلَقَ لهم العلامات، ونصب لهم المسجد الحرام، وأمرهم أن يتوجهوا إليه. وإنما توجههم إليه بالعلامات التي خلق لهم، والعقول التي ركَّبها فيهم، التي استدلوا بها على معرفة العلامات. وكل هذا بيان، ونعمة منه جل ثناؤه.,"He created signs for them, erected the Sacred Mosque for them, and commanded them to face toward it. Their facing toward it is accomplished by means of signs that He created for them and intellects that He furnished for them and which they use to draw inferences to understand the signs. These are all clear legislative statements, and a grace from Him (sublime His praise)."
(وأشهدوا ذَوَي عدل منكم) (الطلاق 2),He also said: «Call as witnesses two just men»
وقال: (ممن ترضون من الشهداء) (البقرة 282),and «from those you are satisfied with as witnesses.»
أبان أن العدلَ العاملُ بطاعته، فمن رأوه عاملاً بها كان عدلاً، ومن عمل بخلافها كان خلاف العدل.,"He stated that a just man is the one who acts in obedience to Him, so whomever they consider to act in that way is just, and whoever acts contrary to that is the opposite of just."
وقال جل ثناؤه: (لا تقتلوا الصيد وأنتم حُرُمٌ، ومن قتله منكم متعمداً، فجزاءٌ مثلُ ما قتل من النَّعَم، يحكمُ به ذوا عدل منكم هدياً بالغَ الكعبة) (المائدة 95),"He also said (sublime His praise): «Do not kill game while you are in the sacred state. If any of you kill such game intentionally, there must be recompense—the like of what he has killed from his livestock, as two just men from you decide, an offering to reach the Kaaba.»"
فكان المِثل – على الظاهر – أقربَ الأشياء شَبَهَاً في العِظَمِ من البدن,"“The like,” according to the apparent sense, is whatever most nearly resembles it in bodily size."
. واتفقت مذاهب مَن تكلم في الصيد من أصحاب رسول الله على أقرب الأشياء شبهاً من البدن. فنظرنا ما قُتِلَ من دوابِّ الصيد: أيُّ شيء كان من النَّعَم أقربَ منه شَبَهَاً فديناه به.,"Those Companions of God’s Emissary who discussed hunting game were united in the opinion that it was whatever most nearly physically resembled it. Thus, we look to whatever game animal was killed: whatever livestock animal most nearly resembles it we offer as a sacrifice."
ولم يحتمل المِثل من النَّعَم القيمةَ فيما له مِثلٌ في البدن من النعم: إلا مستكرهاً باطناً.,"“The like” from among livestock cannot possibly mean “of like value”—at least not for those livestock animals that are physically like a game animal— except as a disfavored, non-obvious interpretation."
فكان الظاهر الأعمُّ أولى المعنيين بها. وهذا الاجتهاد الذي يطلبه الحاكم بالدلالة على المثل.,"Thus, the apparent and least restrictive meaning is the better of the two, and that is legal interpretation, which the adjudicator uses to determine what “the like” of something is, by relying on certain indications."
وهذا الصنف من العلم: دليلٌ على ما وصفْتُ قبلَ هذا على أنْ ليس لأحد أبداً أن يقول في شيء حلَّ ولا حرُم إلا من جهة العلم. وجهةُ العلم الخبرُ: في الكتاب، أو السنة، أو الإجماع، أو القياس.,"This kind of knowledge provides an indication of what I discussed above, to wit: it is not for anyone to opine about whether something is lawful or unlawful except based on a source of certain knowledge. The sources of such knowledge are, in turn, a report in the Book or of the Prophet’s Practice, consensus, or analogy."
ومعنى هذا البابِ معنى القياس؛ لأنه يُطلب فيه الدليل على صواب القبلةِ، والعَدلِ، والمِثل.,"The topic of this section is the concept of analogy, because one uses it to seek an indication of the correct prayer-direction, the just person who may be appointed a witness, and the like of the game animal."
والقياس ما طُلب بالدلائل على موافقة الخبر المتقدم، من الكتاب أو السنة؛ لأنهما عَلَمُ الحق المفتَرَضِ طَلَبُهُ، كطلب ما وَصَفتُ قبله، من القبلة والعدل والمثل.,"An analogy is what is sought by means of indications of conformity with a previously identified report, whether in the Book or from Prophetic Practice. That is because the Book and Prophetic Practice furnish signs of the correct answer, the pursuit of which is an obligation, like determining the prayer-direction, who is just, and the like of the game animal, as I have explained above."
وموافقته تكون من وجهين:,Such conformity may occur in one of two ways:
أحدهما: أن يكون الله أو رسوله حرم الشيء منصوصاً، أو أحله لمعنى، فإذا وجدنا ما في مثل ذلك المعنى فيما لم يَنُصَّ فيه بعينه كتابٌ ولا سنة: أحللناه أو حرمناه؛ لأنه في معنى الحلال أو الحرام.,"One is when God or His Emissary forbids a thing or makes it licit, by means of an explicit text, on the basis of a particular rationale. If we find something that is covered by that rationale in a matter for which neither a scriptural prooftext nor a Prophetic practice has provided an explicit rule for precisely that thing, then we make it licit or forbid it because it is covered by the rationale for making the original thing licit or forbidden."
أو نجد الشيء يشبه الشيءَ منه، والشيءَ من غيره، ولا نجد شيئاً أقربَ به شَبَهَاً من أحدهما: فنلحقه بأَولى الأشياء شَبَهَاً به، كما قلنا في الصيد.,"The second way is when we find that one thing resembles one of two other things, and we can find nothing else which resembles it more than one of those two other things. In that case, we would bring it into a certain relation with the one of those two things that most closely resembles it, just as we explained in the case of the game animal."
قال الشافعي: وفي العلم وجهان: الإجماع والاختلاف. وهما موضوعان في غير هذا الموضع.,"Al-Shāfiʿī said: Knowledge has two aspects, consensus and disagreement, which are discussed below."
"ومن جماع علم كتاب الله: العلمُ بأن جميع كتاب الله إنما نزل بلسان العرب.
والمعرفةُ بناسخ كتاب الله، ومنسوخة، والفرْضِ في تنزيله، والأدبِ، والإرشادِ، والإباحةِ.","Knowledge of the Book of God comprises all of the following: knowledge that all of the Book of God was revealed only in the language of the Arabs; cognizance of what abrogates and what is abrogated in God’s Book; and knowledge of the obligations, inculcation of manners, ethical guidance, and declarations of permissibility contained in His Revelation."
والمعرفةُ بالموضع الذي وضع الله به نبيه من الإبانة عنه، فيما أحكم فرضه في كتابه، وبينه على لسان نبيه.,"It also comprises cognizance of the position in which God put His Prophet, which involves providing clarifying statements on God’s behalf regarding those obligations that He confirmed in His Book and which He clarified using the words of His Prophet;"
وما أراد بجميع فرائضه؟ ومن أراد: أكلَّ خلقه أم بعضهم دون بعض؟ وما افترض على الناس من طاعته، والانتهاء إلى أمره.,what He intended by His obligations; whom He intended—all of His creation or only some of them; and the obligation He imposed on people to obey the Prophet and abide by his commands.
ثم معرفةُ ما ضرب فيها من الأمثال الدوالِّ على طاعته المبيِّنة لاجتناب معصيته، وتركُ الغفلة عن الحظ، والازديادُ من نوافل الفضل.,"Also included is cognizance of the parables which He coined to indicate that one should obey Him and which clarify that one should avoid sinful disobedience, and not be heedless of attaining one’s appropriate share, or even more, of the abundant bounty that God may provide."
فالواجبُ على العالمين أن لا يقولوا إلا من حيث علموا.,Scholars should only express opinions about things that they know.
وقد تكلم في العلم مَن لو أمسك عن بعض ما تكلم فيه منه لكان الإمساكُ أولى به، وأقربَ من السلامة له إن شاء الله.,"Yet some have discussed such knowledge who would have been better off, and safer, had they refrained from doing so, God willing."
فقال منهم قائل: إن في القُرَآن عربياً وأعجميًا. والقُرَآن يدل على أنْ ليس من كتاب الله شيء إلا بلسان العرب.,"One such person said: “The Qurʾan contains both Arabic and non-Arabic.” The Qurʾan itself, however, indicates that there is nothing whatsoever in the Book of God that is not in the language of the Arabs."
ووجد قائل هذا القول مَن قَبِلَ ذلك منه تقليداً له، وتركاً للمسألة عن حجته، ومسألةِ غيره ممن خالفه. وبالتقليد أغفلَ من أغفلَ منهم، والله يغفر لنا ولهم.,"The person who expressed this opinion found others who accepted it unquestioningly from him, omitting either to ask him about his proof for it or to ask others who disagreed with him about other possibilities. As a result of this unquestioning acceptance, many were misled—may God forgive both us and them."
ولعل من قال: إن في القُرَآن غيرَ لسان العرب، وقُبِلَ ذلك منه ذَهَبَ إلى أن من القُرَآن خاصاً يجهل بعضَه بعضُ العرب.,"Perhaps whoever said that the Qurʾan contains something besides the language of the Arabs, and whose view on this question was accepted, came to the conclusion that the Qurʾan contained its own idiosyncratic language of which some of the Arabs were ignorant."
ولسان العرب: أوسع الألسنة مذهباً، وأكثرها ألفاظاً، ولا نعلمه يحيط بجميع علمه إنسان غيرُ نبي، ولكنه لا يذهب منه شيء على عامتها، حتى لا يكون موجوداً فيها من يعرفه.,"In fact, the language of the Arabs is the most vast of all languages in scope and contains the most words. We know of no one except a prophet who could have a comprehensive knowledge of all of it, but no part of it escapes the entirety of its speakers such that there not be among them someone who knows that part."
والعلمُ به عند العرب كالعلم بالسنة عند أهل الفقه، لا نعلم رجلاً جمع السنن فلم يذهب منها عليه شيءٌ.,Knowledge of Arabic among the Bedouin is like knowledge of the Prophet’s Practice among legal scholars. We know of no one man who has collected all those practices without some portion of them eluding him.
فإذا جُمع علم عامة أهل العلم بها أتى على السنن، وإذا فُرّق علم كل واحد منهم ذهب عليه الشيء منها، ثم ما كان ذهب عليه منها موجوداً عند غيره.,"If the knowledge of the entirety of scholars were gathered together, then those practices would all be there. If the knowledge of each scholar is considered individually, then some of them would elude each one, but those that eluded that scholar would be found with other scholars."
وهم في العلم طبقات منهم الجامع لأكثره، وإن ذهب عليه بعضه، ومنهم الجامع لأقلَّ مما جمع غيره.,"However, scholars occupy different levels in regard to knowledge. On one level are scholars who have amassed the majority of it, even though some of it might elude them. On another level are scholars who have amassed less than some others."
وليس قليلُ ما ذهب من السنن على من جمع أكثرَها: دليلاً على أن يُطلب علمه عند غير طبقته من أهل العلم،,"The fact that a small portion of Prophetic practices eludes those who have amassed the majority of them is not an indication that knowledge of that small portion should be sought from those who occupy a lower level than they among the scholars,"
بل يُطلب عن نظرائه ما ذهب عليه حتى يؤتى على جميع سنن رسول الله – بأبي هو وأمي – فيتفرَّد جملة العلماء بجمعها، وهم درجات فيما وَعَوا منها.,"but rather that what has eluded them should be sought from their own peers, so that one might discover the entirety of the practices of God’s Emissary (may my father and mother be his ransom). Only among the entirety of scholars can one find comprehensive knowledge of such practices, while individual scholars attain different degrees in regard to what they comprehend thereof."
وهكذا لسان العرب عند خاصتها وعامتها.,Similar to this is the situation with the Arabic language among specialists and commoners.
لا يذهب منه شيء عليها، ولا يُطلب عند غيرها، ولا يعلمه إلا من قَبِله عنها، ولا يَشرَكها فيه إلا من اتبعها في تعلمه منها، ومن قبله منها فهو من أهل لسانها.,"No part of it escapes them as a whole, and it is not to be sought with others. Only those who have received it from the Arabs know it, and no one shares in it with them unless he has depended on them to learn it. Whoever receives it from them becomes one of the speakers of their language."
وإنما صار غيرهم من غير أهله بتركه، فإذا صار إليه صار من أهله. وعِلم أكثر اللسان في أكثر العرب أعمُّ من علم أكثر السنن في العلماء.,"Others are dissociated from it simply because they have omitted to study it, but if they were to take it up, they would come to be among its speakers. Knowledge of the majority of the language among the majority of the Arabs is more common than knowledge of the majority of Prophetic practices among the majority of scholars."
فإن قال قائل: فقد نجد من العجم من ينطق بالشيء من لسان العرب؟,If someone were to say: “We find some non-Arabs who speak some Arabic.”
فذلك يحتمل ما وصفتُ من تعلمه منهم، فإن لم يكن ممن تعلمه منهم فلا يوجدُ ينطقُ إلا بالقليل منه، ومن نطق بقليل منه، فهو تبع للعرب فيه.,"That is possible, as I discussed above, as a result of studying Arabic with the Arabs. But if such persons are not among those who have studied it with them, then they speak but a little of it, and whoever speaks only a little is dependent on the Arabs in regard to it."
ولا ننكر إذ كان اللفظُ قِيل تعلماً، أو نُطِق به موضوعاً: أن يوافقَ لسانُ العجم، أو بعضُها قليلاً من لسان العرب،,"We do not deny that—whether an expression is used after being learned, or uttered as an original part of the language— the non-Arab language or part of it might correspond to Arabic."
كما يَاتَفِقُ القليل من ألسنة العجم المتباينة في أكثر كلامها، مع تنائي ديارها، واختلاف لسانها، وبُعد الأواصر بينها وبين من وافقت بعض لسانه منها.,"This is just as some small part of the languages of non-Arabs, whose speech differs greatly among themselves, might agree with each other despite the distance between their lands, the differences between their languages, and the remoteness of the ties between them and those of them to whose language their own may partly correspond."
فإن قال قائل: ما الحجة في أن كتاب الله محض بلسان العرب، لا يخلِطُه فيه غيره؟,"If someone were to ask: “What authority can you cite to support the claim that God’s Book is purely in the language of the Arabs, nothing else being mixed in with it?”"
فالحجة فيه كتابُ الله قال الله: (وما أرسلنا من رسول إلا بلسان قومه) (إبراهيم 4),The authority for that is in the Book of God. God says: «We never sent any emissary except with the language of his people.»
فإن قال قائل: فإن الرسل قبل محمد كانوا يرسلون إلى قومهم خاصة، وإن محمداً بُعث إلى الناس كافة، فقد يحتمل أن يكون بُعث بلسان قومه خاصة، ويكونَ على الناس كافة أن يتعلموا لسانه، وما أطاقوا منه، ويحتمل أن يكون بُعث بألسنتهم: فهل من دليل على أنه بعث بلسان قومه خاصة دون ألسنة العجم؟,"If someone were to say: “The emissaries before Muhammad were sent specifically to their own people, but Muhammad was sent to absolutely everyone. So, it is possible either that he was sent using the language specifically of his people—whereby it is incumbent on all people generally to learn his language, or as much of it as they are able—or that he was sent with those other languages belonging to everyone. Is there some indication that he was sent with the language of his own people in particular and not the languages of the non-Arabs?”"
فإن كانت الألسنة مختلفة بما لا يفهمه بعضهم عن بعض، فلا بد أن يكون بعضهم تبعاً لبعض، وأن يكون الفضل في اللسان المتَّبَع على التابِع.,"Since languages differ such that some people cannot understand each other, then it must be the case that some people are dependent on others, and that superiority resides in the language that sets the standard rather than in that which is subordinate to it."
وأولى الناس بالفضل في اللسان مَن لسانُهُ لسانُ النبي.,The people most entitled to superiority in regard to language are those whose language is the language of the Prophet.
ولا يجوز – والله أعلم – أن يكون أهل لسانه أتباعاً لأهل لسانٍ غيرِ لسانه في حرف واحد، بل كلُّ لسان تَبَع للسانه، وكلُّ أهل دين قبله فعليهم اتباع دينه.,"It would be impermissible, though God knows best, for the people who speak his language to be inferior to those who speak a language that differs from his, even in respect of one letter. Rather, every language is inferior to his, and it is incumbent on the adherents of every religion prior to him to follow his religion."
وقد بين الله ذلك في غير آية من كتابه: قال الله: (وإنه لتنزيل رب العالمين. نزل به الروح الأمين على قلبك لتكون من المنذرين بلسان عربي مبين) (الشعراء 192 – 193),"God has made that clear in many verses of His book. He said: «It is the message sent down by the Lord of all beings, which the faithful spirit has brought down, upon your heart, that you may be one of the warners, in a clear Arabic language.»"
وقال: (وكذلك أنزلناه حكماً عربياً) (الرعد 37),He also said: «Thus have We revealed it as a criterion in Arabic.»
وقال: (وكذلك أوحينا إليك قرآناً عربياً لتنذر أم القرى، ومَن حولها) (الشورى 7),And He said: «Thus have We revealed to you a Qurʾan in Arabic for you to warn the mother of towns and those around it»
وقال: (حم. والكتاب المبين. إنا جعلناه قرآناً عربياً لعلكم تعقلون) (الزخرف 1 – 3),"and «Ḥā Mīm. By the clear Book—We have made it a Qurʾan in Arabic, so that you may understand»"
وقال: (قرآناً عربياً غيرَ ذي عِوَجٍ لعلهم يتقون) (الزمر 28),"and «A Qurʾan in Arabic, containing no crookedness, so that they may be God-fearing.»"
قال الشافعي: فأقام حجته بأن كتابه عربي في كل آية ذكرناها، ثم أكد ذلك بأن نفى عنه – جل ثناؤه – كلَّ لسان غير لسان العرب في آيتين من كتابه.,"Al-Shāfiʿī said: He thus established authoritative proof, in every verse we have mentioned, that His Book is Arabic. Then He confirmed that in two verses from His Book, by denying (sublime His praise) that there is any language in it except that of the Arabs."
فقال تبارك وتعالى: (ولقد نعلم أنهم يقولون: إنما يعلمه بشر. لسانُ الذي يُلحدون إليه أعجمي، وهذا لسان عربي مبين) (النحل 103),"He said (blessed and exalted): «In truth We know that they say, “It is only a mortal who is teaching him.” The speech of the one at whom they hint is foreign, whereas this is clear Arabic speech»"
وقال: (ولو جعلناه أعجمياً لقالوا: لولا فُصِّلت آياته، أعجمي وعربي؟!) (فصلت 44),"and «If We had made it a foreign Qurʾan, they would have said, “Why are its verses not made clear? Foreign and Arabic?”»"
قال الشافعي: وعرَّفَنَا نعمه بما خصَّنا به من مكانه، فقال: (لقد جاءكم رسول من أنفسكم، عزيزٌ عليه ما عَنِتُّم، حريصٌ عليكم، بالمؤمنين رؤفٌ رحيم) [التوبة 128],"Al-Shāfiʿī said: He made the extent of His acts of grace known to us by means of the station that He granted to Muhammad specifically in relation to us, and thus He said: «An emissary has come to you from among yourselves—what you suffer is grievous to him. He is anxious over you, and kind and compassionate to the believers»"
وقال: ” هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ، وَيُزَكِّيهِمْ، وَيُعَلِّمُهُمْ الْكِتَابَ وَالْحِكْمَةَ، وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ ” [الجمعة].,"and «It is He who has sent among the common people an emissary from among themselves, to recite His signs to them and to purify them and to teach them the Book and wisdom—previously they were in manifest error.»"
وكان مما عرَّف اللهُ نبيَّه من إنْعامه، أنْ قال: ” وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ (44) ” [الزخرف],One of the acts of grace that He made known to His Prophet is that He said: «It is indeed a reminder for you and your people.»
فخَصَّ قومَه بالذكر معه بكتابه.,"Singling out his people for mention together with him in His Book,"
وقال: ” وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (214) ” [الشعراء],"He also said: «And warn your tribe, your near relations»"
وقال: ” لِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا (7) ” [الشورى]، وأمُّ القرى: مكة، وهي بلده وبلد قومه، فجعلهم في كتابه خاصة، وأدخلهم مع المنذَرين عامة، وقضى أن يُنْذِروا بلسانهم العربي، لسانِ قومه منهم خاصة.,"and «for you to warn the mother of towns and those around it.» The “mother of towns” is Mecca, his town and that of his people. He singled them out for inclusion in His Book, grouped them among all those to be warned, and decreed that they, among the entirety of those who were to be warned, be warned in their own language, Arabic, the language of his own people."
فعلى كل مسلم أن يتعلم من لسان العرب ما بلغه جهده، حتى يَشْهَد به أنْ لا إله إلا الله، وأنَّ محمداً عبده ورسوله، ويتلوَ به كتابَ الله، وينطق بالذكر فيما افتُرِض عليه من التكبير، وأُمر به من التسبيح، والتشهد، وغيرِ ذلك.,"It is thus incumbent on every Muslim to learn as much of the Arabs’ language as his efforts allow. This is so that he may testify in Arabic that “there is no god but God and Muhammad is His servant, Prophet, and Emissary”; recite the Book of God in Arabic; pronounce what he is obliged to mention during prayer, to wit, that “God is great”; and comply with the command to speak God’s praise in it, to utter the prayer-formula in it, and so on."
وما ازداد من العلم باللسان، الذي جعله الله لسانَ مَنْ خَتَم به نُبوته، وأنْزَلَ به آخر كتبه: كان خيراً له. كما عليه يَتَعَلَّمُ الصلاة والذكر فيها، ويأتي البيتَ، وما أُمِر بإتيانه، ويتوجه لِما وُجِّه له. ويكون تبَعاً فيما افتُرِض عليه، ونُدب إليه، لا متبوعاً.,"Whatever increases one’s knowledge of the Arabic language— which God made the language of him by whom He sealed prophethood and in which He revealed the last of His Books—is better for one, just as it is incumbent on one to learn to pray and to supplicate during prayer, to perform the pilgrimage to the Sacred House and perform the required rites while there, to face the direction one is commanded to face, and to be a follower, not one who is followed, in regard to the obligations that are imposed on one or recommended."
وإنما بدأت بما وصفتُ، من أن القُرَآن نزل بلسان العرب دون غيره: لأنه لا يعلم مِن إيضاح جُمَل عِلْم الكتاب أحد، جهِل سَعَة لسان العرب، وكثرةَ وجوهه، وجِماعَ معانيه، وتفرقَها.,"I have begun with the fact that the Qurʾan was revealed in the language of the Arabs and not in others only because one cannot know how to elucidate things known from general passages in the Book if one is ignorant of the vast scope of the language of the Arabs, its many aspects, and the totality of its meanings and their distinctions."
ومن علِمه انتفَتْ عنه الشُّبَه التي دخلَتْ على من جهِل لسانَها.,Whoever knows it has had expunged from him those doubts that befall whoever is ignorant of their language.
فكان تَنْبيه العامة على أن القُرَآن نزل بلسان العرب خاصة: نصيحةً للمسلمين.,"Thus, pointing out to people in general that the Qurʾan was revealed in the language of the Arabs in particular is sincere advice to the Muslims."
والنصيحة لهم فرضٌ، لا ينبغي تركه، وإدْراكُ نافلة خيْرٍ لا يَدَعُها إلاَّ مَن سفِهَ نفسَه، وترَك موضع حظِّه.,"Providing sincere advice to them is, in turn, an obligation that may not be omitted, the attainment of an extra benefit which no one would omit unless he were foolish and had abandoned that in which lies his own good."
وكان يَجْمع مع النصيحة لهم قيامًا بإيضاح حقٍّ. وكان القيام بالحق، ونصيحةُ المسلمين من طاعة الله. وطاعةُ الله جامعة للخَير.,"Combined with this sincere advice to Muslims is an undertaking to elucidate a duty. Undertaking a duty and providing sincere advice to the Muslims constitute obedience to God, and obedience to God brings blessings."
أخبرنا “سُفيان” عن “زِياد بن عِلاَقة”، قال: سمعتُ “جَرير بن عبد الله” يقول: ” بَايَعْتُ النَّبِيَّ عَلَى النُّصْحِ لِكُلِّ مُسْلِمٍ “.,"Sufyān reported to us from Ziyād ibn ʿIlāqah, who said: “I heard Jarīr ibn ʿAbdallāh say, ‘I pledged allegiance to the Prophet on the condition that I be able to give sincere advice to every Muslim.’”"
أخبرنا “ابن عيينة” عن “سُهَيْل ابن أبي صالح”، عن “عطاء بن يزيد” عن “تَمِيم الدَّارِي”، أنَّ النَّبيَّ قال: ” إنَّ الدِّينَ النَّصِيحَةُ، إنَّ الدِّينَ النَّصِيحَةُ، إنَّ الدِّينَ النَّصِيحَةُ: لِلَّهِ، وَلِكِتَابِهِ، وَلِنَبِيِّهِ، وَلِأَئِمَّةِ المُسْلِمِينَ، وَعَامَّتِهِمْ “.,"Ibn ʿUyaynah reported to us from Suhayl ibn Abī Ṣāliḥ, from ʿAṭāʾ ibn Yazīd, from Tamīm al-Dārī, that the Prophet said: “Religion is sincere advice, religion is sincere advice, religion is sincere advice: concerning God, His Book, His Prophet, the Muslims’ leaders, and the Muslims in general.”"
قال “الشافعي”: فإنما خاطب الله بكتابه العربَ بلسانها، على ما تَعْرِف مِن معانيها،,Al-Shāfiʿī said: God addressed the Arabs in His Book in a way consistent with what they knew about their language’s semantic features.
وكان مما تعرف من معانيها: اتساعُ لسانها،,Among the semantic features of their language that were familiar to them was its broad scope.
وأنَّ فِطْرَتَه أنْ يخاطِبَ بالشيء منه عامًّا، ظاهِرًا، يُراد به العام، الظاهر، ويُسْتغنى بأوَّل هذا منه عن آخِرِه.,"It is, moreover, in the nature of God’s language that it can be used to address people in a way that seems unrestricted with a readily apparent meaning that is in fact intended as unrestricted and in its apparent sense; the beginning of such a statement can obviate the need for recourse to its ending."
وعاماً ظاهراً يراد به العام، ويَدْخُلُه الخاصُّ، فيُسْتَدلُّ على هذا ببَعْض ما خوطِبَ به فيه؛,"There are also statements whose sense seems unrestricted and readily apparent but in which an unrestricted sense together with a partly restricted sense is intended, so that one must make an inference based on part of what is contained in such an address."
وعاماً ظاهراً، يُراد به الخاص.,There are also unrestricted statements whose apparent meaning is intended to be understood as restricted.
وظاهراً يُعْرَف في سِياقه أنَّه يُراد به غيرُ ظاهره.,"Then, there are also statements which are understood from context to mean something other than their apparent meaning."
فكلُّ هذا موجود عِلْمُه في أول الكلام، أوْ وَسَطِهِ، أو آخِرَه.,"Knowledge of all of this is found in the beginning, middle, or end of a given utterance."
وتَبْتَدِئ الشيءَ من كلامها يُبَيِّنُ أوَّلُ لفظها فيه عن آخره. وتبتدئ الشيء يبين آخر لفظِها منه عن أوَّلِهِ.,"The speech of the Arabs may begin in such a way that its first expression clarifies its end, just as it may begin in such a way that its final expression clarifies its beginning."
وتكلَّمُ بالشيء تُعَرِّفُه بالمعنى، دون الإيضاح باللفظ، كما تعرِّف الإشارةُ، ثم يكون هذا عندها من أعلى كلامها، لانفراد أهل علمها به، دون أهل جَهَالتها.,"They may speak about something by making its meaning known through paraphrase, without clarifying the underlying wording, just as one may make something known by means of a gesture. The Arabs consider this the very pinnacle of eloquence, because only the learned among them are able to do it, and not those who are ignorant among them."
وتسمِّي الشيءَ الواحد بالأسماء الكثيرة، وتُسمي بالاسم الواحد المعانيَ الكثيرة.,They may also call one thing by many names and use one name in many different senses.
وكانت هذه الوجوه التي وصفْتُ اجتماعَها في معرفة أهل العلم منها به – وإن اختلفت أسباب معرفتها -: مَعْرِفةً واضحة عندها، ومستَنكَراً عند غيرها، ممن جَهِل هذا من لسانها، وبلسانها نزل الكتابُ، وجاءت السنة، فتكلَّف القولَ في علمِها تكلُّفَ ما يَجْهَلُ بعضَه.,"These aspects, which are brought together as I have described in the knowledge of those among them who are experts in the language, are very clearly known to them—even though the bases for such knowledge may differ—and yet unknown to others. Whoever is ignorant of that aspect of their language—and the Book was revealed in their language and also the Prophet’s Practice—and yet undertakes to express opinions about knowledge of it has done so in regard to something of which he is partly ignorant."
ومن تكَلَّفَ ما جهِل، وما لم تُثْبِتْه معرفته: كانت موافقته للصواب – إنْ وافقه من حيث لا يعرفه – غيرَ مَحْمُودة، والله أعلم؛ وكان بِخَطَئِه غيرَ مَعذورٍ، وإذا ما نطق فيما لا يحيط علمه بالفرق بيْن الخطأ والصواب فيه.,"If someone who undertakes something of which he is ignorant and of which he has no firm cognizance conforms to what is correct for reasons that he does not understand, then he conforms in a way that is not praiseworthy, though God knows best. Such a person is not excused for his mistakes when he addresses a topic about which he cannot tell with certainty whether he is right or wrong."
باب: بيان ما نزل من الكتاب عاماً يُراد به العام، ويدخله الخصوص.,"Chapter Explaining What Is Revealed in the Book as Unrestricted, and Intended as Unrestricted, but Also Partly Restricted"
قال الله تبارك وتعالى: ” اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ (62) ” [الزمر]،,God (blessed and exalted) said: «God is the Creator of everything. He is the Guardian over everything.»
وقال تبارك وتعالى: ” اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ (32) ” [إبراهيم]،,He also said that He «created the heavens and the earth.»
وقال: ” وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا (6) ” [هود]، فهذا عام، لا خاصَّ فيه.,And He said: «There is no beast on the earth but its sustenance depends on God.» This is unrestricted; there is nothing restricted in it.
قال “الشافعي”: فكل شيء، من سماء وأرض وذي روح وشجر وغير ذلك: فالله خَلَقَه، وكل دابة فعلى الله رزقُها، ويَعْلم مُستقَرَّها ومُسْتَوْدعها.,"Al-Shāfiʿī said: Everything—heavens, earth, ensouled beings, trees, and whatever else—God created. For every animal, God is responsible for its provisioning, and He knows «its lair and its habitation.»"
وقال الله: ” مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنفُسِهِمْ عَنْ نَفْسِهِ (120) ” [التوبة].,God also said: «It is not for the people of Medina and the Bedouin Arabs around them to hold back behind God’s Emissary and to prefer their lives to his.»
وهذا في معنى الآية قَبْلَهَا، وإنما أُرِيد به مَن أطاق الجهاد من الرجال، وليس لأحد منهم أن يرغب بنفسه عن نفس النبي: أطاق الجهاد، أو لم يُطِقْه؛ ففي هذه الآية الخصوص والعموم.,"This is, in its import, just like the preceding verse. What is intended by it is simply those men who are capable of engaging in jihad. None of them may prefer his own life to the life of the Prophet, whether or not they are capable of jihad. So this verse has in it both a restricted and an unrestricted import."
وقال: ” وَالْمُسْتَضْعَفِينَ مِنْ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا (75) ” [النساء].,"He also said: «And the oppressed, men, women, and children who say, “Our Lord, take us out of this town whose people are wrongdoers.”»"
وهكذا قول الله: ” حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا (77) ” [الكهف]. وفي هذه الآية دلالةٌ على أنْ لم يستطعما كل أهل قرية، فهي في معناهما.,"So it is, too, in God’s word: «When they came to the people of a town, they asked its people for food. They refused to give them hospitality.» In this verse is an indication that they did not ask all the people of the town for food, so its import is the same as the two preceding verses."
وفيها، وفي: ” الْقَرْيَةِ الظَّالِمِ أَهْلُهَا (75) ” [النساء]: خصوص، لأن كل أهل القرية لم يكن ظالماً، قد كان فيهم المسلم، ولكنهم كانوا فيها مَكْثُورِين، وكانوا فيها أقل.,"In it and in the “town whose people are wrongdoers” is a restricted expression, since all the people of the town were not wrongdoers. There may have been Muslims among them, and yet they were outnumbered and a minority."
وفي القُرَآن نظائر لهذا، يُكْتَفَى بها إن شاء الله منها، وفي السنة له نظائر، موضوعةٌ مَوَاضِعَهَا.,"In the Qurʾan there are many passages similar to that; these should suffice, God willing. In accounts of the Prophet’s Practice, too, are similar passages that are discussed in the appropriate place."
باب: بيان ما أنْزِل من الكتاب عامَّ الظاهرِ، وهو يجمع العام والخصوص.,"Chapter Explaining What Is Revealed in the Book, the Apparent Meaning of Which Is Unrestricted but Which Combines the Unrestricted and the Restricted"
قال الله تبارك وتعالى: ” إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا. إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ (13) ” [الحجرات]،,God (blessed and exalted) said: «We have created you male and female and made you races and tribes that you may know one another. The noblest of you in the sight of God is the most God-fearing of you.»
وقال تبارك وتعالى: ” كُتِبَ عَلَيْكُمْ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (183) أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ (184) ” [البقرة]،,"He also (blessed and exalted) said: «Fasting is prescribed for you, as it was prescribed for those who were before you, so that you may be God-fearing, for a fixed number of days. Those of you who are sick or on a journey, a number of other days.»"
وقال: ” إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا (103) ” [النساء]،,And He said: «Prayer is a prescription at fixed times for the believers.»
قال: فبيَّنَ في كتاب الله، أنَّ في هاتين الآيتين العمومَ والخصوصَ:,It is clear in the Book of God that these two verses contain unrestricted and restricted expressions.
فأمَّا العموم منهما، ففي قول الله: ” إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا (13) ” [الحجرات]،,What is unrestricted in them is God’s word: “We have created you male and female and made you races and tribes that you may know one another.”
فكل نفس خوطبت بهذا، في زمان رسول الله، وقبله وبعده، مخلوقةٌ من ذكر وأنثى، وكلها شعوب وقبائل.,"Every created person is addressed by that, during the era of the Prophet, beforehand, and afterward, and whether created male or female. All of them are races and tribes."
والخاص منها في قول الله: ” إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ (13) ” [الحجرات]؛,What is restricted in it is God’s word: “The noblest of you in the sight of God is the most God-fearing of you.”
لأن التقوى تكون على من عَقَلَها، وكان من أهلها من البالغين من بني آدم، دون المخلوقين من الدوابّ سِواهم، ودون المغلوبين على عقولهم منهم، والأطفال الذين لم يبلغوا وعُقِل التقوى منهم.,"This is because fear of God is only incumbent on those persons who have reached their majority, who can understand it, and who are qualified to realize it. It does not apply to creatures that are beasts and so on, nor to people of unsound mind, nor to children who have yet to attain their majority such that they could comprehend what it is to fear God."
فلا يجوز أن يُوصف بالتقوى وخلافها إلا من عَقَلها وكان من أهلها، أو خالفها فكان من غير أهلها.,"The only ones who can be described in terms of such fear or its opposite are those who are able to comprehend it and are thus among its practitioners, or those who act contrary to it and are thus not among its practitioners."
والكتاب يدل على ما وصفتُ، وفي السنة دلالة عليها، قال رسول الله: ” رُفِعَ القَلَمُ عَنْ ثَلَاثَة: النَّائِمُ حَتَّى يَسْتَيْقِظَ، والصَّبِيُّ حتى يَبْلُغَ، وَالمَجْنُونُ حَتَّى يُفِيقَ “.,"The Book indicates what I have just explained, and in Prophetic Practice is an indication of it as well. God’s Emissary said: “The pen is lifted from three: the sleeper until he awakes; the youth until he reaches maturity; and the insane until he recovers.”"
وهكذا التنزيل في الصوم والصلاة: على البالغين العاقلين، دون من لم يبلغ، ومن بلغ ممن غُلِبَ على عقله، ودون الحُيَّضِ في أيام حَيْضِهِنَّ.,"So, too, Revelation concerning fasting and prayer: they are incumbent on mature persons of sound mind; not those who have yet to reach maturity, or those who have reached maturity but whose rational faculty is impaired, or menstruating women during their menses."
باب: بيان ما نزل من الكتاب عامَّ الظاهر، يراد به كلِّه الخاصُّ.,"Chapter Explaining What Is Revealed in the Book, the Apparent Meaning of Which Is Unrestricted but Which Is Intended in Its Entirety as Restricted"
وقال الله تبارك وتعالى: ” الَّذِينَ قَالَ لَهُمْ النَّاسُ: إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ، فَاخْشَوْهُمْ، فَزَادَهُمْ إِيمَانًا، وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ (173) ” [آل عمران].,"God said: «Those to whom the people said, “The people have gathered against you. Fear them.” This increased them in their faith and they said, “God is sufficient for us. How excellent a guardian He is.”»"
قال “الشافعي”: فإذْ كان مَن مع رسول الله ناسً، غيرَ مَن جمَعَ لهم من الناس، وكان المخبرون لهم ناسً غيرَ مَن جمُع لهم، وغيرَ من معه ممن جمُع عليه معه، وكان الجامعون لهم ناساً، فالدلالة بيِّنة مما وصفت من أنه إنما جمع لهم بعضُ الناس دون بعض.,"Al-Shāfiʿī said: Since those who were with God’s Emissary were “people” other than those “people” who gathered against them, and those who informed them were “people” other than those who gathered against them, and other than those who were with him against whom—along with him—the others had gathered, and those who gathered were also “people,” the indication is an obvious case of what I have described, namely that it was only some of the people who gathered against them and not others."
والعلم يحيط أنْ من لم يَجمع لهم الناسُ كلهم، ولم يُخبرهم الناسُ كلهم، ولم يكونوا هم الناسَ كلَّهم.,"It is known with certainty that all people did not gather against them, and that all people did not inform them, and that they themselves were not all people."
ولكنه لما كان اسم الناس يقع على ثلاثة نفر، وعلى جميع الناس، وعلى مَن بين جمعهم وثلاثةٍ منهم، كان صحيحاً في لسان العرب أن يقال: ” الَّذِينَ قَالَ لَهُمْ النَّاسُ (173) ” [آل عمران]، وإنما الذين قال لهم ذلك أربعةُ نفر ” إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ (173) ” [آل عمران]، يعنون المنصرفين عن أُحُدٍ.,"But, because the term “people” applies at a minimum to three individuals and at a maximum to all people, and to those between three and everyone, it is valid in the language of the Arabs to say “those to whom the people said,” even though those who said that to them be only four individuals. By the phrase “‘the people have gathered against you,’” those speaking were referring to those who fled Uḥud."
وإنما هم جماعة غيرُ كثير من الناس، الجامعون منهم، غيرُ المجموع لهم، والمخبرون للمجموع لهم غيرُ الطائفتين، والأكثر من الناس في بلدانهم غيرُ الجامعين، ولا المجموع لهم ولا المخبرين.,"They were merely a not-very-large group of people, those who were gathering, not those who were gathered against, and those who informed the ones against whom others had gathered were other than the other two groups. Indeed, the majority of the people in their locales were other than those who gathered, and other than those against whom they gathered, and other than those who informed them about it."
وقال: ” يَاأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ. إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوْ اجْتَمَعُوا لَهُ، وَإِنْ يَسْلُبْهُمْ الذُّبَابُ شَيْئًا لَا يَسْتَنقِذُوهُ مِنْهُ. ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ (73) ” [الحج].,"God also said: «O men, a parable has been coined. Listen to it. Those on whom you call, to the exclusion of God, will never create a fly, though they combine to do it. And if a fly robs them of anything, they will not rescue that from it. Weak are both the seeker and the sought.»"
قال: فمَخْرَجُ اللفظ عامٌّ على الناس كلهم.,The expression is unrestricted in its application to all people.
وبيِّنٌ عند أهل العلم بلسان العرب منهم: أنه إنما يُراد بهذا اللفظ العامِّ المخرجِ بعضُ الناس، دون بعض؛ لأنه لا يُخاطَب بهذا إلا من يدعو من دون الله إلَهًا، تعالى عما يقولون عُلُوًّا كبيرا؛ لأن فيهم من المؤمنين المغلوبين على عقولهم، وغير البالغين ممن لا يدعو معه إلها.,"It is clear, however, to experts in the Arabic language that by this expression of unrestricted import only some people are meant and not others. This is because He addresses thereby only those who call on a deity other than God (He is far exalted above what they say). After all, among them are believers whose rational faculties are impaired, and others whose rational faculties are not, but who do not call on a deity other than God."
قال: وهذا في معنى الآية قبلها عند أهل العلم باللسان، والآية قبلها أوضحُ عند غير أهل العلم، لكثرة الدلالات فيها.,"This, in its import, is similar to the preceding verse in the view of scholars of Arabic, though the preceding verse is clearer for nonscholars because of the many indications in it."
قال “الشافعي “: قال الله تبارك وتعالى: ” ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ (199) ” [البقرة]، فالعلم يحيط – إن شاء الله – أن الناس كلهم لم يحضروا عرفة في زمان رسول الله، ورسول الله المخاطبُ بهذا ومَن معه، ولكنَّ صحيحاً من كلام العرب أن يقال: ” ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ “، يعني بعضَ الناس.,"Al-Shāfiʿī said: God (blessed and exalted) said: «Then press on from where the people press on.» It is known with certainty, God willing, that not all “the people” were present at ʿArafah at the time of God’s Emissary. God’s Emissary is the one addressed by this, and those who were with him. It is, however, valid in the Arabs’ speech that one say “press on from where the people press on,” and mean only some of the people."
وهذه الآية في مثل معنى الآيتين قبلها، وهي عند العرب سواء.,"This verse is of similar import to the two preceding ones, though they are all, for the Arabs, the same."
والآية الأولى أوضح عند من يجهل لسان العرب من الثانية، والثانيةُ أوضح عندهم من الثالثة، وليس يختلف عند العرب وضوح هذه الآيات معا؛ لأن أقل البيان عندها كاف من أكثره،,"The first verse is, for those ignorant of the Arabs’ language, clearer than the second, and the second is clearer for them than the third, even though their respective clarity altogether does not differ for the Arabs, for whom a minimally clear statement suffices in lieu of a more expansive one."
إنما يريد السامعُ فَهْمَ قول القائل، فأقل ما يفهمه به كافٍ عنده.,"The one listening wants merely to understand what the person speaking is saying, so the tersest utterance by which the speaker can make himself understood is sufficient for the listener."
وقال الله جل ثناؤه: ” وَقُودُهَا النَّاسُ وَالْحِجَارَةُ (24) ” [البقرة]، فدل كتاب الله على أنه إنما وقودها بعضُ الناس، لقول الله: ” إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى. أُوْلَئِكَ عَنْهَا مُبْعَدُونَ (101) ” [الأنبياء].,God (sublime His praise) also said: «whose fuel is men and stones.» God’s Book indicated that its “fuel” was only some of the people and not others by reason of His saying «Those for whom the fairest reward has gone forth from Us—those will be removed far from it.»
باب: الصِّنْف الذي يُبَيِّن سياقُه معناه.,Chapter on the Category of Statements in Which Context Indicates the Meaning
قال الله تبارك وتعالى: ” وَاسْأَلْهُمْ عَنْ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا، وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ. كَذَلِكَ نَبْلُوهُمْ بِمَا كَانُوا يَفْسُقُونَ (163) ” [الأعراف] .,"God (blessed and exalted) said: «Ask them about the town that was by the sea, when they transgressed against the Sabbath, when their fish came to them on the day of their Sabbath, moving from the deep water, and did not come to them on the day when they did not keep the Sabbath. In this way We were trying them because they were profligates.»"
فابتدأ – جل ثناؤه – ذِكرَ الأمر بمسألتهم عن القرية الحاضرة البحر، فلما قال: ” إِذْ يَعْدُونَ فِي السَّبْت “الآية، دل على أنه إنما أراد أهلَ القرية؛ لأن القرية لا تكون عادِيَةً، ولا فاسقة بالعدوان في السبت ولا غيره،,"He began (sublime His praise) by mentioning the command to ask them about the town by the sea. When He said “when they transgressed against the Sabbath,” He indicated that He intended only the “people” of the town, because the town itself was not capable of transgression, nor of profligacy by reason of transgressing against the Sabbath, nor of any other transgression."
وأنه إنما أراد بالعدوان أهل القرية الذين بَلاَهم بما كانوا يفسقون.,By referring to transgression He meant only the “people” of the town whom He tried because of their profligacy.
وقال: ” وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً، وَأَنشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ (11) فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُمْ مِنْهَا يَرْكُضُونَ (12) ” [الأنبياء] .,"He also said: «How many a town that did wrong have We shattered, and raised up after it another people! And when they perceived Our might, you could see them running from it!»"
وهذه الآية في مثل معنى الآية قبلها،,"This verse is, in its import, like the preceding verse."
فذَكَر قَصْمَ القرية، فلما ذكر أنها ظالمة بَانَ للسامع أن الظالم إنما هم أهلها، دون منازلها التي لا تَظلم،,"He mentioned the shattering of the town, and when He mentioned that it “did wrong” it became clear to the one listening that the wrongdoers were only its “people,” and not their dwellings, which cannot themselves do wrong."
ولما ذكر القوم المنشَئِين بعدها، وذكر إحساسَهم البأسَ عند القَصْم، أحاط العلمُ أنه إنما أحسَّ البأس من يعرف البأس من الآدميين.,"Similarly, when He mentioned the “people” who were raised up afterward and their perception of might upon the shattering of the town, it became known with certainty that the only ones who perceived might were those human beings who were capable of knowing what might is."
الصنف الذي يدل لفظه على باطنه، دون ظاهره.,The Category in Which the Wording Indicates the True Meaning Rather Than the Apparent Meaning.
قال الله تبارك وتعالى، وهو يحكي قول إخوة يوسف لأبيهم: ” مَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا، وَمَا كُنَّا لِلْغَيْبِ حافِظِينَ (81) ، وَاسْأَلْ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا، وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا، وَإِنَّا لَصَادِقُونَ (82) ” [يوسف] .,"God (blessed and exalted) said, while relating what Joseph’s brothers said to their father: «We testify only to that which we know. We could not guard against the Invisible. Ask the town in which we were and the caravan in which we came. We are really speaking the truth.»"
فهذه الآية في مثل معنى الآيات قبلها، لا تختلف عند أهل العلم باللسان،,"This verse is, in its import, like the preceding verses and so does not differ at all for scholars of Arabic."
أنهم إنما يخاطبون أباهم بمسألة أهل القرية وأهل العير، لأن القرية والعير لا يُنْبِئَانِ عن صدقهم.,"They tell their father to ask the “people” of the town and the “people” of the caravan, since the town and the caravan themselves cannot inform him about the brothers’ truthfulness."
باب: ما نزل عاماًّ، دلت السنة خاصة على أنه يراد به الخاص.,Chapter on What Is Revealed as Unrestricted and Which Prophetic Practice in Particular Indicated Is Intended as Restricted
قال الله – جل ثناؤه -: ” وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌ، فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ، فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ (11) ” [النساء] .,"God (sublime His praise) said: «To each of his parents one-sixth of what he leaves, if he has a child; but if he does not have a child and his heir is his father, his mother gets a third; but if he has brothers, his mother gets a sixth.»"
وقال: ” وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌ، فَإِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمْ الرُّبُعُ مِمَّا تَرَكْنَ مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ،,"He also said: «To you is half of what your wives leave, if they have no child; but if they have a child, you get a quarter of what they leave, after any bequest they may have made or any debt."
وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِنْ لَمْ يَكُنْ لَكُمْ وَلَدٌ، فَإِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ،,"They get a quarter of what you leave, if you have no child; but if you do have a child they receive one-eighth of what you leave after any bequest you may have made or any debt."
وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوْ امْرَأَةٌ، وَلَهُ أَخٌ أَوْ أُخْتٌ، فَلِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ،,"If a man, or a woman, has no direct heir, but has a brother or sister, each of the two gets a sixth."
فَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ، وَصِيَّةً مِنْ اللَّهِ، وَاللَّهُ عَلِيمٌ حَلِيمٌ (12) ” [النساء] .,"If there are more than that, they share in a third after any bequest he may have made or any debt that is not prejudicial. This is a charge from God. God is Knowing and Prudent.»"
فأبان أن للوالدين والأزواج مما سمى في الحالات، وكان عامَّ المخرج،,He stated that parents and spouses take what is named in those situations. This is an unrestricted expression.
فدلت سنة رسول الله على أنه إنما أريد به بعض الوالدين والأزواج، دون بعض،,"The Practice of God’s Emissary indicates, however, that He only meant certain parents, children, and spouses, and not others."
وذلك أن يكون دين الوالدين والمولود والزوجين واحداً، ولا يكون الوارث منهما قاتلاً ولا مملوكاً.,"That is, He meant that the religion of the parents and their children, and of the spouses, be the same as that of the deceased, and that the heir who is a parent or spouse not be the killer of the deceased and not a slave."
وقال: ” مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ “.,He said: «after any bequest he may have made or any debt.»
فأبان النبي أن الوصايا مقتَصَرٌ بها على الثلث، لا يُتَعدى، ولأهل الميراث الثلثان؛,"The Prophet stated that bequests were restricted to one-third of the estate and no more, and that the heirs take the remaining two-thirds."
وأبان أن الدَّين قبل الوصايا والميراث، وأن لا وصية ولا ميراث حتى يستوفي أهل الدَّين دينهم.,"He further stated that debts should be satisfied before bequests and inheritance shares, and that there should be no bequest and no inheritance until the creditors’ debts are satisfied."
ولولا دلالة السنة، ثم إجماعُ الناس، لم يكن ميراثٌ إلا بعد وصية أو دين، ولم تعد الوصية أن تكون مُبَدَّاةً على الدين أو تكون والدين سواء.,"If not for the indication from the Prophet’s Practice, and then people’s consensus, inheritance shares would not be distributed after testamentary bequests or satisfaction of debts, and the testamentary bequest would either be given priority over debts or have equal priority with them."
وقال الله: ” إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ (6) ” [المائدة] .,"God also said: «When you rise to pray, wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles.»"
فقصد – جل ثناؤه – قصْدَ القدمين بالغسل، كما قصد الوجه واليدين،,"He (sublime His praise) directed one to wash the feet, just as he directed one to wash the face and hands."
فكان ظاهر هذه الآية أنه لا يجزئ في القدمين إلا ما يجزئ في الوجه من الغسل، أو الرأس من المسح؛,"The apparent sense of this verse is that the only washing that would be legally sufficient for the feet is what would be so for the face, or, if one wipes the feet, then the only wiping that would be legally sufficient is what would be so for the head."
وكان يحتمل أن يكون أريد بغسل القدمين أو مسحهما، بعضُ المتوضئين دون بعض.,"It is possible, however, in regard to washing or wiping the feet, that only some of the persons performing ablutions are intended and not others."
فلما مسح رسول الله على الخفين، وأمر به من أدخل رجليه في الخفين، وهو كامل الطهارة، دلت سنة رسول الله على أنه إنما أريد بغسل القدمين أو مسحهما بعضُ المتوضئين دون بعض.,"When God’s Emissary wiped his footwear, and commanded that anyone should do so who had put his feet into footwear while in a state of complete ritual purity, the Practice of God’s Emissary indicated that, in regard to washing or merely wiping the feet, some of the persons performing ablutions were intended and not others."
وقال الله تبارك وتعالى: ” وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِنْ اللَّهِ (38) ” [المائدة] .,"God (blessed and exalted) also said: «The thief, male and female: cut off their hands as a recompense for what they have acquired—an exemplary punishment from God.»"
وسن رسول الله أن: ” لاَ قَطْعَ فِي ثَمَرٍ وَلاَ كَثَرٍ” ،,"God’s Emissary established the practice that “there is no amputation for fruit or palm hearts,” and that indicated that no amputation was to be carried out except for persons who stole from a place of safekeeping."
وأن لا يقطع إلا من بلغت سرقته ربع دينار، فصاعداً.,He also clarified that amputation was only to be carried out for those whose theft amounted to a quarter dinar and up.
وقال الله: ” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ” [النور] .,"God also said: «The fornicator and the fornicatress, scourge each one of them a hundred lashes.»"
وقال في الإماء: ” فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنْ الْعَذَابِ (25) ” [النساء] .,"In regard to female slaves, He said: «If they commit indecency once they are properly safeguarded, they shall incur half of the punishment for other safeguarded women.»"
فدل القُرَآن على أنه إنما أريد بجلد المائة: الأحرارُ، دون الإماء.,"The Qurʾan indicates that the one hundred lashings were meant to apply only to free persons, and not to female slaves."
فلما رجم رسول الله الثيب من الزناة، ولم يجلده: دلت سنة رسول الله على أن المراد بجلد المائة من الزناة: الحُرَّان البِكْرَان، وعلى أن المراد بالقطع في السرقة: من سرَق من حِرْز، وبلغت سرقته ربع دينار، دون غيرهما ممن لزمه اسم سرقة وزنا.,"Then, when God’s Emissary had nonvirgins who engaged in unlawful sexual intercourse stoned, not flogged, the Practice of God’s Emissary indicated that the hundred lashes for those who committed unlawful sexual intercourse were intended to apply to free virgins, and that the punishment of amputation for theft was intended to apply to those thieves who stole from a place of safekeeping and whose theft had a minimum value of a quarter dinar, and not to others to whom the terms “theft” and “unlawful sexual intercourse” would otherwise apply."
وقال الله: ” وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ، وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ (41) ” [الأنفال] .,God also said: «And know that a fifth of whatever you take as spoils belongs to God and to the Emissary and the near kinsmen and the orphans and the destitute and the traveler.»
فلما أعطى رسول الله بني هاشم وبني المطلب سهم ذي القربى: دلت سنة رسول الله أن ذا القربى الذين جعل الله لهم سهماً من الخمس: بنو هاشم وبنو المطلب، دون غيرهم.,"So when God’s Emissary gave to the Hāshim and al-Muṭṭalib clans the share of “the near kinsmen,” the Practice of God’s Emissary indicated that “the near kinsmen” to whom God granted a share of one-fifth were the Hāshim and al-Muṭṭalib clans, to the exclusion of others."
وكل قريش ذو قرابة، وبنو عبد شمس مساويةُ بني المطلب في القرابة، هم مَعًا بنو أب وأم، وإن انفرد بعض بني المطلب بولادة من بني هاشم دونَهم.,"After all, the entire tribe of Quraysh are the Prophet’s near kinsmen, and the ʿAbd Shams clan is equal in that regard to the al-Muṭṭalib clan; together they are the children of a single father and mother, even though some of the al-Muṭṭalib clan are distinguished from them by descent from the Hāshim clan."
فلما لم يكن السهم لمن انفرد بالولادة من بني المطلب دون من لم تصبه ولادة من بني هاشم منهم: دل ذلك على أنهم إنما أعطُوا خاصة دون غيرهم بقرابة جذم النسب، مع كَيْنُونَتِهِمْ معًا مجتمعين في نصر النبي بالشِّعْب وقبله وبعده، وما أراد الله – جل ثناؤه – بهم خاصًّا.,"So when no share went to those who were descended from the al-Muṭṭalib clan alone, without also having ties of descent to the Hāshim clan, that indicated that only the Hāshim clan in particular were given a share—not others—because of their ties of ancestral origin and their presence all together at the Prophet’s victory in the ravine, before it and after it. It also indicated that God (sublime His praise) intended them in particular."
ولقد وَلَدَتْ بنو هاشم في قريش فما أعطي منهم أحد بولادتهم من الخمس شيئاً،,"The Hāshim clan was born within the tribe of Quraysh, yet no others among Quraysh were given any share of the fifth by reason of their descent."
وبنو نوفل مُسَاوِيَتُهُمْ في جِذْمِ النسب، وإن انفردوا بأنهم بنوا أم دونهم.,The Nawfal clan is their equal in ancestral origins even though they are descended from a different mother than Hāshim’s.
قال الله: ” وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ (41) ” [الأنفال] .,God also said: «And know that a fifth of whatever you take as spoils belongs to God and to the Emissary.»
فلما أعطى رسول الله السلَبَ القاتلَ في الإقبال: دلَّت سنة النبي على أن الغنيمة المَخْمُوسَة في كتاب الله، غيرُ السلب، إذْ كان السلب مَغْنُوماً في الإقبال، دون الأسلاب المأخوذة في غير الإقبال،,"So when God’s Emissary gave the spoils to the person who killed a foe during the onslaught, the Prophet’s Practice indicated that the booty that is divided into fifths in the Book of God is other than the spoils, since the spoils are taken as booty during the onslaught, separately from the spoils taken at other times."
وأن الأسلاب المأخوذة في غير الإقبال غنيمةٌ تُخمس مع ما سواها من الغنيمة بالسنة.,"Moreover, it shows that the plundered items that are taken at times other than during the onslaught are booty that is to be divided into fifths, along with other kinds of booty according to Prophetic Practice."
ولولا الاستدلال بالسنة، وحُكْمُنا بالظاهر: قطعنا من لزمه اسمُ سرقة، وضربنا مائةً كلَّ مَنْ زَنَى، حُراًّ ثيباً، وأعطينا سهم ذي القربى كل من بينه وبين النبي قرابة، ثم خلص ذلك إلى طوائف من العرب، لأن له فيهم وَشَايِجَ أرحام، وَخَمَسْنا السَّلَب، لأنه من المَغْنم مع ما سواه من الغنيمة.,"Had it not been for the inference based on Prophetic Practice and our ruling according to the apparent meaning, we would have imposed amputation on everyone to whom the term “theft” applied; given anyone who committed unlawful sexual intercourse, whether slave or free, one hundred lashes; given the share of the near kinsmen to anyone with a kinship tie to the Prophet—and then it would have reached groups among Bedouin Arabs, since he had close familial ties among them; and included the spoils in the booty that is divided into fifths, since it is part of what is taken as booty, just like the rest of the booty."
بيان فرضِ الله في كتابه اتباعَ سنة نبيه.,Explanation of God’s Imposition in His Book of the Obligation to Follow the Practice of His Prophet
قال: “الشافعي”: وضع الله رسوله من دينه وفرْضِه وكتابه، الموضعَ الذي أبان – جل ثناؤه – أنه جعله عَلَمًا لدينه، بما افترض من طاعته، وحرَّم من معصيته، وأبان من فضيلته، بما قَرَن من الإيمان برسوله مع الإيمان به.,"Al-Shāfiʿī said: God put His Emissary in a position relative to His religion, His obligations, and His Book in a way that clarified that He had made him a signpost of His religion. He did this by imposing the obligation to obey him and making disobedience to him unlawful. God also provided a clear statement about his excellence by pairing together faith in His Emissary with faith in Him."
فقال تبارك وتعالى: ” فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَلَا تَقُولُوا: ثَلَاثَةٌ انتَهُوا خَيْرًا لَكُمْ. إِنَّمَا اللَّهُ إِلَهٌ وَاحِدٌ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ (171) ” [النساء] .,"He said (blessed and exalted): «So believe in God and His emissaries and do not say, “the Trinity.” Desist. That is better for you. God is one god. His glory is too great that He should have a son.»"
وقال: ” إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ (62) ” [النور] .,"He also said: «The believers are only those who believe in God and His Emissary and who, when they are with him on some common matter, do not leave till they have sought his permission.»"
فجعل كمال ابتداء الإيمان، الذي ما سواه تَبَع له: الإيمانَ بالله ورسوله.,"He thus made the perfect beginning of faith—to which all else is subordinate—faith in God, and then in His Emissary."
فلو آمن عبد به، ولم يؤمن برسوله: لم يقع عليه اسم كمال الإيمان أبداً، حتى يؤمن برسوله معه.,"If one of His servants believes in Him but not in His Emissary, then the term “perfect faith” cannot ever apply to him until he comes to believe in His Emissary along with Him."
وهكذا سَنَّ رسولُ الله في كل من امتحنه للإيمان.,Such was the status of the Practice of God’s Emissary for everyone whom he interrogated about their faith.
أخبرنا “مالك” عن “هلال بن أسامة” عن “عطاء بن يسار” عن “عُمَر بن الحَكَم” قال: ” أتَيْتُ رسولَ اللهِ بِجَارِيَةٍ، فَقُلْتُ: ياَ رَسُولَ اللهِ، عَلَيَّ رَقَبَةٌ، أَفَأَعْتِقُهَا؟ فَقَالَ لَهَا رَسُولُ اللهِ: أَيْنَ اللهُ؟ فَقَالَتْ: فِي السَّمَاءِ. فَقَالَ: وَمَنْ أَنَا؟ قَالَتْ: أَنْتَ رَسُولُ اللهِ. قَالَ: فَأَعْتِقْهَا ” .,"Mālik reported to us from Hilāl ibn Usāmah, from ʿAṭāʾ ibn Yasār, from ʿUmar ibn al-Ḥakam, who said: “I came to God’s Emissary with a young female slave and said, ‘O Emissary, it is incumbent on me to free a slave; should I manumit her?’ ‘Where,’ God’s Emissary asked her, ‘is God?’ ‘In the sky,’ she replied. ‘Who,’ he asked, ‘am I?’ ‘You are God’s Emissary,’ she answered. So he freed her.”"
قال “الشافعي”: وهو”معاوية بن الحكم”، وكذلك رواه غيرُ مالك، وأظن مالكً لم يحْفَظ اسمَه.,"Al-Shāfiʿī said: The transmitter’s name is actually Muʿāwiyah ibn al-Ḥakam. People other than Mālik narrated it thus, and I think that Mālik did not memorize his name properly."
قال “الشافعي: ” ففرض الله على الناس اتباع وحيه وسنن رسوله.,Al-Shāfiʿī said: God obliged people to follow His revelations and the practices of His Emissary.
فقال في كتابه: ” رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ، وَيُعَلِّمُهُمْ الْكِتَابَ وَالْحِكْمَةَ، وَيُزَكِّيهِمْ. إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (129) ” [البقرة] .,"He said in His Book: «“Our Lord, raise up among them an emissary, who is one of themselves, who will recite Your signs to them and will teach them the Book and wisdom and will purify them. You are the Mighty and the Wise.”»"
وقال جل ثناؤه: ” كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا، وَيُزَكِّيكُمْ، وَيُعَلِّمُكُمْ الْكِتَابَ وَالْحِكْمَةَ، وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ (151) ” [البقرة] .,"He also said (sublime His praise): «Even as We have sent among you an emissary who is one of you, who recites Our signs to you and will purify you and teach you the Book and wisdom, and will teach you what you did not know»"
وقال: ” لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُوا عَلَيْهِمْ آيَاتِهِ، وَيُزَكِّيهِمْ، وَيُعَلِّمُهُمْ الْكِتَابَ وَالْحِكْمَةَ، وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (164) ” [آل عمران] .,"and «God has been gracious to the believers when He raised up among them an emissary from among themselves, who recites to them His signs and brings them purity and teaches them the Scripture and wisdom, although before that they were in manifest error»"
وقال جل ثناؤه: ” هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ، وَيُزَكِّيهِمْ، وَيُعَلِّمُهُمْ الْكِتَابَ وَالْحِكْمَةَ، وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ ” [الجمعة] .,"and «It is He who has sent among the common people an emissary from among themselves, to recite His signs to them and to purify them and to teach them the Book and wisdom—previously they were in manifest error»"
وقال: ” وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ، وَمَا أَنزَلَ عَلَيْكُمْ مِنْ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ (231) ” [البقرة] . وقال: ” وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ، وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ، وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (113) ” [النساء] .,"and «But remember God’s blessing to you and the Book and the wisdom that He has sent down to you» and «God has sent down to you the Book and wisdom, and He has taught you what you did not know. God’s bounty to you is great»"
وقال: ” وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ. إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا (34) ” [الأحزاب] .,and «Remember those of the signs of God and wisdom that are recited to you in your apartments. God is Gentle and Informed.»
فذكر الله الكتاب، وهو القُرَآن، وذكر الحِكْمَة،,"So God mentioned the Book, which is the Qurʾan, and He mentioned wisdom."
فسمعتُ مَنْ أرْضى من أهل العلم بالقُرَآن يقول: الحكمة سنة رسول الله.,I have heard someone of whom I approve among scholars of the Qurʾan say that “wisdom” is the Practice of God’s Emissary.
وهذا يشبه ما قال، والله أعلم. لأن القُرَآن ذُكر وأُتْبِعَتْه الحكمة،,"That seems to be a correct interpretation of what God said, though God knows best, because the Qurʾan was mentioned and then wisdom followed it."
وذكرَ الله منَّه على خَلْقه بتعليمهم الكتاب والحكمة، فلم يَجُزْ – والله أعلم – أن يقال الحكمة هاهنا إلا سنةُ رسول الله.,"God mentioned His bestowal of grace on His creatures by teaching them “the Book and wisdom.” So it is not permissible, though God knows best, to say that “wisdom” here is anything but the Practice of God’s Emissary."
وذلك أنها مقرونة مع كتاب الله، وأن الله افترض طاعة رسوله، وحتَّم على الناس اتباع أمره،,"That is because it is paired with the Book of God, and God imposed the obligation to obey His Emissary, and decreed that people follow his command."
فلا يجوز أن يقال لقول: فرضٌ، إلا لكتاب الله، ثم سنة رسوله. لِمَا وصفنا، من أنَّ الله جَعَلَ الإيمان برسوله مقروناً بالإيمان به.,So it is not permissible to say that a particular statement constitutes an obligation unless it belongs to God’s Book and then to an account of the Practice of His Emissary. This is because of what we just explained: God paired faith in His Emissary with faith in Him.
وسنة رسول الله مُبَيِّنَة عن الله معنى ما أراد، دليلاً على خاصِّه وعامِّه،,"The Practice of God’s Emissary clarifies, on God’s behalf, the meaning of what God intended, serving to indicate when His expressions are restricted and when unrestricted."
ثم قرن الحكمة بها بكتابه، فاتبعها إياه، ولم يجعل هذا لأحد من خلقه غير رسوله.,"Moreover, He paired the wisdom imparted by Prophetic Practice with His Book, and made it to follow the Book, something He did only for His Emissary and not for any other of His creatures."
باب: فرْض الله طاعةَ رسول الله مقرونةً بطاعة الله، ومذكورةً وحدها.,"The Obligation from God to Obey the Prophet, Paired with Obedience to God and Mentioned Separately"
قال الله: ” وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمْ الْخِيَرَةُ مِنْ أَمْرِهِمْ، وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ، فَقَدْ ضَلَّ ضَلَالًا مُبِينًا (36) ” [الأحزاب] .,"God said: «When God and His Emissary have decided a matter, it is not for any believing man or woman to have any choice in the affair. Whoever disobeys God and His Emissary has gone astray in manifest error»"
وقال: ” يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ، وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الْأَمْرِ مِنْكُمْ، فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا (59) ” [النساء] .,"and «O you who believe, obey God and obey the Emissary and those of you who have authority. If you quarrel with one another about anything, refer it to God and the Emissary, if you believe in God and the Last Day. That is better and fairer as a course.»"
فقال بعض أهل العلم: أولوا الأمر: أمراء سرايا رسول الله – والله أعلم – وهكذا أُخبرنا.,"A certain scholar said, “‘Those who have authority’ are the commanders of God’s Emissary’s military expeditions, though God knows best.” Thus were we informed by more than one scholar of Qurʾanic exegesis."
وهو يُشْبِه ما قال – والله أعلم -، لأن كلَّ من كان حوْل مكة من العرب لم يكن يعرف إمارة، وكانت تأنَف أن يُعْطِيَ بعضُها بعضا طاعةَ الإمارة.,"This appears to be a correct interpretation of what God said, though God knows best. The Bedouin Arabs who were around Mecca knew no political authority and refused to grant each other such authority."
فلما دانت لرسول الله بالطاعة، لم تكن ترى ذلك يَصلح لغير رسول الله.,"When they submitted in obedience to God’s Emissary, they did not think that it was proper to do so for anyone but God’s Emissary."
فأُمِروا أن يُطِيعوا أولي الأمر الذين أَمَّرَهم رسول الله، لا طاعةً مطلقة، بل طاعة مُسْتَثْناة، فيما لهم وعليهم،,"So they were commanded to obey the military commanders whom God’s Emissary had appointed, showing not unlimited obedience but an exceptional obedience that accorded to the Bedouin certain rights and obligations."
فقال: ” فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ (59) ” [النساء] ، يعني: إن اختلفتم في شيء.,"So He said: “If you quarrel with one another about anything, refer it to God and the Emissary,” meaning: if you disagree about anything."
وهذا – إن شاء الله – كما قال في أولي الأمر، إلا أنَّه يقول: ” فَإِنْ تَنَازَعْتُمْ “، يعني – والله أعلم – هم وأُمَراؤهم الذين أُمِروا بطاعتهم،,"This, God willing, is as he said in regard to those who have authority except that God said “If you quarrel with one another,” meaning, though God knows best, them and their commanders whom they were ordered to obey."
” فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ “، يعني – والله اعلم – إلى ما قال الله والرسول إن عرفتموه،,"“Refer it to God and the Emissary” means, though God knows best, refer it to what God and the Emissary say, if you know it."
فإن لم تعرفوه سألتم الرسولَ عنه إذا وصلتم، أو من وَصَلَ منكم إليه.,"If you do not know it, then you should ask the Emissary about it if you or one of you reaches him."
لأن ذلك الفرضُ الذي لا مُنَازَعَة لكم فيه، لقول الله: ” وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمْ الْخِيَرَةُ مِنْ أَمْرِهِمْ (36) [الأحزاب] .,"This is because of the obligation which you may not dispute, based on God’s word: “When God and His Emissary have decided a matter, it is not for any believing man or woman to have any choice in the affair.”"
ومن تنازع ممن بعد رسول الله رَدَّ الأمر إلى قضاء الله، ثم قضاء رسوله،,"Whoever among those after God’s Emissary has a dispute should refer the matter to God’s decree, then to that of His Emissary."
فإن لم يكن فيما تنازعوا فيه قضاء، نصًّا فيهما ولا في واحد منهما، رَدُّوه قِياساً على أحدهما، كما وصفْتُ مِنُ ذكر القبلة والعدل والمثل، مع ما قال الله في غير آية مثلَ هذا المعنى.,"If there is no decree in the form of an explicit text that is relevant to their dispute in one or both of these sources, they should refer it to an analogy based on one of them, as I have discussed in regard to determining the prayer-direction, determining who is just such that they can be made a witness, and determining the like of the game animal, together with what God has said in more than one verse concerning matters similar to this."
وقال: ” وَمَنْ يُطِعْ اللَّهَ وَالرَّسُولَ فَأُوْلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنْ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُوْلَئِكَ رَفِيقًا (69) [النساء] .,He said: «Those who obey God and the Emissary—they are with those whom God has blessed: the prophets and the loyal ones and the witnesses and the righteous. They are fine companions»
وقال: ” يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ (20) ” [الأنفال] .,"and «O you who believe, obey God and His Emissary.»"
باب: ما أمر الله من طاعة رسوله.,Chapter on God’s Command to Obey God’s Emissary
قال الله – جل ثناؤه -: ” إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ. يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ، وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا (10) ” [الفتح] .,"God said (sublime His praise): «Those who swear allegiance to you are swearing allegiance to God. The hand of God is above their hands. Whoever breaks his oath breaks it against himself; but whoever fulfills the covenant he has made with God, He will give him a mighty wage»"
وقال: ” مَنْ يُطِعْ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ (80) ” [النساء] .,and «Those who obey the Emissary obey God.»
فأعْلَمَهم أنَّ بَيْعَتهم رسولَه بيعتُه، وكذلك أعْلمهم أنَّ طاعتَهم طاعتُه. وقال: ” فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ، ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ، وَيُسَلِّمُوا تَسْلِيمًا (65) ” [النساء] .,"He apprised them that their allegiance to His Emissary was allegiance to Him and thus He apprised them that obedience to His Emissary was obedience to Him, and He likewise said: «No, by your Lord, they will not believe until they make you the judge concerning what is in dispute between them, and then they will not find in their souls any difficulty in what you decide but will submit readily.»"
نزلت هذه الآية فيما بلغنا – والله أعلم – في رجل خاصَمَ “الزُّبَيْر” في أرضٍ، فقضى النبي بها “للزبير”.,"This verse was revealed, as far as we have been told, though God knows best, concerning a man who litigated against al-Zubayr over some land. The Prophet adjudicated in favor of al-Zubayr."
وهذا القضاء سنة من رسول الله، لا حُكْمٌ منصوص في القُرَآن.,"This judgment constitutes a practice of God’s Emissary, not a ruling in the form of an explicit text in the Qurʾan."
والقُرَآن يدل – والله أعلم – على ما وصفْتُ، لأنه لو كان قضاءً بالقُرَآن كان حُكماً منصوصاً بكتاب الله،,"The Qurʾan indicates, though God knows best, what I have already noted above: had it been a judgment in the Qurʾan, it would have been a ruling in the form of an explicit text in the Book of God."
وأشبَهَ أن يكونوا إذا لم يُسَلِّموا لحكم كتاب الله نصًّا غيرَ مُشْكِل الأمر، أنَّهم ليسوا بِمُؤمنين، إذا رَدُّوا حكمَ التنزيل، إذا لم يسلموا له.,"Had they failed to submit to a ruling in the Book of God that was in the form of an explicit text that posed no difficulty, it would be as if they had ceased to be believers, since they would have rejected a ruling from Revelation if they had not submitted to it."
وقال تبارك وتعالى: ” لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا. قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنْكُمْ لِوَاذًا فَلْيَحْذَرْ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ (63) ” [النور] .,He also said (blessed and exalted): «Do not make the summoning of the Emissary among you like your summoning of one another. God knows those of you who slip away and conceal themselves. So let those who dissent from His command beware lest a trial or a painful punishment befall them»
وقال: ” وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ (48) .,"and «When they are called to God and His Emissary that he may judge between them, lo, a party of them turn away."
وَإِنْ يَكُنْ لَهُمْ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ (49) .,"If they are in the right, they come to him submissively."
أَفِي قُلُوبِهِمْ مَرَضٌ أَمْ ارْتَابُوا أَمْ يَخَافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ؟ بَلْ أُوْلَئِكَ هُمْ الظَّالِمُونَ (50),"Is there a disease in their hearts, or do they have doubts, or do they fear that God and His Emissary may be unjust to them? No! They are the wrongdoers."
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا: سَمِعْنَا وَأَطَعْنَا، وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ (51) .,"When the believers are called to God and His Emissary that he may judge between them, the only thing they say is, “We hear and obey.” Those are the ones who prosper."
وَمَنْ يُطِعْ اللَّهَ وَرَسُولَهُ، وَيَخْشَ اللَّهَ وَيَتَّقِيهِ، فَأُوْلَئِكَ هُمْ الْفَائِزُونَ (52) ” [النور] .,Those who obey God and His Emissary and fear God and protect themselves against Him—those are the triumphant.»
فأعلم اللهُ الناسَ في هذه الآية، أنَّ دعاءهم إلى رسول الله ليحكم بينهم: دعاء إلى حكم الله، لأن الحاكم بيْنهم رسولُ الله،,"In this verse God informed the people that when they summon God’s Emissary to rule between them it is tantamount to summoning God’s ruling, because the one making the ruling between them is God’s Emissary."
وإذا سلَّموا لحكم رسول الله، فإنما سلموا لحكمه بفرض الله.,"If they submit to the ruling of God’s Emissary, then they submit to God’s ruling by reason of the obligation that He imposed."
وأنَّه أعْلَمَهم أن حكمَه: حكمُه، على معنى افتراضه حكمَه، وما سبق في علمه – جل ثناؤه – مِن إسْعاده بعِصْمته وتوفيقه، وما شَهِد له به من هِدايتِه واتباعِه أمْرَه.,"He further informed them that His Emissary’s ruling is His ruling, in the sense that He imposed his ruling on them as an obligation, and in addition He blessed His Emissary with infallibility and assistance, as well as the receipt of guidance, and the heeding of His command, to which God attested in His foreknowledge (sublime His praise)."
فأَحْكَمَ فرضَه بإلزام خَلْقِه طاعةَ رسوله، وإعْلامِهم أنها طاعتُه.,"So God confirmed the obligation that He imposed, binding His creatures to obey His Emissary and informing them that such obedience is obedience to Him."
فَجَمَعَ لهم أنْ أعْلمَهم أنَّ الفرض عليهم اتباعُ أمره، وأمرِ رسوله، وأن طاعة رسوله: طاعتُه،,He thus let it be known that they have an obligation to follow both His command and the command of His Emissary and that obedience to His Emissary is obedience to Him.
ثم أعلمهم أنه فَرَضَ على رسوله اتباعَ أمرِه – جل ثناؤه -.,He further informed them that He obliged His Emissary to follow His own command (sublime His praise).
باب: ما أبان الله لخلْقه من فرضه على رسوله اتباعَ ما أَوْحَى إليه، وما شَهِد له به من اتباع ما أُمِرَ به، ومِنْ هُداه، وأنه هاد لمن اتبعه.,"Chapter on God’s Statement to His Creation Concerning Having Obliged His Emissary to Follow What Was Revealed to Him; The Evidence He Gave Concerning His Emissary’s Following What He Was Commanded to Do, His Emissary’s Being Guided, and His Emissary’s Guidance of Those Who Follow Him"
قال “الشافعي”: قال – الله جل ثناؤه – لنبيه: ” يَاأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعْ الْكَافِرِينَ وَالْمُنَافِقِينَ. إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ. إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ” [الأحزاب] .,"Al-Shāfiʿī said: God (sublime His praise) said: «O Prophet, fear God and do not obey the unbelievers and the hypocrites. God is Knowing and Wise. And follow what is revealed to you from your Lord. God is informed of what you do.»"
وقال: ” اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ، لَا إِلَهَ إِلَّا هُوَ، وَأَعْرِضْ عَنْ الْمُشْرِكِينَ (106) ” [الأنعام] .,He also said: «Follow what has been revealed to you from your Lord—there is no god but Him—and turn away from those who associate others with God»
وقال: ” ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنْ الْأَمْرِ فَاتَّبِعْهَا، وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ (18) ” [الجاثية] .,"and «Then We set you on a clear way that comes from Our affair. So follow it, and do not follow the whims of those who do not know.»"
فأعْلَمَ اللهُ رسولَه منَّه عليه بما سبق في علمه، من عِصْمته إيَّاه من خلقه، فقال: ” يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِنْ رَبِّكَ، وَإِنْ لَمْ تَفْعَلْ، فَمَا بَلَّغْتَ رِسَالَتَهُ، وَاللَّهُ يَعْصِمُكَ مِنْ النَّاسِ (67) ” [المائدة] .,"God informed His Emissary that He had blessed him, alone among all His creatures, with infallibility, according to His foreknowledge, when He said: «O Emissary, proclaim what has been sent down to you from your Lord. If you do not do that, you are not delivering His message. God will protect you from the people.»"
وشهد له – جل ثناؤه – باستمساكه بما أمره به، والهدى في نفسه، وهدايةِ مَنْ اتبعه، فقال: ” وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي: مَا الْكِتَابُ وَلَا الْإِيمَانُ، وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا، وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ (52) ” [الشورى] .,"He (sublime His praise) bore witness that the Prophet held fast to what he was commanded to do, to the guidance he received concerning himself, and to the provision of guidance for those who followed him: «And thus We have inspired you with a Spirit of Our command. You did not know what the Book was nor the Faith, but We made it a light, by which We guide such of Our servants as We wish. You guide to a straight path.»"
وقال: ” وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ، وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ، وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ، وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ، وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ، وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ، وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (113) ” [النساء] .,"He also said: «But for God’s bounty and mercy to you, a party of them had intended to lead you astray. But they will only lead themselves astray, and they will not harm you in any way. God has sent down to you the Book and wisdom, and He has taught you what you did not know. God’s bounty to you is great.»"
فأبان الله أنْ قدْ فرَضَ على نبيه اتباعَ أمره، وشهِدَ له بالبلاغ عنه، وشهد به لنفسه، ونحن نَشْهَدُ له به، تَقَرُّبًا إلى الله بالإيمان به، وتوَسُّلاً إليه بِتَصْديق كَلِمَاتِه.,"God stated that He had obligated his Prophet to follow His command, and He testified that he was to communicate things on God’s behalf. He also testified to Himself through the Prophet, and we testify to Him through the Prophet, seeking nearness to God through faith in and supplication to Him by deeming the Prophet’s words true."
أخبرنا “عبد العزيز” عن “عمرو بن أبي عمرو” مَوْلى “المُطَّلِب” عن “المطلب بن حَنْطَبٍ” أنَّ رسول الله قال: ” مَا تَرَكْتُ شَيْئًا مِمَّا أمَرَكُمْ اللهُ بِهِ إِلاَّ وَقَدْ أمَرْتُكُمْ بِهِ، وَلاَ تَرَكْتُ شَيْئًا مِمَّا نَهَاكُمْ اللهُ عَنْهُ إلاَّ وَقَدْ نَهَيْتُكُمْ عَنْهُ ” .,"ʿAbd al-ʿAzīz reported to us from ʿAmr ibn Abī ʿAmr, client of al-Muṭṭalib, from al-Muṭṭalib ibn Ḥanṭab, that God’s Emissary said: “Of what God commanded I have omitted nothing without also commanding it myself, and of what God prohibited I have omitted nothing without also prohibiting it myself.”"
قال “الشافعي”: وما أعلمنا الله مما سبق في علمه، وحتْمِ قضائه الذي لا يُرَدُّ، من فضله عليه ونعمته: أنه منعه من أنْ يَهُمُّوا به أن يُضلُّوه، وأعلمه أنهم لا يضرونه من شيء.,"Al-Shāfiʿī said: What God told us—from what was in His foreknowledge and predetermined by His decree, which none can resist, in regard to God’s favor and grace toward him—is that He guarded him against his being led astray by others, and He informed him that no one would be able to harm him at all."
وفي شهادته له بأنه يهدي إلى صراط مستقيم، صراط الله، والشهادة بتَأدية رسالته، واتباع أمره، وفيما وصفتُ من فرضه طاعتَه، وتأكيدِه إياها في الآي ذكرتُ: ما أقام الله به الحجة على خلقه، بالتسليم لحكم رسول الله واتباع أمره.,"In thus testifying to him—that he guides to a straight path, God’s path—and in testifying to his fulfillment of his mission and obedience to God’s command, and in what I have described about God’s imposition of the obligation to obey him, and His affirmation of it in the verses that I have mentioned, God has furnished binding authority that compels His creatures to submit to the rulings of God’s Emissary and to follow his command."
قال “الشافعي”: وما سَنَّ رسول الله فيما ليس لله فيه حكمٌ، فبِحُكْم الله سنَّه.,Al-Shāfiʿī said: The practices instituted by God’s Emissary concerning things for which God has no ruling were themselves provided pursuant to God’s ruling.
وكذلك أخبرنا الله في قوله: ” وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ (52) صِرَاطِ اللَّهِ … (53) ” [الشورى] .,"Thus did God inform us in His saying: «You guide to a straight path, the path of God.»"
وقد سن رسول الله مع كتاب الله، وسنَّ فيما ليس فيه بعَيْنه نصُّ كتاب.,"God’s Emissary has instituted practices that function together with the Book of God and also others concerning situations for which no precisely apposite, explicit scriptural prooftext exists."
وكل ما سن فقد ألزمنا الله اتباعه، وجعل في اتباعه طاعته، وفي العُنُود عن اتباعها معصيتَه التي لم يعذر بها خَلْقاً، ولم يجعل له من اتباع سنن رسول الله مَخْرجاً، لما وصفتُ، وما قال رسول الله.,"God bound us to follow all the practices that His Emissary provided. He made following him equivalent to obedience to God and obstinate resistance to following him equivalent to disobedience that cannot be excused for any of His creatures. He made it so that there is no way to avoid following the practices of God’s Emissary, because of what I have explained and what God’s Emissary has said."
أخبرنا “سفيان” عن “سالم أبو النضْر” مولى “عُمَر بن عبيد الله” سمع “عبيد الله بن أبي رافع” يحدِّثُ عن أبيه، أنَّ رسول الله قال: ” لاَ أُلْفِيَنَّ أحَدَكُمْ مُتَّكِئًا عَلَى أرِيكَتِهِ، يَأْتِيهِ الأُمْرُ مِنْ أمْرِي، مِمَّا أَمَرْتُ به، أَوْ نَهَيْتُ عنه، فيقولُ: لاَ أَدْرِي، ماَ وَجَدْنَا فِي كِتَاِب اللهِ اتَّبَعْناَهُ ” .,"Sufyān reported to us from Sālim Abū l-Naḍr, client of ʿUmar ibn ʿUbaydallāh, who heard ʿUbaydallāh ibn Abī Rāfiʿ transmit from his father that God’s Emissary said: “I had better not find any of you resting on his bench when a command that I have issued comes, whether commanding or prohibiting something, and saying, ‘I don’t know—we only follow what we find in the Book of God.’”"
قال “سفيان”: وحَدَّثَنِيه “محمد بن المُنْكَدِر” عن النبي مُرْسلاً.,Sufyān said: “Muḥammad ibn al-Munkadir transmitted it to me from the Prophet but with an incomplete record of transmission.”
قال “الشافعي”: الأريكة: السرير.,Al-Shāfiʿī said: The “bench” is a raised couch.
وسُنَنُ رسول الله مع كتاب الله وجهان:,The practices of God’s Emissary function together with the Book of God in two ways.
أحَدُهما: نص كتاب، فَاتَّبَعَه رسول الله كما أنزل الله،,One of these is when there is an explicit scriptural prooftext and God’s Emissary follows it just as God has revealed it.
والآخر: جملة، بَيَّنَ رسول الله فيه عن الله معنى ما أراد بالجملة، وأوضح كيف فرَضَها عامَّاً أو خاصاً، وكيف أراد أن يأتي به العباد، وكلاهما اتبع فيه كتاب الله.,"The other is a general statement in regard to which God’s Emissary explains, on God’s behalf, the meaning of what God intended in the general statement, and clarifies how He made it obligatory, whether its application is unrestricted or restricted, and how God’s servants are to approach it. In both cases, he is adhering to the Book of God."
قال: فلم أعلم من أهل العلم مخالفاً في أن سُنن النبي من ثلاثة وجوه، فاجتمعوا منها على وجهين.,I know of no one among the scholars who disagrees about the fact that the Prophet’s practices are of three kinds. They agree about two of those kinds.
والوجهان يجْتَمِعان ويتفرَّعان:,The two kinds in question are convergent in some respects and divergent in others.
أحدهما: ما أنزل الله فيه نص كتاب، فبَيَّنَ رسول الله مثلَ ما نصَّ الكتاب،,"One of them is when God reveals an explicit scriptural passage, and then God’s Emissary explains the like of that for which the Book provided the explicit passage."
والآخر: مما أنزل الله فيه جملةَ كتاب، فبيَّن عن الله معنى ما أراد؛ وهذان الوجهان اللذان لم يختلفوا فيهما.,"The other is when God reveals a general scriptural passage, and then he explains, on God’s behalf, what He intended. These are the two varieties about which they do not disagree."
والوجه الثالث: ما سنَّ رسول الله فيما ليس فيه نص كتاب.,The third kind is when God’s Emissary institutes a practice concerning something for which there is no explicit scriptural prooftext.
فمنهم من قال: جعل الله له، بما افترض من طاعته، وسبق في علمه من توفيقه لرضاه، أن يَسُنَّ فيما ليس فيه نص كتاب.,"A certain scholar said: “By imposing the obligation to obey the Prophet, and in accord with His foreknowledge that He would assist the Prophet to please Him, God gave the Prophet the ability to establish practices that concern matters not dealt with in an explicit scriptural passage.”"
ومنهم من قال: لم يسن سنة قط إلا ولها أصل في الكتاب، كما كانت سُنَّته لتبيين عدد الصلاة وعملها، على أصل جملة فرض الصلاة،,"Another scholar said: “He never established a practice that did not have some foundation in the Book, just as his practice that clarifies the number of prayers and how they were to be performed was provided pursuant to a generally worded passage that established the obligation to pray."
وكذلك ما سنَّ من البُيُوع وغيرها من الشرائع، لأن الله قال: ” لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ (29) ” [النساء] ، وقال: ” وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا (275) [البقرة] ،,"So, too, are the practices that he established concerning sales and other legal matters, because God said «Do not consume your property among you in vanity» and «God has made sales lawful, while He has forbidden usury.»"
فما أحلَّ وحرَّم فإنما بيَّن فيه عن الله، كما بَيَّن الصلاة.,"So he clarified what God made lawful and unlawful, on God’s behalf, just as he clarified the prayer.”"
ومنهم من قال: بل جاءته به رسالةُ الله، فأثبتتْ سنَّتَه.,"Still another scholar said: “This was brought to him as part of God’s message, and it confirmed his Practice by means of what God imposed as an obligation.”"
ومنهم من قال: أُلْقِيَ في رُوعه كلُّ ما سَنَّ، وسنَّتُه الحكمةُ: الذي أُلقي في رُوعه عن الله، فكان ما ألقي في روعه سنتَه.,"Yet another said: “God cast every practice that the Prophet established into the Prophet’s heart, and his Practice as a whole is the wisdom that was cast into his heart by God; so whatever was cast into his heart became his Practice.”"
أخبرنا “عبد العزيز” عن “عمرو بن أبي عمرو” عن “المطلب” قال: قال رسول الله: ” إنَّ الرُّوحَ الأمِيَن قَدْ ألْقَى فِي رُوعِي أنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَوْفِيَ رِزُْقَهَا، فَأجْمِلُوا فِي الطَّلَبِ ” .,"ʿAbd al-ʿAzīz reported to us from ʿAmr ibn Abī ʿAmr, from al-Muṭtalib, who said: God’s Emissary said: “Of what God commanded I have omitted nothing without also commanding it myself, and of what God prohibited I have omitted nothing without also prohibiting it myself. Indeed, the Faithful Spirit cast into my heart the idea that no soul will die until it has exhausted its provisions, so persevere in the search!”"
فكان مما ألقَى في روعه سنَّتَه ، وهي الحكمة التي ذكَرَ اللهُ، وما نَزَل به عليه كتابٌ، فهو كتاب الله، وكلٌّ جاءه من نِعَمِ الله، كما أراد الله، وكما جاءته النِّعَم، تَجْمعها النعمة، وتَتَفَرَّقُ بأنها في أمورٍ بعضُها غيرُ بعض، ونسأل الله العصمة والتوفيق.,"Among what He cast into his heart is his Practice, which is the wisdom that God has mentioned; and also the scriptural passages that He revealed to him, which make up God’s Book. Both came to him from God’s grace, just as God intended, and just as other acts of grace came to him. What they have in common is that they are acts of grace, but they differ in regard to the matters to which they pertain. I ask for God’s protection and assistance."
وأيُّ هذا كان، فقد بيَّن الله أنه فرَضَ فيه طاعة رسوله، ولم يجعل لأحد من خلقه عذراً بخلاف أمرٍ عرَفَه من أمر رسول الله، وأنْ قد جعل الله بالناس الحاجةَ إليه في دينهم،,"However that may be, God has made clear that He imposed in His Book the obligation to obey His Emissary, did not allow anyone in His creation an excuse to go against a commandment which that person knows to be a commandment of the Emissary’s, and caused all people to have need of him in their religion."
وأقام عليهم حجتَه بما دلَّهم عليه من سنن رسول الله مَعَاني ما أراد الله بفرائضه في كتابه،,He established His proof for them by using the practices of God’s Emissary to indicate the reasons behind what God intended by the obligations imposed in His Book.
ليعلم مَن عرَف منها ما وصَفْنا أن سنته – صلى الله عليه – إذا كانت سنة مبيِّنة عن الله معنى ما أراد من مَفْروضه فيما فيه كتابٌ يتْلونَه، وفيما ليس فيه نصُّ كتاب أخْرَى ، فهي كذلك أيْنَ كانت،,"God did this so that whoever comes to understand what we have noted about such obligations—to wit: if accounts of his Practice explain, on God’s behalf, the meaning of what God intended by imposing an obligation in an explicit scriptural prooftext which they recite, and another practice exists for matters not found in such a prooftext—will understand that those obligations are always thus, wherever they may occur."
لا يختلف حكمُ الله ثم حكمُ رسوله، بل هو لازم بكلِّ حال.,"God’s ruling does not differ from that of His Emissary. Rather, the latter, too, is binding in all cases."
وكذلك قال رسول الله في حديث “أبي رافع” الذي كتبنا قبْل هذا.,"God’s Emissary said something similar to this in the hadith-report from Abū Rāfiʿ, which we wrote out above."
وسأذكر مما وصفنا من السنة مع كتاب الله، والسنةِ فيما ليس فيه نص كتاب، بعضَ ما يدل على جملة ما وصفنا منه، إن شاء الله.,"In regard to what we have explained above concerning Prophetic Practice and the Book of God together, and Prophetic Practice as it pertains to situations for which there is no explicit scriptural passage, I will now mention some matters that indicate in a general way what we have already discussed, God willing."
فأوَّل ما نبدأ به من ذِكْر سنة رسول الله مع كتاب الله: ذِكرُ الاستدلال بسنته على الناسِخ والمَنْسوخ من كتاب الله،,"We will begin, first, in regard to the Practice of God’s Emissary together with the Book of God, with a discussion of how to use his Practice to draw inferences about abrogation in the Book of God."
ثم ذِكر الفرائض المَنْصوصة التي سن رسول الله معها،,"Next, we will discuss textually explicit obligations in the Book of God for which God’s Emissary has provided parallel practices."
ثم ذكر الفرائض الجُمَل التي أبان رسول الله عن الله كيف هي ومواقيتَها،,"Then we will mention general obligations in respect of which God’s Emissary has stated, on God’s behalf, their modalities and appointed times."
ثم ذكر العام من أمر الله الذي أراد به العام، والعامَّ الذي أراد به الخاصَّ، ثم ذِكرُ سنته فيما ليس فيه نص كتاب.,"Then we will discuss God’s unrestricted commandments that He intends to be unrestricted, and those that appear unrestricted but which He intends to be restricted. Then we will discuss Prophetic Practice as it pertains to matters for which there is no explicit scriptural passage."
ابتداء الناسخ والمنسوخ.,The Beginning of Abrogation
قال “الشافعي: “: إنَّ الله خلَق الخلْق لِما سَبَق في علمه مما أراد بخلقهم وبهم، لا مُعَقِّبَ لحُكْمه، وهو سريع الحِساب.,"Al-Shāfiʿī said: God created creation according to His foreknowledge of what He intended by creating it and of what He intended for it. «None repels His judgment, He is swift to reckoning.»"
وأنزل عليهم الكتاب تِبْياناً لكل شيء، وهُدًى ورحمةً،,He revealed the Book to them «as an explanation of everything» and as guidance and mercy.
وفرض فيه فرائض أثبتها، وأُخْرَى نسَخَها، رحمةً لِخَلْقه، بالتخفيف عنهم، وبالتوسعة عليهم، زيادة فيما ابتدأهم به مِن نِعَمه. وأثابَهم على الانتهاء إلى ما أثبت عليهم: جَنَّتَه، والنجاة من عذابه؛ فعَمَّتْهم رحمتُه فيما أثبت ونسخ، فله الحمد على نعمه.,"He imposed obligations in it that He confirmed and others that He abrogated. This was a mercy to His creatures, lightening their burden and granting them respite, in addition to the graces that He had already shown them. For complying with what He had affirmed for them, He rewarded them with Paradise and salvation from His punishment. Thus did His mercy encompass them in regard to what He had confirmed and abrogated. Praise is due to Him for these graces."
وأبان الله لهم أنه إنما نسخ ما نسخ من الكتاب بالكتاب، وأن السنةَ لا ناسخةٌ للكتاب، وإنما هي تَبَع للكتاب، يُمَثِّلُ ما نَزل نصاً، ومفسِّرةٌ معنى ما أنزل الله منه جُمَلاً.,"God stated to them that He only abrogates things in the Book by means of the Book, and that Prophetic Practice does not abrogate the Book. It is instead subordinate to the Book, containing the like of what is revealed in the form of a clear text, and explaining the meaning of what God revealed in general terms."
قال الله: ” وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَذَا أَوْ بَدِّلْهُ. قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي؛ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ. إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ (15) ” [يونسٍ] .,"God said: «And when Our signs are revealed to them as clear proofs, those who do not expect to meet Us say, “Bring a different Qurʾan from this, or change it.” Say, “It is not for me to change it of my own accord. I only follow what is revealed to me. I fear the punishment of a mighty day if I disobey my Lord.”»"
فأخبر الله أنه فرَضَ على نبيه اتباعَ ما يوحَى إليه، ولم يجعل له تبديله مِن تِلْقاء نفسه.,God reported that He obligated His Prophet to follow what was revealed to him. He did not give him the power to change it on his own initiative.
وفي قوله: ” مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي (15) ” [يونس] ، بيانُ ما وصفتُ، مِن أنه لا يَنْسخ كتابَ الله إلا كتابُه، كما كان المُبْتدىءَ لفرضه، فهو المُزيلُ المثبت لِما شاء منه، جل ثناؤه، ولا يكون ذلك لأحد من خلقه.,"In His saying “‘It is not for me to change it of my own accord’” is a clear statement of what I have described: the Book of God is not abrogated except by His Book. Just as He is the initiator of His obligations, He expunges and confirms what He wills of them (sublime His praise). That is not for any of His creatures to do."
وكذلك قال: ” يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ، وَعِنْدَهُ أُمُّ الْكِتَابِ (39) ” [الرعد] .,Thus He said: «God effaces and establishes what He wishes. With Him is the matrix of the Book.»
وقد قال بعضُ أهل العلم: في هذه الآية – والله أعلم – دِلاَلة على أن الله جعَل لرسوله أنْ يقولَ مِن تِلقاء نفسه بتوفيقه فيما لم يُنْزِلْ فيه كتاباً، والله أعلم.,"A certain scholar said of this verse, though God knows best, that it indicates that God did allow His Emissary to say things on his own initiative, with God’s assistance, in regard to matters for which no scriptural passage had been revealed. But God knows best."
وقيل في قوله: ” يَمْحُو اللَّهُ مَا يَشَاءُ … (39) ” [الرعد] : يمحو فَرْض ما يشاء، ويُثبت فرض ما يشاء، وهذا يُشبه ما قيل، والله أعلم.,"It has been said, concerning His saying “God effaces . . . what He wishes”: He erases His obligation as He wishes and confirms His obligation as He wishes. This idea resembles what has already been said, though God knows best."
وفي كتاب الله دِلالة عليه، قال الله: ” مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا. أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (106) ” [البقرة] .,"But in the Book of God is an indication of it. God said: «Whatever verses We abrogate or delay, We bring better or the like. Do you not know that God has power over everything?»"
فأخبر الله أنَّ نسْخَ القُرَآن، وتأخيرَ إنْزالِه لا يكون إلا بِقُرَآن مثلِه.,God reported that abrogation of the Qurʾan and the delay of its revelation will only occur by means of a Qurʾanic passage that is its like.
وقال: ” وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ، وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ: قَالُوا: إِنَّمَا أَنْتَ مُفْتَرٍ (101) ” [النحل] .,"He also said: «When We exchange one verse for another—and God is aware of what He sends down—they say, “You are simply inventing it.”»"
وهكذا سنة رسول الله، لا يَنْسَخُها إلا سنةٌ لرسول الله؛ ولو أحدث الله لرسوله في أمر سنَّ فيه، غيَر ما سنَّ رسول الله: لَسَنَّ فيما أحدث الله إليه، حتى يُبَيِّنَ للناس أن له سنةً ناسخةَ لِلَّتي قّبْلَها مما يخالفها. وهذا مذكور في سنته – صلى الله عليه وسلم -.,"So, too, for the Practice of God’s Emissary. Only a practice from God’s Emissary may abrogate another such practice. If God provides a new ruling to His Emissary concerning a matter for which His Emissary has already established a practice, one other than the practice established previously by God’s Emissary, then God’s Emissary would institute a new practice concerning the new ruling provided by God. This would clarify for people that the new practice of God’s Emissary abrogates the prior one to the extent it was inconsistent with the new one. This phenomenon is in fact discussed in accounts of his Practice (may God bless him and grant him peace)."
فإن قال قائل: فقد وجدنا الدِّلالة على أنَّ القُرَآن يَنْسخ القُرَآن، لأنه لا مثلَ للقرآن، فأوْجِدْنا ذلك في السنة؟,"Someone might say, “We are aware of the indication that only the Qurʾan abrogates the Qurʾan because there is nothing like the Qurʾan. Cite something for us that relates to Prophetic Practice.”"
قال “الشافعي”: فيما وصفتُ مِن فرْضِ الله على الناس اتباع أمر رسول الله: دليلٌ على أن سنة رسول الله إنما قُبِلَتْ عن الله، فَمَنْ اتبعها فبِكتاب الله تَبِعَها،,"Al-Shāfiʿī said: The above discussion of God’s imposition of the obligation to follow the commands of His Emissary shows that the Practice of God’s Emissary is received from God alone, so whoever follows it does so by reason of the Book of God."
ولا نجد خبراً ألزمه الله خلْقَه نصاً بَيِّناً إلا كتابَه ثم سنةَ نبيه.,"As far as we are aware, God has not provided any revealed reports that are in the form of clear texts binding on His creatures except for those from His Book and the Practice of His Prophet."
فإذا كانت السنة كما وصفتُ، لا شِبْهَ لها مِنْ قول خَلْقٍ من خلق الله: لَمْ يَجُزْ أن ينسخها إلا مثلُها، ولا مثل لها غيرُ سنة رسول الله، لأن الله لم يجعل لآدمي بعده ما جعل له،,"So if that Practice is as I have described and if it is impossible to confuse it with the speech of any other of God’s other creatures, then nothing but its like may abrogate it. It has no like save Prophetic Practice because what God granted to His Prophet He did not grant to anyone after him."
بل فرَض على خلقه اتباعَه، فألزمهم أمره، فالخلْق كلهم له تبعٌ، ولا يكون للتابع أن يخالف ما فُرِضَ عليه اتباعُه، ومن وجب عليه اتباع سنة رسول الله لم يكن له خلافُها، ولم يقُمْ مَقامَ أنْ ينسخ شيئاً منها.,"Indeed, He obligated His creatures to follow the Prophet and made the Prophet’s command binding on them. The follower should not contravene what he is obligated to follow. Whoever must follow the Practice of God’s Emissary may not contradict it and is in no position to abrogate any of it whatsoever."
فإن قال: أفيَحْتَمِلُ أنْ تكون له سنة مأثورة قد نُسِخَتْ، ولا تُؤْثَرُ السنة التي نَسَخَتْها؟,"If someone were to ask, “Is it possible that there be a practice that is transmitted but which has been abrogated and that the practice that abrogates it not be transmitted?”"
فلا يحتمل هذا، وكيف يَحْتَمِلُ أنْ يُؤثر ما وُضِع فرضُه، ويُتْرَكَ ما يَلْزَم فرضُه؟! ولو جاز هذا خرجتْ عامةُ السنن من أيدي الناس، بِأنْ يقولوا: لَعَّلها مَنْسوخَة،,"That is not possible—how could it be possible for a canceled obligation to be transmitted and a binding obligation to be abandoned? If that were permissible, then the entirety of such practices could escape people’s grasp since they would say, “Perhaps it has been abrogated.”"
وليس يُنْسَخُ فرضٌ أبداً إلا أُثْبِتَ مكانَه فرضٌ. كما نُسختْ قِبْلة بيْت المَقْدِس، فأُثْبِتَ مكانَها الكعبةُ، وكلُّ منسوخ في كتاب وسنة هكذا.,"No obligation is ever abrogated without another obligation being confirmed in its place, just as when the prayer-direction of Jerusalem was abrogated, the Kaaba was confirmed in its place. Every part of a scriptural passage or practice that is abrogated is thus."
فإن قال قائل: هل تُنْسَخ السنةُ بالقُرَآن؟,"If someone were to ask, “Can Prophetic Practice be abrogated by the Qurʾan?”"
قيل: لو نُسخَت السنة بالقُرَآن، كانت للنبي فيه سنةٌ تُبَيِّنُ أنَّ سنته الأولى منسوخة بسُنته الآخِرة حتى تقوم الحجةُ على الناس، بأنَّ الشيء يُنْسَخ بِمِثْله.,"one should reply: if a Prophetic Practice were abrogated by the Qurʾan, then the Prophet would have an individual practice clarifying that his original practice was abrogated by a subsequent one, and this would furnish binding authority showing that something is only abrogated by its like."
فإنْ قال: ما الدليل على ما تقول؟,"If someone says, “What indicates that what you say is correct?”"
