Disagreements of the Jurists. al-Qadi al-Nu'man
عهد المنصور الى القاضي النعمان.
That which the Commander of the Faithful, God bless him, stated, that God set forth in His Book His permitted and forbidden things and His legal rulings, is what has been discussed above, and both the Book of God and the report of the Messenger of God attest to this. The same may be said of what the Imam, may God prolong his exalted status, commanded: That which was difficult and confusing for me should be referred to him. That as well is what the Book of God has pronounced, and the report of the Messenger of God has been cited to that effect above. The case of the Rightly Guided Imams among the People of the House of the Messenger of God was similar, both in ancient times, and in the time of al-Mahdī, God’s blessings be upon him, and those Imams who came after him, with all those whom they appointed as judge. They appointed them on this principle, and the contents of the decree of my appointment by al-Manṣūr, God bless him, were similar:
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واقتدِ بكتاب الله فيما أمر به ونهى عنه وأحلّه وحرّمه، وما لم تجد فيه حكمًا منصوصًا فامتثلْ سنّة محمّد صلّى الله عليه ومذاهب الأئمّة الهداة أهل بيته عليهم السلام. وإن أشكل عليك أمر لم تعرف وجهه فارفعه إلينا لنأمرك بما تعمل فيه. واستعن بالله يعنك واستهده يهدك واستكفه يكفك فإنّه وليّ من تولّاه، وكافي من توكّل عليه واستكفاه، ولا يضيع لديه أجر من عمل له فأرضاه.»
Adopt as guide the Book of God concerning what He commanded and prohibited, and what He declared permitted and forbidden. Concerning that for which you find no explicit ruling in it, follow the Practice of Muḥammad, God bless him, and the doctrines of the guiding Imams, the People of his House, God bless them. If a question becomes difficult for you and you cannot determine an answer, then bring it to our attention so that we may instruct you what to do concerning it. Seek help from God, and He will help you. Seek guidance from Him, and He will guide you. Ask Him to provide for you, and He will provide what suffices you, for He guards over those who side with Him and provides for those who depend on Him and seek provision from Him. The reward of those who do good works for His sake and earn His approval is never lost with Him.
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فبالعمل بكتاب الله وسنّة رسوله محمّد صلّى الله عليه فيما وضح للمعاملين وتبيّن لهم والردّ إليهم فيما التبس عليهم أمرونا عليهم السلام كما أمر الله بذلك جلّ ذكره في كتابه وعلى لسان رسوله صلّى الله عليه وعلى آله. ولم يأمورنا بقياس ولا نظر ولا استحسان ولا رأي ولا اجتهاد ولا بغير ذلك ممّا قالته العامّة وأمرت به وذهبت إليه.
The Imams, peace be upon them, commanded us to act in accordance with the Book of God and the Practice of His Messenger Muḥammad regarding that which was clear and obvious to appointed officials and to refer to the Imams that which was unclear to them, just as God commanded us to do in His Book and in the utterances of His Messenger. They did not command us to resort to analogy, speculative reason, preference, personal judgment, legal interpretation, or anything else that the Sunnis have professed, commanded, and adopted.
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ولا اختلاف بينهم في أنّ من جهل شيئًا من أمر دينه وعلم أنّ غيره يعلمه عليه أن يسأله ويتعلّم منه ما جهله. وبمثل هذا تعلّموا العلم بزعمهم وأخذوه عمّن هو أعلم به منهم عندهم، لأنّه لا يسعهم ولا يحلّ لهم أن يسألوا عن ذلك ولا يأخذوه عمّن علموا١ أنّه جاهل. أفليس من لم يعلم أمرًا نزل به كمن هو جاهل به؟ فكيف يجوز له أن يردّه إلى نفسه فيجتهد٢ كما قالوا فيه رأيه أو يقيس أو يستحسن منه ما استحسنه فيتّبعه وهو جاهل قبل ذلك به وقد منعوا من سؤال الجاهل والردّ إليه ؟ ولو جاز أن يكون ما استحسنه المرء ورآه واجتهد٣ رأيه فيه هو الحقّ لجاز أن يكون ذلك في أصل الدين، وإلّا فمن أين جاز أن يكون في فروعه ولا يجوز أن يكون في أصوله ؟ فلو جاز ذلك لكان أهل كلّ نحلة ودين وملّة على الحقّ لأنّهم كلّهم قد استحسنوا ما دانوا به واجتهدوا في إصابة الحقّ فيه ورأوه رأيًا. قال الله تعالى {وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَىْءٍ ۚ أَلَآ إِنَّهُمْ هُمُ ٱلْكَٰذِبُونَ}.
١ ز، خ، ل: يعلموا، وقد يكون الصواب: يعلمون. ٢ ز، خ، ل: فيجهد. ٣ ز، خ، ل: وأجهد.
There is no difference of opinion among them about the fact that he who does not know something concerning his religion but knows that someone else knows it must ask that person and learn from him that which he does not know. In such a fashion they acquired what they allege is religious knowledge and derived it from those whom they consider more knowledgeable about it than themselves, because it is neither possible nor permissible for them to inquire about it, or to acquire it, from someone whom they know to be ignorant. For is not he who does not know how to resolve an issue that he faces tantamount to someone who is ignorant of it? How could it be permissible for him to refer the question to himself and to devise his own legal interpretation, as they call it, employ analogy, or resort to preference, selecting whatever view he deems best, and follow that, when beforehand he was utterly ignorant about the question, and when they consider it forbidden to consult and refer to ignorant people? If the true ruling could possibly lie in what a man prefers and considers correct, and arrives at through individual legal interpretation of the issue, then so could the fundamental principles of the religion. Otherwise, how could it be allowed for a minor point of the religious law without also being allowed for one of its fundamental principles? But if that were permissible, then the adherents of every sect, faith, and religion would be on the true path, because all of them would have viewed what they embraced as their faith as preferable, adopted it as a consequence of mere individual interpretation, and arrived at it merely through their own judgment. God the Exalted said, «They consider that they are of sound opinion; nevertheless, they are liars.»79
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