فما وصَفْتُ مِنْ مَوْضعه من الإبانة عن الله معنى ما أراد بفرائضه، خاصاً وعاماً، مما وصفت في كتابي هذا، وأنه لا يقول أبداً لِشيء إلا بحُكْم الله. ولو نسخ الله مما قال حكْماً، لَسنَّ رسول الله فيما نسخه سنة.,"It is what I have described about that position from which he states, on God’s behalf, the meaning of what He intended by His obligations, whether restricted or unrestricted—and the other things I have discussed in this, my book. Also, he only addresses himself to something based on God’s ruling, and if God abrogates anything for which he, too, has a ruling then God’s Emissary would furnish a new practice for what has been abrogated."
ولو جاز أن يقال: قد سنَّ رسول الله ثم نسخ سنتَه بالقُرَآن، ولا يُؤْثَرُ عن رسول الله السنةُ الناسخةُ: جاز أن يقال فيما حرم رسول الله من البُيوع كلِّها: قد يحتمل أن يكون حرَّمَها قبل أن يُنزل عليه: ” وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا (275) ” [البقرة] ؛,"If it were permissible to say, “God’s Emissary established a practice and then that practice was abrogated by the Qurʾan but no abrogating practice was transmitted from God’s Emissary,” then it would also be permissible to say, in regard to all the sales transactions that God’s Emissary has forbidden, “It is possible that he forbade them before it was revealed that «God has made sales lawful, while He has forbidden usury.»”"
وفيمن رجَم مِن الزناة: قد يحتمل أن يكون الرجم منسوخاً لقول الله: ” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ” [النور] ؛,"And in regard to those subject to stoning who commit unlawful sexual intercourse: “It is possible that the punishment of stoning is abrogated because of God’s word «The fornicator and the fornicatress, scourge each one of them a hundred lashes.»”"
وفي المَسْح على الخُفَّيْن: نَسَخت آيةُ الوُضوء المسحَ؛ وجاز أن يقال: لا يُدْرَأُ عن سارق سرق من غير حِرْزٍ، وسرِقَتُهُ أقلُّ من ربع دينار، لقول الله: ” السَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا (38) ” [المائدة] ، لأن اسم {السرقة} يَلْزَم من سرَق قليلاً وكثيراً، ومن حِرز، ومن غيِر حرز؛,"And in regard to wiping the footwear, that “the ablutions verse has abrogated the practice of wiping the footwear.” And it would be permissible to say, “Punishment is not averted from the thief who steals from other than a place of safekeeping, or whose theft is less than a quarter dinar, because of God’s word «The thief, male and female: cut off their hands» and because the term ‘theft’ applies to whoever steals little or much, or steals from a place of safekeeping or otherwise.”"
ولجاز رَدُّ كل حديث عن رسول الله، بأن يقال: لم يقله، إذا لم يَجِدْه مثلَ التنزيل؛,"And it would be permissible to reject every hadith-report from God’s Emissary by saying, “Perhaps he did not say it,” if the like of it were not found in Revelation."
وجاز رد السنن بهذين الوجهين، فتُرِكَتْ كلُّ سنة معها كتابٌ جملةً تحتمل سنتُه أنْ تُوَاِفقه، وهي لا تكون أبداً إلا موافِقة له، إذا احتمل اللفظ فيما رُوِي عنه خلافَ اللفظ في التنزيل بوجه، أو احتمل أن يكون في اللفظ عنه أكثرُ مما في اللفظ في التنزيل، وإنْ كان مُحتمِلا أن يخالفه من وجه.,Thus it would become possible to reject such practices in two ways: every Prophetic practice paralleled by a generally worded scriptural passage could be abandoned because it might only possibly agree with it if it could be the case that the wording narrated from him was contrary to the wording of Revelation in some respect—but of course they only ever agree with it; or the wording from him could be more expansive than what is found in Revelation in some respect and could be interpreted as contradicting it in some way.
وكتابُ الله وسنةُ رسوله تدل على خلاف هذا القول، وموافِقةٌ ما قلنا.,"The Book of God and His Emissary’s Practice indicate otherwise, however, and agree with what we have said."
وكتاب الله البيانُ الذي يُشْفى به من العَمى،,The Book of God is the clear statement through which the blind are healed.
وفيه الدلالة على موضع رسول الله من كتاب الله ودينه، واتباعِه له وقيامه بتَبْيِينِه عن الله.,"It clearly indicates the position occupied by God’s Emissary in relation to the Book of God and His religion, as well as his adherence to God’s commands and his clarification of rulings on God’s behalf."
الناسخ والمنسوخ الذي يدل الكتاب على بعضه، والسنة على بعضه.,Abrogation Indicated Partly by the Book and Partly by Prophetic Practice
قال “الشافعي”: مما نَقَل بعضُ مَن سمعتُ مِنه مِن أهل العلم، أن الله أنزل فَرْضاً في الصلاة قبل فرض الصلوات الخمس،,Al-Shāfiʿī said: One of the things transmitted by a scholar with whom I studied is that God revealed an obligation concerning prayer prior to the imposition of the five prayers.
فقال: ” يَاأَيُّهَا الْمُزَّمِّلُ قُمْ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوْ انْقُصْ مِنْهُ قَلِيلًا أَوْ زِدْ عَلَيْهِ وَرَتِّلْ القُرَآن تَرْتِيلًا ” [المزمل] ،,"He said: «You who are wrapped up in a robe, stay up during the night, except for a little—half of it or a little less or a little more—and be distinct when reciting the Qurʾan.»"
ثم نَسَخَ هذا في السورة معه، فقال: ” إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِنْ ثُلُثَي اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ، وَطَائِفَةٌ مِنْ الَّذِينَ مَعَكَ، وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ. عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ، فَاقْرَءُوا مَا تَيَسَّرَ مِنْ القُرَآن، عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ، وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ، وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (20) ” [المزمل] .,"Then He abrogated this in the same sura: «Your Lord knows that you stay up close to two-thirds of the night or a half or a third, as do a party of those with you, for God measures the night and the day. He knows that you will not encompass all of it, and He has relented toward you. Recite only as much of the Qurʾan as you are able. He knows that some of you will be ill and others will be traveling in the land seeking God’s bounty and others will be fighting in God’s cause. So recite of it what you are able; and perform prayer and pay alms.»"
ولما ذكر الله بعد أمْره بقيام الليل نصْفِه إلا قليلاً، أو لزيادة عليه، فقال: ” أَدْنَى مِنْ ثُلُثَي اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ، وَطَائِفَةٌ مِنْ الَّذِينَ مَعَكَ (20) ” [المزمل] ، فخَفَّفَ، فقال: ” عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى ” قرأ إلى: ” فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ (20) ” [المزمل] .,"After his commanding the Prophet to stay up during the night, a little less than half or a little more, God said “close to two-thirds of the night or a half or a third, as do a party of those with you.” But then He lightened this obligation and said “He knows that some of you will be ill” and he recited up to “Recite only as much of the Qurʾan as you are able.”"
قال “الشافعي”: فكان بيِّناً في كتاب الله نسخُ قيام الليل ونصفِه والنقصانِ من النصف، والزيادة عليه بقول الله: ” فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ (20) ” [المزمل] . فاحتمل قول الله: ” فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ (20) ” [المزمل] : معنيين:,"Al-Shāfiʿī said: The abrogation of the requirement to stay up during the night, half of it, or somewhat less than half of it, or a little more, is clear in the Book of God by reason of His saying “Recite only as much of the Qurʾan as you are able.” But His saying “Recite only as much of the Qurʾan as you are able” could mean two different things."
– أحدهما: أن يكون فرضاً ثابتاً، لأنه أزِيل به فرض غيره.,One is that such a recitation is a confirmed obligation by means of which another obligation was canceled.
– والآخر: أن يكون فرضاً منسوخاً أزيل بغيره، كما أُزيل به غيره،,"The other is that such a recitation is itself abrogated, canceled by means of another obligation, just as another was canceled by it."
وذلك لقول الله: ” وَمِنْ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (79) ” [الإسراء] ،,That subsequent abrogating obligation is God’s word «And some part of the night— keep vigil with it as a special gift for yourself. Perhaps your Lord will raise you to a laudable station.»
فاحتمل قوله: ” وَمِنْ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ “، أن يتهجَّد بغير الذي فُرِض عليه، مما تَيَسَّرَ مِنه.,"It is possible, however, that His saying “And some part of the night—keep vigil with it as a special gift for yourself ” means that one keep a nighttime vigil in some way that is distinct from the obligation that God imposed to recite only as much of the Qurʾan as one is able."
قال: فكان الواجب طلبَ الاستدلال بالسنة على أحد المعنيين،,"Thus, it becomes necessary to draw an inference, based on Prophetic Practice, in favor of one of the two meanings."
فوجدنا سنة رسول الله تدل على ألاَّ واجب من الصلاة إلا الخَمسُ،,We found that the Practice of God’s Emissary indicates that there is no mandatory prayer apart from the five prayers.
فصِرنا إلى أن الواجب الخمسُ، وأن ما سواها من واجب مِن صلاة قبلَها، منسوخ بها، استدلالاً بقول الله: ” فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ (79) ” [الإسراء] ،,"Accordingly, we hold that it is five prayers that are mandatory and that whatever other prayers were mandatory before them were abrogated by them, making an inference based on God’s word “Keep vigil with it as a special gift to yourself.”"
وأنها ناسخة لقيام الليل ونصفِه وثلثِه وما تيسر.,"Moreover, they abrogate the requirement to stay up the night, half, or a third, and to recite only as much of the Qurʾan as one is able."
ولَسْنَا نُحِبُّ لأحد تركَ أن يتهجد بما يسره الله عليه من كتابه، مُصَلِّيًا به، وكيف ما أكْثَرَ فهو أحبُّ إلينا.,"We would not want for anyone to omit to keep a night vigil, reciting as much of the Book of God in prayer as God has made him able. The more one engages in such recitation, the more we prefer it."
أخبرنا “مالك” عن عمه “أبي سُهَيْل بن مالك” عن أبيه، أنه سمع “طلحة بن عبيد الله” يقول: ” جَاءَ أَعْرَابِيٌّ مِنْ أَهْلِ نَجْدٍ، ثَائِرَ الرَّأسِ، نَسْمَعُ دَوِيَّ صَوْتِهِ، وَلاَ نَفْقَهُ مَا يَقُولُ، حَتَّى دَنَا،,"Mālik reported to us from his paternal uncle Abū Suhayl ibn Mālik, from his father, that he heard Ṭalḥah ibn ʿUbaydallāh say: “A Bedouin from Najd with a pock-marked face came up to us. We could hear the droning of his voice, but hardly understood what he was saying until he drew near."
فَإِذَا هُوَ يَسْأَلُ عَنْ الإسْلَامِ؟ فَقَالَ النَّبِيُّ: خَمْسُ صَلَوَاتٍ فِي اليَوْمِ وَاللَّيْلَة، قاَلَ: هَلْ عَلَيَّ غَيْرُهَا؟ فَقَالَ: لاَ، إلاَّ أنْ تَطَّوَّعَ.,"Then we realized that he was asking about Islam, so the Prophet said, ‘God has prescribed five prayers, to be performed during a full day and night.’ ‘Must I do anything else?’ he asked. ‘No,’ he replied, ‘except voluntarily.’"
قَالَ: وَذَكَرَ لَهُ رَسُولَ اللهِ صِيَامَ شَهْرِ رَمَضَان، فَقَالَ: هَلْ عَلَيَّ غّيْرُهُ؟ قَالَ: لاَ، إلاَّ أنْ تَطَّوَّعَ،,"Then God’s Emissary mentioned to him the fast of the month of Ramadan. ‘Anything else?’ he asked. ‘No,’ he said, ‘except voluntarily.’"
فَأَدْبَرَ الرَّجُلُ، وَهُوَ يَقُولُ: لاَ أَزِيدُ عَلَى هَذَا، وَلاَ أَنْقُصُ مِنْهُ، فَقَالَ رَسُوُل اللهِ: أَفْلَحَ إنْ صَدَقَ ” .,"The man turned around to leave saying, ‘By God, I will not do more or less than that.’ ‘If he is telling the truth,’ said God’s Emissary, ‘then he will prosper.’”"
ورواه “عُبادة بن الصامِت” عن النبي، أنَّهُ قال: ” خَمْسُ صَلَوَاتٍ كَتَبَهُنَّ اللهُ عَلَى خَلْقِهِ، فَمَنْ جَاءَ بِهِنَ لَمْ يُضَيِّعْ مِنْهُنَّ شَيْئًا، اْسْتِخْفَافًا بِحَقِّهِنَّ: كَانَ لَهُ عِنْدَ اللهِ عَهْدًا أنْ يُدْخِلَهُ الجَنَّةَ ” .,"ʿUbādah ibn al-Ṣāmit narrated from the Prophet that he said: “God has prescribed five prayers, during a full day and night, for His creatures. Whoever performs them all without omitting any of them by making light of the obligation to perform them has a covenant with God that He will let him enter Paradise.”"
باب: فرض الصلاة الذي دلَّ الكتاب ثم السنة على من تزول عنه بعذر، وعلى من لا تُكتب صلاته بالمعصية.,Chapter on the Obligation to Pray That the Book and Then Prophetic Practice Indicate to Be Obviated by Reason of an Excuse; and Concerning Him Whose Prayer Is Not Counted as Disobedience
قال الله تبارك وتعالى: ” وَيَسْأَلُونَكَ عَنْ الْمَحِيضِ؟ قُلْ: هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ، فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمْ اللَّهُ. إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ، وَيُحِبُّ الْمُتَطَهِّرِينَ (222) ” [البقرة] .,"God (blessed and exalted) said: «They ask you about menstruation. Say, “It is a vexation. Withdraw from women during menstruation and do not draw near to them until they are ritually pure. When they are ritually pure, approach them as God has commanded you.” God loves those who repent, and He loves those who keep themselves clean.»"
قال “الشافعي”: افترض الله الطهارةَ على المُصَلِّي، فِي الوُضوء والغسل مِن الجنَابَة، فلم تكن لغير طاهر صلاةٌ. وَلَمَّا ذكر اللهُ المَحِيضَ، فأمَرَ باعتزال النساء حتى يَطْهُرْنَ، فإذا تَطَهَّرْنَ أُتِينَ: استدلَلْنا على أنَّ تَطَهُّرَهُنَّ بالماء: بعد زوال المحيض، لأن الماء موجود في الحالات كلها في الحَضَر، فلا يكون للحائض طهارة بالماء، لأن الله إنما ذكَرَ التَّطَهُّرَ بعد أنْ يَطْهُرْنَ، وَتَطَهُّرُهُنَّ: زَوالُ المحيض، في كتاب الله ثم سنة رسوله.,"Al-Shāfiʿī said: God obliged those who pray to attain ritual purity through ablutions and to perform the major cleansing from impurity. The prayer of someone who has not achieved ritual purity does not count. Since God mentioned menstruation, ordering that women set themselves apart until they become pure again, and permitting that they be approached when they perform purifying ablutions, we infer that they may achieve ritual purity by means of performing ablutions with water—since water is available under all circumstances in settled areas—but only after the cessation of menstruation. However, women who are actually menstruating may not achieve ritual purity using water because God mentioned purification only after they had already become purified. In this case, they become pure when they cease menstruating, according to the Book of God and the Practice of His Emissary."
أخبرنا “مالك” عن “عبد الرحمن بن القاسم” عن أبيه، عن “عائشة”، وذَكَرَتْ إحرامَها مع النبي، وأنَّها حاضتْ، فأمَرَها أن تَقْضي ما يقضي الحاجُّ: ” غَيْرَ أَنْ لاَ تَطُوفِي بِالبَيْتِ حَتَّى تَطْهُرِي ” .,"Mālik reported to us from ʿAbd al-Raḥmān ibn al-Qāsim, from his father, from ʿĀʾishah, who mentioned that she assumed the ritual state for pilgrimage while with the Prophet, and that she then began to menstruate. He commanded her to fulfill the obligations that the pilgrim usually fulfills, “except that you should not circumambulate the Sacred House until you become ritually pure again.”"
[ص:119] فاستدللنا على أنَّ الله إنَّمَا أراد بفرض الصلاة مَنْ إذا تَوَضَّأ واغتسل طَهُرَ؛ فأما الحائض، فلا تَطْهر بواحد منهما، وكان الحيض شيئاً خُلِقَ فيها، لم تَجْتَلِبْهُ على نفسها فتكون عاصية به، فزال عنها فرض الصلاة أيام حيضها، فلم يكن عليها قضاءُ ما تركتْ منها في الوقت الذي يزول عنها فيه فرضُها.,"We further inferred that by His imposition of the obligation to pray, God intended only those who, if they perform ablutions and the washing, become pure. The menstruating woman, however, does not become ritually pure by means of either. Menstruation is something that God created in her, not something she brings upon herself such that she would be disobedient by reason of it. So the obligation to pray during the days that she menstruates ceases, and it is not incumbent on her to render substitute performance of the prayers that she omitted during the time that her obligation to pray ceased for that reason."
وقلنا في المُغْمى عليه، والمغلوب على عقله بالعارض من أمر الله، الذي لا جَنابة له فيه، قِياساً على الحائض، إن الصلاة عنه مرفوعة، لأنه لا يعْقِلها، ما دام في الحال التي لا يعقل فيها.,"We hold in regard to one who faints or loses his mind for a temporary cause decreed by God and who has committed no infraction in regard thereto, by analogy from the menstruating woman, that he, too, is exempt from prayer because he does not understand it while his rational faculty ceases to function."
وكان عامًّا في أهل العلم أن النبي لم يأمر الحائض بقضاء الصلاة، وعاماً أنها أُمِرَتْ بقضاء الصوم، فَفَرَقْنَا بَيْنَ الفَرْضَيْنِ، استدلالاً بما وصفتُ مِن نقْل أهل العلم وإجماعهم.,It is widely held among scholars that the Prophet did not command the menstruating woman to render substitute performance of the prayer. It is also widely held that she is enjoined to perform a substitute fast. We distinguish between the two obligations by making an inference based on what I have described above: the reports transmitted by scholars and their consensus.
[ص:120] وكان الصوم مفارقَ الصلاة في أن للمسافر تأخيرَه عن شهر رمضان، وليس له ترك يوم لا يصلي فيه صلاة السَّفر، وكان الصوم شهراً مِن اثني عشر شهراً، وكان في أحدَ عشر شهراً خَلِيًّا مِن فرض الصوم، ولم يكن أحد من الرجال – مطيقاً بالفعل للصلاة – خَلِيًّا من الصلاة.,"Fasting differs from prayer in regard to the traveler, who may postpone the fast until after the month of Ramadan, but he may not let a day pass without praying the prayer required during travel. The fast is only one month out of twelve, and the other eleven months of the year are devoid of the obligation to fast, but no person who is capable of performing the prayer is exempt from the obligation to pray."
قال الله: ” لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ، وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا (43) ” [النساء] .,"God said: «Do not draw near to prayer when you are intoxicated, until you know what you say; nor when you are polluted, save when you are traveling, until you have washed yourselves.»"
فقال بعض أهل العلم: نزلتْ هذه الآية قبْلَ تحريم الخمر .,A certain scholar has said: “This verse was revealed before wine was outlawed.”
فدل القُرَآن – والله أعلم – على ألا صلاة لسكرانَ حتى يعلمَ ما يقول، إذْ بدأ بنهيه عن الصلاة، وذكر معه الجُنُبَ، فلم يختلف أهل العلم ألا صلاة لجُنُب حتى يَتَطَهَّرَ.,"The Qurʾan indicates, though God knows best, that the intoxicated person cannot perform the prayer until he knows what he is saying, since God begins by prohibiting him from praying and then mentions ritual impurity together with that. Scholars do not disagree that persons subject to major ritual impurity cannot pray until they achieve ritual purity."
[ص:120] وإن كان نَهْيُ السكران عن الصلاة قبل تحريم الخمر: فهو حين حُرِّم الخمرُ أَوْلى أن يكون منهياً، بأنه عاصٍ من وجهين: أحدهما: أن يُصَلِّيَ في الحال التي هو فيها مَنْهِيٌّ، والآخر: أنْ يَشْرَبَ الخمرَ.,"Even though the prohibition against the prayer of the intoxicated person was prior to the outlawing of wine, once wine was outlawed it became even more appropriate that such a person be prohibited from prayer, since that person would be disobedient in two respects: one is that he would be praying in a state in which he is prohibited from praying; and the other is that he would have drunk wine."
والصلاة قول وعمل وإمساكٌ، فإذا لم يَعْقِل القول والعمل والإمساك، فلم يأت بالصلاة كما أُمر، فلا تُجْزئ عنه، وعليه إذا أفاق القضاءُ.,"Prayer involves words, deeds, and abstentions. If he does not understand the words, deeds, and acts of abstention that attend prayer, then he will not have performed the prayer as commanded, it will not count for him, and he will have to render substitute performance when he comes to his senses."
ويُفارق المغلوبُ على عقله بأمر الله الذي لا حِيلة له فيه: السكرانَ، لأنه أدخل نفسه في السُّكر، فيكون على السكران القضاء، دون المغلوب على عقله بالعارض الذي لم يَجْتَلِبْه على نفسه فَيَكون عاصياً باجتلابه.,"The intoxicated person differs from the one who loses his mind— which occurs by God’s command and against which he has no power—because he has put himself in a state of intoxication. Thus, the intoxicated person must render substitute performance, while the one who has lost his mind on account of a temporary cause that he did not bring upon himself, such that he would be disobedient if he had, is not obligated to do so."
وَوَجَّهَ اللهُ رسوله للقبلة في الصلاة إلى بيت المقدس، فكانت القبلةَ التي لا يحلُّ – قبل نسخها – استقبالُ غيرها، ثم نسخ [ص:122] الله قبلة بيت المقدس، ووجَّهَه إلى البَيْت، فلا يحل لأحد استقبال بيت المقدس أبداً لَمَكْتوبةٍ، ولا يحل أن يستقبل غير البيت الحرام.,"God made his Emissary face toward the prayer-direction of Jerusalem during prayer. That was the prayer-direction, and it was not lawful, before its abrogation, to face toward any other. Then God abrogated the prayer-direction of Jerusalem and made him face toward the Sacred House. It was no longer lawful for anyone ever to face toward Jerusalem for a prescribed prayer, and it is not lawful for anyone to face anything other than the Sacred House."
"قال: وكلٌّ كان حقًّا في وقته، فكان التوجه إلى بيت المقدس – أيامَ وجَّه اللهُ إليه نبيه – حَقًّا، ثم نَسَخَه، فصار الحقُّ في التوجه إلى البيت الحرام أبداً، لا يحل استقبال غيره في مكتوبة، إلا في بعض الخوْف، أو نافلةٍ في سفرٍ، استدلالاً بالكتاب والسنة.
وهكذا كلُّ ما نسخ الله، ومعنى (نَسَخَ) : تَرَكَ فَرْضَه: كان حقًّا في وقته، وترْكُه حقًّا إذا نسخه الله، فيكون من [ص:123] أدرك فرضَه مُطيعاً به وبتركه، ومَن لم يُدْرِك فرضَه مُطيعاً باتِّباع الفرْضِ الناسِخ له.","Each was correct in its time. Facing toward Jerusalem during the days when God made His Prophet face toward it was correct. Then He abrogated it, and it became correct always to face toward the Sacred House; facing any other direction for a prescribed prayer is unlawful, except in cases of danger or for extra devotional prayers, while traveling. This is determined by inference from the Book and Prophetic Practice. Thus is everything that God has abrogated. To “abrogate” means to cancel an obligation: it was correct while in force, but it became correct to omit it once God abrogated it. Whoever lived during the time when it was obligatory obeyed both by performing it and then by omitting it; whoever did not live during the time when it was obligatory obeys by following the obligation that abrogated the earlier obligation."
قال الله لنبيه: ” قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ، فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا، فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ، وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ (144) ” [البقرة] .,"God said: «We see you turning your face about in the sky, and so We make you turn to a prayer-direction that will please you. Turn your face toward the Sacred Mosque. Wherever you may be, turn your faces toward it.»"
"فإن قال قائل: فأين الدلالة على أنهم حُوِّلوا إلى قِبْلةٍ بعد قبلة؟
ففي قول الله: ” سَيَقُولُ السُّفَهَاءُ مِنْ النَّاسِ: مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمْ الَّتِي كَانُوا عَلَيْهَا؟ قُلْ: لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ. يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ (142) ” [البقرة] .","If someone were to ask: “Where is the indication that they were moved from one prayer-direction to another?” It is in His saying «The fools among the people will say, “What has turned them away from the prayer-direction which they used to observe?” Say, “To God belongs the place where the sun rises and the place where the sun sets. He guides those whom He wishes to a straight path.”»"
“مالك” عن “عبد الله بن دينار” عن “ابن عمر” [ص:124] قال: ” بَيْنَمَا النَّاسُ بِقُبَاءَ فِي صَلَاةِ الصُّبْحِ، إذْ جَاءَهمْ آتٍ، فَقَالَ: إنَّ النَّبِيَّ قَدْ أُنْزِلَ عَلَيْهِ اللَّيْلَةَ قُرَآن، وَقَدْ أَُمِرَ أنْ يَسْتَقْبِلَ القِبْلَةَ، فَاسْتَقْبَلُوهَا، وَكَانَتْ وُجُوهُهُمْ إلىَ الشَّامِ، فَاسْتَدَارُوا إلىَ الكَعْبَةِ ” .,"Mālik from ʿAbdallāh ibn Dīnār, from ʿAbdallāh ibn ʿUmar: While the people were praying the morning prayer in Qubāʾ someone came and said that a Qurʾanic passage had been revealed to the Prophet the night before, commanding that one face the prayer-direction, so they faced it. They had been facing toward Syria, and then they turned toward the Kaaba."
“مالك” عن “يحيى بن سعيد” عن “سعيد بن المُسَيِّب” [ص:125] أنه كان يقول: ” صَلَّى رَسُولُ اللهِ سِتَّةَ عَشَرَ شَهْرًا نَحْوَ بَيْتِ المَقْدِسِ، ثُمَّ حُوِّلَتْ القِبْلَةُ قَبْلَ بَدْرٍ بِشَهْرَيْنِ ”  .,"Mālik from Yaḥyā ibn Saʿīd, from Saʿīd ibn al-Musayyab, who used to say: “God’s Emissary prayed sixteen months toward Jerusalem, and then the prayer-direction was changed two months before the Battle of Badr.”"
قال: والاستدلال بالكتاب في صلاة الخوف قولُ الله: ” فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا (239) ” [البقرة] ، وليس لِمُصَلي المكتوبةِ أن يُصَلِّيَ رَاكِبًا إلا في خوْف، ولم يذْكر الله أن يتَوجه القبلةَ.,"One infers the ruling for the prayer of danger from the Book, in God’s word: «If you perceive danger, pray either on foot or mounted.» It is not for someone praying the prescribed prayer to pray while riding except in case of danger, and God did not mention that such a person should face the prayer-direction."
[ص:126] وروى “ابن عمر” عن رسول الله صلاةَ الخوفِ، فقال في روايته: ” فَإِنْ كَانَ خَوْفٌ أَشَدَّ مِنْ ذَلِكَ صَلَّوْا رِجَالاً وَرُكْبَانًا، مُسْتَقْبِلِي القِبْلَةِ وَغَيْرَ مُسْتَقْبلِيهَا ” .,"Ibn ʿUmar, who narrated the prayer of danger from God’s Emissary, said: “If the danger is more intense than that, then pray either on foot or mounted, facing the prayer-direction or otherwise.”"
وصلى رسول الله النافلةَ في السَّفَرِ على راحلته أيْن تَوجَّهتْ به؛ حَفِظَ ذلك عنه “جابر ابن عبد الله”، و”أنس بن مالك” وغيرهما، وكان لا يصلي المكتوبة مُسافِراً إلاَّ بالأرض مُتوجِّهاً للقبلة.,"God’s Emissary prayed extra devotional prayers on his mount while traveling, in whatever direction it happened to be facing. This was preserved by Jābir ibn ʿAbdallāh, Anas ibn Mālik, and others. But he only prayed the required prayers, while traveling, after dismounting and facing the prayer-direction."
"“ابن أبي فُدَيْك” عن “ابن أبي ذِئْبٍ” عن “عثمان بن عبد الله بن سُراقة” عن “جابر بن عبد الله”: ” أنَّ النَّبِيَّ كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ مُوَجِّهَةً بِهِ قِبَلَ المَشْرِقِ فِي غَزْوَةِ بَنِي أنْمَارٍ ”  .
قال الله: ” يَا أَيُّهَا النَّبِيُّ حَرِّضْ الْمُؤْمِنِينَ عَلَى الْقِتَالِ، إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ، وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنْ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ (65) ” [الأنفال] .","Ibn Abī Fudayk from Ibn Abī Dhiʾb, from ʿUthmān ibn ʿAbdallāh ibn Surāqah, from Jābir ibn ʿAbdallāh: The Prophet prayed while facing east on his mount during the raid against the Anmār tribe. God said: «O Prophet, urge on the believers to fight. If there are twenty steadfast men among you, they will overcome two hundred; and if there are a hundred steadfast men among you, they will overcome a thousand of those who do not believe, because they are a people who do not understand.»"
ثم أبان في كتابه: أنه وضَع عنهم أن يقوم الواحد بقتال العشرة، وأَثْبَتَ عليهم أنْ يقوم الواحد بقتال الاثنين، فقال: ” الْآنَ خَفَّفَ اللَّهُ عَنكُمْ، وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا، فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ، وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ، وَاللَّهُ مَعَ الصَّابِرِينَ (66) [الأنفال] .,"Then He stated in His Book that He had canceled for them the rule that one person must battle ten and confirmed for them that one need only battle two. Accordingly, He said: «Now God has lightened your burden—He knows that there is a weakness in you. If there is a steadfast hundred they will overcome two hundred; and if there are a thousand of you they will overcome two thousand, by God’s permission. God is with the steadfast.»"
أخبرنا “سفيان” عن “عمرو بن دينار” عن “ابن عباس” قال: ” لَمَّا نَزَلَتْ هَذِهِ الآيَةُ: ” إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ [ص:128] يَغْلِبُوا مِائَتَيْنِ (65) ” [الأنفال] ، كُتِبَ عَلَيْهِمْ ألاَّ يَفرَّ العِشْرِونَ مِنَ المِائَتَيْنِ، فَأَنْزَلَ اللهُ: ” الْآنَ خَفَّفَ اللَّهُ عَنكُمْ، وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ” إلى: ” يَغْلِبُوا مِائَتَيْنِ “، فَكَتَبَ أنْ لاَ يَفِرَّ المِائَةُ مِنَ المِائَتَيْنِ ” .,"Sufyān reported to us from ʿAmr ibn Dīnār, from Ibn ʿAbbās, who said: “When this verse—‘If there are twenty steadfast men among you, they will overcome two hundred’—was revealed, it was prescribed for them that twenty should not flee from two hundred. Then God revealed ‘Now God has lightened your burden—He knows that there is a weakness in you. . . . They will overcome two hundred,’ and He prescribed that one hundred should not flee from two hundred.”"
قال: وهذا كما قال “ابن عباس” إن شاء الله، وقد بيَّن اللهُ هذا في الآية، وليستْ تَحْتاج إلى تَفْسِيرٍ.,"That is just as Ibn ʿAbbās said, God willing. God clarified that in the verse, and it requires no additional exegesis."
قال: ” وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ، فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ، أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا (15) وَاللَّذَانِ [ص:129] يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا، فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا، إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا (16) ” [النساء] .,"God said: «Those of your women who commit indecency—call four of you as witnesses against them. If the four give their testimony, confine the women in their houses until death takes them or God appoints a way for them. If two of you commit it, punish them both; and if they repent and make amends, turn from them. God is Relenting and Compassionate.»"
ثم نَسَخ الله الحبسَ والأذى في كتابه، فقال: ” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ” [النور] .,"Then God abrogated the imprisonment and the punishment provided for in His Book and said: «The fornicator and the fornicatress, scourge each one of them a hundred lashes.»"
فدلت السنة على أن جلد المِائة للزَّانِيَيْنِ البِكْرَيْن.,"Then, Prophetic Practice indicated that the hundred lashes applied to virgins who committed unlawful sexual intercourse."
أخبرنا “عبد الوهاب” عن “يونس بن عُبَيْد” عن “الحَسَن” عن “عُبادَة ابن الصامِت”، أنَّ رسولَ الله قال: ” خُذُوا عَنِّي، خُذُوا عَنِّي، قَدْ جَعَلَ اللهُ لَهُنَّ سَبِيلاً، البِكْرُ بِالبِكْرِ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَالثَّيِّبُ بِالثَّيِّبِ جَلْدُ مِائَةٍ وَالرَّجْمُ ” .,"ʿAbd al-Wahhāb reported to us from Yūnus ibn ʿUbayd, from al-Ḥasan, from ʿUbādah ibn al-Ṣāmit, that God’s Emissary said: “Take this from me! Take this from me! God has appointed ‘a way for them.’ The virgin with a virgin: one hundred lashes and one year’s exile. The nonvirgin with a nonvirgin: one hundred lashes and stoning.”"
أخبرنا الثقة من أهل العلم، عن “يونس بن عُبَيْد” [ص:130] عن “الحسن” عن “حِطَّانَ الرَّقَاشِيِّ” عن “عُبادة بن الصامت”، عن النبي مِثْلَهُ.,"A certain trustworthy scholar reported to us something similar to the above from Yūnus ibn ʿUbayd, from al-Ḥasan, from Ḥiṭṭān al-Raqāshī, from ʿUbādah ibn al-Ṣāmit, from the Prophet."
[ص:131] قال: فدلّتْ سنةُ رسول الله أنَّ جَلْدَ المائة ثابت على البِكْرين الحُرَّيْن، ومنسوخ عن الثَّيِّبَيْنِ، وأن الرجْمَ ثابِت على الثَّيِّبَيْنِ الحُريْن.,"Thus, the Practice of God’s Emissary indicated that one hundred lashes were confirmed for the two free virgins and abrogated for the two non virgins. Moreover, stoning is confirmed for the two free nonvirgins,"
لأنَّ قولَ رسول الله: ” خُذُوا عَنِّي، قَدْ جَعَلَ اللهُ [ص:132] لَهُنَّ سَبِيلاً، البِكْرُ باِلبِكْرِ، جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَالثَّيِّبُ بِالثَّيِّبِ، جَلْدُ مِائَةٍ وَالرَّجْمُ “، أوَّلُ ما نَزَلَ، فنُسخ به الحبسُ والأذى عن الزانِيَيْن.,because of the saying of God’s Emissary—“Take this from me! Take this from me! God has appointed ‘a way for them.’ The virgin with a virgin: one hundred lashes and one year’s exile. The nonvirgin with a nonvirgin: one hundred lashes and stoning”— was revealed earlier. He used it to abrogate imprisonment and punishment for the two fornicators.
فلَمَّا رجَمَ النبي “ماعِزاً” ولمْ يجْلِده، وأمر “أُنَيْسًا” أن يَغْدُوَ على امرأة “الأسْلَمِي”، فإنْ اعترَفَتْ رَجَمَهَا: دلَّ على نَسْخِ الجَلْد عن الزانيين الحُرَّيْن الثَّيِّبَيْنِ، وثبتَ الرجمُ عليهما، لأن كل شيء أبداً بعد أوَّلٍ فهو آخِرٌ.,"When the Prophet had Māʿiz stoned and did not lash him, and ordered Unays to go to the wife of the Aslamī man and, if she confessed, to stone her, that indicated the abrogation of lashing for the two free nonvirgin fornicators, and it confirmed stoning for them. This is because whatever comes after everything that occurred earlier is inevitably later in time."
[ص:133] فدل كتاب الله، ثم سنة نبيه، على أن الزانيين المَمْلوكَيْن خارِجان من هذا المعنى.,"The Book of God, and then the Practice of His Prophet, indicate that two slaves who commit unlawful sexual intercourse are not covered by this rationale."
قال الله – تبارك وتعالى – في المَمْلوكات: ” فَإِذَا أُحْصِنَّ: فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنْ الْعَذَابِ (25) ” [النساء] .,"God (blessed and exalted) said concerning female slaves: «If they commit indecency once they are properly safeguarded, they shall incur half of the punishment for other safeguarded women.»"
"والنِّصْف لا يكون إلا من الجَلْدِ، الذي يَتَبَعَّضُ، فأما الرَّجْم – الذي هو قتل – فلا نصفَ له، لأن المرجوم قد [ص:134] يموت في أوَّل حَجَرٍ يُرْمى به، فلا يُزاد عليه، ويُرْمى بألفٍ وأكثر فيُزادُ عليه حتى يموت، فلا يكون لهذا نِصف محدود أبداً.
والحدود مُوَقَّتة بإتْلاف نفْسٍ، والإتلاف مُوَقَّتٌ بِعَدَدِ ضَرْبٍ أو تحديد قطعٍ، وكل هذا معروف، ولا نصف للرجمِ مَعْروفٌ.","“Half ” can only refer to lashing, which is divisible. As for stoning, which leads to death, it has no “half ” because the one stoned could die from the first stone thrown at him without any additional stones, or he might not die until a thousand or more stones are thrown at him. There is no “half ” that can be delimited in such a case at all. Criminal punishments correlate with death or a certain damage inflicted on the person. Such damage is correlated, in turn, with a certain number of blows or the amputation of a specific limb. This is all well known, as is the fact that stoning cannot be halved."
قال الشافعي: أخبرنا مالك عن ابن شهاب عن عبيد الله بن عبد الله بن عتبة عن أبي هريرة وعن زيد بن خالد الجهني: أن رسول الله صلى الله عليه وسلم سئل عن الأمة إذا زنت ولم تحصن؟ فقال: إن زنت فاجلدوها، ثم إن زنت فاجلدوها، ثم إن زنت فاجلدوها، ثم بيعوها ولو بضفير.,"Al-Shāfiʿī said: Mālik reported to us from Ibn Shihāb, from ʿUbaydallāh ibn ʿAbdallāh ibn ʿUtbah, from Abū Hurayrah and Zayd ibn Khālid al-Juhanī, that God’s Emissary was asked about the female slave who committed unlawful sexual intercourse without being married: “If she commits unlawful sexual intercourse,” he said, “lash her. Then if she commits it again, lash her. Then if she commits it again, sell her, even if only for a piece of rope.”"
وقال رسول الله: ” إذَا زَنَتْ أمَةُ أحَدِكُمْ، فَتَبَيَّنَ زِنَاهَا، فَلْيَجْلِدْهَا ” ، ولم يقل: (يَرْجُمْهَا) ، ولم يختلف المسلمون في ألاَّ رَجْمَ على مَمْلُوكٍ في الزِّناَ. وإحصانُ الأمة إسلامُها.,"God’s Emissary said: “If one of your female slaves commits unlawful sexual intercourse and it becomes apparent that she has, then lash her.” He did not say “stone her,” and there is no difference of opinion among Muslims concerning the fact that slaves are not to be stoned for unlawful sexual intercourse. Being “safeguarded” in the case of a female slave means her conversion to Islam."
وإنما قلنا هذا استدلالاً بالسنة وإجماعِ أكْثرِ أهْل العِلْم.,This opinion of ours is based on an inference from Prophetic Practice and the consensus of most scholars.
ولَمَّا قال رسول الله: ” إذَا زَنَتْ أمَةُ أحَدِكُمْ فَتَبَيًّنَ زِنَاهَا، فَلْيَجْلِدْهَا “، ولم يقل: (مُحْصَنَةً كَانَتْ أَوْ غَيْرَ مُحْصَنَةً) ، استدللنا [ص:136] على أنَّ قول الله في الإماء: ” فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنْ الْعَذَابِ (25) ” [النساء] ، إذا أسْلَمْنَ، لا إذا نُكِحْنَ فأُصِبْنَ بالنكاح، ولا إذا أَعتَقْنَ وإنْ لَمْ يُصَبْن.,"Since God’s Emissary said “If one of your female slaves commits unlawful sexual intercourse and it becomes apparent that she has, then lash her”—and did not say “then lash her, whether she is ‘safeguarded’ or not”—we infer that God’s saying concerning female slaves “If they commit indecency once they are properly safeguarded, they shall incur half of the punishment for other safeguarded women” means “if they convert to Islam,” not “if they are married and the marriage is consummated,” and not “if they are freed,” whether or not they are party to a marriage that is consummated."
"فإن قال قائل: أراكَ تُوقِع الإحْصان على معاني مختلف؟
قيل: نَعَم، جِماعُ الإحصان أن يكون دون التحصين مانعٌ من تناول المُحَرَّم. فالإسلام مانع، وكذلك الحُرية مانعة، وكذلك الزوجُ والإصابةُ مانع، وكذلك الحبس في البيوت مانع، وكلُّ ما مَنَعَ أَحْصَنَ. قال الله: ” وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ (80) ” [الأنبياء] ، وقال: ” لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ (14) ” [الحشر] ، يعني: ممنوعة.","If someone were to say: “I see that you apply the term ‘safeguarded’ using different meanings,” one should reply: Indeed. The lowest common denominator in regard to being “safeguarded” is that there be something beyond merely being guarded that protects against the commission of unlawful acts. Islam can protect against such things, and so, too, freedom, marriage and consummation, and imprisonment in a home. Anything that accomplishes such protection can be called “safeguarding.” God said: «We taught him how to make garments to guard you against your might» and «They will not fight you in a body unless they are in well-guarded settlements.»"
قال: وآخِرُ الكلام وأوَّلُه يَدُلان على أن معنى الإحصان، المذكورِ عامًّا في موضع دون غيره: أن الإحصان [ص:137] هاهُنَا الإسلامُ، دون النكاح والحرية والتحصينِ بالحبس والعفاف.,"The beginning and the end of the speech both indicate that the aforementioned meaning of “safeguarded” is unrestricted in one passage but not in the other. Here, being “safeguarded” means Islam, not marriage, freedom, being protected through imprisonment, or chastity."
وهذه الأسماءُ التي يَجْمعها اسم الإحصان.,"Rather, these terms merely have something in common with respect to the term “safeguarded.”"
الناسخ والمنسوخ الذي تدلُّ عليه السنة والإجماع.,Abrogation Indicated by Prophetic Practice and Consensus Abrogation Indicated by Prophetic Practice and Consensus.
قال الله – تبارك وتعالى -: ” كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمْ الْمَوْتُ إِنْ تَرَكَ خَيْرًا: الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (180) ” [البقرة] .,"God (blessed and exalted) said: «Prescribed for you when death comes to one of you, if he leaves goods, are bequests for parents and kinsmen according to what is recognized as proper, as a duty on those who are God-fearing»"
قال الله: ” وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ [ص:138] أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ، فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِنْ مَعْرُوفٍ، وَاللَّهُ عَزِيزٌ حَكِيمٌ (240) ” [البقرة] .,"and «And those of you who are about to be taken in death and who leave wives should make a bequest to your wives, a provision for the year following your death without turning them out of their homes; but if they leave, there is no sin for you in what they do concerning themselves in a way that is recognized as proper. God is Mighty and Wise.»"
"فأنزل الله ميراثَ الوالِدَيْن ومن ورث بعدَهما ومَعَهما من الأقْرَبِين، وميراثَ الزوج من زوجته، والزوجةِ من زوجها.
فكانت الآيتان محتملتين لأن تُثْبِتا الوصيةَ للوالدَيْن والأقربين، والوصيَّةَ للزوج، والميراثَ مع الوصايا، فيأخذون بالميراث والوصايا، ومحتملةً بأن تكون المواريث ناسخةً للوَصَايَا.","God then revealed the inheritance share of the parents, of those relatives who inherit after them and together with them, of the husband from his wife, and of the wife from her husband. The two verses could have two different meanings: They could confirm that one is allowed to make bequests to parents, relatives, and spouses, and also that inheritance shares and bequests may be combined together such that those persons receive both inheritance shares and bequests."
فلَمَّا احتملتْ الآيتان ما وصفنا كان على أهل العلم طَلَبُ الدِّلالة من كتاب الله، فما لم يجدوه نصاً في كتاب الله، طَلَبُوه [] في سنة رسول الله، فإن وَجَدوه فما قَبِلُوا عن رسول الله، فَعَنْ اللهِ قَبِلُوهُ، بما افْتَرَضَ مِن طاعته.,"Or the two verses could mean that the specified inheritance shares abrogate the bequests. Because the two verses could have the meanings we just described, it is incumbent on scholars to seek some indication from the Book of God. If they do not find an explicit text in the Book of God, they should seek it in accounts of the Practice of God’s Emissary. If they find something there, then what they accept from God’s Emissary they have accepted from God, since God imposed the obligation to obey His Emissary."
ووَجدْنا أهلَ الفُتْيَا، ومَنْ حَفِظْنَا عنه مِنْ أهل العلم بالمَغَازِي، مِنْ قُريش وغيرهمْ: لا يختلفون في أنَّ النبي قال عامَ الفَتْحِ: ” لاَ وَصِيَّةَ لِوَارِثٍ، وَلاَ يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ “، ويَأْثُرُونه عَنْ مَنْ حَفظوا عنه مِمَّنْ لَقُوا من أهل العلم بالمغازي.,"We have found that the experts in law and those scholars of the Prophet’s military campaigns with whom we have studied, among the tribe of Quraysh and others, do not disagree about the fact that the Prophet said, in the year of the Conquest of Mecca []: “No bequest to an heir; do not execute a Muslim for the killing of a nonbeliever.” We have also found that they transmit this from those scholars of the Prophet’s military campaigns whom they have met."
فكان هذا نَقْلَ عامَّةٍ عنْ عامَّة، وكان أقوى في بعض الأمْرِ من نقْلِ واحد عن واحد، وكذلك وجدنا أهل العلم عليه مُجتمعين.,"It is a transmission from one large group of persons to another, and is therefore stronger in some respects than something transmitted by isolated individuals. Also, we find that scholars have reached consensus on it."
"قال: ورَوَى بعضُ الشَّامِيِّين حديثاً ليس مما يُثْبِتُه أهل الحديث، فيه: أنَّ بعضَ رِجاله مجهولون، فَرَوَيْناه عن النبي منقطِعًا.
[] وإنما قَبِلْنَاه بما وَصَفْتُ من نقْل أهل المغازي وإجماع العامة عليه، وإن كُنَّا قد ذكرنا الحديث فيه، واعتمدنا على حديثِ أهل المغازي عامًّا وإجماع الناس.","A certain Syrian promulgated a hadith-report, however, which is not among those confirmed by scholars of such reports. Some of its individual transmitters are unknown, so we narrated it from the Prophet with an interrupted chain of transmission. We only accepted it because of what I have already mentioned about the transmission from scholars of the Prophet’s military campaigns and the consensus of most scholars on it, and even though we mentioned the hadith-report about it, we relied on the hadith-reports of the scholars of the Prophet’s military campaigns in general, and on people’s consensus."
أخْبَرنا “سفيان” عن “سليمان الأحْوَل” عن “مجاهد”، أنَّ رسولَ الله قال: ” لاَ وَصِيَّةَ لِوَارِثٍ ” .,"Sufyān reported to us from Sulaymān al-Aḥwal, from Mujāhid, that God’s Emissary said: “No bequest to an heir.”"
[] فاستدللنا بما وصفتُ، من نقْلِ عامَّة أهل المغازي عن النبي أن: ” لاَ وَصِيَّةَ لِوَارِثٍ “، على أنَّ المواريث ناسخة للوصية للوالدين والزوجة، مع الخبر المُنْقَطع عن النبي، وإجماعِ العامَّة على القول به.,"We inferred—based on what I have already discussed about the transmission by the majority of the scholars of the Prophet’s military campaigns, from the Prophet, of his saying “No bequest to an heir”—that the Qurʾanic passage describing inheritance shares abrogated the mandate to make bequests to parents and spouses, and that it did this in conjunction with the incompletely transmitted report from the Prophet and the consensus of the majority on that opinion."
وكذلك قال أكثرُ العامَّة: إن الوصية للأقربين [] منسوخة زائلٌ فَرْضُها، إذا كانوا وارثين فبالميراث، وإن كانوا غَيْرَ وارثين فليس بِفَرض أنْ يُوصي لهم.,"Similarly, most people hold that the mandate to make a bequest to near kinsmen is abrogated, and that the obligation to do it has lapsed. If they are heirs, then they take according to their inheritance shares; if they are not heirs, then there is no obligation to make a bequest to them."
"إلاَّ أنَّ “طاوسًا” وقليلاً معه قالوا: نُسِخت الوصية للوالدين، وَثَبَتَتْ للقرابة غير الوارثين، فَمَنْ أوْصَى لغير قرابة لم يَجُزْ.
فلَمَّا احتملت الآية ما ذهب إليه “طاوس”، مِن أنَّ الوصيَّة للقرابة ثابتة، إذْ لم يكن في خبر أهل العلم بالمغازي إلاَّ أنَّ النبي قال: ” لاَ وَصِيَّةَ لِوَارِثٍ “، وَجَبَ عِندنا على أهل العلم طلبُ الدِّلالة على خِلاف ما قال “طاوس” أو مُوَافَقَتِه:
فوجدنا رسول الله حَكَمَ في سِتَّةِ مَمْلُوكِينَ كانوا لرجل لا مالَ له غيرُهم، فَأَعْتَقَهُم عند الموت، فَجَزَّأَهُم النبيُّ ثلاثةَ أجزاء، فَأَعْتَقَ اثنين، وَأَرَقَّ أربعةً.","Still, Ṭāwūs and a small group along with him held that the mandate to make a bequest to parents was abrogated, but confirmed for near kinsmen. So it was no longer permissible to make a bequest to anyone other than a kinsman. Because the verse could mean what Ṭāwūs concluded that it meant, that the bequest to near kinsmen was confirmed, since the report of the scholars of the Prophet’s military campaigns only contained the saying of the Prophet “no bequest to an heir,” it is incumbent on scholars, in our view, to seek some indication that is either contrary to what Ṭāwūs said about the verse, or in agreement with it.
We found that God’s Emissary ruled in regard to six slaves who belonged to a man who had no property except them. He manumitted them at death, but the Prophet divided them up into three parts and manumitted two and left four as slaves."
"[] أخْبَرَنا بذلك “عبد الوهاب” عن “أيوب” عن “أبي قِلابَة” عن “أبي المُهَلَّبِ” عن “عِمران بن حُصَينٍ” عن النبي.
قال: فكانت دِلالة السنة في حديث “عِمران بن حُصَيْنٍ” بَيِّنَةً بأن رسول الله أَنْزَلَ عِتْقَهم في المرض وصيَّةً.","ʿAbd al-Wahhāb reported that to us from Ayyūb, from Abū Qilābah, from Abū l-Muhallab, from ʿImrān ibn Ḥuṣayn, from the Prophet. Prophetic Practice in the hadith-report of ʿImrān ibn Ḥuṣayn provides a clear indication of the fact that God’s Emissary categorized their manumission during the manumitter’s fatal illness as a bequest."
[] والذي أعْتَقَهُمْ رجل من العَرَب، والعربيُّ إنَّما يَمْلِكُ مَن لا قَرابَةَ بَيْنَهُ وَبَيْنَهُ مِن العَجَم، ِ فأجازَ النبي لهم الوصيةَ.,"The one who manumitted them was a Bedouin Arab, and Bedouin only owned non-Arabs with whom they had no ties of kinship, so the Prophet allowed the bequest in their favor."
فدلَّ ذلك على أن الوصية لو كانت تَبْطُلُ لِغير قرابة: بَطَلَتْ لِلْعبيد المُعْتَقين، لِأنَّهم ليسوا بِقَرَابة للمُعْتِق.,"That indicates that had bequests to nonkinsmen been invalidated, then they would have been invalidated if made to slaves, too, since in this case they had no ties of kinship to the manumitter."
ودلَّ ذلك على أنْ لا وصيةَ لِمَيِّت إلا في ثُلُثِ ماله، ودل ذلك على أنْ يُرَدَّ ما جَاوَزَ الثلثَ في الوصية، وعَلَى إبْطال الاستسعاء، وإثْبَات القَسْمِ والقُرْعَة.,It also indicates that one may only make bequests amounting to one-third of one’s property. It further indicates the following: A bequest that exceeds one-third of the estate is rejected; requiring a slave to work to buy his freedom is invalidated; but the practice of dividing one’s slaves into three groups and determining which group to free by drawing lots is confirmed.
"وبَطَلَتْ وصية الوالدين، لأنهما وارِثان، وثَبَتَ مِيراثُهما.
ومَن أوْصَى له المَيِّتُ مِن قَرَابةٍ وغيرِهِم، جَازَتْ الوصيةُ، إذا لم يكن وارِثاً.","Bequests in favor of parents are invalidated because they are heirs, but their inheritance shares are confirmed. Whoever receives a bequest from the deceased, whether a kinsman or otherwise, is permitted to take it if he is not an heir."
وأحَبُّ إليَّ لوْ أوْصى لِقَرابَته.,It is preferable in my view that one make bequests to kinsmen.
وفي القُرَآن ناسخٌ ومنسوخٌ غيرُ هذا، مُفَرَّقٌ في مَواضِعِهِ، في كتاب (أحكام القُرَآن) .,The Qurʾan contains abrogating and abrogated passages other than these. They appear in various passages of the book Rulings of the Qurʾan (Aḥkām al-Qurʾān).
وإنما وصفتُ مِنه جُمَلًا يُسْتدل بها على ما كان في [] معناها، ورأيت أنها كافِيَةٌ في الأصل مِمَّا سَكَتُّ عنه، وأسْألُ اللهَ العِصْمةَ والتوْفيقَ.,I have only given some general examples here that could be used as the basis for inferences in cases of similar import. I think they illustrate the underlying principle sufficiently well that I do not have to mention any others. I ask for God’s protection and assistance.
وأتْبَعْتُ ما كتبتُ منها علمَ الفرائض التي أَنْزلها الله مُفَسَّرَاتٍ وجُمَلًا، وسُنَنَ رسول الله معها وفيها لِيَعْلَمَ مَنْ عَلِم هذا مِن علم (الكتاب) ، الموضعَ الذي وَضَعَ الله به نَبِيَّه مِن كتابِه ودينِه وأهلِ دينِه.,"After what I wrote about those examples of abrogation I have a section on knowledge of the obligations that God revealed, both fully explicated obligations and obligations revealed in general terms, and the practices of God’s Emissary that are parallel to them and that pertain to them. I did this so that whoever has knowledge of the Book might know the position in which God put His Prophet in relation to His Book, His religion, and the people of His religion."
ويَعْلمون أن اتِّباعَ أمْره طاعةُ الله، وأنَّ سُنَّتَه تَبَعٌ لكتاب الله فيما أنْزَلَ، وأنها لا تخالف كتاب الله أبداً.,"They should also know that following the Prophet’s command is obedience to God, that his Practice follows the Book of God in regard to what is revealed, and that it never contradicts the Book of God."
ويَعْلَمُ مَنْ فَهِمَ (هذا الكتاب) أنَّ البيان يكون من وجوه، لا مِن وَجْهٍ واحد، يَجْمَعُها أنها عند أهل العلم بَيِّنَةٌ ومُشْتَبِهَةُ البَيَانِ، وعند مَن يُقَصِّرُ عِلْمُه مُخْتلفة البَيَانِ.,"Whoever understands this book should understand that legislative statements occur in various ways, not in one way only. What unites them all is that for scholars they can be legislative statements that are either clear or vague, but for those whose knowledge falls short they appear contradictory."
باب: الفرائض التي أنزل الله نصاً.,Chapter on Obligations That God Revealed in the Form of Explicit Texts
قال الله – جل ثناؤه -: ” وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ، ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ، فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً، وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا، وَأُوْلَئِكَ هُمْ الْفَاسِقُونَ ” [النور] .,"God (sublime His praise) said: «Those who accuse women who are safeguarded, and then do not bring four witnesses, scourge them eighty lashes, and never accept their testimony after that—they are sinners.»"
قال “الشافعي”: فالمُحْصنَات هاهنا البَوَالِغ الحرائر. وهذا يدل على أن الإحصان اسم جامع لمعاني مختلفة.,Al-Shāfiʿī said: “women who are safeguarded” here means free women who have reached their majority. This indicates that “safeguarded” is a term that encompasses different meanings.
وقال: ” وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنفُسُهُمْ: فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنْ الصَّادِقِينَ (6) وَالْخَامِسَةُ أَنَّ لَعْنَةَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنْ الْكَاذِبِينَ (7) وَيَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنْ الْكَاذِبِينَ (8) وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنْ الصَّادِقِينَ (9) ” [النور] .,"He also said: «Those who accuse their wives and have no witnesses but themselves, let the testimony of one of them be to witness by God four times that he is one of the truthful, and then the fifth that the curse of God shall be on him if he is one of those who lie. But it shall avert punishment from her that she bear witness four times by God that he is one of the liars. And the fifth that the wrath of God shall be upon her if he is one of the truthful.»"
[] فلما فَرَقَ اللهُ بَيْن حُكم الزوجِ والقاذِف سِواه، فَحَدَّ القاذِفَ سِواه، إلا أنْ يَأْتِيَ بأربعة شُهَدَاء، على ما قال، وأخرجَ الزوجَ بالِّلعَان من الحَدِّ: دل ذلك على أنَّ قَذَفَةَ المُحْصَنات، الذين أُريدوا بالجلد: قذفةُ الحرائرِ البوالِغِ غير الأزْواجِ.,"God distinguished between the ruling for the accusing spouse and others, and imposed a penal sanction on those others unless they produced four witnesses to what they claim. He also exempted the spouse from the penal sanction by having the spouses swear oaths against each other. All this indicated that, in regard to the accusers of “women who are safeguarded,” the accusers who were meant were those who accused women who were free and had reached their majority, not the women’s spouses."
وفي هذا الدليلُ على ما وصفتُ، مِن أنَّ القُرَآن عَرَبي، يكون منه ظاهِرُه عامًّا، وهو يراد به الخاص، لا أنَّ واحِدَة من الآيتين نَسَخَتْ الأُخْرى، ولكن كلُّ واحدة منهما على ما حَكَمَ اللهُ به، فَيُفَرَّقُ بَيْنَهما حيث فَرَقَ اللهُ، ويُجْمَعان حَيْث جَمَعَ اللهُ.,"This, in turn, provides a further indication of what I have already discussed: The Qurʾan is in Arabic. The meaning of a passage might appear unrestricted and yet be intended as restricted, and it would not be the case that one of two such verses would abrogate the other but rather that each would reflect God’s ruling. One distinguishes between them when God does, and construes them in conjunction with each other when God does."
فإذا الْتَعَنَ الزوجُ خرج من الحد، كما يَخرج الأَجْنَبِيُّون بالشُّهود، وإذا لم يَلتعنْ – وزوجتُه حُرةٌ بالغة – حُدَّ.,"So if the spouse swears such an oath, he is exempted from the penal sanction, just as nonspouses are exempted if they bring the sufficient number of witnesses. If he does not swear the oath, and his spouse is free and in her majority, he is subject to a penal sanction."
قال: وفي “العَجْلَانِيِّ” وزوجتِهِ أُنزلت آيةُ اللَّعان، ولاَعَنَ النبيُّ بَيْنَهما، فَحَكَى اللعانَ بَيْنهما “سهل بن سعد الساعِدي”، [] وحَكاه “ابن عباس”، وحَكَى “ابن عمر” حضورَ لِعانٍ عندَ النبيِّ، فَمَا حَكَى مِنهم واحد كيفَ لَفْظُ النبيِّ في أمْرِهما باللِّعانِ.,"The verse concerning the oath-swearing procedure was revealed in regard to al-ʿAjlānī and his wife, and the Prophet conducted the oath-swearing between them. Sahl ibn Saʿd al-Sāʿidī related the procedure. Ibn ʿAbbās related it, too, and Ibn ʿUmar related that he attended such a procedure conducted by the Prophet. Not one of them related the language used by the Prophet when he commanded the couple to swear oaths against each other."
وقد حَكَوْا معًا أحكاماً لرسول الله ليست نصًّا في القُرَآن، منها: تَفْريقه بَيْن المُتَلاعِنين، ونَفْيُه الولدَ، وقولُه: ” إنْ جَاءَتْ بِهِ هَكَذَا فَهُوَ لِلَّذِي يَتَّهِمُهُ ” فَجاَءَتْ بِهِ عَلَى الصِّفَةِ، وَقَالَ: إنَّ أَمْرَهُ لَبَيِّنٌ لَوْلاَ مَا حَكَى اللهُ “، وحكى “ابن عباس” أنَّ النبي قال عند الخامسة: ” قَفُوهُ فَإِنَّهَا مُوجِبَةٌ ” .,"They all, however, related rulings of God’s Emissary on this topic that are not found in the form of explicit texts in the Qurʾan. Among these are how he separated the two spouses, how he denied the legitimacy of the child, and his saying “If she gives birth to it and it looks thus, then it belongs to the one whom her spouse accuses.” She gave birth to a baby matching that description, and he said, “His situation would be clear if not for what God related.” Ibn ʿAbbās also related that the Prophet said, once the fifth oath had been taken, “Stop. This is now binding.”"
فاستَدْلَلْنا على أنهم لا يَحْكُونَ بَعضَ ما يُحتاج إليه مِن الحديث، ويَدَعُون بعضَ ما يُحتاج إليه مِنه، وأَوْلاَهُ أنْ يُحْكَى مِن ذلك، كيْفَ لاَعَنَ النبيُّ بَيْنهما: إلاَّ عِلماً بأنَّ أحَداً قَرَأ كتابَ [] الله، يَعْلم أنَّ رسولَ الله إنَّمَا لاَعَنَ كما أَنْزل اللهُ.,We inferred that they would not have related or failed to relate the necessary details about this that are found in hadith-reports— and it would have been best in that respect if it had been related how the Prophet conducted the mutual oath-swearing between the parties—unless they were certain that anyone who had read the Book of God would know that God’s Emissary conducted the oath-swearing between the parties just as God revealed it.
فَاكْتَفَوْا بإبانَةِ اللهِ اللعانَ بالعَدَد والشهادةِ لكلَّ واحدٍ مِنهما، دون حِكايةِ لفظِ رسول الله حِينَ لاَعَنَ بَيْنَهما.,God’s statement of the procedure—the number of oaths and the testimony to be given by each one of them—was enough for them without an account of the precise wording used by God’s Emissary when he conducted the oaths between them.
"قال “الشافعي”: في كتاب الله غايةُ الكِفَايَة عَن اللعانِ وعدَدِهِ.
ثم حَكَى بعضُهم عَن النبيِّ في الفُرْقَة بَيْنهما كما وَصَفْتُ.","Al-Shāfiʿī said: The Book of God is utterly sufficient in regard to the oath-swearing procedure and the number of times it is to be performed. Then, a certain person related from the Prophet material about the separation of the litigants, as I have described above."
وقد وصفْنا سننَ رسولِ الله مَعَ كتابِ اللهِ قَبْلَ هذا.,We have already discussed the practices of God’s Emissary that are parallel to the Book of God.
قال الله: ” يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمْ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (183) أَيَّامًا مَعْدُودَاتٍ … (184) ” [البقرة] ، ” فَمَنْ شَهِدَ مِنْكُمْ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا (185) ” [البقرة] .,"God said: «Fasting is prescribed for you, as it was prescribed for those who were before you, so that you may be God-fearing, for a fixed number of days. . . . Let those of you who witness the month fast during it. Those of you who are sick . . .»"
ثم بَيَّن أيَّ شهر هو، فقال: ” شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ القُرَآن هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنْ الْهُدَى وَالْفُرْقَانِ، فَمَنْ شَهِدَ مِنْكُمْ الشَّهْرَ فَلْيَصُمْهُ، وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ. يُرِيدُ اللَّهُ بِكُمْ الْيُسْرَ وَلَا يُرِيدُ بِكُمْ الْعُسْرَ، وَلِتُكْمِلُوا الْعِدَّةَ، وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ، وَلَعَلَّكُمْ تَشْكُرُونَ (185) ” [البقرة] .,"Then He clarified which month it was, saying: «It is the month of Ramadan, in which the Qurʾan was revealed as a guidance to the people and as clear proofs of the guidance and of the salvation. Let those of you who witness the month fast during it. Those of you who are sick or on a journey, a number of other days. God desires ease for you, not hardship, and He desires you to complete the period and to magnify God for having guided you and to be thankful.»"
قال “الشافعي”: فما علمتُ أحداً مِن أهل العلم بالحديث [] قَبْلنا تكلَّفَ أنْ يرْوِيَ عن النبي أنَّ الشهر المفروض صومه شهرُ رمضان الذي بَيْن شعبان وشوالٍ، لمعرفتهم بشهر رمضان مِن الشهور واكتفاءً منهم بأن الله فَرَضَهُ.,"Al-Shāfiʿī said: I know of no earlier scholar of hadith-reports who has taken the trouble to narrate from the Prophet that the month one is obligated to fast is Ramadan, which falls between the months of Shaban and Shawwal. This is because they knew perfectly well which month Ramadan was and could easily determine that God had made it the obligatory one."
وقد تَكَلَّفوا حفظَ صومه في السفر وفطرِه، وتكلَّفوا كيف قَضَاؤه، وما أشبهَ هذا، مما ليس فيه نص كتاب.,"They did take the trouble to memorize how one should fast and break the fast while traveling, and they memorized how one should render substitute performance and similar things for which there are no explicit scriptural passages."
"ولا علمْتُ أحداً من غير أهل العلم احْتَاجَ في المسألة عن شهر رمضان: أيُّ شهرٍ هو؟ ولا: هل هو واجب أم لا؟
وهكذا ما أنزل الله من جُمَل فَرَائضه، في أنَّ عليهم صلاةً وزكاةً وحجًا على مَنْ أطاقه، وتحريِمِ الزنا والقتل وما أشْبَهَ هذا.","Nor do I know anyone who is not a scholar who needs to ask, concerning the month of Ramadan, “Which month is it?” or “Is it mandatory to fast then or not?” This is the case for obligations that God revealed and expressed in general terms, such as their obligation to pray, give alms, and make the Pilgrimage if able to do so, and so, too, with the prohibitions against unlawful sexual intercourse, homicide, and so on."
قال: وقد كانت لرسول الله في هذا سُنَنًا ليست [] نصًّا في القُرَآن، أبان رسولُ الله عَنْ الله معنى ما أراد بها، وتكلَّم المسلمون في أشياءَ مِن فُروعها، لمْ يَسُنَّ رسولُ الله فيها سُنَّة مَنْصوصةً.,God’s Emissary has other practices for which there is no explicit text in the Qurʾan but by means of which he stated on God’s behalf what God intended. The Muslims have discussed some of their details in cases where God’s Emissary did not establish an explicitly delineated practice.
– فمِنها: قولُ الله: ” فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنكِحَ زَوْجًا غَيْرَهُ، فَإِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا (230) ” [البقرة] .,"One such case is God’s saying, in regard to a man who pronounces the third and final divorce formula against his wife: «If he divorces her finally, she is not lawful to him after that, until she marries another husband. If the latter divorces her, it is no sin for the couple to come together again.»"
فاحتمل قولُ الله: (حَتَّى تَنكِحَ زَوْجًا غَيْرَهُ) : أن يتزوجها زوجٌ غيرُه، وكان هذا المعنى الذي يَسْبِق إلى مَنْ خوطب به: أنها إذا عُقِدَتْ عليها عُقْدةُ النكاحِ فقد نَكَحَتْ.,"His saying “until she marries another husband” could mean that a husband other than her first husband must marry her, and that is the meaning that springs most readily to the minds of those to whom it is addressed: if she enters into a marriage contract, she has married."
واحتمل: حتى يُصِيبها زوجٌ غيرُه لأن اسْم (النكاح) يَقَعُ بالإصابة، ويقع بالعقد.,"It could mean, however, that the subsequent husband must consummate the marriage with her, since the term “marriage” can be applied both to consummation and to the marriage contract."
فلَمَّا قال رسولُ الله لامْرأة طلَّقَها زوجُها ثَلَاثًا ونَكَحَها بَعْدَه رجلٌ: ” لاَ تَحِلِّينَ حَتَّى تَذُوقِي عُسَيْلَتَهُ [] وَيَذُوقَ عُسَيْلَتَكِ “، يعني: يُصيبك زوج غيره؛ والإصابة: النكاح.,"God’s Emissary said to a woman whose husband had divorced her thrice and who had married another man after him: “You are not lawful to marry until each of you tastes the other’s sweetness.” That is, not until a husband other than the first husband consummates the subsequent marriage; consummation for these purposes is marriage."
فإن قال قائل: فاذْكر الخبَرَ عَنْ رسولِ الله بما ذكرْتَ.,"If someone were to say: “Cite the report from God’s Emissary for what you have said,” one would reply: Sufyān reported to us from Ibn Shihāb, from ʿUrwah, from ʿĀʾishah, that the wife of Rifāʿah came to the Prophet and said: “Rifāʿah divorced me and the divorce became final."
قيل: أخبرنا “سفيان” عن “ابن شهاب” عن “عروة” عن “عائشة”: ” أنَّ امْرَأةَ رِفَاعَةَ [] جَاءَتْ إلَى النَّبِيِّ، فَقَالَتْ: إنَّ رِفَاعَةَ طَلَّقَنِي فَبَتَّ طَلَاقِي، وَإنَّ عَبْدَ الرَّحْمَنِ بْنَ الزُّبَيْرِ تَزَوَّجَنِي، وَإِنَّمَا مَعَهُ مِثْلُ هُدْبَةِ الثَّوْبِ ، فَقَالَ رَسُولُ اللهِ: أَتُرِيدِينَ أَنْ تَرْجِعِي إلَى رِفَاعَةَ؟ لاَ، حَتَّى تَذُوقِي عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَكِ ” .,"Then ʿAbd al-Raḥmān ibn al-Zabīr married me, but he’s limp as a dishrag.” God’s Emissary replied, “Do you want to return to Rifāʿah, then? No! Not until you taste of his sweetness.”"
قال “الشافعي”: فَبَيَّن رسولُ الله، أنَّ إحلالَ الله إيَّاها للزوج المُطَلِّقِ ثلاثاً بَعْدَ زَوْجٍ بالنكاح: إذا كانَ مَع النِّكاحِ إصابَةٌ مِن الزوجِ.,"Al-Shāfiʿī said: God’s Emissary clarified that God made her lawful to the husband who divorces her thrice only after marriage to another husband, provided that the intervening marriage include consummation with that husband."
"الفَرائض المَنْصُوصة التي سَنَّ رسول الله معها
قال الله – تبارك وتعالى -: “إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ، وَامْسَحُوا بِرُءُوسِكُمْ [] وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ، وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا (6) ” [المائدة].","Obligations Established by Explicit Texts and in Regard to Which God’s Emissary Provided a Parallel Practice
God (blessed and exalted) said: «When you rise to pray, wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles. If you are polluted, purify yourselves» and «save when you are traveling, until you have washed yourselves.»"
وقال: “وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا (43)” [النساء] .,He stated that ritual cleansing from major impurity is achieved through washing rather than ablutions.
"وسَنَّ رسولُ الله الوضوءَ كما أَنْزَلَ اللهُ: فَغَسَلَ وَجْهه ويَدَيْه إلى المِرْفَقَيْن، ومسح بِرَأسه، وغسَلَ رِجْليه إلى الكَعْبَيْن.
أخْبَرَنا “عبد العزيز بن محمد” عن “زيد بن أسْلَمَ” عن “عطاء بن يَسَارٍ” عن “ابن عباس” عن النبي: ” أنَّهُ تَوَضَّأَ مَرَّةً مَرَّةً.”","God’s Emissary established practices concerning how to perform ablutions just as God revealed. He washed his face and his hands to the elbows, and wiped his head and washed his feet to the ankles. The apparent meaning of “wash your faces” is the least that the term “washing” can apply to, and that is once, even though it could possibly denote more."
أخْبَرنا “مالك عن عمرو بن يحيى” عن أبيه، أنه قال “لعبد الله بن زيد”، وهو جد “عمرو بن يحيى”: ” هَلْ تَسْتَطِيعُ أنْ [] تُرِيَنِي كَيْفَ كَانَ رَسُولُ اللهِ يَتَوَضَّأُ؟ فَقَالَ “عَبْدُ اللهِ”: نَعَمْ، فَدَعَا بِوَضُوءٍ، فَأَفْرَغَ عَلَى يَدَيْهِ، فَغَسَلَ يَدَيْهِ مَرَّتَيْنِ، ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ ثَلَاثًا، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَيْهِ مَرَّتَيْنِ مَرَّتَيْنِ إلَى المِرْفَقَيْنِ، ثُمَّ مَسَحَ بِرَأْسِهِ بِيَدَيْهِ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأْسِهِ، ثُمَّ ذَهَبَ بِهِمَا إلَى قَفَاه، ثُمَّ رَدَّهُمَا إلَى المَكَانِ الَّذِي بَدَأَ مِنْهُ، ثُمَّ غَسَلَ رِجْلَيْهِ ” .,"Mālik reported to us from ʿAmr ibn Yaḥyā, from his father, that he said to ʿAbdallāh ibn Zayd, grandfather of ʿAmr ibn Yaḥyā: “Can you show me how God’s Emissary performed ablutions?” “Yes,” said ʿAbdallāh. He called for a vessel for ablutions and poured it out over his hands. Then he washed his hands twice each; he rinsed his mouth and nose three times; then washed his face three times, and then his hands twice each up to the elbows. Then he wiped his head with his hands. He brought them forward and back, beginning at the front of his head, then bringing them back to the nape of his neck, and then returning them back to the place he had started.
Then he washed his feet."
[] فَكان ظاهِرُ قولِ الله: (فَاغْسِلُوا وُجُوهَكُمْ) ، أقلَّ ما وَقع عليه اسم الغَسْل، وذلك مَرَّةٌ، واحْتَملَ أكثرَ.,"The apparent meaning of “wash your faces” is the least that the term “washing” can apply to, and that is once, even though it could possibly denote more."
فسَنَّ رسولُ الله الوُضوءَ مَرَّةً، فَوافَقَ ذلك ظاهرَ القُرَآن، وذلك أقلُّ ما يَقع عليه اسمُ الغَسْل، واحتمل أكثر، وسنَّهُ مَرَّتَيْن وثلاثاً.,"God’s Emissary instituted practices according to which one performs ablutions just once, and that accords with the apparent sense of the Qurʾan: it is the least that the term “washing” can apply to, even though it could possibly denote more. He also instituted practices of performing them twice and three times."
فلمَّا سنَّهُ مرة استدللنا على أنَّه لوْ كانتْ مرَّةٌ لا تُجْزِئ: لم يتوضأْ مرةً ويُصَلي، وأنَّ ما جاوَزَ مرةً اخْتِيَارٌ، لا فرضٌ في الوضوء لا يجزئ أقلُّ مِنْه.,"Since he established the practice that one do it once, we infer that if once did not satisfy the legal obligation, he would not have performed ablutions only once and then prayed, and, moreover, that whatever exceeded once was optional, not an obligation in regard to ablutions such that doing them fewer times would not satisfy the legal obligation."
[] وهذا مثلُ ما ذكرتُ مِن الفرائض قَبْله: لو تُرِك الحديث فيه اسْتُغْنِيَ فيه بالكتاب، وحين حُكِيَ الحديثُ فيه دلَّ على اتباعِ الحديث كتابَ الله.,"This is like what I mentioned previously about such obligations.
If one did without the hadith-report, one could make do with the Book, but when the hadith-report was related about the topic in question, that fact indicated that the hadith-reports followed the Book of God."
ولعلَّهم إنما حَكَوُا الحديثَ فيه لأنَّ أكثرَ ما تَوَضَّأَ رسولُ الله ثلاثاً، فأرادوا أن الوضوءَ ثلاثاً اختيارٌ، لا أنه واجبٌ لا يجزئُ أقلُّ منه، ولما ذُكِرَ منه في أنَّ ” مَنْ تَوَضَّأَ وُضُوءَه هَذَا – وَكَانَ ثَلاَثاً – ثُمَّ صَلَّى رَكعَتَيْنِ لاَ يُحَدِّثُ نَفْسَهُ فِيهِمَا، غُفِرَ لَهُ ” ؛ فأرادوا طَلَبَ الفَضْل في الزيادة في الوضوء، وكانتْ الزيادةُ فيه نافِلَةً.,"Perhaps they only related the hadith-report about this because the maximum number of ablutions that God’s Emissary performed was three, and they meant to indicate that three ablutions was optional, not mandatory such that fewer would not have satisfied the legal obligation. They might also have done this because of the Prophet’s statement about this: “Whoever performs ablutions in this way”—and it was three times—“and then prays two bowings during which he refrains from talking to himself will have his sins forgiven.” They wanted to convey that there is reward in doing more in regard to ablutions, and that the extra acts are above and beyond what is required."
وغَسَلَ رَسُولُ الله في الوضوء المِرْفَقَيْنِ والكَعْبَين، وكانت الآية محتملةً أن يكونا مَغْسولين وأن يَكُونَ مغْسولاً إليهما، ولا يكونان مغسولَيْن، ولعلهم حَكَوا الحديثَ إبانَةً لهذا أيضاً.,"God’s Emissary washed his elbows and ankles, but the verse could mean either that they themselves are to be washed, or that one only washes up to them without actually washing them. Perhaps they related the hadith-report as a clarifying statement for this, too."
وأشْبَهُ الأمريْن بظاهر الآية أن يكونا مغسولَيْن.,"But the interpretation that is most likely, according to the apparent meaning of the verse, is that they are both to be washed."
[ص:166] وهذا بيانُ السُّنَّة مع بَيانِ القُرَآن.,This is an example of a legislative statement found in an account of Prophetic Practice that is parallel to one in the Qurʾan.
وسَوَاءٌ البيانُ في هذا وفيما قَبْله، ومُسْتَغْنىً بِفرْضه بالقُرَآن عند أهْل العلْم، ومُخْتلِفان عند غيْرِهم.,"The examples of statements in this and in the previous topic are equivalent. By virtue of being expressed in the Qurʾan, the obligation is self-sufficient as far as scholars are concerned, but the two appear inconsistent to others."
وسن رسول الله في الغسل من الجَنابَةِ غُسْلَ الفَرْج والوُضوءَ كوُضوءِ الصلاةِ ثم الغُسْلَ، فكذلك أحْبَبْنَا أنْ نَفْعلَ.,"God’s Emissary established practices demonstrating that the major cleansing from substantive impurity included washing the genitalia, ablutions like the ablutions for prayer, and washing—and thus do we prefer that one do it."
ولم أعلم مُخَالفًا حفظْتُ عنه مِن أهل العلم في أنَّه كيْف ما جاء بِغُسْلٍ وأتَى على الإسْباغ: أجْزَأهُ، وإنْ اختاروا غيْرَه، لأن الفرضَ الغُسْلُ فيه، ولم يُحَدَّدْ تحديدَ الوُضوءِ.,"I know of no scholar whose opinions I have learned who dissents from the proposition that however one performs the major washing, as long as it is a complete washing, it will satisfy one’s legal obligation, even though those scholars might choose another way of doing it. This is because the obligation in this case is the major washing, and it was not defined as precisely as the ablutions."
وسنَّ رسولُ الله فيما يَجِبُ منه الوضوءُ، وما الجنابةُ التي يَجِبُ بها الغُسْلُ، إذْ لم يكنْ بعضُ ذلك منصوصاً في الكتاب.,"God’s Emissary instituted practices concerning what necessitates ablutions and what kind of ritual impurity requires a major washing, because some of that was not addressed in explicit texts in the Book."
الفرْضُ المنصوص الذي دلَّتْ السنةُ على أنه إنما أراد الخاصَّ.,Obligations Established by Explicit Texts in Regard to Which Prophetic Practice Indicates That He Intended Something Restrictive God (blessed and exalted) said: «They ask you for a pronouncement.
"قال الله – تبارك وتعالى -: ” يَسْتَفْتُونَكَ. قُلْ: اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ، إِنْ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ، وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ (176) ” [النساء] ،
وقال: ” لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ، وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَفْرُوضًا (7) ” [النساء] .","Say, “God pronounces for you concerning distant kin: If a man perishes and has no children, but he has a sister, she receives half of what he leaves. He inherits from her if she has no children.”» He also said: «Men have a share of what parents and kinsmen leave, and so, too, do women, whether it is little or much—a share laid down»"
وقال: ” وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌ، فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ، فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ. آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا فَرِيضَةً [ص:168] مِنْ اللَّهِ. إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (11) وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌ، فَإِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمْ الرُّبُعُ مِمَّا تَرَكْنَ مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ (12) ” [النساء] .,"and «To each of his parents one-sixth of what he leaves, if he has a child; but if he does not have a child and his heir is his father, his mother gets a third; but if he has brothers, his mother gets a sixth after any bequest he may have made or any debt. Your fathers and your sons—you do not know which of them is nearer to benefit for you. This is an ordinance from God. God is Knowing and Wise. To you is half of what your wives leave, if they have no child; but if they have a child, you get a quarter of what they leave, after any bequest they may have made or any debt.»"
"وقال: ” وَلَهُنَّ الرُّبُعُ (12) ” [النساء] ، مع آيِ المَوارِيثِ كلِّها.
فدلَّتْ السنة على أن الله إنما أراد مِمَّنْ سمَّى له المواريثَ، من الإخوة والأخواتِ، والولد والأقارب، والوالدَيْنِ والأزواج، وجَمِيع مَنْ سمَّى له فريضةً في كتابه، خاصَّا مِمَنْ سمى.
وذلك أن يجتمع دينُ الوارثِ والمَوْروث، فلا يختلفان، ويكونان مِن أهْل دار المسلمين، ومن له عَقْدٌ من المسلمين يَأْمَنُ به على ماله ودَمِه، أو يكونان من المُشْركين، فيَتَوَارَثان بالشِّرْك.","And He said: «They get a quarter» along with all the rest of the inheritance verses.
Then, Prophetic Practice indicated that God intended—in regard to those brothers, sisters, children, near kin, parents, spouses, and everyone He identified in His Book as receiving a share—to restrict those whom he had named. The religion of the heir and the deceased should coincide, not be different, and they should both be resident in the Muslims’ territory, or be non-Muslims resident in Muslim territory pursuant to a treaty that safeguards their person and property, or they should both be pagans and inherit from each other on the basis of their shared paganism."
أخْبَرَنا “سفيان” عن “الزهري” عن “علي بن حسين” [ص:169] عن “عمرو بن عثمان بن أسامة بن زيد”، أنَّ رسولَ الله قال: ” لاَ يَرِثُ المُسْلِمُ الكَافِرَ، وَلاَ الكَافِرُ المُسْلِمَ” .,"Sufyān reported to us from al-Zuhrī, from ʿAlī ibn Ḥusayn, from ʿAmr ibn ʿUthmān, from Usāmah ibn Zayd, that God’s Emissary said: “No Muslim inherits from an unbeliever, and no unbeliever from a Muslim.”"
[ص:170] وأن يكون الوارِثُ والمَوْرُوثُ حُرَّيْنِ مع الإسلام.,"Also, the heir and the deceased should both be free persons, in addition to having Islam in common."
أخبرنا “ابن عُيَيْنَة” عن “ابن شهاب” عن “سالم” عن أبيه، أنَّ رسولَ الله قال: ” مَنْ بَاعَ عَبْدًا وَلَهُ مَالُ، فَمَالُهُ لِلْبَائِعِ، إلاَّ أنْ يَشْتَرِطَهُ المُبْتَاعُ ” .,"Ibn ʿUyaynah reported to us from Ibn Shihāb, from Sālim, from his father, that God’s Emissary said: “Whoever sells a slave who owns property, the slave’s property belongs to the seller unless the buyer makes it a condition of the sale.”"
قال: فلما كان بَيِّنًا في سنة رسول الله أنَّ العبدَ لا يَمْلِكُ مالاً، وأن مَا مَلَكَ العبدُ فإنما يَمْلِكُهُ لِسَيِّدِهِ، وأن اسمَ المالِ له إنما هو إضافةُ إليه، لأنه في يَدَيْهِ، لاَ أنَّهُ مالكُ لَه، ولا يكون مَالِكًا له وهو لا يَمْلِك نفْسَهُ، وهو مملوكٌ، يُبَاعُ ويُوهَبُ ويُورثُ، [ص:171] وكان الله إنما نَقَلَ مِلْكَ الموْتَى إلى الأحياءِ، فملكوا منها ما كان الموْتى مالكِينَ، وإنْ كان العبدُ أبًا أو غيرَه مِمَنْ سُمِّيَتْ له فَريضةٌ، فكان لوْ أُعْطِيَهَا مَلَكَها سيِّدُهُ عليه، لم يكن السيدُ بِأَبِي الميِّتِ ولا وارثاً سُميتْ له فريضةٌ، فَكُنَّا لو أعْطَيْنَا العبدَ بأنه أب، إنما أعْطَيْنَا السيدَ الذي لا فريضةَ له، فَوَرَّثْنَا غيرَ مَن وَرَّثَهُ اللهُ، فلم نُوَرِّثْ عبداً لِمَا وصفتُ، ولا أحداً لم تجتمعْ فيه الحُرِّيَّةُ والإسلامُ والبراءةُ من القتل، حتى لا يكونَ قاتلاً.,"It is clear from the Practice of God’s Emissary that slaves cannot own property and that what a slave owns is in fact owned by his master, and that the term “property” only applies to him in the sense that it is ascribed to him, because he only has possession of it, does not own it, and will not come to own it—and indeed he does not even own himself. How could he when he himself is owned and thus capable of being sold, gifted, or inherited? God transfers the property of the deceased only to the living, and so they own what the deceased previously owned. If the slave is a father or another of those named as recipients of an inheritance share, and then is given such a share, his master acquires it from him, but without being the father of the deceased or another heir named as a recipient of an inheritance share. Thus, if we were to give a share to the slave because he is the father, we would merely have given it to the master, for whom no inheritance share is appointed, and we would have caused someone to inherit whom God did not make an heir.
Thus, because of what I have discussed above, we do not make slaves inherit and not anyone else in whom there does not inhere freedom, Islam, and innocence of homicide such that he is not the killer of the deceased."
"وذلك أنه رَوَى “مالك” عن “يحيى بن سعيد عن عمرو بن شُعَيْبٍ”، أنَّ رسول الله قال: ” ليس لقاتل شيء ” .
[ص:172] فلم نُوَرِّثْ قاتِلاً ممن قتل، وكان أخفُّ حالِ القاتل عَمْداً أنْ يُمْنَعَ الميراثَ عُقُوبةً، مع تَعَرُّضِ سَخَط اللهِ، أنْ يُمْنَعَ ميراثُ مَنْ عَصَى اللهَ بالقتل.","This is because Mālik narrated from Yaḥyā ibn Saʿīd, from ʿAmr ibn Shuʿayb, that God’s Emissary said: “The killer gets nothing.” Since it reached us that God’s Emissary said, “The killer gets nothing,” we did not make the killer an heir of the one he killed. The most lenient treatment that someone who kills with intent can receive is to be denied his inheritance shares as a punishment—together with God’s displeasure—such that he be denied the inheritance shares for disobeying God by committing homicide."
وما وصفتُ، مِنْ ألا يَرِثَ المُسلمَ إلا مسلمُ حرٌّ غيرُ قاتلٌ عَمْداً، مَا لاَ اختلافَ فيه بَيْنَ أحدٍ مِن أهل العلم حفظتُ عنه بِبَلدنا ولا غَيْرِهِ.,"What I have discussed above—that only Muslims may inherit from Muslims and that the heir must be free and not the killer of the deceased—is something about which not one of the scholars whose opinions I have come to know in this locale, or anywhere else, disagrees."
وفي اجتماعهم على ما وَصَفْنَا مِنْ هذا حجةٌ تَلْزمهم [ص:173] ألا يَتَفَرَّقوا في شيء مِنْ سُنَنِ رسولِ الله، بأنَّ سننَ رسول الله إذا قامتْ هذا المَقام فيما لِلَّهِ فيه فرضٌ منصوص، فدلتْ على أنه على بعضِ من لَزِمَهُ اسمُ ذلك الفرْضِ دون بعض: كانت فيما كان مِثْلَه مِن القُرَآن: هكذا، وكانت فيما سَنَّ النبيُّ فيما ليسَ فيه لله حُكْمٌ منصوص: هكذا.,"In their agreement concerning what we have described is binding authority that compels them not to disagree at all about the practices of God’s Emissary. This is because if the practices of God’s Emissary occupy such a position in regard to something for which God has imposed a textually explicit obligation and indicate that the obligation applies only to some of the persons named and not others, then they function the same way in relation to passages from the Qurʾan that resemble them exactly. In addition, they function the same way in relation to matters for which God has provided no textually explicit ruling."
وأوْلَى أنْ لا يَشُكَّ عالمٌ في لزومها، وأنْ يعْلم أنَّ أحكامَ اللهِ ثمَّ أحكامَ رسولِه لا تختلف، وأنها تجري على مثال واحد.,"Just so, and moreover, it behooves the scholar not to doubt that they are binding, and to know with certainty that God’s rulings, and then those of His Emissary, are not inconsistent and take the same course."
قال الله – تبارك وتعالى -: ” لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ (29) ” [النساء] .,"God (blessed and exalted) said: «Do not consume your property among you in vanity, but let there be trading by mutual consent among you»"
وقال: ” ذَلِكَ بِأَنَّهُمْ قَالُوا: إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا، وَأَحَلَّ اللَّهُ الْبَيْعَ، وَحَرَّمَ الرِّبَا (275) ” [البقرة] .,"and «That is because they have said, “Usury is no different from sales.” God has made sales lawful, while He has forbidden usury.»"
ونَهَى رسولُ الله عَن بُيُوعٍ تَرَاضَى بِها المُتَبَايِعان، [ص:174] فحُرِّمتْ، مثلُِ الذَّهَبِ بِالذهبِ إلا مِثْلاً بِمِثلٍ، ومثلُِ الذهب بالوَرِق وأحدُهُما نَقْدٌ والآخر نَسِيَّةٌ ، وما كان في معنى هذا، مما ليس في التَّبَايعِ به مُخَاطَرَة، ولا أمرٌ يَجْهَلُه البائِع ولا المُشْتَرِي.,"God’s Emissary prohibited some sales to which the contracting parties mutually consent. This is the case for transactions such as the exchange of gold for gold, other than in like amounts, and gold for silver in which one party pays immediately and the other delays delivery, and others of a similar nature even though transacting in such items is not risky and there is nothing of which the seller and buyer are improperly unaware."
فدلتْ السنةُ على أنَّ الله – جل ثناؤه – أرادَ بإحْلالِ البَيْعِ ما لم يُحَرِّمْ مِنْهُ، دون ما حَرَّمَ على لسان نَبِيِّه.,"So Prophetic Practice indicated that God (sublime His praise), in the passages from the Qurʾan discussed above, intended to make lawful those sales that He did not outlaw, apart from those that He outlawed using the words of His Prophet."
ثم كانت لرسول الله فِي بيوعٍ سِوَى هذا سُنَنًا مِنْها: [ص:175] العبدُ يُباعُ، وقد دلَّسَ البائعُ المُشْتَرِيَ بِعَيْبٍ، فَلِلْمُشترِي ردُّه، وله الخَراجُ بِضَمَانِهِ. ومنها: أنَّ مَن باع عبْداً وله مال، فمالُهُ للبائِعِ إلا أن يشترطه المبتاعُ. ومنها: من باع نَخْلًا قدْ أُبِّرَتْ، فَثَمَرُها للبائعِ إلا أن يشترط المبتاع، لَزِمَ الناسَ الأخذُ بِها، بما ألْزَمَهم اللهُ مِن الانتهاءِ إلى أمره.,"Then, God’s Emissary has instituted practices concerning sales transactions other than these, such as: A slave is sold and the seller conceals a defect from the buyer; the buyer may return the slave and keep any subsequently arising profits in exchange for bearing the risk of loss. Another case involves selling someone a slave who has his own property; in that case the slave’s property belongs to the seller unless the buyer makes its transfer a condition of the sale. Another case involves the sale of date palms the fruit on which has been pollinated; in such a case, the fruit belongs to the seller unless the buyer makes it a condition of the sale. People are bound to adhere to these rulings because God has made it binding on them to comply with the commands of God’s Emissary."
جُمَلُ الفَرَائِضِ. قال الله – تبارك وتعالى -: ” إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا (103) ” [النساء] .,Obligations Expressed in General Terms God (blessed and exalted) said: «Prayer is a prescription at fixed times for the believers»
وقال: ” وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (43) ” [النساء] .,and «Perform the prayer and pay alms.»
وقال لِنَبِيِّهِ: ” خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا (103) ” [التوبة] .,He also said to His Prophet: «Take alms from their possessions by which you might purify them and make them clean.»
وقال: ” وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنْ اسْتَطَاعَ إِلَيْهِ سَبِيلًا (97) ” [آل عمران] .,And He said: «It is the people’s duty to God to make the Pilgrimage to the Sacred House—for those able to do so.»
قال “الشافعي”: أحكمَ اللهُ فرضَه في كتابِهِ [ص:177] في الصَّلاةِ والزكاةِ والحجِّ، وَبَيَّنَ كيْف فَرَضَهُ على لسان نَبِيِّهِ.,"Al-Shāfiʿī said: God confirmed the obligations to pray, give alms, and perform the Pilgrimage in His Book, and He clarified how to perform those obligations using the words of His Prophet."
فأخْبَرَ رسولُ اللهِ أنَّ عَدَدَ الصلواتِ المفروضاتِ: خَمْسٌ، وأخبر أن عدد الظهر والعصر والعشاء في الَحَضَرِ: أرْبَعٌ أرْبَعٌ، وعددَ المغرب: ثلاثٌ، وعددَ الصبْح: ركعتان.,"God’s Emissary let it be known that the number of obligatory prayers was five, and that the number of bowings for the noon, afternoon, and evening prayers was four and four again if one was in a settlement, that the sunset prayer was three, and the dawn prayer two."
وسَنَّ فيها كلِّها قِراءةً، وسنَّ أنَّ الَجْهَر مِنها بالقِراءة: في المغرب والعشاء والصبح، وأنَّ المخافتةَ بالقِراءة: في الظهر والعصر.,"He also established a practice to the effect that one recite the Qurʾan in all of them, and that such recitation be made aloud in the sunset, evening, and dawn prayers, and that it be done silently in the noon and afternoon prayers."
وسَنَّ أنَّ الفرْضَ في الدخول في كلِّ صلاة بِتَكْبِير، والخُروجَ مِنها بتَسْليمٍ، وأنه يُؤْتَى فيها بتكبير، ثم قِراءةٍ، ثم رُكُوعٍ، ثم سَجْدَتَيْن بعد الرُّكوع، وما سِوَى هذا مِنْ حُدُودِها.,"He also established the practice that one say “God is great” at the beginning of prayer and the peace at the end, and that one say “God is great,” then the recitation, then the bowing, then two prostrations after the bowing, and other of their details."
وسَنَّ في صلاة السفر قَصْرًا، كلَّما كان أرْبَعًا من الصلواتِ، إنْ شاءَ المُسافِرُ، وإثباتَ المَغْرب والصبح على حالها في الحضر. وأنها كلَّها إلى القِبْلَة، مسافراً كان أوْ مُقِيماً، إلا في حالٍ مِن الخَوْفِ واحدةٍ. وسن أنَّ النَّوَافِلَ في مِثْل حالها، لا تَحِلُّ إلاَّ بِطُهُورٍ، ولا تجوز إلا بقِراءة، وما تجوز به المكتوباتُ من السجود والركوع واستقبال القبلة في الحَضر وفي الأرْض وفي السفر، وأنَّ للرَّاكِب أنْ يصلِيَ في النَّافِلة حيث توجَّهَتْ بِه دابَّتُهُ.,"He established practices for those who are traveling: allowing them, if they wish, to shorten every prayer involving four bowings; confirming that the sunset and dawn prayers be done in their usual way just as when one is in a settlement; and requiring that they all be directed toward the prayer-direction, whether while traveling or resident somewhere, except that one can make do with only one bowing in case of danger.
He established practices that made extra devotional prayers equivalent to the required prayers in this regard: They are only valid in a state of ritual purity and may not be performed without a Qurʾanic recitation and the other things necessary for the prescribed prayers, such as prostration, bowing, and facing the prayerdirection when in a settlement, in the countryside, or while traveling. Someone who is riding may perform extra devotional prayers in whatever direction his mount happens to be facing."
أخْبَرَنا “ابن أبي فُدَيْكٍ” عن “ابن أبي ذِئْبٍ” عن “عثمان بن عبد الله بن سُراقَةَ” عن “جابر بن عبد الله”: ” أنَّ رسولَ اللهِ فِي غَزْوَةِ بَنِي أنْمَارٍ كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ مُتَوَجِّهًا قِبَلَ المَشْرِقِ ” .,"Ibn Abī Fudayk reported to us from Ibn Abī Dhiʾb, from ʿUthmān ibn ʿAbdallāh ibn Surāqah, from Jābir ibn ʿAbdallāh: During the raid against the Anmār tribe, God’s Emissary prayed while facing east on his mount."
أخبرنا “مسلم ” عن “ابن جُرَيْجٍ” عن “أبي الزبير” عن “جابر” عن النَّبِيِّ مِثْلَ مَعْناه، لا أدْرِي، أسَمَّى بَنِي أنْمَارٍ أو لا؟ أو قال: ” صَلَّى فِي سَفَرٍ “.,"Muslim reported something similar to that to us from Ibn Jurayj, from Abū l-Zubayr, from Jābir, from the Prophet. I do not know whether Jābir named the Anmār tribe or not, or whether he said “he prayed while traveling.”"
"وسنَّ رسولُ الله في صَلاة الأعْيَاد، والاسْتِسْقَاءِ سنة الصلوات في عدد الركوع والسجود، وسنَّ في صلاة الكسوف، فزاد فيها ركعةً على ركوع الصلوات، فجَعَلَ في كل ركعة ركعتَيْنِ.
قال: أخبرنا “مالك” عن “يحيى بن سعيد بن عَمْرَةَ” عن “عائشة” عن النّبِيِّ.","God’s Emissary established practices for the number of bowings and prostrations during festival prayers and rain prayers. He also instituted practices for the eclipse prayer and added a bowing to it in addition to those in the regular prayers, making it into two bowings for each regular bowing."
"وأخبرنا “مالك” عن “هشام” عن أبيه، عن “عائشة” عن النبي.
قال: “مالكٌ” عن “زيد بن أسْلَمَ” عن “عطاء بن يَسَار” عن “ابن عباس” عن النبي مِثْلَه.","Mālik reported the same account to us from Yaḥyā ibn Saʿīd, from ʿAmrah, from ʿĀʾishah, from the Prophet. Mālik reported the same account to us from Hishām, from his father, from ʿĀʾishah, from the Prophet. Mālik reported the same account to us from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, from Ibn ʿAbbās, from the Prophet."
قال: فَحُكِيَ عن “عائشة”، و”ابن عباسٍ” في هذه الأحاديث، صلاةُ النبي بِلَفْظٍ مختلفٍ، واجتمع في حديثهما معاً على أنه صَلَّى صلاةَ الكُسُوفِ ركعتين، في كل ركعة ركعتين.,"The Prophet’s prayer is related from ʿĀʾishah and Ibn ʿAbbās in these hadithreports with different wordings, but they all agree that he prayed with two bowings in the eclipse prayer, two bowings for every regular bowing."
[ص:180] وقال الله في الصلاة: ” إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا (103) ” [النساء].,God said concerning prayer: «Prayer is a prescription at fixed times for the believers.»
فَبَيَّنَ رسولُ الله عَن الله تِلك المَوَاقيتَ، وصلى الصلوات لوقتها، فحُوصرَ يومَ الأحْزابِ، فلم يَقْدر على الصلاة في وقتها، فأخَّرَها للعُذْر، حتى صَلَّى الظهرَ والعصرَ والمغرِبَ والعشاءَ في مَقَامٍ واحِدٍ.,"God’s Emissary clarified what those times were on God’s behalf, and he performed the prayers at their proper time. At the Battle of the Parties, however, he was besieged and not able to pray at the proper time, so he postponed the prayer because of a valid excuse until he was able to pray the noon, afternoon, sunset, and evening prayers in one session."
أخبرنا “محمد بن إسماعيلَ بن أبي فُدَيْكٍ” عن “ابن أبي ذِئْبٍ” عن “المَقْبُرِيِّ” عن “عبد الرحمن بن أبي سعيد” عن أبيه، قال: ” حُبِسْنَا يَوْمَ الخَنْدَقِ عَنِ الصَّلَاةِ، حَتّى كَانَ بَعْدَ المَغْرِبِ بِهَوِيٍّ مِنَ اللَّيْلِ، حَتَّى كُفِينَا، وَذَلِكَ قَوْلُ اللهِ: ” وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ، وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا (25) ” [الأحزاب] ، فَدَعَا رَسُولُ اللهِ بِلَالاً فَأَمَرَهُ، فَأَقَامَ الظُّهْرَ فَصَلَّاها، [ص:181] فَأَحْسَنَ صَلَاتَهَا، كَمَا كَانَ يُصَلِيهَا فِي وَقْتِهَا، ثُمَّ أَقَامَ العَصْرَ فَصَلَّاهَا هَكَذَا، ثُمَّ أَقَامَ المَغْرِبَ فَصَلَّاهَا كَذَلِكَ، ثُمَّ أَقَامَ العِشَاءَ فَصَلَّاهَا كَذَلِكَ أَيْضًا، قَالَ: وَذَلِكَ قَبْلَ أَنْ يُنْزَلَ فِي صَلَاةِ الخَوْفِ: ” فَرِجَالًا أَوْ رُكْبَانًا (239) ” [البقرة] .,"Muḥammad ibn Ismāʿīl ibn Abī Fudayk reported to us from Ibn Abī Dhiʾb, from al-Maqburī, from ʿAbd al-Raḥmān ibn Abī Saʿīd, from his father: “We were prevented from praying, at the Battle of the Trench, until after the sunset prayer, well into the night, until we had the fighting averted from us, as referred to in God’s word «God averted fighting from the believers. God is Strong and Mighty.» God’s Emissary called for Bilāl and ordered him to make the call to prayer, and he held the noon prayer, which he led, and it was fine, just as if it had been done at its appointed time. Then he did so for the afternoon prayer and prayed it in the same way, then the sunset prayer in the same way, and then the evening prayer in the same way, too. That was before the passage about the prayer of danger was revealed: «either on foot or mounted.»”"
قال: فَبَيَّنَ “أبو سعيد” أنَّ ذلك قَبْل أنْ يُنَزِّلَ اللهُ على النبي الآيةُ التي ذُكرتْ فيها صلاةُ الخوْف.,So Abū Saʿīd clarified that this occurred before God revealed to the Prophet the verse in which the prayer of danger is mentioned.
والآيةُ التي ذُكِرَ فيها صَلَاةُ الخوف قوْلُ اللهِ: ” وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ، فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنْ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا. إِنَّ الْكَافِرِينَ كَانُوا [ص:182] لَكُمْ عَدُوًّا مُبِينًا (101) ” [النساء] ، وقال: ” وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمْ الصَّلَاةَ، فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ، فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ، وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ (102) ” [النساء] .,"The verse in which the prayer of danger is mentioned is God’s word «When you travel in the land, it is no sin for you to curtail your prayer, if you perceive a danger that those who disbelieve may do you mischief. Those who disbelieve are a manifest enemy for you.» He also said: «When you are among them and lead them in prayer, let one group of them stand with you, and let them take their weapons. Once those praying have prostrated themselves, let them fall to the rear, and let the other group who have not prayed come and pray with you.»"
أخبرنا “مالك” عن “يزيد بن رُومَانَ” عن “صالح بن خَوَّاتٍ” عَنْ مَنْ صَلَّى مَعَ رَسُولِ اللهِ صَلَاةَ الخَوْفِ يَوْمَ ذَاتِ الرِّقاَعِ: ” أنَّ طَائِفَةً صَفَّتْ مَعَهُ، وَطَائِفَةٌ وُجَاهَ العَدُوِّ، فَصَلَّى بِالَّذِينَ مَعَهُ رَكعَةً، ثُمَّ ثَبَتَ قَائِمًا وَأَتَمُّوا لِأَنْفُسِهِمْ، ثُمَّ انْصَرَفُوا فَصَفُّوا وُجَاهَ العَدُوِّ، وَجَاءَت الطَّائِفَةُ الأُخْرَى فَصَلَّى بِهِمْ الرَّكعَةَ التَّيِ بَقِيَتْ مِنْ َصَلاَتِهِ، ثُمَّ ثَبَتَ جَالِسًا وَأَتَمُّوا لِأَنْفُسِهِمْ، ثُمَّ سَلَّمَ بِهِمْ.”,"Mālik reported to us from Yazīd ibn Rūmān, from Ṣāliḥ ibn Khawwāt, from someone who prayed the prayer of danger together with God’s Emissary at the Battle of Dhāt al-Riqāʿ: One group lined up with him while another group faced the enemy. He led those with him in prayer for one bowing, then he straightened up and they completed the prayer themselves and then left and lined up facing the enemy. The other group came and he led them in prayer for the one bowing that remained of his own prayer, and then he sat up in his place and they completed the prayer themselves, and then he led them in saying the peace."
[ص:183] أخبرني مَنْ سَمِعَ “عبدَ الله بن عمر بن حَفْصٍ” يَذْكُرُ عن أخيه “عُبَيْدِ الله بن عمرَ” عن “القاسم بن محمد” عن “صالح بن خَوَّاتٍ” عن أبيه “خوَّات بن جُبَيْرٍ” عن النبي مِثْلَ حديثِ “يزيد بن رومان”.,"Someone transmitted to us a hadith-report like that of Yazīd ibn Rūmān, having heard ʿAbdallāh ibn ʿUmar ibn Ḥafṣ mention it from his brother ʿUbaydallāh ibn ʿUmar, from al-Qāsim ibn Muḥammad, from Ṣāliḥ ibn Khawwāt, from his father Khawwāt ibn Jubayr, from the Prophet."
وفي هذا دلالة على ما وصفتُ قبْلَ هذا في (هذا الكتاب) : مِنْ أن رسول الله إذا سَنَّ سنةً فأحدَثَ اللهُ إليه [ص:184] في تلك السنَّةِ نَسْخَهَا أو مَخْرَجًا إلى سَعَةٍ منها: سنَّ رسولُ الله سنةً تقومُ الحجةُ على الناس بها، حتى يكونوا إنَّمَا صاروا من سُنَّتِهِ إلى سُنَّتِهِ التي بَعْدَهَا.,"This provides an indication of what I have already described in this book: if God’s Emissary establishes a practice, and then God creates a new ruling in regard to that practice that abrogates it or an exception that alleviates it somewhat, then God’s Emissary will provide another practice by means of which he provides a binding authority that obligates people to move from his old practice to his new subsequent practice."
فنَسَخَ اللهُ تأخير الصلاة عَنْ وَقْتِها في الخوف إلى أنْ يُصَلُّوها – كما أنزل الله وسنَّ رسولُه – في وَقْتها، ونسخ رسول اللهُ سنتَه في تأخيرها بِفَرْض الله في كتابه ثم بِسُنته، صَلاها رسول الله في وقتها كما وصفتُ.,"God abrogated the postponement of the prayer until after its appointed time in cases of danger and had them pray it, instead, as God had revealed and in accordance with the practice instituted by His Emissary, at its appointed time. God’s Emissary abrogated his practice concerning its postponement, pursuant to the obligation imposed by God in His book, and then God’s Emissary prayed it according to his practice, as I have just explained."
أخبرنا “مالك” عن “نافع” عن “ابن عمر”، أُرَاهُ عن النبي، [ص:185] فَذَكَرَ صلاةَ الخوف، فقال: ” إنْ كَانَ خَوْفٌ أشَدَّ مِنْ ذَلِكَ صَلَّوْا رِجَالاً وَرُكْبَانًا، مُسْتَقْبِلِي القِبْلِةِ أوْ غَيْرَ مُسْتَقْبِلِيهَا ” .,"Mālik reported to us from Nāfiʿ, from Ibn ʿUmar, I believe from the Prophet, that he mentioned the prayer of danger and said: “If the danger is more intense than that, then pray either on foot or mounted, facing the prayer-direction or otherwise.”"
أخبرنا رجلٌ عن “ابن أبي ذِئْب” عن “الزهري” عن “سالم”، عن أبيه، عن النبي مِثْلَ مَعْناه، ولم يَشُكَّ أنه عن أبيه، وأنه مَرْفوع إلى النبي.,"Someone reported to us an account similar in import from Ibn Abī Dhiʾb, from al-Zuhrī, from Sālim, from his father, from the Prophet. He did not doubt that it was from his father and that it had been attributed to the Prophet."
[ص:186] قال: فدلتْ سنةُ رسول الله على ما وصفتُ، مِن أن القِبلة في المكتوبة على فَرْضِها أبَداً، إلا في الموضع الذي لا يُمْكِن فيه الصلاةُ إليها، وذلك عند المُسَابقَةِ والهَرَب وما كان في المعنى الذي لا يُمْكن فيه الصلاة إليها.,"So the Practice of God’s Emissary indicates what I have already explained: the prayer-direction for the prescribed prayers is always in accordance with the obligation respecting it except on those occasions when it is not possible to pray toward it, and that is during combat, or while fleeing, and under similar circumstances during which prayer is not possible. In this regard, Prophetic Practice also confirms that one not omit the prayer during its appointed time, and that the prayer be performed in whatever way may be feasible for the one praying."
وثبتت السنة في هذا، ألاَّ تُتْرَكَ الصلاةُ في وَقْتها، كيف ما أمْكَنَتْ المُصَلِّي.,Concerning Alms God said: «Perform prayer and pay alms.»
في الزكاة. قال الله: ” وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (43) ” [البقرة] ، [ص:187] وقال: ” وَالْمُقِيمِينَ الصَّلَاةَ وَالْمُؤْتُونَ الزَّكَاةَ (162) ” [النساء] ، وقال: ” فَوَيْلٌ لِلْمُصَلِّينَ الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ الَّذِينَ هُمْ يُرَاءُونَ (6) وَيَمْنَعُونَ الْمَاعُونَ (7) ” [الماعون] .,"God also said: «Those performing prayer and paying alms» and «Woe to the worshippers who are heedless of their prayers; who make a show, but withhold assistance.»"
فقال بعضُ أهل العلم: هي الزكاةُ المفْروضة.,A certain scholar said that this refers to obligatory alms.
قال الله: ” خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا، وَصَلِّ عَلَيْهِمْ؛ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ (103) ” [التوبة] .,"God also said: «Take alms from their possessions, by which you might purify them and make them clean, and pray for them. Your prayers are a comfort for them. God is Hearing and Knowing.»"
فكان مَخْرَجُ الآية عاماً على الأمْوال، وكان يحتمل أن تكون على بعض الأموال دون بعض، فدلتْ السنة على أن الزكاة في بعض الأموال دون بعض.,"This verse is expressed in unrestricted terms, applying to property in general. It is possible to interpret it as pertaining to some kinds of property and not others, however, and Prophetic Practice indicates that alms are in fact due on some kinds of property and not others."
فلما كان المال أصنافاً، منه الماشِيَةُ، فأخَذَ رسولُ الله [ص:188] مِن الإبل والغَنَم، وأمَر – فيما بَلَغنَا – بالأخْذ من البقر خاصة، دون الماشية سِواها، ثم أخَذ منها بِعَدَدٍ مُخْتلف، كما قَضَى اللهُ على لسان نبيه، وكان للناس ماشيةٌ مِن خَيْل وحُمُر وبِغَال وغيرها، فلَمَّا لم يأخذْ رسولُ الله مِنها شيئاً، وسَنَّ أنْ ليس في الخيل صدقةٌ: استدللنا على أن الصدقة فيما أَخَذَ مِنه وأمر بالأخذ منه، دون غيره.,"Since property is of different kinds, including livestock, God’s Emissary assessed alms on camels and goats and commanded, as far as we have been informed, that one assess cattle in particular, apart from other livestock. Then he assessed them at different amounts, just as God decreed through the words of His Prophet. People had livestock that included horses, donkeys, mules, and other animals, and since God’s Emissary did not assess anything from those, and established the practice that no alms be levied on horses, we infer that alms are to be assessed on that from which he took, and from what he commanded to be assessed, and not from other things."
وكان للناس زَرْع وغِراس، فأخَذَ رسولُ الله من النَّخْل والعِنَب الزكاةَ بِخَرْصٍ غيرُ مختلفٍ ما أَخَذَ منهما، [ص:189] وأخَذَ منهما مَعًا العُشْرَ إذا سُقِيَا بِسَماء أو عَيْنٍ، ونصْفَ العُشر إذا سُقِيَا بِغَرْبٍ .,"People had produce and crops, too. God’s Emissary levied alms on dates and grapes by estimating their amount while on the tree or vine, without distinguishing between them, and he took the tithe from both if they were watered by rain or a spring, and half the tithe if watered manually."
وقد أخَذَ بعضُ أهل العلم مِن الزيتون، قياساً على النخل والعنب.,"Some scholars have levied them on olives, by analogy from dates and grapes."
ولم يَزَلْ للناس غِراسٌ غيرُ النخل والعنب والزيتون كثيرٌ، مِن الجَوْز واللَّوْز والتين وغيره، فلما لم يأخذ رسول الله منه شيئاً، ولم يأمر بالأخذ منه، استدللنا على أن فرْضَ الله الصدقةَ فيما كان مِن غِراس: في بعضِ الغِرَاس دون بعضٍ.,"People continue to have many crops other than dates, grapes, and olives: walnuts, almonds, figs, and others. Since God’s Emissary did not assess anything against those, and did not command that anyone do so, we infer that the obligation from God concerning alms was applicable to some crops and not to others."
وَزَرَعَ الناسُ الحِنْطَةَ والشعير والذُّرةَ، وأصْنافاً سِواها، فَحَفِظْنا عَن رسول الله الأخْذَ مِن الحِنطة والشعير والذُّرة، وأَخَذَ مَن قَبْلَنَا مِن الدُّخْنِ والسُّلْت [ص:190] والعَلَس والأُرْزِ وكُلِّ ما نَبَّتَهُ الناسُ وَجَعَلُوهُ قُوتًا، خُبْزًا وعَصِيدَةً وسَوِيقًا وأُدْمًا، مثل الحِمَّصِ والقَطَاني ، [ص:191] فهي تصلح خبزاً وسويقاً وأدماً، اتِّباعاً لِمَنْ مَضَى، وقياساً على ما ثَبَتَ أنَّ رسول الله أَخَذَ مِنه الصدقةَ، وكان في معنى ما أخذ النبيُّ، لأن الناس نَبَّتُوه لِيَقْتَاتُوه.,"People also used to plant wheat, barley, sorghum, and other varieties of grains as well, and we have learned that God’s Emissary levied on wheat, barley, and sorghum. Those before us levied against millet, thin-husked barley, Yemeni wheat, rice, and everything else that people planted and made into provisions, such as bread, wheat flour, barley flour, and ground pulses like chickpeas and lentils, which are thus suitable for bread, gruel, and for eating with bread. All this was done following the precedent of those who went before, and based on analogies from those things on which it is confirmed that God’s Emissary levied alms. These are all within the scope of what he took alms from, since people plant them in order to conserve them as provisions."
وكان للناس نَبَاتٌ غيرُه، فلم يأخذ منه رسولُ الله، ولا مَنْ بَعْدَ رسولِ الله عَلِمْناه، ولم يكن في معنى ما أَخَذَ منه، وذلك مثل الثُّفَّاءِ [ص:191] والأَسْبيوش والكُسْبرة وحَبِّ العُصْفُر (6) ، وما أشبهه، فلم تكن فيه زكاة: فدلَّ ذلك على أن الزكاة في بعض الزَّرْعِ دون بعض.,"People have produce other than this, but God’s Emissary did not levy alms on it and neither did anyone after God’s Emissary of whom we know. Such things do not belong to the category of items on which he levied alms; they are like garden-cress seeds, psyllium, coriander, safflower seeds, and similar things. One need pay no alms for them, and this fact indicates that alms are assessed against some kinds of produce but not others."
وفرض رسول الله في الوَرِق صدقةً، وأَخَذَ المُسْلمون في الذهب بعده صدقةً، إمَّا بخبر عن النبي لمْ يَبْلُغْنا، جص 193> وإما قياساً على أن الذهب والورِق نَقْدُ الناس الذي اكْتَنَزُوه وأجازوه [ص:194] أثْمَاناً على ما تَبَايَعوا به في البلدان قَبْل الإسلام وبعده.,"God’s Emissary imposed the obligation to pay alms for silver, and the Muslims levied them on gold after him as well, either on the basis of a report from the Prophet that has not reached us or by analogy, on the grounds that gold and silver are the people’s medium of exchange, which they accumulate and which they accept as payment for what they buy and sell to each other in the various countries, both before and after the coming of Islam."
وللناس تِبْرٌ غيرُه، مِن نحُاس وحَدِيد ورَصَاصٍ، فلما لم يأخذ منه رسولُ الله ولا أحدٌ بعده زكاةً، تركناه، اتِّباعاً بِتَرْكه، وأنه لا يجوز أن يقاس بالذهب والوَرِقِ، الَّذَيْنِ هما الثمن عاماً في البلدان على غيرهما، لأنه في غيرِ مَعْناهما، لا زكاةَ فيه، ويَصْلُح أن يُشْتَرَى بالذَّهَب والورِق غيرُهما من التِّبْر إلى أجَلٍ مَعْلوم وبِوَزْن مَعْلُوم.,"People have other metals than those, to wit, copper, iron, and lead. When neither God’s Emissary nor anyone after him levied alms on them, we passed them over, too, following precedent. Moreover, one may not analogize in those cases from gold and silver, which are generally recognized as a valid species of payment everywhere, to other metals that are not covered by the same rationale. One need pay no alms for them, and yet it is valid to buy those other metals using gold, silver, and other things, with delayed payment for a defined term, or at a fixed weight."
وكان الياقوتُ والزبرجدُ أكثرَ ثَمَنًا مِن الذهب والورِق، فلَمَّا لم يأخذ منهما رسول الله، ولم يأمُرْ بالأخذ ولا مَن بَعْدَه عَلِمْناه، وكانا مالَ الخاصَّةِ، وما لا يُقَوَّمُ به على أحد في شيء استهلكه الناسُ، لأنه غيرُ نَقْدٍ، لم يأخذ منهما.,"Sapphires and rubies are worth more than gold and silver, but since God’s Emissary did not levy alms on them and did not command anyone else to do so, and neither did anyone after him of whom we know—for they are luxury items and cannot be used at all to set prices for consumable goods because they are not considered a medium of exchange—one does not levy alms on them."
ثم كان ما نَقَلَتْ العامَّةُ عَنْ رسولِ الله في زَكاة الماشية والنَّقْد، أنه أخذها في كلِّ سنةٍ مرةً.,"Then there is what a large group have transmitted from God’s Emissary concerning alms from livestock, to wit, that he assessed it once a year."
وقال الله: ” وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (141) ” [الأنعام] ، فسَنَّ رسولُ الله أن يُؤخَذَ مما فيه زكاةٌ مِن نَبَاتِ الأرض، الغِراسِ وغيْرِه، على حُكْمِ اللهِ – جَلَّ ثَنَاؤُهُ -، يومَ يُحْصَدُ، لا وَقْتَ له غيرُه.,"God said: «And give its due portion on the day it is harvested» and God’s Emissary established the practice that alms be levied on any agricultural produce subject to them, according to God’s ruling (sublime His praise), on the day one harvests it, and not at any other time."
وسنَّ في الرِّكَازِ الخُمُسَ، فدَلَّ على أنه يَوْمَ يُوجَدُ، لا في وَقْتٍ غيْرِه.,"He also established the practice that one-fifth be levied on the ore of precious metals, which indicates that it should be done on the day that it is actually mined, and not at some other time."
أخبرنا “سفيان” عن “الزهري” عن “ابن المسيَّب” و”أبي سَلَمَةَ” عن “أبي هُرَيْرَة”، أنَّ رسولَ الله قال: ” وَفِي الرِّكّازِ الخُمُسُ ” .,"Sufyān reported to us from al-Zuhrī, from Ibn al-Musayyab and Abū Salamah, from Abū Hurayrah, that God’s Emissary said: “One should pay the fifth for the ore of precious metals.”"
ولولا دِلالةُ السُّنَّةِ كان ظاهرُ القُرَآن أنَّ الأمْوالَ كلَّها سَوَاءٌ، وأنَّ الزكاةَ في جَمِيعِهَا دون بعْضٍ.,"If not for the indication from Prophetic Practice, the apparent sense of the Qurʾan would be that all types of property are the same and that alms is payable for all of them, not for some rather than others."
"فِي الحَجِّ .
وفَرَضَ اللهُ الحجَّ على من يَجد السبيلَ، فَذُكِر عن النبي: أن السبيلَ الزَّادُ والمَرْكَب، وأخْبَرَ رسولُ الله بمَواقيتِ الحج وكيف التَّلْبِيَةُ فيه، وما سَنَّ، وما يَتَّقِي المُحرمُ مِن لُبْسِ الثِّياب والطِّيب، وأعمالِ الحج سِواها، مِن عرفةَ والمزدلفةِ والرَّميِ والحِلاَقِ والطواف، وما سِوى ذلك.","Concerning the Pilgrimage
God imposed the obligation to perform the Pilgrimage on those who are able. The Prophet is quoted as saying that being able includes having provisions and transportation. God’s Emissary also reported about the timing of the Pilgrimage, how one ritually announces one’s approach, the applicable practices, what clothing and scents the pilgrim in a ritual state should avoid, and other parts of the Pilgrimage such as ʿArafah, al-Muzdalifah, casting stones, shaving the head, circumambulation of the Kaaba, and other things."
فلو أن امْرَأً لم يعْلم لرسول الله سنةً مع كتاب الله إلا ما وصَفْنا، مما سن رسول الله فيه معنى ما أنْزله الله جُمْلةً، وأنه إنما اسْتدرك ما وصفْتُ من فَرْض الله الأعمالَ، وما يُحَرِّم وما يُحِلُّ، ويُدْخَلُ به فيه ويُخْرَجُ منه، ومواقِيتِه، وما سَكَتَ عنه سِوى ذلك من أعماله: قامَتْ الحجَّة عليه بأن سنة رسول الله إذا قامت هذا المقام مع فرضِ الله في كتابه مرَّةً أو أكثرَ، قامتْ كذلك أبداً.,"If the only instance of the practice of God’s Emissary functioning together with God’s Book that one knew about was the one that we just mentioned, in which God’s Emissary instituted practices to explain the meaning of what God revealed in general terms, and if one then correctly understood what I have described about God’s imposition of certain obligatory acts, and His making things lawful and unlawful, and including and excluding certain things, and appointing certain times for certain acts, and leaving other matters unaddressed, then binding authority would be established for him to the effect that the Practice of God’s Emissary, if it occupies that position alongside the obligations imposed by God in His Book once or more, must do so always."
واستُدِلَّ أنه لا تُخالِف له سنة أبداً كتابَ الله، وأن سنَّتَه، وإنْ لم يكن فيها نصُّ كتاب: لازِمةٌ، بما وصفتُ من هذا، مع ما ذكرتُ سِواه، مما فَرَضَ اللهُ مِن طاعة رسولِهِ.,"One should infer, moreover, that a practice of the Prophet never contradicts the Book of God and that such a practice—though it might concern something for which there is no explicit scriptural prooftext—is binding because of what I have explained, together with my additional discussion of God’s imposition of the obligation to obey His Emissary."
"ووَجَبَ عليه أن يَعْلَمَ أن اللهَ لم يجْعل هذا لخلقٍ غيرِ رسولِه.
وأن يجعل قولَ كلِّ أحدٍ وفعْلَه أبَداً تَبعاً لِكِتاب الله ثم سنةِ رسوله.","One must know that God did not grant this to any creature except His Emissary, and one must always make the opinion and deeds of everyone else subordinate to the Book of God and then to the Practice of His Emissary."
وأن يَعْلمَ أنَّ عالِمًا إن رُوِيَ عنه قولٌ يُخالِف فيه شيْئًا [ص:199] سنَّ فيه رسولُ الله سنةً، لوْ عَلِمَ سنةَ رسولِ الله لمْ يُخالِفْها، وانْتَقَلَ عَنْ قَوْلِهِ إلى سنَّةِ النبي – إنْ شاءَ الله – وإنْ لم يَفْعل كان غيْرَ مُوَسَّعٍ له.,"One should also know that if an opinion were transmitted from a scholar that in any way contradicted a practice established by God’s Emissary, then if that scholar had known that particular practice of God’s Emissary, he would not have contradicted it and would have moved away from his own opinion in favor of one based on the Prophet’s Practice, God willing. If he did not do that, he would receive no reprieve."
فكيف والحُجَجُ في مثل هذا لِلَّهِ قائمَةٌ على خَلْقِه، بما افْتَرَضَ مِن طاعة النبي، وأبانَ مِنْ مَوْضِعِه الذي وَضَعَهُ به مِن وحْيِه ودِينِه وأهْلِ دِينِه.,"How could he, when God has furnished authorities for situations similar to this for His creatures that prove His imposition of the obligation to obey the Prophet, and clearly stated in what position He put him in regard to the receipt of revelations, His religion, and the people of His religion?"
"في العِدَدِ
قال الله: ” وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا (234) ” [البقرة] ، وقال: ” وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ (228) ” [البقرة] .
وقال: ” وَاللَّائِي يَئِسْنَ مِنْ الْمَحِيضِ مِنْ نِسَائِكُمْ [ص:200] إِنْ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ، وَأُوْلَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ” [الطلاق] .","Concerning Waiting Periods God said: «Those of you who are taken in death and leave wives, the wives shall wait by themselves for four months and ten days» and «Divorced women shall wait by themselves for three menstrual cycles» and «With those of your women who have reached menopause, if you have doubts, their waiting period is three months; likewise the barren. For pregnant women, the period shall be until they give birth.»"
فقال بعضُ أهلِ العلم: قد أوْجَبَ اللهُ على المُتَوَفَّى عنْها زوْجُها أربعةَ أشهُرٍ وعشْرًا، وذَكَرَ أن أجَلَ الحامِلِ أن تَضَعَ، فإذا جَمَعَتْ أنْ تكون حامِلا مُتَوَفَّى عنها، أتَتْ بالعِدَّتَيْنِ مَعًا، كما أجدها في كلِّ فرضَيْن جُعِلا عليها أتَتْ بهما معاً.,"A certain scholar has said: “God has made it necessary for the widow to wait four months and ten days, and He mentioned that the term for the pregnant woman lasts until she give birth. If, however, she combines both pregnancy and widowhood, she should fulfill both waiting periods simultaneously just as she should simultaneously fulfill any two other obligations to which she is subject, in my view.”"
قال: فلَمَّا قال رسولُ اللهِ “لِسُبَيْعَة بنْتِ الحرثِ”، ووضَعَتْ بعْدَ وَفَاةِ زوْجِها بأيامٍ: ” قَدْ حَلَلْتِ فَتَزَوَّجِي ” ، دلَّ هذا على أنَّ العِدة في الوفاة والعدةَ في الطلاق بالأقراءِ والشُّهور، إنما أرِيد بِهِ مَن لا حَمْلَ به من النساء، وأن الحمْلَ إذا كان فالعِدة سِواه ساقطةٌ.,"When God’s Emissary said to Subayʿah bint al-Ḥārith, who had given birth a few days after her husband’s death, “You are lawful, so marry!” that indicated that the waiting periods for widowhood and divorce that are measured in menstrual cycles and months were intended only for women who were not pregnant. If there is a pregnancy, then no other waiting period applies."
"في محرمات النساء] . [
قال الله: ” حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمْ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنْ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمْ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمْ اللَّاتِي دَخَلْتُمْ بِهِنَّ، فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ، وَحَلَائِلُ أَبْنَائِكُمْ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ، إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا (23) وَالْمُحْصَنَاتُ مِنْ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ، كِتَابَ اللَّهِ عَلَيْكُمْ، وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ، فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً، وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (24) ” [النساء] .","Concerning Women Unlawful to Marry God said: «Forbidden to you are your mothers; your daughters; your sisters; your paternal aunts; your maternal aunts; brother’s daughters; sister’s daughters; those who have become your mothers by suckling you; your sisters by suckling; your wives’ mothers; your stepdaughters who are in your care, born to wives with whom you have consummated marriage, but if you have not consummated the marriage, it is no sin for you to marry the daughters; the wives of your sons who are from your own loins. It is also forbidden that you should have two sisters together, except for cases that have happened in the past. God is Forgiving and Merciful. Also forbidden are married women, except what your right hands possess. That is a decree from God for you. Lawful to you are women other than those just mentioned, for you to seek with your wealth, acting properly and not improperly. The wives that you enjoy thereby, give them their wages. This is a duty. There is no sin for you in what you may agree with them after that duty. God is Knowing and Wise.»"
فاحتملت الآية مَعْنَيَيْن: أحدُهما: أنَّ ما سَمَّى اللهُ مِن النِّساء مَحْرَمًا مُحَرَّمٌ، وَما سَكَتَ عنه حَلالٌ بالصَّمْت عنه، وبقول الله: [ص:202] ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ “، وكان هذا المعنى هو الظاهرَ مِن الآيَة.,"This verse could have two different meanings. One is that only the women that God identified as female family members are forbidden, and those about whom He was silent are lawful by reason of His silence and because of His saying “Lawful to you are women other than those just mentioned.” That meaning would be the apparent sense of the verse."
وكان بَيِّناً في الآية تحريمُ الجمْع بمعنىً غيرِ تحريم الأمَّهات، فكان ما سَمَّى حَلالاً حَلالٌ، وما سمى حراماً حرامٌ، وما نهى عن الجمع بَيْنه مِن الأخْتَيْنِ كما نهى عنه.,"It is clear in the verse that the prohibition of those combinations has a different purpose than the prohibition against marrying mothers. So what He named as lawful is indeed lawful, and what He named as unlawful is indeed unlawful, and the combination He prohibited, to wit, two sisters, is just as He prohibited it."
وكان في نهيه عن الجمع بينهما دليلٌ على أنه إنما حرَّم الجمعَ، وأنَّ كلَّ واحدة منهما على الانفراد حلالٌ في الأصْلِ، [ص:203] وما سِواهُنَّ مِن الأُمَّهاتِ والبَنَات والعَمَّات والخالاتِ: مُحَرَّمَاتٌ في الأصل.,"God’s prohibition against their being combined indicates that he forbade such combinations, that each on her own would be presumptively lawful, and that others, such as mothers, daughters, paternal aunts, and maternal aunts, would be presumptively unlawful."
وكان معنى قوله: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ “، مَنْ سَمَّى تَحْريمَه في الأصْل، ومَنْ هو في مِثْلِ حالِه بالرَّضَاعِ: أنْ يَنْكِحوهنَّ بِالوَجْه الذي حَلّ به النِّكاحُ.,"The meaning of His saying “Lawful to you are women other than those just mentioned”—that is, other than those women whom He named as being presumptively forbidden, and whoever is in a similar situation by reason of fosterage—is that one marry them in a way that is otherwise lawful."
"فإن قال قائلٌ: ما دلَّ على هذا؟
فإن النِّساءَ المُباحاتِ لا يَحلُّ أن يُنْكح مِنهنَّ أكثرُ مِن أرْبَعٍ، ولو نَكَحَ خامِسةً فُسِخ النِّكاحُ، فَلا تحلُّ مِنهن واحدةٌ إلا بنِكاحٍ صحيحٍ، وقَدْ كانت الخامسةُ مِن الحَلالِ بِوَجْهٍ، وكذلك الواحِدة، بِمَعْنَى قول الله: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ “، بالوجه الذي أُحِلَّ به النكاحُ، وعلى الشرط الذي أحَلَّه به، لا مُطْلَقًا.","If someone were to ask: “What indicates that?” one should reply: Women are generally permitted to be taken in marriage, though it is not lawful to marry more than four of them at once. If someone marries a fifth, then that marriage is annulled. None of them is lawful without a valid marriage. The fifth is lawful in one sense, just as a single wife would be, according to the purport of His saying “Lawful to you are women other than those just mentioned,” that is, in the sense according to which marriage is in general lawful, and on condition that it be engaged in lawfully, but it is not lawful absolutely."
"فيكون نكاحُ الرجلِ المرأةَ لا يُحَرِّمُ عليه نكاحَ عمَّتها ولا خالَتِها بكُلِّ حال، كما حَرَّمَ اللهُ أمَّهاتِ النساءِ بِكُلِّ حال، فتكون العَمَّةُ والخالةُ داخِلَتَيْنِ في معنى مَنْ أَحَلَّ بالوجْه الذي أحلَّها به.
[ص:206] كما يَحِلُّ له نكاحُ امرأةٍ إذا فارَق رابِعَةً: كانت العمَّةُ إذا فُورِقَت ابْنَتُ أخيها، حَلَّتْ.","Thus, the marriage of a man to a woman does not make his marriage to her paternal or maternal aunt unlawful in every circumstance in the way that God outlawed marrying a woman’s mother in all circumstances. The paternal and maternal aunt are also covered by this rationale, according to which marriage to them is lawful in general, but only to the extent that it is otherwise lawful under all the facts and circumstances. Similarly, it is lawful for a man to marry a fifth wife, as long as he first divorces the fourth wife, and also to marry the paternal aunt, as long as he first divorces her brother’s daughter."
"في محرمات الطعام
وقال الله لنبيه: ” قُلْ: لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ، فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ (145) ” [الأنعام] .","Concerning Unlawful Kinds of Food
God said to His Prophet: «Say, “I do not find in what is revealed to me anything that is unlawful for someone to eat, unless it is carrion or blood spilled out or the flesh of a pig—for that is an abomination—or something ungodly killed in the name of someone other than God.”»"
فاحتملتْ الآيةُ مَعْنَيَيْنِ: أحدُهما: أنْ لا يَحْرُمَ على طاعِمٍ أبَداً إلا ما اسْتَثْنَى اللهُ.,The verse could mean two different things. One is that the only foods that God prohibited are those that He made the subject of the above exception.
وهذا المعنى الذي إذا وُجِّهَ رجلٌ مُخَاطَبًا به كانَ الذي [ص:207] يَسْبِقُ إليه أنَّه لا يَحْرُمُ غيرُ ما سَمَّى اللهُ مُحَرَّمًا، وما كان هكذا فهو الذي يقولُ له: أظْهَرُ المعاني وأعمُّها وأغْلَبُها، والذي لو احتملت الآيةُ معنى سِواه كان هو المعنى الذي يَلْزَمُ أهلَ العِلْم القوْلُ به، إلا أنْ تأتِيَ سنةُ النبي تدُلُّ على معنىً غيْرِهِ، مما تحتمله الآية، فيقولَ: هذا معنى ما أراد الله تبارك وتعالى.,"That is the meaning that would first come to mind for anyone addressed by this verse: that only what God has made forbidden is unlawful. One would call that the most readily apparent of the meanings, the least restrictive, and the most likely.
It is also the meaning that scholars would be obligated to profess—if it were possible for the verse to have a different meaning—unless the Prophet’s Practice presented itself and indicated that the verse could possibly have some other meaning. In such a case, scholars would hold that this other meaning is what God (blessed and exalted) intended."
ولا يقال بخاصٍّ في كتاب الله ولا سُنةٍ إلا بِدِلالةٍ فيهما أو في واحِدٍ مِنهما. ولا يقال بخاصٍّ حتى تكون الآية تحتمل أن يكون أُرِيدَ بها ذلك الخاصُّ، فأمَّا ما لم تكنْ مُحْتَمِلةً له فلا يقال فيها بما لم تحتمل الآيةُ.,"One may interpret the Book of God or accounts of the Prophet’s Practice restrictively only on the basis of some indication in one or both of them. Moreover, one does not offer a restrictive interpretation unless the verse in question could be construed as conveying that restrictive sense. Passages that cannot bear such interpretations are not to be interpreted in ways that they cannot support."
ويحتمل قولُ الله: ” قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ (145) ” [الأنعام] ، من شيء سُئِلَ عنْه رسولُ الله دون غَيْرِه.,It is possible that God’s saying “I do not find in what is revealed to me anything unlawful to the eater of it” refers to something about which God’s Emissary was asked and nothing else.
[ص:208] ويَحْتمل: مِمَّا كُنْتُمْ تأكُلُونَ. وهذا أَوْلَى مَعَانِيه، استدلالاً بالسُّنة عليه، دون غَيْرِه.,"It is also possible that it means more generally “among the things that you customarily eat” and that meaning is preferable, based on an inference from Prophetic Practice."
أخبرنا “سفيان” عن “ابن شهاب” عن “أبي إدريسَ الخَوْلَانِيِّ” عن “أبي ثَعْلَبَةَ”: ” أنَّ النَّبِيَّ نَهَى عَنْ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ.”,"Sufyān reported to us from Ibn Shihāb, from Abū Idrīs al-Khawlānī, from Abū Thaʿlabah, that the Prophet forbade the eating of every predatory animal with fangs."
أخبرنا “مالك” عن “إسماعيلَ بن أبي حَكِيم” عن عَبِيدَةَ بن سفيان الحَضْرَمِيِّ” عن “أبي هُرَيْرَةَ”، عن النبي قال: ” أَكْلُ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ حَرَامٌ ” .,"Mālik reported to us from Ismāʿīl ibn Abī Ḥakīm, from ʿAbīdah ibn Sufyān al-Ḥaḍramī, from Abū Hurayrah, from the Prophet: “The eating of any predatory animal that has fangs is unlawful.”"
"[فيما تُمْسَكُ عَنْه المُعْتَدَّةُ مِن الوَفَاةِ] .
قال الله: ” وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ، وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (234) ” [البقرة].","Concerning That from Which Widows Must Abstain during the Waiting Period God said: «Those of you who are taken in death and leave wives, the wives shall wait by themselves for four months and ten days.
When they have reached their term, there is no fault for you in what they do concerning themselves in the way that is recognized as proper. God is informed of what you do.»"
فذَكَر اللهُ أنَّ على المُتَوَفَّى عَنْهُنَّ عِدَّةً، وأنهُنَّ إذا بَلَغْنَهَا فَلهُنَّ أنْ يَفْعلْنَ في أنْفُسهِنَّ بالمَعْروف، ولم يَذْكر شيئاً تجتنبه في العِدة.,"God stated that widows must undergo a waiting period and that if they complete it, then they may do whatever is proper concerning themselves. He did not state that a widow must avoid anything during the waiting period."
قال: فكان ظاهرُ الآية أنْ تُمْسِكَ المعتدَّةُ في العِدَّة عَن الأزواج فَقَطْ، مع إقامتها في بَيْتها -: بالكِتاب.,The apparent meaning of the verse is that the woman subject to the waiting period should abstain only from taking a husband and should remain in her home—thus according to the Book.
وكانتْ تَحْتمل أن تُمْسِكَ عن الأزواج، وأن يكون عليها في الإمساك عن الأزواج إمساكٌ عَنْ غَيْرِه، مِمَّا كان مُباحا لها قَبْلَ العِدَّة مِنْ طِيبٍ وَزِينَة.,"The verse could, however, be construed to mean that she should abstain from taking a husband, and that in abstaining from taking a husband she should abstain from other things as well, such as perfume and jewelry, that would otherwise have been permitted to her before the waiting period."
[ص:210] فلَمَّا سَنَّ رسولُ الله على المُعْتَدَّة مِن الوفاة الإمساك عن الطِّيبِ وغَيْرِه، كان عليها الإمساكُ عن الطيب وغيره بِفَرْض السُّنَّة، والإمساكُ عن الأزواج والسُّكْنَى في بَيْت زوْجها بالكتاب ثم السُّنة.,"So when God’s Emissary established the practice that the widow abstain from perfume and other things during the waiting period, it became incumbent on her to abstain from perfume and other things by reason of the obligation imposed by Prophetic Practice. Abstaining from taking a husband and residing in her husband’s home are done pursuant to both the Book and Prophetic Practice."
واحتملت السنةُ في هذا المَوْضِع ما احتملتْ في غيره: مِنْ أن تكونَ السنةُ بَيَّنَتْ عَنِ الله كَيْف إمساكُها، كما بَيَّنَت الصلاةَ والزكاةَ والحَجَّ، واحتملتْ أنْ يكونَ رسولُ الله سَنَّ فيما ليس فيه نصُّ حُكْمٍ لِلَّهِ.,"The account of Prophetic Practice in this instance could mean what it means in others: it clarifies, on God’s behalf, how she should abstain from things. This is just as it clarified prayer, alms, and the Pilgrimage. It is also possible that God’s Emissary established practices concerning situations for which God has provided no explicit textual ruling."
باب العلل في الحديث.,Chapter on Problems Affecting Hadith-Reports .
قال “الشافعي”: قال لِي قائِلٌ: فَإنَّا نَجِدُ مِن الأحاديثِ عَن رسولِ الله أحاديثَ في القُرَآن مِثْلُها نَصًّا، وأخْرَى في القُرَآن مثلُها [ص:211] جُمْلةً، وفي الأحاديث منها أكثرَ مِمَّا في القُرَآن، وأخرى ليس منها شيء في القُرَآن، وأخرى مُوتَفِقَةٌ، وأخرى مُخْتلفةٌ: ناسِخة ومَنْسوخَة، وأخرى مختلفة: ليس فيها دِلالةٌ على ناسخٍ ولا منسوخ، وأخرى فيها نَهْيٌ لِرسول الله، فتقولون: ما نَهَى عنْه حَرَامٌ، وأخرى لرسول الله فيها نهْيٌ، فتقولون: نَهْيُه وأمره على الاختيار لا على التَّحْريمِ، ثم نَجِدُكم تذهبون إلى بعْض المُخْتَلِفة مِن [ص:212] الأحاديث دون بعْضٍ، ونجدكم تَقِيسُون على بعْضِ حَديثه، ثم يَخْتَلِف قِياسُكم عليها، وتَتْرُكون بعْضاً فلا تَقِيسون عليه، فَمَا حُجَّتُكُمْ في القياس وتَرْكِه؟ ثم تفْتَرِقون بعدُ: فمِنكُمْ مَنْ يَتْرُك مِن حديثه الشيءَ ويَأْخُذ بمثل الذي تَرَكَ وأَضْعَفَ إسْنادًا مِنه.,"Al-Shāfiʿī said: Someone said to me: “We find some of the hadithreports from God’s Emissary to have a textually explicit counterpart in the Qurʾan and others to have a counterpart in the Qurʾan which is like them only in a general way. Some are more expansive than what is in the Qurʾan, while in regard to others there is nothing in the Qurʾan at all. Still other hadith-reports are in accord with each other and others contradict each other because they contain abrogating and abrogated rulings. There are others, however, that contradict each other and yet that contain no indication of abrogation. Still others contain a prohibition from God’s Emissary. In respect of these, you say, ‘That which he has prohibited is forbidden.’ But in the case of others which have a prohibition from God’s Emissary, you say, ‘His prohibition and his command are optional, and they do not indicate that something is absolutely forbidden.’ Then, we find you adopting some of these contradictory hadith-reports and not others. We also find you performing analogies on the basis of some of his hadith-reports, but then your analogies based on them are drawn inconsistently, while you refuse to perform analogies based on some hadith-reports at all. So, on the basis of what authority do you perform or not perform such analogies? Then you differ yet again among yourselves. Some of you pass over some of his hadith-reports and yet adopt the very like of what you rejected even though its chain of transmitters is weaker.”"
قال “الشافعي”: فقلتُ له: كلُّ ما سَنَّ رسولُ الله مَعَ كِتاب الله مِن سنةٍ فهي مُوَافِقة كتابَ الله في النصِّ بِمِثْلِهِ، وفي الجُمْلة بالتَّبْيِينِ عَن الله، والتبيينُ يكون أكثرَ تَفْسِيراً مِن الجُمْلة.,"Al-Shāfiʿī said: I replied to him: Every practice established by God’s Emissary that stands alongside the Book of God agrees with God’s Book, by agreeing either with an explicit scriptural passage just like it or, in the case of a scriptural passage expressed in general terms, by clarifying it on God’s behalf. Such clarification results in a clearer explanation than the scriptural passage expressed in general terms on its own."
وما سَنَّ مِمَّا ليس فيه نصُّ كتابِ الله فبِفرض الله طاعتَه عامَّةً في أمْرِه تَبِعْنَاه.,"As for the practices that God’s Emissary establishes concerning matters not dealt with in an explicit text in the Book of God, we follow them by virtue of God’s imposing the obligation to obey the commands of God’s Emissary in general."
وأما الناسِخةُ والمنسوخة مِنْ حديثه فهي كما نَسَخَ اللهُ الحُكْمَ في كِتابه بالحكم غيْرِه من كتابه عامةً في أمْرِه، وكذلك سنةُ رسولِ الله تُنْسَخُ بِسنتِه.,"As for those of his hadith-reports that involve instances of abrogation, they are just as when God, in regard to His commands generally, abrogates a ruling in His Book with another like it from His Book. Similarly, the Practice of God’s Emissary is abrogated by his own Practice."
[ص:213] وذَكَرْتُ له بعضَ ما كتبْتُ في كِتابي قَبْلَ هذا مِن إيضَاح ما وَصَفْتُ.,I then reminded him of some of the explanations of these matters that I had written previously in my book.
فأمَّا المُخْتَلِفةُ التي لا دِلالةَ على أيِّها ناسِخٌ ولا أيِّها مَنْسوخٌ، فكُلُّ أمْرِه مُوتَفِقٌ صحيح، لا اختلافَ فيه.,"Regarding hadith-reports that seem inconsistent and which themselves do not indicate that abrogation has occurred, all the Prophet’s commands are in agreement with each other and valid, without any contradiction between them."
ورسولُ الله عَرَبِيُّ اللِّسان والدَّار، فقدْ يقولُ القولَ عامًّا يُريدُ به العامَّ، وعامًّا يريدُ به الخاصَّ، كما وصفتُ لك في كتاب الله وسُنَنِ رسولِ الله قَبْلَ هذا.,"God’s Emissary was an Arabic speaker and a native Arab. The Arabs might say something in an unrestricted way and intend it to apply unrestrictedly, or unrestrictedly and intend it to apply in a restrictive way, as I have previously explained to you in regard to the Book of God and accounts of the practices of His Emissary."
ويُسْئَلُ عَن الشيءِ فَيُجيب على قَدر المَسْألَةِ، ويُؤَدِّي عنه المُخْبِرُ عنه الخَبَرَ مُتَقَصًّى، والخَبَرَ مُخْتَصَرًا، والخبَر فيأتِيَ بِبَعْض مَعْناه دون بعض.,"The Prophet might be asked about something and answer only to the extent required by the terms of the question, and yet the one reporting this from him might promulgate the report in great detail even though the report itself was abbreviated, and thus the transmitter would convey the report with part of its meaning but also without part of it, too."
ويُحَدِّثُ عنه الرجلُ الحَدِيثَ قَدْ أدْرَكَ جَوَابَه ولم يُدْرك المسألَةَ فيَدُلَّه على حَقِيقَة الجَوَابِ، بِمَعْرِفَته السَّبَبَ الذي يَخْرُجُ عليه الجواب.,"Also, someone might transmit a hadith-report from the Prophet for which the transmitter had arrived in time to hear the answer but not the question, even though the true meaning of the Prophet’s answer would only be indicated to him by his knowledge of the reason for the answer being expressed in the way it was."
"ويَسُنُّ في الشَّيْء سُنَّة وفيما يُخَالِفه أخْرَى، فلا يُخَلِّصُ بَعْضُ السَّامِعِين بَيْنَ اختلاف الحالَيْنِ اللَّتَيْنِ سَنَّ فيهما.
ويسُنُّ سنَّةً في نصٍّ معناه، فَيَحْفَظُها حافِظٌ، ويَسُنُّ في مَعْنًى يُخَالِفُهُ في معنى ويُجَامِعُه في معنى، سنةً غيرَها، لاختلاف الحالَيْنِ، فيَحْفَظُ غيرُه تِلْكَ السنةَ، فإذا أدَّى كلٌّ ما حَفِظَ رَآهُ بعضُ السامِعِينَ اختلافًا، وليس منه شيءٌ مختلفٌ.","The Prophet might institute a practice concerning one thing, and then another in regard to a completely different situation, while some of those who heard it might not be clear about the difference between the two situations for which he instituted those practices. Or he might institute a practice whose underlying point is also found in an explicit text and someone would memorize this, and then he might institute a practice with an underlying point that differs from it in one sense and agrees with it in another, because of the two different situations, and someone else would memorize the account of that practice. If each of them conveys what he has memorized, then some listeners might see therein a contradiction even though there is nothing contradictory about it."
ويَسنُّ بِلَفْظٍ مَخْرَجُهُ عَامٌّ جملةً بتحريم شيء أو بتَحْليله، ويسنُّ في غيره خلافَ الجمْلة، فَيُسْتَدَلُّ على أنه لم يُرِدْ بما حَرَّمَ ما أحَلَّ، ولا بما أحَلَّ ما حَرَّمَ.,"The Prophet might also institute a practice the account of which is expressed in unrestrictive and general terms, making something unlawful or lawful, and then furnish another that differs completely from what was expressed in general terms. In such a case, one should infer that when he made something unlawful he did not intend what he had previously made lawful, and that when he made something lawful he did not intend what he had previously made unlawful."
ولكل هذا نظيرٌ فيما كَتَبْنَا مِن جُمَل أحكامِ الله.,There are instances similar to all of these in what we have written above about God’s rulings that are expressed in general terms.
ويسُنُّ السنةَ ثم يَنْسَخُهَا بِسُنَّتِهِ، ولم يَدَعْ أنْ يُبَيِّنَ [ص:215] كلَّمَا نَسَخَ مِن سنته بسنته، ولكن ربما ذَهَبَ على الذي سَمِعَ مِن رسولِ الله بعضُ علمِ الناسِخ أو عِلمِ المَنْسوخ، فَحَفِظَ أحدُهما دون الذي سمِع مِن رسولِ الله الآخَرَ، وليس يذهب ذلك على عامَّتهم، حتى لا يكون فيهم موْجوداً إذا طُلِبَ.,"Moreover, the Prophet institutes practices and then abrogates them by means of other practices. He never fails to make clear when he abrogates one instance of his Practice by means of another. It sometimes happened, however, that someone forgot some of the accounts of abrogating practices instituted by God’s Emissary, and only memorized one of the two accounts concerning an abrogated ruling, separately from the person who heard the other account from God’s Emissary. But the two instances would not escape the notice of the entirety of scholars such that it could not be found among them if sought out."
وكلُّ ما كان كما وصفْتُ أُمْضِيَ على ما سَنَّهُ، وفُرِّقَ بَيْنَ ما فَرَّقَ بينه منه.,Everything that I have just mentioned should be construed in accordance with the practices that God’s Emissary has instituted.
"وكانتْ طاعَتُه في تَشْعِيبِه على ما سَنَّهُ واجِبةً، ولم يقل: ما فَرَّقَ بَيْنَ كذا كذا؟
لأنَّ قولَ: مَا فَرَّقَ بَيْنَ كَذَا كَذَا؟ فيما فَرَّقَ بينه رسولُ الله، لا يَعْدُو أنْ يكونَ جَهْلًا ممن قاله، أو ارتِياباً شَرًّا مِن الجَهْل، وليس فيه طاعةُ الله باتِّباعه.","Distinctions should only be made when he has made a distinction.
It is mandatory to obey him in all the diversity of the practices that he has established. One should not ask, “What is the difference between this and that?” To ask such a question in regard to distinctions that God’s Emissary has made can only be due either to ignorance on the part of whoever so asks or to doubt, which is worse than ignorance. The only remedy for this is to show obedience to God’s Emissary by following his precedent."
وما لم يوجد فيه إلا الاختلافُ: فلا يعدو أن يكونَ لم يُحْفَظْ مُتَقَصًّى، كما وصفتُ قَبْلَ هذا، فَيُعَدُّ مُخْتَلِفًا، ويَغِيبَ عنَّا مِنْ سبَبِ تَبْيِينِهِ ما علِمْنا في غَيْرِهِ، أو وَهمًا مِنْ مُحَدِّثٍ.,"When in certain matters there seems to be only inconsistency, this can only be because the accounts of the Prophet’s Practice were not memorized in sufficient detail, as I have explained above, and are thus viewed as contradictory; or because that part of the reason that would clarify them for us—as happens in other cases—is obscured in this case; or because it results from a misapprehension on the part of a transmitter."
ولم نجِدْ عنه شَيْئًا مُخْتَلِفاً فَكَشَفْنَاه: إلا وجَدْنا له وجهاً يحتمل به ألاَّ يكونَ مُخْتَلِفاً، وأن يكون داخلاً في الوجوه التي وصفتُ لك.,"We never find reports from him that seem contradictory without finding, upon careful examination, a way to show that they are not, in fact, contradictory. Rather, they fall into the categories that I described for you above."
أو نَجِدُ الدِّلالةَ على الثابِتِ منه دون غيره، بِثُبُوتِ الحديثِ، فلا يكون الحديثان اللذان نُسِبَا إلى الاختلاف مُتَكَافِيَيْنِ، فنَصِيرُ إلى الأثْبَتِ مِن الحَدِيثَيْنِ.,"We might find an indication of which account is better confirmed, and which is not, by using techniques for confirming hadith-reports, so that the two hadith-reports to which contradiction is imputed are not of equal weight, and consequently we adopt the better confirmed of the two."
أو يكونُ على الأثبَتِ منهما دِلالةٌ مِن كتاب الله أو سنة نبيه أو الشَّوَاهِدِ التي وَصَفْنا قَبْلَ هذا، فنصير إلى الذي هو أقْوَى وأَوْلَى أنْ يَثْبُتَ بالدلايل.,"Or there is some indication which of the two is better confirmed in the Book of God or the Practice of His Prophet or other prooftexts that we have mentioned above, so that we adopt the one that is stronger or should preferably be confirmed on account of such indications."
ولم نجد عنه حَدِيثَيْنِ مُخْتلِفَيْن إلاَّ ولهما مَخْرَجٌ أو على أحَدِهما دِلالةٌ بأحَدِ ما وصفْتُ: إما بِمُوَافَقَةِ كتابٍ أو غَيْرِه من سنته أو بعض الدلايل.,"We never find two hadith-reports from the Prophet that appear contradictory without there being some solution in regard to both, or an indication for one of them of one of the kinds I have described, either through agreement with a scriptural prooftext, some other practice of the Prophet, or some other indications."
وما نهى عنه رسولُ الله فهو على التحْرِيمِ، حتى تَأْتِيَ دلالةٌ عنه على أنه أراد به غَيْرَ التحْريم.,What God’s Emissary prohibited is unlawful unless there is some indication from him that he intended thereby something other than declaring it unlawful.
قال: وأما القياس على سنن رسول الله فأصْلُهُ وَجْهَانِ، ثم يَتَفَرَّعُ في أحَدِهما وجوه.,"Finally, as for engaging in analogical reasoning on the basis of the practices of God’s Emissary, the principle is that there are two ways to do it, and then one of them has further ramifications."
"قال: وما هُمَا؟
قلت: إنَّ اللهَ تَعَبَّدَ خَلْقَهُ في كتابه وعلى لسان نبيه بما سَبَقَ في قَضَائِه أنْ يَتَعَبَّدَهُمْ به، ولِمَا شاءَ، لا مُعَقِّبَ لحُكْمه فيما تعبَّدَهم به، مما دلَّهم رسولُ الله على المعنى الذي له تعبَّدَهم به، أو وَجَدُوه في الخبر عنه لم يُنْزَلْ في شَيْءٍ في مِثْلِ المعنى الذي له تعبَّد خلقَه، ووجب على أهل العلم أن يُسْلِكُوهُ سبيلً السنَّةِ، إذا كان في معناها، وهذا الذي يتَفَرَّعُ تفرعاً كثيراً.","“What are the two ways?” he asked. I said: God subjected His creatures to religious obligations by means of His Book, and through the words of His Prophet, by the means and in the ways that He had foreordained, for the purposes that He willed. No one may repel His judgment to subject them to religious obligations. In this regard, God’s Emissary sometimes indicates to them the underlying reason behind God’s subjection of them to such obligations. Other times they may find that reason in a report from God’s Emissary, if nothing else was revealed that was covered by the rationale behind His subjecting them to a particular obligation. In that case, it is incumbent on scholars to construe it in accordance with Prophetic Practice, if covered by that same rationale, and this is what has many, many ramifications."
والوجه الثاني: أن يكونَ أحَلَّ لهم شيئاً جُمْلَةً، وحَرَّمَ منه شيئاً بِعَيْنِهِ، فيُحِلُّونَ الحلالَ بالجُمْلَةِ، ويُحَرِّمون الشيءَ بعَيْنِهِ، ولا يَقِيسُونَ عليه: على الأقَلِّ الحَرَامِ، لأنَّ الأكْثَرَ مِنْهُ حلالٌ، والقِياسُ على الأكْثَرِ أوْلَى أنْ يُقَاسَ عليه مِن الأقَلِّ.,"The second way is that God makes something lawful for them in general terms and then makes some specific part of it illegal. They then hold what is lawful to be lawful generally but make that specific thing unlawful and do not base any analogies on it, that is, on the smaller part that is unlawful, because the greater part of it is lawful, and basing an analogy on the greater part of something is more appropriate than doing so on the smaller part."
وكذلك إنْ حَرَّمَ جُمْلَةً وأحَلَّ بعضَها، وكذلك إنْ فَرضَ شيْئاً وخصَّ رسولُ الله التَّخْفيفَ في بعضه.,"The same applies if God makes something unlawful generally and then makes a part of it lawful, or if He imposes some obligation and then God’s Emissary lightens the obligation in particular situations."
وأمَّا القِياسُ فإنَّما أخَذْناه استدلالاً بالكتاب والسنة والآثار.,"As for drawing analogies, we do so based on an inference from the Book, Prophetic Practice, and non-Prophetic reports."
وأمَّا أنْ نُخالِفَ حَديثا عن رسول الله ثابِتًا عنه: فأرْجُو أنْ لا يُؤْخَذَ ذلك علينا إن شاء اللهُ.,"As for whether we go against a hadith-report from God’s Emissary that is confirmed as coming from him, I hope that we not be found guilty of that, God willing."
وليس ذلك لأحد، ولكن قدْ يَجْهَلُ الرجُلُ السنةَ فيكونُ له قوْلٌ يُخالِفُهَا، لا أنَّهُ عَمَدَ خِلافَها، وَقَدْ يَغْفُلُ المرْءُ ويُخْطِئ في التَّأْوِيلِ.,"Still, it could happen that a man be ignorant of Prophetic Practice and have an opinion that contradicts it, not because he deliberately sets out to oppose it, but people are sometimes unaware of things or mistaken in their speculative interpretations. No one has the right to do that."
قال: فقال لي قائلٌ: فَمَثِّلْ لِي كُلَّ صِنْفٍ مِمَّا وصفْتَ مِثالاً، تَجْمَعُ لي فيه الإتْيانَ على ما سَألْتُ عَنْهُ، بأمْرٍ لا تُكْثِرُ علَيَّ فأنْساهُ، وابدأ بالناسِخ والمَنْسوخ مِن سُنَنِ النبي، واذكر منها [ص:220] شيئاً مِمَّا معه القُرَآن، وإنْ كَرَّرْتَ بعْضَ ما ذَكَرْتَ.,"Someone said to me: “Give me an example from every category that you have just described that will provide a comprehensive overview of what I have asked about, but will not give me so much information that I forget it. Start with abrogation involving the Prophet’s practices and then give an example of such a practice where there is a parallel passage from the Qurʾan, even if you have to repeat some of what you have already discussed.”"
فقلتُ له: كان أوَّلُ ما فَرَضَ اللهُ على رسوله في القِبْلة أن يَسْتقبِل بيْتَ المَقْدِس للصَّلاة، فكان بَيْتُ المَقْدِس القِبْلَةَ التي لا يَحِلُّ لأحدٍ أن يُصَلِّيَ إلا إليها. في الوقْتِ الذي اسْتَقبَلَها فيه رسولُ الله، فَلَمَّا نَسَخَ اللهُ قِبلةَ بيْتِ المقدس ووَجَّهَ رسولَه والناسَ إلى الكَعْبَةِ: كانت الكعبةُ القِبلةَ التي لا يحلُّ لمُسْلم أنْ يسْتَقْبِلَ المكتوبَة في غيْرِ حالٍ مِن الخوْفِ، غيْرَها، ولا يحل أن يستقبل بيتَ المقدِس أبداً.,"I said to him: The first obligation that God imposed on His Emissary regarding the prayer-direction was that he turn toward Jerusalem for prayer. Jerusalem was the prayer-direction; it was not lawful for anyone to pray in any direction but that one during the time when God’s Emissary was turning toward it. When, however, God abrogated the prayer-direction of Jerusalem and made His Emissary and the people face toward the Kaaba, the Kaaba became the prayer-direction and it was not lawful for any Muslim to turn toward any other for the prescribed prayers, except in the case of danger; and it was no longer lawful to turn toward Jerusalem."
وكلٌّ كان حَقًّا في وَقْتِه، بيتُ المقدس مِن حينِ اسْتَقْبَلَهُ النبيُّ إلى أنْ حُوِّلَ عنه: الحَقُّ في القِبْلَة، ثم البيتُ الحَرامُ – الحق في القبلة إلى يوْم القيامة.,"Each was correct in its time. Jerusalem, from when the Prophet turned toward it until he was turned away from it, was the correct prayer-direction, and then the Sacred House became and remains the correct prayer direction, until the Day of Resurrection."
وهكذا كلُّ منسوخ في كتابِ اللهِ وسنَّةِ نَبِيِّه.,This is how all instances of abrogation are in the Book of God and accounts of the Practice of His Prophet.
قال: وهذا – مع إبانته لك الناسخَ والمنسوخ من الكتاب والسنة -: دليلٌ لك على أن النبي إذا سن سنَّةً حوَّلَهُ اللهُ عنْها إلى غَيْرِها، سنَّ أخرى يَصِيرُ إليها الناسُ بعْدَ التي حُوِّلَ عنها، لِئَلاَّ يذْهَبَ على عامَّتِهِم الناسِخُ فَيَثْبُتُونَ على المَنْسوخِ.,"In addition to providing you with a clarifying statement about abrogation in the Book and Prophetic Practice, this indicates to you that if the Prophet established a practice which God then caused him to abandon, the Prophet would then establish another practice that people would adopt after the one he was made to abandon so that the instance of abrogation would not be lost on the entirety of the people and so that they would not settle on what was abrogated."
ولئلا يُشَبَّهَ على أحَدٍ بأن رسولَ اللهِ يَسُنُّ فيكون في الكتاب شيء يَرَى مَنْ جَهِلَ اللِّسَانَ أو العِلْمَ بموقع السنة مع الكتاب أو إبانَتِها مَعانِيه: أنَّ الكتاب يَنْسَخُ السُّنَّةَ.,"This also functions to preclude the false impression that someone who is ignorant of the Arabic language, or of the fact that Prophetic Practice stands alongside the Book or clarifies the Book’s meanings, might hold, to wit, that when God’s Emissary establishes a practice and there is something relevant to it in the Book, the Book could abrogate Prophetic Practice."
فقال: أفَيُمْكِنُ أنْ تخالفَ السنَّةُ في هذا الكتاب؟,"“Is it possible,” he asked, “for Prophetic Practice to contradict the Book in this case?”"
قلت: لا، وذلك: لأنَّ اللهَ – جلَّ ثَنَاؤُه – أقام على خَلْقِهِ الحُجَّةَ من وجْهَيْن، أصْلُهُما في الكتاب: كتابُه، ثم سنةُ نبيه، بفرْضِه في كِتَابِه اتِّبَاعَهَا.,"No, I said, because God (sublime His praise) established binding authority for his creatures in two ways, both of which have their foundation in the Book: His Book, and then the Practice of His Prophet, which God obliged people to follow in His Book."
"فلا يجوزُ أنْ يَسُنَّ رسولُ الله سنَّةً لازِمَةً فَتُنْسَخَ فلا يَسُنَّ ما نَسَخَها، وإنما يُعْرَفُ الناسِخُ بالآخِرِ مِن الأمْرَيْن، [ص:222] وأكثَرُ الناسخ في كتاب الله إنما عُرِفَ بِدِلالة سُنَنِ رسولِ الله.
فإذا كانت السنة تدلُّ على ناسِخِ القُرَآن، وتُفَرِّقُ بَيْنَهُ وبَيْنَ منسوخِهِ: لم يَكُنْ أن تُنْسَخَ السنَّةُ بِقُرَآن إلا أحْدَثَ رسولُ الله مَعَ القُرَآن سنَّةً تَنْسَخُ سنَّتَهُ الأُولَى، لِتَذْهَبَ الشُّبْهةُ عَنْ مَن أقامَ اللهُ عليه الحُجَّةَ مِن خَلْقه.","It is not permissible for God’s Emissary to establish a binding practice that is then abrogated without establishing another that abrogates it. One comes to know which abrogates the other by whether it is the later of the two. Most abrogating passages in the Book of God are known only from indications in accounts of the practices of God’s Emissary. Since Prophetic Practice indicates abrogating passages in the Qurʾan and distinguishes between those and what is abrogated, a Prophetic practice could not properly be abrogated by a passage from the Qurʾan unless God’s Emissary instituted a new practice that abrogated his original practice, so that those among God’s creatures for whom He has provided binding authority would not become confused."
قال: أفَرَأَيْتَ لَوْ قال قائل: حَيْثُ وَجَدْتُ القُرَآن ظاهِراً عامًّا، ووَجَدْتُ سنةً تحْتَمِلُ أنْ تُبَيِّنَ عَن القُرَآن، وتحتمل أن تكون بخلاف ظاهره، عَلِمْتُ أنَّ السنةَ منسوخَةٌ بالقُرَآن؟,"He said, “What if someone were to ask: ‘Whenever I find the Qurʾan to have an apparent, unrestricted sense, and then I find a practice that could either clarify the Qurʾan or contradict its apparent meaning, should I then conclude that the practice in question has been abrogated by the Qurʾan?’”"
"فقلتُ له: لا يقولُ هذا عالِمٌ.
قال: وَلِمَ؟
قلت: إذا كان الله فَرَضَ على نبيه اتِّباعَ ما أُنْزِل إليه، وشَهِدَ له بالهُدَى، وفرض على الناس طاعَتَه، وكان اللِّسانُ – كما وصفْتُ قبل هذا – مُحْتَمِلاً للمعاني، وأن يكون كتابُ الله يَنْزِلُ عامًّا يُرَادُ به الخاصَّ، وخاصاً يراد به العام، وفرْضًا جُمْلَةً بَيَّنَه رسولُ الله، [ص:223] فقامت السنةُ مع كتاب الله هذا المقامَ: لم تكن السنةُ لِتُخَالِفَ كتابَ الله، ولا تكونُ السنةُ إلا تَبعًا لِكتاب اللهِ، بِمِثْلِ تَنْزِيلِه، أو مُبَيِّنَةً معنى ما أرادَ اللهُ، فهي بكل حالٍ مُتَّبِعَةٌ كتابَ اللهِ.","No scholar would say that, I replied. “Why not?” he asked.
Because, I replied, God has imposed the obligation on His Prophet to follow what He revealed to him, borne witness to his being rightly guided, and imposed on people the obligation to obey him. After all, the language is, as I have explained above, susceptible to ambiguity: the Book of God is revealed with passages that appear unrestricted and yet are intended as restricted, that appear restricted and yet are intended as unrestricted, and that contain general obligations that God’s Emissary explains in specific terms. Accordingly, Prophetic Practice occupies a position relative to the Book of God such that Prophetic Practice would never contradict it, and in fact Prophetic Practice is never anything but in accord with it, containing the like of what is in His Revelation, or explaining in specific terms the meaning of what God intended. In every instance it follows the Book of God."
قال: أفَتُوجِدُنِي الحُجَّةَ بما قلتَ في القُرَآن؟ فذكَرْتُ له بعضَ ما وصفتُ في كتاب: (السنَّةُ مع القُرَآن) ، مِن أنَّ الله فَرَضَ الصلاةَ والزكاة والحجَّ، فَبَيَّنَ رسولُ اللهِ كيفَ الصلاةُ، وعَدَدَها، ومواقيتَها، وسُنَنَها، وفي كَمْ الزكاةُ مِن المال وما يَسْقُطُ عنه مِن المالِ ويَثْبُتُ عليه، ووقتَها، وكيف عَمَلُ الحجِّ، وما يُجْتَنَبُ فيه ويُبَاحُ.,"“Can you cite for me some authority for what you have said about the Qurʾan?” he asked. So I mentioned to him some of what I have presented above in the chapter on the Prophetic Practice’s being parallel to the Qurʾan: the fact that God imposed the obligation to pray, give alms, and make the Pilgrimage, and then God’s Emissary explained how to perform the prayer, how many times to do it, its appointed times, and the rites associated with it; and how much property to give as alms, and which property is not subject thereto, and which is, and when to give them; and how to perform the Pilgrimage, and what is to be avoided in regard thereto, and what is permitted."
"قال: وذكرتُ له قولَ الله: ” وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا (38) ” [المائدة] ، و” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ” [النور] ، وأنَّ رسولَ الله لَمَّا سَنَّ القطْعَ على مَنْ بَلَغَتْ سَرِقَتُهُ [ص:224] ربع دينار فصاعِداً، والجَلْدَ على الحُرَّيْنِ البِكْرَيْنِ دون الثَّيِّبَيْنِ الحريْن والمملوكيْنِ: دلَّتْ سنةُ رسولِ الله على أنَّ الله أراد بها الخاصَّ من الزُّناة والسُّرَّاق، وإن كان مَخْرَجُ الكلام عاماً في الظاهر على السراق والزناة.
قال: فهذا عنْدِي كما وصفْتَ، أفَتَجِدُ حُجَّةً على مَنْ رَوَى أنَّ النبي قال: ” مَا جَاءَكُمْ عَنِّي فَاعْرِضُوُه عَلَى كِتَابِ اللهِ، فَمَا وَافَقَهُ فَأَنَا قُلْتُهُ، وَمَا خَالَفَهُ فَلَمْ أَقُلْهُ ” .","I also mentioned God’s word «The thief, male and female: cut off their hands» and «The fornicator and the fornicatress, flog each one of them a hundred lashes» to him. I also mentioned that when God’s Emissary established the practice that amputation of the hand applied only to those who stole a quarter dinar and above, and that flogging applied only to free persons who were virgins, not free nonvirgins or slaves, God’s Emissary’s Practice indicated that God intended a restricted class of fornicators and thieves, even though the apparent meaning of the language in question was unrestricted in regard to such persons. “In my view,” he said, “it is just as you have described. Can you cite some authority to counter those who narrate that the Prophet said, ‘Whatever comes to you from me, compare it to the Book of God. Whatever agrees with it, I said; whatever contradicts it, I did not say.’”"
[ص:225] فقلْتُ له: ما رَوَى هذا أحدٌ يَثْبُتُ حَدِيثُهُ في شيء صَغُرَ وَلَا كَبُرَ، فيُقالَ لنا: قدْ ثَبَّتُّمْ حَدِيثَ مَنْ رَوَى هَذا في شَيْءٍ.,"I said to him: No one whose hadith-reports are confirmed as reliable, whether in regard to unimportant or important matters, narrated that report. Indeed, we would be taken to task for deeming the hadith-reports of such a one as confirmed in regard to anything."
وهذه أيضاً رِوايةٌ مُنْقَطِعة عَن رَجُلٍ مَجْهولٍ، ونحن لا نَقْبَلُ مِثْلَ هذه الرِّوايَةِ في شيْءٍ.,"Moreover, that narration has an interrupted transmission from an unknown individual, and we do not accept such narrations about anything."
"قال: فَهَلْ عَن النبي رِوايةٌ بما قُلْتُم؟
فقلتُ له: نعم.","“Is there,” he asked, “a narration from the Prophet that supports your view?” Yes, I replied."
أخبرنا “سفيان” قال: أخبرني “سالمٌ أبو النَّضْر” أنَّه سمِع [ص:226] “عُبَيْد الله بن أبي رافِعٍ” يُحَدِّثُ عن أبيه: أنَّ النبيَّ قال: ” لاَأُلْفِيَنَّ أَحَدَكُمْ مُتَّكِئًا عَلَى أَرِيكَتِهِ يَأْتِيهِ الأَمْرُ مِنْ أَمْرِي مِمَّا أَمَرْتُ بِهِ أَوْ نَهَيْتُ عَنْهُ، فَيَقُولَ: لاَ أَدْرِي، مَا وَجَدْنَا فِي كِتَابِ اللهِ اتَّبَعْنَاهُ ” .,"Sufyān reported to us that Sālim Abū l-Naḍr reported to him that he had heard ʿUbaydallāh ibn Abī Rāfiʿ transmit, from his father, that the Prophet said: “I had better not find any of you resting on his bench when a command that I have issued comes, whether commanding or prohibiting something, and saying, ‘I don’t know—we only follow what we find in the Book of God.’ ”"
قال “الشافعي”: فَقَدْ ضَيَّقَ رسولُ الله على الناسِ أنْ يرُدُّوا أمْرَهُ، بِفَرْضِ اللهِ عليهم اتِّباعَ أَمْرِهِ.,Al-Shāfiʿī said: God’s Emissary was severe with people who rejected his commands because God had imposed on them the obligation to follow him.
قال: فَأَبِنْ ليِ جُمَلًا أجْمَعَ لك أهلُ العِلم، أو أكثَرُهم عليه مِن سنَّةٍ مع كتاب الله، يَحْتمل أنْ تكون السنةُ مع الكتابِ دَليلاً على أنَّ الكتابَ خاصٌّ وإنْ كانَ ظاهِرُه عامًّا.,"“Give me a clear example,” he asked, “of something expressed in general terms in respect of which scholars, or most of them, have reached consensus in favor of your view, and in which there is a Prophetic practice together with something from God’s Book, and where it is possible that the practice and the Book in combination indicate that the Book is to be read restrictively even though its apparent meaning seems unrestricted."
"فقُلْتُ له: نَعَمْ، ما سمِعْتَني حَكَيْتُ في كتابي.
قال: فَأَعِدْ منه شيئاً.","”Yes, I replied, what you have already heard me relate in my book. “Repeat some of it,” he requested."
قلتُ: قال الله: ” حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ [ص:227] وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمْ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنْ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمْ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمْ اللَّاتِي دَخَلْتُمْ بِهِنَّ، فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ، وَحَلَائِلُ أَبْنَائِكُمْ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا (23) وَالْمُحْصَنَاتُ مِنْ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ، كِتَابَ اللَّهِ عَلَيْكُمْ، وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ (24) ” [النساء] .,"I said: God said: «Forbidden to you are your mothers; your daughters; your sisters; your paternal aunts; your maternal aunts; brother’s daughters; sister’s daughters; those who have become your mothers by suckling you; your sisters by suckling; your wives’ mothers; your stepdaughters who are in you care, born to wives with whom you have consummated marriage, but if you have not consummated the marriage, it is no sin for you to marry the daughters; the wives of your sons who are from your own loins. It is also forbidden that you should have two sisters together, except for cases that have happened in the past. God is Forgiving and Merciful. Also forbidden are married women, except what your right hands possess. That is a decree from God for you. Lawful to you are women other than those just mentioned.»"
قال: وذَكَرَ اللهُ مَنْ حَرَّمَ، ثم قال: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ “، فقال رسولُ الله: ” لاَ يُجْمَعُ بَيْنَ المَرْأَةِ وَعَمَّتِهَا، وَلاَ بَيْنَ المَرْأَةِ وَخَالَتِهَا ” ، فلمْ أَعْلَمْ مُخالِفًا في اتِّباعِه.,"God mentioned those who were forbidden, then said, “Lawful to you are women other than those just mentioned,” and God’s Emissary said: “Do not combine a woman and her paternal aunt, or her maternal aunt, in marriage.” I know of no one who disagrees that this statement of the Prophet should be followed."
"فكانَتْ فيه دِلالَتَانِ: دِلالَةٌ عَلَى أنَّ سنةَ رسول الله لا تكون مُخالفةً لِكتاب اللهِ بِحَالٍ، ولكنَّها مُبَيِّنَةٌ عامَّهُ وخاصَّهُ.
ودِلالةٌ على أنهم قَبِلوا فيه خَبَرَ الواحِدِ، فلا نَعْلَمُ أحَداً رَواهُ مِن وَجْهٍ يَصِحُّ عَن النبي إلاَّ “أبا هُرَيْرَة”.","This indicates two things. One is that the Practice of God’s Emissary does not in any circumstance contradict the Book of God; rather, it clarifies its unrestricted and its restricted passages. The other is that they accepted uncorroborated reports from him; we know of no one who narrated this in a credible way from the Prophet except Abū Hurayrah."
"قال: أفيحتمل أن يكونَ هذا الحديثُ عِنْدَك خِلَافًا لشيْءٍ مِن ظاهِرِ الكتاب؟
فقلتُ: لا، ولا غَيْرُهُ.","“Is it possible in your view,” he asked, “that that hadith-report could contradict the Book’s apparent meaning in any respect?” No, I said, and neither could any other such narrative."
قال: فما مَعْنى قول الله: ” حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ “، فقد ذَكَرَ التحريمَ وقال: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ “؟,"“Then what does it mean,” he inquired, “when God says ‘Forbidden to you are your mothers’? For he mentioned that it was forbidden and then said: ‘Lawful to you are women other than those just mentioned.’”"
[ص:229] قلتُ: ذكَرَ تحريمَ مَنْ هو حَرامٌ بِكلِّ حالٍ، مثل: الأُمِّ والبِنْت والأخْت والعَمَّة وبَنَاتِ الأخ وبنات الأخْت، وذكَرَ مَنْ حَرَّمَ بكل حال من النَّسَب والرَّضاعِ، وذكر مَن حَرَّم مِن الجَمْعِ بَيْنَهُ وكان أصْلُ كلِّ واحدٍ منهما مُباحًا على الانْفِرادِ، قال: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ “، يعني: بالحال التي أحلَّها بِه.,"I said: He mentioned those who were forbidden under all circumstances, such as mothers, daughters, sisters, paternal aunts, maternal aunts, brothers’ daughters, sisters’ daughters, and everyone who is forbidden under all circumstances because of lineage and suckling, and then He mentioned those whom He forbade in combination. Of these, each one alone was presumptively permitted. Then He said: “Lawful to you are women other than those just mentioned,” meaning in those cases in which she is otherwise lawful."
ألاَ تَرَى أنَّ قوله: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ ” بمعنى: ما أحَلَّ به، لا أنَّ واحِدَةً مِن النَّساءِ حَلالٌ بِغيرِ نِكاحٍ يَصِحُّ، ولا أنه يجوز نِكاحُ خامِسَةٍ على أرْبعٍ، ولا جَمْعٌ بَيْنَ أُخْتَيْنِ، ولا غيرُ ذلِك مِمَّا نَهَى عنه.,"Do you not see that His saying “Lawful to you are women other than those just mentioned” has the sense of “to the extent He has otherwise made them lawful”? It does not mean that a woman is lawful without a valid marriage, or that it is permissible to marry a fifth wife after the fourth, or that it is possible to combine two sisters in marriage, or anything else that He has forbidden."
فذكرتُ له فرْض اللهِ في الوُضوء، ومَسْحَ النبي على الخُفَّيْنِ، وما صارَ إليه أكثرُ أهْلِ العِلم مِن قَبُول المَسْحِ.,"I mentioned to him the obligation that God imposed to perform ablutions, and the Prophet’s wiping of his footwear, and the fact that most scholars had taken the view to accept such wiping."
"فقال: أفيُخالِفُ المسْحُ شيئا مِن القُرَآن؟
قلت: لا تخالفه سنةٌ بحالٍ.
قال: فما وَجْهُهُ؟","“Does such wiping contradict anything in the Qurʾan?” he asked. Under no circumstances does an account of a Prophetic practice contradict the Qurʾan, I replied. “Then,” he continued, “can you explain the reason behind this?”"
قلت: لَمَّا قال: ” إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ (6) ” [المائدة] ، دلَّت السنةُ على أنَّ مَن كان على طَهارَةٍ ما لمَْ يُحْدِثْ فقامَ إلى الصلاةِ لم يكنْ عليه هذا الفَرْضُ، فكذلك دلت على أن فَرْضَ غَسْل القَدَمَيْنِ إنما هو على المُتَوَضِّئ لا خُفَّيْ عليه لَبِسَهُمَا كاملَ الطهارةِ.,"I said: When He said, «When you rise to pray, wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles,» Prophetic Practice indicated that no one who is in a state of ritual purity, having incurred no minor impurity, and who rises to pray, is subject to that obligation. Similarly, it indicated that the obligation to wash the feet was only incumbent on one performing ablutions who was not wearing footwear that he had put on in a state of complete ritual purity."
وذكرتُ له تحريمَ النبيِّ كلَّ ذِي نابٍ مِن السِّباعِ، وقدْ قال الله: ” قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ، أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ، فَمَنْ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ (145) ” [الأنعام] ، ثم سَمَّى ما حَرَّمَ.,"I also mentioned to him the Prophet’s ruling making the meat of predatory animals with fangs unlawful. God said: «Say, “I do not find in what is revealed to me anything that is unlawful for someone to eat, unless it is carrion or blood spilled out or the flesh of a pig—for that is an abomination—or something ungodly killed in the name of someone other than God. But whoever is compelled, neither desiring nor transgressing—your Lord is Forgiving and Compassionate”» and then He named what He had forbidden."
"فقال: فما معنى هذا؟
قلنا: معناه: قل لا أجد فيما يوُحَى إلَيَّ مُحَرَّمًا مما كنتم تأكلون إلا أن يكون مَيْتَةً وما ذُكِر بعدها، فأما ما تَرَكْتم أنكم لم تَعُدُّوه مِن الطَّيِّبات فلم يُحَرِّم عليكم مما كنتم تستحلون إلا ما سَمَّى اللهُ، ودلت السنةُ على أنه حرَّم عليكم منه ما كنتم تُحَرِّمون، لِقول الله: ” وَيُحِلُّ لَهُمْ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمْ الْخَبَائِثَ (157) ” [الأعراف] .","“What does that mean?” he asked. We replied: It means: “Say, ‘I do not find in what is revealed to me anything forbidden among what you used to eat except carrion and so forth. As for what you have abandoned because you did not consider it among the good things, nothing that you used to deem lawful is forbidden for you apart from what God named.’” Prophetic Practice indicated, moreover, that He forbade what you had already made unlawful because of His saying, «He will make the good things lawful for them and make the bad things unlawful for them.»"
[ص:232] قال: وذكرتُ له قولَ الله: ” وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا (275) ” [البقرة] ، وقولَه: ” لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ (29) ” [النساء] ، ثم حَرَّم رسولُ الله بيوعاً، منها الدنانيرُ بالدَّراهم إلى أجلٍ، وغيرُها: فحرَّمَها المُسْلِمون بتحريم رسولِ اللهِ، فليس هذا ولا غيره خلافاً لكتاب الله.,"I also mentioned to him God’s word: «God has made sales lawful, while He has forbidden usury» and His saying «Do not consume your property among you in vanity, but let there be trading by mutual consent among you.» Then God’s Emissary forbade some sales, including the exchange of dinars for dirhams with delayed delivery, as well as others. The Muslims then declared these unlawful because God’s Emissary did so. Neither this nor other instances contradict the Book of God."
قال: فَحُدَّ لي معنى هذا بأجْمَعَ منه وأخْصَرَ.,"“Define for me,” he requested, “the underlying principle in such cases, using a more comprehensive and concise example.”"
فقلتُ له: لَمَّا كان في كتاب الله دِلالة على أنَّ الله قد وضَعَ رسولَه مَوْضع الإبانَةِ عنه، وفَرَض على خَلْقِه اتِّباعَ أمره، فقال: ” وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا (275) ” [البقرة] ، فإنما يعْني: أحَلَّ اللهُ البيْعَ إذا كان على غير ما نهى الله عنه في كتابه أو على لسان نبيه، وكذلك قوله: ” وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ (24) [النساء] ، بما أحَلَّه اللهُ به [ص:233] مِن النكاح ومِلْك اليمين في كتابه، لا أنه أباحَهُ بكلِّ وجهٍ، وهذا كلام عربي.,"I responded: This is because the Book of God indicates that God put His Emissary in a position to state things on God’s behalf, and God obligated His creatures to follow His Emissary’s commands, and so He said, «God has made sales lawful, while He has forbidden usury.» This simply means that God made sales lawful to the extent that it is not prohibited by God in His Book or by means of the words of His Prophet. And similarly, there is His saying «Lawful to you are women other than those just mentioned,» which pertains both to those marriages and to those relationships resulting from the ownership of female slaves that God made lawful in His Book—not that He permitted it in every way. This is how the Arabic language works."
"وقلت له: لوْ جازَ أنْ تُتْرَكُ سنةٌ مما ذهب إليه من جَهِلَ مكانَ السنَنِ مِن الكتاب، تُرك ما وصفْنا مِن المسح على الخُفَّيْنِ، وإباحَةُ كلِّ ما لَزِمه اسمُ بيْعٍ، وإحلالُ أنْ يُجْمَعَ بين المرْأَةِ وعَمَّتها وخالتها، وإباحةُ كلِّ ذي نابٍ مِن السِّباع، وغيرُ ذلك.
ولَجاز أن يقال: سنَّ النبيُّ ألاَّ يُقْطَعَ مَن لمْ تبلغ سرِقَتُه ربعَ دينارٍ قبْلَ التَّنْزيلِ، ثم نَزَل عليه: ” وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا (38) ” [المائدة] ، فمن لزِمه اسمُ سَرِقةٍ قُطِعَ.","I said to him: If it were permissible to abandon a Prophetic practice—because of the conclusions arrived at by some, out of ignorance of the position of such practices relative to the Book—then one could abandon what we have mentioned above, to wit: wiping the shoes, legalizing everything that could be called a “sale,” combining a woman and her paternal and maternal aunt in marriage, permitting consumption of the meat of predatory animals with fangs, and other things. It would also be permissible to say that the Prophet established the practice that one not amputate in the case of someone whose theft did not amount to more than a quarter dinar and up before the revelation of the relevant passage, but then the verse «The thief, male and female: cut off their hands» was revealed to him, so that everyone to whom the term “theft” is applicable would suffer amputation."
"ولجاز أن يقال: إنما سن النبي الرجمَ على الثَّيِّب حتى نزلتْ عليه: ” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ [ص:234] جَلْدَةٍ ” [النور] ، فيُجْلَد البِكرُ والثيبُ، ولا نرْجُمُهُ.
وأن يقال في البيوع التي حرَّم رسولُ الله: إنما حرَّمَها قبْل التنزيل، فلما أُنْزِلتْ: ” وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا (275) [البقرة] ، كانت حَلالاً.","It would also be permissible to say that the Prophet established the practice that the nonvirgin be stoned, and that his practice remained valid until the verse «The fornicator and the fornicatress, flog each one of them a hundred lashes» was revealed to him, as a result of which we would flog the virgin and the nonvirgin rather than stoning them. Similarly, one could say that the sales that God’s Emissary made unlawful were merely made so before revelation of a relevant text and that when it was revealed that «God has made sales lawful, while He has forbidden usury» they became lawful."
والرِّبا: أن يكونَ للرَّجُل على الرجلِ الدَّيْنُ فَيَحِلُّ فيقولُ: أَتَقْضِي أمْ تَرْبِي؟ فيُؤَخِّرُ عنه ويزيده في ماله. وأشباهٌ لهذا كثيرةٌ.,"Usury, in the narrow sense, was when one man owed another a debt, and when it would fall due the creditor would say, “Do you want to pay now or let it increase?” and he could give him more time and increase the amount owed. Similar examples abound."
"فمن قال هذا كان مُعَطِّلاً لِعَامَّة سنَنِ رسولِ الله، وهذا القولُ جَهْلٌ مِمَّنْ قاله.
قال: أجَلْ.","Whoever holds such an opinion invalidates the totality of the practices of God’s Emissary, and that opinion is a sign of the ignorance of the one who holds it. “Certainly,” he said."
وسنةُ رسولِ الله كما وصفْتُ، ومَنْ خالفَ ما قلْتُ فيها فقد جمَعَ الجْهَل بالسنة والخَطَأَ في الكلام فيما يَجْهَلُ.,The Practice of God’s Emissary is as I have described. Whoever disagrees with what I have said about it has combined ignorance of the Prophetic Practice with error in expressing opinions about something of which he is ignorant.
قال: فاذْكُرْ سنةً نُسِختْ بسنةٍ سِوى هذا.,"“Mention a practice that was abrogated by another, other than this,” he requested."
[ص:235] فقلتُ له: السننُ الناسِخَةُ والمنسوخةُ مُفَرَّقَةٌ في مَواضِعِها، وإنْ رُدِّدَتْ طالَتْ.,"The abrogating and abrogated practices are discussed in the appropriate place, I said, and it would take too long to repeat them."
قال: فيكفي منها بعضُها، فاذْكره مُخْتَصَرًا بَيِنًا.,"A portion of them will do,” he said, “so mention something clear and concise.”"
فقلتُ: أخبرنا “مالك” عن ” عبد الله بن أبي بكر بن محمد بن عمرو بن حَزْمٍ” عن “عبد الله بن واقِدٍ” عن “عبد الله بن عُمر”، قال: ” نَهَى رَسُوُل اللهِ عَنْ أَكْلِ لُحُومِ الضَّحَايَا بَعْدَ ثَلاَثٍ “، قال “عبد الله بن أبي بكر”: فَذَكَرْتُ ذَلِكَ “لِعَمْرَةَ”، فَقَالَتْ: صَدَقَ، سَمِعْتُ “عَائِشَةَ” تقول: ” دَفَّ نَاسٌ مِنْ أَهْلِ البَادِيَةِ حَضْرَةَ الأَضْحَى فِي زَمَانِ النَّبِيِّ، فَقَاَل النَّبِيُّ: ادَّخِرُوا لِثَلاَثٍ وَتَصَدَّقُوا بِمَا بَقِيَ. قَالَتْ: فَلَمَّا كَانَ بَعْدَ ذَلِكَ قِيلَ: يَا رَسُولَ اللهِ، لَقَدْ كَانَ النَّاسُ يَنْتَفِعُونَ بِضَحَايَاهُمْ، يُجْمِلُونَ [ص:236] مِنْهَا الوَدَكَ وَيَتَّخِذُونَ الأَسْقِيَةَ، فَقَالَ رسولُ اللهِ: ومَا ذَاكَ، – أوْ كَمَا قَالَ -، قَالُوا: يَا رَسُولَ اللهِ، نَهَيْتَ عَنْ إمْسَاكِ لُحُومِ الضَّحَايَا بَعْدَ ثَلَاثٍ، فَقَالَ رَسُولُ اللهِ: إنَّمَا نَهَيْتُكُمْ مِنْ أَجْلِ الدَّافَّةِ الَّتِي دَفَّتْ حَضْرَةَ الأَضْحَى، فَكُلُوا وَتَصَدَّقُوا وادّخِرُوا ” .,"“Mālik reported to us from ʿAbdallāh ibn Abī Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm, from ʿAbdallāh ibn Wāqid ibn ʿAbdallāh ibn ʿUmar, who said: “God’s Emissary prohibited eating the meat of sacrificial animals after three days.” ʿAbdallāh ibn Abī Bakr said: “I mentioned that to ʿAmrah, and she said, ‘He is telling the truth. I heard ʿĀʾishah say, “Some poor Bedouin came from the desert to attend the Festival of the Sacrifice during the lifetime of the Prophet, and the Prophet said to people, ‘Keep enough for three days; donate what remains to charity.’ Later, someone said, ‘O Emissary of God, people have been making use of the sacrifices, rending the fat and making water-skins from the hides.’ ‘And what of it?’ said God’s Emissary, or something to that effect. ‘O Emissary of God,’ they replied, ‘you prohibited keeping the meat from sacrifices after three days.’ ‘I only prohibited you from doing that,’ he said, ‘because of the poor Bedouin Arabs who attended the Festival; eat, donate, or store it.’”’”"
وأخبرنا “ابن عُيَيْنَة” عن “الزهري” عن “أبي عُبَيْد” مولى “ابن أزْهَرَ”، قال: شَهِدْتُ العِيدَ مَعَ “علي بن أبي طالب” فسَمِعتُهُ يقول: لاَ يَأْكُلَنَّ أحَدُكُمْ مِنْ لَحْمِ نُسُكِهِ بَعْدَ ثَلاَثٍ.,"Ibn ʿUyaynah reported to us from al-Zuhrī from Abū ʿUbayd, client of Ibn Azhar, who said: “I observed the Festival with ʿAlī ibn Abī Ṭālib and heard him say, ‘Let none of you eat the meat of the sacrifice after three days.’”"
"أخْبَرَنا الثِّقة عن “مِعْمَرٍ” عن “الزهري” عن “أبي عبيد” [ص:237] عن “علي” أنه قال: قال رسول الله: ” لاَ يَأْكُلَنَّ أحَدُكُمْ مِنْ لَحْمِ نُسُكِهِ بَعْدَ ثَلَاثٍ ” .
أخبرنا “ابن عيينة” عن “إبراهيم بن مَيْسَرَةَ” قال: سمعت “أنس بن مالك” يقول: إنَّا لَنَذْبَحُ مَا شَاءَ اللهُ مِنْ ضَحَايَانَا، ثُمَّ نَتَزَوَّدُ بَقِيَّتَهَا إلىَ البَصْرَةِ.","A trustworthy person reported to us from Maʿmar, from al-Zuhrī, from Abū ʿUbayd, from ʿAlī, who said that God’s Emissary said: “Let none of you eat the meat of the sacrifice after three days.” Ibn ʿUyaynah reported to us from Ibrāhīm ibn Maysarah, who said: “I heard Anas ibn Mālik say, ‘We would slaughter our sacrificial animals and then store the rest as provisions for the trip to Basra.’”"
قال “الشافعي”: فهذه الأحاديث تَجْمع معانِيَ، منها: [ص:238] أنَّ حديث “علي” عن النبي في النهي عَنْ إمْساك لُحُوم الضَّحايا بعْد ثلاثٍ، وحديث “عبد الله بن واقِدٍ”، مُوتَفِقَانِ عن النبي. وفيها دِلالة على أنَّ “عَلِيَّاً” سمع النهيَ مِن النبي، وأنَّ النهيَ بَلَغَ “عبدَ الله بن واقد”.,"Al-Shāfiʿī said: These hadith-reports bring together several points. Among them is the fact that the content of ʿAlī’s hadithreport from the Prophet concerning the Prophet’s prohibition against keeping the meat of sacrifices after three days and that of ʿAbdallāh ibn Wāqid’s hadith-report both agree as received from the Prophet, and they indicate that ʿAlī heard the prohibition from the Prophet, and that the prohibition also reached ʿAbdallāh ibn Wāqid."
ودلالةٌ على أن الرُّخْصَةَ مِن النبي لم تبلُغْ “علياً” ولا “عبدَ الله بن واقد”، ولو بَلَغَتْهمَا الرُّخْصَةُ، مَا حَدَّثاَ بالنهي، والنَّهْيُ منسوخ، وتَرَكا الرخصةَ، والرخصةُ ناسخة، والنهي منسوخ لا يَسْتَغْنِي سامِعُه عَنْ علم ما نَسَخَهُ.,"They also show that the later dispensation from the Prophet reached neither ʿAlī nor ʿAbdallāh ibn Wāqid. If the dispensation had reached them, then they would not have transmitted the hadith-report containing the prohibition once the prohibition had been abrogated, and also not omitted the dispensation when it had abrogated the earlier ruling. But the prohibition was abrogated, and the person who hears it cannot dispense with knowledge of what abrogated it."
وقولُ “أنس بن مالك”: كنا نَهْبِطُ بِلحوم الضحايا البَصْرَةَ، يَحْتَملُ أنْ يكونَ “أنس” سَمِعَ الرخصةَ ولم يسمَعْ النهيَ قَبْلَهَا، فَتَزَود بالرخصة ولم يسمع نهياً أو سمع الرخصةَ والنهيَ، فكان النهيُ منسوخاً، فلم يذكرْهُ.,"And when Anas ibn Mālik said, “We used to take the meat from sacrifices down to Basra,” it is possible that Anas heard the dispensation but did not hear the prohibition beforehand. So he provisioned himself, on the basis of the dispensation, not having heard the prohibition. Or, he heard both the dispensation and the prohibition, but the prohibition was abrogated, so he did not mention it."
"فقال كلُّ واحِدٍ من المُخْتَلِفَينَ بما عَلِمَ.
وهكذا يجب على مَنْ سَمِعَ شيئاً مِن رسول الله، أو ثَبَتَ له عنه: أنْ يقولَ بما سَمِعَ، حتى يعلَمَ غيرَه.","Each of the two who disagreed acted according to what he knew. So, whoever hears something from God’s Emissary, or whoever accepts something from him as confirmed, must adhere to what he heard until he comes to know something different."
قال “الشافعي”: فلما حَدَّثَتْ عائشةُ عَن النبي بالنهي عَنْ إمْساك لُحوم الضحايا بعد ثلاثٍ، ثم بالرخصة فيها بعد النهي، وأنَّ رسولَ الله أخْبَرَ أنَّه نهى عن إمساك لحوم الضحايا بعد ثلاث للدَّافَّة: كان الحديث التَّام المحفوظ أوَّلُه وآخِرُه وسَبَبُ التحريم والإحلال فيه: حديثُ عائشة عن النبي، وكان على مَنْ عَلِمَهُ أنْ يصيرَ إليه.,"Al-Shāfiʿī said: When ʿĀʾishah transmitted the Prophet’s prohibition against keeping the meat of sacrifices beyond three days, and then transmitted a dispensation subsequent to the prohibition, in which God’s Emissary reported that he only prohibited keeping the meat of sacrifices after three days for the sake of poor Bedouin Arabs arriving in Mecca after traveling in the desert, at that point the entire hadith-report—as preserved in its entirety, its beginning, and its end, as well as the reason for making things unlawful and lawful in it—constituted ʿĀʾishah’s hadith-report from the Prophet, and it is incumbent on those who become apprised of it to adopt it."
وحديثُ عائشة مِنْ أبْيَنِ ما يوجَدُ في الناسخ والمنسوخ مِن السُّنَنِ.,This hadith-report of ʿĀʾishah is among the clearest accounts of Prophetic Practice that involve abrogation.
وهذا يَدل على أنَّ بعض الحديث يُخَصُّ، فيُحْفظ بعضُه دون بعض، فيُحفظ منه شيء كان أوَّلاً ولا يُحفظ آخِرًا، ويُحْفظ أخِراً ولا يُحفظ أوَّلاً، فيُؤَدِّي كلٌّ ما حَفِظَ.,"This indicates that some hadith-reports require a special approach, because one part may be preserved and another part not. The beginning may be preserved but not the end, or the end may be preserved but not the beginning, but each transmitter conveys what he memorized."
"فالرخصةُ بعْدَها في الإمساك والأكْل والصدقة مِن لحوم الضحايا إنما هي لواحدٍ من مَعْنَيَيْنِ، لِاخْتِلَاف الحالَيْن:
فإذا دَفَّت الدَّافَّةُ ثَبَتَ النهيُ عَن إمْساك لحوم الضحايا بعد ثلاثٍ، وإذا لم تَدِفَّ دافَّة فالرخصةُ ثابِتة بالأكْل والتَّزَوُّدِ والادِّخارِ والصَّدَقَةِ.","The later dispensation for keeping, eating, or donating the meat of sacrificial offerings is for only one of two underlying reasons, because of the two different situations. If some poor Bedouin Arabs arrive in Mecca from the desert, then the prohibition against people’s keeping the meat after three days is confirmed. If there is no such group, however, then the dispensation for eating, provisioning, storing, or donating is affirmed."
[ص:240] ويُحتمل أنْ يكونَ النهي عَن إمْساك لحوم الضَّحايا بَعْد ثلاث منسوخاً في كلِّ حالٍ، فيُمْسك الإنسان مِن ضحيَّتِه ما شاء، ويتَصَدَّق بما شَاء.,"It is also possible that the prohibition against keeping the meat of the sacrificial offerings after three days is abrogated in all circumstances, so that someone may keep as much of the sacrifice as he likes and donate as much to charity as he likes."
"وجهٌ آخَرُ مِن الناسخ والمنسوخ.
أخبرنا “محمد بن إسماعيل بن أبي فُدَيْكٍ” عن “ابن أبي ذِئْبٍ” عن “المَقْبُرِيِّ” عن “عبد الرحمن بن أبي سعيد” عن “أبي سعيد [ص:243] الخُدْرِي”، قال: ” حُبِسْنَا يَوْمَ الخَنْدَقِ عَنِ الصَّلَاةِ، حَتَّى كَانَ بَعْدَ المَغْرِبِ بِهَوِىٍ مِنَ اللَّيْلِ، حَتَّى كُفِينَا، وَذَلِكَ قَوْلُ اللهِ: ” وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا (25)”، قَالَ: فَدَعَا رَسُولُ اللهِ بِلاَلاً، فَأَمَرَهُ فَأَقامَ الظُّهْرَ، فَصَلَّاهَا فَأَحْسَنَ صَلاَتَهَا كَمَا كَانَ يُصَلِّيهَا فِي وَقْتِهَا، ثُمَّ أَقَامَ العَصْرَ فَصَلاَّهاَ كَذَلِكَ، ثُمَّ أَقاَمَ المَغْرِبَ فَصَلاَّهَا كَذَلِكَ، ثُمَّ أقَامَ العِشَاءَ، فَصَلاَّهَا كَذَلِكَ أيْضًا، قَالَ: وَذَلِكَ قَبْلَ أنْ أَنْزَلَ اللهُ فِي صَلاَةِ الخَوْفِ: ” فَرِجَالاً أَوْ رُكْبَانًا (239) ” [البقرة] ” .","Another Instance of Abrogation
Muḥammad ibn Ismāʿīl ibn Abī Fudayk reported to us from Ibn Abī Dhiʾb, from al-Maqburī, from ʿAbd al-Raḥmān ibn Abī Saʿīd, from Abū Saʿīd al-Khudrī: “We were prevented from praying at the Battle of the Trench until after the sunset prayer, well into the night, when the fighting was finally averted from us, and that is referred to in God’s word «God averted fighting from the believers. God is Strong and Mighty.» God’s Emissary called for Bilāl and ordered him to make the call to prayer, and he held the noon prayer, which he led, and it was fine, just as if it had been done at its appointed time. Then he did so for the afternoon prayer and prayed it in the same way, then the sunset prayer in the same way, and then the evening prayer in the same way, too. That was before God revealed the passage about the prayer of danger: «either on foot or mounted.»”"
“الشافعي”: فَلمَّا حَكَى “أبو سعيد” أنَّ صَلاة النبي عامَ الخنْدَق كانت قَبْل أنْ يُنْزَلَ في صلاة الخوف: ” فَرِجَالاً أَوْ رُكْبَانًا (239) ” [البقرة] ، استدللنا على أنه لم يصل صلاة الخوف إلا بعدها، إذْ حضرها “أبو سعيد”، وحكى تأخيرَ الصَّلَوات حتى خَرَجَ مِن وَقْت عامَّتها، وحكى أنَّ ذلك قبْل نُزُول صلاةِ الخوْفِ.,"Al-Shāfiʿī said: Because Abū Saʿīd related that the Prophet’s prayer in the year of the Battle of the Trench occurred before the verse “either on foot or mounted” was revealed regarding the prayer of danger, we infer that the Prophet only prayed the prayer of danger afterward, since Abū Saʿīd was present for it and related how all of the prayers were postponed until after their set times, and he related that that occurred before the revelation of the verse concerning the prayer of danger."
[ص:244] قال: فلا تُؤَخَّر صلاةُ الخوف بحالٍ أبداً عَن الوقت إن كانتْ فِي حَضَرٍ، أو عن وقت الجَمْعِ في السَّفَرِ، بخوفٍ ولا غيره، ولكن تُصَلَّى كما صَلَّى رسولُ الله.,"In a settled area, the prayer of danger should never be postponed until after its appointed time, and neither should the time for combined prayers during travel, not because of danger or for any other reason. Rather, one should pray just as God’s Emissary prayed."
والذي أخَذْنا به في صلاة الخوف أنَّ “مالكاً” أخبرنا عن “يزيد بن رُومان” عن “صالح بن خَوَّاتٍ” عَن مَن صَلَّى مَعَ رسولِ الله صلاة الخوف يوم ذات الرِّقاع: ” أنَّ طَائِفَةً صَفَّتْ مَعَهُ، وَطَائِفَةٌ وُجَاهَ العَدُوِّ، فَصَلَّى بالذين مَعَهُ رَكْعَةً، ثُمَّ ثَبَتَ قاَئِمًا وأَتَمُّوا لِأَنْفُسِهِمْ، ثُمَّ انْصَرَفُوا، فَصَفُّوا وُجَاهَ العَدُوِّ، وَجَاءَت الطَّائِفَةُ الأُخْرَى فَصَلَّى بِهِمْ الرَكعَةَ الَّتِي بَقِيَتْ مِنْ صَلَاِتِه، ثُمَّ ثَبَتَ جَالِسًا وَأَتَمُّوا لِأَنْفُسِهِمْ، ثُمَّ سَلَّمَ بِهِمْ ” .,"What we have adopted in regard to the prayer of danger is what Mālik reported to us from Yazīd ibn Rūmān, from Ṣāliḥ ibn Khawwāt, from someone who prayed the prayer of danger together with God’s Emissary at the Battle of Dhāt al-Riqāʿ. One group lined up with him while another group faced the enemy. He led those with him in prayer for one bowing, then he stood in place while they completed the prayer themselves. Then they left and lined up facing the enemy, and the other group came and he led them in prayer for the one bowing that remained of his own prayer, and then he sat in place while they completed the prayer themselves.
Then he led them in saying the peace."
قال: أخبرنا مَنْ سمع عبدَ الله بن عمر بن حفص” يُخْبِر عن أخيه “عبيد الله بن عمر” عن “القاسم بن محمد” عن “صالح بن خوات بن جبير” عن أبيه عن النبي مِثْلَهُ.,"Someone reported this account to us, or something very similar to it, who heard ʿAbdallāh ibn ʿUmar ibn Ḥafṣ report from his brother ʿUbaydallāh ibn ʿUmar, from al-Qāsim ibn Muḥammad, from Ṣāliḥ ibn Khawwāt ibn Jubayr, from his father, from the Prophet."
[ص:245] قال: وقَدْ رُوِىَ أنَّ النبي صَلَّى صَلاة الخوف على غَيْرِ ما حَكَى “مالك”. وإنما أخذْنَا بهذا دونَه لأنه كان أشْبَهَ بالقُرَآن، وأقوى في مكايدة العدوِّ.,"It is also narrated that the Prophet performed the prayer of danger differently from what Mālik related, but we adopted the above account, and not something else, because it most closely resembles the Qurʾan and is a stronger means of confounding the enemy."
وقد كتبنا هذا بالاختلاف فيه، وتَبَيُّنِ الحجَّة في {كتاب الصلاة}، وتركْنا ذكْرَ مَنْ خالَفَنا فيه وفي غيره من الأحاديث، لِأنَّ ما خُولِفْنَا فيه منها مُفْتَرِقٌ في كتبه.,"We have written this out together with the disagreement concerning it and a clarification of the authority for it in the “Chapter on Prayer,” and we omitted the hadith-reports mentioned by those who disagree with us concerning this and other things because that about which they disagree with us in this regard is set forth in its various subsections."
"وجه آخر.
قال الله – تبارك وتعالى: ” وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا (15) وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا (16) ” [النساء] .","Another Instance God (blessed and exalted) said: «Those of your women who commit indecency—call four of you as witnesses against them. If the four give their testimony, confine the women in their houses until death takes them or God appoints a way for them. If two of you commit it, punish them both; and if they repent and make amends, turn from them.»"
فكان حدُّ الزانيين بهذه الآية الحبْسَ والأذى، حتى أنزلَ اللهُ على رسوله حَدَّ الزنا، فقال: ” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ” [النور] ، وقال في الإماء: ” فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنْ الْعَذَابِ (25) ” [النساء] ، فَنُسِخ الحبس عَن الزُّناة، وثَبَتَ عليهم الحُدُودُ.,"The penal sanction for those who engaged in unlawful sexual intercourse was, according to this verse, imprisonment and punishment, until God revealed to His Emissary the penal sanction for unlawful sexual intercourse and said, «The fornicator and the fornicatress, scourge each one of them a hundred lashes.» He also said, concerning female slaves: «If they commit indecency once they are properly safeguarded, they shall incur half of the punishment for other safeguarded women.»"
ودلَّ قولُ الله في الإماء: ” فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنْ الْعَذَابِ (25) ” [النساء] : على فَرْقِ اللهِ بَيْنَ حدِّ المَماليك والأحْرار في الزِّنا، وعلى أنَّ النصفَ لا يكونُ إلاَّ مِنْ جلْد، لأن الجلْدَ بِعَدَدٍ، ولا يكون مِن رَجْمٍ، لأن الرَّجمَ إتْيانٌ على النِّفْس بلا عدد، لأنه قد يُؤْتىَ عليها بِرَجْمَةٍ واحِدة، وبألفٍ وأكثرَ، فلا نِصْف [ص:247] لمِا لا يُعْلَمُ بعدد، ولا نصف للنفس فيؤتى بالرجم على نِصْف النفس.,"Thus He abrogated imprisonment for those who commit unlawful sexual intercourse and confirmed penal sanctions for them. What He said concerning female slaves, to wit, «They shall incur half of the punishment for other safeguarded women,» indicated that God distinguished between the penal sanction applicable to slaves and to free persons for unlawful sexual intercourse. Further, it indicated that “half ” could refer only to lashes, since lashing is enumerated, and that it could not refer to stoning because stoning is the taking of a life, which is not numerically divisible, since the life could be taken by casting just one stone, or by one thousand or even more.
What cannot be enumerated cannot have a “half,” and there is no “half ” in regard to a life such that one could impose stoning for half a life."
واحتمل قولُ الله في سورة النور: ” الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ “، أن يكونَ على جميع الزُّناةِ الأحْرار، وعلى بَعْضِهِم دُون بعض، فاسْتَدللنا بسنة رسولِ الله – بِأَبي هو وأُمِّي – على مَنْ أُريدَ باِلمائة جَلدةٍ.,"God’s saying in Sūrat al-Nūr «The fornicator and the fornicatress, scourge each one of them a hundred lashes» could apply to all those free persons who commit unlawful sexual intercourse, or to some and not others. We therefore drew an inference from the Practice of God’s Emissary (may my father and mother be his ransom) about who was meant by the hundred lashes."
أخبرنا “عبد الوهاب” عن “يونس بن عُبَيْدٍ” عن ” الحسن” عن “عُبادَة بن الصَّامِت” أنَّ رسولَ الله قال: ” خُذُوا عَنِّي، خُذُوا عَنِّي، قَدْ جَعَلَ اللهُ لَهُنَّ سَبِيلاً: البِكْرُ بِاْلبِكْرِ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَالثَّيِّبُ بِالثَّيِّبِ جَلْدُ مِائَةٍ وَالرَّجْمُ ” .,"ʿAbd al-Wahhāb reported to us from Yūnus ibn ʿUbayd, from al-Ḥasan, from ʿUbādah ibn al-Ṣāmit, that God’s Emissary said: “Take this from me! Take this from me! God has appointed ‘a way for them.’ The virgin with a virgin: one hundred lashes and one year’s exile."
قال: فدلَّ قولُ رسولِ الله: ” قَدْ جَعَلَ اللهُ لَهُنَّ سَبِيلاً “، على أنَّ هذا أولُ ما حُدَّ به الزُّناةُ، لأنَّ اللهَ يقول: ” حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا (15) ” [النساء] .,"The nonvirgin with a nonvirgin: one hundred lashes and stoning.” When God’s Emissary said “God has appointed ‘a way for them,’” that indicated that it referred to the first penal sanction to which those who committed unlawful sexual intercourse were subject, because God said “until death takes them or God appoints a way for them.”"
[ص:248] ثم رَجَمَ رسولُ الله “ماعِزاً” ولم يَجْلِده، وامْرَأة “الأسْلَمي” ولم يجْلدها، فدلتْ سنة سول الله على أن الجلد منسوخ عن الزانيين الثيبين.,"Then God’s Emissary had Māʿiz stoned and did not lash him, and also the wife of the Aslamī man and did not lash her either. Thus, the Practice of God’s Emissary indicated that lashing was abrogated for nonvirgins who committed unlawful sexual intercourse."
قال: ولم يكن بين الأحرار في الزنا فَرْق إلا بالإحصان بالنكاح وخلافِ الإحصان به.,"For free persons there is no difference in regard to unlawful sexual intercourse except by reason of being safeguarded through marriage, or not being safeguarded thereby."
وإذ كان قولُ النبي: ” قَدْ جَعَلَ اللهُ لَهُنَّ سَبِيلاً، البِكْرُ بِالبِكْرِ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ “، ففي هذا دِلالة على أنَّه أوَّل ما نُسِخَ الحبْسُ عَن الزانيين، وحُدَّا بعد الحبس، وأنَّ كلَّ حَدٍّ حَدَّهُ الزانيين فلا يكون إلا بعد هذا، إذْ كان هذا أوَّلَ حَدِّ الزانيين.,"What the Prophet said—“God has appointed ‘a way for them.’ The virgin with a virgin: one hundred lashes and one year’s exile”—indicates that the first thing to be abrogated in respect of those who commit unlawful sexual intercourse was imprisonment, that they were subjected to penal sanction after the prior ruling of imprisonment, and that any penal sanction imposed on those who commit unlawful sexual intercourse could only have come into effect after that initial ruling, since that was the first penal sanction that was imposed."
أخبرنا “مالك” عن “ابن شهاب” عن “عُبَيْد الله [ص:249] بن عبد الله” عن “أبي هُرَيْرَةَ” و”زيد بن خالد” أنهما أخْبَرَاهُ: ” أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى رَسُولِ اللهِ، فَقَالَ أَحَدُهُمَا: يَا رَسُولَ اللهِ! اقْضِ بَيْنَنَا بِكِتَابِ اللهِ؟ وَقَالَ الآخَرُ – وَهُوَ أَفْقَهُهُمَا -: أَجَلْ يَا رَسُولَ اللهِ، فَاقْضِ بَيْنَنَا بِكِتَابِ اللهِ، وَائْذِنْ لِي فِي أنْ أَتَكَلَّمَ، قَالَ: تَكَلَّمْ، قَالَ: إنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ، فَأُخْبِرْتُ أنَّ عَلَى اِبْنِي الرَّجْمُ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَجَارِيَةٍ لِي، ثُمَّ إِنِّي سَأَلْتُ أَهْلَ العِلْمِ، فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي جَلْدَ مِائَةٍ وَتَغْرِيبَ عَامٍ، وإنَّمَا الرَّجْمُ عَلَى امْرَأَتِهِ؟ فَقَالَ رَسُولُ اللهِ: والَّذِي نَفْسِي بِيَدِهِ، لَأَقْضِيَنَّ [ص:250] بَيْنَكُمَا بِكِتَابِ اللهِ، أمَّا غَنَمُكَ وَجَارِيَتُكَ فَرَدٌّ إِلَيْكَ. وَجَلَدَ ابْنَهُ مِائَةً وَغَرَّبَهُ عَامًا، وَأَمَرَ “أَنِيسً الأَسْلَمِيَّ” أَنْ يَأْتِيَ امْرَأَةَ الآخَرِ، فَإِنْ اعْتَرَفَتْ رَجَمَهَا، فَاعْتَرَفَتْ فَرَجَمَهَا ” .,"Mālik reported to us from Ibn Shihāb, from ʿUbaydallāh ibn ʿAbdallāh, from Abū Hurayrah and Zayd ibn Khālid, that they told him: Two men brought a dispute to God’s Emissary. One of them said: “O Emissary of God, will you adjudicate between us on the basis of the Book of God?” “By all means, O Emissary of God,” said the other one, who was more knowledgeable about religion, “adjudicate between us using the Book of God, and permit me to speak.” “Speak,” he replied. “My son,” he began, “is a laborer who works for this man. He fornicated with his wife. I was informed that my son was subject to the penalty of stoning, so I ransomed him with one hundred sheep and a slave girl of mine. Then I asked the scholars and they informed me that my son was to be given one hundred lashes and one year’s exile, and that only the man’s wife was to be stoned.” “By Him in Whose hand is my soul,” said the Emissary of God, “I will most definitely adjudicate between you using the Book of God. As for your livestock and your slave girl, they revert to you.” He then gave the man’s son one hundred lashes and exiled him for one year. Then, he ordered Unays al-Aslamī to go to the wife of the other man and, if she confessed, to stone her. In fact, she did confess, so he had her stoned."
"أخبرنا “مالك” عن “نافع” عن “ابن عمر”: ” أَنَّ النَّبِيَّ رَجَمَ يَهُودِيَيْنِ زَنَيَا ” (6) .
قال: فثبت جلدُ مائة والنفيُ على البِكْرين الزانيين، والرجمُ على الثيبين الزانيين.","Mālik reported to us from Nāfiʿ, from Ibn ʿUmar: The Prophet stoned two Jews who committed unlawful sexual intercourse.
So the hundred lashes and exile were confirmed for the two virgins who commit unlawful sexual intercourse, and stoning, for the two nonvirgins."
وإنْ كانَا ممن أُرِيدا بالجلد فقد نُسِخ عنهما الجلد مع الرجم، وإنْ لم يكونا أريدا بالجلد وأريد به البِكْران: فهُما مخالفان لِلثَّيِّبَيْنِ.,"If the two nonvirgins were among those originally intended to receive lashes on the basis of the Qurʾanic verse, then lashing was abrogated with respect to them, along with stoning. If they were not among those so intended, and only the two virgins were intended, then they are treated completely differently from two nonvirgins."
[ص:251] ورَجْمُ الثيبين بَعْد آية الجلد، بما رَوَى رسولُ الله عن الله، وهذا أشْبَهُ مَعانِيه وأوْلاَها به عندنا، واللهُ أعْلَمُ.,"God provided that the two nonvirgins be stoned, after abrogation of the lashing verse, based on what God’s Emissary narrated from God. That is the most likely of its meanings and the most preferable in our view, though God knows best."
"وجه آخر.
أخبرنا “مالك” عن “ابن شهاب” عن “أنس بن مالك”: ” أنَّ النَّبِيَّ رَكِبَ فَرَسًا، فَصُرِعَ عَنْهُ، فَجُحِشَ شِقُّهُ الأَيْمَنُ ، فَصَلَّى صَلاَةً مِنَ الصَّلَوَاتِ وَهُوَ قَاعِدٌ، وَصَلَّيْنَا وَرَاءَه قُعُودًا، فَلَمَّا انْصَرَفَ قال: إنَّمَا جُعِلَ الإمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا صَلَّى قَائِمًا فَصَلُّوا قِيَامًا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإذَا قَالَ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، [ص:252] فَقُولُوا: رَبَّنَا وَلَكَ الحَمْدُ، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجْمَعُونَ ” .","Another Instance Mālik reported to us from Ibn Shihāb, from Anas ibn Mālik: “The Prophet was riding a horse, and it threw him and gave him an abrasion on his right side. He led one of the prayers while sitting down, and we prayed behind him while sitting down. As he was leaving, he said, ‘The imam is there simply to be followed. If he prays standing, you should pray standing; if he bows down, you should bow down; and if he raises his head, you should raise yours. If he says, “God hears those who praise Him,” you should say, “Our Lord, praise is yours.” And when he prays sitting, you should all pray sitting.’”"
أخبرنا “مالك” عن “هشام بن عُرْوة” عن أبيه، عن “عائشة”، أنها قالتْ: ” صَلَّى رَسُولُ اللهِ فِي بَيْتِهِ، وَهُوَ شَاكٍ، فَصَلَّى جَالِسًا، وَصَلَّى وَرَاءَه قَوْمٌ قِيَامًا، فَأَشَارَ إلَيْهِمْ: أنْ اجْلِسُوا، فَلَمَّا انْصَرَفَ قَالَ: إنَّمَا جُعِلَ الإمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا رَفَعَ فَارْفَعُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا ” .,"Mālik reported to us from Hishām ibn ʿUrwah, from his father, from ʿĀʾishah, who said: “God’s Emissary led prayers in his house while ill. He prayed in a sitting position and people prayed behind him, standing. He indicated that they should sit, and as he was leaving he said, ‘The imam is there simply to be followed. If he bows down, you should bow down; and if he raises his head, you should raise yours; and if he prays sitting, you should pray sitting.’”"
قال: وهذا مثل حديث “أنس”، وإنْ كان حديث “أنس” مُفَسَّرًا وأوْضَحَ مِن تَفْسيرِ هذا.,"This is like the hadith-report of Anas, even though Anas’s hadith-report is more clearly explicated than this one."
"أخبرنا “مالك” عن “هشام بن عروة” عن أبيه: ” أنَّ رَسُولَ اللهِ خَرَجَ فِي مَرَضِهِ، فَأَتَى “أبَا بكر” وَهُوَ قَائِمٌ يُصَلِّي بِالنَّاسِ، فَاسْتَأْخَرَ “أبو بكر”، فَأَشَارَ إِلَيْهِ رَسُولُ اللهِ أَنْ كَمَا أَنْتَ، [ص:253] فَجَلَسَ رَسُولُ اللهِ إِلَى جَنْبِ “أبي بكر”، فَكَانَ “أبو بكر” يُصَلِّي بِصَلَاةِ رَسُولِ اللهِ، وَكَانَ النَّاسُ يُصَلُّونَ بِصَلاَةِ “أبي بكر” ” .
وبه يأخذ “الشافعي”.","Mālik reported to us from Hishām ibn ʿUrwah, from his father: God’s Emissary emerged during his final illness and approached Abū Bakr while the latter was standing, leading the people in prayer.
Abū Bakr held back, but God’s Emissary indicated that he should continue. Then God’s Emissary sat down next to Abū Bakr. Abū Bakr was led in his prayers by God’s Emissary, and the people were led in theirs by Abū Bakr."
قال: وذَكَرَ “إبراهيم النَّخَعِيُّ” عن “الأسود بن يزيد” عن “عائشة” عن رسول الله “وأبي بكر” مِثْل معنى حديث عروة: ” أَنَّ النَّبِيَّ صَلَّى قَاعِدًا، و”أَبُو بَكْرٍ” قَائِمًا،، يُصَلِّي بِصَلاَةِ النَّبِيِّ، وَهُمْ وَرَاءَه قِيَامًا ” .,"Ibrāhīm al-Nakhaʿī mentioned a hadith-report that was like ʿUrwah’s in its import from al-Aswad ibn Yazīd, from ʿĀʾishah, from God’s Emissary: in it the Prophet led prayers while in a sitting position and Abū Bakr was led in his prayers by the Prophet, while standing behind him. Yaḥyā ibn Ḥassān informed us of a hadith-report like Mālik’s from Ḥammād ibn Salamah, from Hishām ibn ʿUrwah, from his father, from ʿĀʾishah: he clarified in it that the Prophet led the prayer from a sitting position with Abū Bakr standing behind him and the people standing behind Abū Bakr."
[ص:254] قال: فلما كانتْ صلاة النبي في مرضه الذي مات فيه، قاعِداً والناس خلفه قياماً، استدللنا على أنَّ أمرَه الناسَ بِالجُلوس في سَقْطَته عن الفرس: قبل مرضه الذي مات فيه، فكانت صلاته في مرضه الذي مات فيه، قاعداً والناس خلفه قياماً: ناسخةً، لأنْ يجلسَ الناس بجلوس الإمام.,"Since the Prophet led prayers while sitting during the illness from which he died, and the people behind him were standing, we infer—even though he commanded people to sit after he fell off his horse, before the illness from which he died, and then, during the illness from which he died, he led prayers sitting, while the people behind him stood—that this abrogated the rule that people sit behind the imam."
وكان في ذلك دليلٌ بما جاءت به السنة وأجمع عليه [ص:255] الناس، مِن أن الصلاة قائماً إذا أطاقها المُصَلِّي، وقاعداً إذا لم يُطق، وأنْ ليس للمطيق القيامَ مُنفرداً أنْ يُصَلِّيَ قاعداً.,"This indicates what Prophetic Practice conveyed and also that on which people reached consensus: one should pray standing if one is able, and sitting if one is not able. Whoever is able to stand on his own while praying may not pray while sitting."
"فكانت سنةُ النبي أنْ صلَّى في مَرَضه قاعداً ومَنْ خلْفه قِياماً، مع أنها ناسخة لِسنته الأُولَى قبْلها: مُوافِقةً سنتَه في الصحيح والمريض، وإجماعَ الناس أنْ يُصلي كلُّ واحد مِنهما فرْضَه، كما يُصلي المريضُ خلْفَ الإمام الصحيح قاعدا والإمام قائماً.
وهكذا نقول: يصلي الإمامُ جالِساً ومَنْ خلْفه مِن الأصِحَّاء قِياماً، فيُصَلي كلُّ واحِد فرْضَه، ولوْ وَكَّلَ غَيْرَه كان حَسَنًا.
وقد أوْهَمَ بعضُ الناس، فقال: لا يَؤُمَّنَّ أحَدٌ بعد النبي جالساً، واحتجَّ بحديثٍ رواه مُنْقَطِعٍ عن رجل مَرْغوب [ص:256] الرِّواية عنه، لا يَثْبُتُ بمثله حجة على أحدٍ، فيه: ” لاَ يَؤُمَّنَّ أَحَدٌ بَعْدِي جَالِسًا ” .","The Prophet’s practice—his praying while sitting during his illness, while those behind him stood, even though this abrogated the original practice prior to it—accords with his practice regarding anyone who is in good health or ill, and with the people’s consensus that each of them should fulfill his obligation to pray as he is able. So, for example, the sick person should pray behind a healthy imam, sitting while the imam stands. Similarly, we hold that when the imam prays sitting and those who are healthy pray behind him standing, each has fulfilled his obligation to pray; but if the imam delegates someone else to lead the prayer in such a case, that would be best.
A certain person has promulgated a baseless idea and claimed that absolutely no one after the Prophet may sit while serving as imam, and he adduced a hadith-report with an interrupted transmission from a man whose transmission is undesirable and whose citations to authority are unreliable: “After me, absolutely no one shall sit while serving as imam.”"
قال: ولهذا أشباهٌ في السنة مِن الناسخ والمنسوخ. وفي هذا دلالة على ما كان في مثل معناها، إنْ شاء الله.,"There are many instances of abrogation similar to this in the Book of God and in accounts of Prophetic Practice, and the examples here will serve to explain other instances of similar import, God willing."
وكذلك له أشباهٌ في كتاب الله، قد وصفنا بعضها [ص:259] في كتابنا هذا، وما بقي مُفَرَّق في أحكام القُرَآن والسنة في مواضعه.,"Also, there are instances similar to this in the Book of God, some of which we have presented in this book of ours; the rest are found in various passages of the book Rulings of the Qurʾan and Prophetic Practice (Kitāb Aḥkām al-Qurʾan wa-l-Sunnah)."
قال: فقال: فاذكر من الأحاديث المُخْتلِفة التي لا دِلالة فيها على ناسخ ولا منسوخ، والحجة فيما ذهبْتَ إليه منها دون ما تركتَ.,"Mention some apparently contradictory hadith-reports,” he said, “that contain no indication of abrogation and in which binding authority exists in the reports that you adopt and not in those that you reject.”"
فقلت له: قد ذكرتُ قبل هذا : أنَّ رسولَ الله صَلَّى صَلَاة الخوف يوم ذات الرِّقاع، فَصَفَّ بِطائفة، وطائفةٌ في غير صلاة بِإزَاءِ العدُوِّ، فصلى بالذين معه ركعة، وأتموا لأنفسهم، ثم انصرفوا فوقفوا بإزاء العدو، وجاءت الطائفة الأخرى فصلى بهم الركعة التي بقِيَتْ، ثم ثبت جالساً وأتموا لأنفسهم، ثم سَلَّمَ بهم.,"“I responded: I mentioned previously that God’s Emissary led the prayer of danger at the Battle of Dhāt al-Riqāʿ. He lined up with one group, while another group, not praying, remained facing the enemy. He led those with him in prayer for one bowing, then he stood in place while they completed the prayer themselves and then left and stood to face the enemy. The other group came, and he led them in prayer for the one bowing that remained, and then he sat in place while they completed the prayer themselves."
قال: وروى “ابن عمر” عن النبي: أنَّهُ صَلَّى [ص:260] صَلاَةَ الخَوْفِ خِلاَفَ هَذِهِ الصَّلاَةِ فِي بَعْضِ أمْرِهَا، فَقَالَ: صَلَّى رَكْعَةً بِطَائِفَةٍ، وَطَائِفَةٌ بَيْنَهُ وَبَيْنَ العَدُوِّ، ثُمَّ انْصَرَفَتِ الطَّائِفَةُ الَّتِي وَرَاءَه، فَكَانَتْ بَيْنَهُ وَبَيْنَ العَدُوِّ، وَجَاءَتِ الطَّائِفَةُ الَّتِي لَمْ تُصَلِّ مَعَهُ، فَصَلَّى بِهِمْ الرّكعَةَ الَّتِي بَقِيَتْ عَلَيْهِ مِنْ صَلَاتِهِ، وَسَلَّمَ، ثُمَّ انْصَرَفُوا فَقَضَوْا مَعًا.,"Then he led them in saying the peace.
Ibn ʿUmar narrated from the Prophet that he led the prayer of danger differently from this prayer in some respects. He said: He led one group in prayer for one bowing while another group stood between him and the enemy. Then the group that was behind him left and went to stand between him and the enemy, while the other group which had yet to pray with him came forward. He led them in prayer for the one bowing that remained for him of his prayer, said the peace, then that group left and everyone together completed the part of the prayer that remained."
"قال: وروى “أبو عَيَّاشٍ الزُّرَقِيُّ”: ” أنَّ النَّبِيَّ صَلَّى يَوْمَ عُسْفَانَ و”خالدُ بن الوليد” بَيْنَهُ وَبَيْنَ القِبْلَةِ، فَصَفَّ بِالنَّاسِ مَعَهُ مَعًا، ثُمَّ رَكَعَ وَرَكَعُوا مَعًا، ثُمَّ سَجَدَ فَسَجَدَتْ مَعَهُ طَائِفَةٌ، [ص:261] وَحَرَسَتْهُ طَائِفَةٌ، فَلَمَّا قَامَ مِنَ السُّجُودِ سَجَدَ الَّذِينَ حَرَسُوهُ، ثُمَّ قَامُوا فِي صَلاَتِهِ ” .
وقال “جابِرٌ” قَرِيباً مِنْ هذا المعنى.","Abū ʿAyyāsh al-Zuraqī narrated that the Prophet led prayers at the Battle of ʿUsfān. Khālid ibn al-Walīd was positioned between him and the prayer-direction, so he lined up together with those who were with him. He bowed down, and they bowed down together; then he prostrated himself, and the group that was with him prostrated themselves, while the other group guarded him.
When he arose from his prostration, those who had been guarding him prostrated themselves. Then they arose to complete the prayer with him. Jābir said something similar to this in import."
قال: وقد رُوِيَ ما لا يَثْبُتُ مِثلُه بخلافها كلِّها.,"Also, something the validity of which cannot be confirmed was narrated that differs completely from this in all respects."
فقال لي قائل: وكف صِرْتَ إلى الأخذ بصلاة النبي ذات الرِّقاع دون غيرها؟,Someone asked me: “How did you come to adopt the prayer of the Prophet at Dhāt al-Riqāʿ and not a different version?”
"فقلت: أمَّا حديث “أبي عَيَّاش” و”جابر” في صلاة الخوف فكذلك أقول، وإذا كان مثْلُ السبب الذي صلى له تلك الصلاةَ.
قال: وما هي؟
قلت: كان رسولُ الله في ألفٍ وأربعمائة، وكان “خالد بن الوليد” في مائتين، وكان منه بعيداً في صحراءَ واسعةٍ، لا يُطْمَعُ فيه، لقلةِ مَنْ معه، وكثرة مَنْ مع رسول الله، وكان الأغْلَب منه أنَّه مَأْمون على أن يَحْمِل عليه، ولو حمَل مِن بيْن يديْهِ رآه، وقد حُرِسَ منه في السجود، إذْ كان لا يَغِيبُ عنْ طَرْفِهِ.","As for the hadith-reports of Abū ʿAyyāsh and Jābir concerning the prayer of danger, I replied, thus do I hold, especially if the reason for praying in that particular manner is similar. “What reason is that?” he asked. God’s Emissary was with fourteen hundred men, I replied, and Khālid ibn al-Walīd had two hundred and was far away in an expanse of desert, unable to attack him because of the small number of those with him and the large number of those with God’s Emissary. Thus, it is most likely that he felt safe from being attacked, and if those in front of him had been attacked, he would have seen it coming."
فإذا كانت الحال بِقِلة العدو وبُعْدِه، وأن لا حائلَ دونه يستره، كما وصفتُ: أمَرْتُ بصلاة الخوف هكذا.,"Also, he was on his guard during the prostration and nothing escaped his gaze. So if the situation involves a small enemy force that is far away, and there is nothing there to conceal that force, as I have explained, then I would order the prayer of danger to be done in that way."
[ص:263] قال: فقال: قد عرفتُ أن الرواية في صلاة ذات الرِّقاع لا تُخالف هذا، لاختلاف الحاليْن، قال: فكيف خالفْتَ حديث “ابن عمر”؟,"I understand,” he admitted, “that the narration about the prayer at the Battle of Dhāt al-Riqāʿ does not contradict this because of the difference between the two situations, but why did you go against the hadith-report of Ibn ʿUmar?”"
فقلت له: رواه عن النبي “خوَّات بن جُبَيْر”، وقال “سهل بن أبي حَثْمَة” بِقريب مِن معناه، وحُفِظ عن “علي بن أبي طالب” أنه صلى صلاة الخوف ليلة الهَرِيرِ كما روى “خوات بن جبير عن النبي، وكان “خواتٌ” مُتَقَدِّمَ الصُّحْبَة والسِّنِّ.,"“Khawwāt ibn Jubayr narrated it from the Prophet, I answered, and Sahl ibn Abī Ḥathmah said something of nearly the same import. Reports have been preserved in which ʿAlī ibn Abī Ṭālib led the prayer of danger at the Battle of Harīr in same way that the Prophet did according to what Khawwāt ibn Jubayr narrated, and Khawwāt has precedence in his Companionship and age."
فقال: فهل من حجة أكثرُ مِن تقدُّمِ صحبته؟,“Is there some stronger authority for adopting that besides his precedence in Companionship?”
[ص:264] فقلت: نعم، ما وصفْتُ: فيه مِن الشَّبَه بمعنى كتاب الله.,"Yes, I replied, what I have discussed above about its resemblance to the Book of God."
"قال: فأيْنَ يُوافق كتابَ الله؟
قلت: قال الله: ” وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمْ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ، وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ، وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ، وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ. وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً، وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنتُمْ مَرْضَى أَنْ تَضَعُوا أَسْلِحَتَكُمْ، وَخُذُوا حِذْرَكُمْ (102) ” [النساء] .","“Where does it accord with the Book of God?” he asked.
I replied: God said: «When you are among them and lead them in prayer, let one group of them stand with you, and let them take their weapons. Once those praying have prostrated themselves, let them fall to the rear, and let the other group who have not prayed come and pray with you; and let them take their guard and their weapons. Those who do not believe would long for you to neglect your arms and your baggage and for themselves to turn on you in one move. It is no sin for you to lay aside your weapons if rain impedes you or you are sick. But be on your guard» and «If you feel secure, perform prayer. Prayer is a prescription at fixed times for the believers.»"
وقال: ” فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ، إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا (103) ” [النساء] ، يعني – والله أعلم -: فأقيموا الصلاة كما كنتم تصلون في غير الخوف.,"These verses mean, though God knows best, that you should perform the prayer just as you would pray when there is no danger."
فلما فرَّقَ الله بيْن الصلاة في الخوف وفي الأمْنِ، حِياطَةً لأهل دينه أنْ يَنال منهم عدوُّهم غِرَّة: فتعقَّبْنا حديث “خوات بن جبير” والحديث الذي يخالفه، فوجدنا حديث “خوات بن جبير” [ص:265] أوْلَى بالحَزْمِ في الحَذَر منه، وأحْرَى أن تَتَكَافَأ الطائفتان فيها.,"Because God distinguished between prayers performed in times of danger and those performed in the absence of any danger—as a precaution for the people of His religion, lest their enemies’ raids harm them—we considered the implications of the hadith-report of Khawwāt ibn Jubayr, and that which contradicted it, and we found that of Khawwāt ibn Jubayr more appropriate than those others in regard to watchful resolve and the mutual symmetrical relationship between the two groups during prayer."
وذلك أنَّ الطائفة التي تصلي مع الإمام أوَّلاً مَحْروسة بطائفة في غير صلاة، والحارس إذا كان في غير صلاة كان مُتَفَرِّغًا مِن فرض الصلاة، قائماً وقاعداً، ومنحرفاً يميناً وشمالاً، وحاملاً إنْ حُمِل عليه، ومتكلِّما إنْ خاف عَجَلَةً مِن عَدُوه، ومُقاتِلاً إنْ أمكنته فرصة، غير محُول بيْنه وبين هذا في الصلاة، ويُخَفِّفُ الإمام بمن معه الصلاةَ إذا خاف حمْلةَ العدُوِّ، بكلام الحارس.,"This is because the group that prays with the imam first is guarded by the group not praying. The group that guards, when not engaged in prayer, is freed from the obligation to pray, and is thus able to stand, sit, move from side to side, and counterattack if attacked, to warn the others if they fear a sudden attack from the enemy or engage in combat if the opportunity presents itself, maintaining their position between the enemy and those praying. The imam should conclude the prayers expeditiously for those praying with him if he fears an enemy attack because of something said by the group on guard."
قال: وكان الحقُّ للطائفتين مَعًا سَواءً، فكانت الطائفتان في حديث “خوات” سَواءً، تَحْرُس كلُّ واحِدة مِن الطائفتين الأُخْرى، والحارسة خارِجَة مِن الصلاة، فتكون الطائِفَة الأُولَى قد أعْطَتْ الطائفةَ التي حرستْهَا مِثلَ الذي أخذتْ منها، فحَرَسَتْها خَلِيَّةً مِن الصلاة، فكان هذا عدْلًا بيْن الطائفتين.,"The duties of the two groups were, moreover, equal. In the hadith-report of Khawwāt, each of the two groups stood guard over the other. The group that stood guard was exempted from prayer, and then the first group provided for the group that guarded it just what it got from that other group by guarding it while not engaged in prayer. This was a fair division of duties between the two groups."
قال: وكان الحديث الذي يخالف حديث “خوات بن جبير”، على خِلاف الحَذَر، تَحْرسُ الطائفةُ الأُولى في ركعةٍ، ثم تنصرف المحروسة قبْلَ تُكْمِلَُ الصلاة، فتَحْرُس، ثم تصلي [ص:266] الطائفة الثانية محروسةً بطائفة في صلاة، ثم يقْضيان جميعاً، لا حارس لهما، لأنه لم يخرج من الصلاة إلا الإمام، وهو وحْده ولا يُعني شيئاً، فكان هذا خِلاف الحذر والقوَّة في المكيدة.,"The hadith-report that contradicted that of Khawwāt ibn Jubayr is not conducive to being watchful. The first group is guarded during one bowing, and then that guarded group leaves before completing the prayer and itself stands guard. Then the second group prays, guarded by the other group, and then both groups complete the remaining part of the prayer together with no one guarding them.
This is because only the imam has completed the prayer, and he, by himself, is not enough. So that is neither watchful nor a robust strategy against the enemy."
وقد أخبرنا الله أنه فرَّق بين صلاة الخوف وغيرها، نَظَرًا لأهل دينه أنْ لا ينال منهم عدوُّهم غِرَّةً، ولم تأخذ الطائفة الأولى مِن الآخرة مثلَ ما أخذتْ مِنها.,"God reported that He distinguished between the prayer of danger and other prayers out of consideration for the people of His religion, so that no enemy raid would catch them unawares. But in this case, the first group does not get from the second group the like of what it provided for them."
ووجدتُ اللهَ ذكَرَ صلاةَ الإمام والطائفتين مَعًا، ولم يَذْكر على الإمام ولا على واحدة من الطائفتين قَضَاءً، فدل ذلك على أن حال الإمام ومَنْ خلْفه، في أنَّهم يخرجون من الصلاة لا قضاءَ عليهم، سواءٌ.,"In my view, God mentioned the prayer of the imam and the two groups together, but He did not mention that the imam or either of the two groups needed to complete the prayer at a later time. That indicates that the situation of the imam and those behind him is the same: they are excused from performing the full prayer and need not complete the remaining part later."
وهكذا حديث “خوات” وخلافُ الحديث الذي يخالفه.,This is the import of the hadith-report of Khawwāt and the contrary hadith-report that disagrees with it.
قال “الشافعي”: فقال: فهل للحديث الذي تركتَ وجهٌ غيرَ ما وصفْتَ؟,"Al-Shāfiʿī said: He asked, “Is there any aspect to the hadithreport you passed over apart from what you have described?”"
قلت: نعم، يحتمل أن يكونَ لَمَّا جازَ أنْ تُصَلَّى صلاةُ الخوف على خِلاف الصلاة في غير الخوف: جاز لهم أن يُصلُّوها كيْفَ ما تيَسَّر لهم، وبقدر حالاتهم وحالات العدو، إذا أكمَلُوا العَدَدَ، فاختلف صلاتُهم، وكلُّها مُجْزِيَةٌ عنهم.,"Yes, I answered, it could mean that because the prayer of danger may be performed in a way contrary to the way one prays when there is no danger, they are permitted to pray in whatever way they are able to, and in accordance with their circumstances and those of the enemy. If they complete the required number of bowings their prayers may differ, and yet the prayers of all of them will be ritually and legally valid."
وجه آخر من الاختلاف,Another Instance of Legal Disagreement
قال “الشافعي”: قال لي قائل: قد اختُلِفَ في التَّشَهُّدِ، فرَوَى “ابن مسعود” عن النبي: ” أنَّهُ كَانَ يُعَلِّمُهُمْ التَّشَهُّدَ كَمَا يُعَلِّمُهُمْ السُّورَةَ مِنَ القُرَآن “، فقال في مُبْتَدَاهُ ثلاث كلماتٍ: ” التَّحِيَّاتُ لِلَّهِ “، فَبِأيِّ التشهد أخَذْتَ؟,"Al-Shāfiʿī said: Someone said to me: “There is a legal disagreement over the wording of the prayer-formula. Ibn Masʿūd narrated from the Prophet that he used to teach people the prayer-formula, just the way he would teach them suras from the Qurʾan. He would say, ‘It begins with three words: “Salutations to God.”’ Which version of the prayer-formula have you adopted?”"
فقلت: أخبرنا “مالك” عن “ابن شهاب” عن “عروة” عن “عبد الرحمن بن عبدٍ القارِيِّ” أنَّه سمع “عمر بن الخطاب” يقول على المنبر، وهو يُعَلِّمُ الناس التشهُّدَ، يقول: قولوا: ” التَّحِيَّاتُ لِلَّهِ، الزَّاكِيَاتُ لِلَّهِ، الطَّيِّبَاتُ الصَّلَوَاتُ لِلَّهِ، السَّلاَمُ عَلَيْكَ أيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أشْهَدُ أنْ لاَ إلَهَ إلاَّ اللهُ، وَأَشْهَدُ أنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ” .,"I said: Mālik reported to us from Ibn Shihāb, from ʿUrwah, from ʿAbd al-Raḥmān ibn ʿAbd al-Qārī, that he heard ʿUmar ibn al-Khaṭṭāb say while on the pulpit, teaching people the prayer-formula: “Say ‘Salutations, pious works, good words, and prayers, all to God. Peace be upon you O Prophet, and God’s mercy and blessings. Peace be upon us and upon God’s pious servants. I testify that there is no god but God, and I testify that Muḥammad is His servant and His Emissary.’”"
قال “الشافعي”: فكان هذا الذي عَلَّمَنا مَنْ سبَقَنا بالعلم مِنْ فُقهائنا صِغاراً، ثم سمعناه بإسنادٍ وسمعنا ما خالَفَه، فلم نسمع إسناداً في التشهد، يخالِفه ولا يُوافقه: أثْبَتَ عِندنا منه، وإنْ كان غيرُه ثابِتًا.,"Al-Shāfiʿī said: That is what those jurists who preceded us in religious knowledge taught us when we were young. Then we learned it with the chain of transmitters, but we also learned something that differed from it, and we know of no more authentic chain of transmitters for the prayer-formula than that—whether differing from it or conforming to it—even though others might be confirmed as equally authentic."
فكان الذي نذهب إليه: أنَّ “عمر” لا يُعلِّم الناس على المنبر بيْن ظَهْرَانَيْ أصحاب رسول الله، إلا على ما علَّمَهم النبي.,"The conclusion we reached is that ʿUmar would not have taught it to people, while on the pulpit, before the Companions of God’s Emissary, unless it accorded with what the Prophet had taught them."
فلَمَّا انتهَى إلينا مِن حديث أصحابنا حديثٌ يُثْبِته عن النبي صِرْنا إليه، وكان أوْلَى بِنا.,"But when a hadith-report from one of our colleagues reached us that confirmed this in a form that came from the Prophet, we adopted that and found it preferable."
قال: وما هو؟,“What is it?” he asked.
قلت: أخبرنا الثقة، وهو “يحي بن حسَّان” عن “الليث بن سعد” عن “أبي الزبير المكي” عن “سعيد بن جبير” و”طاوس” عن “ابن عباس” أنَّه قال: ” كَانَ رَسُولُ اللهِ يُعَلِّمُنَا التَّشَهُّدَ كَمَا يُعَلِّمُنَا القُرَآن، فَكَانَ يَقُولُ: التَّحِيَّاتُ المُبَارَكَاتُ الصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ، سَلاَمٌ عَلَيْكَ أيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، سَلاَمٌ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أشْهَدُ أنْ لاَ إلَهَ إلاَّ اللهُ، وأنَّ مُحَمَّدًا رَسُولُ اللهِ ” .,"I replied: A trustworthy person—namely, Yaḥyā ibn Ḥassān— reported to us from al-Layth ibn Saʿd, from Abū Zubayr al-Makkī, from Saʿīd ibn Jubayr and Ṭāwūs, from Ibn ʿAbbās, who said: “God’s Emissary used to teach us the prayer-formula, just as he taught us the Qurʾan. He would say, ‘Salutations, blessings, prayers, and good words, all to God. Peace be upon you O Prophet; and God’s mercy and His blessings and peace upon us and upon God’s pious servants. I testify that there is no god but God and that Muḥammad is His Emissary.’”"
قال “الشافعي”: فقال: فأنَّى تَرَى الروايةَ اختلفَتْ فيه عَن النبي؟ فرَوَى “ابن مسعود” خِلافَ هذا، ورَوَى “أبو موسى” خِلاف هذا، و”جابِرٌ” خلاف هذا، وكلُّها قد يُخالِف بعضُها بعْضاً في شيء مِنْ لفْظِه، ثم علَّمَ “عمر” خلاف هذا كلِّه في بعض لفظه، وكذلك تشهُّدُ عائشة، وكذلك تشهد “ابن عمر”، ليس فيها شيء إلا في لفظه شيء غيرُ ما في لفْظ صاحبِه، وقد يزيدُ بعضُها الشيءَ على بَعْضٍ.,"Al-Shāfiʿī said: “How can you not see,” he asked, “that the narrations from the Prophet about this differ? Ibn Masʿūd narrated something different from that, Abū Mūsā narrated something different from that, and Jābir narrated something different from that. All of them differed from each other in some aspect of their wording, and then ʿUmar taught something that differs from all of those in some of its wording, and so, too, the prayer-formula of ʿĀʾishah and that of Ibn ʿUmar. Whatever they contain differs in wording from that of their counterparts, and some have longer versions than others.”"
فقلت له: الأمرُ في هذا بَيِّنٌ.,"The matter is clear, I said."
قال: فأبِنْهُ لي.,"“Explain it to me, then,” he demanded."
قلت: كلٌّ كلامٌ أريدَ به تعْظيمُ الله، فعَلَّمَهُمْ رسولُ الله، فلعلَّه جَعَلَ يعلِّمُه الرجلَ فيحفَظُهُ، والآخرَ فيحفظه، وما أُخذ حفظاً فأكثرُ ما يُحْترس فيه منه إحالةُ المعنى، فلم تكن فيه زيادة ولا نقصٌ ولا اختلافُ شيء مِن كلامه يُحِيل المعنى فلا تَسَعُ إحالتُه. فلعل النبي أجاز لِكل امرئٍ منهم كما حَفِظَ، إذ كان لا معنى فيه يحيل شيئاً عن حكمه، ولعل من اختلفت روايته واختلف تشهده إنما توسَّعوا فيه فقالوا على ما حفِظوا، وعلى ما حَضَرَهُم وأُجِيزَ لهم.,"They are all speech that seeks the exaltation of God, I responded. God’s Emissary taught it to them. Perhaps he taught it to someone who memorized it, and to another who memorized it. In regard to things learned by memory, what must be guarded against the most is distortion of the meaning, so that there be no additions or deletions and no inconsistencies in the formulation that distort the meaning; such distortion is not allowed. So perhaps the Prophet permitted each one of them to say it as he memorized it, since there was nothing in its meaning that could have distorted the legal ruling associated with it. Perhaps those whose narrations and versions of the prayer-formula differed were simply allowed to do that, and they said it according to what they had memorized, what had been available to them, and what was permitted for them."
قال: أفَتَجِدُ شيئا يدلُّ على إجازة ما وصفْتَ؟,"“Can you cite something,” he asked, “that indicates the permissibility of what you have just described?”"
فقلت: نعم.,"Of course, I replied."
قال: وما هو؟,“What is it?”
قلت: أخبرنا “مالك” عن “ابن شهاب” عن “عروة” عن “عبد الرحمن بن عبدٍ القارِيِّ” قال: سمعت “عمر بن الخطاب” يقول: ” سَمِعْتُ “هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ” يَقْرَأُ سُورَةَ الفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَأُهَا، وَكَانَ النَّبِيُّ أَقْرَأَنِيهَا، فَكِدْتُ أعْجَلُ عَلَيْهِ، ثُمَّ أَمْهَلْتُهُ حَتَّى انْصَرَفَ، ثُمَّ لَبَّبْتُهُ بِرِدَائِهِ فَجِئْتُ بِهِ إلَى النَّبِيِّ، فَقُلْتُ: يَا رَسُولَ اللهِ، إنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَأْتَنِيهَا؟ فَقَالَ لَهُ رَسُولُ اللهِ: اقْرَأْ، فَقَرَأَ القِرَاءَةَ الَّتِي سَمِعْتُهُ يَقْرَأُ، فَقَالَ رَسُولُ اللهِ: هَكَذَا أُنْزِلَتْ، ثُمَّ قَالَ لِي: اقْرَأْ، فَقَرَأْتُ، فَقَالَ: هَكَذَا أُنْزِلَتْ، إنَّ هَذَا القُرَآن أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ، فَاقْرَءُوا مَا تَيَسَّرَ ” .,"I said: Mālik reported to us from Ibn Shihāb, from ʿUrwah, from ʿAbd al-Raḥmān ibn ʿAbd al-Qārī, who said: I heard ʿUmar ibn al-Khaṭṭāb say: “I heard Hishām ibn Ḥakīm ibn Ḥizām recite Sūrat al-Furqān in a way that differed from how I recited it, and the Prophet had taught me to recite it. I nearly sprinted over to him, but then I let him finish and, as he was leaving, I grabbed him by his collar and brought him to the Prophet and said, ‘O Emissary of God, I heard this one recite Sūrat al-Furqān differently from what you taught me to recite.’ So God’s Emissary said to him, ‘Recite!’ and he recited it in the way I had heard him. ‘Thus,’ said God’s Emissary, ‘was it revealed.’ Then he said, ‘Recite!’ to me and I recited. ‘Thus,’ he said, ‘was it revealed. This Qurʾan was revealed in seven versions, so recite of it what you are able.’”"
قال: فإذ كان الله لِرَأْفته بخلْقِه أنزل كتابَه على سبْعة أحْرف، معرفةً منه بأنَّ الحفْظَ قدْ يَزِلُّ، لِيُحِلَّ لهم قراءته وإنْ اختلف اللفظُ فيه، ما لم يكن في اختلافهم إحالةُ معنى: كان ما سِوَى كتابِ الله أوْلَى أنْ يجوز فيه اختلاف اللفظ ما لم يُحِلْ معْناه.,"If God, out of mercy and compassion for His creatures, revealed His Book in seven versions—knowing that memorization is subject to slippage—making it lawful for them to recite it with different wordings as long as their differences do not distort the meaning, then it is even more appropriate that differences in the wording of texts other than the Book of God be permitted as long as the meaning is not distorted in any text that does not convey a legal ruling."
وكل ما لم يكن فيه حُكْمٌ، فاختلاف اللفظ فيه لا يحيل معناه.,Differences in wording do not distort the meaning in such cases.
وقد قال بعضُ التابعين: لَقِيتُ أُناساً مِن أصحاب رسول الله، فاجتمعوا في المعنى واختلفوا عليَّ في اللفظ، فقلْتُ لبعضهم ذلك، فقالَ: لا بأس ما لمْ يُحِيلُِ المعنى.,"One of the Successors said: “I met some of the Companions of God’s Emissary, and they were united in regard to the meaning but disagreed over the wording of a certain text. I asked one of them about that, and he said, ‘It is not a problem as long as the meaning is not distorted.’”"
قال “الشافعي”: فقال: ما في التشهد إلا تعظيم الله، وإنِّي لأرْجو أن يكون كلُّ هذا فيه واسِعاً، وأن لا يكون الاختلافُ فيه إلاَّ مِن حيْثُ ذكرْتَ، ومثلُ هذا _ كما قلْتَ _ يُمْكِن في صلاة الخوف، فيكون إذا جاء بكمال الصلاة على أي الوجوه رُوِيَ عن النبي أجْزَأَهُ، إذ خالَفَ اللهُ بيْنها وبيْن ما سِواها مِن الصلوات، ولكن كيْف صِرْتَ إلى اختيار حديث “ابن عباس” عن النبي في التشهد دون غيره؟,"Al-Shāfiʿī said: “The prayer-formula,” he said, “is nothing more than the exaltation of God. I hope that anything that accomplishes that would be allowed, and that the disagreement concerning it stems only from what you have mentioned. Something similar, as you have said, may be possible for the prayer of danger. If one accomplishes the entire prayer, in accordance with any of the versions narrated from the Prophet, it should be ritually and legally effective for one, since God differentiated it from other prayers. But how did you come to choose the hadith-report of Ibn ʿAbbās from the Prophet concerning the prayer-formula over others?”"
قلتُ: لَمَّا رأيته واسعا، وسمعتُه عن “ابن عباس” صحيحاً، كان عندي أجمعَ وأكثرَ لفْظًا مِن غيْرِه، فأخذْتُ به، غيرَ مُعَنِّفٍ لِمَن أخذ بغيره مما ثبت عن رسول الله.,"Because, I said, I viewed it as broad and heard it in a complete form as transmitted by Ibn ʿAbbās, and thought it more inclusive and more completely worded than the others. So I adopted it, but without denigrating those who adopt other transmissions that are confirmed as coming from God’s Emissary."
اختلاف الرواية على وجهٍ غير الذي قبله.,Inconsistency in Narration in a Way That Differs from What Preceded
أخبرنا “مالك” عن “نافع” عن “أبي سعيد الخدري” أنَّ رسولَ الله قال: ” لاَ تَبِيعُوا الذَّهَبَ بِالذَّهَبِ إلاَّ مِثْلاً بِمِثْلٍ، وَلاَ تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ، وَلاَ تَبِيعُوا الوَرِقَ بِالوَرِقِ إلاَّ مِثْلًا بِمِثْلٍ، وَلاَ تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ، وَلاَ تَبِيعُوا شَيْئًا مِنْهَا غَائِبًا بِنَاجِزٍ ” .,"Mālik reported to us from Nāfiʿ, from Abū Saʿīd al-Khudrī, that God’s Emissary said: “Do not sell gold for gold except in like amounts, and do not make the amounts unequal; and do not sell silver for silver except in like amounts, and do not make the amounts unequal. Do not make an exchange of any amount of either in which one side delays delivery.”"
أخبرنا “مالك” عن “موسى بن أبي تميم” عن “سعيد بن يسار” عن “أبي هريرة” أنَّ رسولَ الله قال: ” الدِّينَارُ بِالدِّينَارِ، وَالدِّرْهَمُ بِالدِّرْهَمِ، لاَ فَضْلَ بَيْنَهُمَا ” .,"Mālik reported to us from Mūsā ibn Abī Tamīm, from Saʿīd ibn Yasār, from Abū Hurayrah, that God’s Emissary said: “Exchange a dinar for a dinar, and a dirham for a dirham, without one exceeding the other.”"
أخبرنا “مالك” عن “حُمَيْد بن قَيْسٍ” عن “مجاهد” عن “ابن عمر” أنه قال: ” الدِّينَارُ بِالدِّينَارِ، وَالدِّرْهَمُ بِالدِّرْهَمِ، لاَ فَضْلَ بَيْنَهُمَا، هَذَا عَهْدُ نَبِيِّنَا إلَيْنَا، وَعَهْدُنَا إِلَيْكُمْ ” .,"Mālik reported to us from Ḥumayd ibn Qays, from Mujāhid, from Ibn ʿUmar, who said: “Exchange a dinar for a dinar, and a dirham for a dirham, without one exceeding the other. That is our Prophet’s injunction to us and our injunction to you.”"
قال “الشافعي”: وروَى “عثمان بن عفَّان” و”عبادة بن الصَّامِت” عن رسول الله النَّهْيَ عَنِ الزِّيادَةِ فِي الذَّهَبِ بِالذَّهَبِ، يَدًا بِيَدٍ.,Al-Shāfiʿī said: ʿUthmān ibn ʿAffān and ʿUbādah ibn al-Ṣāmit narrated from God’s Emissary that he prohibited excess in present exchanges of gold for gold.
قال “الشافعي”: وبهذه الأحاديث نأخذ، وقال بمثل معناها الأكابِرُ مِن أصحاب رسول الله، وأكثرُ المُفْتِيِّيَن بِالبُلدان.,"Al-Shāfiʿī said: We adopt these hadithreports, and the most prominent Companions of God’s Emissary held opinions of similar import, as have most experts in law in the various regions."
أخبرنا “سفيان” أنه سمع “عبيد الله بن أبي يزيد” يقول: سمعت “ابن عباس” يقول: أخبرني “أسامة بن زيد” أن النبي قال: ” إنَّمَا الرِّبَا فِي النَّسِيَّةِ ” .,Sufyān reported to us that he heard ʿUbaydallāh ibn Abī Yazīd say: I heard Ibn ʿAbbās say: Usāmah ibn Zayd reported that the Prophet said: “Usury only occurs when there is a delay in payment.”
قال: فأخذ بهذا “ابن عباس” ونفَرٌ من أصحابه المكيين وغيرُهم.,Ibn ʿAbbās and a small group of his Meccan associates and others adopted that.
قال: فقال لي: قائل هذا الحديث مخالف للأحادِثِ قبْلَه؟,Someone said to me: “That hadith-report contradicts those before it.”
قلت: قد يحتمل خِلافها ومُوافقَتَها.,"It may contradict them, I replied, or it may agree with them."
قال: وبأي شيء يحتمل موافقتها؟,“In what regard could it agree with them?”
قلت: قد يكون “أسامة” سَمِعَ رسولَ الله يُسأَلُ عن الصِّنفَيْن المختلفين، مثل الذهب بالوَرِقِ، والتمر بالحِنْطَة أو ما اختلف جِنْسه مُتَفاضِلاً يداً بيد، فقال: ” إنَّمَا الرِّبَا فِي النَّسِيَّةِ “، أو تكونُ المسألة سبقَتْهُ بهذا وأدْرَكَ الجوابَ، فرَوَى الجواب ولم يَحْفظ المسألة، أو شكَّ فيها، لأنه ليس في حديثه ما يَنْفِي هذا عن حديث “أسامة”، فاحتمل موافقتها لهذا.,"I said: Usāmah might have heard God’s Emissary asked about the exchange of two different things, like gold for silver, or dates for wheat, or whatever differs in kind such that there is some excess in a present exchange, whereupon he said, “Usury is only in delayed payment.” Or perhaps the question preceded this, and he only arrived to hear the answer, then narrated the answer without memorizing the question. Or perhaps he had doubts about it since there is nothing in his hadithreport to negate what is in Usāmah’s hadith-report. So it may agree with them for these reasons."
فقال: فلِمَ قلْتَ: يحتمل خلافها؟,"“Why,” he asked, “did you say that it might disagree with them?”"
قلت: لأن “ابن عباس” الذي رَواه، وكان يذهب فيه غيرَ هذا المَذْهب، فيقول: لا ربا في بيعٍ يداً بيد، إنما الربا في النسِيَّة.,"Because it was Ibn ʿAbbās who narrated it, I said, and he had a different approach to this issue, holding that there was no usury in a sale and present exchange, and that usury only occurred when there was a delay in payment."
فقال: فما الحجة إن كانت الأحاديث قبله مخالِفةً: في تركِه إلى غيرِه؟,"“What authority is there, then,” he asked “if the preceding hadith-reports contradict it, for rejecting it in favor of something else?”"
فقلت له: كل واحد ممن روى خلافَ “أسامة”، وإن لم يكن أشهرَ بالحفظ للحديث من “أسامة”، فليس به تقصير عن حفظه، و”عثمانُ بن عفان” و”عبادة بن الصامت” أشدُّ تقَدُّمًا بالسِّن والصُّحْبة من “أسامة”، و”أبو هريرة” أسَنُّ وأحفَظُ مَنْ روَى الحديث في دَهْرِهِ.,"I said: None of those who narrated any reports contrary to Usāmah, even though less well known than Usāmah for memorizing hadithreports, falls short of Usāmah in memorization. ʿUthmān ibn ʿAffān and ʿUbādah ibn al-Ṣāmit take precedence over Usāmah in age and Companionship, and Abū Hurayrah is the oldest and had the best memory among transmitters of hadith-reports in his time."
ولَمَّا كان حديثُ اثنين أوْلَى في الظاهر بالحفظ، وبأن يُنْفَى عنه الغَلَطُ من حديثٍ واحد: كان حديثُ الأكثر الذي هو أشبه أن يكون أوْلَى بالحفظ مِن حديث مَن هو أحدَثُ منه، وكان حديث خمسةٍ أولى أن يُصارَ إليه مِن حديث واحد.,"Because a hadith-report from two persons is on the face of it more worthy of being memorized, and not as susceptible to error as a hadith-report from one, then a hadith-report from more people is more worthy of being termed “memorized” than a hadith-report from someone younger, and a hadith-report from five persons is more worthy of being adopted than such a narrative from only one."
وجه آخر مما يُعَد مختلفاً، وليس عندنا بمختلف. أخبرنا “ابن عيينة” عن “محمد بن العَجْلانِ” عن “عاصم بن عمر بن قَتَادَةَ” عن “محمود بن لَبِيد” عن “رافع بن خَدِيج” أنَّ رسولَ الله قال: ” أسْفِرُوا بِالفَجْرِ، فَإِنَّ ذَلِكَ أعْظَمُ لِلْأَجْرِ، أَوْ: أَعْظَمُ لأُجُورِكُمْ ” .,"Another Instance Considered Contradictory, but Not by Us Ibn ʿUyaynah reported to us from Muḥammad ibn al-ʿAjlān, from ʿĀṣim ibn ʿUmar ibn Qatādah, from Maḥmūd ibn Labīd, from Rāfiʿ ibn Khadīj, that God’s Emissary said: “Perform the dawn prayer at daybreak; that brings a greater reward,” or “that is greater for your rewards.”"
أخبرنا “سفيان” عن “الزهري” عن “عروة” عن “عائشة” قالت: ” كُنَّ النِّسَاءُ مِنَ المُؤْمِنَاتِ يُصَلِّينَ مَعَ النَّبِيِّ الصُّبْحَ، ثُمَّ يَنْصَرِفْنَ وَهُنَّ مُتَلَفِّعاتٌ بِمُرُوطِهِنَّ ، مَا يَعْرِفُهُنَّ أحَدٌ مِنَ الغَلَسِ ” .,"Sufyān reported to us from al-Zuhrī, from ʿUrwah, from ʿĀʾishah, who said: “The women among the believers used to pray the dawn prayer with the Prophet and then leave while still wrapped up in their shawls; no one could recognize them in the early morning darkness.”"
قال: وذكَرَ تَغْلِيسَ النبي بالفجر “سهلُ بن سعد” وزيد بن ثابت” وغيرُهما مِن أصحاب رسول الله، شبيهٌ بمعنى “عائشة”.,"Sahl ibn Saʿd, Zayd ibn Thābit, and others among the Companions of God’s Emissary mentioned that the Prophet went out in the dark for the dawn prayer—this is similar to the point conveyed by ʿĀʾishah’s report."
قال “الشافعي”: قال لي قائل: نحن نرى أن نَسْفِرَ بالفجر اعتماداً على حديث “رافع بن خديج” ونزْعُمُ أن الفضْل في ذلك، وأنت ترى أنْ جائِزًا لنا إذا اختلف الحديثان أنْ نأخذَ بأحدهما، ونحن نَعُدُّ هذا مخالفاً لحديث “عائشة”.,"Al-Shāfiʿī said: Someone said to me: “We think that we should go out early for the dawn prayer, based on the hadith-report of Rāfiʿ ibn Khadīj, and we maintain that there is merit in that. You, however, think that since the two hadith-reports are inconsistent, it is permissible for us to adopt only one of them, but we consider that to contradict the hadith-report of ʿĀʾishah.”"
قال: فقلت له: إن كان مخالفاً لحديث “عائشة”، فكان الذي يَلْزَمنا وإيَّاكَ أن نصير إلى حديث “عائشة” دونه، لأن أصل ما نبْنِي نحن وأنتم عليه: أن الأحاديث إذا اختلَفَت لم نذهب إلى واحد منها دون غيره إلا بسبب يدل على أن الذي ذهبنا إليه أقوى من الذي تَرَكْنا.,"So I said to him: If it contradicts the hadith-report of ʿĀʾishah, then you and we both are bound to adopt the hadith-report of ʿĀʾishah over the other one, because the principle that you and we both rely on is this: if hadith-reports are contradictory, we do not adopt one over the other without some reason that indicates that the one that we have adopted is stronger than the one that we have rejected."
قال: وما ذلك السبب؟,“What is that reason?” he asked.
قلت: أن يكون أحدُ الحديثين أشْبَهَ بكتاب الله، فإذا أشبه كتابَ الله كانت فيه الحجةُ.,"I said: One of the two hadith-reports must be more like the Book of God; if it resembles God’s Book, then it furnishes binding authority."
قال: هكذا نقول.,"“We say that, too,” he said."
قلنا: فإن لم يكن فيه نصُّ كتاب كان أوْلاهما بِنا الأثبتُ منهما، وذلك أن يكون مَن رواه أعرفَ إسنادا وأشهرَ بالعلم وأحفظَ له، أو يكونَ رُوِيَ الحديثُ الذي ذهبنا إليه مِن وجهين أو أكثرَ، والذي تركْنا مِن وجهٍ، فيكونَُ الأكثر أولى بالحفظ مِن الأقل، أو يكونَ الذي ذهبنا إليه أشبهَ بمعنى كتابِ الله، أو أشبهَ بما سِواهما مِن سُنَنِ رسول الله، أوْ أَوْلى بما يَعرف أهلُ العلم، أو أصحَّ في القياس، والذي عليه الأكثرُ مِن أصحاب رسول الله.,"If no explicit passage from the Book of God relates to it, I continued, then it is best if we adopt the better confirmed of the two. That occurs when those who narrate it are better known for their chains of transmitters and more renowned for religious knowledge and for having preserved such knowledge, or when the hadithreport we adopt is narrated via two or more channels of transmission and the one we reject via one only. The widely transmitted report is more worthy of being preserved than the lesser of the two. Or, it might be that the one we adopt better agrees with the underlying rationale of some passage in the Book of God, or with other practices of God’s Emissary. Or, it might better accord with what is known by scholars, be more valid according to analogy, or be the view held by the majority of the Companions of God’s Emissary."
قال: وهكذا نَقول ويقول أهلُ العلم.,"“That,” he said, “is what we hold and what scholars hold generally, too.”"
قلت: فحديث “عائشة” أشبه بِكتاب الله، لأن الله يقول: ” حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى (238) ” [البقرة] ، فإذا حَلَّ الوقت فأَوْلَى المُصلِّين بالمحافظة المُقَدِّمُ الصلاةِ.,"I continued: The hadith-report of ʿĀʾishah agrees better with the Book of God because God said «Be watchful over your prayers and over the middle prayer.» When prayer-time arrives, then the most watchful of those who pray is the one who prays earliest."
وهو أيضاً أشهرُ رجالاً بالثِّقة وأحْفَظُ، ومع حديث “عائشة”: ثلاثةٌ كلُّهم يَرْوُونَ عن النبي مثلَ معنى حديث “عائشة”: “زيدُ بن ثابت” و”سهل بن سعد”. وهذا أشبه بسنن النبي مِن حديث “رافع بن خَدِيج”.,"In addition, that report is better known in terms of the trustworthiness and memory of its individual transmitters. Also, there are three including ʿĀʾishah, all of whom narrate something of similar import to her hadith-report from the Prophet: Zayd ibn Thābit and Sahl ibn Saʿd. Finally, ʿĀʾishah’s hadith-narrrative more closely resembles the Prophet’s practices than the hadith-report of Rāfiʿ ibn Khadīj."
قال: وأيُّ سننٍ؟,“Which practices?” he asked.
قلت: قال رسول الله: ” أَوَّلُ الوَقْتِ رِضْوَانُ اللهِ، وَآخِرُهُ عَفْوُ اللهِ ” .,I said: God’s Emissary said: “The beginning of the prayer-time pleases God; the end of the prayer-time is God’s pardon.”
وهو لا يُؤْثِر على رضوان الله شيئاً، والعفو لا يحتمل إلا معنيَيْنِ: عفْوٌ عن تقْصيرٍ، أو توْسِعَةٌ، والتوسعة تُشْبِه أن يكون الفضْل في غيرِها، إذْ لم يُؤْمَرْ بترك ذلك الغير الذي وُسِّع في خلافها.,"Of course, the Prophet never preferred anything over what was pleasing to God. “Pardon” can have only two meanings: pardon for a fault or making an allowance. Making an allowance for someone implies that he could gain more merit by doing something else, since he was not commanded to abandon that other action in favor of the act which he has been permitted to do as an allowance."
قال: وما تريد بهذا؟,“What do you mean by that?” he asked.
قلت: إذْ لم نؤمر بترك الوقت الأول، وكان جائزاً أنْ نُصَلِّيَ فيه وفي غيره قبْلَهُ، فالفضْل في التَّقْديم، والتأخيرُ تقصيرٌ مُوَسَّعٌ.,"I replied: Since we have not been commanded to abandon the beginning of prayer-time, and it is possible for us to pray then, and even earlier, then merit lies in performing it earlier, and performing it later is a fault for which an allowance is made."
وقد أبانَ رسولُ الله مثْلَ ما قلنا، وسُئِلَ: أيُّ الأعْمَالِ أَفْضَلُ؟ فقال: ” الصَّلَاةُ فِي أَوَّلِ وَقْتِهَا ” .,"God’s Emissary clearly stated the like of what we hold. He was asked, “Which act is most meritorious?” “The prayer at the beginning of its time,” he replied."
وهو لا يدع موضع الفضل، ولا يأمر الناس إلا به. وهو الذي لا يجهله عالم: أنَّ تقديمَ الصلاة في أول وقتها أولى بالفضل، لِمَا يَعْرِضُ للآدمِيِّينَ مِن الأشغال والنِّسْيان والعِلَل.,"He neither omitted the site of merit nor commanded people to do anything but that, and this is something of which no scholar is ignorant: that praying earlier, at the beginning of the prayer-time, is more deserving of merit because of the concerns, forgetfulness, and weaknesses that beset human beings."
وهذا أشبه بمعنى كتاب الله.,That also more closely resembles what is in the Book of God.
قال: وأيْن هو من الكتاب؟,“Where is that in the Book of God?” he asked.
قلت: قال الله: ” حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى (238) ” [البقرة] ،,I said: God said: «Be watchful over your prayers and over the middle prayer.»
ومَن قدَّمَ الصلاةَ في أوَّل وقْتِها كان أولى بالمحافظة عليها ممن أخَّرَها عَن أوَّل الوقت.,Whoever prays at the beginning of the prayer-time is more watchful over it than someone who prays later.
وقد رأينا الناس فيما وجب عليهم وفيما تَطَوَّعُوا به يُؤْمَرُون بتعجيله إذا أمْكَن، لِمَا يعرض للآدميين من الأشغال والنِّسْيان والعلل، الذي لا تَجْهَلُه العُقول.,"We see that people are commanded, concerning both what is mandatory for them and what they do voluntarily, to perform such acts promptly if that is possible, because of the concerns, forgetfulness, and weaknesses that beset human beings, of which no one of sound mind is unaware."
وإن تقديم صلاة الفجر في أوَّل وقتها عن “أبي بكر” و”عمر” و”عثمان” و”علي بن أبي طالب” و”ابن مسعود” “وأبي موسى الأشْعَرِي” و”أنس بن مالك” وغَيْرِهم: مُثْبَتٌ.,"The preferability of performing the dawn prayer at the beginning of its time is confirmed in reports from Abū Bakr, ʿUmar, ʿUthmān, ʿAlī ibn Abī Ṭālib, Ibn Maʿsūd, Abū Mūsā l-Ashʿarī, Anas ibn Mālik, and others."
فقال: فإن “أبا بكر” و”عمر” و”عثمان” دخلوا في الصلاة مُغَلِّسِيَن وخرجوا منها مُسْفِرِينَ، بإطالة القِراءة؟,"“Abū Bakr, ʿUmar, and ʿUthmān began to pray in the predawn darkness,” he said, “and finished at daybreak only because they recited the Qurʾan for a longer time.”"
فقلت له: قد أطالوا القراءة وأوْجَزُوهَا، والوقتُ في الدخول لا في الخروج مِن الصلاة وكلُّهم دخل مُغَلِّسًا، وخرج رسول الله منها مُغَلِّسًا.,"I said to him: Sometimes they lengthened their recitation of the Qurʾan, and sometimes they shortened it. The relevant time is the beginning of the prayer, not its end. They all began in the predawn darkness and God’s Emissary ended it in the predawn darkness."
فخالفتَ الذي هو أولى بك أنْ تصير إليه، مما ثَبَتَ عَنْ رسول الله، وخالفْتَهم، فقلْتَ: يدخل الدَّاخل فيها مُسْفِرًا ويخرج مُسْفِرًا ويُوجِز القِراءة، فخالفتهم في الدخول وما احْتَجَجْتَ بِهِ مِنْ طُولِ القراءة، وفي الأحاديث عن بعضهم أنه خرجَ منها مُغلِّساً.,"Your opinion is contrary to confirmed reports from God’s Emissary, and contrary to those Companions. The one who begins prayer at daybreak may end it at daybreak and shorten the recitation, I continued. You went against them in regard to the prayer’s beginning and in regard to the practice of lengthening the Qurʾan recitation that you adduced as authority. In the hadith-reports from some of them it is stated that the Prophet finished praying while still in the predawn darkness."
قال: فقال: أفَتَعُدُّ خَبَرَ “رافع” يُخالِف خبَرَ “عائشة”؟,“So do you consider the hadith-report of Rāfiʿ to contradict the report from ʿĀʾishah?” he asked.
فقلتُ له: لا.,"No, I said."
فقال: فبِأيِّ وجْهٍ يُوافقه؟,“So in what regard does it agree with it?” he pressed.
فقلت: إن رسول الله لَمَّا حَضَّ الناسَ على تقديم الصلاة، وأخبر بالفضل فيها: احتمل أن يكون من الرَّاغِبِين مَنْ يُقَدِّمها قبْل الفجر الآخِرِ، فقال: ” أَسْفِرُوا بِالفَجْرِ “، يعني: حتى يَتَبَيَّنَ الفَجْرُ الآخِر مُعْتَرِضًا.,"I said: When God’s Emissary urged people to perform the prayer early and reported that there was merit in doing so, some of those who wished to perform it early may have planned to do so before the so-called second dawn. He said, “Perform the dawn prayer at daybreak,” meaning just at the break of the second dawn."
قال: أفيحتمل معنىً غيرَ ذلك؟,“Could it have another meaning?” he asked.
قلت: نعم، يحتمل ما قلتَ، وما بَيْنَ ما قُلْنا وقلْتَ، وكلَّ معنى يقع عليه اسم {الإسفار} .,"Yes, I said, it could mean what you said or something between what you said and what we said. Each of these meanings can be denoted by the phrase “doing something at daybreak.”"
قال: فما جعَلَ معْناكم أوْلَى مِنْ معْنانا؟,“Then what makes the meaning you have adopted better than ours?” he asked.
فقلت: بما وصفْتُ مِنَ التَّأويل،,"The speculative interpretation that I have presented, I replied."
وبأنَّ النبي قال: ” هُمَا فَجْرَانِ، فَأَماَّ الَّذِي كَأَنَّهُ ذَنَبُ السِّرْحَانِ ، فَلَا يُحِلُّ شَيْئًا وَلاَ يُحَرِّمُهُ، وَأَمَّا الفَجْرُ المُعْتَرِضُ فَيُحِلُّ الصَّلاَةَ وَيُحَرِّمُ الطَّعَامَ ” ، يعني: على مَنْ أرادَ الصِّيام.,"Also, the Prophet said: “There are two dawns. The one that is like the false dawn’s tail makes nothing lawful and nothing unlawful. The second dawn, which breaks the dark, makes prayer lawful and food unlawful.” He meant for those intending to fast."
وجه آخر مما يُعَدُّ مختلفاً. أخبرنا “سفيان” عن “الزهري” عن “عطاء بن يزيد اللَّيْثِيِّ” عن “أبي أيُّوبَ الأنْصاري” أنَّ النّبِيَّ قَالَ: ” لاَ تَسْتَقْبِلُوا القِبْلَةَ وَلاَ تَسْتَدْبِرُوهَا لِغَايِطِ أَوْ بَوْلٍ، وَلَكِنْ شَرِّقُوا أَوْ غَرِّبُوا. قَالَ أَبُو أَيُّوب: فَقَدِمْنَا الشَّامَ، فَوَجَدْنَا مَرَاحِيضَ قَدْ صُنِعَتْ، فَنَنْحَرِفُ وَنَسْتَغْفِرُ اللهَ ” .,"Another Instance Considered a Case of Legal Disagreement Sufyān reported to us from al-Zuhrī, from ʿAṭāʾ ibn Yazīd al-Laythī, from Abū Ayyūb al-Anṣārī, that the Prophet said: “Do not face the prayer-direction and do not turn your backs to it when defecating or urinating. Rather, face east or west.” Abū Ayyūb added, “We proceeded to Syria and found latrines already made, so we turned sideways and asked God’s forgiveness.”"
أخبرنا “مالك” عن “يحيى بن سعيد” عن “محمد بن يحيى بن حَبَّانَ” عن عَمِّهِ “واسع بن حبانط عن “عبد الله بن عمر” أنَّه كان يقول: ” إنَّ نَاسًا يَقُولُونَ: إذَا قَعَدْتَ عَلَى حَاجَتِكَ فَلاَ تَسْتَقْبِلِ القِبْلَةَ وَلاَ بَيْتَ المَقْدِسِ، فَقَالَ “عبد الله”: لَقَدْ ارْتَقَيْتُ عَلَى ظَهْرِ بَيْتٍ لَنَا، فَرَأْيْتُ رَسُولَ اللهِ عَلَى لَبِنَتَيْنِ مُسْتَقْبِلًا بَيْتَ المَقْدِسِ لِحَاجَتِهِ ” .,"Mālik reported to us from Yaḥyā ibn Saʿīd, from Muḥammad ibn Yaḥyā ibn Ḥabbān, from his uncle Wāsiʿ ibn Ḥabbān, from ʿAbdallāh ibn ʿUmar, that he used to say: “Some people say: ‘When you sit to relieve yourselves, do not face the prayer-direction or Jerusalem.’ I went up on top of one of our houses,” recounted ʿAbdallāh, “and saw God’s Emissary on two mud bricks, facing Jerusalem while relieving himself.”"
قال “الشافعي”: أدَّبَ رَسولُ الله مَن كان بيْن ظَهْرَانَيْهِ، وهم عَرَب، لا مُغْتَسَلاَتِ لَهُمْ أو لأكثرهم في منازلهم،,"Al-Shāfiʿī said: God’s Emissary taught manners to those who were around him, and they were Bedouin Arabs with no facilities in their dwellings for washing, or at least not most of them."
فاحتمل أدَبُه لهم معنيين:,"Thus, his teaching manners to them in this case could support two different interpretations."
– أحدهما: أنهم إنما كانوا يذهبون لحوايجهم في الصحراء، فأمرهم ألاَّ يستقبلوا القبلة ولا يستدبروها، لِسَعَة الصحراء، ولِخِفَّةِ المَؤُونَةِ عليهم، لسعة مذاهبهم عن أنْ تُسْتقبل القبلة أو تُستدبر لحاجة الإنسان مِن غايط أو بول، ولم يكن لهم مِرْفَقٌ في استقبال القبلة ولا استدبارِها أوْسَعَ عليهم مِنْ تَوَقِّى ذلك.,"One is that because they would simply go out into the desert to relieve themselves, he commanded them not to face the prayer-direction and not to turn their backs to it, because of the vastness of the desert and the small effort needed for them to comply—because they were free to turn in any direction, without constraint, in order to avoid facing or turning their backs to the prayer-direction when relieving themselves, whether defecating or urinating. They had no latrines that could constrain them to face toward or away from the prayer-direction, so the Prophet made it a sweeping requirement meant to guard against them doing so."
وكثيراً ما يكون الذاهبون في تلك الحال في غير سِتْر عن مصلِّي ، يرى عوراتهم مُقبلين ومُدْبرين، إذا استقبل القبلة،,"It would often happen that those who went out to relieve themselves would not cover up their private parts from someone praying, who could see their private parts from the front or from behind, if he faced the prayer-direction."
فأُمِروا أن يُكْرموا قِبْلَةَ الله ويستروا العورات مِنْ مُصَلي، إنْ صلَّى حيث يراهم،,"Thus, they were commanded to honor God’s prayer-direction and to cover their private parts from anyone praying who might be able to see them."
وهذا المعنى أشبه معانيه، والله أعلم.,"That is most likely the intended meaning, though God knows best."
وقد يحتمل أن يكون نهاهم أن يستقبلوا ما جُعِلَ قِبْلةً في صحراء لغائط أو بول، لِئَلاَّ يُتَغَوَّطَ أو يُبالَ في القِبلة، فتكونَ قَذِرَةً بِذلك، أوْ مِن وَرَائِها، فيكونَ مِنْ ورائِها أذًى للمصلين إليها.,"But it is also possible that he prohibited them, when defecating or urinating, from facing something that had been made to indicate the prayer-direction in the desert so that no one would defecate or urinate at the actual marker of the prayer-direction and leave some filth there, or leave such filth behind it, and thus leave something that could disturb those praying."
قال: فسمع “أبو أيوب” ما حَكَى عن النبي جُمْلَةً، فقال به على المذهب في الصحراء والمنازل، ولم يُفَرِّقْ في المذهب بين المنازل التي للناس مَرَافِقُ في أنْ يضعوها في بعض الحالات مُسْتَقْبِلَةَ القِبلة أو مستدبرتها، والتي يكون فيها الذاهبُ لحاجته مُسْتَتِرًا، فقال بالحديث جملةً، كما سمعه جملةً.,"Abū Ayyūb heard what was related from the Prophet in a general way and construed it as pertaining both to going out into the desert and to relieving oneself in a settled area. He did not draw any distinction relating to going among dwellings, where people had put latrines that in some cases faced toward and in other cases faced away from the prayer-direction, and in which the one going to relieve himself in them would be concealed from view. Thus, he adhered to the hadith-report in a general way, just as he had heard it in a general way."
وكذلك ينبغي لمن سمع الحديث أن يقول به على عُمُومِه وجملته، حتى يجد دِلالة يُفَرِّق بها فيه بينه.,"Similarly, whoever hears a hadith-report must adhere to it in accordance with its unrestricted and general import until he finds some indication that he can use to make a distinction concerning it in subsidiary cases."
قال “الشافعي”: لما حكى “ابن عمر” أنه رأى النبي مستقبلاً بيت المقدس لحاجته، وهو إحدى القبلتين، وإذا استقبله استدبر الكعبة: أنْكَرَ على مَنْ يقول لا يستقبِلِ القِبْلَةَ ولا تستدبِرْها لحاجة، ورَأَى أنْ لا ينبغيَ لأحد أن يَنْتَهِيَ عَن أمْرٍ فعله رسول الله.,"Al-Shāfiʿī said: When Ibn ʿUmar related that he saw the Prophet facing Jerusalem while relieving himself, it being one of the two prayer-directions—and if he faced it, he turned his back to the Kaaba—he disagreed with those who held that one not face the prayer-direction or turn one’s back to it. He took the view that one need not desist from something that God’s Emissary himself did."
ولم يسمع – فيما يُرَى – ما أمَرَ به رسولُ الله في الصحراء، فَيُفَرِّقَ بيْن الصحراء والمنازل، فيقولَ بالنهي في الصحراء وبِالرخصة في المنازل، فيكون قد قال بما سمع ورأى، وفرَّقَ بالدلالة عن رسول الله على ما فرق بينه، لافتراق حال الصحراء والمنازل.,"It seems that he did not hear what God’s Emissary commanded be done in the desert, that he might distinguish between the desert and settled areas and thus hold the prohibition to be operative in the desert while recognizing the existence of a dispensation for settled areas. Otherwise, he would have held a different view—based on what he heard and saw—and drawn a distinction, using the indication that God’s Emissary had made because of the difference between the situation in the desert and in settlements."
وفي هذا بَيانُ أن كُلَّ مَن سَمِعَ مِن رسول الله شيئاً قَبِلَه عنه وقال به، وإن لم يُعرف حيثُ يَتَفَرَّقُ لمْ يتفرَّقْ بيْنَ ما لمْ يُعْرَفْ إلاَّ بِدِلالةٍ عن رسول الله على الفرق بَيْنَهُ.,"This shows clearly that everyone who heard something from God’s Emissary accepted it and adhered to it, and if he did not know when to distinguish among related situations, then he did not make any distinction as long as he did not know to do so, except on the basis of some indication from God’s Emissary regarding the differences among such situations."
ولهذا أشباهٌ في الحديث، اكتفينا بما ذَكَرْنَا مِنها مِمَّا لم نَذْكر.,There are many instances similar to this among hadith-reports; we will make do with what we have mentioned here in lieu of what we have left unmentioned.
وجه آخر من الاختلاف. أخبرنا “ابن عيينة” عن “الزهري” عن “عبيد الله بن عبد الله بن عُتْبَة” عن “ابن عباس” قال: أخبرني “الصَّعْبُ بن جَثَّامَةَ” ” أنَّهُ سَمِعَ النَّبِيَّ يُسْأَلُ عَنْ أَهْلِ الدَّاِر مِنَ المُشْرِكِينَ يُبَيَّتُونَ فَيُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيهِمْ، فَقَالَ رَسُولُ اللهِ: هُمْ مِنْهُمْ “. وَزَادَ “عمرو بن دينار” عن “الزهري” ” هُمْ مِنْ آبَائِهِمْ ” .,"Another Instance of Legal Disagreement Ibn ʿUyaynah reported to us from al-Zuhrī, from ʿUbaydallāh ibn ʿAbdallāh ibn ʿUtbah, from Ibn ʿAbbās, who said al-Ṣaʿb ibn Jaththāmah reported to me that he heard the Prophet being asked about pagan families who are attacked at night in their homes, and whose women and children become casualties. God’s Emissary said: “They are pagans, too.” ʿAmr ibn Dīnār added, as transmitted by al-Zuhrī: “They belong to the same family.”"
أخبرنا “ابن عيينة” عن “الزهري” عن “ابن كَعْب بن مالك” عن عَمِّهِ: ” أَنَّ النَّبِيَّ لَمَّا بَعَثَ إِلَى “ابن أبي الحُقَيْقِ”، نَهَى عَنْ قَتْلِ النِّسَاءِ وَالوِلْدَانِ ” .,"Ibn ʿUyaynah reported to us from al-Zuhrī, from Ibn Kaʿb, from Mālik, from his uncle, that when the Prophet sent people to Ibn Abī al-Ḥuqayq, he ordered that women and children not be killed."
قال: فكان “سفيان” يذهب إلى أنَّ قولَ النبي: ” هُمْ مِنْهُمْ ” إباحَةٌ لِقَتْلِهم، وأنَّ حديث “ابن أبي الحُقَيْقِ” ناسخ له، وقال: كان “الزهري” إذا حدَّثَ حَديثَ “الصَّعْب بن جَثَّامَةَ”، أتْبَعَهُ حديث “ابن كعب”.,"Sufyān came to the conclusion that the Prophet’s saying “They are pagans, too” made it permissible to kill them, but that the hadith-report about Ibn Abī l-Ḥuqayq abrogated it. He said, “Whenever al-Zuhrī transmitted the hadith-report of al-Ṣaʿb ibn Jaththāmah, he followed it with the hadith-report of Ibn Kaʿb.”"
قال “الشافعي”: وحديث “الصَّعْب بن جَثَّامَةَ” في عُمْرَةِ النبي، فإنْ كان في عُمرته الأولى فقد قيل: أمرُ “ابن أبي الحُقَيْقِ” قَبْلَهَا، وقيل: في سَنَتِها، وإنْ كان في عُمرته الآخِرة، فهو بعْدَ أمْرِ “ابن أبي الحُقَيْقِ” غَيْرَ شَكٍّ، والله اعلم.,"Al-Shāfiʿī said: The hadith-report of al-Ṣaʿb ibn Jaththāmah stems from the Prophet’s Minor Pilgrimage. If it is from his first Minor Pilgrimage, then one would say: The matter of Ibn Abī l-Ḥuqayq occurred before that or, it is said, in the same year. If it was in his second Minor Pilgrimage, then it occurred after the matter of Ibn Abī l-Ḥuqayq, no doubt, but God knows best."
ولم نَعْلَمْه – صلى الله عليه – رخَّص في قتل النساء والوِلْدان ثم نهى عنه.,We did not know that he (may God bless him) gave a dispensation for the killing of women and children and then prohibited that they be killed.
ومعنى نهيه عندنا – والله أعلم – عن قتل النساء والوِلدان: أن يَقْصِدَ قَصْدَهُمْ بِقتل، وهم يُعْرفون مُتَمَيِّزين ممن أمَرَ بقتله منهم.,"The meaning of his prohibition against killing women and children in our view, though God knows best, is that one may not intentionally seek to kill them when it is possible to distinguish them from those whom he did order to be killed."
ومعنى قوله: هُمْ مِنْهُمْ: أنهم يجمعون خَصْلَتَيْنِ: أنْ ليس لهم حُكْم الإيمان الذي يُمْنَع به الدَّمُ، ولا حكمُ دار الإيمان الذي يُمنع به الإغارةُ على الدَّارِ.,"The point of his saying “They are pagans, too” is that the women and children and the combatants share two traits: they have neither the legal protection of faith, which would otherwise prevent the shedding of their blood, nor the legal protection of being in an area inhabited primarily by believers, which would prevent an invasion of that area."
وإذْ أباحَ رسولُ الله البَيَاتَ والإغارة على الدار، فأغار على بني المُصْطَلِقِ غارِّين: فالعلم يحيط أن البيات والإغارة إذا حَلَّ بإحلال رسول الله لم يمتنع أحدٌ بَيَّتَ أوْ أغارَ مِن أن يُصيب النساء والوِلدان، فيسقط المَأْثَمُ فيهم والكفارةُ والعقْلُ والقَوَدُ عَن من أصابهم، إذ أُبيح له أن يُبَيِّتَ ويُغير، وليست لهم حُرْمة الإسلام.,"Since God’s Emissary permitted nighttime and surprise attacks against dwellings, and attacked the al-Muṣṭalaq tribe by surprise— and one knows with certainty that nighttime and surprise attacks against dwellings are lawful because God’s Emissary made them lawful—then no one who attacks or invades the home is prohibited from striking down women and children; and sin, expiation, blood-price, and retaliation do not apply for those who strike them down. This is because one is permitted to attack dwellings at night and by surprise; the occupants do not enjoy the protection afforded by adherence to Islam."
ولا يكون له قتْلُهم عامِداً لهم متميزين عارفاً بهم.,"However, no one has the right to kill them intentionally when they are clearly identifiable and recognizable as such."
فإنما نهى عن قتل الوِلدان: لأنهم لم يَبْلُغوا كُفْرًا فيَعملوا به، وعن قتل النساء: لأنه لا معنى فيهن لقتالٍ وأنهن والوِلدان يُتَخَوَّلُون فيكونون قوَّةً لأهل دين الله.,"The Prophet prohibited the killing of children because they have not reached the age when they can be held responsible for practicing unbelief, and women because they are insignificant in battle. And, moreover, they and the children may be enslaved and thus become a source of strength for God’s religion."
فإن قال قائل: أبِنْ هذا بغيره. قيل: فيه ما اكتفى العالم به مِنْ غَيْرِه.,"If someone were to say, “Clarify that with something else,” one would reply: That is sufficient for the scholar and nothing else is needed."
فإن قال: أفتجد ما تَشُدُّه به غيرَه، وتُشَبِّهُهُ مِنْ كتاب الله؟,"If he were to ask then, “Do you find anything else with which you can support it and to which you can compare it from God’s Book?”"
قلت: نعم،,I would say: Yes.
يَصَّدَّقُوا، فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ، وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ، وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ، فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنْ اللَّهِ، وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (92) ” [النساء],"God said: «A believer should not kill a believer, unless it happens by mistake. Whoever kills a believer by mistake, must free a believing slave and pay the blood-price to the victim’s family, unless they remit it as alms. If the victim is from a people who are hostile to you but is nevertheless a believer, the recompense is the freeing of a believing slave. If he comes from a people with whom you have a covenant, the blood-price is to be handed over to his family and a believing slave must be freed. Whoever does not find the means for that must fast for two consecutive months, a penance from God. God is Knowing and Wise.»"
قال الله: ” وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً، وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَنْ. قال: فأوجب الله بقتل المؤمن خطأً الدِّية وتحريرَ رقبةٍ، وفي قتل ذي الميثاقِ الديةَ وتحريرَ رقبةٍ، إذا كانا معاً ممنوعَي الدم، بالإيمان والعهد والدار معاً، فكان المؤمن في الدار غيرِ  الممنوعة وهو ممنوعٌ بالإيمان، فَجُعِلَتْ فيه الكفارة بإتلافه، ولم يُجْعَلْ فيه الدِّيةُ، وهو ممنوع الدم بالإيمان، فلما كان الوِلْدانُ والنساء مِن المشركين لا ممنوعين بإيمان ولا دار: لم يكن فيهم عَقْلٌ ولا قَوَدٌ ولا دية ولا مأثم – إن شاء الله – ولا كفارةٌ.,"For the mistaken killing of a believer, God mandated the bloodprice and the freeing of a slave; and for the killing of someone protected by a covenant, He also mandated the blood-price and the freeing of a slave. This applies because they are both persons whose blood is forbidden to be shed, by reason of faith, a compact, and domicile together. Even if a believer is domiciled somewhere not forbidden to invaders, he himself is nonetheless forbidden to be killed by reason of his faith, so in that case expiation becomes due for the taking of his life but no blood-price should be paid. It is still forbidden to take his life because of his faith. Since it is not forbidden to kill the pagans’ women and children, neither by reason of faith nor domicile, then killing them entails no blood-price, retaliation, compensation, or sin, God willing, and no expiation."
في غسل الجمعة فقال: فاذْكر وجوهاً مِن الأحاديث المختلفة عند بعض الناس أيضاً.,"Concerning the Major Washing for Friday Prayer He said, “Mention some other hadith-reports that people considered to be contradictory.”"
فقلت: أخبرنا “مالك” عن “صفوان بن سُلَيْم” عن “عطاء بن يسار” عن “أبي سعيد الخُدري”، أنَّ رسولَ الله قال: ” غُسْلُ يَوْمِ الجُمْعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ ” .,"I said: Mālik reported to us from Ṣafwān ibn Sulaym, from ʿAṭāʾ ibn Yasār, from Abū Saʿīd al-Khudrī, that God’s Emissary said: “The major washing for Friday prayer is mandatory for every pubescent and postpubescent male.”"
أخبرنا “ابن عيينة” عن “الزهري” عن “سالم” عن أبيه،  أنَّ النبي قال: مَنْ جَاءَ مِنْكُمْ الجُمْعَةَ فَلْيَغْتَسِلْ ” .,"Ibn ʿUyaynah reported to us from al-Zuhrī, from Sālim, from his father, that the Prophet said: “Whoever among you attends Friday prayer, let him perform the major washing.”"
قال “الشافعي”: فكان قولُ رسول الله في: ((غسل يوم الجمعة واجب)) ، وأمْرُه بالغسل، يحتمل معنيين: الظاهرُ منهما أنه واجب، فلا تجزئ الطهارَةُ لِصَلاة الجُمْعَةِ إلاَّ بالغسل، كما لا يجزئ في طهارة الجُنُبِ غيْرُ الغسل، ويحتمل واجبٌ في الاختيار والأخْلاق والنَّظافة.,"Al-Shāfiʿī said: The saying of God’s Emissary that “the major washing for Friday prayer is mandatory” and his command could mean two different things. The apparent meaning is that it is mandatory and that the only degree of ritual purity that is ritually and legally sufficient for the Friday prayer is the major washing, just as the only degree of ritual cleansing that is ritually and legally sufficient to correct major impurity is the major washing. “Mandatory” could, however, also pertain to what is optionally deemed mandatory, whatever ennobles one’s character, and whatever encourages personal hygiene."
أخبرنا “مالك” عن “الزهري” عن “سالم” قال: ” دَخَلَ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ يَوْمَ الجُمْعَةِ، و”عُمُرُ بْنُ الخَطَّابِ” يَخْطُبُ، فَقَالَ “عُمَرُ”: أَيَّتُ سَاعَةٍ هَذِهِ، فَقَالَ: يَا أَمِيرَ المُؤْمِنِينَ، انْقَلَبْتُ مِنَ السُّوقِ، فَسَمِعْتُ النِّدَاءَ، فَمَا زِدْتُ عَلَى أَنْ تَوَضَّأْتُ، فَقَالَ “عُمَرُ”: الوُضُوءُ أَيْضًا! وَقَدْ عَلِمْتَ أَنَّ رَسُولَ اللهِ كَانَ يَأْمُرُ بِالْغُسْلِ؟! ” . أخبرنا الثِّقة عن “مَعْمَرٍ” عن “الزهري” عن “سالم” عن أبيه مثلَ معنى حديث “مالك”، وسَمَّى الدَّاخِلَ يَوْمَ الجمعة بِغَيْرِ غُسل: “عثمان بن عَفَّانَ”.,"Mālik reported to us from al-Zuhrī, from Sālim, who said: “One of the Prophet’s Companions came into the mosque on Friday while ʿUmar ibn al-Khaṭṭāb was giving the sermon. ‘Do you know what time it is?’ asked ʿUmar. ‘O commander of the faithful, I was returning from the market and heard the call, so I only had time to perform ablutions,’ he replied. ‘Ablutions, too!’ said ʿUmar, ‘when you know full well that God’s Emissary used to command the major washing!’” A trustworthy person transmitted to me a hadith-report of similar import to that of Mālik, from Maʿmar, from al-Zuhrī, from Sālim, from his father, who identified the one who attended the Friday prayer without having done the major washing as ʿUthmān ibn ʿAffān."
قال: فلَمَّا حَفِظَ “عمر” عن رسول الله أنه كان يأمر بالغُسْلِ، وعلم أنَّ “عثمان” قد عَلِمَ مِنْ أمْر رسول الله بالغسل، ثم ذكر “عمر” “لعثمان” أمْرَ النبي بالغُسل، وعلِمَ “عثمان” ذلك:,"ʿUmar recalled that God’s Emissary used to command performance of the major washing on Fridays, and knew as well that ʿUthmān was fully aware of God’s Emissary’s command to perform it, and ʿUmar reminded ʿUthmān of the Prophet’s command to perform it and also reminded ʿUthmān that ʿUthmān was perfectly aware of that."
فلو ذهب على مُتَوَهِّمٍ أنَّ “عثمان” نسِيَ، فقد ذكَّرَه “عمر” قبْلَ الصلاة بِنسيانِه، فلَمَّا لم يتركْ “عثمان” الصلاة للغسل، ولمَّا لمْ يأمره “عمر” بالخروج للغسل: دلَّ ذلك على أنهما قد عَلِمَا أن أمْرَ رسول الله بالغسل على الاختيار ،,"So if anyone were mistaken enough to imagine that ʿUthmān had forgotten, and that ʿUmar reminded him, before the prayer, that he had forgotten, the fact that ʿUthmān did not omit to pray because of his failure to perform the major washing and ʿUmar did not order him to leave to perform it indicate that they both knew that the command of God’s Emissary was optional."
لا على أنْ لا يُجْزِئَ غيُره، لأن “عمر” لم يكن لِيَدَعَ أمْرَه بالغسل، ولا “عثمان” إذْ علمنا أنه ذاكِرٌ لِترك الغُسل، وأمرِ النبي بالغسل:,"It did not mean that nothing else would be ritually and legally sufficient, because ʿUmar would not have relented in his command to perform the major washing, nor would ʿUthmān have failed to perform it, since we know that he was mindful of having omitted to perform it, and also of the Prophet’s command to perform it."
إلاَّ والغُسْلُ – كما وصفْنَا – على الاختيار.,"Thus, it must be the case that the major washing is, as we have explained, optional."
قال: ورَوَى “البصْرِيُّونَ” أنَّ النبي قال: ” مَنْ تَوَضَّأَ يَوْمَ الجُمْعَةِ فَبِهَا وَنِعْمَةْ، وَمَنِ اغْتَسَلَ فَالغُسْلُ أَفْضَلُ ” .,"The Basrans narrated that the Prophet said: “Whoever performs ablutions on Friday, that suffices and he has done well, but whoever performs the major washing, that is better.”"
أخبرنا “سفيان” عن “يحيى” عن “عَمْرةَ ” عن “عائشة” قالت: ” كَانَ النَّاسُ عُمَّالَ أَنْفُسِهِمْ، وَكَانُوا يَرُوحُونَ بِهَيْآتِهِمْ، فَقِيلَ لَهُمْ: لَوْ اغْتَسَلْتُمْ ” .,"Sufyān reported to us from Yaḥyā, from ʿAmrah, from ʿĀʾishah, who said: “Self-employed laborers would come to prayer as they were, and it was said to them, ‘If only you had performed the major washing.’”"
النهي عن معنىً دلَّ عليه معْنًى في حديثٍ غيره. أخبرنا “مالك” عن “أبي الزِّنَاد” و”محمد بن يحيى بن حَبّان” عن “الأعرج” عن “أبي هريرة” أنَّ رسولَ الله قال: ” لاَ يَخْطُبْ أَحَدُكُمْ عَلَى خِطْبَةِ أَخِيهِ ” .,"Prohibition for a Reason Indicated by a Reason Given in Another Hadith-Report Mālik reported to us from Abū l-Zinād and Muḥammad ibn Yaḥyā ibn Ḥabbān, from al-Aʿraj, from Abū Hurayrah, that God’s Emissary said: “Let none of you make a marriage proposal that interferes with the marriage proposal of his counterpart.”"
أخبرنا مالك” عن “نافع” عن “ابن عمر” عن النبي، أنه قال: ” لاَ يَخْطُبْ أَحَدُكُمْ عَلَى خِطْبَةِ أَخِيهِ ” .,"Mālik reported to us from Nāfiʿ, from Ibn ʿUmar, from the Prophet, that he said: “Let none of you make a marriage proposal that interferes with the marriage proposal of his counterpart.”"
قال “الشافعي”: فلو لم تأت عن رسول الله دِلالة على أن نهيه عن أنْ يَخْطُب عَلَى خطبة أخيه على معنى دون معنى: كان الظاهِرُ أنَّ حراماً أنْ يخطب المرء على خِطبة غيره مِن حينِ يبتدئُ إلى أنْ يدعَها.,"Al-Shāfiʿī said: If there had not been any indication from God’s Emissary that his prohibition against making a marriage proposal that interferes with the marriage proposal of a counterpart was for one reason and not another, the most apparent meaning would have been that it was unlawful for someone to make a marriage proposal that interfered with someone else’s from the time the first proposal was first made until it was abandoned."
قال: وكان قول النبي: ” لاَ يَخْطُبْ أَحَدُكُمْ عَلَى خِطْبَةِ أَخِيهِ ” يحتمل أن يكون جوابًا أراد به في معنى الحديث، ولم يسمع مَنْ حدَّثَه: السببَ الذي له قال رسول الله هذا،,"It might be that the Prophet’s saying “Let none of you make a marriage proposal that interferes with the marriage proposal of his counterpart” was intended as the answer to a question that would determine the hadith-report’s meaning, but that the one who transmitted it did not hear the underlying reason for the question in response to which God’s Emissary said this."
فأدَّيَا بَعْضَهُ دون بعْض،,"Thus, the two transmitters may have conveyed some of the report but not all of it."
أو شَكَّا في بعْضه وسَكَتَا عَمَّا شَكَّا فيه.,"Alternatively, they may have had doubts about part of it and were silent about what they doubted."
فيكون النبي سُئل عن رجل خطب امرأة فَرَضِيَتْهُ وأذِنت في نكاحه،,"Thus, the Prophet may have been asked about a man who proposed to a woman who accepted his proposal and gave permission to be married to him."
فخَطَبَها أرْجَحُ عندها منه، فرجعت عن الأول الذي أذِنَتْ في إنْكاحه،,"Then, someone more desirable than he proposed, and she withdrew from the first, to whom she had consented to let herself be married."
فنهى عن خِطبة المرأة إذا كانت بهذه الحال، وقد يكون أن ترجع عن من أذنت في إنكاحه، فلا يَنْكحُها من رجعت له، فيكونُ فَسَاداً عليها وعلى خاطبها الذي أذنت في إنكاحه.,"Therefore, he prohibited proposing to a woman in that situation. She, after all, might withdraw from the one to whom she consented to be married, and then the other one would not marry her, and that would spoil things for her and her fiancé to whom she had first consented to be married."
فإن قال قائل: لِمَ صِرت إلى أن تقول إنَّ نهي النبي أنْ يخطب الرجل على خطبة أخيه: على معنىً دون معنىً؟,"If someone were to ask, “How did you come to hold the opinion that the Prophet’s prohibition against making a marriage proposal that interferes with the marriage proposal of one’s counterpart was for one reason and not another?”"
فبِالدِّلالة عنه.,"Based on an indication from the Prophet himself, I replied."
فإن قال: فأين هي؟ قيل له – إن شاء الله -: أخبرنا “مالك” عن “عبد الله بن يزيد” مولى “الأسود بن سفيان” عن “أبي سَلَمَةَ بن عبد الرحمن” عن “فاطمة بنت قَيْسٍ”: ” أنَّ زَوْجَهَا طَلَّقَهَا، فَأَمَرَهَا رَسُولُ اللهِ أنْ تَعْتَدَّ فِي بَيْتِ “ابْنِ أُمِّ مَكْتُومٍ”، وَقَالَ: إِذَا حَلَلْتِ فَآذِنِينِي، قَالَتْ: فَلَمَّا حَلَلَتُ ذَكَرْتُ لَهُ أَنَّ “مُعَاوِيَةَ بن أبي سُفْيَانَ” و”أبَا جَهْمٍ” خَطَبَانِي، فَقَالَ رَسُولُ اللهِ: فَأَمَّا “أَبُو جَهْمٍ” فَلاَ يَضَعُ عَصَاهُ عَنْ عَاتِقِهِ، وأمَّا “مُعَاوِيَةُ” فَصُعْلُوكٌ لاَ مَالَ لَهُ، اِنْكِحِي “أُسَامَةَ بْنَ زَيْدٍ”، قَالَتْ: فَكَرِهْتُهُ، فَقَالَ: اِنْكِحِي” أُسَامَةَ”، فَنَكَحْتُهُ، فَجَعَلَ اللهُ فِيهِ خَيْرًا، واغْتَبَطْتُ بِهِ ” .,"If he asks, “Where is that?” one should reply to him, God willing: Mālik reported to us from ʿAbdallāh ibn Yazīd, client of al-Aswad ibn Sufyān, from Abū Salamah ibn ʿAbd al-Raḥmān, from Fāṭimah bint Qays: Her husband divorced her, and God’s Emissary commanded her to fulfill the waiting period in the home of Ibn Umm Maktūm. “‘When you become lawful to marry,’ he said, ‘then permit me to make a match.’ So when I had become lawful, I mentioned to him that Muʿāwiyah ibn Abī Sufyān and Abū Jahm had both proposed to me. ‘As for Abū Jahm,’ said God’s Emissary, ‘he never lifts his staff from his fillies, and as for Muʿāwiyah, he’s a vagabond with no money. Marry Usāmah ibn Zayd.’” “I expressed my dislike for him,” she continued. “‘Marry Usāmah,’ he repeated. So I did marry him, and God made it turn out well and I felt blessed to have him.”"
قال “الشافعي”: فبهذا قُلْنَا.,Al-Shāfiʿī said: Our opinion is in line with that report.
ودلَّت سنةُ رسول الله في خِطبته “فاطمةَ” على “أسامة” بعد إعْلامِها رسولَ الله أنَّ “معاوية” و”أبا جهم” خطباها، على أمْرين:,"In regard to God’s Emissary’s arranging to betroth Usāmah to Fāṭimah after she informed God’s Emissary that Muʿāwiyah and Abū Jahm had already proposed to her, the Practice of God’s Emissary indicates two things."
– أحدهما: أنَّ النبي يعلم أنهما لا يخطُبانها إلاَّ وخِطبةُ أحدهما بعد خطبة الآخر،,One of them is that the Prophet knew that they could not both have proposed to her without one of them having proposed after the other.
فَلَمَّا لم يَنْهَهَا ولم يَقُلْ لها ما كان لِواحِدٍ أنْ يَخْطُبَكِ حتى يترك الآخَرُ خِطْبَتَكِ، وخطبها على “أسامة بن زيد” بعد خطبتهما: فاستدللنا على أنها لم ترضى،,"Since he did not prohibit her from consenting to either of their proposals, however, and did not say to her that, “it was not for either of them to propose to you until the other abandoned his proposal to you,” and he arranged for Usāmah ibn Zayd to propose to her after their two proposals, we infer that she did not accept either one."
ولو رَضِيَتْ واحِداً منهما أمرها أن تتزوج مَنْ رضيت،,"Had she accepted one of them, he would have commanded her to marry the one whom she had approved."
وأن إخبارَها إياهُ بمن خطبها، إنما كان إخباراً عَمَّا لم تأذن فيه، ولعلها استشارةٌ له، ولا يكون أن تستشيره وقد أذِنَتْ بأحدهما.,"Further, her reporting to him about who had proposed to her must have been to report about proposals to which she had not consented, and was perhaps a request for the Prophet’s counsel; and it would not have been appropriate for her to consult with him had she given her consent to one of them."
فلما خطبها على “أسامة” استدللنا على أنَّ الحال التي خطبها فيه غيرُ الحال التي نهى عن خطبتها فيها،,"Since the Prophet arranged for Usāmah to propose to her, we infer that the situation in which she received the proposal was other than the situation in which he prohibited proposals to such women."
ولم تكن حالٌ تُفَرِّقُ بين خطبتها حتى يَحِلَّ بعضها ويحرُمَ بعضها، إلا إذا أذنت للولي أن يزوجها،,There was no situation in which one could have drawn a distinction between a lawful and an unlawful proposal to her except the one in which she had given her consent to her guardian to marry her off.
فكان لزوجها – إن زوَّجها الولي – أن يُلْزِمها التزويجَ، وكان عليه أن يُلزمَه، وحَلَّتْ له،,"Then, her prospective husband could, if her guardian had agreed to marry her off, compel her to go through with the marriage, and he would be compelled to go through with it, too, and she would become lawful to him."
فأما قبل ذلك فحالها واحدة: ليس لوليها أن يزوجها حتى تأذن، فرُكُونها وغيرُ ركونِها سَواءٌ.,"Before that, however, her situation is the same in either case: her guardian may not marry her off unless she gives permission, and it does not matter whether she inclines to accept a proposal or not."
فإن قال قائل: فإنها راكِنةً مخالِفَةٌ لِحَالِها غيرَ راكِنة.,"If someone were to say, “So the mental state in which she inclines to accept a proposal is the opposite of her mental state in which she does not so incline?”"
فكذلك هي لو خُطِبتْ فَشَتَمَت الخاطب وتَرَغَّبَتْ عنه ثم عاد عليها بالخطبة فلم تشتمه ولم تظهر تَرَغُّبًا ولم تركن: كانتْ حالها التي تَرَكَتْ فيها شَتْمه مخالفةً لحالها التي شتمته فيها، وكانت في هذه الحال أقربَ إلى الرضا،,"Similarly, if she were proposed to, insulted the suitor and disliked him, he proposed again and she did not insult him and did not express any dislike but also did not incline, then in that case, when she ceased to insult him, her mental state would be the opposite of her mental state in which she insulted him, and in that case she would have moved closer to accepting his proposal."
ثم تنتقلُ حالاتُها، لأنها قبل الرُّكون إلى مُتَأَوَّلٍ، بعضُها أقْرَبُ إلى الرُّكون منْ بعض.,"Indeed, her mental state can even vary, because prior to when she inclines to a particular suitor that she favors, her mental state will be closer to inclining to him in some situations than in others."
ولا يصح فيه معنى بحال – والله أعلم – إلاَّ ما وصفْتُ مِن أنه نهى عن الخطبة بعد إذنها للولي بالتزويج، حَتَّى يَصِيرَ أمْرُ الولي جائزاً،,"But in that case there is still no relevant underlying factor that distinguishes between two such states, though God knows best, except what I have described: he prohibited that one propose to her after she has given her consent to her guardian to marry her off, at which point the guardian’s authority becomes effective."
فأما ما لم يَجُز أمر الولي فأوَّلُ حالها وآخرُها سواءٌ، والله أعلم.,"When the guardian’s authority is not yet effective, her two mental states are effectively equivalent, though God knows best."
النهي عن معنىً أوضحَ من معنىً قَبْلهُ. أخبرنا “مالك” عن “نافع” عن “ابن عمر” أنَّ رسولَ الله قال: ” المُتَبَايِعَانِ كُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ عَلَى صَاحِبِهِ مَا لَمْ يَتَفَرَّقَا، إلاَّ بَيْعَ الخِيَارِ ” .,"Prohibition for a Reason That Is Clearer Than That in the Preceding Discussion Mālik reported to us from Nāfiʿ, from Ibn ʿUmar, that God’s Emissary said: “Each of the two parties to the sale has the option to rescind against the other party, as long as they have not separated, except in the case of a sale with a stipulated option.”"
أخبرنا “سفيان” عن “الزهري” عن “سعيد بن المسيب” عن “أبي هريرة” أنَّ رسولَ الله قال: ” لاَ يَبِيعُ الرَّجُلُ عَلَى بَيْعِ أَخِيهِ ” .,"Sufyān reported to us from al-Zuhrī, from Saʿīd ibn al-Musayyab, from Abū Hurayrah, that the Prophet said: “No one should make an offer to sell that interferes with the sale of his counterpart.”"
قال “الشافعي”: وهذا معنى يُبَيِّنُ أن رسول الله قال: “المتبايعان بالخيار ما لم يتفرقا”، وأنَّ نهيه عن أن يبيع الرجل على بيع أخيه، إنما هو قبل أن يتَفَرَّقا عن مقامهما الذي تبايعا فيه.,Al-Shāfiʿī said: This point clarifies that God’s Emissary’s statement “The two parties to the sale have the option to rescind as long as they have not separated” and his prohibition against making an offer to sell that interferes with the sale of the offeror’s counterpart only apply if the other two have concluded a sale but not yet left the place where they concluded the sale.
وذلك أنهما لا يكونان متبايعين حتى يَعْقدا البيْعَ معاً،,"That is, the two of them have not become “parties to a sale” until they actually contract the sale together."
فلو كان البيع إذا عَقَداه لزم كلَّ واحد منهما، ما ضَرَّ البائِعَ أن يبيعه رجلٌ سِلْعَةً كسلعته أو غيرَها، وقد تمَّ بيعه لِسِلْعته،,"If the sale, once contracted, becomes binding on each of them, then it does not injure the seller if another man sells the buyer goods like those of the seller, or other goods, inasmuch as the seller’s sale of his own goods has already been completed."
ولكنه لَمَّا كان لهما الخِيار كان الرجل لو اشترى من رجلٍ ثَوْبًا بِعشرة دنانِيرَ فجاءه آخر فأعطاه مثله بتسعة دنانير: أشْبَهَ أن يَفْسَخَ البيعَ، إذا كان له الخيارُ قبل أن يفارقه،,"When, however, they have the option to rescind, then if a man buys a garment from another man for ten dinars, and someone else comes along and offers him the like of it for nine dinars, most likely the buyer would void the first sale, if he had the option to rescind before separating from the first seller."
ولعله يفسخه ثم لا يَتِمُّ البيع بينه وبَيْنَ بَيِّعِهِ الآخر،,"Perhaps he would void it, and then the sale between him and the other seller would not be completed."
فيكونُ الآخَرُ قد أفسد على البائع وعلى المشتري، أو على أحدهما.,"That other seller would have spoiled things for the first seller and the buyer, or for one of them."
فهذا وجْهُ النهي عن أن يبيع الرجلُ على بَيْعِ أخيه، لاَ وَجْهَ له غيرُ ذلك.,So that is the point of the prohibition against a man offering to sell in a way that interferes with the sale of his counterpart—there can be no other point.
ألاَ تَرَى أنه لوْ باعَهُ ثوباً بعشرة دنانيرَ، فلزمه البيع قبل أن يتفرقا من مقامهما ذلك، ثم باعه آخر خيراً منه بدينار: لم يَضُرَّ البائِعَ الأوَّلَ، لأنه قد لَزِمَهُ عَشْرَةُ دنانيرَ لا يستطيع فسخَها؟!,"Do you not see that if he sells him a robe for ten dinars and the sale becomes binding on him before they leave their spot and then someone else sells him one better than it for a dinar, that does not hurt the first seller because the sale for ten dinars has become binding and the buyer cannot void it?"
قال: وقد رُوِيَ عن النبي أنه قال: “لاَ يَسُومُ أَحَدُكُمْ عَلَى سَوْمِ أَخِيهِ ” ،,It is narrated from the Prophet that he said: “Let none of you overbid his counterpart.”
فإن كان ثابتاً، ولسْتُ أحفظه ثابتاً، فهو مثل: ” لاَ يَخْطُبْ أَحَدُكُمْ عَلَى خِطْبَةِ أَخِيهِ “، لا يسوم على سومه إذا رضي البيعَ وأذِنَ بأن يُباعَ قبل البيع، حتى لوْ بِيعَ لَزِمَهُ.,"If that report is confirmed, though I do not remember it being so, then it is just like the Prophet’s saying “Let none of you make a marriage proposal that interferes with the marriage proposal of his counterpart.” A second potential buyer should not overbid the first buyer if that first buyer has accepted the sale, and gives permission for it to occur prior to the actual exchange, such that when it occurs, it becomes binding on him."
فإن قال قائل: ما دل على ذلك؟,"If someone were to ask, “What indicates that?”"
فإن رسول الله باع فيمن يزيد،,God’s Emissary sold to people who increased their offers.
وبيْعُ مَنْ يَزيدُ سَوْمُ رجُلٍ على سوم أخيه،,Sales involving persons who increase their offers are the same as overbidding one’s counterpart.
ولكن البائع لم يرْضَ السَّوْمَ الأوَّلَ حتى طَلَبَ الزِّيَادَةَ.,The seller did not accept the first bid and demanded more.
النهي عن معنى يُشْبِه الذي قبلَه في شيء ويفارقه في شيء غيره,"Prohibition for a Reason Resembling the Preceding Discussion in One Way, and Differing from It in Another"
أخبرنا “مالك” عن “محمد بن يحيى بن حَبَّان” عن “الأعرج” عن “أبي هريرة”: ” أنَّ رَسُولَ اللهِ نَهَى عَنِ الصَّلَاةِ بَعْدَ العَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، وَعَنِ الصَّلَاةِ بَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ ” .,"Mālik reported to us from Muḥammad ibn Yaḥyā ibn Ḥabbān, from al-Aʿraj, from Abū Hurayrah, that God’s Emissary prohibited prayer between late afternoon and sunset and between dawn and sunrise."
أخبرنا “مالك” عن “نافع” عن “ابن عمر” أن رسول الله قال: [ص:317] ” لاَ يَتَحَرَّى أَحَدُكُمْ بِصَلاَتِهِ عِنْدَ طُلُوعِ الشَّمْسِ وَلاَ عِنْدَ غُرُوبِهَا ” .,"Mālik reported to us from Nāfiʿ, from Ibn ʿUmar, that God’s Emissary said: “Let none of you attempt to perform the prayer at the rising or the setting of the sun.”"
أخبرنا “مالك” عن “زيد بن أسلم” عن “عطاء بن يسار” عن “عبد الله الصُّنَابِحِيِّ”، أنَّ رسولَ الله قال: ” إنَّ الشَّمْسَ تَطْلُعُ [ص:320] وَمَعَهَا قَرْنُ الشَّيْطَانِ، فَإِذَا ارْتَفَعَتْ فَارَقَهَا، ثُمَّ إذَا اسْتَوَتْ قَارَنَهَا، فَإِذَا زَالَتْ فَارَقَهَا، ثُمَّ إذَا دَنَتْ لِلْغُرُوبِ قَارَنَهَا، فَإِذَا غَرُبَتْ فَارَقَهَا، وَنَهَى رَسُولُ اللهِ عَنِ الصَّلاَةِ فِي تِلْكَ السَّاعَاتِ ” .,"Mālik reported to us from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, from ʿAbdallāh al-Ṣunābiḥī, that God’s Emissary said: “The sun rises with Satan’s horn, but if it rises higher they separate. When it reaches its zenith, they are paired again, but when it declines they separate. Then, when it is about to set, they are paired, but when it sets, they separate.” God’s Emissary prohibited prayer at those times."
فاحتمل النهي من رسول الله عن الصلاة في هذه الساعات معنيين:,God’s Emissary’s prohibition against prayer during those times has two possible interpretations.
أحدهما: – وهو أعَمُّهما – أنْ تكون الصلوات كلها، واجِبها الذي نُسي ونيم عنه، وما لزم بوجه من الوجوه منها: مُحَرَّمًا في هذه الساعات،,"One, and it is the least restrictive of the two, is that all prayers are forbidden at those times, whether obligatory prayers that must be made up because of forgetfulness or sleeping late, or those that become binding for whatever other reason."
لا يكون لأحد أن يُصلي فيها، ولو صلى لم يؤدي ذلك عنه ما لزمه من الصلاة، كما يكون مَنْ قدَّم صلاةً قبْل دخول وقتها لم تُجْزي عنه.,"No one may perform them at those times. If someone did pray then, it would not fulfill his obligation to pray, just as when someone performs a prayer prior to its appointed time—it does not satisfy his obligation."
واحتمل أن يكون أراد به بعض الصلاة دون بعض.,"It could also mean, however, that he intended thereby some prayers and not others."
فوجدنا الصلاة تتفرق بوجهين: أحدهما: ما وجب منها فلم يكن لمسلم تركُه في وقته، ولو تركه كان عليه قَضَاهُ، والآخر: ما تقرب إلى الله بالتنقل فيه، وقد كان للمتنقل تركُه بلا قَضًا له عليه.,"We find that prayers are divided into two kinds. One of the two comprises those that are obligatory and, accordingly, no Muslim may omit to perform them at their appointed time. If he does omit them, then he must make them up. The other kind is that by means of which one draws near to God through an extra devotional act. The person who performs such an extra devotional act may omit to perform it without having to make it up."
ووجدنا الواجب عليه منها يُفارق التَّطَوُّع في السَّفر إذا كان المرء راكباً، فيصلي المكتوبة بالأرض، لا يجزئه غيرُها، والنافلةَ راكباً مُتَوجهاً حيث شاء.,"We hold that the obligatory prayer is distinguishable from voluntary devotional prayer during travel. If a man is riding, then he must perform the prescribed prayer while on the ground. No other manner of praying will satisfy his obligation. He may, however, perform extra devotional prayers while riding, facing in whatever direction he pleases."
ومُفَرَّقان في الحضر والسفر، ولا يكون لِمَنْ أطاق القيامَ أن يصلي واجِبًا من الصَّلاة قاعداً، ويكون ذلك له في النافلة.,"The two types of prayer are also distinguishable when performed in a settled area and while traveling. No one who is able to stand may perform the obligatory prayer while seated, but one may do so in the case of extra devotional prayers."
فلَمَّا احتمل المعنيين، وجب على أهل العلم أن لا يحملوها على خاصٍّ دون عامٍّ إلا بدِلالة، مِن سنة رسول الله، أو إجماع علماء المسلمين، الذين لا يمكن أنْ يُجْمِعُوا على خلاف سنةٍ له.,"Since there are two possible meanings, it is incumbent on scholars not to interpret it restrictively, instead of unrestrictively, except on the basis of some indication from the Practice of God’s Emissary, or the consensus of Muslim scholars, whose agreement is never contrary to one of his practices"
قال: وهكذا غير هذا من حديث رسول الله، هو على الظاهر من العامِّ حتى تأتي الدِّلالة عنه كما وصفْتُ، أو بإجماع المسلمين: أنه على باطنٍ دون ظاهِرٍ، وخاصٍّ دون عامٍّ، فيجعلونه بما جاءت عليه الدلالة عليه، ويطيعونه في الأمرين جميعاً.,"There are other hadith-reports like this from God’s Emissary. They should be interpreted according to the apparent meaning, unrestrictively, unless there is some indication from him, as I have noted, or consensus of the Muslims, to the effect that they are to be interpreted by seeking the objectively correct meaning rather than be understood in their merely apparent meaning, and read restrictively instead of unrestrictively. In that case they will have interpreted it in accordance with the indications at hand and obeyed it in both senses at once."
أخبرنا “مالك” عن “زيد بن أسلم” عن “عطاء بن يسار” وعن “بُسْر بن سعيد” وعن “الأعرج” يحدثونه عن “أبي هريرة” أنَّ رسول الله قال: ” مَنْ أَدْرَكَ رَكعَةً مِنَ الصُّبْحِ قَبْلَ أنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ، وَمَنْ أَدْرَكَ رَكعْةً مِنَ العَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ العَصْرَ ” .,"Mālik reported to us from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, Busr ibn Saʿīd, and al-Aʿraj; they transmitted from Abū Hurayrah that God’s Emissary said: “Whoever makes it to one bowing of the dawn prayer before sunrise has arrived in time for the dawn prayer; and whoever makes it to one bowing of the afternoon prayer before sunset has arrived in time for the afternoon prayer.”"
قال “الشافعي”: فالعلم يحيط أن المُصلي ركعةً من الصبح قبل طلوع الشمس والمصلي ركعة من العصر قبل غروب الشمس، قد صلَّيَا معًا في وقتين يجمعان تحريمَ وقتين، وذلك أنهما صليا بعد الصبح والعصر، ومع بُزُوغ الشمس ومَغِيبها، وهذه أربعةُ أوْقات مَنْهِيٌّ عن الصلاة فيها.,"Al-Shāfiʿī said: It is known with certainty that if someone prays one bowing of the dawn prayer before sunrise, and if someone prays one bowing of the afternoon prayer before sunset, then they have both prayed at two times that have being unlawful in common.
That is because they prayed after the dawn prayer-time and after the afternoon prayer-time, and at the same time as the rising and the setting of the sun, and these are four times during which prayer is prohibited."
لَمَّا جعَلَ رسول الله المصلين في هذه الأوقات مُدْرِكين لصلاة الصبح والعصر، استدللنا على أن نهيه عن الصلاة في هذه الأوقات على النوافل التي لا تَلْزَمُ، وذلك أنه لا يكون أن يُجْعل المَرْءُ مُدْرِكًا لصلاةٍ في وقتٍ نُهِيَ فيه عن الصلاة.,"Because, however, God’s Emissary granted that persons who prayed during those times had made it to the dawn and afternoon prayers, we infer that his prohibition against prayer during those times was for extra devotional prayers, not for mandatory prayers. That is because he would not have considered anyone to have arrived in time for a prayer at a time during which that prayer was prohibited."
أخبرنا “مالك” عن “ابن شهاب” عن “ابن المسيب” أنَّ رسولَ الله قال: ” مَنْ نَسِيَ صَلاَةً فَلْيُصَلِّهَا إذَا ذَكَرَهَا، فَإِنَّ اللهَ يَقُولُ: ” أَقِمِ الصَّلاَةَ لِذِكْرِي (14) ” [طه] ” .,"Mālik reported to us from Ibn Shihāb, from Ibn al-Musayyab, that God’s Emissary said: “Whoever forgets a prayer, let him pray it when he remembers it. God said: «Perform prayer for My remembrance.»”"
وحدّثَ “أنس بن مالك” و”عمران بن حصين” عن النبي مِثل معنى حديث “ابن المسيب”، وزاد أحدُهما: ” أوْ نَامَ عَنْهَا “.,"Anas ibn Mālik and ʿImrān ibn al-Ḥuṣayn transmitted something similar to the hadith-report of Ibn al-Musayyab, from the Prophet, and one of them added, “or if he sleeps through it.”"
قال “الشافعي”: فقال رسول الله: ” فَلْيُصَلِّهَا إذَا ذَكَرَهَا “، فجعل ذلك وقتاً لها، وأخبر به عن الله – تبارك وتعالى – ولم يستثني وقتاً مِن الأوقات يَدَعُها فيه بعْد ذكرها.,"Al-Shāfiʿī said: God’s Emissary said: “Let him pray it when he remembers it,” making that the time to do it. He reported this on behalf of God (blessed and exalted) and did not except any time during which one should omit to perform it after remembering it."
أخبرنا “ابن عيينة” عن “أبي الزبير” عن “عبد الله بن باباه” عن “جبير بن مُطْعِمٍ” أن النبي قال: ” يَا بَنِي عَبْدِ منَاَفٍ، مَنْ وَلِيَ مِنْكُمْ مِنْ أَمْرِ النَّاسِ شَيْئًا فَلاَ يَمْنَعَنَّ أَحَدًا طَافَ بَهَذَا البَيْتِ وَصَلَّى، أَيَّ سَاعَةٍ شَاءَ، مِنْ لَيْلٍ أَوْ نَهَارٍ ” .,"Ibn ʿUyaynah reported to us from Abū l-Zubayr, from ʿAbdallāh ibn Bābāh, from Jubayr ibn Muṭʿim, that the Prophet said: “O clan of ʿAbd Manāf and whoever among you has charge of people’s affairs: let no one ever prevent anyone else from circumambulating this House or praying at whatever time he wishes, day or night.”"
أخبرنا “عبد المجيد” عن “ابن جريج” عن “عطاء” عن النبي مثل معناه، وزاد فيه: ” يَا بَنِي عَبْدِ المُطَّلِبِ، يَا بَنِي عَبْدِ مَنَافٍ “، ثم ساق الحديث.,"ʿAbd al-Majīd reported something similar in meaning to us, from Ibn Jurayj, from ʿAṭāʾ, from the Prophet, and he added, “O clan of ʿAbd al-Muṭṭalib, O clan of ʿAbd Manāf!” and then quoted the hadith-report."
قال: فأخبر “جُبَيْرٌ” عن النبي، أنَّهُ أَمَرَ بِإِبَاحَةِ الطَّوَافِ بِالْبَيْتِ وَالصَّلاَةِ لَهُ فِي أَيِّ سَاعَةٍ شَاءَ الطَّائِفُ وَالمُصَلِّي.,Jubayr reported from the Prophet that he commanded that circumambulation of the Sacred House and prayer be permitted at any time those praying and circumambulating wished.
وهذا يبين أنه إنما نهى عن المواقيت التي نهى عنها، عن الصلاة التي لا تلزم بوجه من الوجوه، فأما ما لزم فلم يَنهَ عنه، بل أباحه، صلى الله عليه.,"This report clarifies that the Prophet prohibited only prayers that were not obligatory for one reason or another during those times. As for those prayers that are obligatory, not only did he not prohibit them, he permitted them (may God bless him)."
وصلى المسلمون على جنائزهم عامةً بعد العصر والصبح، لأنها لاَزِمة.,"Muslims generally prayed at funerals after the afternoon and dawn prayers, because such prayers were mandatory."
وقد ذهب بعض أصحابنا إلى أن “عمر بن الخطاب” طاف بعد الصبح، ثم نَظَرَ فلم يرى الشمْسَ طلعتْ، فركِب حتى أتى ذا طوًى وطلعت الشمس، فأناخ فصلى: فنهى عن الصلاة للطواف بعد العصر وبعد الصبح، كما نهى عما لا يلزم مِن الصلاة.,"A certain associate of ours relied on an account in which ʿUmar ibn al-Khaṭṭāb circumambulated after the dawn prayer and then looked and, seeing that the sun had not yet risen, rode up to Dhū Ṭuwā, at which point the sun had risen, so he dismounted and prayed. Based on this report, that associate prohibited the prayer performed in conjunction with circumambulation after the afternoon and dawn prayers, just as he prohibited those prayers that are not binding."
قال: فإذا كان “لِعُمر” أن يؤخر الصلاة للطواف، فإنما تركها لأن ذلك له، ولأنه لو أراد منزلاً بذي طوى لحاجةٍ كان واسعاً له – إن شاء الله -، ولكن سمع النهيَ جملةً عن الصلاة، وضرب “المنكدِرَ” عليها بالمدينة بعد العصر، ولم يسمع ما يدل على أنه إنما نهى عنها للمعنى الذي وصفنا، فكان يجب عليه ما فعل.,"If, however, ʿUmar could delay the prayer associated with circumambulation—and he would have delayed it only because he was permitted to, or because he wanted to alight in Dhū Ṭuwā for some reason—then it was allowed for him to do so, God willing. He heard only the prohibition against prayer in general terms, and he had al-Munkadir beaten on account of it in Medina after the afternoon prayer, not having heard any indication that the Prophet had only forbidden such prayers for the reason that we have explained. Accordingly, it was necessary for ʿUmar to do what he did."
ويجب على من علم المعنى الذي نَهَى عنه والمعنى الذي أبيحت فيه: أن إباحتها بالمعنى الذي أباحها فيه خلاف المعنى الذي نهى فيه عنها، كما وصفتُ مما رَوَى “علي” عن النبي مِن النهي عن إمساك لحوم الضحايا بعد ثلاثٍ، إذْ سمع النهي ولم يسمع سبب النهي.,"It is mandatory for whoever comes to know the reason why something was prohibited, or the reason why it was permitted, to understand that the reason for its licitness differs from the reason for its prohibition. This is as I have explained above in regard to what ʿAlī narrated from the Prophet about the prohibition against keeping the meat from sacrifices longer than three days. He had, after all, heard the prohibition, but not the reason for the prohibition."
"قال: فإن قال قائل: فقد صنع “أبو سعيد الخدري” كما صنع “عمر”؟
قلنا: والجواب فيه كالجواب في غيره.
قال: فإن قال قائل: فهل مِن أحد صَنَعَ خِلاف ما صَنَعَا؟
قيل: نعم، “ابنُ عمر”، و”ابن عباس”، و”عائشة”، و”الحسن”، و”الحسين”، وغيرهم، وقد سمع “ابن عمر” النهي من النبي.","If someone were to say: “Abū Saʿīd al-Khudrī did what ʿUmar did,” we would say: The answer to this is like the answer in other instances. If someone were to ask: “Did anyone do the opposite of what those two did?” one should say: Yes, Ibn ʿUmar, Ibn ʿAbbās, ʿĀʾishah, al-Ḥasan, al-Ḥusayn, and others; and Ibn ʿUmar heard the prohibition from the Prophet."
أخبرنا “ابن عيينة” عن “عمرو بن دينار” قال: رأيت أنا و”عطاء بن أبي رَباحٍ” “ابنَ عمرَ” طاف بعد الصبح، وصلى قبل أن تطلع الشمس.,"Ibn ʿUyaynah reported to us from ʿAmr ibn Dīnār, who said: “I myself and ʿAṭāʾ ibn Abī Rabāḥ saw Ibn ʿUmar circumambulate after the dawn prayer and pray before sunrise.”"
“سفيان” عن “عَمَّارٍ الدُّهْنِيِّ” عن “أبي شعبة”: أنَّ “الحسن” و”الحسين” طافا بعد العصر وصَلَّيَا.,"Sufyān, from ʿAmmār al-Duhnī, from Abū Shuʿbah: Al-Ḥasan and al-Ḥusayn circumambulated after the afternoon prayer and prayed."
أخبرنا “مسلم” و”عبد المجيد” عن “ابن جريج” عن “ابن أبي مُلَيْكَةَ” قال: رأيتُ “ابن عباس” طاف بعد العصر وصلَّى.,"Muslim and ʿAbd al-Majīd reported to us from Ibn Jurayj, from Ibn Abī Mulaykah, who said: “I saw Ibn ʿAbbās circumambulate and pray after the afternoon prayer.”"
قال: وإنما ذكرْنا تَفَرُّقَ أصحاب رسول الله في هذا ليَسْتَدِلَّ مَن عَلِمَهُ على أنَّ تفرُّقهم فيما لرسول الله فيه سنةٌ: لا يكون إلا على هذا المعنى، أو على أنْ لا تبلغ السنة مَن قال خلافها منهم، أو تأويلٍ تحتمله السنة، أو ما أشبه ذلك، مما قد يرى قائله له فيه عُذْرًا، إن شاء الله.,"I have only mentioned the differences of opinion among the Companions of God’s Emissary in this instance so that he who is made aware of them can draw an inference therefrom: they will not disagree about something for which there is an account of a practice of God’s Emissary unless it is for this reason, or because no account of the practice in question reached those of them who expressed an opinion contrary to it, or because such a practice can support a speculative interpretation, and the like, such that the person expressing the opinion will have some excuse for holding that view, God willing."
وإذا ثَبَتَ عن رسول الله الشيءُ فهو اللازم لجميع مَنْ عَرَفَهُ، لا يُقَوِّيه ولا يُوهِنُه شيءٌ غيره، بل الفرْضُ الذي على الناس اتِّباعه، ولم يجعل اللهُ لِأَحَدٍ معه أمْرًا يخالف أمْرَهُ.,"If something is confirmed as coming from God’s Emissary, then it is binding on everyone who becomes aware of it. Nothing else can strengthen it or weaken it. Rather, people are obligated to follow it. God did not give to anyone the right to gainsay the Prophet’s command."
باب آخر.,Another Chapter
أخبرنا “مالك” عن “نافع” عن “ابن عمر”: ” أَنَّ رَسُولَ اللهِ نَهَى عَنِ المُزَابَنَةِ. والمُزَابَنَةُ: بَيْعُ الثَّمَرِ بِالتَّمْرِ كَيْلًا، وَبَيْعُ الكَرْمِ بِالزَّبِيبِ كَيْلاً ” .,"Mālik reported to us from Nāfiʿ, from Ibn ʿUmar, that God’s Emissary prohibited the muzābanah-sale. The muzābanah-sale is the exchange of fresh dates for dried dates by volume, and the sale of grapes for raisins by volume."
أخبرنا “مالك” عن “عبد الله بن يزيد” مولى “الأسود بن سفيان” أنَّ “زيْدًا أبا عيَّاشٍ” أخبره عن “سعد بن أبي وقاص”: ” أنَّهُ سَمِعَ النَّبِيَّ سُئِلَ عَنْ شِرَاءِ التَّمْرِ بِالرُّطَبِ؟ فَقَالَ النَّبِيُّ: أَيَنْقُصُ الرُّطَبُ إِذَا يَبِسَ؟ قاَلُوا: نَعَمْ، فَنَهَى عَنْ ذَلِكَ ” .,"Mālik reported to us from ʿAbdallāh ibn Yazīd, client of al-Aswad ibn Sufyān, that Zayd Abū ʿAyyāsh reported to him, from Saʿd ibn Abī Waqqāṣ, who heard the Prophet asked about buying fresh dates with dried dates. The Prophet asked: “Do the fresh dates weigh less when they are dried?” “Yes,” was the reply. So he prohibited that."
أخبرنا “مالك” عن “نافع” عن “ابن عمر” عن “زيد بن ثابت”: أنَّ رَسُولَ اللهِ رَخَّصَ لِصَاحِبِ العَرِيَّةِ أنْ يَبِيعَهَا بِخَرْصِهَا ” .,"Mālik reported to us from Nāfiʿ, from Ibn ʿUmar, from Zayd ibn Thābit: God’s Emissary granted a dispensation to the owner of ʿarāyā [dates on the tree] so that he could sell them by estimating their amount."
أخبرنا “ابن عيينة” عن “الزهري” عن “سالم” عن أبيه عن “زيد بن ثابت”: ” أنَّ النَّبِيَّ رَخَّصَ فِي العَرَايَا ” .,"Ibn ʿUyaynah reported to us from al-Zuhrī, from Sālim, from his father, from Zayd ibn Thābit: The Prophet granted a dispensation for the ʿarāyā-sale, that is, the sale of an estimated quantity of dates on the tree."
قال “الشافعي”: فكان بيع الرُّطَبِ بالتَّمْرِ مَنْهِيًّا عنه، لنهي النبي، وبَيَّنَ رسولُ الله أنه إنما نهى عنه لأنه ينقص إذا يَبِسَ، وقد نهى عن التمر بالتمر إلاَّ مثلاً بمثل، فلَمَّا نظَرَ في المُتَعَقَّبِ مِن نُقْصان الرطب إذا يبس، كان لا يكون أبداً مثْلاً بمثل، إذْ كان النُّقْصَانُ مُغَيَّبًا لا يُعْرَفُ،,"Al-Shāfiʿī said: The sale of fresh dates for dried dates was prohibited because of the Prophet’s prohibition, and God’s Emissary clarified that he prohibited it specifically only because the ripe dates became a smaller quantity after being dried. He also prohibited the exchange of dried dates for dried dates, except in like amounts. So when he considered the inevitable diminution of ripe dates if dried, he realized that there could never be an exchange of like for like, since the precise amount of that diminution was unknown and unknowable."
فكان يجمع معنيين: أحدهما التَّفاضُل في المَكِيلَة؛ والآخر المُزَابَنَة، وهي بيع ما يُعْرف كيْلُه بما يُجْهل كيْله مِنْ جنسه، فكان مَنْهِيًّا لمعنيين,"The prohibition thus combined two different points. One involves the unequal exchange of a good sold by volume. The other is the muzābanah-sale, a sale of something whose volume is known for something of the same kind but whose volume is unknown, and it is prohibited for two reasons."
فَلَمَّا رخَّصَ رُسولُ الله في بيع العَرَايَا بالتمر كيْلاً لم تعْدُوا العرايا أن تكون رخصة مِن شيء نُهِيَ عنه، أو لم يكن النهي عنه: عن المزابنة والرطب بالتمر: إلاَّ مَقْصُوداً بهما إلى غير العرايا، فيكونَ هذا مِن الكلام العام الذي يراد به الخاصُّ.,"When God’s Emissary granted a dispensation for the ʿarāyā-sale, being an estimated amount exchanged for dates by volume, then either it was a dispensation pertaining to something that he had otherwise prohibited, or the prohibition pertained only to the exchange of moist for dried dates specifically, and not to the ʿarāyā-sale. In the latter case, it is unrestricted speech the intended scope of which is restricted."
وجه يشبه المعنى الذي قبله.,An Instance That Resembles the Preceding Point
وأخبرنا “سعيد بن سالم” عن “ابن جُرَيْجٍ” عن “عطاء” عن “صفوان بن مَوْهَبٍ” أنه أخبره عن “عبد الله بن محمد بن صَيْفِيِّ” عن “حكيم بن حِزَامٍ” أنه قال: ” قَالَ لِي [ص:336] رَسُولُ اللهِ: أَلَمْ أُنَبَّأْ، – أَوْ أَلَمْ يَبْلُغْنِي، أَوْ كَمَا شَاءَ اللهُ مِنْ ذَلِكَ: أَنَّكَ تَبِيعُ الطَّعَامَ؟ قال “حكيم”: بَلَى يَا رَسُولَ اللهِ. فَقَالَ رَسُولُ اللهِ: لاَ تَبِيعَنَّ طَعَامًا حَتَّى تَشْتَرِيَهُ وَتَسْتَوْفِيَهُ ” .,"Saʿīd ibn Sālim reported to us from Ibn Jurayj, from ʿAṭāʾ, from Ṣafwān ibn Mawhab, that someone reported to him from ʿAbdallāh ibn Muḥammad ibn Ṣayfī, from Ḥakīm ibn Ḥizām, who said: “God’s Emissary said to me, ‘Am I not informed’ or ‘Has it not reached me’ or whatever expression it was that God willed, ‘that you sell food?’” “Indeed, O Emissary of God,” replied Ḥakīm. “Do not ever sell food,” enjoined God’s Emissary, “unless you have yourself bought and paid for it in full.”"
أخبرنا “سعيد” عن “ابن جُرَيج” قال: أخبرني “عطاء” ذلك أيضاً عن “عبد الله بن عِصْمَة” عن “حكيم بن حزام” أنه سمعه منه عن النبي.,"Saʿīd reported to us from Ibn Jurayj, who said: ʿAṭāʾ reported that, too, from ʿAbdallāh ibn ʿIṣmah, from Ḥakīm ibn Ḥizām, that he heard it from the Prophet."
"أخبرنا الثقة عن “أيوب بن أبي تميمة” عن “يوسف [ص:337] بن مَاهَكَ” عن “حكيم بن حزام” قال: ” نَهَانِي رَسُولُ اللهِ عَنْ بَيْعِ مَا لَيْسَ عِنْدِي” .
يعني بيعَ ما ليس عندك، وليس بمضمونٍ عليك.","A trustworthy person reported to us from Ayyūb ibn Abī Tamīmah, from Yūsuf ibn Māhak, from Ḥakīm ibn Ḥizām, who said: “God’s Emissary prohibited me from selling what I did not own.” That is, he prohibited the selling of anything that is not physically present with you and for which you have incurred no liability."
أخبرنا “ابن عيينة” عن “ابن أبي نَجِيحٍ” عن “عبد الله بن كثير” عن “أبي المِنْهَالِ” عن “ابن عباس” قال: ” قَدِمَ رَسُولُ اللهِ [ص:338] المَدِينَةَ وَهُمْ يُسَلِّفُونَ فِي التَّمْرِ السَّنَةَ وَالسَّنَتَيْنِ، فَقَالَ رَسُولُ اللهِ: مَنْ سَلَّفَ فَلْيُسَلِّفْ فِي كَيْلٍ مَعْلُومٍ ووزن معلوم وَأَجَلٍ مَعْلُومٍ ” .,"Ibn ʿUyaynah reported to us from Ibn Abī Najīḥ, from ʿAbdallāh ibn Kathīr, from Abū l-Minhāl, from Ibn ʿAbbās, who said: God’s Emissary came to Medina while they were still selling dried dates for payment made a year or two in advance. Then God’s Emissary said: “Whoever pays in advance, let it be for a known volume, a known weight, and a known period of time.”"
"قال “الشافعي”: حِفْظِي: ” وَأَجَلٍ مَعْلُومٍ “.
وقال: غَيْرِي قَدْ قال ما قلْتُ، وقال: ” أوْ إِلَى أَجَلٍ مَعْلُومٍ “.
[ص:339] قال: فكان نهي النبي أنْ يَبِيعَ المَرْءُ مَا لَيْسَ عِنْدَهُ،","Al-Shāfiʿī said: it is “and a known period of time” as I have committed it to memory, but others say that it is as I say except that he said “or for a known period of time.” The Prophet’s prohibition against a man’s selling what he does not own could refer to selling what is not physically present with him such that the buyer could see it just as the seller does when they contract its sale."
يحتمل أن يبيع ما ليس بحضرته يراه المشتري كما يراه البائع عند تَبَايُعِهِمَا فيه، ويحتمل أن يبيعه ما ليس عنده: ما ليس يملك بعينه، [ص:340] فلا يكون موصوفاً مضموناً على البائع يُؤْخَذُ به، ولا في مِلْكِهِ: فيلزم أن يُسَلِّمَهُ إليه بعينه، وغيْرَ هذين المعنيين.,"It could also refer to the seller’s sale to someone of something that the seller does not actually own—and which therefore can neither be described with particularity, nor made the seller’s liability for which he is responsible, nor would it be in his possession such that he could be bound to deliver the precise item in question to the buyer. It could also have meanings other than those two."
فَلَمَّا أَمَرَ رسولُ الله مَنْ سلَّف أن يُسَلِّفَ في كيْلٍ معلوم ووَزْنٍ معلوم وأجَلٍ معلوم، أو إلى أجل معلوم: دخل هذا بيعُ ما ليس عند المرء حاضراً ولا مملوكاً حين باعه.,"So when God’s Emissary commanded that those who pay in advance do so at a known volume, weight, and period—or, either for a known volume and weight or for a known period—such a transaction became included among those sales in which the seller did not have with him, or own, the sale goods at the time of the sale."
ولَمَّا كانَ هذا مضْموناً على البائع بصفة يؤخذ بها عند مَحَلِّ الأجل: دلَّ على أنه إنما نهى عن بيع عين الشيء في ملك البائع، والله أعلم.,"When, however, the seller was made liable for it, based on a description such that he could be held responsible for it at the end of the stipulated period, that indicated that the Prophet merely prohibited the sale of a specific item not owned by the seller, though God knows best."
وقد يحتمل أو يكون النهيَ عن بيع العين الغائبة، [ص:341] كانتْ في ملك الرجل أو في غير ملكه، لأنها قد تَهْلِكُ وتنقص قبل أن يراها المشتري.,"The prohibition could also be against selling any absent item, whether owned by the seller or not, because it might perish or become diminished before the buyer could see it."
قال: فكل كلام كان عاماً ظاهراً في سنة رسول الله فهو على ظهوره وعمومه، حتى يُعْلَمَ حديثٌ ثابِتٌ عن رسول الله – بأبي هو وأمي – يدل على أنه إنما أريد بالجملة العامة في الظاهر بعضُ الجملة دون بعض، كما وصفتُ من هذا وما كان في مثل معناه.,"Whenever the language in an account of the Practice of God’s Emissary is unrestricted in its apparent meaning, it is to be construed in accordance with that apparent, unrestricted sense, until a confirmed hadith-report from God’s Emissary (may my father and mother be his ransom) comes to be known and indicates that by the apparently general, unrestricted language the Prophet intended only part of what was referred to generally and not other parts of it, as I have already explained in this case, and in regard to other instances of similar import."
ولزم أهلَ العلم أنْ يُمْضُوا الخبرين على وجوههما، ما وجدوا لإمضائهما وجهاً،,"Scholars are bound to rule based on both reports according to their various aspects, as long as they can find some way to give them both effect."
ولا يَعُدُّونهما مختلفين وهما يحتملان أن يُمْضيَا، وذلك إذا أمكن فيهما أن يُمْضَيَا مَعًا، أو وُجِد السبيلُ إلى إمضائهما، ولم يكن منهما واحد بأوْجَبَ مِن الآخر.,"They are not to consider them as contradictory if it is possible to use both together; that is, if it is possible to put them both into effect together, or some way can be found to do so. One report should not be considered more obligatory than the other."
ولا يُنْسَب الحديثان إلى الاختلاف، ما كان لهما وجهاً يمضَيَان معاً، إنما المختلِف ما لم يُمْضَى إلا بسقوط غيره، مثل أن يكون الحديثان في الشيء الواحد، هذا يُحِلُّهُ وهذا يُحَرِّمه.,"Two such hadith-reports are not to have contradiction imputed to them as long as there is some way to use both as the basis for rulings. Contradiction only occurs when one cannot put one text into effect except by eliminating another, as when there are two hadith-reports that pertain to one thing, and one makes it lawful while the other makes it unlawful."
[صفة نهي الله ونهي رسوله],Description of God’s and His Emissary’s Prohibitions
فقال: فصِفْ لي جِمَاع نهي الله – جل ثناؤه – ثم نهي النَّبِيِّ: عامًّا، لا تُبْقِ منه شيئاً.,"“Give me,” he requested, “a complete summary of God’s prohibition (He is mighty and sublime), and then of the Prophet’s prohibition, in general terms, and leave nothing out.”"
فقلت له: يجمع نهيه معنيين,I said to him: God’s prohibition encompasses two senses.
– أحدهما: أن يكون الشيء الذي نهى عنه مُحَرَّمًا، لا يحل إلا بوجه دل الله عليه في كتابه، أو على لسان نبيه.,"One is that the thing that He prohibits is unlawful in general, but might be lawful in some limited respect that God indicates in His Book or through the words of His Prophet."
فإذا نهى رسولُ الله عن الشيء من هذا فالنهيُ مُحرِّم، لا وجه له غيرُ التحريم، إلا أنْ يكون على معنى، كما وصفْتُ.,"If God’s Emissary prohibits something of that kind, then his prohibition makes it forbidden. In that case, it can only be understood as an instance of forbidding something absolutely, unless it is done for a specific reason, as I have just explained."
قال: فصِفْ لي هذا الوجه الذي بدأت بذكره من [ص:344] النهي، بمثال يدل على ما كان في مثل معناه.,"“Explain to me that aspect of the prohibition with which you began your discussion,” he requested, “using an example that indicates what else could be within its scope.”"
قال: فقلتُ له: كلُّ النساء مُحَرَّمَاتُ الفُرُوج، إلا بواحد من المعنيين: النكاحِ والوطْئِ بمِلْكِ اليَمين، وهما المعنيان اللذان أَذِنَ اللهُ فيهما. وسنَّ رسولُ الله كيْفَ النكاح الذي يَحِلُّ به الفرج المُحَرَّمُ قبله، فسَنَّ فيه ولِيًّا وشهوداً ورِضًا مِنَ المنْكوحة الثيِّب،,"So I said to him: All women are forbidden except for one of two reasons, marriage or concubinage. Those are the two reasons on the basis of which God permitted them. God’s Emissary established practices for concluding marriages, and marriage makes sexual access to women licit, though it is illicit beforehand. His practices showed that there should be a guardian, witnesses, and consent on the part of the nonvirgin bride."
وسنته في رضاها دليلٌ على أنَّ ذلك يكون بِرضا المُتَزَوِّج، لا فرق بينهما.,"His practice concerning the bride’s consent indicates that concluding a marriage also involves the consent of the groom, with no difference between the two."
فإذا جمَعَ النكاحُ أرْبعاً: رضا المُزَوَّجَةِ الثيِّبِ، والمُزَوَّجِ، وأن يُزَوِّج المرأةَ وليُّها بشهود: حَلَّ النكاحُ، إلا في حالات سأذكرها، إن شاء الله.,"Thus, if four things are present in marriage—that the nonvirgin bride consent, that the groom consent, that the guardian be the one to marry off the woman, and that it be concluded before witnesses—then the marriage is lawful, except in some instances that I will mention, God willing."
وإذا نقص النكاحَ واحدٌ مِن هذا كان [ص:345] النكاحُ فاسداً، لأنه لم يُؤْتَ به كما سنَّ رسول الله فيه الوجهَ الذي يحل به النكاح.,"If the marriage lacks one of those elements, then it is void because it was not concluded according to the practices of God’s Emissary in the way that makes marriage lawful."
ولو سَمَّى صَدَاقًا كان أحبَّ إليَّ، ولا يَفْسد النكاح بترك تسمية الصَّداق، لأن الله أثْبَتَ النكاحَ في كتابه بغير مهر، وهذا مكتوب في غير هذا الموضع.,"If one were to specify a dowry, that would be preferable to me, but it does not invalidate the marriage to omit the dowry, because God confirmed in His Book the validity of a marriage without a dowry.
I have written about this elsewhere."
قال: وسواء في هذا المرأةُ الشريفة والدَّنِيَّةُ، لأن كلَّ واحِدٍ منهما، فيما يَحِلُّ به ويحرم، ويجب لها وعليها، مِن الحلال والحرام والحدود، سواء.,"It is the same whether the woman is noble or lowly: both are in the same situation in regard to what makes marriage lawful, and what makes it unlawful, and in regard to what rights they have and what duties they have concerning what is licit, illicit, and in regard to any penal sanctions to which they might be subject."
والحالات التي لو أُتِيَ بالنكاح فيها على ما وصفْتُ [ص:346] أنه يجوز النكاحُ، فيما لم يُنْهَ فيها عنها من النكاح. فأما إذا عُقد بهذه الأشياء كان النكاح مفسوخاً، بنهي الله في كتابه وعلى لسان نبيه عن النكاح بحالات نهى عنها، فذلك مفسوخ.,"If a marriage is concluded according to the conditions I have described, then it is valid, except in those situations in which God has forbidden marriage. In those situations, even if a marriage were contracted on the basis of the aforementioned conditions, it would be annulled, by reason of God’s prohibition, whether in His Book or in the words of His Prophet, against such marriages in such situations. It would simply be invalid."
وذلك: أن ينْكِحَ الرجل أختَ امرأتِه، وقد نهى الله عن الجمع بينهما، وأن ينكح الخامسةَ، وقد انْتَهَى اللهُ به إلى أربع، فَبَيَّنَ [ص:347] النبي أن انتهاءَ اللهِ به إلى أربع حَظْرٌ عليه أن يجمع بين أكثر منهُنَّ، أو ينكحَ المرأةَ على عمتها أو خالتها، وقد نهى النبي عن ذلك، وأنْ يَنْكِحَ المرأةَ في عِدَّتِهَا.,"Those situations include a man’s marriage to his wife’s sister; God prohibited that two sisters be simultaneously married to one man. Also, a man may not marry a fifth wife; God set the upper limit at four and the Prophet clarified that God’s setting that limit constituted a ban against a man’s being married to more than that simultaneously. Also, he may not marry a woman if he is already married to her paternal or maternal aunt; the Prophet prohibited that. Finally, a man may not marry a woman during her waiting period."
فكلُّ نكاح كان من هذا لم يصِحَّ، وذلك أنه قد نُهِيَ عن عقدِه، وهذا ما لا خلاف فيه بيْنَ أحد من أهل العلم.,"None of those marriages is valid. That is because they were prohibited from being contracted, and there is no disagreement about this among scholars."
ومثله – والله أعلم – أن النبي نهى عن الشِّغَارِ ، وأن النبي نهى عن نكاح المُتْعَةِ ، وأن النبي نهى المُحْرِمَ أنْ يَنْكِحَ أو يُنْكِحَ.,"Similar to these, though God knows best, are the Prophet’s prohibition of shighār-marriages, his prohibition of mutʿah-marriages, and his prohibition of pilgrims’ marrying or giving others away in marriage while in the ritual state."
فنحن نفسخ هذا كلَّه من النكاح، في هذه الحالات التي نهى عنها، بمثل ما فسخنا به ما نهى عنه مما ذُكِرَ قبْلَه. وقد يخالفنا في هذا غيْرُنا، وهو مكتوب في غير هذا الموضع.,"We annul all such marriages that are prohibited in these situations in the same way that we annul those prohibited arrangements that were mentioned above. Some people may disagree with us about this, and I have written about that elsewhere."
ومثله: أن يَنْكِح المرأةَ بغير إذنها، فتُجِيزَ بعدُ، فلا يجوز، لأن العقْدَ وقَعَ مَنْهِيًّا عنه.,Similar to this is the case where the woman is married without her permission and then subsequently ratifies the marriage; that is not permissible because the marriage was originally contracted in a prohibited manner.
ومثل هذا ما نهى عنه رسول الله مِن بيع الغَرَرِ، وبيع الرطب بالتمر إلا في العرايا، أو غير ذلك مما نهى عنه.,"Also similar is the prohibition of God’s Emissary against sales involving uncertainty, the sale of ripe dates for dried dates—except for the ʿarāyā-sale—and others that he prohibited."
وذلك أن أصلَ مالِ كلِّ امْرِئٍ محرَّم على غيره، إلاَّ بما أُحَلَّ به، وما أُحل به من البيوع ما لم ينْه عنه رسول الله،,"This is because a man’s property is presumptively inviolate with respect to others, except to the extent that something makes it licit. Sales transactions that make another’s property licit are those that were not forbidden by God’s Emissary."
ولا يكون ما نهى عنه رسول الله من البيوع مُحِلًّا ما كان أصله محرماً [ص:349] من مال الرجل لأخيه، ولا تكون المعصية بالبيع المنهي عنه تُحِلُّ مُحَرَّمًا، ولا تَحِلُّ إلا بما لا يكون مَعْصِيَةً، وهذا يدخل في عامة العلم.,"Those sales transactions that God’s Emissary forbade do not make a man’s property, which is presumptively inviolate, licit with respect to others. Neither does the sin arising from engaging in a prohibited sales transaction make what is forbidden licit. It can only be made licit by means of something that is not a sin. This is basic knowledge."
فإن قال قائل: ما الوجه المباح الذي نُهِيَ المرْءُ فيه عن شيء، وهو يخالف النهيَ الذي ذكرتَ قبْلَه؟,"If someone were to ask, “Can you give an example of the converse of what you have just mentioned, that is, the situation in which something is generally licit, but people are subject to a prohibition in respect of some small part of it?”"
فهو – إن شاء الله – مثل نهي رسول الله أن يشتمل الرجل على الصَّمَّاءِ ، وأن يَحْتَبِيَ في ثوب واحد مُفْضِيًا بِفَرْجِه [ص:350] إلى السماء، وأنه أمر غُلاماً أن يأكل مما بين يديه، ونهاه أن يأكل مِن أعلى الصَّحْفَةِ،,"An example of this, God willing, is God’s Emissary’s prohibition against a man wrapping himself in a garment in an offensive way, or gathering it around himself in such a way that his genitalia are exposed to public view. Another example is when he ordered a boy to eat what was in front of him, and prohibited him from eating from the middle of the platter."
ويُرْوَى عنه، وليس كثبوت ما قبله مما ذكرنا: أنه نهى عن أن يَقْرُِن الرجل إذا أكل بين التمرتين، وأن يكْشِف التمْرة عمَّا في جَوْفِها، وأنْ يُعَرِّسَ على ظهر الطريق.,"It is also narrated from him—though not as well attested as what we have just mentioned—that he prohibited one from eating two dates at once, from peeling a date to expose its core, and from sleeping at night in the middle of the road."
فَلما كان الثوب مباحاً لِلاَّبِسِ، والطعامُ مباحًا لآكِلِه، حتى يأتيَ عليه كلِّه إنْ شاء، والأرض مباحة له إذا كانت لله لا لآدمي، وكان الناس فيها شَرَعاً، فهو نُهِيَ فيها عن شيء أن يفعله، وأُمِر فيها بأن يفعل شيئاً غير الذي نُهِيَ عنه.,"Because the garment is licit for the person wearing it, the food licit for the eater of it such that he could finish it all up if he wished, and the ground licit because it is owned by God and not by any human, and people are equally entitled to it, a person is forbidden from doing one act in regard to those things and commanded to do some other act in regard to them that is other than what he is forbidden to do."
والنهي يدل على أنه إنما نَهَى عن اشتمال الصماء والاحتباء مُفضياً بفرجه غيرَ مُسْتَتِرٍ: أنَّ في ذلك كشفَ عورته، قيل له يسترها بثوبه، فلم يكن نهيُهُ عن كشف عورته نهيَه عن لُبس ثوبه فيحرمَ عليه لبسُه، بل أمره أن يلبسه كما يستر عورته.,"The prohibition indicates that the Prophet only prohibited someone from wrapping himself in a single garment and sitting in a way that would expose his genitalia and leave them uncovered. Because doing that exposed his private parts, he was told to cover them up with his garment. The prohibition against exposing his private parts was not a prohibition against his wearing his garment, so that it would be unlawful for him to wear it. Rather, he was commanded to wear it in a way that hid his private parts from view."
[ص:352] ولم يكن أمْرُه أن يأكل مِن بين يديه ولا يأكل من رأس الطعام، إذا كان مباحاً له أن يأكل ما بين يديه وجميعَ الطعام: إلاَّ أدَبًا في الأكل من بين يديه، لأنه أجملُ به عند مُوَاكِلِه، وأبعَدُ له من قُبْح الطَّعْمَة والنَّهَم،,"The Prophet’s command that one eat only what was in front of one and not from the middle of the platter was nothing more than instruction in table manners, to wit, that one should eat what is in front of one. After all, it was otherwise permissible for him to eat what was in front of him and from any other part of the food. This is because it is nicer for him when eating with someone else and less likely to make for repulsive or gluttonous eating habits."
وأَمَره ألا يأكل من رأس الطعام لأن البركة تنزل منه له، على النظر له في أن يُبارَك له بَرَكَةً دائِمة يدوم نزولها له، وهو يبيحُ له إذا أكل ما حوْلَ رأس الطعام أن يأكل رأسه.,"The Prophet commanded that he not eat from the middle of the platter so that a blessing would descend upon him if he refrained from doing that. The Prophet was concerned to ensure that the one eating receive an eternal blessing that would descend on him always, but he also permitted him to eat from the middle if he first ate from what surrounded it."
وإذا أباح له المَمَرَّ على ظهر الطريق فالممرُّ عليه إذْ كان مُباحاً [ص:353] لأنه لا مالِكَ له يمنع الممر عليه فيحرُم بمنعه: فإنما نهاه لمعنى يُثْبِت نظراً له،,"Since the Prophet permitted one to pass along the right-of way—and passing along it is permitted by virtue of the fact that it has no owner who could prevent one from doing so and thereby make it unlawful—he must only have issued the prohibition for a good reason, out of concern for the person whom he prohibited from sleeping there at night."
فإنه قال: ” فَإِنَّهَا مَأْوَى الهَوَامِّ، وَطُرُقُ الحَيَّاتِ ” ، على النظر له، لا على أن التعريس محرَّم،,"It was because of the Prophet’s concern for him that he said, “It is the refuge of venomous creatures and the pathway of snakes,” not because lying in the right-of-way at night is itself unlawful."
وقد ينهى عنه إذا كانت الطريق مُتَضايقاً مسْلوكاً، لأنه إذا عرَّس عليه في ذلك الوقت منع غيره حقه في الممر.,He prohibited it because the right-of-way is crowded and highly trafficked; if someone lay down there at that time he would interfere with the right of others to pass.
"فإن قال قائل: فما الفرق بين هذا والأوَّل؟
قيل له: مَن قامت عليه الحجة يَعْلَم أن النبي نهى عمَّا وصفْنا، ومَنْ فَعَل ما نُهِيَ عنه – وهو عالم بنهيه – فهو عاصٍ بفعله ما نُهِيَ عنه، وليَسْتَغْفِرِ الله ولا يَعودُْ .","If someone were to say, “What is the difference between that and the first case?” one should reply: Whoever is presented with authoritative proof for this knows that the Prophet prohibited what we have described. Whoever does what he has been prohibited from doing, while aware of the prohibition, commits a sin by virtue of his doing what he was ordered not to do. May he ask God’s forgiveness and not do it again."
فإن قال: فهذا عاص، والذي ذكرتَ في الكتاب قبْله في النكاح والبيوع عاص، فكيْف فرَّقْتَ بين حالهما؟,"If someone says, “This one sins and the one you mentioned above sinned, too, in regard to marriage and sales. How do you differentiate between their situations?”"
فقلتُ: أمَّا في المعْصِية فلم أفرِّقْ بينهما، لأنِّي قد جعلتهما عاصيين، وبعضُ المعاصِي أعظمُ مِنْ بعض.,"I would say: With regard to their sin, I do not differentiate between them, since I have declared them both to be sinners. However, some sins are more grievous than others."
فإن قال: فكيف لم تُحَرِّمْ على هذا لُبْسَهُ وأكلَه ومَمَرَّه على الأرض بمعصيته، وحرَّمْتَ على الآخر نِكاحَه وبيعه بمعصيته؟,"He may ask, “How did you not make it unlawful for those just mentioned to wear the garment, or to eat the food, or to walk along the road, given that those persons sinned, and yet you made the others’ marriage and sales unlawful because of their sin?”"
قيل: هذا أُمِرَ بِأمْرٍ في مباحٍ حلال له، فأحللْتُ له ما حلَّ له، وحرَّمتُ عليه ما حُرِّم عليه، وما حرِّم عليه غيرُ ما أُحل له، ومعصيته في الشيء المباح له لا تحرمه عليه بكل حال، ولكن تُحَرِّم عليه أن يفعل فيه المعصيةَ.,"One should reply: The command to which those latter persons were subject concerned something generally permitted and lawful for them.
I deemed lawful for them what was already lawful, and unlawful for them what was already unlawful. What is unlawful for them is other than what is lawful. Their sin concerned something permissible; it did not render those things unlawful in all circumstances. Rather, it was unlawful for them to sin in a particular way in regard to those otherwise generally lawful things."
"فإن قيل: فما مثل هذا؟
قيل له: الرجل له الزوجة والجارية، وقد نُهِيَ أنْ يَطَأهما حائضتين وصائمتين، ولوْ فَعَلَ لم يحلَّ ذلك الوطء له [ص:355] في حاله تلك، ولم تُحَرَّمْ واحدة منهما عليه في حالٍ غير تلك الحال، إذا كان أصلُهُما مباحاً وحلالاً.","If someone were to ask, “Is there another example of this?” one should reply: A man has a wife and a female slave. He is prohibited from having sexual intercourse with them when they are menstruating or fasting. If he does, then such sexual intercourse is not lawful for him in that circumstance, even though neither of the two women is unlawful for him in other circumstances, since both are presumptively permitted and lawful."
وأصلُ مال الرجل محرَّم على غيره إلا بما أبيح به مما يَحِلُّ، وفروجُ النساء محرمات إلا بما أُبيحتْ به مِن النكاح والمِلْك،,One man’s property is presumptively unlawful for anyone else except to the extent that it is made permissible. Sexual access to women is unlawful except to the extent that it becomes permitted by reason of marriage or concubinage.
فإذا عقد عُقْدة النكاح أو البيع مَنْهِيًّا عنها على محرَّم لا يَحِلُّ إلا بما أُحلَّ به، لم يَحِلَّ المحرَّمُ بِمُحَرَّمٍ، وكان على أصل تحريمه، حتى يؤتى بالوجه الذي أحلَّه الله به في كتابه، أو على لسان رسوله، أو إجماع المسلمين، أو ما هو في مثل معناه.,"If a prohibited marriage or sale is contracted for something that is unlawful, it does not become lawful except by means of the things that make it lawful. Nothing that is unlawful can be made lawful by something else that is unlawful, and such things remain presumptively unlawful until they are done in the way which God made them lawful, whether in His Book, by means of the words of His Emissary, through the Muslims’ consensus, or in some way that is covered by the rationale for them."
قال: وقد مَثَّلْتُ قبْل هذا: النهيَ الذي أُريد به غيرُ التحريم بالدلائل، فاكْتَفَيْتُ مِن ترْدِيدِه، وأسأل الله العِصْمة والتَّوْفيق.,"I have already given examples before this of prohibitions used to convey something other than outright prohibition, along with the relevant passages that indicate the validity of this distinction. I have thus said enough and do not need to repeat it—and I ask for God’s protection and assistance."
[باب العلم],Chapter on Knowledge
قال “الشافعي”: فقال لي قائل: ما العِلْمُ؟ وما يَجِبُ على الناس في العلم؟,Al-Shāfiʿī said: Someone asked me: “What is knowledge? What knowledge is incumbent on people?”
فقلت له: العلم عِلْمان: علمُ عامَّةٍ، لا يَسَعُ بالِغاً غيرَ مغلوب على عقْلِه جَهْلُهُ.,"Knowledge is of two kinds, I replied: knowledge of the general public, which any person who has reached his majority and who is of sound mind may not ignore."
قال: ومِثْل ماذا؟,“Like what?” he asked.
قلت: مثلُ الصَّلَوَاتِ الخمس، وأن لله على الناس صومَ شهْر رمضانَ، وحجَّ البيت إذا استطاعوه، وزكاةً في أموالهم، وأنه حرَّمَ عليهم الزِّنا والقتْل والسَّرِقة والخمْر، وما كان في معنى [ص:358] هذا، مِمَّا كُلِّفَ العِبادُ أنْ يَعْقِلوه ويعْملوه ويُعْطُوه مِن أنفسهم وأموالهم، وأن يَكُفُّوا عنه ما حرَّمَ عليهم منه.,"Like the five prayers, I replied, and that God is owed the fast of Ramadan, the Pilgrimage to the Sacred House if one is able, and alms from their property, and that unlawful sexual intercourse, homicide, theft, and wine are outlawed. God’s servants are legally responsible for them, they must understand them, perform them, give them freely of themselves and their property, and refrain from doing what is outlawed."
وهذا الصِّنْف كلُّه مِن العلم موجود نَصًّا في كتاب الله، وموْجوداً عامًّا عنْد أهلِ الإسلام، ينقله عَوَامُّهم عن مَن مضى من عوامِّهم، يَحْكونه عن رسول الله، ولا يتنازعون في حكايته ولا وجوبه عليهم.,"That category of knowledge in its entirety is found in explicit texts in the Book of God and is widely extant among the adherents of Islam. Great masses of them pass it down from the great masses of them who went before, relating it from God’s Emissary. They dispute neither the fact that it is passed down in this way nor about the fact that it is obligatory for them."
وهذا العلم العام الذي لا يمكن فيه الغلط مِن الخبر، ولا التأويلُ، ولا يجوز فيه التنازعُ.,"Moreover, it is not possible to be mistaken about the reports that convey such general knowledge or to engage in speculative interpretation in regard to it. Neither are disputes concerning it permissible."
قال: فما الوجه الثاني؟,"“What,” he asked, “is the second kind?”"
قلت له: ما يَنُوبُ العِباد مِن فُروع الفرائض، وما يُخَصُّ به مِن الأحكام وغيرها، مما ليس فيه نصُّ كتاب، ولا في أكثره نصُّ سنَّة، وإن كانت في شيء منه سنةٌ فإنما هي مِن أخْبار الخاصَّة، لا أخبارِ العامَّة، وما كان منه يحتمل التأويل ويُسْتَدْرَكُ قِياسًا.,"It is the subsidiary obligations that apply to God’s servants, I replied, and the particular rulings among them, and other things for which there is no explicit scriptural prooftext and, for the most part, no explicit account of a practice, even though some small part of it might be covered by such a practice, which would belong to the category of reports within the competence of specialists, not to that of reports for the general public. This is also the case for whatever is susceptible to speculative interpretation and gleaned by means of analogy."
قال: فيَعْدُو هذا أن يكون واجِبًا وجوبَ العلم قبله؟ أوْ مَوْضوعاً عن الناس عِلْمُه، حتَّى يكونَ مَنْ عَلِمَهُ مُنْتَفِلاً، ومَنْ تَرَكَ علْمَه غيرَ آثِمٍ بِتركه، أو مِنْ وَجْهٍ ثالثٍ، فتُوجِدُنَاهُ خَبَرًا أو قياسا؟,"“Does that second kind of knowledge remain mandatory in the way that the first kind of knowledge is? Is the requirement that one know it set aside for people except to the extent that they undertake it as an extra act of devotion, such that whoever omits to take it up is not considered to have sinned through its omission? Or is there some third aspect that you could adduce, based on a report or analogy?”"
فقلت له: بلْ هو مِن وجه ثالثٍ.,"There is indeed a third aspect, I replied."
قال: فصِفْهُ واذْكر الحجَّةَ فيه، ما يَلْزَمُ منه، ومَنْ يَلْزَمُ، وعنْ مَنْ يَسْقُطُ؟,"“Describe it for me, then,” he said, “and cite the authority for it, what is binding, who is bound, and who is not bound thereby."
فقلت له: هذه درجةٌ مِن العلم ليس تَبْلُغُها العامَّةُ، ولم يُكَلَّفْهَا كلُّ الخاصَّة، ومَن احتمل بلوغَها مِن الخاصة فلا يَسَعُهُمْ كلَّهم كافةً أنْ يُعَطِّلُوهَا، وإذا قام بها مِن خاصَّتِهم مَنْ فيه الكفايةُ لم يَحْرَجْ غيرُه ممن تَرَكَها، إن شاء الله، والفضْل فيها لمن قام بها على مَنْ عَطَّلَهَا.,"This is a level of knowledge to which the general public does not have access, I said, nor have all of those specially concerned with it been charged with it. As for those specially concerned with it who are able to have access to it, it is not possible for all of them, as a whole, to let it lapse. If a sufficient number of such persons takes it up, then those others who omit to do so commit no transgression, God willing, but an advantage accrues in respect of it to those who do take it up as compared with those who let it lapse."
فقال: فأوْجِدْنِي هذا خبراً أو شيئاً في معناه، ليكون هذا قياساً عليه؟,"“Can you furnish me with a report,” he asked, “or something of similar purport that could serve as an analogy for it?”"
فقلتُ له: فَرَضَ اللهُ الجِهادَ في كتابه وعلى لسانِ نبِّيه، ثم أكَّدَ النَّفِير مِن الجهاد، فقال: ” إِنَّ اللَّهَ اشْتَرَى مِنْ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمْ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالقُرَآن، وَمَنْ أَوْفَى بِعَهْدِهِ مِنْ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمْ الَّذِي بَايَعْتُمْ بِهِ، وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (111) ” [التوبة] .,I replied: God imposed the obligation of jihad in His Book and by means of His Prophet and then he confirmed the call to jihad when He said «God has bought from the believers their persons and their possessions for the price that Paradise will be theirs. They will fight in God’s way and will kill and be killed: a promise binding on God in the Torah and the Gospel and the Qurʾan. Who fulfills His covenant more fully than God? Rejoice in the bargain you have made with Him. That is the great triumph.»
وقال: ” وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ (36) ” [التوبة] .,"He also said: «But fight the pagans in all of them, as they fight you in all of them. And know that God is with those who are God-fearing»"
وقال: ” فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوْا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ” [التوبة] .,"And «Kill the polytheists wherever you find them and take them and confine them and lie in wait for them at every place of ambush. If they repent and perform prayer and pay alms, release them. God is Forgiving and Compassionate»"
وقال: ” قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ [ص:362] مِنْ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (29) ” [التوبة] .,"and «Fight from among the people who have been given the Book those who do not believe in God and the Last Day and who do not forbid that which God and His Emissary have forbidden and who do not follow the religion of truth, until they pay the tribute readily, having been humbled.»"
أخبرنا “عبد العزيز” عن “محمد بن عمرو” عن “أبي سَلَمَةَ” عن “أبي هريرة” قال: قال رسولُ الله: ” لاَ أزَالُ أُقَاتِلُ النَّاسَ حَتَّى يَقُولُوا لاَ إلَهَ إلاَّ اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إلاَّ بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ ” .,"ʿAbd al-ʿAzīz reported to us from Muḥammad ibn ʿAmr from Abū Salamah from Abū Hurayrah, who said: God’s Emissary said: “I will continue to battle people until they say, ‘There is no god but God.’ If they say that, they have safeguarded their lives and their property from me.”"
وقال الله – جَلَّ ثناؤه -: ” مَا لَكُمْ إِذَا قِيلَ لَكُمْ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ؟ أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنْ الْآخِرَةِ؟ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ (38) إِلَّا تَنفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْئًا وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (39) ” [التوبة] .,"God (sublime His praise) also said: «What is the matter with you? When you are told, “Go out in God’s way,” you sink heavily to the ground. Are you content with the life of this world rather than the world to come? The enjoyment of the life of this world is a little thing, compared with the world to come. If you do not come out, He will punish you severely and will substitute another people for you. You will not injure Him in anything. God has power over everything»"
وقال: ” انفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ [ص:363] وَأَنفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنتُمْ تَعْلَمُونَ (41) ” [التوبة] .,"and «Go out, light and heavy, and strive with your persons and your possessions in God’s way. That is better for you, if you have knowledge.»"
قال: فاحتملت الآيات أن يكون الجهاد كلُّه والنفيرُ خاصة منه: على كل مُطِيقٍ له، لا يَسَعُ أحَدًا منهم التخَلُّف عنه، كما كانت الصلوات والحجُّ والزَّكاة، فلم يخرج أحَدٌ وَجَبَ عليه فرْضٌ منها مِنْ أنْ يؤدِّيَ غيرُهُ الفرْضَ عن نفسه، لأنَّ عَمَلَ أحَدٍ في هذا لا يُكْتب لغيره.,"The verses could mean that jihad in general, and responding to the call to it in particular, are incumbent on everyone able to engage in it such that no such person is allowed to hold back from it, just as in the case of prayer, the Pilgrimage, and alms: no one for whom such obligations are mandatory may escape them by having someone else carry them out on his behalf, since the works of an individual in these situations may not be ascribed to another."
واحتملت أن يكون معنى فرْضِها غيرَ معنى فرْضِ الصلوات، وذلك أن يكون قُصِدَ بالفرض فيها قصْدَ الكِفاية، فيكونَُ مَن قام بالكفاية في جهاد مَنْ جُوهِدَ مِن المشركين مُدْرِكًا تأديةَ الفرض ونافِلَةَ الفضْل، ومُخْرِجًا مَن تَخَلَّفَ مِن المَأْثَمِ.,"It is also possible, however, that the obligation to do it in the verses means something other than the obligation to pray, to wit, that He intended for the obligation to be undertaken by a sufficient number of people. Thus, whoever undertakes to wage jihad against those pagans who are the objects of jihad, being part of a sufficient number of such persons, has managed to carry out the obligation, achieve an extra reward, and dispel the sin from those who hold back."
ولمْ يُسَوِّي اللهُ بينهما، فقال الله: ” لَا يَسْتَوِي الْقَاعِدُونَ مِنْ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ [ص:364] بِأَمْوَالِهِمْ وَأَنفُسِهِمْ، فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً، وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى، وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا (95) ” [النساء]، فأما الظاهر في الآيات فالفَرْضُ على العامَّة.,"God did not make the two of them equal. He said: «Those of the believers who sit still, other than those who are suffering some injury, are not on an equal footing with those who strive in God’s way with their possessions and their persons. God gives preference in rank to those who strive with their possessions and their persons, placing them above those who sit still. God has promised each the fairest reward, but He bestows a mighty way on those who strive, in preference to those who sit still.» The apparent meaning of the verses suggests that the obligation is that of the general public."
قال: فأبِنِ الدِّلالة في أنه إذا قام بعضُ العامَّةِ بالكِفاية أخْرَجَ المُتَخَلِّفينَ مِنَ المَأْثَمِ؟,"“State clearly for me,” he requested, “how it is indicated that if some of the public undertake what only a sufficient number of people must do, then that dispels the sin from those who hold back.”"
"فقلت له: في هذه الآية.
قال: وأين هو منها؟","It is in that last verse, I replied. “Where in it?” he asked."
قلتُ: قال اللهُ: ” وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى “، فوَعَدَ المتخلفين عن الجِهاد الحُسْنَى على الإيمان، وأبان فضيلةَ المجاهدين على القاعِدين، ولو كانوا آثمين بالتخلف إذا غَزَا غيرُهم: كانت العقوبة بالإثم – إن لم يعفو اللهُ – أوْلَى بهم مِنَ الحُسنى.,"I replied: God said: “God has promised each the fairest reward,” so He promised those who hold back from jihad the fairest reward for faith and clearly stated the reward of those who participate in jihad in comparison to those who sit still. If the latter were sinners by reason of their holding back when others went out on raids, then punishment for the sin—if God had not excused it—would have been more appropriate than a fair reward."
قال: فهل تجد في هذا غيرَ هذا؟,“Can you find something else about this?” he asked.
قلت: نعم، قال الله: ” وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ (122) ” [التوبة],"Yes, I replied, in God’s word: «The believers should not go out to fight all in one body. But why should not a party of every group of them go forth, that they may gain understanding in religion and that they may warn their people when they return . . . ?»"
وغَزَا رسولُ الله، وَغَزَّى معه مِن أصْحابه جماعةً وخَلَّفَ أُخْرَى، حتى تَخَلَّفَ [ص:366] “علي بن أبي طالب” في غزوة تبوك، وأخْبَرَنا اللهُ أنَّ المسلمين لم يكونوا لِيَنْفِرُوا كافَّةً: ” فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ “، فأخْبَرَ أنَّ النَّفِيرَ على بعضهم دون بعضٍ،,"God’s Emissary went out on a raid, and made a group of his Companions go out with him; and another group stayed back, so that even ʿAlī ibn Abī Ṭālib held back from the raid against Tabūk. God reported that the Muslims did not all have to heed the call: “But why should not a party of every group of them go forth?” So He let it be known that the call was for some and not others."
وأنَّ التَّفَقُّهَ إنما هو على بعضهم دون بعض. وكذلك ما عَدَا الفرْضَ في عُظْمِ الفرائض التي لا يَسَعُ جَهْلُها، والله أعْلَمُ.,"Acquiring religious knowledge, too, is only incumbent on some and not others, and so, too, for other obligations, except for the most important obligations, ignorance of which is not allowed, though God knows best."
وهكذا كلُّ ما كان الفرْضُ فيه مَقْصوداً به قصْدَ الكِفاية فيما يَنوبُ، فإذا قام به من المسلمين مَنْ فيه الكفاية خَرَجَ مَنْ تَخَلَّفَ عنه مِنَ المَأْثَمِ.,"This is so for every obligation, in a given situation, that is intended to be undertaken only by a sufficient number of people. If a sufficient number of Muslims undertakes it, then those who hold back have avoided sin"
ولو ضَيَّعُوهُ مَعًا خِفْتُ أنْ لا يَخرج واحِدٌ منهم مُطِيقٌ فيه مِن المأثم، بَلْ لا أشُكُّ، إن شاء الله، لِقوْله: ” إِلَّا تَنفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا “.,"But if none of them undertakes it, then I fear that none of those able to do it would avoid sin. Indeed, I do not doubt that, because of God’s saying «If you do not come out, He will punish you severely.»"
قال: فَمَا معناها؟,“What does that mean?” he asked.
قلت: الدِّلالة عليها أنَّ تخلُّفَهمْ عَن النَّفير كافَّةً لا يَسَعُهم، ونَفِيرَ بعْضهم – إذا كانت في نفيره كفايةٌ – يُخْرِجُ مَنْ تَخَلَّفَ مِن المأثم، إن شاء الله، لأنه إذا نَفَرَ بعضُهم وقع عليهم اسم “النَّفِير”.,"The indication here, I said, is that their holding back altogether from the call to jihad is not allowed; but if a sufficient number heed the call, their coming out to fight lets those who hold back avoid sin, God willing, since if only some come out, then the term “coming out” still validly applies to them."
قال: ومثلُ ماذا سِوى الجِهادِ؟,“Is there another example besides jihad?” he asked.
قلت: الصلاة على الجنازة ودفْنُها، لا يحل تركها، ولا يجب على كُلِّ مَنْ بِحَضْرَتِهَا كلِّهم حُضورُها، ويُخْرِجُ مَن تَخَلَّفَ مِن المأثم مَن قام بكِفايتها.,"Praying at funerals and burials, I replied. It is not lawful to omit to do these, but neither is it mandatory for everyone in the vicinity to attend them. The person who holds back has the sin dispelled by those people who do undertake it in sufficient number."
وهكذا رَدُّ السلام، قال الله: ” وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا (86) ” [النساء] .,"So, too, returning greetings—God said: «When you are greeted with a greeting, then greet with a fairer greeting or return it. God takes account of everything.»"
وقال رسولُ الله: ” يُسَلِّمُ القَائِمُ عَلَى القَاعِدِ ” ، و” إِذَا سَلَّمَ مِنَ القَوْمِ وَاحِدٌ أَجْزَأَ عَنْهُمْ ” ، وإنما أُريدَ بهذا الرَّدُّ، فَرَدُّ القليل جامِعٌ لاسم “الرَّدّ”، والكفاية فيه مانعٌ لِأنْ يكونَ الرَّدُّ مُعَطَّلاً.,"God’s Emissary said: “The standing person should greet the sitting person,” and “If one person in a group offers a greeting, that suffices for them all.” He meant returning a greeting in particular, since returning a greeting even by a few is still within the meaning of “returning it.” The fact that a sufficient number of people do it prevents the duty of returning greetings from remaining unfulfilled."
ولم يَزَلِ المسلمون على ما وصفْتُ، مُنْذُ بعثَ اللهُ نَبِيَّهُ – فيما بَلَغَنا – إلى اليوم، يَتَفَقَّهُ أقَلُّهُمْ، ويَشْهَدُ الجنائِزَ بعضُهم، ويجاهدُ ويرُدُّ السلامَ بعضُهم، ويتخلف عَنْ ذلك غيرُهم،,"The Muslims have continually followed the practice I have described, ever since God sent His Prophet, as far as I have been informed, up until today. A minority of them acquires religious knowledge, and some of them attend funerals, wage jihad, return the greetings of others, while others hold back from doing these things."
فيعرفون [ص:369] الفضْلَ لمن قام بالفقه والجهاد وحضورِ الجنائز وردِّ السلام، ولا يُؤَثِّمُونَ مَنْ قَصَّرَ عن ذلك، إذا كان بهذا قائمون بكِفَايَتِهِ.,"They recognize the merit of those who undertake the study of religious knowledge, jihad, attendance at funerals, and returning greetings, but they do not deem sinners those who fall short in doing those things, since a sufficient number of people undertakes them."
[باب خبر الواحد] .,Chapter on the Uncorroborated Report
فقال لي قائل: احْدُدْ لي أقلَّ ما تقوم به الحجة على أهل العلم، حتى يَثْبَتَ عليهم خبرُ الخاصَّة.,"Someone said to me: “Define for me the least authoritative kind of text that binds scholars, who must then acknowledge that such a report—that lies within the competence of specialists—has become confirmed for them.”"
فقلت: خبرُ الواحد عن الواحد حتى يُنْتَهَى به إلى [ص:370] النبي أو مَنْ انتهى به إليه دونه.,"I said: It is the uncorroborated report of an individual from an individual that reaches all the way back to the Prophet, or back to someone just short of him."
ولا تقوم الحجة بخبر الخاصة حتى يَجْمَعَ أُموراً:,"The authority of such a report is not, however, established until several things are in place:"
منها أن يكون مَنْ حدَّثَ به ثِقَةً في دينه، معروفاً بالصِّدق في حديثه، عاقِلاَ لِمَا يُحَدِّثُ به، عالمِاً بما يُحيل مَعَانِيَ الحديث مِنَ اللفظ، وأن يكون ممن يُؤَدِّي الحديث بحروفه كما سَمِعَ، لا يحدث به على المعنى، لأنه إذا حدَّث على المعنى وهو غيرُ [ص:371] عالمٍ بما يُحِيلُ به معناه: لم يَدْرِ لَعَلَّهُ يُحِيل الحَلاَلَ إلى الحرام،,"The person who transmits it must be trustworthy in his religion; known for veracity in his hadith-reports; able to understand what he is transmitting; and knowledgeable about how different wording can result in distortion of the meaning. He must be someone who repeats a hadith-report literally, just as he heard it, and does not paraphrase it, because if he transmits it paraphrastically but does not know what distorts its meaning, then he would not know whether he has made what is lawful unlawful."
وإذا أدَّاه بحروفه فلم يَبْقَ وجهٌ يُخاف فيه إحالتُهُ الحديثَ، حافظاً إن حدَّث به مِنْ حِفْظِه، حافظاً لكتابه إن حدَّث مِنْ كتابه. إذا شَرِكَ أهلَ الحفظ في حديث وافَقَ حديثَهم، بَرِيًّا مِنْ أنْ يكونَ مُدَلِّساً، يُحَدِّثُ عَن من لقي ما لم يسمعْ منه، ويحدِّثَ عن النبي ما يحدث الثقات خلافَه عن النبي.,"If, on the other hand, he conveys it literally, then there is no possibility that might cause one to fear that hadith-report’s distortion.
He must be a good memorizer if he transmits from memory, and someone who preserves his notes carefully if he transmits from his notes. If he has the same hadith-report as persons who transmit from memory, then his hadith-report must agree with theirs. He must also be innocent of concealing defects in transmission, that is, of transmitting things from people whom he met but from whom he did not actually hear anything, or transmitting things from the Prophet that contradict what trustworthy persons transmit."
ويكونُ هكذا مَنْ فوقَه ممَّن حدَّثه، حتى يُنْتَهَى بالحديث مَوْصُولاً إلى النبي أو إلى مَنْ انْتُهِيَ به إليه دونه، لأنَّ كلَّ [ص:372] واحد منهم مثْبِتٌ لمن حدَّثه، ومثبت على من حدَّث عنه، فلا يُسْتَغْنَى في كل واحد منهم عمَّا وصفْتُ.,"Also, everyone above him who transmits must be so, all the way up a given hadith-report’s chain of transmitters until it reaches the Prophet or whomever else it reaches short of him. This is because each one of them authenticates it for the subsequent transmitter, and provides authentication of the preceding transmitter. None of them can be without the characteristics that I have just listed."
فقال: فأوْضِحْ لي مِن هذا بشيء لعَلِّي أكونُ به أعرَفَ مِنِّي بهذا، لِخِبْرَتي به وقِلَّة خبْرَتي بما وصفْتَ في الحديث؟,"He said, “Clarify this for me using something that I may understand better than this, something with which I have more experience, because I have less experience with what you have explained about hadith-reports.”"
"فقلت له: أتريد أن أخبرك بشيء يكون هذا قياساً عليه؟
قال: نعم.",Would you like me to tell you about something to which this is analogous? “Yes.”
قلت: هذا أصلٌ في نفْسِهِ، فلا يكون قياساً على غيره، لأن القياس أضْعَفُ مِن الأصْل.,"This is a source of law in and of itself, I said, and not to be analogized to anything else, since analogical reasoning is weaker than an actual source of law."
قال: فلسْتُ أريد أن تجعله قياساً، ولكنْ مَثِّلْه لي على شيء من الشهادات، التي العِلْم بها عامٌّ.,"“Do not use an analogy, then,” he continued, “but give me an example of something from the rules concerning testimony, knowledge of which is widespread.”"
"قلت: قد يخالف الشهاداتِ في أشْياءَ، ويُجَامِعُها في غيرها.
[ص:373] قال: وأيْن يُخالِفها؟","It differs from testimony in some respects but has things in common with it in others, I replied. “How does it differ?” he asked."
قلت: أقْبَلُ في الحديث الواحدَ وَالمَرْأَةَ، ولا أقْبل واحِداً منهما وحْدَه في الشهادة.,"I said: I accept lone individuals and women as transmitters of hadith-reports, but I do not accept either by themselves as witnesses."
وأقبلُ في الحديث: (حدَّثَنِي فُلانٌ عَنْ فُلاَنٍ) ، إذا لم يكن مُدَلِّسًا، ولا أقبل في الشهادة إلا: (سَمِعْتُ) أو (رَأيْتُ) أو (أَشْهَدَنِي) .,"I also accept that someone say, “So-and-so transmitted to me from so-and-so,” if the person is not one who conceals defects in transmission of hadith-reports, but in regard to testimony I only accept “I heard,” or “I saw,” or “I was made to swear to something.”"
وتختلف الأحاديث، فآخُذُ بِبَعْضها، استدلالاً بكتاب أو سنة أو إجماع أو قياس، وهذا لا يُؤْخَذُ به في الشهادات هكذا، ولا يُوجد فيها بحال.,"But hadith-reports also differ among themselves, so I adopt some based on an inference from a scriptural prooftext, a Prophetic practice, an instance of consensus, or an analogy, but those ways of confirming information are not used for testimony at all."
ثم يكون بشرٌ كلُّهم تجوز شهادتُه ولا أقْبَلُ حديثَه، مِنْ قِبَلِ ما يَدْخُلُ في الحديث مِنْ كثْرة الإحالة، وإزالة بعض ألفاظ المعاني.,"Then, there are people all of whose testimony is acceptable and yet from whom I would not accept hadith-reports. This is because of how susceptible hadith-reports are to frequent distortion and omission of words that affect their meanings."
ثم هو يُجَامِعُ الشهاداتِ في أشياءَ غيْرِ ما وصفْتُ.,"They also share some things with testimony, however, apart from what I have just noted."
فقال: أمَّا ما قُلْتَ مِن ألاَّ تَقْبَلَ الحديثَ إلاَّ عنْ ثِقَةٍ حافِظٍ عالِمٍ بما يُحِيلُ معنى الحديث: فكَما قلْتَ، فَلِمَ لمْ تَقُلْ هكذا في الشهادات؟,"He said, “As for what you said about not accepting hadithreports except from good memorizers who are trustworthy and knowledgeable about what distorts their meaning, it is as you say.
Why do you not say the same about testimony?”"
فقلْتُ: إنَّ إحالةَ معنى الحديث أخْفَى مِن إحالة معنى الشهادة، وبهذا احْتطتُ في الحديث بأكثرَ مما احتطتُ به في الشهادة.,"That is because the distortion of a hadith-report’s meaning is more subtle than the distortion of the meaning in testimony, and I must take more precautions against it in the case of hadith-reports than I do in the case of testimony."
قال: وهكذا كما وصفْتَ، ولكِنِّي أنْكرْتُ – إذا كان مَنْ يُحَدَّثُ عنه ثِقةً فحَدَّثَ عنْ رجلٍ لم تعرِفْ أنْت ثقتَه -: [ص:375] امْتِناعَكَ من أنْ تُقَلِّدَ الثقةَ، فَتُحْسِنَ الظَّنَّ به، فلا تترُكَه يَرْوِي إلاَّ عن ثقةٍ، وإنْ لم تعْرِفْهُ أنْتَ؟!,"“That, too, is as you say,” he replied, “but I disagree with your refusal to rely completely on the trustworthy transmitter in cases where he transmits from a trustworthy person who transmits from a man whose trustworthiness you do not know. You should have a good opinion of him, not reject him, and assume that he only narrates from another trustworthy person, even if you do not know that person yourself.”"
فقلتُ له: أرأيْتَ أربعَةَ نَفَرٍ عُدولٍ فُقَهاءَ شَهِدوا على شهادة شاهدَين بِحَقٍّ لِرَجُلٍ على رجل: أكنْتَ قاضِيًا به ولم يقل لك الأربعةُ: إنَّ الشاهدَين عَدْلانِ؟,"What about the case of four persons, I asked, all credible witnesses and jurists. They testify that two other witnesses testify to the truth of one man’s claim against another. Would you rule in favor of this claim if the four did not also testify in favor of the credibility of the two other witnesses?"
قال: لا، ولا أقطع بشهادتهما شيئاً حتى أعْرِفَ عدْلَهُما، إمَّا بتعديل الأربعة لهما، وإمَّا بتعديل غيرِهم، أو مَعْرِفَةً مِنِّي بِعدْلهما.,"“No,” he replied, “and neither would I base any definitive ruling on the testimony of the two until I could know their credibility, either through certification of their credibility by the four witnesses, or certification of it from someone else, or based on my personal knowledge of their credibility.”"
فقلتُ له: ولِمَ لَمْ تَقْبَلْهُما على المعنى الذي أمرْتني أن أقْبَلَ عليه الحديثَ، فتقولَ: لم يكونوا لِيَشْهَدوا إلاَّ عَلَى مَنْ هو أعْدَلُ عندهم؟,"Why did you not accept the two, I pressed, on the basis of the same reason that you urged me to use as a basis for accepting someone’s hadith-reports? You might have said, “They would not testify unless it was about someone who, in their view, was himself a credible witness.”"
فقال: قد يَشْهدون على مَنْ هو عدْلٌ عنْدهم، ومَنْ [ص:376] عَرَفوه ولمْ يَعْرِفوا عدْلَه، فلَمَّا كان هذا موْجوداً في شهادَتهم لم يكن لي قبولُ شهادةِ مَنْ شهِدوا عليه حتى يُعَدِّلوه، أوْ أعرِفَ عدْلَه وعدْلَ مَنْ شَهِدَ عِنْدي على عدْل غيْرِه،,"“They might testify about someone whom they think has sufficient credibility,” he said, “or about someone whom they know but of whose credibility they are uncertain. Since that is possible in their testimony, it is not for me to accept the testimony of anyone about whom they testify unless they also testify to that person’s credibility, or I have personal knowledge of it, and also of the credibility of the one who testifies before me to the credibility of others."
ولا أقْبَلُ تعديلَ شاهِدٍ على شاهدٍ عَدَّلَ الشاهدُ غيرَه ولمْ أعْرف عدْلَهُ.,I cannot accept the testimony of one witness to the credibility of another without knowing myself the credibility of the first witness.”
فقلتُ: فالحجة في هذا لكَ الحُجَّةُ عليك: في ألاَّ تَقْبَلَ خبَرَ الصَّادِق عَن منْ جَهِلْنا صدْقَه.,"The argument that works in your favor in this case works against you otherwise, I replied. You should decline to accept reports from a veracious person transmitted from someone else whose veracity is unknown."
والناس مِن أنْ يشْهَدوا على شهادَة مَنْ عرَفوا عدْلَه: أشَدُّ تَحَفُّظًا مِنْهُمْ مِنْ أنْ يَقْبَلُوا إلاَّ حديثَ مَنْ عرَفوا صِحَّةَ حديثه.,People are more stringent in taking care to testify about the testimony of someone whose credibility they know than they are in only accepting hadith-reports from someone whose hadith-reports they know to be probative.
وذلك: أنَّ الرجل يَلْقَى الرجُلَ يَُرَى عليه سِيما الخير، فيُحْسنُ الظنَّ به، فيَقْبلُ حديثَه، ويقْبَلُه وهو لا يَعْرِف [ص:377] حالَه،,"For example, a man meets another man who seems fine to him, and so the first one thinks well of him and accepts his hadith-reports and him, all the while not knowing his true state."
فيَذْكُرُ أنَّ رجُلاً يُقال له: (فلان) حدَّثَنِي كذا، إمَّا على وجْهٍ يرْجو أنْ يجِدَ عِلْمَ ذَلِك الحديث عنْدَ ثِقة فيقبَلَه عن الثقة، وإمَّا أن يحدث به على إنكاره والتعجب منه، وإمَّا بِغفْلةٍ في الحديث عنه.,"So the first one mentions that “a man called So-and-so transmitted such-and-such to me,” either because he hopes to find some knowledge about that hadith-report with a trustworthy person and thus be able to accept it; or in order to transmit it further despite the fact that he disagrees with it or is astonished by it; or because he is ignorant about the hadith-reports transmitted by that person."
ولا أعْلَمُنِي لَقِيتُ أحَداً قَطُّ بَرِيًّا مِن أنْ يحدث عنْ ثِقةٍ حافِظٍ وآخَرَ يُخَالِفه.,I do not think I have ever met anyone who did not transmit both from trustworthy persons with good memories and also from persons of the opposite description.
ففَعَلْتُ في هذا ما يجبُ عليَّ.,"In this regard, I have done what was necessary."
ولم يكن طَلَبِي الدَّلائلَ على معرفة صِدق مَنْ حدَّثني بأوْجَبَ عليَّ مِن طلبي ذلك على معرفة صدْقِ مَن فَوْقَه،,Seeking out whatever might bear on the veracity of those who transmit directly to me is no more mandatory than seeking out whatever might bear on the veracity of those above them in the chain of transmitters.
لأني أحتاجُ في كلهم إلى ما أحتاج إليه فيمن لقِيتُ مِنهم، لأنَّ كلَّهم مُثْبِتٌ خَبَرًا عن من فوقه ولِمَنْ دونه.,"This is because I need to know about all of them what I need to know about those whom I have actually met. Each of them authenticates that the report came from the one above him in the chain of transmitters and does so for the one below him, as well."
فقال: فما بالُك قبِلْتَ ممن لم تعرفه بالتَّدْليسِ أن يقول: (عن) ، وقد يُمْكِنُ فيه أنْ يكونَ لمْ يسْمَعْه؟,"“Why,” he asked, “do you accept hadith-reports from someone whom you do not know to conceal defects in transmission and who says ‘I have this from . . .’ when he might not actually have heard it from that person?”"
فقلت له: المسلمون العُدول عُدولٌ أصِحَّاءُ الأمْر في أنفسهم، وحالُهُم في أنفسهم غيرُ حالهم في غيرهم،,I replied to him: Muslims who are credible witnesses have that credibility and probity for themselves. Their situation as it affects themselves is other than their situation as it pertains to others.
ألا ترى أنِّي إذا عرَفتهم بالعدل في أنفسهم قَبِلْتُ شَهادَتهم، وإذا شَهِدوا على شهادة غيرِهم لمْ أقْبلْ شهادَة غيرِهم حتى أعرف حاله؟!,"Is it not the case that if I know them to be credible in themselves, I can accept their testimony, but if they testify about someone else’s testimony I cannot accept that other testimony until I know the situation of that other person?"
ولم تكن معرفتي عدْلَهم معرفتي عدلَ من شَهِدوا على شهادَتِه.,My knowledge of their credibility is not the same as my knowledge of the credibility of those about whose testimony they testify.
وقولُهم عن خبر أنفسهم وتسميتُهم: على الصِّحة، حتى نسْتَدِلَّ مِنْ فِعلهم بما يخالف ذلك، فَنَحْتَرِسَ منهم في الموضع الذي خالَف فِعْلُهم فيه ما يجب عليهم.,"When they say “I have this from . . . ,” it is a report about themselves, and their mention of names is considered probative unless something they do leads us to infer something to the contrary. In such a case, then, we would be on our guard in that area in which their actions differed from what was incumbent on them."
ولم نَعْرِفْ بالتدليس بِبَلدنا، فيمن مضى ولا مَنْ [ص:379] أدْرَكْنا مِن أصحابنا، إلاَّ حديثاً فإن منهم من قبله عن من لو تركه عليه كان خيراً له.,"In regard to concealing defects in the transmission of a hadith-report, we know of only one instance in our country among those who went before and those of our associates whom we met before they died. Some of them accepted such a report from someone in regard to whom, had they left it with him, it would have been better for them."
وكان قول الرجل: (سمعتُ فلاناً يقول سمعت فلاناً) وقولُه: (حدّثَني فلانٌ عنْ فُلان) : سَواءً عنْدهم،,"When someone says, “I heard So-and-so say, ‘I heard So-and-so,’” and when he says “So-and-so transmitted to me from So-and-so,” that means the same for them."
لا يحدِّثُ واحد منهم عن من لَقِيَ إلاَّ ما سَمِع منه ممن عَنَاه بهذه الطريق، قَبِلْنا منه: (حدثني فلان عن فلان) .,"They only ever transmit what they have actually heard from the transmitters they have met when they identify them in this manner, and consequently we accept “So-andso transmitted to me from So-and-so.”"
ومَن عرَفْناه دلَّس مَرَّةً فقَدْ أبَان لَنَا عوْرَته في رِوايتِه.,Anyone we come to know as having once concealed defects in transmission has revealed his weak spot to us in his narrations.
وليستْ تلك العورةُ بالكذب فنَرُدَّ بها حديثَه، ولا النَّصيحَةِ في الصِّدق، فنقْبَلَ مِنه ما قَبِلْنا مِن أهل النصيحة في الصدق.,"Neither is that weak spot a lie, such that we reject all of his hadithreports because of it, nor is it sincere advice given truly, such that we accept from him what we accept from those who truly give sincere advice."
فقلْنا: لا نقبل مِن مُدَلِّسٍ حديثاً حتى يقولَ فيه: (حدثني) أو (سمعْتُ) .,We do not accept a hadith-report from anyone who falsifies transmission unless he says “he transmitted to me” or “I heard.”
فقال: قَدْ أراكَ تقْبَل شهادَة من لا يُقْبَل حديثُه؟,"“I see,” he said, “that you sometimes accept the testimony of those whose hadith-reports are not accepted.”"
"قال: فقلتُ: لِكِبَرِ أمْر الحديث ومَوْقِعه مِن المسلمين، ولمعنى بَيِّنٍ.
قال: وما هو؟","This, I replied, is because of the great importance and status of hadith-reports for the Muslims, and also for a clearly evident reason. “Which is?” he asked."
قلت: تكون اللَّفْظةُ تُتْركُ مِن الحديث فتُحيلُ معناه، أو يُنْطَقُ بها بِغير لَفْظَة المُحَدِّث، والناطِق بها غيرُ عامِدٍ لإحالة الحديث: فيُحِيلُ معْناه.,"I replied: If a particular expression is left out of a hadithreport, that omission could distort the meaning, or someone could utter it but use a different expression than the transmitter, and the one who so uttered it would have distorted the meaning without intending to."
فإذا كان الذي يحملُ الحديثَ يجهَلُ هذا المعنى، كان غيرَ عاقِل للحديث، فلمْ نقْبَل حديثَه، إذا كان يحمل ما لا يَعْقِلُ، إن [ص:381] كان ممن لا يُؤَدِّي الحديثَ بِحُروفِه، وكان يَلْتَمِس تأديته على معانيه، وهو لا يعقِلُ المعنى.,"So whoever transmits that hadith-report and is ignorant of that point does not understand the hadith-report in question. We would not accept his hadith-reports if he transmitted what he did not understand, or if he were one of those who do not convey such narratives literally, or if he instead sought to promulgate them paraphrastically, without comprehending their meaning."
قال: أفيكونُ عَدْلًا غَيْرَ مَقْبول الحديث؟,“Can someone be a credible witness but not have his hadithreports accepted?” he asked.
قلت: نَعَمْ، إذا كان كما وصفْتُ كان هذا مَوْضِعَ ظِنَّةٍ بَيِّنَةٍ يُرَدُّ بها حدُيثه،,"Yes, I answered, if they are as I have described, then that is a clear point of suspicion on the basis of which we would reject their hadith-reports."
وقد يكون الرجل عدلاً على غيره ظَنِينَاً في نفسه وبعض أقْرَبِيه،,A man could be a credible witness with respect to others but suspect in regard to himself or one of his relatives.
ولعلَّه أنْ يَخِرَّ من بُعْدٍ أهْوَنُ عليه مِن أنْ يَشْهَد بِبَاطلٍ، ولكنْ الظِّنَّةُ لَمَّا دَخَلَتْ عليه تُرِكَتْ بها شهادتُه، فالظِّنَّةُ ممن لا يؤدي الحديث بحروفه ولا يعقل معانيه: أبْيَنُ منها في الشَّاهِد لمن تُرَدُّ شهادتُه فيما هو ظَنِينٌ فيه بحال.,"Maybe he is even someone who would rather leap from a great height than give false testimony, but once there is suspicion about him, his testimony is rejected because of it. Such suspicions are more obvious in the case of someone who does not convey hadith-reports literally and understand their meanings than in the case of a witness who testifies on behalf of a second witness when that second witness is someone whose testimony should be rejected because of a suspicion about him in a particular situation."
وقد يُعْتَبَرُ على الشُّهود فيما شهدوا فيه، فإن استدللنا على مَيْلٍ نسْتَبِينُهُ أو حِيَاطَةٍ بمُجاوزة قصْدٍ للمشهود له: لمْ نَقْبَلْ شهادَتهم، وإنْ شهِدوا في شيء مما يَدِقُّ ويذْهَبُ فَهْمُه عليهم في مِثْل ما شهِدوا عليه: لمْ نقْبَلْ شهادَتهم، لأنهم لا يعقلون معنى ما شهدوا عليه.,"One must evaluate the testimony of witnesses according to certain considerations. If we infer that they are partial in a way we are able to discern, or that they have an interest that goes beyond the purpose of their testimony on someone’s behalf, we do not accept their testimony. Also, if they testify about something very complex, of a kind that would elude their understanding, we do not accept their testimony, because they do not understand what they are testifying about."
ومَنْ كَثُرَ غَلَطُه مِن المحدثين ولم يكن له أصْلُ كِتَابٍ صحيح: لم نقبل حديثَه، كما يكون مَنْ أكْثَرَ الغَلَطَ في الشهادة لم نقبل شهادَته.,"We do not accept hadith-reports from those hadith-transmitters who err frequently and have no accurate notes on which to rely, just as we do not accept the testimony of those who make frequent errors when giving evidence."
"وأهلُ الحديث مُتَبَايِنُونَ:
– فمِنْهم المعروف بعِلْمِ الحديث، بطلَبه وسماعه مِن الأب والعمِّ وذَوِي الرَّحِمِ والصَّدِيقِ، وطُولِ مُجالَسَة أهلِ التَّنازُع فيه،","Specialists in hadith-reports are of different kinds. Some among them are well known for their knowledge of hadith-reports, for seeking it out as a matter of piety, learning it from fathers, uncles, relatives, and friends, and for spending much time in sessions with those who debate about it."
ومَنْ كان هكذا كان مُقَدَّمًا في الحِفْظ، إنْ خالَفه مَنْ يُقَصِّرُ [ص:383] عنه كان أوْلَى أنْ يُقْبَل حديثُه ممن خالفه مِنْ أهل التقصير عنه.,"Such persons are to be given preference in respect of their ability to memorize. If such a person is contradicted by someone who falls short of him, it is better to accept the hadith-reports of the former than those of the one who, being among those who fall short of him, contradicts him."
ويُعْتَبَرُ على أهْلِ الحديث بأنْ إذَا اشْتَرَكُوا في الحديث عن الرَّجُل بِأنْ يُسْتَدَلَّ على حِفْظ أحدِهم بِمُوَافَقَةِ أهْل الحِفْظ، وعلى خلاف حِفْظه بخلاف حفظ أهْلِ الحِفْظِ له.,"One must also evaluate specialists in hadith-reports according to certain considerations. If they share in transmitting hadith-reports from one man, then one can draw an inference about the strength of their memory according to whether their report agrees with what others have memorized from that person, or one draws an inference against the strength of their memory if they go against what others have memorized from him."
وإذا اختلفَت الروايةُ استدللنا على المحفوظ منها والغَلَط بهذا،,"In the case of inconsistent narrations, one draws an inference regarding what has been correctly memorized and what is an error by this means."
ووُجُوهٍ سِواه، تدُلُّ على الصدق والحفظ والغلط، قد بيَّناها في غير هذا الموضع، وأسأل الله التوفيق.,"Other things, too, indicate veracity, sound memory, and error, and we have explained this elsewhere. I ask God for assistance."
فقال: فما الحجَّةُ لك في قَبول خبر الواحد وأنْتَ لا تُجِيز شَهادَة واحِدٍ وحْده؟ وما حجتك في أنْ قِسْتَهُ بالشهادَة في أكْثَرِ أمْره، وفَرَّقْتَ بَيْنَهُ وبَيْنَ الشهادَةِ في بعْض أمْره؟,"“Can you cite some authority in support of accepting the uncorroborated report,” he inquired, “when you do not accept the uncorroborated testimony of an individual? And what authority can you cite for analogizing it to testimony in most respects, but distinguishing between the two in some others?”"
قال: فقلْتُ له: أنتَ تُعِيدُ ما قد ظَنَنْتُكَ فَرَغْتَ مِنه!! ولمْ أَقِسْهُ بالشَّهادَة، إنَّمَا سألْتَ أنْ أمَثِّلَهُ لَكَ بشيء تعرفه، أنتَ به أخبرُ منك بالحديث، فَمَثَّلْتُهُ لك بذلك الشيء، لا أنِّي احْتَجْتُ لأنْ يكون قياساً عليه.,"You are repeating what I assumed you had already finished, I replied. I did not analogize it to testimony; it is just that you asked me to give you an example using something that you already knew and concerning which you had more expertise than you do in regard to hadith-reports. I provided an example to you on that basis; I did not need to make an analogy."
وتَثْبِيتُ خبر الواحد أقْوى مِنْ أنْ أحْتاج إلى أنْ أُمَثِّلَهُ بغيره، بَلْ هُوَ أصْلٌ في نفْسِه.,"What confirms the uncorroborated report is strong enough that I do not need to give examples of it by using something else—indeed, it is a source of law in and of itself."
قال: فكيف يكون الحديث كالشهادة في شيء، ثم يفارِقُ بعْضَ معانِيها في غيره؟,"“How can it be,” he asked, “that hadith-reports are like testimony in one respect and then differ from some of its underlying characteristics in others?”"
فقلت له: هو مخالف للشهادة – كما وصفْتُ لك – في بعض أمْره، ولو جَعَلْتُهُ كالشهادة في بعض أمره دون بعضٍ كانت الحجة لي فيه بَيِّنَةً، إنْ شاء الله.,"It differs from testimony, I explained, just as I have described for you, in some respects. If I have likened it to testimony in certain respects and not others, then the argument in my favor concerning it is clear, God willing."
قال: وكيْف ذلك، وسبيلُ الشهادات سبيلٌ واحِدة؟,"“How so,” he asked, “when testimony only works in one way?”"
قال: فقلْتُ: أتعني في بعض أمرها دون بعض؟ أمْ في كلِّ أمْرها؟,"Do you mean in regard to some things and not others, I asked, or in all respects?"
قال: بلْ في كلِّ أمْرِها.,"“In all respects,” he replied."
"قلتُ: فَكَمْ أقَلُّ ما تَقْبَلُ علَى الزِّنا؟
قال: أربعة.","What is the least number of witnesses that you accept, I asked, in cases of unlawful sexual intercourse? “Four.”"
"قلتُ: فإن نَقَصُوا واحِد جَلَدْتَهم؟
قال: نعم.","If you are missing one, do you impose flogging on the others? “Yes,” he replied."
"قلت: فكم تقبل على القتل والكفر وقطع الطريق الذي تَقْتُلُ به كلِّه؟
قال: شاهِدين.","How many do you accept in cases of homicide, unbelief, and highway robbery, I asked, all offenses for which you impose capital punishment? “Two witnesses,” he said."
"قلت له: كم تقْبل على المال؟
[ص:386] قال: شاهِدًا وامْرأتَيْنِ.",And how many do you accept in cases involving property? “One male witness or two female witnesses.”
"قلت: فكَمْ تقبل في عُيوب النِّساء؟
قال: امْرَأةً.",And how many do you accept for determining whether a bride has physical defects? “One female witness.”
"قلت: ولَوْ لم يُتِمُّوا شاهِدَيْن وشاهِدًا وامْرأتين: لم تَجْلِدْهُم كما جَلَدْتَ شُهودَ الزِّنا؟
قال: نعم.","If you do not have two witnesses, or one male witness and two female witnesses, you would not flog them as you would the witnesses in a case of unlawful sexual intercourse, would you? “Correct,” he replied."
"قلت: أفَتَراها مُجْتَمِعَةً؟
قال: نعم، في أنْ أقْبَلَهَا مُتَفَرِّقَةً في عَدَدِهَا. وفي أنْ لاَ يُجْلَدَ إلاَّ شاهِدُ الزِّنا.","Do you think that these cases are all the same? I asked. “Yes,” he answered, “in that I accept testimony from different numbers of witnesses, and only impose flogging on witnesses in cases of fornication.”"
قلت له: فلَوْ قلْتُ لك هذا في خَبَرِ الواحِدِ، وهو مُجَامِعٌ للشَّهادة في أنْ أقْبَلَه، ومُفَارِقٌ لها في عَدَدِهِ، هلْ كانتْ لك حجَّةٌ إلاَّ كَهِيَ عَلَيْكَ؟!,"If I were to say this to you in regard to the uncorroborated report—which has in common with testimony the fact that I accept it, but differs from it in regard to numbers—would not your argument about testimony be just like the argument against you concerning the uncorroborated report? I pressed."
"قال: فإنما قلْتُ بالخلاف بَيْنَ عدَد الشهادات خَبَرًا واستدلالاً.
قلت: وكذلك قلْتُ في قبول خبر الواحد خبًرا واستدلالاً.","“I only hold that there is a difference between the number of witnesses,” he said, “based on reports and inferences.” I, too, hold that one should accept the uncorroborated report, I said, based on reports and inferences."
"وقلتُ: أَرأيْتَ شهادَة النِّساء في الوِلادَة، لِمَ أَجَزْتَهَا ولا تُجِيزُهَا في دِرهمٍ؟
قال: اتِّبَاعًا.","Consider women’s testimony about birth, I continued. Why do you permit it and yet disallow it in a case involving one dirham? “Based on precedent,” he replied."
قلتُ: فإنْ قيل لك: لَمْ يُذْكَرْ في القُرَآن أقَلُّ مِنْ شاهد وامرأتين؟,And if someone said to you that nothing less than one male witness and two female witnesses is mentioned in the Qurʾan?
قال: ولمْ يُحْظَرْ أن يجوزَ أقلُّ مِن ذلك، فأجَزْنَا ما أجاز المسلمون، ولم يكن هذا خِلافاً لِلْقرآن.,"“It is not proscribed that one permit less than that, so we permitted what the Muslims permitted, and that is not contrary to the Qurʾan,” he replied."
قلنا: فهكذا قلْنَا في تثبيت خبر الواحد، استدلالاً بأشياءَ كلُّها أقْوَى مِن إجازة شَهادَةِ النِّساء.,"Thus, we replied, do we hold in regard to confirmation of the uncorroborated report, based on an inference from other things, all of which are stronger than what supports permitting women’s testimony."
فقال: فهل مِن حُجَّةٍ تُفَرِّقُ بين الخبر والشهادة سِوى الاتِّباع؟,"“Can you cite some authority besides precedent,” he asked, “that distinguishes between reports and testimony?”"
قلتُ: نعم، ما لا أعْلَمُ مِن أهل العلم فيه مُخالِفًا.,"Yes, I said, something about which no scholar that I know disagrees."
"قال: وما هو؟
قلت: العدْلُ يكون جائزَ الشهادَة في أمورٍ، مَرْدُودُهَا في أُمور.","“What is that?” A credible witness, I answered, is permitted to testify in some matters, but his testimony is rejected in others."
"قال: فأيْنَ هو مَرْدُودُها؟
قلت: إذا شَهِدَ في مَوْضعٍ يَجُرُّ به إلى نَفْسِه زيادةً، مِنْ أيِّ وَجْهٍ ما كان الجَرُّ، أو يَدْفَع بها عن نفسه غُرْمًا أو إلى ولَده أو والِده، أو يدْفَع بها عنْهما، ومواضِعِ الظِّنَنِ سِواها.","“In what areas,” he asked, “is his testimony rejected?” Whenever he testifies about something that brings him an advantage of any kind, I said, or avoids a debt, or brings an advantage to his son or father, or averts something from them, and other areas of suspicion besides these."
وفيه في الشهادة: أنَّ الشاهِد إنما يَشْهَدُ بها على واحِدٍ لِيُلْزِمَهُ غُرْمًا أو عُقُوبةً، وللرجل ليُؤْخَذَ له غُرْمٌ أو عقوبة،,"In regard to such testimony, the witness only either testifies against someone to make a debt or a penal sanction binding on him, or in favor of someone so that a debt is recovered for him or someone punished for a wrong done to him."
وهو خَلِيٌّ مما لَزِمَ غيْرَه مِن غُرْم، غيرُ داخِل في غُرْمِه ولا عقوبته، ولا العارِ الذي لزمه،,"He is exempt from the debts that become binding on others, not implicated in that person’s debt, penal sanction, or other shame that attaches to them."
ولعله يجرُّ ذلك إلى مَن لَعَلَّهُ أن يكون أشدَّ تَحامُلاً له منه لوَلَده أو والِده، فيُقْبَلُ شهادتُه، لأنه لا ظِنَّةَ ظاهِرةًٌ كظِنَّته في نفْسِه وولده ووالده، وغيرِ ذلك مما يَبِينُ فيه مِن مَواضع الظِّنَنِ.,"He might even bring some advantage to someone toward whom he is even more strongly biased than in the case of his son or father, and yet his testimony would be accepted in such a case since there would be no appearance of impropriety stemming from bias toward himself, his son, or his father, or other instances of suspected bias."
والمُحَدِّثُ بما يُحِلُّ ويحرِّم لا يجرُّ إلى نفسه ولا إلى غيره، ولا يَدْفع عنها ولا عن غيره، شيئاً مما يَتَمَوَّلُ الناسُ، ولا مما فيه عقوبةٌ عليهم ولا لهم،,"The one who transmits hadith-reports about the lawful and the unlawful, on the other hand, does not bring himself or anyone else any pecuniary advantage or avoid any disadvantage of that kind for himself or others, nor does he cause penal sanctions to be incurred by them or by someone else for their sakes."
وهو ومَنْ حدَّثه ذلك الحديث من المسلمين: سواءٌ، إن كان بأمرٍ يُحِلُّ أو يُحرِّم فهو شريكُ العامَّة فيه،,He and whoever else among the Muslims transmits that hadith-report—whether it be about something that is lawful or unlawful—have it in common with the general public.
لا تختلف حالاته فيه، فيكونَ ظَنِينًا مرَّةٍ مَرْدُودَ الخبر، وغيرَ ظنينٍ أُخْرَى مَقْبُولَ الخبر، كما تختلف حال الشاهِد لعوامِّ المسلمين وخواصِّهِمْ.,"Their situations do not differ in regard to it such that he is suspected of bias at one time and has his reports rejected, and not suspected of it at another and has his reports accepted. This is unlike the situation of the witness, which can vary, in both the case of the general public and that of the elites."
وللناس حالاتٌ تكون أخبارُهم فيها أصحَّ وأحْرَى أن يَحْضُرَها التَّقْوَى منها في أُخرى، ونِيَّاتُ ذوي النِيَّات فيها أصحُّ، وفِكرُهم فيها أدْوَمُ، وغفلتُهم أقلُّ، وتلك عند خوْف الموْت بالمرض والسفر، وعند ذِكْرِه، وغير تلك الحالات من الحالات المُنَبِّهَةِ عَن الغفْلة.,"There are circumstances in which people’s reports are more credible and more likely to be accompanied by fear of God than in others, or in which their intentions are more credible, their thinking more constant, and their heedlessness less. These are when death approaches because of illness, or while on a dangerous journey, or merely when reminded of death, and also in other circumstances that caution them against heedlessness."
فقلتُ له: قد يكون غيرُ ذي الصِّدْق مِن المسلمين صادقاً في هذه الحالات، وفي أن يُؤْتَمَنَ على خبر، فيُرَى أنه يُعْتَمَدُ على خبره فيه، فيَصْدُقُ غايَةَ الصِّدْقِ، إن لم يكن تقْوى فحَيَاءً مِن أن يُنْصَبَ لأمانَة في خبر لا يَدْفَعُ به عن نفسه ولا يَجُرُّ إليها: ثم يَكْذِبُ بعْدَه، أو يَدَعُ التحَفُّظَ في بعض الصدق فيه.,"I said to him: Some Muslims who are not veracious might nonetheless be so in such circumstances. Having been entrusted with a report, they might come to believe that others rely on that report and so become exceedingly truthful. Even if it is not out of piety, it might be out of embarrassment at having been put in a position of trust for a report that they would not use to avert something from themselves or to gain some advantage, but then they might lie afterward, or cease to use caution in transmitting it truthfully."
فإذا كان موجوداً في العامة وفي أهل الكذب الحالاتُ يَصْدُقون فيها الصدقَ الذي تَطِيب به نفسُ المحدثين: كان أهل التقوى والصدق في كل حالاتهم أولى أن يتحفظوا عند أولى الأمور بهم أن يتحفظوا عندها، في أنهم وُضِعُوا مَوْضِع الأمانة، ونُصِبُوا أعْلامًا لِلدين،,"So since there are circumstances in which the general public and dishonest people are truthful in a way that eases the concerns of hadith-transmitters, it is even more likely that people who are Godfearing and veracious in all their circumstances would take great care to transmit their hadith-reports correctly under the circumstances that would most strongly require such care, because they have been put in a position of trust and held up as signposts of the religion."
وكانوا عالِمِين بما ألْزَمَهُم اللهُ مِن الصدق في كلِّ أمْر، وأن الحديث في الحلال والحرام أعْلى الأمور وأبْعَدُها مِن أن يكون فيه موضعُ ظِنَّةٍ، وقد قُدِّمَ إليهم في الحديث عن رسول الله بشيء لم يُقَدَّم إليهم في غيره، فوُعِدَ على الكذب على رسول الله النارُ.,They know of the veracity to which God has bound them in every matter and that hadith-reports concerning what is lawful and unlawful are the loftiest of matters and the most remote from anything involving suspicion of bias. The hadith-reports that are given to them by God’s Emissary are unlike anything else they have been given. Hellfire is the promised reward for lying about God’s Emissary.
عبد العزيز” عن “محمد بن عَجلان” عن “عبد الوهَّاب بن [ص:395] بُخْتٍ” عن “عبد الواحد النَّصْرِي” عن “واثلة بن الأسْقَعِ” عن النبي قال: ” إنَّ أَفْرَى الفِرَى مَنْ قَوَّلَنِي مَا لَمْ أَقُلْ، ومَنْ أرَى عَيْنَيْهِ مَا لَمْ تَرَى، وَمَنِ ادَّعَى إلَى غَيْرِ أَبِيهِ ” .,"ʿAbd al-ʿAzīz from Muḥammad ibn ʿAjlān, from ʿAbd al-Wahhāb ibn Bakht, from ʿAbd al-Wāḥid al-Naṣrī, from Wāthilah ibn al-Asqaʿ, from the Prophet, that he said: “The most deceitful forgery is by the one who makes me say what I did not say, who makes his eyes see in dreams what they did not see, and who claims a false pedigree.”"
“عبد العزيز” عن “محمد بن عمرو” عن “أبي سلمة” عن “أبي هريرة” أنَّ رسول الله قالَ: ” مَنْ قَالَ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ” .,"ʿAbd al-ʿAzīz from Muḥammad ibn ʿAmr, from Abū Salamah, from Abū Hurayrah, that God’s Emissary said: “Whoever attributes to me what I did not say, let him take his seat in Hellfire.”"
“يحيى بن سُلَيْمٍ” عن “عبيد الله بن عمر” عن “أبي بكر بن سالم” عن “سالم” عن “ابن عمر” أن النبي قال: ” إنَّ الَّذِي يَكْذِبُ عَلَيَّ يُبْنىَ لَهُ بَيْتٌ فِي النَّارِ ” .,"Yaḥyā ibn Sulaym, from ʿUbaydallāh ibn ʿUmar, from Abū Bakr ibn Sālim, from Sālim, from Ibn ʿUmar, that the Prophet said: “Whoever lies about me has a home built for him in Hell.”"
حدثنا “عمرو بن أبي سلمة” عن “عبد العزيز بن محمد” عن “أُسِيدٍ بن أبي أُسيد” عن أمه قالتْ: قلتُ “لأبي قتادة”: مَا لَكَ لاَ تُحَدِّثُ عَنْ رَسثولِ اللهِ كَمَا يُحَدِّثُ النَّاسُ عَنْهُ؟ قالت: فقال: “أبو قَتادةَ” سمعت رسول الله يقول: ” مَنْ كَذَبَ عَلَيَّ فَلْيَلْتَمِسْ لِجَنْبِهِ مَضْجَعًا مِنَ النَّارِ، فَجَعَلَ رَسُولُ اللهِ يَقُولُ ذَلِكَ وَيَمْسَحُ الأَرْضَ بَيَدِهِ ” .,"ʿAmr ibn Abī Salamah transmitted to me from ʿAbd al-ʿAzīz ibn Muḥammad, from Asīd ibn Abī Asīd, from his mother, who said: “I said to Abū Qatādah, ‘Why do you not transmit hadith-reports from God’s Emissary like other people?’ ‘I heard God’s Emissary say,’ he replied, ‘“Whoever lies about me, let him find a patch of Hellfire next to him to lie upon.” God’s Emissary said that and all the while rubbed the ground with his hand.’”"
“سفيان” عن “محمد بن عمرو” عن “أبي سلمة” عن “أبي هريرة” أنَّ رَسُولُ اللهِ قَالَ: ” حَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ، وَحَدِّثُوا عَنِّي وَلاَ تَكْذِبُوا عَلَيَّ “.,"Sufyān, from Muḥammad ibn ʿAmr, from Abū Salamah, from Abū Hurayrah, that God’s Emissary said: “Transmit from the Jews— there is nothing wrong with doing so. Transmit from me, but do not tell lies from me.”"
وهذا أشدُّ حديثٍ رُوِيَ عن رسول الله في هذا، وعليه اعْتَمدنا مع غيره في أنْ لا نقبَلَ حديثًا إلاَّ مِنْ ثِقة، ونعْرِفَ صدقَ مَنْ حَمَلَ الحديثَ مِن حينِ ابْتُدِئَ إلى أن يُبْلَغَ به مُنْتَهَاه.,"This is the most stringent hadith-report from God’s Emissary on this topic. We have relied on it, along with others, to support the idea that we only accept a hadith-report from a trustworthy person and that we must know the veracity of the bearers of hadith-reports from one end of the chain of transmitters to the other."
"فإن قال قائل وما في هذا الحديث من الدلالة على ما وصفت؟
قيل: قد أحاط العلم أن النبي لا يأمر أحداً بحال أبداً أن يكذب على بني إسرائيل، ولا على غيرهم،","If someone were to ask, “What indication is there in that hadithreport for what you have just explained?” one should reply: It is known with certainty that the Prophet never commanded anyone, ever, to lie about the Jews, or about anyone else."
فإذ أباح الحديث [ص:399] عن بني إسرائيل أن يقبلوا الكذب على بني إسرائيل أباح، وإنما أباح قبول ذلك عن من حدَّث به ممن يُجهل صدقه وكذبه.,"So when he permitted hadith-reports from the Jews to be accepted, then he did not do so so that people would accept lies about them. Rather, he permitted that such hadith-reports be accepted from those who transmitted them when there was uncertainty about their veracity or their dishonesty."
ولم يُبِحْه أيضاً عن من يُعرف كذبه لأنه يُروى عنه أنه “مَن حدَّث بحديث، وهو يُرَاه كذباً فهو أحد الكاذِبَين “,"In addition, he did not permit one to accept anything from someone whose dishonesty is known, because it is narrated from him that he said: “Whoever transmits a hadith-report that he views as false is a liar.”"
ومَن حدَّث عن كذاب لم يبرأ من الكذب؛ لأنه يرى الكذاب في حديثه كاذباً,"Whoever transmits from a liar cannot escape being considered a liar himself, since he is aware that the liar is dishonest in regard to his hadith-reports."
ولا يُستدل على أكثرِ صدق الحديث وكذبه إلا بصدق اُلمخبِر وكذبه، إلا في الخاصِّ القليل من الحديث، وذلك أن يُستدل على الصدق والكذب فيه بأن يُحَدِّث المحدث ما لا يجوز أن يكون مثله، أو ما يخالفه ما هو أَثبتُ وأكثرُ دلالاتٍ بالصدق منه.,"In most cases one infers the veracity or falsity of a hadith-report by means of the veracity or dishonesty of the person who reports it, except in the case of a very few, particular hadith-reports. In such cases, one infers veracity or dishonesty with regard to it when the transmitter transmits something the like of which is inconceivable, or something that is contradicted by what is better confirmed and possesses greater indications of veracity than it."
وإذ فرق رسول الله بين الحديث عنه، والحديث عن بني إسرائيل فقال: “حدثوا عني ولا تكذبوا علي “: فالعلم – إن شاء الله – يحيط أن الكذب الذي نهاهم عنه هو الكذب الخفي.,"Because God’s Emissary distinguished between hadith-reports from himself and those from the Jews and said, “Transmit from me, but do not tell lies from me,” one knows with certainty, God willing, that the kind of dishonesty that he prohibited is the subtle kind."
وذلك الحديث عمن لا يُعرف صدقه؛ لأن الكذب إذا كان منهياً عنه على كل حال، فلا كذب أعظم من كذبٍ على رسول الله صلى الله عليه وسلم,"It is the kind found in hadith-reports from those whose veracity is unknown. This is because, since dishonesty is prohibited in all circumstances, then there can be no greater dishonesty than that pertaining to God’s Emissary (may God bless him)."
الحجة في تثبيت خبر الواحد,Authority Confirming the Uncorroborated Report
قال “الشافعي: “فإن قال قائل: اذكر الحجة في تثبيت خبر الواحد بنصِّ خبر أو دلالةٍ فيه أو إجماعٍ.,"Al-Shāfiʿī said: If someone were to say, “Cite an authority that confirms the uncorroborated report, whether such authority is in the form of a textually explicit report, some indication in such a report, or consensus,”"
فقلت له أخبرنا سفيان عن عبد الملك بن عمير عن عبد الرحمن بن عبد الله بن مسعود عن أبيه أن النبي قال: “نضَّر الله عبداً سمع مقالتي فحفظها ووعاها وأداها، فرُبَّ حاملِ فقهٍ غيرِ فقيه ورُبَّ حامل فقه إلى من هو أفقه منه. ثلاثٌ لا يَُغِلُّ [ص:402] عليهن قلبُ مسلم: إخلاصُ العمل لله، والنصيحةُ للمسلمين، ولزوم، جماعتهم، فإنّ دعوتهم تحيط من روائهم”.,"I would reply to him: Sufyān ibn ʿUyaynah reported to us from ʿAbd al-Malik ibn ʿUmayr, from ʿAbd al-Raḥmān ibn ʿAbdallāh ibn Masʿūd, from his father, that the Prophet said: “God will make radiant any servant who hears my words, remembers them, understands them and conveys them further. Many a bearer of religious knowledge is not himself knowledgeable, and many a bearer of such knowledge bears it to one more knowledgeable than himself. Three things will not fill a Muslim’s heart with rancor: sincere devotion in works for God, sincere advice to Muslims, and binding oneself to the Muslim community. Their religious mission protects them from what they cannot see.”"
فلما نَدَب رسول الله إلى استماع مقالته وحفظِها وأدائها امرأً يؤديها، والامْرُءُ واحدٌ: دلَّ على أنه لا يأمر [ص:403] أن يُؤدَّى عنه إلا ما تقوم به الحجة على من أدى إليه؛ لأنه إنما يُؤدَّى عنه حلال وحرام يُجتَنَب، وحدٌّ يُقام، ومالٌ يؤخذ ويعطى، ونصيحة في دينٍ ودنيا.,"By recommending that one listen to what he says, preserve it, and convey it to another individual who would convey it, God’s Emissary indicated that he only ordered to be conveyed from him reports that would constitute binding authority for the persons who conveyed them. This is because what was conveyed from him were rulings concerning the lawful that may be approached, the unlawful that should be avoided, penal sanctions that should be imposed, property that should be taken or awarded, and advice concerning religion and this world."
ودل على أنه قد َححمل الفقهَ غيرُ فقيه، يكون له حافظاً، ولا يكون فيه فقيهاً.,"It also indicated that someone who is not a scholar of religious knowledge might nonetheless be a bearer of religious knowledge, and preserve it, and yet not himself be a scholar."
وأمْرُ رسول الله بلزوم جماعة المسلمين مما يُحتج به في أن إجماع المسلمين – إن شاء الله – لازمٌ.,"God’s Emissary also commanded that one adhere to the community of Muslims, a command that one may adduce as authority for the principle that the Muslims’ consensus is binding, God willing."
أخبرنا سفيان قال أخبرني سالم أبو النضر أنه سمع عبيد الله بن أبي رافع يخبر عن أبيه قال: قال النبي: “لا أُلفِيَنَّ أحدكم متّكئاً على أريكته، يأتيه الأمر من أمري، مما نهيت عنه [ص:404] أو أمرت به، فيقول: لا ندري، ما وجدنا في كتاب الله اتبعناه”,"Sufyān reported to us, saying: Sālim Abū l-Naḍr reported to me that he heard ʿUbaydallāh ibn Abī Rāfiʿ report from his father, who said that the Prophet said: “I had better not find any of you resting on his bench when a command that I have issued comes, whether prohibiting or commanding something, and saying, ‘I don’t know— we only follow what we find in the Book of God.’”"
قال ابن عيينة: وأخبرني محمد بن المنكدر عن النبي بمثله مرسلاً.,"Ibn ʿUyaynah said: Muḥammad ibn al-Munkadir reported something similar to me, from the Prophet, but with an incomplete record of transmission."
وفي هذا تثبيتُ الخبر عن رسول الله وإعلامُهم أنه لازم لهم، وإن لم يجدوا له نصَّ حكمٍ في كتاب الله، وهو موضوع في غير هذا الموضع.,"This confirms that reports transmitted from God’s Emissary are authoritative, and it apprises them that such reports are binding for them, even though they may not find a textually explicit ruling in the Book of God on the same topic. But this point is made elsewhere."
أخبرنا مالك عن زيد بن أسلم عن عطاء بن يسار: أن رجلاً قبَّل امرأته وهو صائم، فَوَجَد من ذلك وجْداً شديداً، فأرسل امرأته تسأل عن ذلك، فدخلت على أم سلمة أمِّ المؤمنين، فأخبرتها، فقالت أم سلمة: إن رسول الله يقبِّل وهو صائم.,"Mālik reported to us from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār: A man kissed his wife while he was fasting. This distressed him greatly, so he sent his wife to ask about it. She went in to Umm Salamah, Mother of the Believers, and reported this to her. “God’s Emissary,” began Umm Salamah, “kisses while he fasts.”"
فرجعت المرأة إلى زوجها فأخبرته، فزاده ذلك شراً، وقال: لسنا مثلَ رسول الله، يُحِل الله لرسوله ما شاء.,"So the woman returned to her husband and reported that to him, but it only made him feel worse and he exclaimed: “We are not at all like God’s Emissary; God makes lawful for His Emissary whatever He wills!”"
فرجعت المرأة إلى [ص:405] أم سلمة فوجدت رسول الله عندها، فقال رسول الله: ما بال هذه المرأة؟ فأخبرته أم سلمة، فقال: ألا أخبرتيها أني أفعل ذلك؟,"So the woman returned to Umm Salamah and found God’s Emissary with her. “What does that woman want?” he asked. Umm Salamah told him. “Didn’t you tell her,” he asked, “that I do that?”"
فقالت أم سلمة: قد أخبرتها فذهبت إلى زوجها فأخبرتْه فزاده ذلك شراً، وقال: لسنامثل رسول الله، يُحل الله لرسوله ما شاء.,"“I told her, she went back to her husband and told him, and it only made him feel worse, and he said, ‘We are not at all like God’s Emissary; God makes lawful for His Emissary whatever He wills!’”"
"فغضب رسول الله ثم قال:
والله إني لأتقاكم لله، ولأعلمكم بحدوده”","God’s Emissary grew angry and then said, “By God! I am undoubtedly the most God-fearing of you and the most knowledgeable about His limits.”"
وقد سمعت من يصل هذا الحديث، ولا يحضرني ذِكر مَن وصله.,"I have heard someone who was able to extend the transmission of that hadith-report all the way back to the Prophet, but I cannot recall who did so."
قال “الشافعي: “في ذكر قول النبي صلى الله عليه: ” ألَّا أخبرتيها أني أفعل ذلك” دلالةٌ على أن خبر أم سلمة عنه مما يجوز قبوله؛ لأنه لا يأمرها بأن تخبر عن النبي إلا وفي خبرها ما تكون الحجةُ لمن أخبرتْه.,Al-Shāfiʿī said: The mention of the Prophet’s saying to Umm Salamah “Didn’t you tell her that I do that?” indicates that it is permissible to accept Umm Salamah’s report about him. This is because he would only have commanded her to report about him in a way that constituted binding authority for the one to whom she reported.
وهكذا خبرُ امرأته إن كانت من أهل الصدق عنده.,"This principle also holds for the report of the man’s wife, if in her husband’s view she was veracious."
أخبرنا مالك عن عبد الله بن دينار عن ابن عمر قال: “بينما الناس بقُباءٍَ في صلاة الصبح إذ أتاهم آت، فقال: إن رسول الله قد أُنزل عليه قُرَآن وقد أُمر أن يستقبل القبلة فاستقبَِلوها وكانت وجوههم إلى الشأْم فاستداروا إلى الكعبة”,"Mālik reported to us from ʿAbdallāh ibn Dīnār, from Ibn ʿUmar, who said: While people were in Qubāʾ, at the morning prayer, someone suddenly came up and said, “God’s Emissary has had a Qurʾanic passage revealed to him in which he has been commanded to face the prayer-direction.” So they faced toward it; their faces had been directed toward Syria, so they turned to face the Kaaba."
وأهلُ قباءٍَ أهلُ سابقة من الأنصار وفقه، وقد كانوا على قبلةٍ فرض الله عليهم استقبالها.,"The people of Qubāʾ were among the very earliest of the Allies to adopt Islam, they were knowledgeable about law, and they already used to face a direction that God had obligated them to face."
ولم يكن لهم أن يَدَعوا فرض الله في القبلة إلا بما تقوم عليهم الحجة،,They would only have abandoned the obligation imposed by God concerning their original prayer-direction by reason of something that constituted binding authority for them.
ولم يلقوا رسول الله، ولم يسمعوا ما أنزل الله عليه في تحويل القبلة، فيكونون مستقبلين بكتاب الله وسنة نبيه سماعاً من رسول الله ولا بخبر عامّةٍ،.,"They had not met God’s Emissary or heard what was revealed to him concerning the change in the prayer-direction such that they turned toward it based directly on the Book of God, the Practice of His Prophet which they had received aurally from God’s Emissary, or a widely known report."
وانتقلوا بخبر واحد، إذا كان عندهم من أهل الصدق: عن فرضٍ كان عليهم، فتركوه إلى ما أخبرهم عن النبي أنه أَحدث عليهم من تحويل القبلة,"Rather, they turned away from it based on an uncorroborated report—since the person who brought it was, in their view, veracious—from an obligation to which they were subject, and they abandoned it for what that person reported to them from the Prophet, to wit, that he had provided a new ruling concerning the change in the prayer-direction."
ولم يكونوا ليفعلوه – إن شاء الله – بخبر إلا عن علم بأن الحجة تثبُت بمثله، إذا كان من أهل الصدق.,"They would only have done this, God willing, on account of an uncorroborated report, certain in the knowledge that such reports, if brought by a veracious person, confirmed the existence of binding authority."
ولا ليُحدثوا أيضاً مثل هذا العظيم في دينهم إلا عن علم بأن لهم إحداثَه.,They would only have introduced something new of such momentous importance into their religion in the certainty that they were entitled to do so.
ولا يدعون أن يخبروا رسول الله بما صنعوا منه.,"Moreover, they would not have omitted to inform God’s Emissary of what they did in that regard."
ولو كان ما قَبلوا من خبر الواحد عن رسول الله في تحويل القبلة، وهو فرض: مما يجوز لهم، لقال لهم – إن شاء الله – رسول الله: قد كنتم على قبلةٍ، ولم يكن لكم تركها إلا بعد علم تقوم عليكم به حجة من سماعكم مني، أو خبرِ عامةٍ أو أكثرَ من خبر واحد عني.,"If the uncorroborated report that they accepted from God’s Emissary concerning the change in the prayer-direction—which was an obligation—was something merely permissible for them, then God’s Emissary would have said to them, God willing: “You were settled on a prayer-direction and you had no right to abandon it except after becoming apprised of a binding authority that was established for you, to wit, after having heard it from me, or from a widespread report, or from something stronger than an uncorroborated report from me.”"
أخبرنا مالك عن إسحاق بن عبد الله بن أبي طلحة [ص:409] عن أنس بن مالك قال: كنت أسقي أبا طلحة وأبا عبيدة بن الجرَّاح وأُبيَّ بن كعب شراباً من فضيخٍ وتمرٍ، فجاءهم آت فقال: إن الخمر قد حُرِّمت.,"Mālik reported to us from Isḥāq ibn ʿAbdallāh ibn Abī Ṭalḥah, from Anas ibn Mālik, who said: “I was serving wine to Abū Ṭalḥah, Abū ʿUbaydah ibn al-Jarrāḥ, and Ubayy ibn Kaʿb, when someone came up and said, ‘Wine has been forbidden.’"
فقال أبو طلحة: قم يا أنس إلى هذه الجِرار فاكسرها، فقمت إلى مِهْراسٍ لنا، فضربتُها بأسفلِه حتى تكسَّرت”.,"‘Get up, Anas,’ said Abū Ṭalḥah, ‘and break those wine jars.’ So I got up and got a mortar of ours and smashed them to pieces with its butt-end.”"
وهؤلاء في العلم والمكان من النبي وتَقَدُّمِ صحبته بالموضع الذي لا يُنكِره عالم.,"No scholar could deny that those persons occupied a high station in regard to knowledge, proximity to the Prophet, and priority in his Companionship."
وقد كان الشراب عندهم حلالاً يشربونه، فجاءهم آت وأخبرهم بتحريم الخمر، فأمر أبو طلحة – وهو مالك [ص:410] الجرار – بكسر الجرار، ولم يقل هو، ولاهم، ولا واحد منهم: نحن على تحليلها حتى نلقى رسول الله مع قربه منا أو يأتينا خبر عامَّة.,"They held wine to be lawful, and they were drinking it when someone came to them and reported to them that it had been made unlawful. So Abū Ṭalḥah, owner of the wine jars, ordered that the jars be broken. Neither he, nor they, nor any one of them, said, “We will continue to consider wine lawful until we meet God’s Emissary, since he is close by, or until a widespread report reaches us.”"
وذلك أنهم لا يُهرِيقون حلالاً، إهراقُه سَرَفٌ، وليسوا من أهله.,"That is, they would not have poured out something lawful, since to do so would be to waste it and they were not the kind of men to do such a thing."
والحال في أنهم لا يدَعون إخبار رسول الله ما فعلوا، ولا يَدَع – لو كان قبِلوا من خبر الواحد ليس لهم -: أن ينهاهم عن قبوله.,"The fact is, they would not have failed to inform God’s Emissary of what they had done, and he—if the uncorroborated report were not for them to accept—would not have failed to prohibit them from accepting the like of it."
وأمر رسول الله أنيساً أن يغدو على امرأة رجل ذكر أنها زَنَت، فإن اعترفت فارجمها، فاعترفت فرجمها.,"God’s Emissary commanded Unays to go to a woman whose husband stated that she had fornicated, saying, “If she confesses, stone her.” In fact, she did confess, so he had her stoned."
وأخبرنا بذلك مالك وسفيان عن الزهري عن عبيد الله بن عبد الله عن أبي هريرة وزيد بن خالد وساقا عن النبي. وزاد سفيان مع أبي هريرة وزيد بن خالد: شِبْلاً.,"Mālik informed us of this, and Sufyān, from al-Zuhrī, from ʿUbaydallāh ibn ʿAbdallāh, from Abū Hurayrah and Zayd ibn Khālid. Mālik and Sufyān quoted it from the Prophet, and Sufyān added Shibl in addition to Abū Hurayrah and Zayd ibn Khālid."
أخبرنا عبد العزيز عن ابن الهاد عن عبد الله بن أبي سلمة عن عمرو بن سليم الزُّرَقي عن أمه قالت: “بينما [ص:412] نحن بمنى إذا علي بن أبي طالب على جملٍ يقول: إن رسول الله يقول: إن هذه أيامُ طعام وشراب، فلا يصومنَّ أحد، فاتبع الناسَ وهو على جمله يصرخ فيهم بذلك.,"ʿAbd al-ʿAzīz informed us from Ibn al-Hād, from ʿAbdallāh ibn Abī Salamah, from ʿAmr ibn Sulaym al-Zuraqī, from his mother, who said: “While we were at Minā, ʿAlī ibn Abī Ṭālib showed up out of nowhere on a camel, saying ‘God’s Emissary says that these are days of food and drink, so let none of you fast.’ He followed the people, still on his camel, shouting that after them.”"
"ورسول الله لا يبعث بنهيه واحداً صادقاً إلا لزم خبرُه عن النبي، بصدقه عن المنهيين عن ما أخبرهم أن النبي نهى عنه.
ومع رسول الله الحاجُّ، وقد كان قادراً على أن يبعث إليهم فيشافهَهُم، أو يبعث إليهم عدداً، فبعث واحداً يعرفونه بالصدق.","God’s Emissary would never have sent a veracious individual to convey his prohibition unless that person’s report from the Prophet was binding, by virtue of the reporter’s veracity, in the view of those subject to the prohibition against what he reported the Prophet to have prohibited. The pilgrims were there with God’s Emissary; he was certainly able to send for them and tell them orally, or to send a number of people to them, but he sent an individual whom they knew to be veracious."
وهو لا يبعث بأمره إلا والحجة للمبعوث إليهم وعليهم قائمةٌ بقبول خبره عن رسول الله.,He would not have sent anyone with his command unless the person sent to them had authority and that authority was established for them to compel them to accept his report from God’s Emissary.
فإذا كان هكذا مع ما وصفتُ من مقدرة النبي على بعثه جماعةً إليهم: كان ذلك – إن شاء الله – فيمن بعده ممن لا يمكنه ما أمكنهم، وأمكن فيهم: أولى أن يَثبت به خبر الصادق.,"If that is so—along with what I have already noted, to wit, that the Prophet was capable of sending a group to them—then, God willing, it is even more appropriate, for those who came after him and who were not able to do what those predecessors could do, or to have done what was done for them, that the uncorroborated report of a veracious individual be confirmed as authoritative."
أخبرنا سفيان عن عمرو بن دينار عن عمرو بن عبد الله بن صفوان عن خالٍ له – إن شاء الله – يقال له: يزيد بن شيبان قال: كنا في موقف لنا بعرفة يُباعده عمروٌ من موقف الإمام جداً، فأتانا ابن مِرْبَع الأنصاري فقال لنا: أنا [ص:414] رسول رسول الله إليكم: يأمركم أن تقفوا على مشاعركم، فإنكم على إرثٍ من إرث أبيكم إبراهيم.,"Sufyān reported to us from ʿAmr ibn Dīnār, from ʿAmr ibn ʿAbdallāh ibn Ṣafwān, from one of his maternal uncles, God willing, called Yazīd ibn Shaybān, who said: “We had found a stopping place for ourselves in ʿArafah”—ʿAmr reckoned it to be very distant from the place where the imam was standing—“when suddenly Ibn Mirbaʿ al-Anṣārī came up to us and said, ‘I am the emissary to you from God’s Emissary, commanding you to stop and stand on these, your sacred sites. To you belongs a legacy from your forefather Abraham.’”"
وبعث رسول الله أبا بكر والياً على الحج في سنة تسع، وحضره الحج من أهل بلدان مختلفة، وشعوب متفرقة، فأقام لهم مناسكهم، وأخبرهم عن رسول الله بما لهم وما عليهم.,"God’s Emissary sent Abū Bakr to oversee the Pilgrimage in the year nine []. Pilgrims, including the inhabitants of various regions and diverse peoples, attended. He instituted the Pilgrimage rites for them and reported to them, from God’s Emissary, what they were entitled to and what was incumbent on them."
وبعث عليَّ بن أبي طالب في تلك السنة، فقرأ عليهم في مجمعهم يوم النحر آيات من {سورة براءة}، ونبذ إلى قوم على سواءٍ وجعل لهم مدداً، ونهاهم عن أمور.,"He also sent ʿAlī ibn Abī Ṭālib in that year, who recited for them verses from Sūrat Barāʾa on the Day of the Sacrifice, when they were gathered together. He enjoined some groups to behave equitably, provided assistance for others, and prohibited still others from doing certain things."
فكان أبو بكر وعليٌّ معروفين عند أهل مكة بالفضل والدين والصدق، وكان من جَهِلَهما أو أحدَهما من الحاجّ وجد من يخبره عن صدقهما وفضلهما.,"Abū Bakr and ʿAlī were both known to the Meccans for their virtue, piety, and veracity. If any of the pilgrims had been ignorant about one or both of them, he could have found someone there to inform him about their qualities."
ولم يكن رسول الله ليبعث إلا واحداً الحجةُ قائمة بخبره على من بعثه إليه، إن شاء الله.,"God’s Emissary sent only one person, whose report furnished binding authority for those to whom the person was sent, God willing."
وقد فرَّق النبي عمّالًا على نواحي، عرفنا أسماءهم، والمواضع التي فرّقهم عليها.,"The Prophet dispatched governors to various regions, and we know their names and also the places to which he sent them."
فبعث قيسَ بن عاصم والزِّبرقانَ بن بدر وابن نُوَيرة إلى عشائرهم بعلمهم بصدقهم عندهم.,"He sent Qays ibn ʿĀṣim, al-Zibriqān ibn Badr, and Ibn Nuwayrah to their own tribes, because their tribes viewed them as knowledgeable and veracious."
وقدِم عليهم وفد البحرين، فعرفوا من معه، فبعث معهم ابن سعيد بن العاص.,"The delegation from al-Baḥrayn came and recognized those who were with him, so he sent Ibn Saʿīd ibn al-ʿĀṣ back with them."
وبعث معاذ بن جبل إلى اليمن، وأمره أن يقاتل مَن أطاعه مَن عصاه، ويعلِّمهم ما فرض الله عليهم، ويأخذ منهم ما وجب عليهم لمعرفتهم بمعاذ، ومكانِه منهم وصدقِه.,"He sent Muʿādh ibn Jabal to Yemen and commanded that those who obeyed him battle those who were disobedient to him, that he teach them the obligations that God had imposed on them, and that he take from them what was due from them—because of their acquaintance with Muʿādh, his stature among them, and his veracity."
"وكل من ولَّى فقد أمره بأخذ ما أوجب الله على من ولَّاه عليه.
ولم يكن لأحد عندنا في أحدٍ ممن قدِم عليه من أهل [ص:417] الصدق: أن يقول: أنت واحد وليس لك أن تأخذ منا ما لم نسمع رسول الله يذكر أنه علينا.","The Prophet commanded everyone whom he appointed to a position of authority to collect what God had made mandatory for those over whom they had been appointed. None of the subject people, in our view, in regard to the veracious individual who came to them, had the right to say, “You are a mere individual and it is not for you to impose anything on us that we have not heard God’s Emissary mention as being incumbent on us.”"
ولا أحسبه بعثهم مشهورين في النواحي التي بعثهم إليها بالصدق: إلا لِمَا وصفتُ من أن تقوم بمثلهم الحجةُ على من بعثه إليه.,"I do not think that he would have sent people who were so well known in these regions for their veracity, except for the reasons I have explained, to wit, that binding authority was established by such people for those to whom they were sent."
وفي شبيهٍ بهذا المعنى أمراءُ سرايا رسول الله: فقد بعَث بَعْث مؤتةَ فولَّاه زيدَ بنَ حارثة، وقال: فإن أصيب فجعفرٌ، فإن أصيب فابنُ رواحة. وبعث ابنَ أُنيس سريَّةً وحدَه.,"Something similar emerges in regard to the commanders of God’s Emissary’s military expeditions. He sent an expedition to Muʾtah, appointed Zayd ibn al-Ḥārithah in charge of it, and said, “If he is killed, then Jaʿfar and if Jaʿfar is killed, then Ibn Rawāḥah.” He sent Ibn Unays as the sole commander of a detachment."
وبعث أمراء سراياه، وكلُّهم حاكم فيما بعثه فيه؛ لأن عليهم أن يدعوا من لم تبلغه الدعوة، ويقاتلوا من حلَّ قتاله.,"He sent out all the commanders of his military expeditions in full charge of the mission, since it was incumbent on them to call to Islam those whom the call had yet to reach and to battle those whom it was lawful to battle."
"وكذلك كلُّ والي بعثه أو صاحبِ سريَّة.
ولم يزل يمكنُه أن يبعث واليين وثلاثة وأربعة وأكثر.","So, too, for every governor or leader of a military expedition that he sent out, even though he could have sent out two, three, four, or more governors."
وبعث في دهرٍ واحد اثنى عشر رسولاً إلى اثنى عشر ملكاً، يدعوهم إلى الإسلام، ولم يبعثهم إلا إلى من قد بلغته الدعوة، وقامت عليه الحجة فيها، وألاّ يكتب فيها دلالاتٍ لمن بعثهم إليه على أنها كتُبُهُ.,"On one occasion he dispatched twelve different envoys to twelve different kings to summon them to Islam. He would not have sent them to anyone whom the summons to Islam had not yet reached, or for whom binding authority for accepting the summons would not have been established, or without letters about it that clearly indicated that the letters were in fact from him."
وقد تحرّى فيهم ما تحرى في أمرائه: من أن يكونوا معروفين، فبعث دَِحْية إلى الناحية التي هو فيها معروف.,"He saw to it that the envoys were well known, just as he did in regard to his commanders. He sent Diḥyah to a region where he was well known,"
ولو أن المبعوث إليه جهل الرسول كان عليه طلبُ علمِ أن النبي بعثه ليستبرىء شكَّه في خبر رسول الله، وكان على الرسول الوقوفُ حتى يستبرئه المبعوثُ إليه.,"and if those to whom these people were sent were ignorant about the envoy, it was incumbent on them to seek knowledge about whether the Prophet had sent him, in order to dispel their doubts about the envoy’s reports. It was also incumbent on the envoy to wait until those to whom he had been sent had resolved any such doubts."
ولم تزل كتب رسول الله تَنْفُذ إلى ولاته بالأمر والنهي، ولم يكن لأحد من ولاته تركُ إنفاذ أمره، ولم يكن ليبعث رسولاً إلا صادقاً عند من بعثه إليه.,"God’s Emissary’s letters continued to be sent out to his governors, conveying commands and prohibitions. None of his governors could fail to execute his orders, and he would not send any envoys unless they were viewed as veracious by those to whom they were sent."
وإذا طلب المبعوثُ إليه عِلمَ صدقه وَجَدَه حيث هو.,"If the addressees sought certain knowledge of the emissaries’ veracity, they could find it right where they were."
ولو شك في كتابه بتغييرٍ في الكتاب أو حالٍ تدل على تهمةٍ، من غفلة رسولٍ حَمَلَ الكتابَ: كان عليه أن يطلب علم ما شك فيه حتى يُنفِذَ ما يَثبت عنده من أمر رسول الله.,"If they had doubts about the letter that the envoys conveyed—whether it had been altered, or there was some circumstance that gave rise to the suspicion of inattentiveness on the part of the envoy—then it was incumbent on them to seek knowledge about what they doubted, so that what was proven that God’s Emissary had commanded could be carried out where they were."
وهكذا كانت كتب خلفائه بعده وعمالُهم، وما أجمع المسلمون عليه: من أن يكون الخليفة واحداً والقاضي واحدٌ، والأمير واحدٌ، والإمامُ.,"So, too, for the letters from his caliphs after him, and their governors. The Muslims have reached consensus on this: that there should be only one caliph, only one judge, and only one commander and Imam."
فاستخلفوا أبا بكر، ثم استخلف أبو بكر عمرَ، ثم عمرُ أهلَ الشورى ليختاروا واحداً، فاختار عبدُ الرحمن عثمانَ بن عفان.,"Accordingly, they appointed Abū Bakr caliph, and then Abū Bakr appointed ʿUmar, and then ʿUmar appointed the members of the committee to choose someone, and ʿAbd al-Raḥmān chose ʿUthmān ibn ʿAffān."
قال: والولاة من القضاة وغيرهم يقضون، فتَنفُذُ أحكامهم، ويقيمون الحدود، ويُنفِذُ مَن بعدهم أحكامهم، وأحكامُهم أخبارٌ عنهم.,"Moreover, the rulings of those who hold judgeships and others who adjudicate are carried out, they apply penal sanctions, and those who come after them continue to carry out their rulings, which are reports from them."
ففيما وصفتُ من سنة رسول الله، ثم ما أجمع المسلمون عليه منه: دلالةٌ على فرقٍ بين الشهادة والخبر والحكم.,"In what I have explained about the Practice of God’s Emissary and then that on which the Muslims have reached consensus are indications of the differences between testimony, reports, and rulings."
ألا ترى أن قضاء القاضي على الرجل للرجل إنما هو خبر يخبر به عن بينة تثبت عنده، أو إقرار من خصمٍ به أقر عنده، وأنفذ الحكم فيه، فلما كان يلزمه بخبره أن يُنفِذَهُ بعلمه كان في معنى المخبِرِ بحلال وحرام، قد لزمه أن يُحِلَّه ويحّرمه بما شهد منه.,"Is it not the case that the judge’s decision against one man and in another’s favor is merely something about which he reports on the basis of evidence that has been confirmed in his view, or on the basis of an admission made before him by a litigant to which he then gives effect? Since he is bound, by virtue of his report thereof, to give effect to it, on the basis of what he knows, he is in the position of someone who reports about what is lawful and unlawful, and he is bound to declare it lawful or unlawful according to what he has himself witnessed."
ولو كان القاضي المخبرُ عن شهودٍ شهدوا عنده على رجل لم يُحاكَم إليه، أو إقرارٍ من خصم لا يلزمه أن يحكم به، لمعنى أنْ لم يُخاصَم إليه، أو أنه ممن يُخاصَم إلى غيره، فحكم بينه وبين خصمه ما يلزم شاهداً يشهد على رجل أن يأخذ منه ما شُهِدَ به عليه لمن شُهِدَ له به: كان في معنى شاهدٍ عند غيره،,"But imagine the following situations: a judge reports about witnesses who testified before him against someone who was not sued in his court; or he testifies about the admission of a litigant in a situation in which he was not bound to rule based on that admission because the person was not sued in his court, or because the person was sued in another judge’s court and that other judge ruled based on the testifying judge’s testimony that a witness had to testify against someone that recovery should be made against that person and in someone else’s favor. In these situations, the judge would be in the position of a witness before someone else."
فلم يقبل – قاضياً كان أو غيرَه – إلا بشاهد معه كما لو شهد عند غيره لم يقبله إلا بشاهد، وطلب معه غيره، ولم يكن لغيره إذا كان شاهداً أن يُنفِذَ شهادته وحده.,"His testimony would not be accepted, irrespective of whether he was a judge, unless there were another witness to testify along with him. So, too, if he were to testify before some other judge: his testimony would not be accepted except on the basis of another witness, and someone else would be required to testify along with him.
The other judge could not, if the first judge is a witness, give effect to his testimony by itself."
أخبرنا سفيان وعبد الوهاب عن يحيى بن سعيد عن سعيد بن المسيَّب: أن عمر بن الخطاب قضى في الإبهام بخمسَ عشرة، وفي التي تليها بعشر، وفي الوسطى بعشر، وفي التي تلي الخنصر بتسع، وفي الخنصر بست.,"Sufyān and ʿAbd al-Wahhāb reported to us from Yaḥyā ibn Saʿīd, from Saʿīd ibn al-Musayyab, that ʿUmar ibn al-Khaṭṭāb ruled that compensation was fifteen camels for the loss of the thumb, ten for the index finger, ten for the middle finger, nine for the ring finger, and six for the little finger."
قال “الشافعي”: لما كان معروفاً – والله أعلم – عند عمر أن النبي قضى في اليد بخمسين وكانت اليد خمسة أطراف مختلفةِ الجمال والمنافع: نزَّلها منازِلَها، فحكم لكل واحد من الأطراف بقَدْره من دية الكفِّ، فهذا قياس على الخبر.,"Al-Shāfiʿī said: Since it was well known to ʿUmar, though God knows best, that the Prophet ruled that compensation for the loss of the hand was fifty camels, and that the hand comprises five digits of differing beauty and utility, he assigned compensation for their loss according to a descending scale and ruled that an appropriate amount of the blood-price for the entire hand be ratably allocated.
That is an analogy based on a report."
"فلما وجدنا كتاب آل عمرو بن حزم فيه: أن رسول الله قال: وفي كل إصبع مما هنالك عشرٌ من الإبل صاروا إليه.
ولم يقبلوا كتاب آل عمرو بن حزم – والله أعلم -[ص:423] حتى يثبت لهم أنه كتاب رسول الله.","When we found the letter from the family of ʿAmr ibn Ḥazm, which stated that God’s Emissary said: “Every finger that is there is worth ten camels,” they came to adopt that rule, but they did not accept the letter of the family of ʿAmr ibn Ḥazm, though God knows best, until it was confirmed for them that it was in fact a letter from God’s Emissary."
وفي الحديث دلالتان: أحدهما: قبول الخبر، والآخر: أن يُقبل الخبر في الوقت الذي يثبت فيه، وإن لم يمضي عمل من الأئمة بمثل الخبر الذي قبلوا.,"That hadith-report contains two indications. One is that the report was accepted. The other is that the report should be accepted at the time it is confirmed, even if the practice of the Imams did not accord with the like of what was in the report that they subsequently accepted."
ودلالةٌ على أنه مضى أيضاً عملٌ من أحد من الأئمة، ثم وَجَدَ خبراً عن النبي يخالف عملَه لترك عمله لخبر رسول الله.,"There is also an indication that if the practice of one of the Imams is in force, and then he finds a report from the Prophet that contradicts his practice, he should abandon his practice in favor of the report from God’s Emissary."
ودلالةٌ على أن حديث رسول الله يثبت بنفسه لا بعمل غيره بعده.,"There is another indication, too, to wit, that the hadith-reports from God’s Emissary are self-confirming, not confirmed by virtue of the practice of someone else who lived later."
ولم يقل المسلمون قد عَمِل فينا عمر بخلاف هذا بين المهاجرين والأنصار، ولم تذكروا أنتم أن عندكم خلافَه ولا غيرُكم، بل صاروا إلى ما وجب عليهم، من قبول الخبر عن رسول الله، وترك كل عمل خالفه.,"The Muslims did not object in this case and say, “ʿUmar applied a different rule to us and also to the Emigrants and the Allies.” Neither you nor anyone else presented anything contrary to it. Rather, they did what was incumbent on them when they accepted the report from God’s Emissary and abandoned every practice that contradicted it."
ولو بلغ عمرَ هذا صار إليه – إن شاء الله – كما صار إلى غيره فيما بلغه عن رسول الله، بتقواه لله وتأديته الواجبَ عليه، في اتباع أمر رسول الله، وعلمه وبأنْ ليس لأحد مع رسول الله أمرٌ، وأن طاعة الله في اتباع أمر رسول الله.,"Had that report reached ʿUmar, he would have adopted it, too, God willing, just as he adopted other rulings from God’s Emissary that reached him. This he did out of fear of God, in order to do what was necessary by following the command of God’s Emissary, and on account of his knowledge that no one has authority alongside God’s Emissary and that obedience to God lies in following the command of God’s Emissary."
فإن قال قائل: فادلُلْني على أن عمر عمل شيئاً، ثم صار إلى غيره بخبرٍ عن رسول الله.,"If someone were to ask, “Can you show me an instance in which ʿUmar had one practice and then adopted another based on a report from God’s Emissary?”"
قلت: فإن أوجدْتُكَهُ؟,I would reply: And if I found that for you?
قال: ففي إيجادكَ إياي ذلك دليل على أمرين: أحدهما: أنه قد يقول من جهة الرأي إذا لم توجد سنة،,"“Producing something like that for me would indicate two things: first, that ʿUmar might hold a view based on his personal opinion if he could not find a Prophetic practice;"
والآخر: أن السنة إذا وُجدت وجب عليه ترك عمل نفسه، ووجب على الناس ترك كل عمل وُجدت السنة بخلافه، وإبطالُ أن السنة لا تثبت إلا بخبرٍ بعدها، وعُلم أنه لا يُوهِنُها شيء إن خالفها.,"and second, that if there is such a practice, it is mandatory for him to abandon his own practice and for people to abandon every practice which a Prophetic practice, if extant, contradicts. It also invalidates the idea that an account of Prophetic Practice can only be confirmed by a subsequent report, and one would know that nothing that is contrary to Prophetic Practice can weaken it.”"
قلت: أخبرنا سفيان عن الزهري عن سعيد بن المسيب: أن عمر بن الخطاب كان يقول: الدية للعاقلة، ولا ترث المرأة من دية زوجها شيئاً. حتى أخبره الضّحّاك بن سفيان أن رسول الله كتب إليه: أن يُوَرِّث امرأة أَشْيَمَ الضِّبَابيِّ من ديته، فرجع إليه عمر.,"I said: Sufyān reported to us from al-Zuhrī, from Saʿīd ibn alMusayyab: ʿUmar ibn al-Khaṭṭāb used to say, “The blood-price belongs to the kin-group and the wife does not inherit any of the blood-price paid in compensation for her husband’s death.” This was until al-Ḍaḥḥāk ibn Sufyān reported to him that God’s Emissary had written to him stating that he should make the wife of Ashyam al-Ḍibābī inherit from his blood-price, and ʿUmar adopted that ruling."
وقد فَسَّرت هذا الحديث قبل هذا الموضع.,I have explained this hadith-report elsewhere.
سفيان عن عمرو بن دينار وابن طاوس عن طاوس: أن عمر قال: أُذَكِّرُ اللهَ امرأً سمع من النبي في الجنين شيئاً، فقام حَمَلُ بن مالك بن النابغة، فقال: كنت بين جارتين لي – يعني ضرتين – فضربت إحداهما الأخرى بِمِسْطَح فألقت جنيناً ميتاً، فقضى فيه رسول الله بِغُرَّةٍ .,"Sufyān from ʿAmr ibn Dīnār and Ibn Ṭāwūs, from Ṭāwūs, that ʿUmar said: “I will remember in my prayers anyone who has heard something from the Prophet about tort compensation for a fetus.” Ḥamal ibn Mālik ibn al-Nābighah stood up and said, “I was with two young women of mine”—that is, two co-wives—“when one struck the other with a rolling pin and her fetus emerged stillborn. God’s Emissary ruled that the damages were a choice slave.”"
فقال عمر: لو لم أسمع فيه لقضينا بغيره. وقال غيره: إن كِدْنا أن نقضي في مثل هذا برأينا.,"“Had I not heard that, I would have ruled otherwise,” said ʿUmar, or, according to someone else, “We nearly ruled in a similar case according to our personal opinion.”"
فقد رجع عمر عما كان يقضي به لحديث الضّحّاك إلى أن خالف حكم نفسه، وأخبر في الجنين أنه لو لم يسمع هذا لَقَضَى فيه بغيره، وقال: إن كِدنا أن نقضي في مثل هذا برأينا.,"So ʿUmar retracted his judgment on account of the hadith-report of al-Ḍaḥḥāk, overturning his own ruling and then he reported that had he not heard that, he would have judged otherwise in the case. He also said, “We nearly ruled in a similar case according to our personal opinion.”"
قال “الشافعي”: يخبر – والله أعلم – أن السنة إذا كانت موجودة بأن في النفس مائةً من الإبل، فلا يعدو الجنين أن يكون حياً فيكونَ فيه مائةٌ من الإبل، أو ميتاً فلا شيء فيه.,"Al-Shāfiʿī said: This report shows, though God knows best, that Prophetic Practice, once it became known, provided that one hundred camels were payable in compensation for the tort of wrongful death. It could only be the case that the fetus be born alive, in which case it would be compensated with one hundred camels, or stillborn, in which case there would be no compensation."
فلما أُخبر بقضاء رسول الله فيه سَلَّمَ له، ولم يجعل لنفسه إلا اتِّبَاعه، فيما مضى بخلافه، وفيما كان رأياً منه لم يبلغه عن رسول الله فيه شيء،,"When the ruling of God’s Emissary was reported to him, he submitted to it.
He only allowed himself to follow Prophetic Practice, even if it was contrary to existing practice or pertained to a matter about which he had previously had his own opinion but in regard to which he was unaware of any precedent from God’s Emissary."
"فلما بَلَغَه خلاف فعله صار إلى حكم رسول الله، وترك حكم نفسه، وكذلك كان في كل أمره.
وكذلك يلزمُ الناسَ أن يكونوا.","So when something contrary to his own practice reached him, he adopted the ruling of God’s Emissary and abandoned his own ruling. That is how he behaved in all his affairs, and that is how people are bound to act."
أخبرنا مالك عن ابن شهاب عن سالم: أن عمر بن الخطاب إنما رجع بالناس عن خبر عبد الرحمن بن عوف.,"Mālik reported to us from Ibn Shihāb, from Sālim: ʿUmar ibn al-Khaṭṭāb brought everyone back from a military expedition based on the report of ʿAbd al-Raḥmān ibn ʿAwf."
قال “الشافعي”: يعني حين خرج إلى الشام، فبلغه وقوع الطاعون بها.,"Al-Shāfiʿī said: That is, when he set out for Syria and it reached him that there was a plague there."
مالك عن جعفر بن محمد عن أبيه: أن عمر ذكر المجوس، فقال: ما أدري كيف أصنع في أمرهم؟ فقال له عبد الرحمن بن عوف: أشهد لَسَمِعت رسول الله يقول: سُنُّوا بهم سُنَّة أهل الكتاب.,"Mālik from Jaʿfar ibn Muḥammad, from his father: ʿUmar mentioned the Zoroastrians and said, “I do not know how to treat them.” “I give witness,” said ʿAbd al-Raḥmān ibn ʿAwf, “that I heard God’s Emissary say, ‘Make your practice with the People of the Book your practice with them.’”"
سفيان عن عمرو: أنه سمع بَجَالَةَ يقول: ولم يكن عمر أخذ الجزية حتى أخبره عبد الرحمن بن عوف أن النبي أخذها من مجوس هَجَرٍَ.,"Sufyān, from ʿAmr, that he heard Bajālah say: “ʿUmar did not take the poll tax from the Zoroastrians until ʿAbd al-Raḥmān ibn ʿAwf reported to him that the Prophet had taken it from the Zoroastrians of Hajar.”"
قال “الشافعي”وكل حديث كتبته منقطعاً، فقد سمعته متصلاً أو مشهوراً عن من رُوي عنه بنقل عامةٍ من أهل العلم يعرفونه عن عامةٍ، ولكني كرهت وَضع حديثٍ لا أتقنه حفظاً، وغاب عني بعض كتبي، وتحققت بما يعرفه أهل العلم مما حفظتُ، فاختصرت خوف طول الكتاب، فأتيت ببعض ما فيه الكفايةُ دون تقصِّي العلم في كل أمره.,"Al-Shāfiʿī said: Every hadith-report that I have written down here with an interrupted transmission I have heard with a complete transmission, or in a well-known form from the person who narrated it by means of a widespread transmission among the great mass of scholars, who themselves know it from another such great mass of scholars. I dislike writing down a hadith-report, however, if I do not know it well by memory, for fear that the book may grow too long. Some of my books are now unavailable to me, so I have used what I believe to be correct, from memory, in accordance with what scholars know. I have also abbreviated things for fear that this book may grow too long. Thus, I have introduced some of what is sufficient, but without going into great depth about every aspect of such religious knowledge."
فقبل عمر خبر عبد الرحمن بن عوف في المجوس، فأخذ منهم وهو يتلو القُرَآن {من الذين أوتوا الكتاب حتى يعطوا الجزية عن يد وهم صاغرون} ،,"ʿUmar accepted the report of ʿAbd al-Raḥmān ibn ʿAwf concerning the Zoroastrians, and therefore collected the tax from them, while reciting «among the people who have been given the Book, until they pay the tribute readily, having been humbled» from the Qurʾan."
ويقرأ القُرَآن بقتال الكافرين حتى يسلموا، وهو لا يعرف فيهم عن النبي شيئاً، وهم عنده من الكافرين غيرِ أهل الكتاب، فقبل خبر عبد الرحمن في المجوس عن النبي فاتبعه.,"He had previously been reciting the passage about battling the unbelievers until they submit, unaware of anything from the Prophet pertaining to the Zoroastrians. In his view, they were unbelievers, not People of the Book, but then he accepted the report of ʿAbd al-Raḥmān ibn ʿAwf from the Prophet about the Zoroastrians and followed it."
وحديث بَجَالة موصول، قد أدرك عمر بن الخطاب رجلاً، وكان كاتباً لبعض ولاته.,Bajālah’s hadith-report reaches all the way back to the Prophet; he met ʿUmar ibn al-Khaṭṭāb while an adult and was a secretary to one of his governors.
فإن قال قائل: قد طلب عمر مع رجل أخبره خبراً آخر؟,"If someone were to ask, “Did ʿUmar seek out another report, even though there was a man there who reported something to him?”"
قيل له لا يطلب عمر مع رجلٍ أَخبَرَه آخرَ إلا على أحد ثلاث معاني:,"one should reply: ʿUmar would only have done so, once the man had already given him a report, for one of three reasons."
إما أن يحتاط فيكونَ، وإن كانت الحجة تثبت بخبر الواحد، فخبر اثنين أكثر، وهو لا يزيدها إلا ثبوتًا.,"The first would be as a precaution—even though binding authority was confirmed by the uncorroborated report, the report from two persons is stronger evidence and only enhances its confirmation."
وقد رأيت ممن أثبت خبر الواحد مَن يطلب معه خبراً ثانياً، ويكونُ في يده السنة من رسول الله من خمس وجوه فَيُحَدِّثُ بسادس فيكتبُهُ، لأن الأخبار كلما تواترت وتظاهرت كان أثبتَ للحجة، وأطيبَ لنفس السامع.,"I have seen among those who affirm the uncorroborated report some who seek out a second report to go with it. Even though accounts of the Practice of God’s Emissary come to him from five different directions, yet if he has a sixth transmitted to him he writes it down.
This is because whenever reports are mutually corroborating and reinforcing, that better establishes their authority and better puts at ease the mind of the one listening."
وقد رأيت من الحكام مَن يَثبت عنده الشاهدان العدلان والثلاثةُ، فيقول للمشهود له: زدني شهوداً وإنما يريد بذلك أن يكون أطيبَ لنفسه، ولو لم يَزِده المشهود له على شاهدين لَحَكَمَ له بهما.,"I have also seen judges who affirm the testimony of two or even three credible witnesses and yet who say to the one in whose favor their evidence is given, “Give me more witnesses.” By doing that he merely wants to put his mind at ease; and if the person in whose favor the evidence is given does not produce additional witnesses, the judge still rules in his favor in reliance on the two."
ويحتمل أن يكون لم يعرف المخبر فيقفَ عن خبره حتى يأتي مخبرٌ يعرفه.,"The second would be that he does not know the one reporting the hadith-report, so he hesitates to accept his report until someone else whom he knows can come to report about it."
وهكذا ممن أخبر ممن لا يُعرف لم يُقبل خبره. ولا يُقبل الخبر إلا عن معروف بالاستئهال له، لأن يُقبل خبره.,Thus it is for those who report but are unknown— their reports are not accepted. Reports are only accepted from wellknown persons whose qualifications are such that their reports are considered worthy of acceptance.
ويحتمل أن يكون المخبر له غير مقبول القول عندَه، فيَرُدُّ خبره حتى يجد غيره ممن يَقبل قولَه.,"Finally, it could be that the one who reported to him was someone whose opinion was not, in his view, acceptable, so he rejected his report until he could find someone else whose opinion was acceptable."
فإن قال قائل: فإلى أي المعاني ذهب عندكم عمر؟,"If someone were to ask, “In your view, which of these reasons did ʿUmar adopt?”"
"قلنا: أما في خبر أبي موسى فإلى الاحتياط، لأن أبا موسى ثقة أمين عنده، إن شاء الله.
فإن قال قائل: ما دل على ذلك؟","we would reply: In the case of the report of Abū Mūsā, he was merely being cautious, because Abū Mūsā was trustworthy and reliable in his view, God willing. If someone were to ask, “What indicates that?”"
قلنا: قد رواه مالك بن أنس عن ربيعة عن غير واحد من علمائهم حديثَ أبي موسى، وأن عمر قال لأبي موسى: وأَمَا إني لم أتهمك، ولكن خشيت أن يَتَقَوَّلَ الناس على رسول الله.,"we would reply: Mālik ibn Anas related the hadith-report about Abū Mūsā from Rabīʿah from more than one Medinese scholar. Also, ʿUmar said to Abū Mūsā, “I harbor no suspicions about you, but I fear lest people falsely attribute sayings to God’s Emissary.”"
"فإن قال: هذا منقطع.
فالحجة فيه ثابتة، لأنه لا يجوز على إمام في الدين – عمرَ ولا غيرِهِ -: أن يقبل خبر الواحد مرة، وقبولُه له لا يكون إلا بما تقوم به الحجة عنده، ثم يَرُدُّ مثله أخرى.","If he says, “That is an interrupted transmission,” I would reply: Its authority is confirmed, since it is not permissible for someone who is an Imam in the religion, whether ʿUmar or anyone else, to accept an uncorroborated report on one occasion—and his acceptance of it would only have been based on the fact that, in his view, it furnished binding authority—and then reject it on another."
ولا يجوز هذا على عالم عاقل أبداً، ولا يجوز على حاكم أن يقضي بشاهدين مرة، ويمنع بهما أخرى، إلا من جهة جَرحهما أو الجهالَةِ بِعَدلهما. وعمر غايةٌ في العلم والعقل والأمانة والفضل.,"Indeed, that is never permitted for a scholar of sound mind. Neither is it permitted for a judge to rule on the basis of two witnesses’ testimony once and then refuse to do so another time, unless they have been impugned or he is ignorant of their credibility. ʿUmar, however, was a paragon of knowledge, intellect, trustworthiness, and virtue."
"وفي كتاب الله تبارك وتعالى دليل على ما وصفتُ:
قال الله: {إنا أرسلنا نوحاً إلى قومه} [نوح 1]
وقال: {ولقد أرسلنا نوحاً إلى قومه} [هود 25 والمؤمنون 23 والعنكبوت 14]
وقال: {وأوحينا إلى إبراهيم وإسماعيل} [النساء 163]
وقال: {وإلى عاد أخاهم هوداً} [الأعراف 65 وهود 50]
وقال: {وإلى ثمود أخاهم صالحاً} [الأعراف 73 وهود 61]
وقال: {وإلى مَدْينَ أخاهم شعيباً} [الأعراف 85 وهود 84 والعنكبوت 36]
وقال: {كذَّبت قومُ لوطٍ المرسلين. إذ قال لهم أخوهم لوطٌ: ألا تتقون. إني لكم رسول أمين فاتقوا الله وأطيعون} [لشعراء 160 – 163]
وقال لنبيه محمد صلى الله عليه: {إنا أوحينا إليك كما أوحينا إلى نوح} [النساء 163]
وقال: {وما محمدٌ إلا رسولٌ قد خلت من قبله الرسل} [آل عمران 144]","The Book of God (blessed and exalted) contains an indication of what I have explained. God said: «Indeed, We sent Noah to his people»; «And We sent Noah to his people»; «We have made revelations to Abraham and Ishmael»; «And to ʿĀd We sent their brother Hūd»; «And to Thamūd We sent their brother Ṣāliḥ»; «And to Madyan We sent their brother Shuʿayb»; and «The people of Lot denied the truth of those who were sent. When their brother Lot said to them, “Will you not be God-fearing? I am a faithful Emissary for you. Fear God and obey me.”» And He said to His Prophet Muḥammad (God bless him): «We have made revelations to you, as We made them to Noah» and «Muḥammad is only an emissary. There have been emissaries who have passed away before him.»"
فأقام جل ثناؤه حجته على خلقه في أنبيائه في الأعلام التي باينوا بها خلقه سواهم، وكانت الحجة بها ثابتة على من شاهد أمور الأنبياء ودلائلهم التي باينوا بها غيرهم، ومَن بعدهم، وكان الواحد في ذلك وأكثرُ منه سواءً، تقوم الحجة بالواحد منهم قياماً بالأكثر.,"God (sublime His praise) established authoritative proof for His creatures in His prophets by means of the signs by which they differentiated themselves from His other creatures. This authoritative proof was confirmed by these signs for all who witnessed the prophets’ conduct and the indications associated with them, by means of which they differentiated themselves from others and from those who came after them. For these purposes, it did not matter whether these events were witnessed by an individual, or by more than one person: such authoritative proof was established by an individual witness among them in the same way that it was established by more than one witness."
قال: {واضرب لهم مثلاً أصحابَ القرية إذ جاءها المرسلون. إذ أرسلنا إليهم اثنين، فكذبوهما، فَعَزَّزنا بثالث، فقالوا: إنا إليكم مرسلون. قالوا: ما أنتم إلا بشرٌ مثلُنا، وما أنزل الرحمن من شيءٍ. إن أنتم إلا تَكْذبون},"God said: «Coin for them a parable: the inhabitants of the settlement, when those who were sent came to them; when We sent two men to them, but they called them liars; so We reinforced them with a third. The three said, “We have been sent to you.” They said, “You are only mortals like us. The Merciful has not sent down anything. You are simply telling lies.”»"
قال “الشافعي”: فَظَاهَرَ الحُجَجَ عليهم باثنين، ثم ثالثٍ، وكذا أقام الحجةَ على الأمم بواحد،,"Al-Shāfiʿī said: God made the proofs apparent to them by means of two men, and then a third, but in like fashion He established proof for many nations by means of an individual."
وليس الزيادة في التأكيدِ مانعةً أن تقوم الحجة بالواحد، إذ أعطاه ما يبايِنُ به الخلْق غيرَ النبيين.,The fact that more emissaries could have been added for emphasis does not mean that such proof could not be established by an individual if God gave him something by which to distinguish himself from other people save the prophets.
أخبرنا مالك عن سعد بن إسحاقَ بن كعبِ بن عُجْرَةَ عن عمته زينبَ بنتِ كعبٍ: أن الفُرَيْعةَ بنت مالك بن سنانٍ أخبرَتْها أنها جاءت إلى النبي تسأله أن ترجع إلى أهلها في بني خُدْرَةَ,"Mālik reported to us from Saʿd ibn Isḥāq ibn Kaʿb ibn ʿUjrah, from his paternal aunt Zaynab bint Kaʿb, that al-Furayʿah bint Mālik ibn Sinān reported to her: She came to the Prophet to ask his permission to return to her family among the Khudrah clan."
فإن زوجها خرج في طَلَبِ أَعْبُدٍ له، حتى إذا كان بِطَرَفِ القدوم لَحِقَهُم، فقتلوه,Her husband had gone out in search of some runaway slaves of his until he caught up with them near al-Qaddūm and they killed him.
فسألتُ رسول الله أن أَرجع إلى أهلي، فإن زوجي لم يتركني في مسكنٍ يملكه، قالت: فقال رسول الله: نعم. فانصرفْتُ، حتى إذا كنتُ في الحُجرة أو في المسجد دعاني، أو أمر بي فَدُعِيت له، فقال: كيف قُلتِ؟ فَرَدَدْتُ عليه القصة التي ذكرت له من شأن زوجي، فقال لي: امكثي في بيتك حتى يبلغ الكتاب أجلَهُ. قالت: فاعتددت فيه أربعةَ أشهر وعشراً، فلما كان عثمانُ أرسل إلي، فسألني عن ذلك، فأخبَرْتُهُ، فاتَّبَعَهُ، وقضى به.,"So she asked God’s Emissary, “May I return to my family? My husband left me in a home that he did not own.” She said, “God’s Emissary said, ‘Yes.’ So I left, and when I was in my room or in the mosque, he called for me, or ordered someone to call for me. ‘What did you say, again?’ he asked. I repeated the story for him in which I mentioned what had happened to my husband, and he said, ‘Remain in your home until the decree is fulfilled.’ So I fulfilled the waiting period there, four months and ten days. When ʿUthmān sent for me to ask about that, I reported it to him, and he followed it and ruled accordingly.”"
وعثمان في إمامته، وعلمه يقضي بخبر امرأة بين المهاجرين والأنصار.,"ʿUthmān, in his position of leadership, knowledge, and virtue ruled, while among the Emigrants and Allies, on the basis of the report of a lone woman."
أخبرنا مسلم عن ابن جُريج قال: أخبرني الحسن بن مسلم عن طاوسٍ قال: كنت مع ابن عباس إذ قال له زيد بن ثابت: أَتُفتي أن تَصْدُِرَ الحائض قبل أن يكون آخرُ عهدها بالبيت؟ فقال له ابن عباس: إما لى فاسأل فلانة الأنصارية: هل أمرها بذلك النبي؟ فرجع زيد بن ثابت يضحك، ويقول ما أراك إلا قد صدقت.,"Muslim reported to us from Ibn Jurayj, who said al-Ḥasan ibn Muslim reported to me, from Ṭāwūs, who said: “I was with Ibn ʿAbbās when Zayd ibn Thābit said to him, ‘Do you hold that a menstruating woman should leave the pilgrimage before she has visited the Sacred House?’ ‘I do not think so,’ replied Ibn ʿAbbās, ‘but ask the woman So-and-so from the Allies whether the Prophet commanded her to do that.’ Zayd ibn Thābit returned, smiling, and said, ‘What I think is that you’re right.’”"
قال “الشافعي”: سمع زيدٌ النهي أن يَصْدُِر أحد من الحاجِّ حتى يكون آخرُ عهده بالبيت،,Al-Shāfiʿī said: Zayd heard the prohibition against pilgrims leaving before they had visited the Sacred House.
وكانت الحائض عنده من الحاجِّ الداخلين في ذلك النهي,"In his view, the menstruating woman, as a pilgrim, was included in that prohibition."
فلما أفتاها ابن عباس بالصَّدَر إذا كانت قد زارت بعد النحر: أنكر عليه زيد,"When Ibn ʿAbbās held that she should leave if she had made the visit on the Day of Sacrifice, Zayd thought it was wrong."
فلما أخبره عن المرأة أن رسول الله أمرها بذلك فسألها فأخبرته، فصدَّق المرأة,"But when he informed Zayd, from the woman, that God’s Emissary had ordered her to do that, he asked and she reported it to him and he believed her."
ورأى عليه حقاً أن يرجع عن خلاف ابن عباس، وما لابن عباس حجة غيرُ خبر المرأة.,"He took the view that it was his duty to retract his opinion which was in conflict with that of Ibn ʿAbbās, though the basis for Ibn ʿAbbās’s view constituted binding authority on its own, apart from the report from the woman."
سفيان عن عمرو عن سعيد بن جبير قال: قلت لابن عباس: إن نوفً البَِكَاليَّ يزعم أن موسى صاحبَ الخضر ليس موسى بني إسرائيل؟,"Sufyān, from ʿAmr from Saʿīd ibn Jubayr, who said: “I said to Ibn ʿAbbās, ‘Nawf al-Bikālī claims that Moses, the companion of al-Khaḍir, is not the Moses of the Jews.’"
فقال ابن عباس: كذب عدو الله! أخبرني أبيّ بن كعب قال: خطبنا رسول الله، ثم ذكر حديث موسى والخضر بشيء يدل على أن موسى صاحبُ الخضر.,‘The enemy of God lies!’ said Ibn ʿAbbās. ‘Ubayy ibn Kaʿb reported to me: “God’s Emissary gave a sermon before us and then mentioned the story of Moses and al-Khaḍir in a way that indicated that the Moses of the Jews was the companion of al-Khaḍir.”’”
فابن عباس مع فقهه وورعه يُثبت خبر أبي بن كعب عن رسول الله حتى يُكَذِّبَ به امرأ من المسلمين، إذ حدثه أبي بن كعب عن رسول الله بما فيه دلالة على أن موسى بني إسرائيل صاحبُ الخضر.,"Ibn ʿAbbās, with all his religious knowledge and piety, still deemed the report of Ubayy ibn Kaʿb to be confirmed, on its own, from God’s Emissary to such an extent that he deemed a fellow Muslim a liar on the basis of it—because Ubayy ibn Kaʿb had transmitted something to him from God’s Emissary indicating that the companion of al-Khaḍir was indeed Moses of the Jews."
أخبرنا مسلم وعبد المجيد عن ابن جريج أن طاوساً أخبره أنه سأل ابن عباس عن الرَّكعتين بعد العصر؟ فنهاه عنهما ،,"Muslim and ʿAbd al-Majīd reported to us from Ibn Jurayj, that Ṭāwūs reported to him that he had asked Ibn ʿAbbās about performing two bowings after the afternoon prayer, and that he had prohibited him from doing them."
قال طاوس: فقلت له: ما أدعهما، فقال ابن عباس: {ما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمراً أن يكونَ لهم الخِيَرَةُ من أمرهم، ومَن يَعْصِ اللهَ ورسوله، فقد ضل ضلالاً مبيناً},"Ṭāwūs said, “So I said to him, ‘I will not omit them!’ and Ibn ʿAbbās replied, ‘«When God and His Emissary have decided a matter, it is not for any believing man or woman to have any choice in the affair. Whoever disobeys God and His Emissary has gone astray in manifest error.»’”"
فرأى ابن عباس الحجةَ قائمةً على طاوس بخبره عن النبي، ودَلَّهُ بتلاوة كتاب الله على أن فرضاً عليه أن لا تكونَ له الخِيَرَةُ إذا قضى الله ورسوله أمرًا.,"Ibn ʿAbbās viewed the authority for that prohibition as established for Ṭāwūs by virtue of Ibn ʿAbbas’s report from the Prophet, and, by reciting the Book of God, he indicated that it was obligatory for Ṭāwūs to recognize that he had no choice in the matter once God and His Emissary had decided a matter."
وطاوس حينئذ إنما يَعلم قضاء رسول الله بخبر ابن عباس وحده،,"At that point, Ṭāwūs had learned of the decision of God’s Emissary by means of the report from Ibn ʿAbbās alone."
ولم يدفعه طاوس بأن يقول: هذا خبرك وحدك، فلا أُثبته عن النبي، لأنه يمكن أن تنسى.,"Ṭāwūs did not reject it by saying, “That is the report of you alone, and I do not regard it as confirmed from the Prophet since it is possible for you to be forgetful.”"
فإن قال قائل: كره أن يقول: هذا لابن عباس؟! فابن عباس أفضل من أن يَتَوَقَّى أحد أن يقول له حقاً رآه، وقد نهاه عن الركعتين بعد العصر، فأخبره أنه لا يدعهما،  قبل أن يُعْلمه أن النبي نهى عنهما.,"If someone were to say, “Wouldn’t he have been unwilling to say such a thing to Ibn ʿAbbās?” one should reply: Ibn ʿAbbās was too virtuous for anyone to be wary of asking him about an obligation that the person viewed as correct. Ibn ʿAbbās prohibited Ṭāwūs from performing the two bowings after the afternoon prayer, and Ṭāwūs informed him that he would not stop including them until Ibn ʿAbbās informed him that the Prophet had forbidden them."
سفيان عن عمرو عن ابن عمر قال: كنا نُخَابِرُ، ولا نرى بذلك بأساً، حتى زعم رافع أن رسول الله نهى عنها، فتركناها من أجل ذلك. فابن عمر قد كان ينتفع بالمخابَرة، ويراها حلالاً,"Sufyān, from ʿAmr, from Ibn ʿUmar, who said: “We used to engage in sharecropping arrangements, and we thought there was nothing wrong with doing so until Rāfiʿ claimed that God’s Emissary had prohibited them, so we stopped using them for that reason.” Ibn ʿUmar used to prosper from sharecropping, viewing it as lawful."
ولم يتوسع، إذ أخبره واحد لا يتهمه عن رسول الله أنه نهى عنها: أن يُخَابِرَ بعد خَبَرِهِ، ولا يستعملَ رأيه مع ما جاء عن رسول الله، ولا يقولَ: ما عاب هذا علينا أحد، ونحن نعمل به إلى اليوم.,"However, once someone who was above suspicion reported to him that God’s Emissary had prohibited it, after receiving that report, he no longer allowed himself to engage in it, no longer employed his personal opinion once something had come from God’s Emissary, and did not say, “No one has ever found fault with us for doing this before, and we still do it today.”"
وفي هذا ما يبين أن العمل بالشيء بعد النبي إذا لم يكن بخبر عن النبي لم يُوهِن الخبر عن النبي عليه السلام.,"This clarifies that the fact that someone engages in a certain practice after the time of the Prophet, when that practice is not done pursuant to a report from the Prophet, does not weaken a report from the Prophet to the contrary."
أخبرنا مالك عن زيد بن أسلم عن عطاء بن يسار أن معاوية بن أبي سفيان باع سِقَايةً من ذهب أو وَرِق بأكثر من وزنها، فقال له أبو الدرداء: سمعت رسول الله ينهى عن مثل هذا، فقال معاوية: ما أرى بهذا بأساً! فقال أبو الدرداء: مَن يَعذِرُني من معاوية! أُخبره عن رسول الله، ويخبرني عن رأيه؟!,"Mālik reported to us from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār: Muʿāwiyah ibn Abī Sufyān sold a goblet of gold or silver for more than its weight. Abū l-Dardāʾ said to him, “I heard God’s Emissary forbid the like of that.” “I see nothing wrong with it,” replied Muʿāwiyah, whereupon Abū l-Dardāʾ said, “Can anyone please explain why I should ever forgive Muʿāwiyah! I report to him about God’s Emissary, and he reports to me about his personal opinion!"
لا أساكنك بأرض. فرأى أبو الدرداء الحجة تقوم على معاوية بخبره،,There is no country where I could live together with you!” Abū l-Dardāʾ took the view that binding authority had been furnished for Muʿāwiyah by virtue of his report.
ولما لم يَرَ ذلك معاوية فارق أبو الدرداء الأرض التي هو بها، إعظاماً لِأَنْ تَرَكَ خبر ثقة عن النبي.,"When Muʿāwiyah took a different view, Abū l-Dardāʿ left the land where Muʿāwiyah resided, considering it an enormity to abandon the report from a trustworthy person about God’s Emissary."
وأُخبرنا أن أبا سعيد الخدري لقي رجلاً، فأخبره عن رسول الله شيئاً،,It was reported to us that Abū Saʿīd al-Khudrī met a man and reported something to him from God’s Emissary.
فذكر الرجل خبراً يخالفه، فقال أبو سعيد: والله لا آواني وإياك سقف بيت أبداً. قال “الشافعي”: يرى أن ضَيِّقاً على المخبر أن لا يقبل خبره,"The man mentioned another report that contradicted it and Abū Saʿīd said, “By God, let no roof ever shelter the two of us together!” Al-Shāfiʿī said: He viewed it as indefensible for anyone informed of a report not to accept that report from him."
وقد ذكر خبراً يخالف خبرَ أبي سعيد عن النبي،,"The person had, moreover, mentioned a report from the Prophet that contradicted the report of Abū Saʿīd."
ولكنْ في خبره وجهان: أحدهما: يحتمل به خلافَ خبر أبي سعيد،، والآخر: لا يحتمله.,"There are, however, two possible interpretations of that other report, one that might have contradicted the report of Abū Saʿīd and one that might not have."
أخبرنا من لا أتهم عن ابن أبي ذئب عن مَخلد بن خُفَاف قال: ابتعت غلاماً، فاستغللته، ثم ظَهَرتُ منه على عيب، فخاصمت فيه إلى عمر بن عبد العزيز،,"Someone about whom I have no suspicions reported to us from Ibn Abī Dhiʾb, from Makhlad ibn Khufāf, who said, “I purchased a slave and profited by him, but then a defect appeared in him, and I litigated about this before ʿUmar ibn ʿAbd al-ʿAzīz."
فقضى لي بِرَدِّهِ، وقضى علي بِرَدِّ غَلَّتِه،,"He ruled in my favor that I could return the slave, but against me in that I had to return the profit as well."
فأتيت عروة، فأخبرته، فقال: أروح عليه العَشِيَّة، فأُخبره أن عائشة أخبرتني أن رسول الله قضى في مثل هذا أن الخراج بالضّمان، فَعَجِلت إلى عمر، فأخبرته ما أخبرني عروة عن عائشة عن النبي، فقال عمر: فما أَيسرَ عليَّ من قضاء قضيتُه،,"So I went to ʿUrwah and informed him about it, and he said, ‘I will go to him this evening and tell him that ʿĀʾishah reported to me that God’s Emissary ruled in a similar case that profit is retained because of liability for risk of loss.’ So I hurried to ʿUmar and reported to him what ʿUrwah had reported to me from ʿĀʾishah, from the Prophet, and ʿUmar said, ‘How lightly I took this judgment that I rendered."
الله يعلم أني لم أُرد فيه إلا الحق، فبلغتني فيه سنة رسول الله، فأَرُدُّ قضاء عمر، وأُنَفِّذ سنة رسول الله.,"God knows that I only wanted to achieve the truth therein, but now that an account of the Practice of God’s Emissary concerning it has reached me, I reject the judgment of myself, ʿUmar, and implement the Practice of God’s Emissary.’"
فراح إليه عروة فقضى لي أن آخذ الخراج من الذي قضى به علي له.,"ʿUrwah went to him and he ruled in my favor, that I could take the profit from the one in whose favor he had previously ruled against me regarding it.”"
أخبرني من لا أتهم من أهل المدينة عن ابن أبي ذئب قال قضى سعد بن إبراهيم على رجل بقضية برأي ربيعة بن أبي عبد الرحمن،,"Someone from Medina about whom I have no suspicions reported to me from Ibn Abī Dhiʾb, who said: “Saʿd ibn Ibrāhīm ruled against a man in a case on the basis of the personal opinion of Rabīʿah ibn Abī ʿAbd al-Raḥmān."
فأخبرته عن النبي بخلاف ما قضى به، فقال سعد لربيعة: هذا بن أبي ذئب، وهو عندي ثقة، يخبرني عن النبي بخلاف ما قضيتُ به؟,"So I reported to him from the Prophet something that was contrary to his ruling. Saʿd said to Rabīʿah, ‘This is Ibn Abī Dhiʾb, a trustworthy person in my view, who reports something to me from the Prophet that is contrary to what you have ruled.’"
فقال له ربيعة: قد اجتهدتَ، ومضى حكمك، فقال سعدٌ: واعَجَبَا! أُنْفذ قضاء سعد بن أم سعد وأردُّ قضاء رسول الله؟! بل أرد قضاء سعد بن أم سعد وأنفذ قضاء رسول الله،,"‘You engaged in legal interpretation, and your ruling has already come into force,’ protested Rabīʿah. ‘How strange,’ cried Saʿd, ‘that I should put into effect the ruling of my mother’s son and reject that of God’s Emissary! Instead, I will reject the ruling of my mother’s son and put into effect that of God’s Emissary."
فدعا سعد بكتاب القضية فَشَقَّه وقضى للمقضيِّ عليه.,"’ So Saʿd called for the written record of the judgment, tore it up, and ruled in favor of the one against whom he had ruled.”"
قال “الشافعي”: أخبرني أبو حنيفة بن سمِاك بن الفضل الشهابي قال حدثني ابن أبي ذئب عن المقْبُري عن أبي شريح الكعبي أن النبي قال عام الفتح: ((من قُتل له قتيل فهو بخير النظرين: إن أحب أخَذَ العقلَ، وإن أحب فله القَوَدُ)),"Al-Shāfiʿī said: Abū Ḥanīfah ibn Simāk ibn al-Faḍl al-Shihābī reported to me, saying, Ibn Abī Dhiʾb transmitted to me from al-Maqburī, from Abū Shurayḥ al-Kaʿbī: In the year of the victory over Mecca, the Prophet said: “Whoever loses a kinsman due to a wrongful killing has the best of two options. If he prefers, he can take the blood-price, or if he prefers, he can take retaliation instead.”"
قال أبو حنيفة: فقلت لابن أبي ذئب: أتأخذ بهذا يا أبا الحارث؟ فضرب صدري، وصاح علي صياحاً كثيراً، ونال مني، وقال: أحدثك عن رسول الله، وتقول تأخذ به؟! نعم آخذ به. وذلك الفرض عليَّ، وعلى من سمعه،,"Abū Ḥanīfah said, “I said to Ibn Abī Dhiʾb, ‘Do you adopt this, O Abū Ḥārith?’ He struck me in the chest, yelled at me, and hurled abuse at me, saying, ‘I transmit something to you from God’s Emissary and you ask whether I have adopted it? Yes, I have adopted it! That is the obligation incumbent on me and on anyone else who hears it."
إن الله اختار محمداً من الناس، فهداهم به، وعلى يديه، واختار لهم ما اختار له، وعلى لسانه،,"God chose Muḥammad from among the people, guided them by means of him and through his assistance, chose for them what He chose for him, and did this by means of his words."
فعلى الخلق أن يتبعوه طائعين أو داخِرين، لا مَخرج لمسلم من ذلك. قال: وما سكت حتى تمنيت أن يسكت. قال: وفي تثبيت خبر الواحد أحاديث، يكفي بعضُ هذا منها.,"It is incumbent on people to follow him, willingly or otherwise; Muslims have no choice about this!’ He would not quiet down,” concluded Abū Ḥanīfah, “until I implored him.” There are enough hadith-reports concerning the confirmation of the uncorroborated report that some of these should suffice."
ولم يزل سبيل سلفنا والقرونِ بعدهم إلى من شاهدنا هذا السبيل.,"The path of our forebears and the generations after them, up to those whom we have met, has remained thus."
وكذلك حُكي لنا عمن حُكي لنا عنه من أهل العلم بالبلدان.,"Thus it remains, too, for the scholars in the various regions as has been related to us from those scholars who taught us, from those scholars who taught them."
قال “الشافعي”: وجدنا سعيدً بالمدينة يقول: أخبرني أبو سعيد الخدري عن النبي في الصَّرف فَيُثَبِّت حديثه سنّةً.,"Al-Shāfiʿī said: We found Saʿīd in Medina saying, “Abū Saʿīd al-Khudrī reported to me from the Prophet,” in regard to moneychanging, and he considered Abū Saʿīd’s hadith-report confirmed as Prophetic Practice."
ويقول: حدثني أبو هريرة عن النبي، فيُثَبت حديثه سنّةً،,"He would also say, “Abū Hurayrah transmitted to me from the Prophet,” and considered Abū Hurayrah’s hadithreports confirmed as Prophetic Practice"
ويروي عن الواحد غيرهما فيثبت حديثه سنّةً.,He also narrated from other individuals and considered their hadith-reports confirmed as Prophetic Practice.
ووجدنا عروة يقول: حدثتني عائشة: ((أن رسول الله قضى أن الخراج بالضمان)) فَيُثَبِّته سنَّة،,"We found ʿUrwah saying, “ʿĀʾishah transmitted to me: ‘God’s Emissary ruled that profit is retained because of liability for risk of loss,’” and he considered this hadith-report confirmed as Prophetic Practice."
ويروي عنها عن النبي شيئاً كثيراً فيثبتها سنناً يُحِل بها ويحرم.,"He also narrated many other things from her, from the Prophet, and considered them confirmed as Prophetic practices that could make things lawful or unlawful."
وكذلك وجدناه يقول: حدثني أسامة بن زيد عن النبي.,"Similarly, we found him saying, “Usāmah ibn Zayd transmitted to me from the Prophet” in regard to a great deal of material that he thus considered confirmed as Prophetic practices."
ويقول: حدثني عبد الله بن عمر عن النبي وغيرُهما,"He would also say, “ʿAbdallāh ibn ʿUmar transmitted to me from the Prophet.” He accepted reports from others, too."
، فيُثَبِّت خبر كل واحد منهما على الانفراد سنة.,"He considered the report of each of them alone, by itself, confirmed as Prophetic Practice."
ثم وجدناه أيضا يَصير إلى أن يقول: حدثني عبد الرحمن بن عبدٍ القاريُّ عن عمر، ويقول: حدثني يحيى بن عبد الرحمن بن حاطب عن أبيه عن عمر. ويثبت كلَّ واحد من هذا خبرً عن عمر.,"Then we found that he began to say, “ʿAbd al-Raḥmān ibn ʿAbd al-Qārī transmitted to me from ʿUmar” and “Yaḥyā ibn ʿAbd al-Raḥmān ibn Ḥāṭib, from his father, from ʿUmar,” and he considered each one confirmed as a valid report from ʿUmar."
ووجدنا القاسم بن محمد يقول: حدثتني عائشة عن النبي، ويقول في حديث غيره: حدثني ابن عمر عن النبي. ويثبت خبر كل واحد منهما على الانفراد سنة.,"We also found al-Qāsim ibn Muḥammad saying, “ʿĀʾishah transmitted to me from the Prophet.” He would also say in hadith-reports from others, “Ibn ʿUmar transmitted to me from the Prophet,” and he considered the report of each, alone, confirmed as Prophetic Practice."
ويقول حدثني عبد الرحمن ومجمِّع ابنا يزيد بن جاريةَ عن خنساءَ بنت خِدَامِ عن النبي. فيثبت خبرها سنة، وهو خبر امرأة واحدة.,"He would also say, “ʿAbd al-Raḥmān and Mujammiʿ, the two sons of Yazīd ibn Jāriyah, transmitted to me, from Khansāʾ bint Khidām, from the Prophet,” and he considered her report confirmed as Prophetic practice, the report of a lone woman."
ووجدنا علي بن حسين يقول: أخبرنا عمرو بن عثمان عن أسامة بن زيد أن النبي قال: “لا يرث المسلم الكافر “. فيثبتها سنة، ويثبتها الناس بخبره سنة.,"We found ʿAlī ibn al-Ḥusayn saying, “ʿAmr ibn ʿUthmān reported to us from Usāmah ibn Zayd, that the Prophet said, ‘No unbeliever shall inherit from a Muslim, and no Muslim from an unbeliever.’” He considered that rule confirmed as a Prophetic practice and so did others on the basis of his report."
ووجدنا كذلك محمد بن علي بن حسين يخبر عن جابر عن النبي، وعن عبيد الله بن أبي رافع عن أبي هريرة عن النبي. فيثبت كل ذلك سنة.,"Similarly, we found Muḥammad ibn ʿAlī ibn al-Ḥusayn reporting from Jābir, from the Prophet, and from ʿUbaydallāh ibn Abī Rāfiʿ, from Abū Hurayrah, from the Prophet, and he considered all of those reports to be confirmed as Prophetic Practice."
ووجدنا محمد بن جبير بن مطعم، ونافع بن جبير بن مطعم، ويزيدَ بن طلحة بن رُكَانة، ومحمد بن طلحة بن ركانة، ونافعَ بن عُجَير بن عبد يزيدَ، وأبا أسامة بن عبد الرحمن، وحُميدَ بن عبد الرحمن، وطلحةَ بن عبد الله بن عوفٍ، ومصعبَ بن سعد بن أبي وقاص، وإبراهيم بن عبد الرحمن بن عوف، وخارجة بن زيد بن ثابت، وعبد الرحمن بن كعب بن مالك، وعبد الله بن أبي قتادة، وسليمان بن يسار، وعطاء بن يسار، وغيرهم من محدثي أهل المدينة:,"We also found Muḥammad ibn Jubayr ibn Muṭʿim, Nāfiʿ ibn Jubayr ibn Muṭʿim, Yazīd ibn Ṭalḥah ibn Rukānah, Muḥammad ibn Ṭalḥah ibn Rukānah, Nāfiʿ ibn ʿUjayr ibn ʿAbd Yazīd, Abū Salamah ibn ʿAbd al-Raḥmān, Ḥumayd ibn ʿAbd al-Raḥmān, Ṭalḥah ibn ʿAbdallāh ibn ʿAwf, Muṣʿab ibn Saʿd ibn Abī Waqqāṣ, Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAwf, Khārijah ibn Zayd ibn Thābit, ʿAbd al-Raḥmān ibn Kaʿb ibn Mālik, ʿAbdallāh ibn Abī Qatādah, Sulaymān ibn Yasār, ʿAṭāʾ ibn Yasār, and other hadith-transmitters from Medina,"
كلُّهم يقول: حدثني فلان لرجل من أصحاب النبي عن النبي، أو من التابعين عن رجل من أصحاب النبي. فنُثَبِّت ذلك سنة.,"all saying, “So-and-so transmitted to me”—meaning a certain man among the Companions of the Prophet—“from the Prophet.” Or they would say so in regard to individuals among the Successors, and then, “from a man among the Companions of the Prophet, from the Prophet,” and we considered it confirmed as Prophetic Practice."
ووجدنا عطاءً، وطاوسً، ومجاهدً، وابن أبي مليكة، وعكرمة بن خالد، وعبيد الله بن أبي يزيد، وعبد الله بن باباه، وابن أبي عمارٍ، ومحدثي المكيين،,"We also found this to be the practice of ʿAṭāʾ, Ṭāwūs, Mujāhid, Ibn Abī Mulaykah, ʿIkrimah ibn Khālid, ʿUbaydallāh ibn Abī Yazīd, ʿAbdallāh ibn Bābāh, Ibn Abī ʿAmmār, Muḥammad ibn al-Munkadir, and the Meccan hadith-transmitters."
ووجدنا وهب بن مُنَبِّهٍ هكذا، ومكحولً بالشأم، وعبد الرحمن بن غنم، والحسن، وابن سيرين بالبصرة، والأسود، وعلقمة، والشعبي بالكوفة، ومحدثي الناس، وأعلامَهم بالأمصار:,"We also found Wahb ibn Munabbih in Yemen thus; Makḥūl in Syria; ʿAbd al-Raḥmān ibn Ghanm, al-Ḥasan, and Ibn Sīrīn in Basra; and al-Aswad, ʿAlqamah, and al-Shaʿbī in Kufa; as well as the various transmitters, including the prominent ones among them in the major urban centers."
كلُّهم يُحفظ عنه تثبيت خبر الواحد عن رسول الله، والانتهاء إليه، والإفتاء به،,"It has been preserved from all of them that they considered the uncorroborated report from God’s Emissary as confirmed, submitted to it, and rendered opinions on the basis of it."
ويقبله كل واحد منهم عن من فوقه، ويقبله عنه مَن تحته.,"Each one of them accepted it from those above him, and those below him accepted it from him."
ولو جاز لأحد من الناس أن يقول في علم الخاصة: أجمع المسلمون قديما وحديثاً على تثبيت خبر الواحد، والانتهاء إليه، بأنه لم يُعلم من فقهاء المسلمين أحد إلا وقد ثبَّته جاز لي.,"If it were permissible for anyone to claim that, in regard to the religious knowledge of specialists, the Muslims past and present have reached consensus confirming the uncorroborated report and use of the same, since none of the Muslims’ jurists is known to have disagreed about the confirmation of the uncorroborated report, then it would be permissible for me to do so."
ولكنْ أقول: لم أحفظ عن فقهاء المسلمين أنهم اختلفوا في تثبيت خبر الواحد بما وصفتُ من أن ذلك موجوداً على كلهم.,"But instead, I say this: I have never learned anything to suggest that any of the Muslims’ jurists have disagreed about confirming the uncorroborated report, because of what I have explained, to wit, that such reports are used and cited by all of them."
قال: فإن شُبِّه على رجل بأن يقول: قد روي عن النبي حديث كذا، وحديث كذا، وكان فلان يقول قولاً يخالف ذلك الحديث. فلا يجوز عندي عن عالم أن يُثبت خبر واحد كثيراً، ويُحِل به، ويحرم، ويردَّ مثله: إلا من جهة أن يكون عنده حديث يخالفه، أو يكونَ ما سمع ومَن سمع منه أوثقَ عنده ممن حدَّثه خلافه، أو يكونَ من حدثه ليس بحافظ، أو يكونَ متهماً عنده، أو يَتَّهِمَ من فوقه ممن حدثه، أو يكونَ الحديث محتملا  معنيين، فيتأوّلَ فيذهبَ إلى أحدهما دون الآخر.,"A man might say, based on a misimpression, “Such-and-such a hadith-report and such-and-such a hadith-report were narrated from the Prophet, and yet So-and-so has an opinion that contradicts one of the two hadith-reports.” In my view, however, it is not permissible for a scholar to deem uncorroborated reports as confirmed in many cases and use them to make things lawful and unlawful and then to reject such a report unless he has another that contradicts it; or what he heard and those from whom he heard it are more trustworthy in his view than those who transmitted the hadith-report that contradicts it; or the person who transmitted it to him is not a good memorizer; or that person or one of the other transmitters above him who transmitted it to him is suspicious in his view; or finally, unless the hadith-report has two possible meanings, and he develops a speculative interpretation and adopts one of the two meanings over the other"
فأما أن يتوهَّم متوهِّم أن فقيهاً عاقلاً يُثبت سنة بخبر واحد مرةً ومراراً، ثم يدعُها بخبرِ مثلِهِ وأوثق بلا واحدٍ من هذه الوجوه التي تُشَبَّه بالتأويل كما شُبِّه على المتأولين في القُرَآن، وتُهَمَةِ المخبِر، أو علمٍ بخبر خلافه، فلا يجوز إن شاء الله.,"It is not permissible, God willing, for anyone to imagine, wrongly, that a jurist of sound intellect would confirm a practice by means of an uncorroborated report time and again and then abandon that practice because of another similar report or a more trustworthy one, except for one of the above reasons, to wit, because of a speculative interpretation like those that pose difficulties for interpreters of the Qurʾan, suspicions about the one who conveys the report, or knowledge of a report that is contrary to it."
فإن قال قائل: قلَّ فقيه في بلد إلا وقد روى كثيراً يأخذ به وقليلاً يتركه؟ فلا يجوز عليه إلا من الوجه الذي وصفتُ,"If someone were to say, “There is hardly any jurist anywhere who does not narrate much that he adopts and only a little that he rejects,” then I would reply that to reject such reports is only permissible for him for the reasons already given."
ومن أن يروي عن رجل من التابعين أو مَن دونهم قولاً لا يلزمه الأخذ به،,"Or, he may narrate an opinion from one of the Successors, or someone after them, that he is not bound to adopt."
فيكونَ إنما رواه لمعرفة قوله، لا لأنه حجة عليه وافقه أو خالفَه.,"He might simply have narrated it so that the opinion in question would become known, whether he agrees with it or not, not because he views it as binding authority."
فإن لم يسلك واحداً من هذه السبل فيُعذرَ ببعضها، فقد أخذ خطأ لا عذر فيه عندنا والله أعلم.,"If he does not follow one of these paths, which would justify his failure to adopt such a report, then he has erred greatly and has no excuse for not adopting it, though God knows best."
فإن قال قائل: هل يفترق معنى قولك: حجة؟ قيل له: إن شاء الله نعم. فإن قال: فَأَبِنْ ذلك؟ قلنا: أما ما كان نصَّ كتاب بيِّن أو سنةٍ مجتمع عليها فيها مقطوع، ولا يسع الشكُّ في واحد منهما،,"If someone were to ask, “When you say ‘authority,’ does it have different meanings?” one should reply, God willing: Yes. If he says, “Can you clarify that?” we say: As for whatever is a clear, explicit scriptural passage or a widely agreed upon Prophetic practice, there is simply no excuse for ignoring them and neither may one doubt either of them."
ومن امتنعَ من قبوله استُتِيب.,Whoever refuses to accept them must be urged to repent.
فأما ما كان من سنة من خبر الخاصة الذي يختلف الخبر فيه، فيكون الخبر محتملاً للتأويل، وجاء الخبر فيه من طريق الانفراد: فالحجة فيه عندي أن يلزم العالمين حتى لا يكون لهم ردُّ ما كان منصوصاً منه، كما يلزمهم أن يقبلوا شهادة العدول،,"As for those accounts of Prophetic practices that are among the reports within the competence of specialists—the kind of reports that can be inconsistent, that are susceptible to speculative interpretations, and that come by way of an isolated transmission— in my view, they constitute binding authority for scholars. Scholars may not reject what is textually explicit in them, just as they must accept the testimony of credible witnesses."
لا أن ذلك إحاطةٌ كما يكون نص الكتاب وخبرُ العامة عن رسول الله.,It is not the case that these—such reports or the witnesses—produce certainty in the way that textually explicit passages from the Book or reports that are widely disseminated from God’s Emissary do.
ولو شك في هذا شاكّ لم نقل له: تب، وقلنا: ليس لك – إن كنت عالماً – أن تشك، كما ليس لك الا ان تقضي بشهادة الشهود العدول، وإن أمكن فيهم الغلط،,"If someone has doubts about such reports, we do not say to him, “Repent!” Rather, we say, “Since you are a scholar, you should not doubt, just as you should not do anything other than judge according to the testimony of credible witnesses, even though they could be mistaken."
ولكن تقضي بذلك على الظاهر من صدقهم، والله ولي ما غاب عنك منهم.,"Indeed, you must render judgment thereon in accord with their apparent veracity, and God is responsible for whatever is unknowable about them.”"
فقال: فهل تقوم بالحديث المنقطع حجة على مَن علمه؟ وهل يختلف المنقطع؟ أو هو وغيره سواءٌ؟ قال “الشافعي”: فقلت له: المنقطع مختلف:,He asked: “Is authority established by a hadith-report with an interrupted transmission for the one who knows that hadithreport? Are there differences among instances of interrupted transmission? Or is it the same as other kinds?” Al-Shāfiʿī said: I said to him: There are differences among instances of interrupted transmission.
فمن شاهدَ أصحاب رسول الله من التابعين، فحدَّث حديثاً منقطعاً عن النبي: اعتُبر عليه بأمور:,Those Successors who actually saw the Companions of God’s Emissary and transmitted a hadith-report from the Prophet with an interrupted transmission must have such hadith-reports evaluated according to the following considerations.
منها: أن ينظر إلى ما أَرسل من الحديث،,One consideration is that one must investigate those hadith reports that those Successors promulgate with incomplete records of transmission.
فإن شَرِكَه فيه الحفاظ المأمونون، فأسندوه الى رسول الله بمثل معنى ما روى: كانت هذه دلالةً على صحة مَن قبل عنه وحفظه.,"If persons of reliable memory also transmit these reports, with a full chain of transmission all the way back to God’s Emissary, with a similar purport, then that is an indication of the credibility and the memory of those from whom the Successor in question accepted it."
وإن انفرد بإرسال حديث لم يَشركه فيه من يُسنده قُبِل ما ينفرد به من ذلك.,"If, however, he is alone in transmitting a hadith-report characterized by an interrupted transmission and does not have it in common with those who have a transmission that reaches all the way back, one can still accept his version of it if it is as just described."
ويعتبر عليه بأن ينظر: هل يوافقه مرسِل غيره ممن قُبل العلم عنه من غير رجاله الذين قُبل عنهم؟,"In such a case, however, one must investigate whether the hadith-report with the incomplete record of transmission agrees with other things that are accepted from those who transmit religious knowledge, other than the individual transmitters of the incompletely transmitted one from whom he accepted it."
فإن وُجد ذلك كانت دلالةً يَقوى له مرسلُه، وهي أضعف من الأولى.,"If such a report is found, then that is an indication that strengthens his incomplete transmissions, though it is weaker than the first situation mentioned above."
وإن لم يُوجَد ذلك نُظر إلى بعض ما يُروى عن بعض أصحاب رسول الله قولاً له،,"If such a report is not found, then one looks to see what opinions have been narrated from some of the Companions of God’s Emissary."
فإن وُجد يُوافق ما روى عن رسول الله كانت في هذه دلالةٌ على أنه لم يأخذ مرسَلَه إلا عن أصل يصح إن شاء الله.,"If such an opinion is found to agree with what is narrated from God’s Emissary, then that is an indication that the Successor in question only accepts such hadith-reports from a credible source, God willing."
وكذلك إن وُجد عوامُّ من أهل العلم يُفتون بمثل معنى ما روى عن النبي.,Another indication exists when one finds that the great mass of scholars give legal opinions to the same effect as what is narrated in an interrupted way from the Prophet.
قال “الشافعي”: ثم يُعتبر عليه: بأن يكون إذا سمى من روى عنه لم يسمِّي مجهولاً ولا مرغوباً عن الرواية عنه،,Al-Shāfiʿī said: Another consideration is whether he names those from whom he transmits and does not name any unknown persons or persons whose transmissions are undesirable.
فيُستدل بذلك على صحته فيما روى عنه. ويكون إذا شَرِك أحداً من الحفاظ في حديث لم يخالفه، فإن خالفه وُجد حديثه أنقصَ:,"One can use that to draw inferences about his credibility in regard to what he narrates from the Prophet. Also, if he has a hadith-report in common with anyone from among those of good memory, his should not contradict that person’s report, and if it does contradict it, then his hadith-report should be less complete."
كانت في هذه دلائل على صحة مخرج حديثه.,These are all indications of the credibility of the source of his hadith-reports.
ومتى ما خالف ما وصفت أضرَّ بحديثه، حتى لا يسع أحداً منهم قبول مرسله,"To the extent that he is the opposite of what I have described, that detracts from his hadith-reports, so that it would not be allowed to accept such hadith-reports from him."
قال: وإذا وجدت الدلائل بصحة حديثه بما وصفت أحببنا أن نقبل مرسله.,"But if the indications of the credibility of his hadith-reports are as I have described, then we prefer that one accept them from him."
ولا نستطيع أن نزعُم أن الحجة تثبت به ثبوتها بالموتَصِل. ِ,We cannot claim that the authority established by such hadith reports is established to the same degree as in the case of those which reach uninterruptedly all the way back to the Prophet.
وذلك أن معنى المنقطع مُغَيَّب،,"That is, the point about the incomplete record of transmission is that it is unknowable."
يحتمل أن يكون حمُل عن من يُرغب عن الرواية عنه إذا سُمّي,Perhaps the hadith-report was taken from someone whose narration would be considered undesirable were he to be named.
وإن بعض المنقطعات – وإن وافقه مرسل مثله – فقد يحتمل أن يكون مخرجها واحداً، من حيث لو سمي لم يُقبل، وأن قول بعض أصحاب النبي – إذا قال برأيه لو وافقه – يدل على صحة مَخرج الحديث، دلالةً قوية إذا نُظر فيها،,"Some reports with interrupted transmissions—if they accord with similar reports that are incompletely transmitted—could possibly come from a source that, if named, would be unacceptable. In addition, the opinion of one of the Prophet’s Companions, if made on the basis of the Companion’s personal opinion, might agree with it, which fact could indicate the credibility of the source of the report in a very strong way, upon further investigation."
ويمكن أن يكون إنما غلِط به حين سمِع قول بعض أصحاب النبي يوافقه،,"On the other hand, the Successor may have been mistaken about the transmission when he heard the opinion of one of the Prophet’s Companions agree with it."
ويحتمل مثل هذا فيمن وافقه من بعض الفقهاء.,Something similar is possible in cases where it agrees with one of the jurists.
فأما مَن بعد كبار التابعين الذين كثرت مشاهدتهم لبعض أصحاب رسول الله: فلا أعلم منهم واحداً يُقبل مرسله لأمور:,"As for persons who lived after those of the oldest Successors who had frequent occasion to see some of the Companions of God’s Emissary, I know of none whose hadith-reports with incomplete records of transmission are accepted, and they are not accepted for several reasons."
أحدها: أنهم أشد تجوّزاً فيمن يروون عنه،,One is that they are too permissive in regard to those from whom they narrate.
والآخر: أنهم يوجد عليهم الدلائل فيما أرسلوا بضعف مخرجه.,Another is that their incomplete transmissions show indications of weak sources.
والآخر: كثرةُ الإحالة. كان أمكن للوَهَم وضعفِ مَن يُقبل عنه.,"Still another is the frequency of distortion in their reports, which makes it more likely that a misunderstanding occur, or they have a weak source from which the report has been accepted."
وقد خَبَرْت بعض من خَبَرْتُ من أهل العلم، فرأيتهم أُتُوا من خصلة وضدِّها:,I have long experience with some of the scholars and have come to see that they have either one kind of disposition or its opposite.
رأيت الرجل يَقْنع بيسير العلم، ويريد إلا أن يكون مستفيداً إلا من جهة قد يتركه من مثلها أو أرجحَ، فيكون من أهل التقصير في العلم.,"I have seen some who are satisfied with only a little knowledge and who want nothing more than to acquire such knowledge from the kind of source from which one might otherwise decline to obtain it, or even from somewhere better, so that they are among those who fall short in knowledge."
ورأيت من عاب هذه السبيلَ، ورغب في التوسع في العلم، مَن دعاه ذلك الى القبول عن من لو أمسك عن القبول عنه كان خيراً له.,I have seen others who find fault with that path and desire to increase their knowledge to such an extent that they are led to accept things from persons from whom it would have been better to refrain.
ورأيت الغفلة قد تدخل على أكثرهم، فيقبلُ عن من يَردُّ مثله وخيراً منه.,"I have seen heedlessness affect most of them, so that they accept things from persons whose like, or even better, should be rejected."
ويُدخَل عليه، فيقبلُ عن من يعرف ضعفه، إذا وافق قولاً يقوله! ويردُّ حديث الثقة إذا خالف قولاً يقوله!,"It also happens that such scholars accept things from those whose weakness is known to them, if those things agree with their own opinions. Also, they reject the hadith-report of a trustworthy person if it contradicts their own opinion."
ويُدخَل على بعضهم من جهات.,Some of them are affected by such things in multiple respects.
ومن نظر في العلم بخِبْرة وقلةِ غفلة، استوحش من مرسَلِ كلِّ مَن دون كبار التابعين، بدلائل ظاهرة فيها.,Whoever concerns themselves with religious knowledge on the basis of experience and a minimum of heedlessness should be discomfited by every incomplete record of transmission from anyone after the oldest Successors because of the indications that are clearly evident in such transmissions.
قال: فلمَ فرَّقت بين التابعين المتقدمين الذين شاهدوا أصحاب رسول الله، وبين من شاهد بعضهم دون بعض؟ فقلت: لبعد إحالة من لم يشاهد أكثرهم.,"“Why,” he asked, “did you distinguish between the oldest Successors, who actually saw most of the Companions of God’s Emissary, and those who only saw some of the Companions but not others?” Because of the excessively long period of time that intervened for those who did not see most of them."
قال: فلم لم تقبل المرسَل منهم، ومن كل فقيه دونهم؟ قلت: لما وصفت. ُ,"“So why,” he asked, “do you not accept incomplete records of transmission from them and from every jurist who lived after them?” Because of what I just explained, I said."
قال: وهل تجد حديثاً تبلغ به رسولَ الله مرسلاً عن ثقة لم يقل أحداً من أهل الفقه به؟ قلت: نعم،,"“Can you find a hadith-report that goes back to God’s Emissary, but with an incomplete record of transmission, from a trustworthy person, but which has not been adopted by any jurists?” he asked. Yes, I replied."
أخبرنا سفيان عن محمد بن المنكدر: أن رجلاً جاء الى النبي، فقال: يا رسول الله! إن لي مالاً وعيالاً، وإن لأبي مالاً وعيالاً، وإنه يريد أن يأخذ مالي، فيُطعِمَهُ عياله. فقال رسول الله: “أنت ومالك لأبيك”.,"Sufyān reported to us from Muḥammad ibn al-Munkadir: A man came to the Prophet and said, “O Emissary of God, I have property and a family and my father has property and a family, and he wants to take my property and use it to feed his family.” “You and your property,” replied God’s Emissary, “belong to your father.”"
فقال: أما نحن فلا نأخذ بهذا، ولكن من أصحابك من يأخذ به؟ فقلت: لا، لأن مَن أخذ بهذا جعل للأب الموسر أن يأخذ مال ابنه.,"“As for us,” he said, “we do not adopt that, but do any of your associates?” No, I said, because whoever adopts that grants to the prosperous father the right to take the property of his son."
قال: أجل، وما يقول بهذا أحد. فلمَ خالفه الناس؟ قلت: لأنه لا يَثبت عن النبي،,"“Of course,” he said, “and no one holds that opinion. So why do people disagree with it?” Because, I said, it is not confirmed as coming from the Prophet."
وأن الله لما فرض للأب ميراثه من ابنه، فجعله كوارثٍ غيرِه، فقد يكون أقلَّ حظاً من كثير من الورثة: دلَّ ذلك على أن ابنه مالكٌ للمال دونه.,"Also, when God gave the father a share of his son’s inheritance and made the father like any other heir—and in some cases his share is less than all the other heirs—that indicated that his son owns property separately from his father."
قال: فمحمد بن المنكدر عندكم غاية في الثقة؟ قلت: أجل، والفضلِ في الدين والورع، ولكنا لا ندري عن من قَبِل هذا الحديث.,"“And Muḥammad ibn al-Munkadir,” he asked, “is in your view a paragon of trustworthiness?” Absolutely, I replied, superior in religion and piety, but we do not know from whom he accepted that hadith-report."
وقد وصفت لك الشاهدين العدلين يشهدان على الرجل فلا تُقبل شهادتهما حتى يُعَدِّلاهما أو يُعدلهما غيرهما.,"I have already described for you the case of the two witnesses who testify against someone, but whose testimony is not accepted until two people testify to their credibility, or someone else testifies to their credibility."
قال: فتذكرُ من حديثكم مثل هذا؟ قلت: نعم،,"“Can you mention one of your hadith-reports that is relevant to that?” he asked. Yes, I replied."
أخبرنا الثقة عن ابن أبي ذئب عن ابن شهاب: “أن رسول الله أمر رجلاً ضحك في الصلاة أن يعيد الوضوء والصلاة”.,"A trustworthy person reported to us from Ibn Abī Dhiʾb, from Ibn Shihāb: God’s Emissary commanded a man who laughed during prayer to repeat his ablutions and the prayer."
فلمْ نَقبل هذا، لأنه مرسل.,We do not accept this because of the incomplete transmission.
ثم أخبرنا الثقة عن مَعْمَر عن بن شهاب عن سليمان بن أرقَمَ عن الحسن عن النبي: بهذا الحديث,"Then, a trustworthy person transmitted that very hadith-report to us from Maʿmar, from Ibn Shihāb, from Sulaymān ibn Arqam, from al-Ḥasan, from the Prophet."
وابن شهاب عندنا إمام في الحديث والتخيير وثِقةِ الرجال،,"Ibn Shihāb is, in our view, an Imam in regard to hadith-reports, highly selective and with trustworthy individual transmitters."
إنما يُسمي بعض أصحاب النبي، ثم خيارَ التابعين,He only names certain Companions of the Prophet and then the best of the Successors.
ولا نعلم محدثا يسمي أفضل ولا أشهر ممن يحدِّث عنه ابن شهاب.,We know of no hadith-transmitter who names better and more well-known persons from whom he transmits than Ibn Shihāb.
قال: فأنى تُرَاه أتى في قبوله عن سليمان بن أرقم؟ رآه رجلاً من أهل المروءة والعقل، فَقَبِل عنه، وأحسن الظن به،,"“How then,” he asked, “did he come to accept something from Sulaymān ibn Arqam?” He viewed him as a person of virtue, knowledge, and intellect, I replied, accepted something from him, and held a good opinion of him."
فسكت عن اسمه إما لأنه أصغر منه، وإما لغير ذلك،,He was silent about his name either because Sulaymān was younger than he or for some other reason.
وسأله مَعْمر عن حديثه عنه، فأسنده له.,Maʿmar asked Ibn Shihāb about his hadith-report from him and Ibn Shihāb attributed it to him.
فلما أمكن في ابن شهاب أن يكون يروي عن سليمان مع ما وصفت به ابن شهاب: لم يُؤمَن مثل هذا على غيره.,"Since it can happen that even someone like Ibn Shihāb narrates something from Sulaymān, notwithstanding what I have stated about Ibn Shihāb, then no one else is safe from such a thing either."
قال: فهل تجد لرسول الله سنة ثابتة من جهة الاتصال خالفها الناس كلهم؟ قلت: لا، ولكن قد أجد الناس مختلفين فيها:,"“Can you find a confirmed practice from God’s Emissary” he asked, “that reaches all the way back, but in regard to which everyone holds a contrary view?” No, I replied, but I might find people disagreeing about such a practice."
منهم من يقول بها، ومنهم من يقول بخلافها.,"Some would adopt it, and some would hold an opinion contrary to it."
فأما سنةٌ يكونون مجتمعين على القول بخلافها، فلم أجدها قط، كما وجدت المرسَل عن رسول الله.,"As for a confirmed account of a practice about which they agree in adopting a contrary opinion, I find none at all, unlike the case of those incompletely transmitted from God’s Emissary."
قال “الشافعي”: وقلت له: أنت تسأل عن الحجة في رد المرسل وترده، ثم تجاوز فتردُّ المسنَدَ الذي يلزمك عندنا الأخذ به!!,"Al-Shāfiʿī said: I said to him: You ask about the authority for rejecting a hadith-report with an incomplete transmission. At the same time, you reject it, and then you go too far and reject a report with a complete record of transmission that, in our view, compels you to adopt it!"
باب الإجماع قال “الشافعي”: فقال لي قائل: قد فهمتُ مذهبك في أحكام الله، ثم أحكام رسوله، وأن من قَبِل عن رسول الله، فعن الله قَبِل، بأن الله افترض طاعة رسوله،,"Chapter on Consensus Al-Shāfiʿī said: Someone said to me: “I have understood your doctrine concerning God’s rulings and the rulings of His Emissary, and that whoever accepts something from God’s Emissary does so from God, since God imposed the obligation to obey His Emissary."
وقامت الحجة بما قلتَ بأن لا يحلَّ لمسلم عَلِمَ كتاباً ولا سنة أين يقول بخلاف واحد منهما، وعلمتُ أن هذا فرضُ الله.,"Moreover, binding authority has been furnished, on the basis of what you have said, to the effect that it is not lawful for any Muslim who knows a scriptural prooftext or an account of a Prophetic practice to hold an opinion contrary to either, and I know that this is an obligation from God."
فما حجتك في أن تَتْبع ما اجتمع الناس عليه مما ليس فيه نص حكم لله، ولم يحكوه عن النبي؟ أتزعُمُ ما يقول غيرك أن إجماعهم لا يكون أبداً إلا على سنة ثابتة، وإن لم يحكوها؟!,"What authority can you cite for following what people have agreed upon in instances where there is no explicit textual ruling from God and none related from the Prophet? Do you claim what others do, that is, that their consensus can only be based on a confirmed instance of Prophetic Practice, even if they have not related such an instance?”"
قال: فقلت له: أمَّا ما اجتمعوا عليه، فذكروا أنه حكاية عن رسول الله، فكما قالوا، إن شاء الله. وأما ما لم يحكوه، فاحتمل أن يكون قالوا حكايةً عن رسول الله، واحتمل غيره،,"As for what people have agreed on and then stated that it is a report of the opinion of God’s Emissary, I replied, it is as they say, God willing. As for that which they do not expressly relate from him, it is possible either that they in fact related it from God’s Emissary, or that it is something else."
ولا يجوز أن نَعُدَّه له حكايةً، لأنه لا يجوز أن يحكي إلا مسموعاً، ولا يجوز أن يحكي شيئاً يُتَوَهَّم، يمكن فيه غير ما قال.,"We may not consider it to have been related from him if it is not expressly so identified, because it is not permissible to relate something unless it was actually heard, nor is it permissible to relate something that might be misunderstood and that might entail something other than what the Prophet actually said."
فكنا نقول بما قالوا به اتباعاً لهم،,"Rather, we have professed what they professed, following their precedent."
ونعلم أنهم إذا كانت سنن رسول الله لا تَعزُبُ عن عامتهم، وقد تعزُبُ عن بعضهم.,"For we know that when accounts of the practices of God’s Emissary exist, they will not escape the entirety of them, even though some such accounts might escape some of them."
ونعلم أن عامّتهم لا تجتمع على خلافٍ لسنة رسول الله، ولا على خطأ، إن شاء الله.,"We also know that the entirety of them will agree neither on something contrary to the Practice of God’s Emissary, nor on an error, God willing."
فإن قال: فهل من شيء يدل على ذلك، وتشدُّه به؟ قيل: أخبرنا سفيان عن عبد الملك بن عمير عن عبد الرحمن بن عبد الله بن مسعود عن أبيه: أن رسول الله قال: ” نَصَّرَ الله عبداً,"If he asks, “Is there something that indicates what you have said and that supports it?” one should reply: Sufyān reported to us from ʿAbd al-Malik ibn ʿUmayr, from ʿAbd al-Raḥmān ibn ʿAbdallāh ibn Masʿūd, from his father, that God’s Emissary said: “God will make radiant any servant"
أخبرنا سفيان عن عبد الله بن أبي لبيد عن ابن سليمان بن يسار عن أبيه: ” أن عمر بن الخطاب خطبَ الناسَ بالجابية، فقال: إن رسول الله قام فينا كمَقَامي فيكم، فقال: أكرموا أصحابي، ثم الذين يلونهم، ثم الذين يلونهم،,"Sufyān reported to us from ʿAbdallāh ibn Abī Labīd, from Ibn Sulaymān, from his father, that ʿUmar ibn al-Khaṭṭāb spoke to the people in al-Jābiyah and said: “God’s Emissary stood among us just as I am standing among you now. ‘Honor my Companions,’ he said, ‘and then those who follow them, and then those who follow them."
ثم يظهر الكذب، حتى إن الرجل لَيَحْلف ولا يُستحلف، ويَشهد ولا يُستشهد،,"Then lies will appear such that a man will swear without being asked to swear, and testify without being sworn."
ألا فمن سرَّه بَحبَحَة الجنة فليلزم الجماعة،,"Whoever wishes to delight in the midst of Paradise, let him bind himself to the community."
فإن الشيطان مع الفَذّ وهو من الاثنين أبعد،,"Satan is with the loner, but farther from two."
ولا يخلُوَنَّ رجل بامرأة، فإن الشيطان ثالثهم،,No man is ever alone with a woman without Satan being a third.
ومن سَرَّته حسنته، وساءته سيئته، فهو مؤمن” .,Whoever is delighted by his own good works and upset by his bad deeds is a believer.’”
قال: فما معنى أمر النبي بلزوم جماعتهم؟,"“What,” he asked, “is the meaning of the Prophet’s command to bind oneself to their community?"
قلت: لا معنى له إلا واحد.,"” It can have only one meaning, I replied."
قال: فكيف لا يحتمل إلا واحداً؟ قلت: إذا كانت جماعتهم متفرقة في البلدان، فلا يقدر أحدٌ أن يلزم جماعةَ أبدانِ قومٍ متفرقين،,"“How could it bear but one?” If their community is dispersed in different countries, I answered, then no one is able to bind himself to the community formed by the bodies of people who are dispersed."
وقد وُجِدَت الأبدان تكون مجتمعة من المسلمين والكافرين والأتقياء والفُجَّار، فلم يكن في لزوم الأبدان معنى، لأنه لا يمكن، ولأن اجتماع الأبدان لا يصنع شيئاً,"Indeed, the bodies of Muslims, unbelievers, the Godfearing, and sinners are all found together, so being bound to their bodies has no meaning at all because it is not possible, and because the mutual proximity of bodies produces nothing."
فلم يكن للزوم جماعتهم معنى، إلا ما عليهم جماعتهم من التحليل والتحريم والطاعة فيهما.,"Being bound to them has no meaning except in regard to what their community considers lawful and unlawful, and obedience regarding those two categories."
ومن قال بما تقول به جماعةُ المسلمين فقد لزم جماعتهم، ومن خالف ما تقول به جماعةُ المسلمين فقد خالف جماعتهم التي أُمِرَ بلزومها،,"Whoever holds the opinion held by the Muslim community has bound himself to the community, and whoever goes against the opinion held by the Muslim community has gone against those persons to whom he was commanded to bind himself."
وإنما تكون الغفلة في الفُرقة،,Heedlessness lies in division.
فأما الجماعة فلا يمكن فيها كافةً غفلةٌ عن معنى كتاب ولا سنة ولا قياس، إن شاء الله.,"As for the community, it is not possible for there to be in it, as a whole, heedlessness about the meaning of a scriptural prooftext, a Prophetic practice, or an argument based on analogy."
باب إثبات القياس,Chapter on the Confirmation of Analogical Reasoning and Legal Interpretation;
وحيث يجب القياس ولا يجب ومن له أن يقيس,When Analogizing Is Necessary and When Not; Who May Perform Analogies
قال: فمن أين قلت: يقال بالقياس فيما لا كتابَ فيه ولا سنةَ ولا إجماعَ؟ أفالقياس نصُّ خبٍر لازمٍ؟,"Someone asked: “On what basis do you say that one may opine using analogies in regard to matters for which there is no explicit scriptural prooftext, no Prophetic practice, and no instance of consensus? Is an analogy tantamount to an explicit, binding textual report?”"
قلت: لو كان القياس نصَّ كتاب أو سنة قيل في كل ما كان نصَّ كتاب “هذا حُكمُ الله “، وفي كل ما كان نصَّ السنة ” هذا حكم رسول الله “، ولم نَقُل له: “قياس”.,"If, I replied, an analogy were an explicit scriptural text or a practice, then one would say, as for every explicit scriptural prooftext, “That is God’s ruling,” and for every explicitly delineated practice, “That is the ruling of God’s Emissary,” but we do not say that for an analogy."
قال: فما القياس؟ أهو الاجتهاد؟ أم هما مفترقان؟ قلت: هما اسمان لمعنىً واحد.,"“Then what is analogical reasoning?” he asked. “Is it legal interpretation? Or are they different?” They are two terms for the same concept, I replied."
قال: فما جِماعهما؟ قلت: كل ما نزل بمسلم فقيه حكم لازم، أو على سبيل الحقِّ فيه دلالةٌ موجودة،,"“What do they share?” he asked. There is, for everything that befalls a Muslim, I said, a binding rule or something that indicates the way to attain the correct answer in regard thereto."
وعليه إذا كان فيه بعينه حكمٌ: اتباعُه، وإذا لم يكن فيه بعينه طُلِب الدلالة على سبيل الحق فيه بالاجتهاد.,"If there is a rule concerning that specific thing, one must follow it. If there is no such rule, then one should seek what indicates the correct answer to the issue in question by means of legal interpretation."
والاجتهادُ القياسُ.,Legal interpretation is equivalent to analogical reasoning.
قال: أفرأيت العالمين إذا قاسوا، على إحاطةٍ هم من أنهم أصابوا الحقَّ عند الله؟,"“What do you think,” he asked, “about scholars who draw analogies? Do they attain the objectively certain result, in the sense that they hit upon the truth as it is with God?"
وهل يسعهم أن يختلفوا في القياس؟,Is it allowable for them to perform analogies differently from each other?
وهل كُلفوا كل أمر من سبيل واحد، أو سبل متفرقة؟,"Does the scholar’s legal responsibility arise in the same way in every legal problem, or does it arise differently in different problems?"
وما الحجةُ في أن لهم أي يقيسوا على الظاهر دون الباطن؟ وأنه يسعهم أن يتفرقوا؟,"What authority gives them license to base analogies on the apparent meaning but not on the true meaning, and by what authority is it allowable for them to reach different results when analogizing?"
وهل يختلف ما كُلفوا في أنفسهم، وما كُلفوا في غيرهم؟,Does what they are legally responsible for in regard to themselves differ from their responsibility toward others?
ومن الذي له أن يجتهد فيقيس في نفسه دون غيره؟ والذي له أن يقيس في نفسه وغيره؟,"Who is entitled to engage in legal interpretation and then analogical reasoning with regard to himself, but not for others, and who is entitled to engage in analogical reasoning both for himself and for others?”"
فقلت: له العلم من وجوه:,I said: Knowledge has different aspects.
منه إحاطةٌ في الظاهر والباطن، ومنه حق في الظاهر.,"Some of it involves objective certainty that encompasses both the apparent and the true meaning, but some involves only truth in the apparent meaning."
فالإحاطة منه ما كان نصَّ حكم لله أو سنة لرسول الله نقلها العامة عن العامة.,Objectively correct knowledge includes whatever is an explicit textual rule of God’s or a practice of God’s Emissary that one large group has transmitted onward from another such group.
فهذان السبيلان اللذان يُشهد بهما فيما أُحل أنه حلال، وفيما حُرم أنه حرام.,These are the two ways that one adduces evidence to show that what has been made lawful is in fact so and that what has been made unlawful is in fact so.
وهذا الذي لا يَسَع أحداً عندنا جَهْلُه ولا الشكُّ فيه.,In our view this is something that no one is allowed to ignore or to doubt.
وعلمُ الخاصة سنةً من خبر الخاصة يعرفها العلماء، ولم يُكَلَّفها غيرهم، وهي موجودة فيهم أو في بعضهم، بصدق الخاص المخبِرِ عن رسول الله بها.,"When specialists come to know a Prophetic practice from the kind of report that is within their special competence, a practice known to scholars and extant among some or all of them, they do so by means of the veracity of the specialist who reports it from God’s Emissary."
وهذا اللازم لأهل العلم أن يصيروا إليه، وهو الحق في الظاهر، كما نقتل بشاهدين. وذلك حق في الظاهر، وقد يمكن في الشاهدين الغلطُ.,"This is the kind of report that is binding for scholars to adopt, and it is the truth in regard to its apparent meaning—just as we impose capital punishment on the basis of two witnesses: that, too, is a truth in the apparent meaning, since it is possible for two witnesses to be mistaken."
وعلمُ إجماع.,Knowledge is also provided by consensus.
وعلمُ اجتهادٍ بقياسٍ، على طلب إصابة الحق. فذلك,"Finally, there is knowledge provided by legal interpretation on the basis of analogical reasoning, involving the attempt to hit upon the truth."
حق في الظاهر عند قايِسِه، لا عند العامة من العلماء،,"That, too, is a type of truth belonging to the apparent meaning according to the view of the scholar drawing the analogy, not according to the view of scholars in general."
ولا يعلم الغيب فيه إلا الله.,No one but God knows the unseen.
وإذا طُلب العلم فيه بالقياس، فقيس بصحةٍ: اِيْتَفَقَ المقايسون في أكثره، وقد نجدهم يختلفون.,"“If knowledge about it is sought through analogical reasoning,” he asked, “and one draws a valid analogy, do the persons who do that agree in most such cases, or might we find them disagreeing?”"
والقياس من وجهين: أحدهما: أن يكون الشيء في معنى الأصل،,"Analogical reasoning is of two types, I replied. One of them is where the matter is within the scope of the rationale underlying the basis for the analogy."
فلا يختلف القياس فيه.,"In regard to such instances, analogical reasoning does not lead to divergent results."
وأن يكون الشيء له في الأصول أشباهٌ،,Then there is the case where the thing resembles several matters among those bases for an analogy.
فذلك يُلحق بأولاها به وأكثرِها شَبَهاً فيه.,"In that case, one relates it to the basis most appropriate for it and that resembles it most."
وقد يختلف القايسون في هذا.,The persons who reason analogically may differ in this case.
قال: فأوجِدني ما أعرف به أن العلم من وجهين: أحدهما: إحاطةٌ بالحق في الظاهر والباطن، والآخر إحاطةٌ بحق في الظاهر دون الباطن: مما أعرفُ؟,"“Can you provide me with something,” he asked, “by which I can know that knowledge has two aspects, one being objective certainty about the truth in both the apparent and the true meanings and the other a kind of knowledge that involves certainty about truth in the apparent meaning but not the true meaning, and can it be something that I already know about?”"
فقلت له: أرأيت إذا كنا في المسجد الحرام نرى الكعبة: أَكُلِّفْنا أن نستقبلها بإحاطة؟ قال: نعم.,"What if, I replied, we were in the Sacred Mosque, looking at the Kaaba: Would we both be legally responsible for facing toward it in the objectively correct direction? “Yes."
قلت: وفُرِضَت علينا الصلوات والزكاة والحج، وغير ذلك: أَكُلِّفنا الإحاطةَ في أن نأتي بما علينا بإحاطةٍ؟ قال: نعم.,"” When prayers, alms, and the Pilgrimage, and other things, too, I said, are imposed on us as obligations—are we legally responsible for objectively correct knowledge of these, in the sense that we must perform what is incumbent on us based on an objectively correct understanding? “Yes"
قلت: وحين فُرِض علينا أن نجلدَ الزاني مائة، ونجلدَ القاذف ثمانين، ونقتلَ مَن كَفَرَ بعد إسلامه، ونقطع من سرق: أَكُلِّفْنا أن نفعل هذا بمن ثبت عليه بإحاطةٍ نعلم أنا قد أخذناه منه؟ قال: نعم.,"So when we are obliged to give the fornicator one hundred lashes, and the one who falsely accuses someone of unlawful sexual intercourse eighty, to execute those who become unbelievers after adhering to Islam, and to amputate in the case of him who steals, are we legally responsible for doing that to someone whom we know with objective certainty to be confirmed as the one on whom we impose the punishment? “Yes."
قلت: وسواءٌ ما كُلِّفنا في أنفسنا وغيرِنا، إذا كنا ندري من أنفسنا بأنّا نعلم منها ما لا يعلم غيرنا، ومن غيرنا ما لا يدركه علْمُنا كإدراكنا العلمَ في أنفسنا؟ قال: نعم.,"Are the two the same, what we are legally responsible for in regard to ourselves and in regard to others, since we know about ourselves what others do not, and in regard to others we cannot know what we are unable to perceive firsthand the way that we can perceive such things in relation to ourselves? “Yes."
قلت: وكُلِّفْنا في أنفسنا أين ما كُنا أن نَتَوَجه إلى البيت بالقبلة؟ قال: نعم.,"” Are we ourselves legally responsible, I asked, wherever we might be, for facing toward the Sacred House, according to the prayer-direction? “Yes."
قلت: أفتجدنا على إحاطةٍ من أنا قد أصبنا البيت بتوجهنا؟,"” Do you find that we have objectively correct knowledge, I continued, of whether we have hit upon the correct direction, that is, that of the Sacred House, by facing the prayer-direction?"
قال: أما كما وجدتكم حين كنتم ترون فلا، وأما أنتم فقد أدَّيتم ما كُلِّفتم.,"“In comparison with what you found when you could actually see it, no,” he replied, “but in regard to carrying out what you were legally responsible for, yes."
قلت: والذي كُلفنا في طلب العين المغيَّب غيرُ الذي كُلِّفنا في طلب العين الشاهد. ِ قال: نعم.,"So what we are legally responsible for in regard to seeking a hidden object, I pressed, is other than what we are legally responsible for in regard to seeking a visible one? “Yes."
قلت: وكذلك كُلفنا أن نقبل عدل الرجل على ما ظهر لنا منه، ونناكحَه ونوارثَه على ما يظهر لنا من إسلامه؟ قال: نعم.,"So, I said, we are legally responsible for accepting the credibility of a man on the basis of his appearance. We marry him off or make him an heir according to how his religion appears to us. “Yes."
قلت: وقد يكون غير عدل في الباطن؟,"” But inwardly, I said, he might not be credible at all, is that not so?"
قال: قد يمكن هذا فيه، ولكن لم تُكَلفوا فيه الا الظاهر.,"“That is possible for him,” he said, “but you are only legally responsible, in regard to him, for what is apparent.”"
قلت: وحلالٌ لنا أن نناكحه، ونوارثه، ونجيز شهادته، ومحرمٌ علينا دمه بالظاهر؟,"Is it licit for us, I continued, to marry him off, make him an heir, and permit his testimony, and is it forbidden for us to take his life, all on the basis of his outward appearance?"
وحرامٌ على غيرنا إن عَلم منه أنه كافر إلا قتلَه ومنعَه المناكحةَ والموارثةَ وما أعطيناه؟ قال: نعم.,"And is it unlawful for others, if they know him to have become an unbeliever, to do anything but execute him, and to prevent his being married, being made an heir, and whatever else we might have awarded him? “Yes."
قلت: وُجِدَ الفرض علينا في رجل واحد مختلفاً على مبلغ علمنا وعلم غيرنا؟ قال: نعم، وكلكم مؤدي ما عليه على قدر علمه.,"So, I went on, the obligation we have in regard to one man can differ depending on the extent of our knowledge and the knowledge of others? “Yes,” he affirmed, “and each of you is carrying out what is incumbent on you, to the extent of your knowledge.”"
قلت: هكذا قلنا لك فيما ليس فيه نص حكم لازمٍ،,"Thus, I said, do we say to you in regard to things for which there is no rule from a binding explicit text."
وإنما نطلب باجتهادِ القياسِ،,"We search using legal interpretation, by drawing analogies."
وإنما كُلفنا فيه الحقَّ عندنا.,In that situation we are only legally responsible for the truth as we perceive it.
قال: فتجدُك تحكم بأمر واحد من وجوه مختلفة؟ قلت: نعم، إذا اختلفت أسبابه.,"“So you find yourself ruling on one matter in inconsistent ways?” he asked. Yes, I replied, if the underlying grounds for the ruling differ."
قال: فاذكر منه شيئاً.,"“Mention some examples of this,” he requested."
قلت: قد يُقِرّ الرجل عندي على نفسه بالحق لله، أو لبعض الآدميين، فآخذه بإقراره،,"A man might admit a liability before me for something owed to God or to a human being, I replied, so I would find against him on the grounds of his admission against interest."
ولا يقر، فآخذه بِيَنِّة تقوم عليه،,"If he made no such admission, I would find against him on the basis of some evidence that has been established against him."
ولا تقوم عليه بينة، فَيُدَّعى عليه، فآمره بأن يحلف ويَبرَْأَ، فيَمتنعُ، فآمر خصمَه بأن يحلف، ونأخذُه بما حلف عليه خصمه، إذا أبى اليمين التي تُبرِئه،,"If no evidence is established against him, and yet an allegation is made against him and I command him to swear in order to be exonerated and he refuses, and then I command his opponent to swear, we find against him on the basis of his opponent’s oath if he refuses the oath that would exonerate him."
ونحن نعلم أن إقراره على نفسه – بِشُحِّه على ماله، وأنه يُخاف ظَلمُه بالشحِّ عليه -: أصدَقُ عليه من شهادة غيره، لأن غيره قد يَغلِط ويكذب عليه،,"We know that his admission against his own interest—because of his strong desire to retain his own property and his fear that someone else might wrong him based on their strong desire to obtain his property—is more credible against him than the testimony of someone else, because someone else may be mistaken or lie against him."
وشهادةُ العدول عليه أقربُ من الصدق من امتناعه من اليمين ويمينِ خصمه، وهو غيرُ عدل،,The testimony of credible witnesses against him is closer to the truth than his refusal to take the oath in conjunction with the oath of his opponent who is not a credible witness.
وأُعطي منه بأسبابٍ بعضُها أقوى من بعض,"So I find against him on the basis of various grounds, some of which are stronger than others."
قال: هذا كله هكذا، غيرَ أنا إذا نَكِل عن اليمين أعطينا منه بالنكول.,"“That is all true,” he said, “except that if he refuses to take the oath, we find against him on the grounds of that refusal.”"
قلت: فقد أعطيتَ منه بأضعفَ مما أعطينا منه؟ قال: أجل، ولكني أخالفك في الأصل.,"So you find against him on account of something even weaker than what we used to find against him. “Of course,” he replied, “but I disagree with you over the underlying principle.”"
قلت: وأقوى ما أعطيتَ به منه إقرارُه، وقد يمكن أن يُقِر بحق مسلم ناسياً أو غلطاً، فآخذُه به؟,"The strongest thing on the basis of which you would find against him is his admission against interest, even though he might acknowledge the claim of another Muslim out of forgetfulness or by mistake, and that would lead me to find against him."
قال: أجل، ولكنك لم تُكَلف إلا هذا.,"Certainly,” he replied, “but that is all you are legally responsible for.”"
قلنا: فلستَ تراني كُلِّفت الحقَّ من وجهين:,"Do you not see, I asked, that I am legally responsible for the truth in its two aspects?"
أحدهما: حقٌّ بإحاطةٍ في الظاهر والباطن، والآخر: حق بالظاهر دون الباطن؟,"One of them is a truth that involves objectively certain knowledge of both the apparent and the true meaning, and the other is a truth in what is apparent, and not in the true meaning."
قال: بلى، ولكن هل تجد في هذا قوةً بكتاب أو سنة؟ قلت: نعم، ما وصفتُ لك مما كُلفت في القبلة وفي نفسي وفي غيري.,"“Indeed,” he replied, “but do you find any support for that in a scriptural prooftext or a Prophetic practice?” Yes, I said, as I have explained to you with regard to my legal responsibility for the prayer-direction, both in relation to myself and others."
قال الله: {ولا يحيطونَ بشيء من علمِهِ إلا بما شاءَ},God said: «They encompass none of His knowledge apart from that which He wishes.»
فآتاهم من علمه ما شاء، وكما شاء، لا مُعَقِّبَ لحُكمه، وهو سريعُ الحساب.,He brought them of His knowledge only what He wished and as He wished: «None repels His judgment; He is swift to reckoning.»
وقال لنبيه: {يسئلونك عن الساعة أَيَّانَ مُرْساها فيمَ أنتَ من ذِكراها إلى ربك مُنْتَهَاها},"He also said to His Prophet: «They ask you about the Hour, “When is the time of its anchoring? What mention can you make of it?” To your Lord is its goal.»"
سفيانُ عن الزُّهري عن عُروة قال: ” لم يَزَل رسول الله يَسأل عن الساعة، حتى أنزل الله عليه {فيم أنت من ذكراها} فانتهى”.,"Sufyān from al-Zuhrī from ʿUrwah, who said: “God’s Emissary continued to ask about the Hour until God revealed to him ‘What mention can you make of it?’ and then he stopped.”"
وقال الله: {قل لا يعلمُ من في السماوات والأرضِ الغيبَ إلا اللهُ}  وقال الله تبارك وتعالى: {إن الله عنده عِلمُ الساعةِ، ويُنزِّلُ الغيث، ويَعلمُ ما في الأرحامِ، وما تَدري نفسٌ ماذا تَكْسِبُ غداً، وما تدري نفس بأيِّ أرض تموت، إن الله عليمٌ خبير},"God said: «Say, “None of those who are in the heavens and the earth knows the unseen, except God”» and God (blessed and exalted) also said: «God—He has knowledge of the Hour; He sends down the rain; He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. But God is Knowing and Informed.»"
فالناس مُتَعَبَّدون بأن يقولوا ويفعلوا ما أُمروا به، وينتهوا إليه، لا يُجاوزونَه،,"Thus, people are obligated to do and say what they are commanded to do, to comply with that command, and not to overstep it."
لأنهم لم يُعطوا أنفسَهم شيئاً، إنما هو عطاء الله.,"This is because they never give themselves anything, but rather it is a gift from God."
فنسأل الله عطاءاً مؤدِّياً لحقه، موجِباً لمزيده.,So we ask God for a gift in a way that leads to the fulfillment of His due and an increase in His gift to us
باب الاجتهاد,Chapter on Legal Interpretation
"قال: أفتجد تجويز ما قلت من الاجتهاد، مع ما وصفتَ فتذكرَه؟
قلت: نعم، استدلالاً بقول الله: {ومن حيثُ خرجْتَ فَوَلِّ وجهَكَ شَطْرَ المسجدِ الحرامِ، وحيث ما كنتم فولُّوا وجوهَكم شَطْرَهُ} [البقرة 150]
قال: فما شطره؟
قلت: تلقاءَه قال الشاعر:
إن العسيبَ بها داءٌ مُخامِرُها فشَطْرَها بَصَرُ العَينين مَسجُورُ","“Can you find something,” he asked, “that makes what you say about legal interpretation permissible, along with what you explained, that you can cite?” Yes, I said, by inference from God’s saying «From wherever you approach, turn your face toward the Sacred Mosque; and wherever you may be, turn your faces toward it.» “What is ‘toward’ it?” he asked. Facing it, I replied. The poet said: The unbroken she-camel’s disease has so infected her, that she fills the eyes’ gaze toward her."
فالعلم يحيط أن مَن تَوَجه تلقاء المسجد الحرام ممن نَأَت داره عنه: على صواب بالاجتهاد للتوجه الى البيت بالدلائل عليه،,"One knows with certainty that whoever turns to face the Sacred Mosque, among those whose dwellings are remote from it, finds a direction by means of interpretation, using those things that indicate its direction in order to face the Sacred House."
لأن الذي كُلف التوجُّهُ إليه، وهو لا يدري أصاب بتوجهه قصْدَ المسجد الحرام أم أخطأه،,"After all, he is only legally responsible for facing toward it, though he may not know whether he has correctly faced in the direction of the Sacred Mosque or been mistaken."
وقد يَرَى دلائل يعرفها فيَتَوجه بقدر ما يعرف [ويعرف غيره دلائل غيرها، فيتوجه بقدر ما يعرف] وإن اختلف توجههما.,"He might see indications that he knows and face it to the extent of his knowledge, and someone else might come to know other indications and face it to the extent of his knowledge, even though their two acts of facing it might differ from one another."
"قال: فإن أجزتُ لك هذا أجزتُ لك في بعض الحالات الاختلافَ.
قلت: فقل فيه ما شئتَ.
قال: أقول. لا يجوز هذا.
قلت: فهو أنا وأنت، ونحن بالطريق عالمان،","“If I grant you that,” he said, “I will have to grant that there is legal disagreement in some circumstances.” Say what you like about it, I replied. “I hold that it is not permissible.” It is like you and me, I said, on a road somewhere, both scholars."
قلت: وهذه القبلةُ، وزعمتَ خِلافي على أيِّنا يتبع صاحبه؟,"I say, “There is the prayer-direction,” and you claim the opposite of what I claim."
قال: ما على واحد منكما أن يتبع صاحبه.,"Upon which of us is it incumbent to follow his companion? “Neither of you need follow his companion,” he said."
"قلت: فما يجب عليهما؟
قال: إن قلتُ لا يجب عليهما أن يصليا حتى يعلما بإحاطة: فهما لا يعلمان أبداً المغيَّب بإحاطة،","So what is incumbent upon them? “If you say that it is not mandatory for either of them to pray until they know with certainty,” he replied, “then they will never know what is hidden with certainty."
وهما إذاً يَدَعان الصلاة، أو يرتفع عنهما فرضُ القبلة، فيصليان حيث شاءا،,"So either they omit the prayer, or the obligation to face the prayer-direction is canceled for them, and they pray in whatever direction they like."
ولا أقول واحداً من هذين، وما أجد بُدَّاً من أن أقول: يصلي كل واحد منهما كما يرى، ولم يُكَلفا غير هذا، أو أقولَ كُلف الصوابَ في الظاهر والباطن، ووُضع عنهما الخطأ في الباطن دون الظاهر.,"But I do not hold either of those views, and I find no way to avoid saying that each should pray as he sees fit and that they are not legally responsible for anything else; or I say that they are legally responsible for a correct result based on both appearances and the true state of affairs and that they are absolved of a mistake in regard to the true state of affairs but not in regard to appearances.”"
"قلت: فأيَّهما قلتَ فهو حجة عليك، لأنك فرَّقت بين حكم الباطن والظاهر، وذلك الذي أنكرتَ علينا، وأنت: تقول إذا اختلفتم قلتُ ولا بد أن يكون أحدهما مخطئً؟
قال: أجل.","Whichever of the two you hold, I replied, is an argument against you, because you distinguished between the true ruling and the apparent ruling, yet that is what you denied to us when you said, “If they disagree, I hold that one of them must be objectively mistaken.” “Yes,” he conceded."
قلت: فقد أجزتَ الصلاة وأنت تعلم أحدَهما مخطئً، وقد يمكن أن يكونا معاً مخطئين.,"You have permitted the prayer, I continued, while knowing that one of the two is objectively mistaken. Indeed, it is possible that both are mistaken."
وقلت له: وهذا يلزمك في الشهادات وفي القياس.,"This argument also compels you, I said, to accept my characterization of testimony and analogical reasoning."
قال: ما أجد من هذا بُدَّاً، ولكن أقول: هو خطأ موضوع.,"“I don’t see any way out of this,” he said, “but I hold that it is an excused mistake.”"
فقلت له: قال الله: {ولا تقتلوا الصيدَ وأنتم حُرُم، ومَن قَتَلَه منكم متعمداً، فَجَزاءٌ مثلُ ما قَتَل من النَّعَم، يحكمُ به ذَوَا عَدْلٍ منكم، هَدْياً بالغَ الكعبةِ} [المائدة 95]فأمرهم بالمِثل، وجعل المثل الى عدلين يحكمان فيه،,"I said to him: God said: «Do not kill game while you are in the sacred state. If any of you kill such game intentionally, there must be recompense—the like of what he has killed from his livestock, as two just men from you decide, an offering to reach the Kaaba.» He commanded them to find “the like” and he made “the like” subject to the ruling of two just men."
فلما حُرِّم مأكولُ الصيد عامّاً كانت لِدَوَابِّ الصيد أمثالٌ على الأبدان.,"So when He outlawed all edible game animals without restriction, the game animals were assigned animals whose bodies were “like” theirs."
فحَكَمَ مَن حَكَمَ من أصحاب رسول الله على ذلك، فقضى في الضَّبُع بكَبْشٍ، وفي الغزال بعَنْز، وفي الأرنب بعَنَاق، وفي اليَربوع بجَفْرَةٍ .,"Some of the Companions of God’s Emissary who ruled on this judged that the hyena was equivalent to the ram, the gazelle to the goat, the hare to the lamb, and the jerboa to the kid."
والعلم يحيط أنهم أرادوا في هذا المثلَ بالبدن، لا بالقِيَم، ولو حكموا على القيم اختلفت أحكامهم لاختلاف أثمان الصيد في البلدان وفي الأزمان، وأحكامُهم فيها واحدة.,"One knows with certainty that they intended that “like” be construed as pertaining to the body, not to value. Had they ruled according to the value, their rulings would have differed according to the prices of game in various locales and times, and yet their rulings regarding them are one."
والعلم يحيط أن اليربوع ليس مثل الجَفرة في البدن، ولكنها كانت أقربَ الأشياء منه شَبَهَاً، فجُعلت مثله، وهذا من القياس يَتَقَارب تقاربَ العنز والظَّبي، ويَبعد قليلاً بُعْد الجفرة من اليربوع.,"One also knows with certainty that the jerboa is not like the kid in body, but it was the thing that most nearly resembled it and was thus made its “like.” That is an example of analogizing; they approximate one another as do the goat and the gazelle, but are also somewhat disparate, as are the kid and jerboa."
ولما كان المثل في الأبدان في الدوابِّ من الصيد دون الطائر: لم يَجُز فيه إلا ما قال عمر – والله أعلم – من أن يُنظر الى المقتول من الصيد، فيُجزى بأقرب الأشياء به شَبَهَاً منه في البدن،,"Because it is “the like” in body among game animals, excluding birds, one may only do what ʿUmar considered permissible, though God knows best, which is to examine the game animal that was killed and render recompense with what most nearly physically resembles it."
فإذا فات منها شيئاً رُفِع إلى أقرب الأشياء به شَبَهَاً، كما فاتت الضَّبُع العنز، فرُفِعت الى الكبش، وصَغُرَ اليربوع عن العَنَاق فخُفِضَ الى الجَفْرة.,"If the game animal exceeds it a little, then it is raised up to the next thing that most nearly resembles it, as the hyena exceeded the she-goat by a little and so was raised up to the ram, but the jerboa was a little smaller than the lamb and was therefore lowered to the kid."
وكان طائر الصيد لا مثل له في النَّعَم لاختلاف خِلقته وخلقته، فجُزِي خبراً وقياساً على ما كان ممنوعاً لإنسان فأتلفه إنسان، فعليه قيمته لمالكه.,Game birds have no “like” among livestock because of their differing physiques. Their killing is compensated based on reports of precedent and by analogy with the situation in which someone destroys something that is forbidden to him and must pay its value to the owner.
قال “الشافعي”: فالحكم فيه بالقيمة يجتمع في أنه يُقَوَّم قيمةَ يومه وبلده، ويختلف في الأزمان والبلدان، حتى يكون الطائر ببلد ثمنَ درهمٍ، وفي البلد الآخر ثمنَ بعضِ ردهم.,"Al-Shāfiʿī said: The ruling concerning its value is uniform to the extent that it is determined as of that day and in that locale, but it varies according to time and place such that the game bird in one locale is worth a dirham and in another worth only part of a dirham."
وأمرنا بإجازة شهادة العدل، وإذا شُرط علينا أن نقبل العدل ففيه دلالة على أن نردَّ ما خالفه.,"God also commanded us to permit the testimony of credible witnesses. Since it was stipulated that we accept such witnesses, then that indicates that we should reject witnesses whose testimony is not likely to be credible."
وليس للعدل علامة تفرِّق بينه وبين غير العدل في بدنه ولا لفظه، وإنما علامة صدقه بما يُختَبر من حاله في نفسه.,"But there is no hallmark of what it means to be a credible witness that distinguishes between such a witness and one who is not credible that might be discerned from his body or his speech. Rather, the hallmark of his veracity is merely ascertained from his personal circumstances."
فإذا كان الأغلب من أمره ظاهرَ الخير: قُبِلَ، وإن كان فيه تقصير عن بعض أمره، لأنه لا يُعَرَّى أحد رأيناه من الذنوب.,"If good outward behavior predominates in his affairs, then he is accepted, even if there is some shortcoming that affects him to some extent; after all, no one that we have seen is free from faults."
وإذا خَلَطَ الذنوب والعمل الصالح، فليس فيه إلا الاجتهاد على الأغلب من أمره، بالتمييز بين حَسَنه وقبيحه، وإذا كان هذا هكذا، فلا بد من أن يختلف المجتهدون فيه.,"So if the faults and the pious works are mixed, then there is nothing to do in regard to him except to exercise legal interpretation according to what predominates in his affairs, by distinguishing between his good and bad aspects. This being so, then it will inevitably be the case that legal interpreters differ about him."
وإذا ظهر حَسَنه فقبلنا شهادته، فجاء حاكم غيرُنا، فعلم منه ظهور السّيّء كان عليه ردُّه.,"If his good behavior is more apparent, then we accept his testimony, but if another jurist comes along and perceives his outward behavior as bad, then that jurist is obligated to reject him."
وقد حكم الحاكمان في أمر واحد برَدٍّ وقبولٍ، وهذا اختلاف، ولكن كلٌّ قد فعل ما عليه.,"Two jurists will have ruled in one matter, one to reject him and the other to accept him, and that is legal disagreement, but each did what was incumbent on him."
"قال: فتذكر حديثاً في تجويز الاجتهاد؟
قلت: نعم، أخبرنا عبد العزيز عن يزيد بن عبد الله بن الهاد عن محمد بن إبراهيم عن بُسْر بن سعيد عن أبي قيس مولى عمرو بن العاص عن عمرو بن العاص: أنه سمع رسول الله يقول: ” إذا حكم الحاكم فاجتهد فأصاب، فله أجران، وإذا حكم فاجتهد ثم أخطأ، فله أجر”","“Cite a hadith-report,” he requested, “on the permissibility of legal interpretation.” Certainly, I said. ʿAbd al-ʿAzīz reported to us from Yazīd ibn ʿAbdallāh ibn al-Hād, from Muḥammad ibn Ibrāhīm, from Busr ibn Saʿīd, from AbūQays, client of ʿAmr ibn al-ʿĀṣ, from ʿAmr ibn al-ʿĀṣ, that he heard God’s Emissary say: “If the jurist rules, and performs legal interpretation, and is correct, then he gets two rewards; and if he rules, and performs legal interpretation, and is mistaken, then he gets one reward.”"
أخبرنا عبد العزيز عن ابن الهاد قال: فحدثت بهذا الحديث أبا بكر بن محمد بن عمرو بن حزم، فقال: هكذا حدثني أبو سلمة عن أبي هريرة,"ʿAbd al-ʿAzīz reported to us from Ibn al-Hād, who said: “I transmitted that hadith-report to Abū Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm, and he said, ‘Thus did AbūSalamah transmit it to me from AbūHurayrah.’”"
"فقال: هذه رواية منفردة، يردُّها علي وعليك غيري وغيرك، ولغيري عليك فيها موضعُ مطالبة.
قلت: نحن وأنت ممن يثبتها؟
قال: نعم.","“That is an isolated narrative,” he said, “and others besides you would reject it from me, and others besides me would reject it from you. There are also those besides me who have a point in regard to it that they would like to ask you about.” But you and I, I queried, are among those who consider it confirmed? “Yes,” he replied."
"قلت: فالذين يردونها يعلمون ما وصفنا من تثبيتها وغيرِه.
قلت: فأين موضعُ المطالبة فيها؟
فقال: قد سمى رسول الله فيما رويتَ من الاجتهاد “خطأً” و “صواباً”؟
فقلت: فذلك الحجةُ عليك.","Those who reject it, I continued, know what we have already noted about its confirmation and other matters. So what is the point about which they want to ask me? “God’s Emissary,” he said, “in something narrated about legal interpretation, called it ‘mistaken’ and ‘correct.’” That particular authority does not support your argument, I said."
"قال: وكيف؟
قلت: إذ ذكر النبي أنه يثاب على أحدهما أكثرَ مما يُثاب على الآخر، ولا يكون الثواب فيما لا يسع، ولا الثواب في الخطأ الموضوع.","“How so?” Because the Prophet mentioned that one is rewarded more for one than for the other, and such a reward cannot be for something not allowed, and one is not rewarded for a mistake that is then excused."
لأنه لو كان إذا قيل له: اجتهد على الخطأ، فاجتهد على  الظاهر كما أُمر كان مخطئا خطأ مرفوعاً، كما قلت -: كانت العقوبة في الخطأ – فيما نُرى والله أعلم – أولى به،,"This is because if that were the case, when someone was told, “Perform legal interpretation based on appearances” and he did so according to outward appearances, as he was commanded, and then erred but had his error excused, then it would have been most appropriate to punish him for the mistake—as far as we know, though God knows best."
وكان أكثرُ أمره أن يُغفر له، ولم يُشبه أن يكون له ثواب على خطأ لا يسعه. وفي هذا دليل على ما قلنا: أنه إنما كُلف في الحكم الاجتهادَ على الظاهر دون المغيَّب، والله أعلم.,"The most one could do for him would be to forgive him, and it would be unlikely that he would receive a reward for what was not allowed for him to do. In this is an indication of what we have said, to wit, that he is only legally responsible for legal interpretation when making a ruling according to outward appearances, not in regard to what is unknowable, though God knows best."
"قال: إن هذا ليحتمل أن يكون كما قلتَ، ولكن ما معنى “صواب” “خطأ”؟
قلت له: مثل معنى استقبال الكعبة، يصيبها من رآها بإحاطة، ويتحراها من غابت عنه، بَعُدَ أو قَرُبَ منها، فيصيبها بعضٌ ويخطئها بعضٌ،","“That may be as you say,” he said, “but what is the meaning of ‘correct’ and ‘mistaken’?” It is just like facing the Kaaba, I said. Those who can actually see it get its direction correct with certainty, but those who are out of view from it must seek it, however far or near they may be from it, and some get it correct and some get it wrong."
"فنفس التوجه يحتمل صواباً وخطأ، إذا قَصَدتَ بالإخبار عن الصواب والخطأ قَصْدَ أن يقول: فلان أصاب قَصْد ما طلب فلم يخطِئْه، وفلان أخطأ قصد ما طلب وقد جهِد في طلبه.
فقال: هذا هكذا،","The same act of facing it can be both correct and mistaken, if by inquiring about “correct” and “mistaken” you intend that one say, “So-and-so correctly directed himself toward what he sought and did not mistake it, but another So-and-so directed himself toward what he sought in a way that was mistaken, even though he exerted himself greatly in seeking it.” “So it is,” he said."
"أفرأيت الاجتهاد، أيقال له “صواب ” على غير هذا المعنى؟
قلت: نعم على أنه إنما كُلف فيما غاب عنه الاجتهادَ، فإذا فعل فقد أصاب بالإتيان بما كُلف، وهو صواب عنده على الظاهر، ولا يعلم الباطن إلا الله.","“Do you think that one could describe legal interpretation as ‘correct’ in some other sense?” Yes, I replied, because one is only legally responsible for legal interpretation in regard to what is unknowable. If one engages in it, then one has achieved a correct result in regard to that for which he was legally responsible, which is being correct, in his view, on the basis of outward appearances. Only God knows the true state of affairs."
ونحن نعلم أن المختلفَين في القبلة، وإن أصابا بالاجتهاد إذا اختلفنا يريدانِ عيناً: لم يكونا مصيبَين للعين أبداً، ومصيبان في الاجتهاد. وهكذا ما وصفنا في الشهود وغيرهم.,"We know that when two people disagree over the prayer-direction, even though they might achieve a correct result by means of legal interpretation, they are disagreeing in regard to their search for a specific object—and in that case they can never achieve both an objectively correct result and a correct result through legal interpretation. This is just as we have explained in regard to witnesses and other examples."
قال: أفيجوز أن يقال صواب على معنى، خطأ على الآخر؟ قلت: نعم، في كل ما كان مغيبا,"“Is it permissible to describe this as ‘correct’ in one sense but ‘mistaken’ in another?” he asked. Of course, I replied, for anything that is unknowable."
"قال: أفتوجدني مثل هذا؟
قلت: ما أحسِب هذا يُوضَح بأقوى من هذا!","“Can you provide an example of that for me?” he asked. I do not think that it can be clarified by anything stronger, I replied."
"قال: فاذكر غيره؟
قلت: أحل الله لنا أن ننكح من النساء مثنى وثلاث ورباع وما ملكت أيماننا، وحرّم الأمهات والبنات والأخوات.","“Mention something else then,” he said. God made it lawful for us, I began, to marry women, two, three, or four each, or what our right hands possess, and He forbade to us our mothers, daughters, and sisters."
"قال: نعم.
قلت: فلو أن رجلاً اشترى جارية، فاستبرأها أَيحَلُّ له إصابتها؟
قال: نعم.","“Of course,” he said. What if a man bought a female slave, I asked, and had her fulfill the waiting period for female slaves— would it be lawful for him to have sexual intercourse with her? “Yes,” he replied."
"قلت: فأصابها وولَدَت له دهراً، ثم علم أنها أختُه، كيف القول فيه؟
قال: كان ذلك حلالاً حتى علم بها، فلم يَحِل له أن يعود إليها.","So, I continued, he has intercourse with her and she bears him children for a period, but then he learns that she is his sister. What view should one take about his situation then? “It was lawful until he learned who she was, and then it was not lawful for him to go back to her,” he replied."
قلت: فيقال لك في امرأة واحدة حلالٌ له حرامٌ عليه، بغير إحداث شيء أحدثه هو ولا أحدثَتْه؟,"One would ask you, I went on, whether one woman could be lawful and unlawful for him without either of them having done anything to create a new situation."
"قال: أما في المغيَّب فلم تزل أختَه أولاً وآخراً، وأما في الظاهر، فكانت له حلالاً ما لم يعلم، وعليه حرامٌ حين علم.
وقال: إن غيرنا ليقول: لم يزل آثماً بإصابتها، ولكنه مأثَم مرفوع عنه.","“As for what was objectively true but concealed,” he said, “she remained his sister for the whole time. But according to what was only apparently true, she was lawful to him as long as he did not know, but unlawful once he did know. Others would say that he sinned when he had intercourse with her, but the sin was lifted from him.”"
فقلت: الله اعلم، وأيَّهما كان، فقد فرَّقوا فيه بين حكم الظاهر والباطن، وألغوا المأثم عن المجتهد على الظاهر، وإن أخطأ عندهم، ولم يُلغوه عن العامد.,"God knows best which of the two is the case, I said, but they distinguished in regard to him between the ruling based on outward appearances and that based on the true state of affairs. They excused the legal interpreter’s sin in regard to appearances even though they might regard him as having been mistaken, but they did not excuse it for a deliberate mistake."
"قال: أجل.
وقلت له: مَثَلُ هذا الرجل ينكح ذاتَ مَحرَم منه، ولا يعلم، وخامسةً وقد بلغته وفاة رابعة كانت زوجة له، وأشباهٌ لهذا.","“Yes,” he said. This is like a man, I added, who unknowingly engages in an incestuous marriage, or who marries a fifth wife after receiving a false report of the death of his fourth wife, and similar cases."
"قال: نعم أشباه هذا كثير.
فقال: إنه لَبَيِّن عند من يثبت الرواية منكم أنه لا يكون الاجتهاد أبداً إلا على طلب عينٍ قائمة مُغَيَّبة بدلالة، وأنه قد يسع الاختلاف مَن له الاجتهاد.","“Yes,” he said, “there are many such cases.” It is clear, I continued, for those among you who regard that narration as confirmed, that legal interpretation is only ever used to seek an extant but concealed object on the basis of indications, and that legal disagreement is allowed for those qualified to undertake legal interpretation."
"فقال: فكيف الاجتهاد؟
فقلت: إن الله جل ثناؤه مَنَّ على العباد بعقول، فدلهم بها على الفَرْق بين المختلف، وهداهم السبيل إلى الحق نصاً ودلالةً.","“How is legal interpretation performed?” he asked. God (sublime His praise) bestowed intellects on mankind, I replied, and, by means of these, indicated to them how to distinguish between disparate things. He guided them to the truth by means of explicit texts and indications."
"قال: فَمَثِّل من ذلك شيئاً؟
قلت: نَصَبَ لهم البيت الحرام، وأمرهم بالتوجه إليه إذا رأوه، وتَأَخِّيه إذا غابوا عنه،","“Give an example,” he requested. He set up the Sacred House for them, I replied, and commanded them to face it if they could see it and to seek after it if they were out of view from it."
"وخَلَقَ لهم سماء وأرضاً وشمساً وقمرا ونجوماً وبحاراً وجبالاً ورياحاً.
فقال: {وهو الذي جَعَلَ لكم النجومَ لتهتدوا بها في ظلمات البر ِّوالبحرِ} [الأنعام 97] وقال: {وعلاماتٍ وبالنجمِ هم يهتدون} [النحل 16] فأخبر أنهم يهتدون بالنجم والعلامات.","He created the heavens for them, and earth, sun, moon, stars, bodies of water, mountains, and winds. He said: «It is He who has placed the stars for you, for you to be guided by them in the darknesses of land and sea» and «And signs. And men can guide themselves by the stars.» He reported that they would find their way using stars and signs."
فكانوا يعرفون بمنِّه جهة البيت بمعونته لهم، وتوفيقه إياهم، بأن قد رآه من رآه منهم في مكانه،,By His grace they knew the direction of the Sacred House with His help and assistance to them: Whoever could see it from where he was saw it.
وأخبر من رآه منهم من لم يره، وأبصر ما يُهتَدَى به إليه، من جَبَل يُقصد قَصده، أو نجمٍ يُؤْتمّ به وشمال وجنوبٍ، وشمسٍ يُعرف مَطلِعُها ومَغرِبها، وأين تكون من المصلَّى بالعشي، وبحورٍ كذلك.,"Those who could see it then reported to those who could not, and those latter ones saw mountains toward which they could face, or a star by which to be guided, or the north or south wind, or the sun, whose place of rising and setting they knew, and whose location in relation to one praying in the evening they knew, and bodies of water, too."
وكان عليهم تَكَلف الدلالات بما خلق لهم من العقول التي رَكَّبها فيهم، ليقصدوا قصد التوجه للعين التي فرض عليهم استقبالها.,"It was incumbent on them to take the trouble to discover the signs that indicated these things, using the intellects that He had placed in them, in order to seek the direction that faced that very object itself toward which He obliged them to turn."
فإذا طلبوها مجتهدين بعقولهم وعلمهم بالدلائل، بعد استعانة الله، والرغبةِ إليه في توفيقه، فقد أدَّوا ما عليهم.,"If they sought it out by means of interpretation, using their intellects and their knowledge of those signs, after seeking assistance from God and desiring that He aid them, then they carried out what was incumbent on them."
وأبان لهم أن فرْضَه عليهم التوجُّه شطر المسجد الحرام، والتوجه شطره لا إصابةُ البيت بكل حال.,"He stated clearly for them that He had obliged them to face toward the Sacred Mosque and that facing toward it meant to face in its general direction, not that one had to face the precise direction of the Sacred House in an objectively correct manner in every circumstance."
ولم يكن لهم إذا كان لا تُمْكنهم الإحاطة في الصواب إمكانَ مَن عايَنَ البيت: أن يقولوا نتوجه حيث رأينا بلا دلالة.,"I continued: If, however, it was not possible for them to know with certainty that they had faced the right direction, in the way someone who could actually see the Sacred House was able to do, then they had no right to say, “We face whatever direction we think best, without basing ourselves on any indication.”"
]باب الاستحسان[,Chapter on Subjective Reasoning
قال: هذا كما قلتَ، والاجتهاد لا يكون إلا على مطلوب، والمطلوب لا يكون أبداً إلا على عين قائمة تُطلب بدلالةٍ  يُقصد بها إليها، أو تشبيهٍ على عين قائمة،,"“This,” he said, “is as you say. Legal interpretation is only used to seek something, and that thing is an extant object sought by means of some indication that can be used to direct one to it, or by means of a comparison with another extant object."
وهذا يبين أن حراماً على أحد أن يقول بالاستحسان إذا خالف الاستحسانُ الخبرَ، والخبرُ – من الكتاب والسنة – عينٌ يتأخَّى معناها المجتهدُ ليصيبه، كما البيتُ يتأخَّاه مَن غاب عنه ليصيبه، أو قَصَدَه بالقياس،,"This clarifies that it is unlawful for anyone to opine on the basis of subjective reasoning if such reasoning contradicts a report, and a report from the Book or from Prophetic Practice is an object whose meaning the legal interpreter seeks in order to attain the correct answer, just as one who is distant from the Sacred House seeks its correct location or its direction by means of analogical reasoning."
وأن ليس لأحد أن يقول إلا من جهة الاجتهاد، والاجتهادُ ما وصفتَ من طلب الحق. فهل تجيز أنت أن يقول الرجل: أستحسنُ بغير قياس؟,"No one may express an opinion except on the basis of legal interpretation, and legal interpretation is just as you have described, that is, the search for the true answer.” “Do you yourself,” he continued, “permit someone to say: ‘I employ subjective reasoning, without analogizing?’”"
فقلت: لا يجوز هذا عندي – والله أعلم – لأحد، وإنما كان لأهل العلم أن يقولوا دون غيرهم، لأن يقولوا في الخبر باتباعه فيما ليس فيه الخبرُ بالقياس على الخبر.,"In my view, I replied, that is not permissible for anyone—though God knows best. Only scholars should express any such opinions at all, not others, and they should express opinions that are related to a report by following such a report, and in situations for which there is no report, by analogizing from a report."
ولو جاز تعطيلُ القياس جاز لأهل العقولِ من غير أهل العلم أن يقولوا فيما ليس فيه خبر بما يحضرهم من الاستحسان.,"If it were permissible to invalidate analogical reasoning, then it would be permissible for the rationalists, who are not scholars of religious knowledge, to express opinions concerning matters for which there is no report according to whatever answer they happen to have at hand based on subjective reasoning."
وإن القول بغير خبر ولا قياس لَغَير جائز، بما ذكرتُ من كتاب الله وسنة رسوله، ولا في القياس.,"Opinions given on the basis of anything other than a report or analogical reasoning are impermissible because of what I have cited above from the Book of God and the Practice of His Emissary, and also because of what I have noted about analogical reasoning."
فقال: أما الكتاب والسنة فيدلان على ذلك، لأنه إذا أمر النبي بالاجتهاد، فالاجتهاد أبداً لا يكون إلا على طلب شيء، وطلبُ الشيء لا يكون إلا بدلائل، والدلائلُ هي القياس، قال: فأين القياس مع الدلائل على ما وصفتَ؟,"As for the Book and Prophetic Practice, I explained, they indicate that if the Prophet commanded that one perform legal interpretation, then the sole purpose of such interpretation can be to search for something, and searching for something can only be done on the basis of actual indications. Those indications are an analogy. “What is the relationship,” he asked, “between analogical reasoning and the indications that you discussed above?”"
قلت: ألا ترى أن أهل العلم إذا أصاب رجل لرجل عبداً لم يقولوا لرجل: أقم عبداً ولا أمةً إلا وهو خابرٌ بالسوق، ليُقيم معنيين: بما يُخبر كَم ثمنُ مثله في يومه؟ ولا يكون ذلك إلا بأن يَعتبر عليه بغيره، فيقيسه عليه، ولا يقال لصاحب سلعة: أقم إلا وهو خابرٌ.,"Consider the situation, I replied, in which one man injures another man’s slave. Scholars would not tell the man, “Determine the value of a male slave!” or “of a female slave!” unless he were an expert in the market so that he could make a valuation on the basis of two criteria: first, it must be done by considering information about the price of an equivalent slave on that day; second, that can only be accomplished by considering the slave in relation to others and reasoning analogically with respect to him. One does not tell the owner of a good to asses its value unless he is an expert."
ولا يجوز أن يقال لفقيه عدلٍ غيرِ عالم بقِيَم الرقيق: أقم هذا العبدَ، ولا هذه الأمةَ ولا إجازةَ هذا العاملِ، لأنه إذا أقامه على غير مثال بدلالةٍ على قيمته كان متعسفاً.,"Neither is it permissible to tell someone who is a jurist and credible witness, but who has no knowledge of the value of slaves, “Determine the value of this male slave!” or “of this female slave!” or “of the wages of this worker!” because if he assesses the value any of those things using something dissimilar as an indication of the value, that would be arbitrary."
فإذا كان هذا هكذا فيما تَقِلّ قيمته من المال ويَيْسُرُ الخطأ فيه على المُقَام له والمقام عليه -: كان حلالُ الله وحرامه أولى أن لا يقال فيهما بالتعسُّف والاستحسان.,"If that is so in regard to property of high value, and if it is easy to be mistaken in regard to the thing valued and the thing to which its value is compared, then what God has made lawful and unlawful is even more worthy of not having pronouncements made about it that are based on subjective reasoning."
وإنما الاستحسان تلذُّذ. ولا يقول فيه إلا عالم بالأخبار، عاقلٌ للتشبيه عليها.,Subjective reasoning is pure self-indulgence. Only a scholar familiar with revealed reports and cognizant of how to make comparisons using them should express opinions about such things.
وإذا كان هذا هكذا، كان على العالم أن لا يقول إلا من جهة العلم، – وجهةُ العلم الخبر اللازم – بالقياس بالدلائل على الصواب حتى يكون صاحب العلم أبداً متبعاً خبراً، وطالبَ الخبر بالقياس، كما يكون متبعَ البيت بالعِيان، وطالبً قصْدَه بالاستدلال بالأعلام مجتهداً.,"If that is so, then scholars should not express any opinion in such cases except on the basis of religious knowledge—and the source of religious knowledge is a binding report—by means of an analogy from the indications of what is correct. Thus, the possessor of religious knowledge who either always follows a report itself or seeks what is tantamount to a report through analogical reasoning is just like one who either keeps to the direction of the Sacred House by actually seeing it or who seeks its direction by means of interpretation, using inferences based on signs."
ولو قال بلا خبر لازم وقياسٍ كان أقربَ من الإثم من الذي قال وهو غير عالم، وكان القول لغير أهل العلم جائزاً,"If such a person expresses an opinion that is not based on a binding report or an analogy, then that person is closer to sin than the one who expresses such an opinion without being a scholar in a situation in which nonscholars may permissibly express opinions."
ولم يجعل الله لأحد بعد رسول الله أن يقول إلا من جهة علمٍ مضى قبله،,God did not allow anyone after His Emissary to express any opinions except on the basis of religious knowledge that had previously come into force.
وجهةُ العلمِ بعدُ الكتابُ والسنةُ والإجماعُ والآثارُ، وما وصفتُ من القياس عليها.,"The basis of such knowledge remains the Book, Prophetic Practice, consensus, non-Prophetic reports, and analogical reasoning based on these that I have described above."
ولا يقيس إلا من جمع الآلةَ التي له القياسُ بها، وهي العلم بأحكام كتاب الله: فرضِه، وأدبِه، وناسخِه، ومنسوخِه، وعامِّه، وخاصِّه، وإرشاده.,"No one may reason analogically unless he has gained the qualifications that enable him to undertake such reasoning. These qualifications are knowledge of the rulings in God’s Book—His obligations, inculcation of manners, abrogation, unrestricted and restricted passages, and His guidance."
ويَستدل على ما احتمل التاويل منه بسنن رسول الله، فإذا لم يجد سنة فبإجماع المسلمين، فإن لم يكن إجماعٌ فبالقياس.,"One draws inferences about what parts of it are subject to speculative interpretations by using the practices of God’s Emissary; if there is no such practice, then using the Muslims’ consensus; and if there is no consensus, then by reasoning analogically."
ولا يكون لأحد أن يقيس حتى يكون عالماً بما مضى قبله من السنن، وأقاويل السلف، وإجماع الناس، واختلافهم، ولسان العرب.,"No one may reason by analogy unless he knows the prior practices, the opinions of the forebears, the people’s consensus, their legal disagreements, and the Arabic language."
ولا يكون له أن يقيس حتى يكون صحيح العقل، وحتى يفرِّق بين المشتبه، ولا يَعْجَلَ بالقول به دون التثبيت.,Neither may he draw an analogy unless he has a sound intellect and is able to distinguish among what is ambiguous. He should not rush to give an opinion without confirming it.
ولا يمتنع من الاستماع ممن خالفه، لأنه قد يتنبه بالاستماع لترك الغفلة، ويزدادُ به تثبيتاً فيما اعتقده من الصواب.,"He is not precluded from listening to those who disagree with him since he might, through listening, be reminded of something and thereby come to know something that had escaped him or find enhanced confirmation of the view that he believes to be correct."
وعليه في ذلك بلوغُ غاية جهده، والإنصافُ من نفسه، حتى يعرف من أين قال ما يقول، وترك ما يترك.,"In this regard, it is incumbent on him to expend his utmost effort and to be honest with himself about whence he has the opinions that he professes and why he rejects what he does."
ولا يكون بما قال أَعنَى منه بما خالفه، حتى يعرف فضل ما يصير إليه على ما يترك، إن شاء الله.,"Also, he must not be more uneasy about the opinion he holds than about the one that contradicts it, so that he is convinced of the superiority of what he has adopted over that which he has rejected, God willing."
فأما مَن تمَّ عقله، ولم يكن عالماً بما وصفنا، فلا يحلُّ له أن يقول بقياس، وذلك أنه لا يعرف ما يقيس عليه، كما لا يحل لفقيه عاقل أن يقول في ثمن درهم ولا خبرة له بسوقه.,"As for someone whose intellect is sound but has no knowledge of what we have listed, it is not lawful for him to express opinions that are based on analogies. It is not lawful because he does not know what may serve as the basis for analogical reasoning, just as it is not lawful for a jurist of sound mind to opine about the value of a dirham when he has no expertise in the currency market."
ومن كان عالماً بما وصفنا بالحفظ لا بحقيقة المعرفة: فليس له أن يقول أيضاً بقياس، لأنه قد يذهب عليه عَقْل المعاني.,"Whoever has knowledge of what we have listed through memorization only, not through true understanding, may not express opinions on the basis of an analogy, since he might not be able to understand the underlying principles."
وكذلك لو كان حافظاً مقصِّرَ العقلِ، أو مقصِّراً عن علم لسان العرب: لم يكن له أن يقيس من قِبَلِ نقص عقله عن الآلة التي يجوز بها القياس. ولا نقول يَسَع – هذا والله أعلم – أن يقول أبداً إلا اتباعاً ولا قياساً.,"Similarly, if he is good at memorization but falls short in his intellect or in knowledge of the Arabic language, he may not reason by analogy because his understanding falls short of the competence that would make it permissible for someone to undertake analogical reasoning. We only ever allow such persons, though God knows best, to express opinions by following some precedent, not by making an analogy."
"فإن قال قائل: فاذكر من الأخبار التي تقيس عليها، وكيف تقيس؟
قيل له إن شاء الله: كل حكم لله أو لرسوله وُجِدت عليه دلالة فيه أو في غيره من أحكام الله أو رسوله بأنه حُكِم به لمعنى من المعاني، فنزلت نازلة ليس فيها نص حكمٍ: حُكم فيها حكمُ النازلة المحكومِ فيها، إذا كانت في معناها.","If someone were to say: “Mention some reports that one can use as the basis for analogical reasoning and explain how one draws analogies,” one would respond, God willing: One uses any ruling of God’s or of His Emissary’s for which there is some indication, or any other rulings of God’s or of His Emissary’s in which the ruling was made on the basis of a particular rationale: when a case arises for which there is no textually explicit ruling, one rules in regard to it in accordance with these prior cases for which a ruling exists, if it is covered by their rationale."
والقياس وجوه يجمعها “القياس “، ويتفرَّق [ص:513] بها ابتداءُ قياسِ كل واحد منهما، أو مصدرُه، أو هما، وبعضُهما أوضحُ من بعض.,"Analogical reasoning has several different types. While they are all subsumed under the term “analogy,” one must differentiate between the two main types in regard to their starting point, their underlying basis for comparison, or both. Also, one of the two types is clearer than the other."
فأقوى القياس أن يحرِّم الله في كتابه أو يحرم رسول الله القليل من الشيء،,"The strongest type of analogy is when God, in His Book, or God’s Emissary forbids a little of something."
فيُعْلمَ أن قليله إذا حُرِّم كان كثيره مثلَ قليله في التحريم أو أكثرَ، بفضل الكثرة على القلة.,"It is understood that since a little of it is forbidden, then a large amount of it would be like a little of it with respect to being forbidden, or even more so, because of the superior inferential relationship of the greater to the lesser amount."
وكذلك إذا ُحمِد على يسير من الطاعة، كان ما هو أكثرُ منها أولى أن ُيحمد عليه.,"Similarly, if it were praiseworthy to be obedient in a small way, then to do so in a greater way would be even more deserving of praise."
وكذلك إذا أباح كثيرَ شيء كان الأقل منه أولى أن يكون مباحاً.,"Also, if God permitted a large amount of something, then a lesser amount of it should be even more permissible."
"فإن قال: فاذكر من كل واحد من هذا شيئاً يبين لنا ما في معناه؟
[ص:514] قلت: قال رسول الله: “إن الله حرّم من المؤمن دمه وماله، وأن يُظَن به إلا خيراً”","If someone were to say: “Mention an example of each of these types that will clarify their nature for us,” I would reply: God’s Emissary said: “God made the blood and property of a believer unlawful to other persons, and He also made it unlawful that people think anything but good of a believer.”"
فإذا حرّم أن يُظن به ظناً مخالفاً للخير يُظهره: كان ما هو أكثر من الظن المُظهَر ظناً من التصريح له [ص:515] بقول غير الحق أولى أن يحُرَّم، ثم كيف ما زِيد في ذلك كان أحرَم. َ,"Because he forbade that one hold any but good opinions about individual believers, and also forbade that one express any bad opinions about them publicly, then any opinion that goes beyond a publicly expressed bad opinion, such as stating that a believer had uttered an explicit falsehood, would be more deserving of being declared unlawful, and the more one exceeded that, the more unlawful it would be."
"قال الله: {فمَن يعملْ مثقالَ ذَرَّةٍ خيراً يَرَهُ، ومَن يعملْ مثقالَ ذرَّة شراً يَرَهُ} [الزلزلة 7، 8]
فكان ما هو أكثر من مثقال ذرة من الخير أحمَدَ، وما هو أكثر من مثقال ذرةٍ من الشر أعظمَ في المأثم.","God said: «Whoever does an atom’s weight of good will see it.
Whoever does an atom’s weight of evil will see it.» Whatever is more than an atom’s weight of good is more praiseworthy, and whatever is more than an atom’s weight of evil is more grievously sinful."
وأباح لنا دماءَ أهل الكفر المقاتِلين غيرِ المعاهَدين، وأموالهَم، ولم يحَظُرْ علينا منها شيئاً أذكرُهُ،,"Moreover, God permitted us to shed the blood of pagan combatants with whom there is no treaty and to take their property. He did not prohibit us from doing that in any respect of which I am aware."
فكان ما نِلْنا من أبدانهم دون الدماء، ومن أموالهم دون كلِّها: أولى أن يكون مباحاً.,"So if we injure them, short of taking their lives, or seize their property, short of taking it all, those actions are even more permissible."
وقد يمتنع بعض أهل العلم من أن يسمي [ص:516] هذا ” قياساً ” ويقول: هذا معنى ما أحل الله، وحرم، وحمِد، وذمّ، لأنه داخل في جملته، فهو بعينه، ولا قياسٌ على غيره.,"Some scholars refuse to call this analogizing and say that it is simply the meaning of what God made lawful and unlawful and praised and censured, since that meaning is included within what God made lawful and unlawful generally; it is the thing itself, not an analogy based something else."
ويقول مثل هذا القول في غير هذا، مما كان في معنى الحلال فأُحل، والحرام فحُرم.,"They hold the same opinion concerning other matters, too, in regard to things that are covered by the rationale of either what is licit, and therefore declared licit, or what is illicit, and therefore declared illicit."
ويمتنع أن يُسمَّى” القياس ” إلا ما كان يحتمل أن يُشَبَّه بما احتمل أن يكون فيه شَبَهاً من معنيين مختلفين، فَصَرَفَه على أن يقيسه على أحدهما دون الآخر.,"In fact, they refuse to call anything an analogy unless it involves something that can be compared with something else that could resemble it for one of two different reasons. In that case, one would analogize on the basis of one of those reasons rather than the other."
ويقول غيرهم من أهل العلم: ما عدا النصَّ من الكتاب أو السنة، فكان في معناه فهو قياس، والله اعلم.,"Others say that whatever lies outside the express terms of an explicit passage from the Book or from an account of Prophetic Practice, and yet is covered by the same rationale, is an analogy, though God knows best."
"فإن قال قائل: فاذكر من وجوه القياس ما يدل على اختلافه في البيان والأسبابِ، والحجة فيه سوى هذا الأولِ، الذي تدرِك العامة علمه؟
قيل له إن شاء الله: قال الله: {والوالداتُ يُرْضِعْنَ أولادَهُنَّ حَولين كاملين لمن أرادَ أن يتمَّ الرَّضاعةَ وعلى المولودِ له رزقُهنَّ وكِسوتهُنَّ بالمعروف} [البقرة 233]
وقال: {وإن أردتم أن تَسترضعوا أولادَكم، فلا جُناحَ عليكم إذا سَلَّمتم ما آتيتم بالمعروف} [البقرة 233]",". . .
If someone were to say: “Mention some types of analogy that show how they can vary in clarity, in their underlying reasons, and in their provision of binding authority, apart from this first type, knowledge of which can be attained by most persons,” one should reply, God willing, God said: «Mothers are to suckle their children for two whole years for those who desire to complete the suckling. It is the duty of the father to provide for them and clothe them in the proper manner» and «If you desire to seek suckling for your children by a wet-nurse, it is no sin for you if you hand over what you have given in the way recognized as proper.»"
فأمر رسول الله هندَ بنت عتبة أن تأخذ من مال زوجها أبي سفيان ما يكفيها وولدَها – وهم ولده – بالمعروف بغير أمره.,God’s Emissary commanded Hind bint ʿUtbah to take as much money from her husband Abū Sufyān as she and her children needed—and they were his children—in the proper manner and without consulting him.
قال: فدلَّ كتاب الله وسنة نبيه أن على الوالد رَضاعَ ولده، ونفقتَهم صغاراً. [ص:518],The Book of God and the Practice of His Prophet indicated that the father is financially responsible for his children while they are nursing and also for their expenses while they are young.
فكان الولد من الوالد فجُبر على صلاحه في الحال التي لا يُغني الولد فيها نفسه،,"The child is from the father, so the father may be compelled to support the child when the child is not able to fend for himself."
فقلت: إذا بلغ الأب ألا يغني نفسه بكسبٍ ولا مالٍ، فعلى ولده صلاحُه في نفقته وكسوته قياساً على الولد.,"Similarly, in my view, if the father reaches a point where he cannot fend for himself by earning a living and has no property, then the child must support the father, by providing maintenance and clothing—this by analogy with the father’s obligation to the child."
وذلك أن الولد من الوالد، فلا يضيِّع شيئاً هو منه، كما لم يكن للولد أن يضيع شيئاً من ولده، إذ كان الولدُ منه،,"That is, the child is from the father, and the child may not let anything from which he himself comes perish, just as the father may not let one of his own children perish, since that child is from him."
وكذلك الوالدون وإن بَعُدُوا، والولدُ وإن سَفَلُوا في هذا المعنى، والله أعلم،,"So, too, grandparents, no matter how many generations removed, and descendants, no matter how many generations removed, are covered by this rationale, though God knows best."
فقلت: ينفق على كل محتاج منهم غيرِ محترِف، وله النفقة على الغني المحترف.,"I hold that each should provide maintenance for the needy among them who is not gainfully employed, and that such persons are entitled to maintenance from the gainfully employed person who is self-sufficient."
وقضى رسول الله في عبدٍ دُلِّس للمبتاع فيه بعيب [ص:519] فظهر عليه بعد ما استغلَّه أن للمبتاع ردَّه بالعيب، وله حبسُ الغلّة بضمانه العبد. َ,God’s Emissary ruled—concerning a slave in whom a defect had been concealed from the buyer that only appeared after the buyer had profited by him—that the buyer was entitled to return the slave and to retain the profits because of his liability for the slave.
فاستدللنا إذا كانت الغلة لم يقع عليها صفقةُ البيع، فيكونَ لها حصة من الثمن، وكانت في ملك المشتري في الوقت الذي لو مات فيه العبد مات من مال المشتري: أنه إنما جعلها له لأنها حادثة في ملكه وضمانه،,"We inferred—since that profit was not the subject of the original bargain such that a share of the price was allocated to it, and since it was part of the buyer’s property at the time when, if the slave had died, he would have died while belonging to the buyer—that he only granted this right to the buyer because such profit came into being as part of his property and as something for which he thus assumed liability."
فقلنا: كذلك في ثمر النخل، ولبن الماشية وصوفها وأولادها، وولدِ الجارية، وكلِّ ما حدث في مِلك المشتري وضمانه،,"We adopted a similar ruling in the case of the fruit of date palms; the milk, wool, and offspring of livestock; the child of a female slave; and any other subsequently arising items in the buyer’s property, for which he is liable."
وكذلك وطءُ الأمة الثيِّب وخدمتُها.,This principle also applies to sexual intercourse with a nonvirgin female slave and to her labor.
"قال: فتفرَّق علينا بعض أصحابنا وغيرُهم في هذا.
فقال بعض الناس: الخراجُ والخدمة والمتاع غيرُ الوطء من المملوك والمملوكةِ لمالكها الذي اشتراها، وله ردُّها بالعيب،","Some of our associates, and others, too, have diverged from us on this point. One said: “The profit, services, and goods of slaves— apart from sexual intercourse—belong to their owner who bought them, and he may return the female slave when there is a defect."
وقال: لا يكون له أن يردَّ الأمة بعد أن يطأها، وإن كانت ثيباً، ولا يكون له ثمر النخل، ولا لبن الماشية، ولا صوفها، ولا [ص:520] ولد الجارية،,"He is not, however, entitled to return the female slave after having sexual intercourse with her, even if she is a nonvirgin. Neither may he keep the fruit of date palms, the milk and wool of livestock, or the child of the female slave."
لأن كل هذا – من الماشية والجارية والنخل والخراج -: ليس بشيء من العبد.,"This is because all of this—livestock, female slaves, date palms, and profit—are analytically distinct from the case of the slave who generates a profit.”"
فقلت لبعض من يقول هذا القول: أرأيت قولك: الخراجُ ليس من العبد، والثمرُ من الشجر، والولدُ من الجارية:,"I said to the one who so held: Consider your opinion that the profit is not from such a slave, but that the fruit is from the trees, and that the child is from the female slave."
أليسا يجتمعان في أن كل واحد منهما كان حادثاً في ملك المشتري، لم تقع عليه صفقة البيع؟,Do they not all share in the fact that they come into being as property of the buyer and are not part of the bargain?
قال: بلى، ولكن يتفرقان في أن ما وصل إلى السيد منهما مفترق، وتمر النخل منها، وولد الجارية والماشية منها، وكسبُ الغلام ليس منه، إنما هو شيء تحَرَّف فيه فاكتسبه.,"“Indeed,” he replied, “but they differ from each other, too. What the owner gets differs: the trees’ dates, the child of the female slave, and the products from the livestock all emanate from those things, but the profit generated by a slave does not emanate from him. It is something that he works to earn and then acquires.”"
[ص:521] فقلت له أرايت إن عارضك معارض بمثل حجتك فقال: قضى النبي أن الخراج بالضمان، والخراج لا يكون إلا بما وصفت من التحرُّف، وذلك يشغله عن خدمة مولاه، فيأخذ له بالخراج العِوَض من الخدمة ومن نفقته على مملوكه،,"I said to him: What if someone counters your view with an argument similar to yours, saying, “The Prophet ruled that profit is retained because of liability for risk of loss. The profit is just what you have stated in regard to his working to earn something, which activity distracts the slave from the service of his master, and the master takes that profit as compensation for the lost service and for his maintenance of his slave."
فإن وُهِبَت له هبة، فالهبة لا تشغله عن شيء: لم تكن لمالكه الآخر، ورُدَّت إلى الأول؟,"If, by contrast, the slave were given a gift, the gift would not distract him from anything at all, and it would not belong to the second owner but should be returned to the first owner.”"
قال: لا، بل تكون للآخِر الذي وُهبت له، وهو في ملكه.,"“On the contrary,” he replied, “it belongs to the second owner, in whose possession the slave was when the gift was made; it is part of his property.”"
قلت: هذا ليس بخراج، هذا من وجه غير الخراج.,"But that, I replied, is not profit that emanates from him; that has some character other than profit."
قال: وإنْ، فليس من العبد.,"“Even so,” he said, “it does not emanate from the slave.”"
قلتُ: ولكنه يفارق معنى الخراج، لأنه من غير وجه الخراج؟,"So, I asked, does it differ from the underlying idea of profit, because it has a completely different character from profit?"
[ص:522] قال: وإن كان من غير وجه الخراج، فهو حادث في ملك المشتري.,"“Even though,” he replied, “it has a different character from profit, it nonetheless comes into being as part of the buyer’s property.”"
قلت: وكذلك الثمرة والنِّتاج حادث في ملك المشتري،,"I said: But so, too, do the fruit and other produce come into being as part of the buyer’s property."
والثمرة إذا باينت النخلة، فليست من النخلة، قد تباع الثمرة، ولا تتبعها النخلة، والنخلةُ ولا تتبعها الثمرة، وكذلك نِتاجُ الماشية.,"Once the fruit is separated from the date palm, it is no longer part of the date palm. When it is sold, the date palm does not follow it, and it does not follow the date palm, and so, too, for products from livestock."
والخراجُ أولى أن يُرد مع العبد، لأنه قد يُتكلف فيه ما تبعه من ثمر النخلة، ولو جاز أن يُرد واحد منهما.,"Indeed, the profit is even more worthy of being returned along with the slave—because he might labor over something that would follow him in that case— than the fruit of the date palm, if one were to grant that only one of the two could be returned."
وقال بعض أصحابنا بقولنا في الخراج، ووطء الثيب، وثمر النخل، وخالفنا في ولد الجارية.,"Some of our associates held our opinion concerning profit, sexual intercourse with the nonvirgin female slave, and the fruit of date palms, but disagreed with us in regard to the child of the female slave."
وسواءٌ ذلك كله، لأنه حادث في ملك المشتري،,"All these things are the same, however, because they come into being as part of the buyer’s property."
لا يستقيم فيه إلا هذا، أو لا يكون لمالك العبد المشتري شيء [ص:523] إلا الخراجُ والخدمة، ولا يكون له ما وُهب للعبد، ولا ما التَقط، ولا غيرُ ذلك من شيء أفاده من كَنز ولا غيره، إلا الخراجُ والخدمة، ولا ثمرُ النخل، ولا لبن الماشية، ولا غير ذلك، لأن هذا ليس بخراج.,"Otherwise, none of this would be consistent: the owner who purchased the slave would get nothing to keep except the profit and the service, and he would not get whatever the slave is gifted, or finds, or anything else that he generates, whether buried treasure or anything else, except profit and service—nor, by the same token, the fruit of date palms, the milk of livestock, or anything else, because none of it would be profit."
ونهى رسول الله عن الذهب بالذهب، والتمر بالتمر، والبُرِّ بالبر، والشعير بالشعير إلا مثلاً بمثل يداً بيد.,". . .
God’s Emissary prohibited the exchange of gold for gold, dried dates for dried dates, wheat for wheat, and barley for barley, except in like amounts, in a present exchange."
فلما خَرَجَ رسول الله في هذه الأصناف المأكولة التي شَحّ الناس عليها، حتى باعوها كيلاً: بمعنيين:,When God’s Emissary dealt with these particular categories of foodstuffs—and people were so eager for them that they came to be sold by volume—he did so under two rubrics.
أحدهما: أن يباع [ص:524] منها شيء بمثله أحدُهما نقد، والآخر دَين، والثاني: أن يُزاد في واحد منهما شيء على مثله يداً بيد:,"One involved a like-for-like exchange in which one party delivers immediately and the other incurs a debt for delayed payment, and the other involved the delivery by one party of slightly more goods than the other in a present exchange."
وكان ما كان في معناها محرّما قياساً عليها.,"Thus, whatever was covered by the rationale applicable to such transactions was made unlawful by analogizing from the items mentioned in the Prophet’s prohibition."
وذلك كل ما أُكل مما بيع موزوناً، لأني وجدتها مجتمعةَ المعاني في أنها مأكولة ومشروبة، والمشروبُ في معنى المأكول، لأنه كلَّه للناس إما قوت وإما غذاء وإما هما،,"Accordingly, this applied to any foodstuffs sold by weight, because I have found them to share the same principle, whether solid or liquid—and what is liquid is covered by the same rationale as what is solid—since they are all staples, foodstuffs, or both."
ووجدت الناس شَحّوا عليها حتى باعوها وزناً، والوزنُ أقربُ من الإحاطة من الكيل، وفي معنى الكيل،,"I have also found people so concerned about accuracy in measuring these things that they came to be sold by weight, and weight may be more accurate than volume and covered by the same rationale for these purposes."
وذلك مثل العسل والسمن والزيت والسكر وغيره، مما يؤكل ويُشرب ويباع موزوناً.,"These include honey, clarified butter, olive oil, sugar, and other solid and liquid foodstuffs sold by weight."
فإن قال قائل: أفيحتمل ما بيع موزوناً أن يقاس [ص:525] على الوزن من الذهب والوَرِق، فيكونَ الوزن بالوزن أولى بأن يقاس من الوزن بالكيل؟,"If someone were to say, “Is it possible that foodstuffs sold by weight be governed by an analogy from gold and silver sold by weight, so that analogizing from one thing sold by weight to another sold by weight would be better than analogizing from sales by weight to sales by volume?”"
قيل – إن شاء الله – له: إن الذي منعنا مما وصفتَ – من قياس الوزن بالوزن – أن صحيح القياس إذا قِست الشيء بالشيء أن تحكم له بحكمه،,"One should reply, God willing: What keeps us from accepting what you have described, to wit, analogizing from sales of some things based on weight to sales of other things based on weight, is that a valid analogy involves comparing two things and then applying the ruling of the one to the other."
فلو قست العسل والسمن بالدنانير والدراهم، وكنت إنما حرّمت الفضل في بعضها على بعض إذا كانت جنساً واحدا قياساً على الدنانير والدراهم: أكان يجوز أن يُشترى بالدنانير والدراهم نقداً عسلاً وسمناً إلى أجل؟,"So, for example, if you were to analogize honey and sesame oil to dinars and dirhams, and you had only made it unlawful that one of the exchanged items exceed the other if they were of the same kind, would it be permissible to use dinars and dirhams as immediate payment to purchase honey and clarified butter for delayed delivery?"
"فإن قال: يجيزه بما أجازه به المسلمون.
[ص:526] قيل إن شاء الله: فإجازة المسلمين له دلتني على أنه غير قياس عليه،","If he says, “You would permit such a transaction for the same reason that Muslims permit it,” one would reply, God willing: The fact that the Muslims permit this indicates to me that the permission for it is not arrived at by means of analogy."
لو كان قياساً عليه كان حكمُه حكمَه، فلم يحل أن يباع إلا يداً بيد، كما لا تحل الدنانير بالدراهم إلا يداً بيد.,"If it were based on analogical reasoning, then the same rule would apply to both, and it would not be lawful that they be sold except as a present exchange, just as it is not lawful to exchange dinars for dirhams except in a present exchange."
"فإن قال: أفتجدك حين قسته على الكيل حكمتَ له حكمه؟
قلت: نعم، لا أفرّق بينه في شيء بحال.","If it is said, “Do you find that when you analogize from a volume sale, you use the same ruling for sales by weight?” I would say: Yes, I do not distinguish between them at all, in any circumstance."
قال: أفلا يجوز أن تشتري مُدّ حِنطة نقداً بثلاثة أرطال زيت إلى أجل.,"“Is it not permissible,” he asked, “for you to buy a mudd of wheat delivered immediately for three raṭls of olive oil with delayed delivery?”"
[ص:527] قلت: لا يجوز أن يُشترى، ولا شيءٌ من المأكول والمشروب بشيء من غير صنفه إلى أجل.,"It is not permissible, I replied, to exchange any foodstuffs or beverages at all for a different foodstuff for delayed delivery."
حكمُ المأكول المكيلِ حكمُ المأكول الموزون. ِ,The ruling for foodstuffs sold by volume is the same as the ruling for foodstuffs sold by weight.
قال: فما تقول في الدنانير والدراهم؟,"“What do you say,” he asked, “about the application of this prohibition to dinars and dirhams?”"
قلت: محرَّمات في أنفسها، لا يقاس شيء من المأكول عليها، لأنه ليس في معناها،,"Such exchanges of them would be unlawful on their own and not ever to be analogized to foodstuffs, since they implicate a different rationale."
والمأكولُ المكيلُ محرَّم في نفسه، ويقاس به ما في معناه من المكيل والموزون عليه، لأنه في معناه.,"It is inherently unlawful to exchange foodstuffs sold by volume, but one can make them the basis for an analogy with other things sold by volume and weight because those other things are covered by the same rationale—and it is possible to draw this analogy precisely because the rationale is the same in both cases."
"فإن قال: فافرُق بين الدنانير والدراهم؟
قلت: لم أعلم مخالفاً من أهل العلم في إجازة أن يُشترى بالدنانير والدراهم الطعامُ المكيلُ والموزون إلى أجل، وذلك لا يحل في الدنانير بالدراهم،","If he says, “Explain how dinars and dirhams are different from foodstuffs,” I would reply, I know of no one among the scholars who disagrees concerning the permissibility of purchasing foodstuffs by volume or weight, using dinars or dirhams, for delayed delivery. But that is not lawful when exchanging dinars and dirhams."
وإني لم أعلم منهم مخالفاً في أني لو علمت مَعدِناً فأدّيت الحق فيما خرج منه، ثم أقامت فضته أو ذهبه عندي دهرِي: كان علي في كل سنة أداءُ زكاتها،,"And I know of no one among them who disagrees that if I discovered a mine and paid my alms assessment from what I extracted from it, and then the silver or gold from it remained with me for a long time, I would have to pay alms on them every year."
ولو حصدت [ص:528] طعامَ أرضي، فأخرجت عُشره أقام عندي دهرَه: لم يكن علي فيه زكاة،,"And if I were to harvest the produce of my land and paid the tithe and then it remained in my keeping for a while, I would not have to pay alms on it."
وفي أني لو استهلكت لرجل شيئاً قُوِّم علي دنانيرَ أو دراهمَ، لأنها الأثمانُ في كل مالٍ لمسلم إلا الديات.,"Also, if I tortiously converted something that belonged to someone else, my liability for it would be calculated in dinars or dirhams, since they are the media of exchange for any property owned by a Muslim except for the blood-price."
"فإن قال: هكذا.
قلتُ: فالأشياء تتفرق بأقل مما وصفت لك.","If he says, “So it is,” then I would say: Some matters are distinguishable on even fewer grounds than what I have just described for you."
ووجدنا عامّاً في أهل العلم أن رسول الله قضى في جناية الحر المسلم خطأً بمائة من الإبل على عاقلة الجاني,". . .
We find generally among the scholars the view that God’s Emissary ruled in cases of mistaken killing of a free Muslim by another that one hundred camels should be paid, for which the kin-group of the tortfeasor was liable."
وعامَّاً فيهم أنها في مُضِيّ ثلاث سنين، في كل سنة ثلثُها، وبأسنانٍ معلومة.,"It is also generally held by them that these are to be paid over three years, one-third each year, and that they are to consist of specific kinds of camels of specific, known age ranges."
فدَلَّ على معاني من القياس، سأذكر منها – إن شاء الله – بعض ما يحضرني:,"This example indicates several underlying points relating to analogical reasoning. I will mention those that come to mind, God willing."
إنا وجدنا عاماً في أهل العلم أن ما جنى الحرُّ المسلم من جنايةِ عمدٍ أو فسادِ مال لأحد على نفس أو غيره: ففي ماله دون عاقلته، وما كان من جنايةٍ في نفسٍ خطأً فعلى عاقلته.,"We find that the scholars generally hold that liability for intentional injuries to persons and property, whether a life is taken or not, is payable out of the tortfeasor’s own property, not that of his kin-group. Liability for unintentional killing is the kin-group’s."
ثم وجدناهم مجمعين على أن تَعقل العاقلة ما بلغ ثلث الدية من جناية في الجراح فصاعداً.,"Then, we find they have reached consensus to the effect that the kin-group pays one-third of the blood-price and up for injuries to the person."
ثم افترقوا فيما دون الثلث:,"Their views diverge, however, for what is below onethird of that amount."
فقال بعض أصحابنا: تعقل العاقلة الموضِحَة وهي نصف العشر فصاعداً، ولا تعقل ما دونها.,"Some of our associates say that the kin-group pays nothing if the amount is less than one-third. Others say that it pays for serious wounds that lay bare the bone—that is, onetwentieth and up—but not for anything less."
"فقلت لبعض من قال: تعقل نصف العشر، ولا تعقل ما دونه: هل يستقيم القياس على السنة إلا بأحد وجهين؟
[ص:530] قال: وما هما؟",I said to someone who held the view that the kin-group was liable for one-twentieth and not for anything below that: Can analogical reasoning be properly applied to Prophetic Practice in any but one of two ways? “What are they?” he asked.
قلت: أن تقول: لما وجدت النبي قضى بالدية على العاقلة قلت به اتباعاً،,"I said: When you say: “When I found the Prophet holding that the kin-group should pay the blood-price, I adopted that opinion as a precedent."
فما كان دون الدية ففي مال الجاني، ولا تقيس على الدية غيرها، لأن الأصل: الجاني أولى أن يَغْرَمَ جنايته من غيره، كما يغرمها في غير الخطأ في الجراح،,"So whatever is less than the full blood-price is payable out of the property of the tortfeasor,” and you do not reason by analogy in this case from the full blood-price to cases involving other amounts because the presumption is that it is more appropriate for the tortfeasor to be liable for his own tort than someone else, just as he is liable therefor in the case of intentional injuries."
وقد أوجب الله على القاتل خطأً ديةً ورقبةً،,"After all, God has obligated someone who commits an unintentional killing to pay the full amount and to free a slave."
فزعمت أن الرقبة في ماله، لأنها من جنايته، وأخرجت الدية من هذا المعنى اتباعاً،,"Thus, you hold that the slave should come from his own property, since the liability arises from his tort, and you exempt the blood-price from that principle, based on precedent."
وكذلك أتَّبع في الدية، وأصرف بما دونها إلى أن يكون في ماله، لأنه أولى أن يَغرم ما جنى من غيره،,"I, too, follow precedent in regard to the blood-price and make what is less than the full blood-price payable from his property since it is more appropriate that he be liable for his tort than someone else."
وكما أقول في المسح على الخفين: رخصةٌ: بالخبر عن رسول الله، ولا أقيس عليه غيرَه.,This is just like what I hold concerning the wiping of footwear: it is a dispensation based on a report from God’s Emissary; I will not use an analogy to reason from it to other cases.
"أو يكونَ القياس من وجه ثاني؟
قال: وما هو؟",But is it possible that analogical reasoning could be employed in another way here? “What is that?” he asked.
[ص:531] قلت: إذ أخرج رسول الله الجناية خطأً على النفس مما جنى الجاني على غير النفس، وما جنى على نفس عمداً، فجعل على عاقلته يضمنونها، وهي الأكثر: جَعَلْت على عاقلته يضمنون الأقل من جناية الخطأ،,"I said: When God’s Emissary distinguished unintentional killing both from torts other than homicide and from intentional homicide, and then made the tortfeasor’s kin-group liable for the blood-price in cases of unintentional homicide, it being the larger amount, I made the kin-group liable for smaller amounts in the case of accidental injury."
لأن الأقل أولى أن يضمنوه عنه من الأكثر، أو في مثل معناه.,"This was because it was more appropriate that they should be liable, on his behalf, for the lesser amount, in comparison with the greater amount, or that the lesser amount be considered to be covered by the same rationale as the greater amount."
"قال: هذا أولى المعنيين أن يقاس عليه، ولا يُشْبهُ هذا المسحَ على الخفين.
فقلت له: هذا كما قلت – إن شاء الله –","“That,” he said, “is the better of the two principles on which to base an analogy, but it does not resemble the wiping of the footwear.” That is as you say, I said, God willing."
"وأهل العلم مجمعون على أن تغرم العاقلة الثلث وأكثر، وإجماعهم دليل على أنهم قد قاسوا بعضَ ما هو أقلُّ من الدية بالدية!
قال: أجل.","Scholars have reached consensus on the kin-group’s liability for one-third of the full amount and up, and their consensus indicates that they used analogical reasoning to compare something that was less than the full amount of the blood-price with the full amount. “Yes,” he said."
فقلت له: فقد قال صاحبنا: أحسنُ ما سمعت أن تَغرم العاقلة ثلث الدية فصاعداً، وحكى أنه الأمرُ عندهم،,"I said to him: Our associate says: “The best I have heard is that the kin-group incurs liability for one-third of the full blood-price and up,” and he related that it was their practice there."
"أفرأيت إن احتجّ له محتجّ بحجتين؟
قال: وما هما؟",What if someone were to adduce two authorities in response? “What are they?” he asked.
قلت: أنا وأنت مجمعان على أن تغرم العاقلة الثلث فأكثر، ومختلفان فيما هو أقل منه،,"You and I have reached consensus, I said, to the effect that the kin-group is liable for one-third of the blood-price and more, but we disagree about lesser amounts."
وإنما قامت الحجة بإجماعي وإجماعك على الثلث، ولا خبر عندك في أقلَّ منه: ما تقول له؟,"Binding authority is established by virtue of your and my consensus on the one-third, and you have no report that addresses what is less than that. How would you respond to that?"
قال: أقول إن إجماعي من غير هذا الوجه الذي ذهبتَ إليه،,"“I would say,” he replied, “that the consensus from my side has a different basis than the conclusion you reached."
إجماعي إنما هو قياس على أن العاقلة إذا غَرِمت الأكثر ضَمنَت ما هو أقلُّ منه،,"The consensus from my side is merely based on an analogy from the fact that if the kin-group incurs liability for the greater amount, then it is liable for smaller amounts, too."
فمن حَدّ لك الثلث؟ أرأيت إن قال لك غيرك: بل تغرم تسعةَ أعشار، ولا تغرم ما دونه؟,"Who made the one-third the limit for you? What if someone else were to say, ‘Rather, the kin-group incurs liability for nine-tenths but not for any amount less than that’?”"
قلت: فإن قال لك: فالثلث يَفدح مَن غَرِمه، [ص:533] قلت: يُغرم معه أو عنه لأنه فادح، ولا يُغرَم ما دونه غيرُ فادح.,"What if, I replied, someone responded by saying, “The liability for onethird is too burdensome for the one who incurs it, whether I hold that he pay it jointly or that it be paid on his behalf. So it is because it is burdensome, and he is not liable for what is less than that because it is not burdensome.”"
قال: أفرأيت من لا مال له إلا درهمين، أما يَفدحه أن يَغرم الثلث والدرهمَ، فيبقى لا مال له؟ أرأيت من له دنيا عظيمةٌ، هل يفدحه الثلث؟,"“What about someone,” he asked, “who has no money except for two dirhams? Is it burdensome for him to become liable for the one-third, so that he pays the two dirhams and has no money left? And what about someone whose worldly wealth is enormous? Is the one-third burdensome for him?”"
فقلت له: أفرأيت لو قال لك: هو لا يقول لك “الأمر عندنا” إلا والأمر مجتمَعٌ عليه بالمدينة.,"What if, I replied, someone said to you: “He would not say ‘In our view, the matter is . . .’ unless that matter were agreed upon in Medina”?"
[ص:534] قال: والأمر المجتَمَع عليه بالمدينة أقوى من الأخبار المنفردة؟! قال: فكيف تَكلّفَ أن حكى لنا الأضعفَ من الأخبار المنفردة، وامتنع أن يحكيَ لنا الأقوى اللازمَ من الأمر المجتَمَع عليه؟!,"“Is a matter agreed upon in Medina stronger than isolated reports?” he asked. “Why,” he continued, “did he take the trouble to relate to us something weaker than isolated reports and refuse to relate to us what is stronger—and thus binding—than the agreed upon practice?”"
قلنا: فإن قال لك قائل: لقلة الخبر وكثرة الإجماع عن أن يحُكى، وأنت قد تصنع مثل هذا، فتقول: هذا أمر مجتَمَع عليه!,"What if, we replied, someone were to say to you, “Because of the paucity of reports and the fact that consensus is so ample that it does not need to be related. You might do the same thing when you say that something is agreed upon”?"
قال: لستُ أقول ولا أحدٌ من أهل العلم “هذا مجتمع عليه “: إلا لما تَلْقى عالماً أبداً إلا قاله لك وحكاه عن من قبله، كالظهرُ أربعٌ، وكتحريم الخمر، وما أشبه هذا،,"“Neither I nor any scholar would say that it is agreed upon,” he replied, “unless every single scholar one meets expresses that opinion to you and relates it from those before him—such as the opinion that the noon prayer consists of four bowings, that wine is unlawful, and similar things."
وقد أجده [ص:535] يقول: “المجمع عليه” وأجد من المدينة من أهل العلم كثيراً يقولون بخلافه، وأجد عامة أهل البلدان على خلاف ما يقول: “المجتمع عليه”,"Moreover, I might find him saying ‘what is agreed upon’ and then find scholars from Medina frequently holding the opposite opinion and even that the majority of scholars in other regions hold the opposite of what he says is agreed upon.”"
قال: فقلت له: فقد يلزمك في قولك “لا تعقل ما دون الموضِحَة “مثلُ ما لزمه في الثلث.,"You are compelled by your opinion that the kin-group is not liable for what is less than the wound that lays bone bare, I said, just as he is in his view about the one-third."
فقال لي: إن فيه علةً بأن رسول الله لم يقض فيما دون الموضحة بشيء.,"“There is an underlying reason,” he said to me, “which is that God’s Emissary did not issue any ruling at all about what is less than the wound that lays bone bare.”"
فقلت له: أفرأيت إن عارضك معارِض فقال: لا أقضي فيما دون الموضحة بشيء، لأن رسول الله لم يقض فيه بشيء؟,"What if someone were to object, I asked him, by saying, “I will never rule at all in regard to what is less than such a wound, since God’s Emissary did not issue any ruling about it at all”?"
قال: ليس ذلك له، وهو إذا لم يقض فيما دونها بشيء، فلم يَهدُر ما دونها من الجِرَاح.,"“He has no right to say that,” he replied, “since, if God’s Emissary did not issue any ruling about it at all, then it does not follow that he left all torts that are less than that uncompensated.”"
قال: وكذلك يقول لك: هو إذا لم يقل: لا تعقِل العاقلة ما دون الموضحة، فلم يحرِّم أن تعقل العاقلة ما دونها،,"Someone could say to you: “If God’s Emissary did not say that the kin-group is not liable for what is less than such a wound, then he has not forbidden that the kin-group be liable for what is less than that."
ولو قضى في الموضحة، ولم يقضِ فيما دونها على العاقلة ما منع ذلك العاقلةَ أن تَغرَم ما دونها،,"If he had ruled that the kin-group was liable for such a wound, but had not ruled that it was liable for what was less than it, that would not have prevented the kin-group from incurring liability for what was less.”"
إذا غَرِمت الأكثرَ غرمت الأقلَّ، كما قلنا نحن وأنت، واحتججتَ على صاحبنا،,"If they can incur liability for the greater amount, then they can incur it for the lesser amount, as both you and we have held, and as I have argued against our associate."
"ولو جاز هذا لك، جاز عليك.
ولو قضى النبي بنصف العُشر على العاقلة: أن يقول قائل: تغرم نصف العشر والديةَ، ولا تغرم ما بينهما، ويكون ذلك في مال الجاني؟! ولكن هذا غيرُ جائز لأحد،","If it were admissible in your favor, it would also be admissible against you—even if the Prophet had ruled that the kin-group was liable for one-twentieth—that one say: “The kin-group is liable for onetwentieth of the blood-price, or the entire blood-price, but it has no liability for what lies between; that comes out of the tortfeasor’s assets.” But it is not permissible for anyone to say that."
والقول فيه أن جميع ما كان خطأ فعلى العاقلة، وإن كان درهماً.,"The opinion one should hold about that is that liability for all unintentional torts is that of the kin-group, even if it is only a dirham."
وقلت له: قد قال بعض أصحابنا: إذا جنى الحر على العبد جنايةً فأتى على نفسه أو ما دونها خطأ، فهي في ماله دون [ص:537] عاقلته، ولا تعقل العاقلة عبداً،,"I said to him: Some of our associates have held that if a free person commits an unintentional tort against a slave and kills him or inflicts a severe injury that does not lead to death, then compensation should be paid out of his own assets, not those of his kingroup, and that the kin-group should not be liable for torts against slaves."
فقلنا: هي جناية حر، وإذ قضى رسول الله أن عاقلة الحر تحمل جنايته في حر إذا كانت غُرْماً لاحقاً بجناية خطأ، وكذلك جنايتُه في العبد إذا كانت غُرْماً من خطأ، والله أعلم،,"We hold that it is a tort committed by a free person. Since God’s Emissary ruled that the free person’s kin-group bears liability for his tort against another free person, then it is a liability arising from his unintentional tort, and so, too, his tort against a slave is a liability arising from his unintentional tort, though God knows best."
وقلتَ بقولنا فيه، وقلتَ: من قال لا تعقل العاقلة عبداً احتمل قوله لا تعقل جناية عبدٍ، لأنها في عنقه دون مال سيده غيرِه,"You adopted our opinion and held that whoever says that the kingroup is not liable for the slave could mean that it is not liable for the tort committed by a slave because it is the personal liability of the slave, not payable from the assets of his owner, separately from the slave."
"فقلتَ بقولنا، ورأيتَ ما احتججتُ به من هذا حجةً صحيحةً داخلة في معنى السنة؟
قال: أجل.","So you adopted our opinion and took the view that what we adduced as authority was valid and covered by the rationale found in Prophetic Practice. “Yes,” he replied."
قال: وقلتُ له: وقال صاحبك وغيره من [ص:538] أصحابنا: جِرَاح العبد في ثمنه كجِرَاح الحر في ديته، ففي عينه نصفُ ثمنه، وفي موضحته نصفُ عشر ثمنه،,"I said to him: Your associate and others among our associates hold that the tort against a slave is compensated relative to his price, just as the tort against a free person is compensated relative to his full blood-price. Loss of an eye is compensated with half his price, and a wound that lays bare the bone with one-twentieth of his price."
وخالفْتَنَا فيه، فقلتَ: في جراح العبد ما نَقَصَ من ثمنه.,"You disagree with us about this and say, “The tort against a slave is compensated relative to the actual diminution of his purchase price.”"
قال: فأنا أبدأ، فأسألك عن حجتك في قول جِرَاح العبد في ديته:,"“Let me begin by asking you,” he said, “about the authority for your opinion that the tort against a slave is compensated relative to his purchase price, just as that for a free person is relative to his blood-price."
"أخبراً قلته أم قياساً؟
قلت: أما الخبر فيه، فعن سعيد بن المسيب.
قال: فاذكره؟","Do you hold this on the basis of a report or an analogy?” As for the report, I replied, it is from Saʿīd ibn al-Musayyab.
“Cite it,” he requested."
قلت: أخبرنا سفيان عن الزهري عن سعيد بن المسيب أنه قال: عَقْلُ العبد في ثمنه، فسمعته منه كثيراً هكذا، وربما قال: كجراح الحر في ديته،,"Sufyān reported to us from al-Zuhrī, from Saʿīd ibn al-Musayyab, who said: “Tort compensation for a slave is relative to his price.” I heard this from him frequently in this form, and sometimes he added: “just as the tort against a free person is compensated relative to his blood-price.”"
"قال ابن شهاب: فإن ناساً يقولون: يُقَوَّم سلعةً.
فقال: إنما سألتك خبراً تقوم به حجَّتُك.","Ibn Shihāb said that, according to some people, Saʿīd ibn alMusayyab added, “and he is assigned a value, like goods.” “I am asking you only for a report that provides binding authority,” he said."
فقلت: قد أخبرتك أني لا أعرف فيه خبراً عن أحدٍ أعلى من سعيد بن المسيب.,"I told you, I replied, that I do not know any reports about it from anyone further back than Saʿīd ibn al-Musayyab."
"قال: فليس في قوله حجة.
قال: وما ادعيتُ ذلك فتردَّه عليّ!","“But his opinion does not constitute binding authority,” he said. I made no such claim, I replied, that you could refute."
"قال: فاذكر الحجة فيه؟
قلت: قياساً على الجناية على الحر.","“Then cite some authority for it,” he demanded. I replied: It is based on an analogy with torts against free persons."
قال: قد يفارق الحرَّ في أن دية الحر مؤقَّتة، [ص:540] وديتُه ثمنُهُ، فيكونُ بالسِّلَع من الإبل والدواب وغير ذلك أشبهَ، لأن في كل واحد منهما ثمنَه. ُ,"“But the slave differs from a free person,” he said, “since the blood-price of the free person is a fixed amount, and the blood-price of the slave is his purchase price, so that he is closer in that regard to goods, such as camels, livestock, and other such things, since the compensation for destroying those things is their purchase price.”"
"فقلت: فهذا حجة لمن قال: لا تعقل العاقلة ثمن العبد: عليك.
قال: ومن أين؟","That argument supports the view of those who hold that the kin-group is not liable for the killing of a slave and thus works against you, I said. “How so?” he asked."
قال: يقول لك: لمَ قلتَ تعقل العاقلة ثمن العبد إذا جنى عليه الحر قيمته، وهو عندك بمنزلة الثمن؟ ولو جنى على بعير جناية ضمِنها في ماله؟,"I replied: Someone could ask you, “Why do you hold that the kingroup is liable for the purchase price of the slave if a free person commits a tort against the slave that damages him to the extent of his total value—for in your view, the compensation is the same as his price—yet if he committed a tort against a camel he would be liable for the damages out of his own assets?”"
"قال: فهو نفسٌ محرمة.
قلت: والبعير نفس محرمة على قاتله؟","“His life is inviolate,” he replied. Is not the camel’s life inviolate with respect to the one who tortiously kills it? I asked."
قال: ليست كحرمة المؤمن.,"“Not,” he said, “like the inviolability of a believer.”"
قلت: ويقول لك، ولا العبدُ كحرمة الحر في كل أمره.,"Then, I replied, someone could object, “Neither is the slave, in his inviolability, like the free person in all respects.”"
[ص:541] فقلت: فهو عندك مجُاَمِعُ الحرِّ في المعنى،,"So in your view, I said, he has that same point in common with the free person."
"أفتعقله العاقلة؟
قال: ونعم.
قلت: وحَكَمَ الله في المؤمن يُقتل خطأً بديةٍ وتحريرِ رقبة؟
قال: نعم.","Is the kin-group liable for him, then? “Yes.” Did God not rule, I continued, that for the believer who is killed unintentionally one pays the full blood-price and frees a slave? “Yes.”"
"قلت: وزعمتَ أن في العبد تحريرَ رقبةٍ كهي في الحر وثمنً، وأن الثمن كالدية؟
قال: نعم.","And you claim, I continued, that for the slave who is killed unintentionally, one frees a slave, just as in the case of the free person, and pays his purchase price, and that his purchase price is like the blood-price? “Yes.”"
"قلت: وزعمتَ أنك تقتل الحرَّ بالعبد؟
قال: نعم.","And you also claim that a free person can be killed in retaliation for the death of a slave? “Yes,” he replied."
"[ص:542] قلت: وزعمنا أنا نقتل العبدَ بالعبد؟
قال: وأنا أقوله.","And we both claim, I said, that we should kill a slave in retaliation for a slave? “I so hold as well,” he said."
قلت: فقد جامَعَ الحرَّ في هذه المعاني عندنا وعندك، في أن بينه وبين المملوك قصاصاً في كل جُرح، وجامَعَ البعير في معنى أن ديتَه ثمنُهُ،,"I said: The free person shares in all these considerations, in both our view and yours, in regard to retaliation for injuries, but a slave has in common with the camel the fact that his blood-price is equivalent to his purchase price."
فكيف اخترتَ في جراحته أن تجعلها كجراحة بعيرٍ، فتجعل فيه ما نَقَصَه، ولم تجعل جراحته في ثمنه كجراح الحر في ديته؟ وهو يجُامع الحر في خمسة معاني، ويفارقه في معنى واحد؟,"So how did you elect, in the case of an injury to him, to make it like the injuring of a camel, making damages for an injury to him equivalent to the extent to which his value is diminished, but not making the injury to the camel be compensated relative to its full price, just as the injury of a free person is compensated relative to his blood-price—even though the slave has five points in common with a free person and is only distinguishable from him in one respect?"
أليس أن تقيسه على ما يجامعه في خمسة معاني أولى بك من أن تقيسه على جامعه على معنى واحد؟!,Is it not more appropriate for you to base the analogy on the thing with which he has five points in common rather than on the thing with which he has only one?
مع أنه يجُامع الحر في أكثرَ من هذا: أن ما حُرم على الحر حُرم عليه، وأن عليه الحدودَ والصلاةَ والصوم وغيرها من الفرائض، وليس من البهائم بسبيل!!,"But in fact the slave has even more in common with the free person: whatever is unlawful for a free person to do is unlawful for a slave, and the slave is, in addition, subject to penal sanctions, prayers, fasting, and other obligations, and there is thus no way at all in which he is like a dumb animal."
قال: رأيتُ ديتَه ثمنَه؟,"“Do you,” he asked, “consider his blood-price to be his purchase price?”"
[ص:543] قلت: وقد رأيتَ دية المرأة نصف دية الرجل، فما منع ذلك جراحَهَا أن تكون في ديتها، كما كانت جراح الرجل في ديته؟!,"I view the blood-price for a woman as half that of a man, I said, but that does not prevent compensation for an injury to her from being calculated relative to her full blood-price, just as it is in the case of a man."
وقلت له: إذا كانت الدية في ثلاث سنين إبلاً أفليس قد زعمتَ أن الإبل لا تكون بصفة دَيناً؟,"I said to him: If the blood-price is to paid in the form of camels over three years, in thirds, then have you not claimed that the camels are tantamount to something purchased based merely on the seller’s description, and thus a debt?"
فكيف أنكرت أن تُشترى الإبل بصفة إلى أجل؟ ولم تقيسه على الدية، ولا على الكتابة ولا، على المهر، وأنت تجيز في هذا كله أن تكون الإبل بصفة دَيناً؟!,"How can you object to a sale of camels, based merely on a description, with the payment for the camels being a debt, and not base the analogy for it on payment of the blood-price, an installment contract for manumission, or a dowry? Yet, in all these cases, you allow the sale of camels, based merely on the seller’s description, to become a debt?"
فخالفت فيه القياس، وخالفتَ الحديث نصاً عن النبي: أنه استسلف بعيراً، ثم أمر بقضائه بعد؟!,You have gone against the dictates of analogy and against the explicitly worded hadith-report from the Prophet that he once accepted advance payment for some camels and ordered that his end of the bargain be fulfilled at a later time.
[ص:544] قال: كرهه ابن مسعود.,"“Ibn Masʿūd disapproved of that,” he said."
"فقلنا: وفي أحد مع النبي حجة؟!
قال: لا، إن ثبت عن النبي.","Does binding authority come from anyone but the Prophet? I asked. “No,” he replied, “if it is confirmed as coming from the Prophet.”"
قلت: هو ثابت باستسلافه بعيراً وقضاه خيراً منه،,"It is in fact confirmed, I retorted, by a case in which the Prophet accepted advance payment for camels and fulfilled his end of the contract by delivering camels that were better than what was called for."
وثابت في الديات عندنا وعندك، هذا في معنى السنة.,"It is also confirmed in regard to blood-price payments, in our view and in yours, as covered by the rationale found in Prophetic Practice."
قال: فما الخبر الذي يقاس عليه؟,"“What,” he asked, “is the report on which one bases the analogy?”"
قلت: أخبرنا مالك عن زيد بن أسلم عن عطاء بن يسار عن أبي رافع: ” أن النبي استسلف من رجل بعيراً فجاءته إبل، فأمرني أن أقضيه إياه، فقلت: لا أجد في الإبل إلا جملاً خِياراً، فقال: أعطه إياه، فإن خيار الناس أحسنهم قضاءً “,"I said: Mālik reported to us from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, from Abū Rāfiʿ: “The Prophet once accepted advance payment from someone for camels. Some camels were brought to him and the Prophet ordered me to fulfill his end of the contract with them. ‘I can only find choice camels among these,’ I said. ‘Then give those to him,’ he said, ‘for the best people are those who are best at paying their debts.’” . . ."
قال: فما الخبر الذي لا يقاس عليه؟,“What kind of report cannot be the basis for an analogy?” he asked.
قلت: ما كان لله فيه حكمٌ منصوص، ثم كانت لرسول الله سنة بتخفيفٍ في بعض الفرض دون بعض:,"One that involves a textually explicit rule of God’s, I replied, in regard to which God’s Emissary has a practice that lightens some parts of the obligation but not others."
عُمِلَ بالرخصة فيما رخَّص فيه رسول الله دون ما سواها، ولم يُقَس ما سواها عليها،,"One acts in accordance with the dispensation to the extent of God’s Emissary’s dispensation, but not in regard to other things, and one cannot draw analogies from such dispensations to other things."
وهكذا ما كان لرسول الله من حكم عام بشيء، ثم سَن سنة تفارق حكم العام.,"So, too, for anything for which God’s Emissary has an unrestricted rule and then institutes a practice in regard to that same matter that differs from that unrestricted rule."
قال: وفي مثل ماذا؟ قلت: فرض الله الوضوء على من قام إلى الصلاة من نومه، فقال: {إذا قمتم إلى الصلاةِ، فاغسلوا وجوهكم، وأيديكم إلى المرافق، وامسحوا برؤسكم وأرجلَكم إلى الكعبين} [المائدة 6],"“Such as?” he asked. God imposed the obligation to perform ablutions on whoever rises to pray after sleeping, I said. God said: «When you rise to pray, wash your faces and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles.»"
فقصد قصْد الرجلين بالفرض، كما قَصَدَ قصْد ما سواهما في أعضاء الوضوء.,"He made this obligation pertain to the two feet, just as He made it pertain to the other limbs that require ablutions."
[ص:546] فلما مسح رسول الله على الخفين لم يكن لنا – والله أعلم – أن نمسح على عمامة، ولا بُرْفُع، ولا قُفَّازين: قياساً عليهما،,"But when God’s Emissary wiped his footwear, it was not for us, though God knows best, to wipe a turban, a veil, or a glove, on the basis of an analogy to the footwear."
وأثبتنا الفرض في أعضاء الوضوء كلها، وأرخصْنا بمسح النبي في المسح على الخفين، دون ما سواهما.,"We confirmed the obligation in regard to all the limbs that receive ablutions, and we recognized a dispensation for wiping the footwear, based on the Prophet’s practice of wiping, but not for anything else."
"قال: فتعدُّ هذا خلافاً للقُرَآن؟
قلت: لا تخالف سنة لرسول الله كتاب الله بحال.","“Do you consider that to be contrary to the Qurʾan?” he asked.
Under no circumstances, I replied, does a practice of God’s Emissary contradict the Book of God."
قال: فما معنى هذا عندك؟,“Then what is the meaning in this case?” he asked.
قلت: معناه أن يكون قَصَدَ بفرض إمساس القدمين الماءَ مَن لا خُفَّي عليه لَبِسَهما كاملَ الطهارة.,"The meaning, I said, is that the obligation to bring the feet into contact with water is directed at those who are not wearing footwear that they put on in a state of complete ritual purity."
قال: أوَ يجوز هذا في اللسان؟,“Is that a permissible linguistic usage?” he asked.
قلت: نعم، كما جاز أن يقوم إلى الصلاة من هو [ص:547] على وضوء، فلا يكون المراد بالوضوء، استدلالاً بأن رسول الله صلى صلاتين وصلوات بوضوء واحد.,"Yes, I answered, just as it is permissible for someone to rise to pray whose ablutions are still effective for him and not be intended by the obligation to perform ablutions. That is based on an inference from the fact that God’s Emissary prayed two or more prayers having performed ablutions only once."
"وقال الله: {والسارقُ والسارقةُ، فاقطعوا أيديَهما جزاءً بما كسبا نَكالاً من الله، والله عزيز حكيم} [المائدة 38]
فدلت السنة على أن الله لم يرد بالقطع كل السارقين.",". . .
God said: «The thief, male and female: cut off their hands as a recompense for what they have acquired—an exemplary punishment from God. God is Mighty and Wise.» Prophetic Practice indicated that God did not intend that amputation apply to all thieves."
فكذلك دلت سنة رسول الله بالمسح أنه قصد بالفرض في غسل القدمين من لا خُفَّي عليه لبسهما كاملَ الطهارة.,"Similarly, the Practice of God’s Emissary indicated, in regard to wiping the feet during ablutions, that the obligation to wash the feet pertained to someone who had not donned footwear while in a state of complete ritual purity."
"قال: فما مثلُ هذا في السنة؟
قلت: نهى رسول الله عن بيع التمر بالتمر إلا مِثْلاً بمثل","“What else in accounts of Prophetic Practice,” he asked, “is like this?” God’s Emissary prohibited the sale of dried dates for dried dates except in like amounts."
“وسئل عن الرُّطَب بالتمر؟ فقال: أينقص الرُّطَب إذا يبس؟ فقيل: نعم، فنهى عنه”.,"He was asked about the sale of ripe dates for dried dates and he asked, “Do the ripe dates weigh less after they are dried?” “Yes,” it was replied. So he prohibited that."
و ” نهى عن المزابنة “، وهي كل ما عُرِف كيلُه منه، وهذا كله مجتَمِع المعاني،,"He also prohibited the muzābanah-sale, which is any time that something susceptible to usury and whose volume is known is exchanged for something of the same type but of an unmeasured amount whose volume is unknown. These all have several points in common."
“ورخص أن تُبَاع العرايا بخَرْصها تمراً يأكلها أهلها رُطَبَاً”,"The Prophet also gave a dispensation for the ʿarāyā-sale, that is, the sale of dates on the tree in an unknown quantity for dried dates that the people who only had dates on the tree could eat."
[ص:548] فرخَّصنا في العرايا بإرخاصه، وهي بيع الرطب بالتمر، وداخلةٌ في المزابنة بإرخاصه،,"So we recognized a dispensation for the ʿarāyā-sale, which is the sale of dates on the tree for dried dates, and which would otherwise belong in the same category as the muzābanah-sale, because of the dispensation he granted."
فأثبتنا التحريم محرماً عاماً في كل شيء من صنف واحد مأكول، بعضُهُ جُزَاف وبعضه بكيل: للمزابنة، وأحللنا العرايا خاصة بإحلاله من الجملة التي حَرَّم،,"Thus, we affirmed that the prohibition against any sale of food commodities of one type, in which an unknown amount is exchanged for a known volume, be applied unrestrictedly, because of the Prophet’s ruling on the muzābanah-sale, but we made the ʿarāyā-sale lawful, as a restriction thereupon, because the Prophet made it lawful, by excepting it from the general category of what he made unlawful."
ولم نبطل أحد الخبرين بالآخر، ولم نجعله قياساً عليه.,"We do not use one of the two reports to invalidate the other, nor did we use the one as the basis for an analogy."
قال: فما وجه هذا؟,“What is the reason in this case?” he asked.
قلت: يحتمل وجهين: أولاهما به عندي – والله أعلم – أن يكون ما نهى عنه جملةً أراد به ما سوى العرايا،,"There are two possible reasons, I replied. The better one, in my view, though God knows best, is that by what he prohibited in general terms he intended to include everything other than the ʿarāyā-sale."
ويحتمل أن يكون أَرْخص فيها بعد وجوبها في جملة النهي،,It is also possible that he provided a dispensation for it after the prohibition of the general category to which it belonged had become mandatory.
وأيَّهما كان فعلينا طاعته بإحلال ما أحل، وتحريم ما حَرَّم.,"Whichever of the two is the case, it is incumbent on us to obey him, by holding lawful what he made lawful and holding unlawful what he made unlawful."
وقضى رسول الله بالدية في الحر المسلم يُقتل خطأ مائة من الإبل، وقضى بها على العاقلة.,". . .
God’s Emissary ruled in regard to the blood-price that the unintentional killing of a free Muslim was to be compensated by one hundred camels, and he further ruled that this was imposed on the kingroup."
وكان العمد يخالف الخطأ في القَوَد والمأثَم، ويوافقه في أنه قد تكون فيه دية.,"Intentional killing differs from unintentional killing because it incurs retaliation and is also a sin, but resembles it in that it could also involve the blood-price."
فلما كان قضاء رسول الله في كل امرئ فيما لزمه، إنما هو في ماله دون مال غيره، إلا في الحر يُقتل خطأ:,"When God’s Emissary held that, in regard to all those who were potentially liable, payment was to be made from their assets and not from others’ assets, except in the case of the free person killed unintentionally, we, too, held that the kin-group was liable for the unintentional killing of a free person just as God’s Emissary ruled: everyone who is potentially liable must pay from his own assets, not others’ assets, except for the unintentional killing of a free person."
قضينا على العاقلة في الحر يُقتل خطأ ما قضى به رسول الله، وجعلنا الحر يُقتل عمدا إذا كانت فيه دية: في مال الجاني، كما كان كل ما جنى في ماله غيرَ الخطأ،,"We assessed liability for the intentional killing of a free person, where the blood-price was applicable, against the assets of the perpetrator, just as compensation for any intentional tort that he might commit would come from his own assets, though not in the case of unintentional torts."
ولم نقس ما لزمه من غُرْم بغير جراح خطأٍ على ما لزمه بقتل الخطأ.,We did not analogize from his liability in cases of unintentional killing to the liability he incurs in cases other than unintentional injuries.
فإن قال قائل: ما الذي يَغرم الرجلُ من جنايته، وما لَزِمَه غيرُ الخطأ؟,"If someone were to ask, “What compensation does someone owe for an intentional tort, and what is his liability for an unintentional tort?”"
"[ص:550] قلت: قال الله: {وآتوا النساءَ صَدُقَاتهنَّ نِحْلةً} [النساء 4]
وقال: {وأقيموا الصلاةَ وآتوا الزكاةَ} [البقرة 43]
وقال: {فإن أُحْصِرتم فما استيسرَ من الهَدْي} [البقرة 196]","I would reply: God said: «Give the women their dowries as a free gift» and «Perform prayer and pay alms» and «But if you are prevented, give whatever offerings are feasible.»"
"وقال: {والذين يُظاهرون من نسائهم، ثم يعودون لما قالوا، فتحريرُ رَقَبَةٍ من قبل أن يَتَمَاسّا} [المجادلة 3]
وقال: {ومَن قَتَلَه منكم مُتَعَمِّداً فَجَزَاءٌ مِثلُ ما قتل من النَّعَم يحكُمُ به ذَوَا عدْلٍ منكم هَدْياً بالغَ الكعبةِ، أو كفَّارةٌ طعامُ مساكين، أو عَدْلُ ذلك صياماً ليذوقَ وبالَ أمرِه، عفا الله عما سَلَفَ، ومَن عاد فينتقمُ الله منه، والله عزيز ذو انتقام} [المائدة 95]","He also said: «Those who make their wives like their mothers’ backs and then return to what they have sworn not to do: the penalty is the freeing of a slave before they touch each other» and «If any of you kill such game intentionally, there must be recompense—the like of what he has killed from his livestock, as two just men from you decide, an offering to reach the Kaaba or expiation: food for the destitute or the equivalent of that in fasting, that he may taste the mischief of his action. God forgives what has happened in the past; but God will take vengeance on those who repeat the offense»"
[ص:551] وقال: {فكفَّارتُه إطعامُ عَشَرَةِ مساكينَ من أوسط ما تُطعمون أهليكم، أو كِسوتهم أو تحريرُ رقبة، فمن لم يجدْ فصيامُ ثلاثةِ أيام} [المائدة 89],and «Expiation for a broken oath is the feeding of ten destitute people with the average of the food with which you feed your families or the clothing of them or the freeing of a slave. Whoever does not find the means for that should fast for three days.»
وقضى رسول الله على ” أن على أهل الأموال حِفظَهَا بالنهار، وما أفسَدَت المواشي بالليل، فهو ضامن على أهلها” .,"God’s Emissary ruled: “People are responsible for taking care of their own property during the day, but what livestock destroy at night is the liability of their owner.”"
فدل الكتاب والسنة وما لم يختلف المسلمون فيه: أن هذا كله في مال الرجل، بحقٍّ وجب عليه لله، أو أوجبه الله عليه للآدميين، بوجوهٍ لَزِمَته، وأنه لا يُكَلف أحدٌ غُرْمَه عنه.,"The Book, Prophetic Practice, and that about which Muslims do not disagree all indicate that these things are to be taken from a man’s property by virtue of a claim that becomes due against him, either in God’s favor or in favor of human beings, however such a claim may arise. No one else, moreover, is liable for such a debt on that person’s behalf."
ولا يجوز أن يجني رجل، ويَغرم غير الجاني، إلا في الموضع الذي سَنَّه رسول الله فيه خاصة من قتل الخطأ وجنايته على الآدميين خطأً.,"With regard to the commission of a tort, no one but the actual tortfeasor may bear financial responsibility for it except in the situation for which God’s Emissary has established a practice that is applied restrictively, where there is an unintentional killing, or an unintentional injury against other persons."
[ص:552] والقياس فيما جنى على بهيمة أو متاع أو غيره – على ما وصفت -: أن ذلك في ماله،,"Analogical reasoning dictates—in regard to torts against livestock, property, and other things—that compensation be paid, as I have explained, out of the tortfeasor’s assets."
لأن الأكثر المعروفَ أن ما جنى في ماله،,"This is because, as is well known, in the majority of cases one satisfies one’s liability out of one’s own assets."
فلا يقاس على الأقل، ويُترك الأكثر المعقول،,One does not analogize from the minority of cases while ignoring the rule suggested by reason in the majority of cases.
ويُخَص الرجل الحر يَقتل الحرَّ الخطأ، فتعقله العاقلة، وما كان من جناية خطأً على نفس وجُرح: خبراً وقياساً.,"The free man who unintentionally kills another free person is a restricted case: the kin-group is liable for compensation in that case and for any other unintentional injuries involving life or limbs.
This rule is based on both reports and analogical reasoning."
وقضى رسول الله في الجنين بغُرَّة عبد أو أمة، وقَوَّم أهلُ العلم الغرة خمساً من الإبل.,"For the death of a fetus, God’s Emissary held that a choice male or female slave be paid in compensation, and scholars valued such a slave at five camels."
قال: فلما لم يُحكَا أن رسول الله سأل عن الجنين: أَذَكَر هو أم أنثى؟ إذ قضى فيه سَوَّى بين الذكر والأنثى[ص:553] إذا سقط ميتا،,"Because it was not related that God’s Emissary asked whether the fetus was male or female at the time he ruled, he must have made the male and female equal if the fetus was stillborn."
ولو سقط حياً فمات جَعَلوا في الرجل مائة من الإبل، وفي المرأة خمسين.,"If it was born alive and then died, then the scholars determined liability at one hundred camels for a male and fifty for a female."
فلم يجز أن يقاس على الجنين شيء من قِبَل أن الجنايات على من عُرِفَت جنايته مُوَقَّتاتٌ معروفات. مفروقٌ فيها بين الذكر والأنثى.,"Thus, it is not permissible to base an analogy on the case of the fetus at all, because tort liability is imposed in cases where the tort is known, with fixed, well-known compensation, which is differentiated depending on whether the victim is male or female."
وأن لا يختلف الناس في أن لو سقط الجنين حياً، ثم مات كانت فيه دية كاملة، إن كان ذكراً فمائةٌ من الإبل، وإن كانت أنثى فخمسون من الإبل،,"People do not disagree that if the fetus emerges alive and then dies, that the full blood-price is payable. If it is male, then one hundred camels, and if female, then fifty camels."
وأن المسلمين – فيما علمت – لا يختلفون أن رجلاً لو قَطَعَ الموتى لم يكن في واحد منهم دِيَة، ولا أرْش، والجنينُ لا يعدو أن يكون حياً أو ميتاً.,"Muslims do not disagree, as far as I know, that if a man mutilates corpses, no blood-price is due for any of them, and no lesser damages either. The fetus can only be either dead or alive."
فلما حكم فيه رسول الله بحكمٍ فارق حكم النفوس، الأحياءِ والأمواتِ، وكان مغيَّبَ الأمر: كان الحكمُ بما حَكَمَ به على الناس اتباعاً لأمر رسول الله.,"So when God’s Emissary ruled about it in a way that differed from the rulings concerning live and dead persons, in the situation where its state was unknowable, the ruling that he issued was one that people were obliged to follow simply because it was a command of God’s Emissary."
"[ص:554] قال فهل تعرف له وجهاً؟
قلت: وجهاً واحداً، والله أعلم.
قال: وما هو؟
قلت: يقال: إذا لم تُعرف له حياة، وكان لا يُصلى عليه، ولا يرث: فالحكمُ فيه أنها جناية على أمه،","“Do you know any reason for this?” he asked. One reason, I replied, though God knows best. “What is it?” It is said that if you do not know whether it was ever alive, such that funeral prayers would have been said over it, and it would have inherited, then the ruling is that it is a tort against its mother."
وقَّت فيها رسول الله شيئاً قوَّمه المسلمون، كما وقَّت في الموضِحة.,"God’s Emissary fixed some compensation for that injury to which Muslims assigned a value, just as he did for a serious wound that lays bare the bone."
"قال: فهذا وجه.
قلت: وجهٌ لا يُبين الحديثُ أنه حَكَمَ به له، فلا يصح أن يقال: إنه حكم به له،","“That is a reason,” he said. A reason, I said, that the hadith-report itself does not explain as being the basis for his ruling, so it is not valid to say that it was."
ومن قال: إنه حكم به لهذا المعنى قال: هو للمرأة دون الرجل، هو للأم دون أبيه، لأنه عليها جُنِي،,"Whoever so claims holds that compensation should be paid to the woman, not to the man, to the mother, not to the father, because the tort was committed against her."
"ولا حكم للجنين يكون به موروثاً، ولا يُورَث مَن لا يَرِث.
قال: فهذا قول صحيح؟
[ص:555] قلت: الله أعلم.","No ruling can be made suggesting that the fetus has heirs, since whoever cannot inherit cannot have heirs. “Is that opinion right?” he asked. God knows best, I replied."
"قال: فإن لم يكن هذا وجهَه، فما يقال لهذا الحكم؟
قلنا: يقال له: سنةٌ تُعُبِّد العبادُ بأن يحكموا بها.","“If that is not a good reason, then what does one say about this ruling?” he asked. One should say, we replied, that it is a Prophetic practice that God’s servants are obligated to use for their rulings."
وما يقال لغيره مما يدل الخبر على المعنى الذي له حُكم به؟,“But what should one say in the case of other rulings where the report indicates the reason that the ruling was made?” he asked.
قيل: حُكْمُ سنة تُعُبِّدوا بها لأمر عرفوه بمعنى الذي تُعُبِّدوا له في السنة، فقاسوا عليه ما كان في مثل معناه.,"One says, I answered, that it is the ruling from a Prophetic practice that they are obligated to observe because of a rationale that they know is the reason why they are obligated to observe it—as part of Prophetic Practice. They can then, in turn, base an analogy on it for cases in which a similar rationale is operative."
قال: فاذكر منه وجهاً غيرَ هذا إن حضرك تجمع فيه ما يقاس عليه، ولا يقاس؟,"“Mention another case,” he requested, “different from this, if you have one that includes something one can use as a basis for an analogy and something that may not be so used.”"
فقلت له: قضى رسول الله في المُصَرَّاة من الإبل والغنم إذا حَلَبَها مشتريها: ” إن أحبَّ أمسكها، وإن أحب ردَّها وصاعاً من تمر” ، وقضى ” أن الخراج بالضمان” فكان معقولاً في ” الخراج بالضمان ” أني إذا ابتعت عبداً فأخذت له خَرَاجاً ثم ظهرْتُ منه على عيب يكونُ لي ردُّه: فما أخذت من الخراج والعبدُ في مِلْكي ففيه خصلتان:,"So I said to him: God’s Emissary ruled, concerning camels and sheep with full udders, that if the buyer milks them, then “if he chooses to, he may keep the animal; or, he may return it together with a ṣāʿ-measure of dates.” He also ruled that “profit is retained because of liability for risk of loss.” It accords with reason that the retention of profit is in exchange for bearing the risk of loss—how could it not be? If I purchase a slave and make a profit because of him, then I become aware of a defect that allows me to return him, the profit I earn while I own the slave has two characteristics."
إحداهما: أنه لم يكن في ملك البائع، ولم يكن له حصة من الثمن،,"One is that it is not owned by the seller, and no portion of the purchase price is allocated to it."
والأخرى: أنها في ملكي، وفي الوقت الذي خرج فيه العبد من ضمان بائعه إلى ضماني،,"The other is that it came into being while the slave was in my possession, when the slave was transferred from the liability of his seller to my liability."
فكان العبد لو مات مات من مالي وفي ملكي،,"If that slave dies, he will have died as part of my property, and subject to my ownership."
ولو شئتُ حبسته بعيبه، فكذلك الخراج.,"If I wished, I could retain him with the defect—and the profit as well."
فقلنا بالقياس على حديث “الخراج بالضمان ” فقلنا: كل ما خرج من ثمرِ حائطٍ اشتريته، أو وَلَدِ ماشيةٍ أو جاريةٍ اشتريتها، فهو مثل الخراج، لأنه حدث في مِلك مشتريه، لا في ملك بائعه.,"Our ruling is based on an analogy from the hadith-report “Profit is retained because of liability for risk of loss.” Anything that emanates from a walled orchard that I buy, or offspring from livestock, or the child from a female slave, is like the profit, because it comes into being as part of the property of its buyer, not as part of the property of its seller."
وقلنا في المُصَرَّاة اتباعاً لأمر رسول الله، ولم نقس عليه،,"But in regard to the animal with the full udder, our opinion follows the command of God’s Emissary, and we do not use that command as a basis for an analogy."
وذلك أن الصفقة وقعت على شاة بعينها، فيها لبنٌ محبوس مغيَّب المعنى والقيمة،,"That is because the bargain was made for the ewe in question, in which there was pent-up milk of unknowable character and value."
ونحن نحيط أن لبن الإبل والغنم يختلف، وألبانُ كل واحد منهما يختلف،,"We know with certainty that the milk of camels and sheep differs and that the milk of each individual one of those differs, as well."
فلما قضى فيه رسول الله بشيء مؤقَّت، وهو صاعٌ من تمر: قلنا به اتباعاً لأمر رسول الله.,"So when God’s Emissary ruled that a defined amount be paid in compensation—a ṣāʿmeasure of dates—we adopted that opinion, following the command of God’s Emissary."
قال: فلو اشترى رجل شاة مُصَرَّاة، فَحَلَبها ثم رَضِيَهَا بعد العلم بعيب التصْرِيَة، فأمسكها شهراً حَلَبَها، ثم ظهر منها على عيب دلَّسه له البائعُ غيرِ التصرية: كان له ردُّها، وكان له اللبنُ بغير شيء،,"If someone bought a ewe with a full udder, milked it, and then approved of it even after becoming aware of the defect of the pentup milk in its udder, and then kept it for a month and milked it again, and then there appeared a defect that had been concealed by the seller, apart from the full udder, he would be entitled to return it and the milk would be his, without any compensation."
بمنزلة الخراج، لأنه لم يقع عليه صفقةُ البيع،,"It would be in the nature of subsequently arising profit, since it was not the subject of the bargain."
وإنما هو حادث في مِلك المشتري،,"Rather, it comes into being as part of the buyer’s property."
وكان عليه أن يرد فيما أخذ من لبن التَّصْرية صاعاً من تمر، كما قضى به رسول الله.,"It would, however, be incumbent on him to return a ṣāʿ-measure of dates for the milk he got if he returned the animal because of the full udder, just as God’s Emissary ruled."
فنكونُ قد قلنا في لبن التصرية خبراً، وفي اللبن بعد التصرية قياساً على ” الخراج بالضمان” ولبنُ التصرية مفارقٌ لِلَّبن الحادثِ بعده، لأنه وقعت عليه صفقةُ البيع، واللبنُ بعده حادث في ملك المشتري، لم تقع عليه صفقة البيع.,"Thus, our opinion about the milk in the full udder is based on a report, and our opinion about the milk that subsequently comes into being is based on an analogy from the hadith-report “Profit is retained because of liability for risk of loss.” The milk in the full udder at the time of sale is distinguishable from the milk that subsequently comes into being because it formed a part of the bargain, whereas the milk that appears later in time came into being as part of the buyer’s property and was not the subject of the bargain."
فإن قال قائل: ويكون أمرٌ واحدٌ يؤخذ من وجهين؟ قيل له: نعم، إذا جمَعَ أمرين مختلفين، أو أموراً مختلفة.,"If someone were to ask, “Is this one matter that can be understood to have two different implications?” one should reply: Yes, since it combines two, or even several, different implications."
فإن قال: فَمَثِّل من ذلك شيئاً غيرَ هذا؟ قلت: المرأة تبلغها وفاة زوجها،,"If he asks, “Can you give me a different example of that?” I would say: A woman is informed that her husband has died."
فتعتد، ثم تتزوج، ويدخل بها الزوج، لها الصَّدَاق، وعليها العِدَّة والولد لاحق، ولا حَدَّ على واحد منهما،,"She fulfills the waiting period and then remarries. The new husband consummates the marriage, and then the first husband reappears alive: she becomes entitled to the dowry, is subject to the waiting period, any children born to them are the father’s, and neither is subject to penal sanction."
ويُفَرَّق بينهما، ولا يتوارثان، وتكون الفُرقة فَسخاً بلا طَلاق.,"They are then legally separated and do not inherit from each other, and the separation is an annulment of the marriage, not a divorce."
يُحكم له إذا كان ظاهره حلالاً حكمَ الجلال، في ثبوت الصداق والعدة ولحُوق الولد ودَرءِ الحد،,"Because the second marriage was lawful according to appearances, one rules regarding this marriage as one does regarding an ordinary lawful marriage: there is a dowry, a waiting period, a child that is the legitimate offspring of the father, and any penal sanction is averted."
وحُكِم عليه إذ كان حراماً في الباطن حُكم الحرام في أن لا يُقَرَّا عليه، ولا تحل له إصابتُها بذلك النكاح إذا علما به، ولا يتوارثان،,"However, according to the true state of affairs, one rules regarding it as one does for an unlawful marriage: the marriage is ended, it becomes unlawful for him to have sexual intercourse with her once they know that the first husband is alive, and they may not inherit from each other as spouses otherwise would."
ولا يكون الفسخُ طلاقاً، لأنها ليست بزوجة.,"The voiding of the contract is not a divorce, since she was never legally a spouse."
ولهذا أشباهٌ، مثلُ المرأة تَنكح في عدتها.,"There are many similar instances, like that of a woman who marries during her waiting period."
[باب الاختلاف],Chapter on Legal Disagreement
قال: فإني أجد أهل العم قديماً وحديثاً مختلفين في بعض أمورهم، فهل يسعهم ذلك؟,“I find scholars now and in the past disagreeing about various matters. Are they allowed to do that?” he asked.
قال: فقلت له: الاختلاف من وجهين: أحدهما: محرم، ولا أقول ذلك في الآخر.,"Legal disagreement, I replied, is of two types. One is forbidden, but I do not say that about the other."
قال: فما الاختلاف المحرم؟,“What is the forbidden kind of legal disagreement?”
قلت: كل ما أقام الله به الحجة في كتابه أو على لسان نبيه منصوصاً بيناً: لم يحل الاختلاف فيه لمن علمه.,"I said: It is unlawful, for those who know of it, to disagree about any text that God used to furnish binding authority in a clear and textually explicit manner, whether in His Book or through the words of His Prophet."
وما كان من ذلك يحتمل التأويل، ويُدرك قياساً، فذهب المتأول أو القايس إلى معنى يحتمله الخبر أو القياس، وإن خالفه فيه غيره: لم أقل أنه يُضَيَّق عليه ضِيقَ الخلاق في المنصوص.,"When such things are susceptible to speculative interpretation, however, or arrived at by analogy—and the interpreter or person who analogizes arrives at a meaning that is plausible for the report or analogy in question, even if others disagree with him—I do not hold that he should be dissuaded from that as he should be if he holds an opinion contrary to a textually explicit passage."
قال: فهل في هذا حجة تُبَين فرقك بين الاختلافين؟,"“Can you cite some authority,” he asked, “that clarifies how you distinguished between the two kinds of legal disagreement?”"
قلت: قال الله في ذم التفرق: {وما تَفَرَّق الذين أوتوا الكتابَ إلا من بعد ما جاءتهم البينةُ} [البينة 4] وقال جل ثناؤه: {ولا تكونوا كالذين تَفَرقوا واختلفوا من بعد ما جاءهم البينات} [آل عمران 105] فَذَمَّ الاختلاف فيما جاءتهم به البينات.,"Concerning the censure of division, I replied, God said, «Those who were given the Book became divided only after clear proof came to them» and he also said (sublime His praise) «Do not be like those who have become divided and disagreed after the clear proofs have come to them.» He censured disagreement about the clear proofs conveyed to them."
فأما ما كُلِّفوا فيه الاجتهاد، فقد مَثَّلته لك بالقبلة والشهادة وغيرها.,"As for those instances in which they are legally obligated to engage in legal interpretation, I have given you the examples of finding the prayer-direction, evaluating witnesses’ testimony, and other instances."
قال: فَمَثِّل لي بعض ما افترق عليه من رُوي قوله من السلف، مما لله فيه نصُّ حكم يحتمل التأويل، فهل يوجد على الصواب فيه دلالة؟,"“Give me some examples,” he requested, “of things over which those early Muslims whose opinions are transmitted disagreed, in instances where God has a textually explicit ruling that is subject to speculative interpretation. Is there an indication of the correct answer in such a case?”"
قلت: قَلَّ ما اختلفوا فيه إلا وجدنا فيه عندنا دِلالة من كتاب الله أو سنة رسوله، أو قياساً عليهما، أو على واحد منهما.,"Only rarely, I replied, did they disagree about anything without our finding something that we considered an indication from the Book of God, the Practice of God’s Emissary, or an analogy based on one or both of them."
قال: فاذكر منه شيئاً؟,“Can you mention an example of those?” he asked.
فقلت له: قال الله: {والمطلَّقاتُ يَتَرَبَّصْنَ بأنفسِهِنَّ ثلاثةَ قُرُوْء} [البقرة 228] فقالت عائشة: “الأقراء الأطهار”، وقال بمثل معنى قولها زيدُ بن ثابت، وابن عمر، وغيرهما.,"So I said, God said: «Divorced women shall wait by themselves for three menstrual cycles.» ʿĀʾishah said: “‘Cycles’ are the periods of purity.” Zayd ibn Thābit, Ibn ʿUmar, and others held something like her opinion as well."
وقال نفر من أصحاب النبي: ” الأقراء الحيض”، فلا يُحِلُّوا المطلقةَ حتى تغتسل من الحيضة الثالثة.,"But a small group among the Prophet’s Companions held that “cycles” are the periods of menstruation, and so they did not make the marriage of divorced women lawful until they had performed the major cleansing from menstruation three times."
قال: فإلى أي شيء ترى ذهب هؤلى وهؤلى؟,“How did the two groups arrive at their respective conclusions?” he asked.
قلت: تجُمع الأقراء أنها أوقات، والأوقاتُ في هذا علامات تمرُّ على المطلقات، تحُبس بها عن النكاح حتى تستكملها.,"What “cycles” have in common, I replied, is that they refer to times, and the times in this case are signs that accompany a divorced woman and that prevent her from marrying until she completes them."
وذهب من قال” الأقراء الحيض” – فيما نُرى والله أعلم – إلى أن قال: إن المواقيت أقلُّ الأسماء، لأنها أوقات، والأوقات أقل مما بينها، كما حُدُوُد الشيء أقلُّ مما بينها،,"So those who said that “cycles” are the periods of menstruation, as far as we can tell, though God knows best, adopted the position that times are the terms with the narrowest meaning, because the “cycles” are points in time, and points in time are shorter than the interval between those times, just as the edges of an object cover a smaller area than what lies between them."
والحيضُ أقل من الطُّهر،,Periods of menstruation are shorter than periods of purity.
فهو في اللغة أَولى للعِدَّة أن يكون وقتاً، كما يكونُ الهلال وقتاً فاصلاً بين الشهرين.,"So linguistically, it is more appropriate that the waiting period be relative to a point in time, just as the crescent moon is a point in time that provides a division between two months."
ولعله ذهب إلى أن النبي أمر في سَبيْ أوطاسٍ أن يُسْتَبْرَينَ قبل أن يُوطَينَ بحيضة،,Perhaps they adopted the view of the Prophet when he commanded that the female prisoners taken at Awṭās be absolved of suspicion of pregnancy by completing a menstrual period before being made available for sexual intercourse.
فذهب إلى أن العِدة استبراء، وأن الاستبراء حيضٌ،,They would thus have taken the view that the relevant waiting period was such absolution and that such absolution should be measured as one menstrual period.
وأنه فرَقَ بين استبراء الأمة والحرة،,"Furthermore, they would have differentiated between such absolution for female slaves and for free women."
وأن الحرة تُستبرأ بثلاث حِيَض كواملَ، تخرج منها إلى الطُّهر كما تُستبرأ الأمة بحيضة كاملة، تخرج منها إلى الطُّهر.,"Free women would be absolved after three complete menstrual periods, from which they would emerge into a state of ritual purity, just as the female slaves would do after one complete menstrual period."
فقال: هذا مذهب، فكيف اخترتَ غيره، والآية محتملة للمعنيين عندك؟,"“That is one approach,” he said, “but how did you select a different approach, since the verse could, in your view, be interpreted to have either meaning?”"
قال: فقلت له: إن الوقت برؤية الأهِلَّة إنما هو علامة جعلها الله للشهور، والهلالُ غير الليل والنهار،,"The time when the new crescent moon is seen, I replied, is a sign that God has appointed for the months, and the crescent moon is other than night and day."
وإنما هو جِماع لثلاثين، وتسعٍ وعشرين، كما يكون الهلال الثلاثون والعشرون جماعاً يُستأنف بعده العدد،,"Rather it is a round sum of thirty or twenty-nine days and nights, just as the crescent moon, thirty, and ten plus twenty all equate to round sums after which the sequence of numbers resumes."
وليس له معنى هنا،,It has no meaning other than this.
وأن القُرْء وإن كان وقتاً فهو من عدد الليل والنهار، والحيضُ والطهر في الليل والنهار من العدة،,"So the “cycle,” although it is a point in time, is also made up of a number of days and nights, and menstruation and the state of purity are measured according to the days and nights of the waiting period."
وكذلك شُبِّه الوقت بالحدود، وقد تكون داخلة فيما حُدَّت به، وخارجةً منه غيرَ بائن منها، فهو وقت معنى.,"The time in question was likened to the endpoints of that period of time, and those endpoints could possibly be both included within what bounds it and stand outside of it, but would not be separate from it, and would remain conceptually a point in time."
قال: وما المعنى؟,“What does that mean?” he asked.
قلت: الحيض هو أن يُرخِيَ الرَّحمُ الدمَ حتى يظهر، والطُّهر أن يَقْري الرَّحِمُ الدمَ فلا يظهرُ،,"Menstruation, I replied, is the womb’s release of blood such that it comes out, and ritual purity is the womb’s retention of blood such that it does not come out."
ويكون الطهر والقَرْي الحبس لا الإرسال،,"Purity and retention are thus the prevention of something, not its release."
فالطهر – إذ كان يكون وقتاً – أولى في اللسان بمعنى القُرء، لأنه حبْس الدم.,"So if purity is a measure of time, it is linguistically more appropriate as the meaning of “cycle,” because it is the retention of blood."
وأمر رسول الله عمرَ حين طلَّق عبدُ الله بن عمر امرأته حائضاً أن يأمره برَجعتها وحَبسِها حتى تطهر، ثم يطلِّقُها طاهراً من غير جماع،,"God’s Emissary commanded ʿUmar to order his son ʿAbdallāh ibn ʿUmar, who had divorced his wife while she was menstruating, to take her back and to sequester her until she achieved a state of purity, and then to divorce her while in a state of purity, without having had sexual intercourse with her."
وقال رسول الله: ” فتلك العِدَّةُ التي أمر الله أن يُطلَّق لها النساءُ” . يعني قول الله – والله أعلم – إذا طلَّقتُمُ النساءَ فطلِّقوهنَّ لِعِدَِّتهِنَّ} [الطلاق 1] ، فأخبر رسول الله أن العدةَ الطهرُ دون الحيض.,"God’s Emissary said: “That is the waiting period according to which God commanded that one divorce women.” This referred, though God knows best, to His word «When you divorce women, divorce them at the end of their waiting period.» So God’s Emissary reported that the waiting period consisted of states of purity, not menstruation."
وقال الله: {ثلاثة قروء} وكان على المُطَلَّقة أن تأتي بثلاثة قروء،,"God also said: «three menstrual cycles,» it being incumbent on a divorced woman to complete three menstrual cycles."
فكان الثالثُ لو أبطأ عن وقته زماناً لم َتحِلَّ حتى يكون، أو تُويَسَ من المحيض، أو ُيخافَ ذلك عليها،,"If the third cycle is later than its usual time, she is not lawful until it comes or she reaches menopause, or one suspects that to be the case."
فتَعْتَدَّ بالشهور، لم يكن للغُسل معنى، لأن الغسل رابعٌ غيرُ ثلاثة،,"In the latter case, she must wait for a period consisting of months, and there is no point to the requirement of major cleansing, because such a cleansing would mark a fourth time period, apart from the preceding three."
ويلزم مَن قال: ” الغسل عليها ” أن يقول: لو أقامت سنةً وأكثر لا تغتسل لم تحِلَّ!!,"Whoever holds that such a cleansing is incumbent on her is compelled to say that if she remains a year or more without having undertaken such a cleansing, she is not lawful to marry."
فكان قول من قال” الأقراء الأطهار ” أشبهَ بمعنى كتاب الله، واللسانُ واضح على هذه المعاني، والله أعلم.,"Thus, the opinion of those who say that “cycles” are states of purity more closely accords with the meaning of God’s Book. The Arabic language, too, is clearly in accord with those meanings, though God knows best."
فأما أمر النبي أن يُستبرأ السَّبْي بحيضة فبالظاهر،,The Prophet’s command that female slaves be absolved of suspicion of pregnancy by waiting one menstrual period should be interpreted according to its apparent meaning.
لأن الطهر إذا كان متقدِّماً للحيضة ثم حاضت الأمة حيضة كاملة صحيحة بَرِئَت من الحَبَلِ في الطهر،,"This is because if a state of purity precedes menstruation and then the female slave has a complete and valid menstrual period, she is absolved of the possibility of pregnancy during the ensuing period of purity."
وقد ترى الدمَ فلا يكون صحيحاً، إنما يصح حيضةً بأن تُكمل الحيضة,She might see some blood but that would not count as menstrual blood since menstruation is only legally relevant if it comprises a complete menstrual period.
فبأي شيء من الطهر كان قبل حيضة كاملة فهو براءة من الحَبَل في الظاهر.,"So no matter whether the state of purity was before the complete and valid menstrual period, she is prima facie absolved from any suspicion of pregnancy."
والمعتدة تَعْتدُّ بمعنيين: استبراءٌٍ، ومعنى غيرُِ استبراءٍ مع استبراء،,"Thus, the woman who is subject to the waiting period waits in two senses: for absolution from suspicion of pregnancy and for another reason besides that concurrently."
فقد جاءت بحيضتين وطُهرين وطهرٍ ثالث،,"She has two menstrual periods, two periods of purity, and then a third period of purity."
فلو أريد بها الاستبراء كانت قد جاءت بالاستبراء مرتين، ولكنه أريد بها مع الاستبراء التَعَبُّد.,"If the point had only been for her to be absolved of suspicion of pregnancy, then she would have been so absolved twice, but such absolution was required of her in addition to the obligation to wait for the sake of fulfilling a religious obligation."
قال: أفتوجدوني في غير هذا ما اختلفوا فيه مثل هذا؟,"“Can you give me another example of a case,” he asked, “about which they similarly disagreed?”"
قلت: نعم، وربما وجدناه أوضحَ،,"Yes, I replied, and maybe even something that we find to be clearer."
وقد بيَّنا بعض هذا فيما اختلفت الرواية فيه من السنة، وفيه دلالة لك على ما سألتَ عنه، وما كان في معناه إن شاء الله.,"We have already discussed an instance involving an inconsistent narration of Prophetic Practice, and it provides an indication of what you have asked about and is within its scope, God willing."
وقال الله: {والمطلقاتُ يَتَرَبَّصْن بأنفسهن ثلاثةَ قروء} [البقرة 288] وقال: {واللائي يَئِسْن من المحيض من نسائكم إن ارتَبتُم، فعِدَّتهُنَّ ثلاثةُ أشهرٍ، واللائي لم يحِضْنَ، وأولاتُ الأحمالِ أجلُهُنَّ أن يضعْنَ حملَهن} [الطلاق 4] وقال: {والذين يُتَوَفَّون منكم، ويَذَرون أزواجاً يَتَرَبَّصن بأنفسهن أربعةَ أشهر وعَشراً} [البقرة 234] فقال بعض أصحاب رسول الله: ذكر الله المطلقاتِ أن عدة الحوامل أن يضعْن حملَهن، وذكر في المتوفَّى عنها أربعةَ أشهر وعشراً،,"God said: «Divorced women shall wait by themselves for three menstrual cycles.» He also said: «With those of your women who have reached menopause, if you have doubts, their waiting period is three months; likewise the barren. For pregnant women, the period shall be until they give birth» and «Those of you who are taken in death and leave wives, the wives shall wait by themselves for four months and ten days.» One of the Companions of God’s Emissary held as follows: For pregnant divorced women, God mentioned that their waiting period should last until they give birth, and for widows, that it should be four months and ten days."
فعلى الحامل المتوفى عنها أن تعتدَّ أربعة أشهر وعشراً، وأن تضع حمْلَها، حتى تأتي بالعدتين معاً إذا لم يكن وضعُ الحمل انقضاءَ العدة نصاً إلا في الطلاق.,"Thus, the pregnant widow must wait four months and ten days, and she must also give birth in order to satisfy the two waiting periods together, since giving birth does not, according to an explicit revealed text, signal the end of the waiting period except in regard to divorce."
كأنه يذهب إلى أن وضع الحمل براءةٌ، وأن الأربعة الأشهر وعشراً تَعَبُّدٌ،,"It is as though he took the position that giving birth releases her from one obligation, but that the four months and ten days remains a religious obligation to which she is subject for its own sake."
وأن المتوفى عنها تكون غيرَ مدخول بها، فتأتي بأربعة أشهر،,No marriage may be consummated with the widow; she must complete the four months’ waiting period.
وأنه وجب عليها شيءٌ من وجهين، فلا تسقط أحدهما،,"She thus has two different obligations, one of which does not lapse."
كما لو وجبَ عليها حقَّان لرجلين لم يُسقط أحدُهما حقَّ الآخر،,"It is as though she were liable to two different men for two different things, and satisfying the one liability does not cause the other one to lapse."
وكما إذا نَكَحَت في عدتها، وأُصيبت اعتدَّت من الأول، واعتدَّت من الآخِرِ.,Or it is as if she married during her waiting period and had sexual intercourse: she would still be subject to the waiting period in regard to the first man and to another waiting period for the second.
قال: وقال غيره من أصحاب رسول الله: إذا وضعَتْ ذا بطنِها، فقد حَلَّت، ولو كان زوجها على السرير.,"Another of the Companions of God’s Emissary held: If she gives birth to the child she is carrying, she becomes lawful to marry, even if her husband is still on the funeral bier."
قال “الشافعي”: فكانت الآية محتملةَ المعنيين معاً،,Al-Shāfiʿī said: The verse could have these two different meanings simultaneously.
وكان أشبهَهَما بالمعقول الظاهرِ أن يكون الحملُ انقضاءَ العدة.,The meaning that seems to accord best with reason is that the pregnancy’s term constitutes the expiration of the waiting period.
قال: فدلت سنة رسول الله على أن وضعَ الحمل آخرُ العدة في الموت، مِثلُ معناه الطلاق. ُ,"The Practice of God’s Emissary indicates that giving birth ends the waiting period in cases of the husband’s death, just as it constitutes the rationale in the case of divorce."
أخبرنا سفيان عن الزهري عن عبيد الله بن عبد الله عن أبيه “أن سُبَيْعَةَ الأسلَمِية وضعت بعد وفاة زوجها بليالٍ، فمَرَّ بها أبو السَّنابل بن بَعْكَكٍ، فقال: قد تَصَنَّعتِ للأزواج! إنها أربعةَ أشهر وعشراً، فذكرت ذلك سُبَيعة لرسول الله، فقال: كذب أبو السنابل، أَو ليس كما قال أبو السنابل، قد حَلَلتِ فتزوجي”.,"Sufyān reported to us from al-Zuhrī, from ʿUbaydallāh ibn ʿAbdallāh, from his father: Subayʿah of the Aslam tribe gave birth a few nights after her husband’s death. Abū l-Sanābil ibn Baʿkak passed by her and said, “You have adorned yourself for marriage too soon; you must wait four months and ten days.” Subayʿah mentioned this to God’s Emissary, and he said: “Abū l-Sanābil lied,” or “It is not as Abū l-Sanābil said. You are lawful, so marry!”"
فقال: أما ما دلت عليه السنة فلا حجة في أحد خالف قولُه السنةَ، ولكن اذكُرْ من خلافهم ما ليس فيه نصُّ سنة مما دل عليه القُرَآن نصاً واستنباطاً، أو دلَّ عليه القياس؟,"“Those who disagree with this Prophetic practice,” he said, “can adduce no contrary authority at all. But mention a disagreement of theirs in which there is no textually explicit account of a Prophetic practice, but for which the Qurʾan provides the indication, whether through an explicit text or one adduced through inference, or where analogical reasoning does so.”"
فقلت له: قال الله: {للذين يُؤْلون من نسائهم تَرَبُّصُ أربعة أشهر، فإن فاؤوا، فإن الله غفور رحيم، وإن عَزَمُوا الطلاقَ، فإن الله سميع عليم} [البقرة 226، 227] فقال الأكثر ممن رُوي عنه من أصحاب النبي عندنا: إذا مضت أربعة أشهر وُقف المُولي، فإما أن يفيء، وإما أن يُطَلِّق.,"I said to him: God said: «For those who forswear their women there is a wait of four months; if they return, God is Forgiving and Merciful. If they decide on divorce—God is Hearing and Knowing.» The majority of the Prophet’s Companions whose views are narrated hold, in our view, that if the four months pass, then the person who forswears has two options: he may either return to his wife or divorce her."
وروي عن غيرهم من أصحاب النبي: عزيمةُ الطلاق انقضاءُ أربعة أشهر.,"It is narrated from other of the Prophet’s Companions, however, that the decision to divorce is compelled by the lapsing of the four months."
ولم ُيحفظ عن رسول الله في هذا – بأبي هو وأمي – شيئاً .,Nothing at all is preserved from God’s Emissary (may my father and mother be his ransom) about this.
قال: فأي القولين ذهبتَ؟,"“So,” he inquired, “which of the two opinions did you adopt?”"
قلت: ذهبت إلى أن المُولي لا يلزمه طلاقٌ، وأن امرأته إذا طلبت حقها منه لم أَعرِض له حتى تمضي أربعة أشهر،,"I hold, I replied, that the one who forswears is not bound to divorce and that if his wife demands her rights from him, I will not broach this with him until the four months have lapsed."
فإذا مضت أربعة أشهر قلت له: فِئ أو طلِّقْ، والفيئةُ الجماعُ.,"If the four months lapse, then I say to him, “Return or divorce!” and returning means having sexual intercourse."
قال: فكيف اخترتَه على القول الذي يخالفه؟,"“How,” he asked, “did you choose this over the competing opinion?”"
قلت: رأيته أشبه بمعنى كتاب الله وبالمعقول.,"In my view, I replied, it seems more like the rationale in God’s Book, and better accords with reason."
قال: وما دل عليه من كتاب الله؟,“What indication of it is there in God’s Book?” he asked.
قلت: لما قال الله: {للذين يُؤلون من نسائهم تَرَبُّصُ أربعةَ اشهر} : كان الظاهر في الآية أن من أنظَرَه الله أربعة أشهر في شيء، لم يكن له عليه سبيل حتى تمضي أربعةُ أشهر.,"I said: When God said “For those who forswear their women there is a wait of four months,” the verse’s apparent meaning is that for whomever God granted a postponement of something for four months, the person in question cannot by any means do that thing until the four months have elapsed."
قال: فقد يحتمل أن يكون الله عز وجل جعل له أربعة أشهر يفيءُ فيها، كما تقول: قد أجَّلتك في بناء هذه الدار أربعة اشهر تفرُغُ فيها منها؟,"“But,” he said, “God (mighty and sublime) granted him four months during which he could return to her, as when you say, ‘I give you a period of four months to build this house, during which time you must finish it.’”"
قال: فقلت له: هذا لا يتوهمه مَن خوطب به حتى يُشترط في سياق الكلام،,"No one who is addressed by this would imagine that, I replied, unless the structure of the sentence somehow implied it."
ولو قال قد أجلتك فيها أربعة أشهر: كان إنما أجله أربعة أشهر لا يجد عليه سبيلاً حتى تنقضي,"If someone were to say, “I give you a period of four months’ delay for it,” he would have given him a four-month deadline but have no recourse against him until they expired."
ولم يفرُغ منها، فلا يُنسب إليه أن لم يفرغ من الدار، وأنه أخلف في الفراغ منها ما بقي من الأربعة الأشهر شيء،,"If the builder had not finished building it during that time, then one could not impute to him the failure to build it or that he had breached his promise to finish it, as long as the four-month period had not expired."
فإذا لم يبقَ منها شيء لَزِمَه اسم الخُلْف،,"If they had elapsed, then the term “breach of promise,” could be applied to him."
وقد يكون في بناء الدار دلالةٌ على أن يقارِبَ الأربعةَ، وقد بقي منها ما يحيط العلم أنه لا يبنيه فيما بقي من الأربعة.,"It might be true that the progress of construction would indicate that, as the end of the four months approached, he would certainly not finish it in the remaining time."
وليس في الفيئة دلالةٌ على أن لا يفيء الأربعة إلا مُضِيُّها لأن الجماع يكون في طَرفة عين،,"In the case of returning to his wife, however, there is no indication that he might not return before the four months have expired, since sexual intercourse can occur in the blink of an eye."
فلو كان على ما وصفتَ تَزَايَلَ حاله حتى تمضي أربعة أشهر، ثم تَزَايل حاله الأولى،,"If things were to happen as you have stated, his situation changes until the four months elapse, and then that situation changes."
فإذا زايلها صار إلى أن الله عليه حقاً، فإما أن يفيء وإما أن يطلِّق.,"Once he exits from that situation, he becomes subject to God’s claim and then must either return to her or divorce her."
فلو لم يكن في آخر الآية ما يدل على معناها غيرُ ما ذهبتَ إليه، كان قوله أَولاهما بها، لما وصفنا، لأنه ظاهرها.,"If there were not something at the end of the verse that indicates that its meaning is other than what you concluded, then that opinion would be the better of the two in regard to it, because of what I have explained, to wit, that it is the most apparent meaning."
والقُرَآن على ظاهره، حتى تأتي دلالة منه أو سنة أو إجماع بأنه على باطن دون ظاهر.,"The Qurʾan is interpreted according to its apparent meaning unless there is some other indication from it itself, or a Prophetic practice, or consensus, that its true meaning is other than its apparent meaning."
قال: فما في سياق الآية ما يدل على ما وصفتَ؟,"“What in the verse’s sentence structure,” he asked, “indicates what you have just described?”"
قلت: لما ذكر الله عز وجل أن للمُولي أربعةَ أشهر، ثم قال: {فإن فاؤوا فإن الله غفور رحيم، وإن عزموا الطلاق فإن الله سميع عليم} ، فذكر الحُكمين معاً بلا فصل بينهما: أنهما إنما يقعان بعد الأربعة الأشهر،,"I said: When God (mighty and sublime) stated that the one who forswears has four months and then said, “If they return, God is Forgiving and Merciful. If they decide on divorce—God is Hearing and Knowing,” He mentioned the two rules together, without separating them, stating that they come into force only after the four months."
لأنه إنما جَعَل عليه الفيئة أو الطلاق، وجعل له الخيار فيهما في وقت واحد، فلا يتقدم واحد منهما صاحبه،,"This is because He let him only either return or divorce, thus giving him the choice between the two, at one time; so neither option may precede its counterpart."
وقد ذُكرا في وقت واحد، كما يقال له في الرهن افْدِهِ أو نبيعَه عليك بلا فصل،,"They were both mentioned as occurring during one and the same period of time, just as one says in regard to something pledged, “Redeem it or we will sell it against your will,” without separating the two."
وفي كل ما خُيرِّ فيه: افعل كذا أو كذا، بلا فصل.,"So, too, for anything in which one is given two options: “Do the one or the other,” without separating the two."
ولا يجوز أن يكونا ذُكرا بلا فصل، فيقالَ: الفيئة فيما بين أن يُولي أربعة أشهر وعزيمةُ الطلاق انقضاءُ الأربعة الأشهر، فيكونان حكمين ذكرا معاً، يُفسخ في أحدهما، ويُضيَّق في الآخر.,"It is not permissible for them to be mentioned together, without being separated, as if one said: “Returning can occur during the four months that one forswears, but the decision to divorce may occur only at the expiration of the four months.” In that case, the two rules would have been mentioned together but one of the two rules would allow wide scope for action, and the other would allow little or no scope."
قال: فأنت تقول: إن فاءَ قبل الأربعة الأشهر فهي فيئة؟,"“So what you are saying,” he pressed, “is that if he returns before the four months are up, that constitutes ‘returning’ for these purposes?”"
قلت: نعم، كما أقول: إن قضيتَ حقاً عليك إلى أجل قبل محله، فقد برئتَ منه، وأنت محسن متسرِّع بتقديمه قبل يحلَُّ عليك.,"Yes, I replied, just as I would hold that if you agreed to satisfy a liability that was due after a certain period of time before the expiry of that period, and you in fact paid it off early, you would have done the right thing by hurrying to pay it off early, before it became due by reason of the expiry of the period of time."
فقلت له: أرأيت من الإثم كان مُزمَعَاً على الفيئة في كل يوم إلا أنه لم يجامع حتى تنقضي أربعة أشهر؟,"Do you think it is a sin, I asked him, if he resolves to return every day but nevertheless does not have sexual intercourse until the four months have elapsed?"
قال: فلا يكون الإزماع على الفيئة شيءً حتى يفيء، والفيئة الجماعُ إذا كان قادراً عليه.,"“His resolve to return means nothing,” he responded, “until he actually returns, and ‘returning’ is sexual intercourse, if he is physically capable of it.”"
قلت: ولو جامع لا ينوي فيئة خرج من طلاق الإيلَى، لأن المعنى في الجماع؟,"If he were to have sexual intercourse, I said, but without intending to return, then he would no longer be subject to the divorce otherwise required by his forswearing, since the occurrence of sexual intercourse resolves the whole matter."
قال: نعم.,“Yes.”
قلت: وكذلك لو كان عازماً على ان لا يفيء، يحلفُ في كل يوم ألا يفيء، ثم جامع قبل مُضِي الأربعة الأشهر بطرْفة عين: خرج من طلاق الإيلَى؟ وإن كان جماعه لغير الفيئة خرج به من طلاق الإيلى؟,"If, I continued, he were resolved not to return, swearing every day not to return, and then had sexual intercourse just before the lapse of the four months by the blink of an eye, he would no longer be subject to the divorce otherwise required by his forswearing—even if the sexual intercourse occurred for some purpose other than his returning to her, he would no longer be subject to such a divorce?"
قال: نعم.,“Yes.”
قلت: ولا يصنعُ عزمُهُ على ألا يفيء؟ ولا يمنعه جماعه بلذَّة لغير الفيئة، إذا جاء بالجماع: مِن أن يخرج به من طلاق الإيلى عندنا وعندك؟,"So, I continued, his resolve not to return has no effect, and his having sexual intercourse—for pleasure, not for the purpose of returning—if he does have sexual intercourse, does not, in our view or in yours, prevent him from ceasing to be subject to such a divorce based on forswearing?"
قال: هذا كما قلتَ، وخروجُهُ بالجماع على أي معنى كان الجماع.,"“That is as you say,” he replied. “He ceases to be subject to divorce by reason of sexual intercourse, for whatever reason it occurred.”"
قلت: فكيف يكون عازماً على أن لا يفيء في كل يوم، فإذا مضت أربعة أشهر لزمه الطلاق، وهو لم يعزم عليه، ولم يتكلم به؟ أترى هذا قولاً يصح في العقول لأحد؟!,"So how, I asked, could he be resolved on returning every single day and then, once the four months have passed, the divorce becomes binding on him, when he did not intend to divorce and did not even speak about it? Can anyone hold that such an opinion validly accords with reason?"
قال: فما يُفسده من قبل العقول؟,"“What,” he asked, “invalidates it from the point of view of reason?”"
قلت: أرأيت إذا قال الرجل لامرأته: والله لا أقربُك أبداً: أهو كقوله: أنت طالق إلى أربعة أشهر؟,"What do you think, I inquired, of the situation when a man says to his wife, “By God, I will not come near you, ever”? Is that like when he says, “You are divorced after four months”?"
قال: إن قلتُ نعم؟,“What if I say ‘yes’?” he asked.
قلتُ: فإن جامع قبل الأربعة؟,"And if he has sexual intercourse with her, I continued, before the four months are up?"
قال: فلا، ليس مثلَ قوله: أنتِ طالق إلى أربعة أشهر.,"“Then, no,” he replied, “it is not like his saying ‘You are divorced after four months.’”"
قال: فتكلُّمُ المُولي بالإيلى ليس هو طلاقً،,"When the person who forswears utters a vow to that effect, doing so does not constitute a divorce."
إنما هي يمين،,"Rather, it is merely an oath."
ثم جاءت عليها مُدة جعلتها طلاقاً، أيجوز لأحد يعقل من حيث يقولُ أن يقول مثل هذا إلا بخبر لازم؟! قال: فهو يدخل عليك مثلُ هذا.,"So can a period of time supervene and make it into a divorce? Is it permissible for anyone who has any rational understanding at all of the source of their legal opinions to hold such a view—unless it is based on a binding report? “A similar point,” he said, “could be raised against you as an objection.”"
قلت: وأين؟,How so?
قال: أنت تقول إذا مضت أربعة أشهر وُقف، فإن فاء وإلا جُبر على أن يُطلِّق.,"“You say,” he went on, “that if four months elapse, he is then confronted with two alternatives: he may return, but otherwise he is compelled to divorce her.”"
قلت: ليس من قِبَل أن الإيلى طلاق، ولكنها يمين جعل الله لها وقتاً مَنَعَ بها الزوجَ من الضِّرار،,"Not, I said, because the vow to forswear is tantamount to a divorce, but rather because it is an oath for which God has appointed a fixed time in order to spare the spouse harm."
وحكم عليه إذا كانت أن جَعَل عليه إما أن يفيء، وإما أن يُطَلق،,"The ruling is made according to the oath, since he must either return to her or divorce her."
وهذا حكم حادث بمُضِي أربعة الأشهر، غيرُ الإيلى، ولكنه مؤتَنَف ُيجبر صاحبه على أن يأتي بأيهما شاء: فيئةٌٍ أو طلاقٌٍ،,"The rule comes into force with the lapse of the four months, distinct from the vow to forswear, but it creates a new situation: the person who made the vow is compelled to do whichever of the two he wishes, return or divorce."
فإن امتنع منهما أُخذ منه الذي يُقدر على أخذه منه، وذلك أن يُطلَّق عليه، لأنه لا يحل أن ُيجامَعَ عنه.,"If he refuses to do either, one finds against him based on what one is capable of compelling him to do, that is, he is forcibly divorced, since one cannot have sexual intercourse on his behalf."
واختلفوا في المواريث،,They also disagreed concerning inheritance shares.
فقال زيد بن ثابت ومن ذهب مذهبه: يعطى كل وارث ما ُسمِّي له، فإن فَضَل فضل ولا عَصَبَة للميت ولا ولاءَ: كان ما بقي لجماعة المسلمين.,"Zayd ibn Thābit and those who followed his view held that every Qurʾanic heir is awarded his or her specified share, and if something is left over and the deceased has no male agnates and no contractual heirs, then whatever is left over reverts to the Muslim community."
وعن غيره منهم: أنه كان يردُّ فضل المواريث على ذوي الأرحام،,It is narrated by others that any residual amount reverts to cognates and non-Qurʾanic female agnates.
فلو أن رجلاً ترك أخته، ورثَتْه النصفَ ورُدَّ عليها النصفُ.,"Thus, if a man were survived by a sister only, she would inherit half the estate from him as a Qurʾanic heir, and the residual amount would revert to her as a non-Qurʾanic female agnate."
فقال بعض الناس: لمَ لم تردَّ فضل المواريث؟,"Someone asked me, “Why don’t you let the excess amount revert to the sister?”"
قلت: استدلالاً بكتاب الله.,"By reason, I replied, of an inference based on the Book of God."
قال: وأين يدل كتاب الله على ما قلت؟,"“But where,” he asked, “does God’s Book indicate what you hold?”"
قلت: قال الله: {إنِ امرؤٌ هلك ليس له ولدٌ وله أختٌ فلها نصفُ ما ترك، وهو يرِثها إن لم يكن لها ولدٌ} [النساء 176] وقال: {وإن كانوا أخوةً رجالاً ونساءً، فللذَّكر مثلُ حظِّ الأنثيين} [النساء 176] فذكر الأخت منفردةً، فانتهى بها جل ثناؤه إلى النصف، والأخَ منفرداً، فانتهى به إلى الكلِّ,"God said: «If a man perishes and has no children, but he has a sister, she receives half of what he leaves. He inherits from her if she has no children» and He said «If there are both brothers and sisters, the male gets a share equivalent to the share of two sisters.» God mentioned the sister by herself and (sublime His praise) allotted one-half to her, and He mentioned the brother by himself and allotted the entirety to him."
وذكر الأخوة والأخوات، فجعل للأخت نصفَ ما للأخ.,He also mentioned brothers and sisters and assigned to the sister one-half of what is awarded to the brother.
وكان حكمه – جل ثناؤه – في الأخت منفردةً ومع الأخ سواءً، بأنها لا تساوي الأخَ، وأنها تأخذ النصف مما يكون له من الميراث.,"His ruling concerning the sister (sublime His praise), whether by herself or together with the brother, is the same, in the sense that she is not equal to the brother, and takes half of that amount of the estate that is due to him."
فلو قلتَ في رجل مات، وترك أخته: لها النصفُ بالميراث وأردُدُ عليها النصف: كنتَ قد أعطيتها الكل منفردة،,"If you were to say, in regard to a man who died and left a sister, that she gets half the estate, and I let the other half revert to her, then you would be giving her the entirety by herself."
وإنما جعل الله لها النصف في الانفراد والاجتماع.,"But God only assigned to her onehalf, whether by herself or together with another heir."
فقال: فإني لست أعطيها النصف الباقي ميراثاً، إنما أعطيها إياه رداً.,"“I do not award her the remaining one-half as an inheritance share,” he said, “but rather, I award it to her as a residual amount.”"
قلت: وما معنى “رداً” أشيء استحسنته، وكان إليك أن تضعه حيث شئتَ؟ فإن شئتَ أن تعطيه جيرانه أو بعيدَ النسب منه، أيكون ذلك لك؟!,"So I said: What do you mean by “residual”? Is it something arrived at on the basis of subjective reasoning, such that you can assign it wherever you wish? So if you wished to give it to his neighbors, or to an extremely distant relative of the deceased, is that something you would be allowed to do?"
قال: ليس ذلك للحاكم، ولكن جعلتُهُ رداً عليها بالرَّحِم.,"“That,” he replied, “is not allowed for any judge to do. Rather, I assigned it to her as a residual amount, but on the basis of her uterine relationship to the deceased.”"
ميراثاً؟,So: as an inheritance share?
قال: فإن قلتُه؟,“What if I say that?”
قلت: إذن تكون ورَّثتها غيرَ ما ورَّثها الله.,"In that case, I said, you will have made her inherit in a way other than the way God made her inherit."
قال: فأقول: لك ذلك، لقول الله: {وأُولوا الأرحام بعضُهم أولى ببعض في كتاب الله} [الأنفال 75],“My opinion is that you can do that because God says «Some blood relations are nearer than others in God’s decree.»”
فقلت له: {وأولوا الأرحام بعضهم أولى ببعض} نزلت بأن الناس توارثوا بالحِلف،,"I replied, The verse “Some blood relations are nearer than others” was revealed because people used to inherit from one another based on affiliation."
ثم توارثوا بالإسلام والهجرة، فكان المهاجر يرث المهاجر، ولا يرثه من ورثته مَن لم يكن مهاجراً، وهو أقرب إليه ممن وَرِثه،,"Then their relationships as heirs came to be based on Islam and the emigration from Mecca to Medina, so that the Emigrants would inherit from each other, and any of their heirs who had not emigrated would not inherit, even though they were more closely related to the deceased than those who did inherit."
فنزلت {وأولوا الأرحام} الآية على ما فُرِضَ لهم.,The verse “Some blood relations are nearer than others” refers to the shares that He apportioned to them at that time.
قال: فاذكر الدليل على ذلك؟,“Can you mention what it is that indicates that?” he asked.
قلت: {وأولوا الأرحام بعضهم أولى ببعض في كتاب الله} : على ما فُرِضَ لهم،,The verse “Some blood relations are nearer than others in God’s decree” concerns what He apportioned to them.
ألا ترى أن من ذوي الأرحام من يرث، ومنهم من لا يرث، وأن الزوج يكون أكثرَ ميراثا من أكثر ذوي الأرحام ميراثاً؟ وأنك لو كنت إنما تُوَرِّث بالرحم كانت رحم البنت من الأب كرحم الابن؟ وكان ذوو الأرحام يرثون معاً، ويكونون أحقَّ من الزوج الذي لا رحم له؟!,"Is it not the case that there are, among the cognates and non-Qurʾanic female agnates, some who inherit and some who do not, and that the spouse is awarded a larger share than most of the cognates and non-Qurʾanic female agnates? If you award shares according to uterine relationships, then the daughter’s relationship will be the same as the son’s, and the cognates and non-Qurʾanic female agnates will inherit together and be more entitled than the spouse, who has no uterine tie to the deceased at all."
ولو كانت الآية كما وصفتَ كنتَ قد خالفتها فيما ذكرنا، في أن يترك أخته ومَوَاليَه,"Indeed, if the verse is as you characterize it, then you have contradicted it in the case we mentioned, in which the deceased is survived by his sister and contractual heirs, and she is more closely related to him."
فتُعطيَ أخته النصف، ومواليه النصف، وليسوا بذَوِي أرحام، ولا مفروضًٍ لهم في كتاب الله فرضٌ منصوص.,"You would give the sister half and the contractual heirs half, even though they are not cognates or nonQurʾanic female agnates and receive no Qurʾanic share mentioned in an explicit text from God’s Book."
واختلفوا في الجد،,They disagreed over the inheritance share of the grandfather.
فقال زيد بن ثابت، وروي عن عمر وعثمان وعلي وابن مسعود: يُوَرَّث معه الأخوة.,"Zayd ibn Thābit held—and this has been narrated from ʿUmar, ʿUthmān, ʿAlī, and Ibn Masʿūd—that brothers of the deceased should inherit along with him."
وقال أبو بكر الصديق وابن عباس، وروي عن عائشة وابن الزبير وعبد الله بن عُتبة: أنهم جعلوه أباً، وأسقطوا الإخوة معه.,"Abū Bakr al-Ṣiddīq and Ibn ʿAbbās held—and this has also been narrated from ʿĀʾishah, Ibn al-Zubayr, and ʿAbdallāh ibn ʿUtbah—that they put the grandfather in the position of the father and excluded the brothers if the grandfather survived the deceased."
فقال: فكيف صرتم إلى أن ثبَّتم ميراث الإخوة مع الجد؟ أَبِدِلالةٍ من كتاب الله أو سنةٍ؟,"“How,” he asked, “did you come to confirm that both the brothers and the grandfather should inherit if they survive the deceased? Is this based on an indication from God’s Book or a Prophetic practice?”"
قلت: أما شيء مبيَّنٌ في كتاب الله أو سنةٍ فلا أعلمه.,"As for something clearly stated in God’s Book or an account of Prophetic practice, I know of none."
قال: فالأخبارُ متكافئة، والدلائلُ بالقياس مع من جعله أباً وحَجَبَ به الأخوةَ.,"“But,” he said, “the reports are equivocal in regard to this, and the indications arrived at by means of analogy support the view of those who put the grandfather in the position of a father and have him exclude the brothers.”"
قلت: وأين الدلائل؟,Where are these indications? I inquired.
قال: وجدت اسم الأُبُوَّة تلزمه، ووجدتكم مجتمعين على أن تحجُبُوا به بني الأم، ووجدتكم لا تنقُصونه من السدس، وذلك كله حكمُ الأب.,"“I think,” he replied, “that the concept ‘fatherhood’ applies to him, that you agree that he excludes the mother’s sons, and that you do not reduce his share to less than one-sixth. All of that applies by rule to the father.”"
فقلت له: ليس باسم الأبوة فقط نُوَرِّثه.,"We do not make him an heir, I explained, solely on the grounds of the concept of fatherhood."
قال: وكيف ذلك؟,“How so?”
قلت: أجد اسم الأبوة يلزمه، ولا يرث.,I might find that the concept of “fatherhood” applies to him in some cases when he does not inherit.
قال: وأين؟,“When?”
قلت: قد يكون دونه أبٌ، واسم الأبوة تلزمه، وتلزم آدمَ،,"There might be another father, I said, in addition to him. The concept of fatherhood applies to him and also to Adam."
وإذا كان دون الجد أبٌ لم يرث،,"If there is a father in addition to the grandfather, then the grandfather does not inherit."
ويكون مملوكاً وكافراً وقاتلاً فلا يرث،,"Moreover, if he is a slave, a nonbeliever, or the killer of the deceased, he does not inherit."
واسم الأبوة في هذا كله لازم له،,"In all these cases the concept of fatherhood applies to him, too."
فلو كان باسم الأبوة فقط يرث وَرِث في هذه الحالات.,"So if he were to inherit solely because of the concept of fatherhood, then he would inherit in those other situations, as well."
وأما حَجْبُنا به بني الأم، فإنما حجبنا به خبراً، لا باسم الأبوة،,"As for our excluding the sons of the mother, we do so based on a report, not by reason of fatherhood."
وذلك أنا نحجب بني الأم ببنت ابن ابنٍ مُتَسَفِّلةٍ.,"That is, we exclude the mother’s sons in favor of a remote female descendant."
وأما أنا لم نَنْقصه من السدس، فلسنا نَنقص الجدة من السدس.,"As for the fact that we do not reduce his share to less than one-sixth, neither do we reduce the share of the grandmother below one-sixth."
وإنما فعلنا هذا كلَّه اتباعاً، لا أن حكم الجد إذ وافق حكم الأب في معنى كان مثلَه في كلِّ معنىً،,"We hold these positions based on fidelity to Revelation and precedent, not on the grounds that if the ruling concerning the grandfather agrees with that concerning the father in one sense, then it must do so in all cases."
ولو كان حكم الجد إذا وافق حكم الأب في بعض المعاني كان مثلَه في كل المعاني: كانت بنتُ الابن المتَسَفِّلة موافقةً له،,If it were the case that the ruling concerning the grandfather agreed with that for the father—for the reason that if it is the same in some instances then it must be so in all instances—then that of the remote female descendant would agree with it.
فإنا نحجب بها بني الأم، وحكمُ الجدة موافق له، فإنا لا ننقصها من السدس.,"Yet we exclude the mother’s descendants because of her, and the ruling concerning the grandmother agrees with that of the grandfather—we do not reduce her share below one-sixth either."
قال: فما حجتكم في ترك قولنا نحجُبُ بالجد الإخوة؟,"“What authority can you cite,” he asked, “to support your rejection of our opinion that the brothers are excluded by the grandfather?”"
قلت: بُعدُ قولكم من القياس.,"The reason, I replied, is that your opinion is far removed from analogical reasoning."
قال: فما كنا نراه إلا بالقياس نفسه؟,"“To us it seemed nothing but analogical reasoning itself,” he said."
قلت: أرأيت الجدَّ والأخَ؟ أيُدلي واحد منهما بقرابة نفسه، أم بقرابة غيره؟,"What do you think, then, about the grandfather and the brother? I asked. Does each of them establish his link to the deceased through his own relationship or by means of someone else’s relationship?"
قال: وما تعني؟,“What do you mean?”
قلت: أليس إنما يقول الجد: أنا أبو أبي الميت؟! ويقول الأخ: أنا ابن أبي الميت؟!,"Does the grandfather not say, “I am the father of the father of the deceased”? And the brother, “I am the son of the father of the deceased”?"
قال: بلى.,"“Indeed, yes.”"
قلت: وكلاهما يُدلي بقرابة الأب بقدْر موقعه منها؟,"So both of them establish their link through the father’s relationship to the deceased, to the extent of his position with regard to that relationship?"
قال: نعم.,"“Yes,” he replied."
قلت: فاجعلِ الأب الميت، وتَرَكَ ابنه وأباه، كيف ميراثهما منه؟,"Then suppose that the father is the deceased, I said, and that he is survived by his son and his own father. How do they inherit from him?"
قال: لابنه خمسةُ أسداس، ولأبيه السدسُ,"“His son gets five-sixths of the inheritance,” he replied, “and his father gets one-sixth.”"
قلت: فإذا كان الابن أولى بكثرة الميراث من الأب، وكان الأخُ من الأب الذي يُدلي الأخُ بقرابته، والجدُّ أبو الأب من الأب الذي يُدلي بقرابته كما وصفتَ: كيف حجبتَ الأخ بالجد؟! ولو كان أحدهما يكون محجوباً بالآخر انْبَغَى أن ُيحجب الجد بالأخ، لأنه أولاهما بكثرة ميراث الذي يُدليان معاً بقرابته، أو ُتجعلَ للأخ خمسةَ أسداس، وللجد سدسًٌ.,"If the son is more entitled by virtue of the greater share of the inheritance from the father that is awarded to him, and the brother is descended from the father, through whom he claims a familial relation, and the grandfather is the father of the father, through whom he claims a familial relationship, as you yourself have described, then how can you exclude the grandfather? If one of them had to be excluded by the other, then the grandfather would have to be excluded by the brother, since the brother is the more worthy by virtue of the size of the inheritance shares that they receive on account of the familial relationship that each asserts. Alternatively, you could always just award the brother fivesixths and the grandfather one-sixth."
قال: فما منعك من هذا القول؟,"“What,” he asked, “prevents you from adopting that opinion?”"
قلت: كلُّ المختلفين مجتمعون على أن الجد مع الأخ مثلُه أو أكثر حظاً منه،,"All those who disagree, I answered, have nevertheless reached a consensus on the view that the grandfather receives a share equal to or greater than that of the brother."
فلم يكن لي عندي خلافُهم، ولا الذهابُ إلى القياس، والقياسُ مخرِج من جميع أقاويلهم.,I do not think one should contradict them or resort to analogizing when it leads to a position outside the total range of their opinions.
وذهبتُ إلى اثبات الإخوة مع الجد، أَولى الأمرين، لما وصفتُ من الدلائل التي أوجدنيها القياسُ,"I concluded that confirming the right of both the brothers and the grandfather to inherit together is the best of the two views on the basis of the indications that analogizing furnished me, as I have described."
مع أن ما ذهبتُ إليه قولُ الأكثر من أهل الفقه بالبلدان قديماً وحديثاً.,This is especially so in conjunction with the fact that my conclusion is the opinion of most jurists in the various regions past and present.
مع أن ميراث الإخوة ثابت في الكتاب، ولا ميراث للجد في الكتاب، وميراث الإخوة أَثبتُ في السنة من ميراث الجد.,"In addition, the inheritance of the brothers is affirmed in the Book; the grandfather has no inheritance according to the Book; and the inheritance of the brothers is better established than that of the grandfather in Prophetic Practice."
أقاويل الصحابة,Opinions of the Companions
فقال: قد سمعت قولك في الإجماع والقياس، بعد قولك في حكم كتاب الله وسنة رسوله، أرأيت أقاويل أصحاب رسول الله إذا تفرقوا فيها؟,"Then he said, “I have heard your opinion concerning consensus and analogizing after your opinion about rulings of the Book of God and the Practice of His Emissary. What do you think about the opinions of the Companions of God’s Emissary when they disagree with each other?”"
فقلت: نصير منها إلى ما وافق الكتاب، أو السنة، أو الإجماع، أو كان أصحَّ في القياس.,"In that case, I said, we adopt the opinion that agrees with the Book, Prophetic Practice, consensus, or what makes for the most valid analogy."
قال: أفرأيت إذا قال الواحد منهم القولَ لا ُيحفظ عن غيره منهم فيه له موافقةً، ولا خلافاً أتجد لك حجة باتباعه في كتاب أو سنة أو أمر أحمع الناس عليه، فيكونَ من الأسباب التي قلتَ بها خبراً؟,"“What do you think,” he continued, “about the case in which one of them utters an opinion and no one else is remembered to have agreed or disagreed with it? Can you cite any authority for following it—whether from a scriptural passage, a Prophetic practice, or something people have agreed on—that could serve as a justification of a kind that you could adduce as a report?”"
قلت له: ما وجدنا في هذا كتاباً ولا سنةً ثابتة،,"We have not found, I replied, any scriptural prooftext or confirmed account of a Prophetic practice pertaining to that."
ولقد وجدنا أهل العلم يأخذون بقول واحدهم مرة، ويتركونه أخرى، ويتفرقوا في بعض ما أخذوا به منهم.,"We have found scholars adopting the opinion of one Companion sometimes and not adopting it at other times, and also disagreeing over some of the Companions’ opinions that they do adopt."
قال: فإلى أي شيء صرتَ من هذا؟,“Which of those do you do?” he asked.
قلت: إلى اتباع قول واحد، إذا لم أجد كتاباً ولا سنة ولا إجماعاً ولا شيئاً في معناه ُيحكم له بحكمه، أو وُجد معه قياس.,"I follow the opinion of a Companion, I said, if I cannot find a prooftext from scripture, a Prophetic practice, an instance of consensus, anything of similar import to the Companion’s opinion that would justify using his opinion as the basis for a ruling, or an illustration of how it could be used for analogical reasoning."
وقلَّ ما يُوجَد من قول الواحد منهم، لا يخالفه غيره من هذا.,Only rarely does one find that the opinion of one Companion remains unopposed by another.
[منزلة الإجماع والقياس],The Status of Consensus and Analogy
قال: فقد حكمتَ بالكتاب والسنة، فكيف حكمتَ بالإجماع، ثم حكمتَ بالقياس، فأقمتها مع كتابٍ أو سنة؟,"“You have based rulings on the Book and Prophetic Practice,” he said. “How do you rule on the basis of consensus, and then analogies? Do you accord consensus and analogies the same status as a scriptural prooftext or a Prophetic practice?”"
فقلت: إني وإن حكمتُ بها كما احكم بالكتاب والسنة: فأصلُ ما أحكم به منها مفترقٌ.,"Even if I do base rulings on them in the same way that I do using the Book and accounts of Prophetic Practice, I replied, the principle that underlies my rulings that I base on them differs."
قال: أفيجوز أن تكون أصولٌ مفرَّقة الأسباب ُيحكم فيها حكماً واحداً؟,"“Is it permissible,” he asked, “for such bases to have differing underpinnings and yet be used in issuing the same kinds of rulings?”"
قلت: نعم، ُيحكم بالكتاب والسنة المجتمع عليها، الذي لا اختلاف فيها، فنقول لهذا: حكمنا بالحق في الظاهر والباطن.,"Yes, I answered. When one rules on the basis of the Book and widely agreed-upon instances of Prophetic Practice, concerning which there is no dispute, in such a case we say: we have ruled correctly both according to the apparent meaning and the true meaning."
وُيحكم بالسنة قد ُرويت من طريق الانفراد، لا يجتمع الناس عليها، فنقول حكمنا بالحق في الظاهر، لأنه قد يمكن الغلط فيمن روى الحديث.,"When one rules on the basis of an account of a Prophetic practice that has been narrated as an isolated transmission, and upon which people have not agreed, we say: we have ruled correctly, but on the basis of the apparent meaning, since it is possible for the person who related such a hadith-report to have been mistaken."
ونحكم بالإجماع ثم القياسِ، وهو أضعف من هذا، ولكنها منزلةُ ضرورة، لأنه لا يحل القياسُ والخبرُ موجودٌ، كما يكون التيمم طهارةً في السفر عند الإعواز من الماء،,"We rule on the basis of consensus, and then analogies, which is weaker, but they are a matter of necessity, because it is not allowed to analogize if there is an extant report, just as the performance of substitute ablutions with sand when one is traveling and lacks water allows one to achieve ritual purity."
ولا يكون طهارةً إذا وُجد الماء، إنما يكون طهارةً في الإعواز.,"Doing so does not allow one to achieve ritual purity if water is available, but rather it only does so if water is lacking."
وكذلك يكون ما بعد السنة حجةً إذا أَعوَزَ من السنة.,"So, too, what comes after Prophetic Practice can constitute authority only if an account of his Practice is lacking."
وقد وصفتُ الحجة في القياس، وغيره قبل هذا.,I have discussed the authorities that support reasoning by analogy above.
قال: أفتجد شيئا شبهه.,"Then he said, “Can you give me an example of something that is like this?”"
قلت: نعم، أقضي على الرجل بعلمي أنَّ ما ادُّعي عليه كما ادُّعي، أو إقرارِه،,"Yes, I said. I rule against someone on the basis of personal knowledge that what is alleged against him is as alleged, or I rule on the basis of his admission against interest."
فإن لم أعلم ولم يُقِرَّ قضيتُ عليه بشاهدين، وقد يغلِطان ويهِمَان،,"If I have no such knowledge, or he makes no such admission, then I would rule against him on the basis of the testimony of two witnesses, even though they might be mistaken or speculating."
وعلمي وإقرارُه أقوى عليه من شاهدين،,My personal knowledge and his own admission are stronger evidence against him than the testimony of the two witnesses.
وأقضي عليه بشاهد ويمين، وهو أضعف من شاهدين،,"I might also rule against him on the basis of the testimony of one witness and an oath, and that is weaker than the testimony of the two witnesses."
ثم أقضي عليه بنكوله عن اليمين ويمينِ صاحبه،,Then I might rule against him on the grounds of his refusal to take an oath in combination with the oath of his accuser.
وهو أضعف من شاهد ويمين، لأنه قد ينكُل خوفَ الشهرة واستصغارَ ما يحلف عليه، ويكون الحالف لنفسه غيرَ ثقة وحريصاً فاجراً.,"That is weaker still than the testimony of the one witness and the oath, because he might decline to take the oath out of fear of notoriety, or because he considers the matter regarding which he is asked to swear unimportant, even though the other party, who swears in his own favor, might be untrustworthy, greedy, and a sinner."
آخر كتاب الرسالة والحمد لله وصلى الله على محمد.,End of the Book  The Epistle  Praise Be to God and May God Bless Muḥammad