for analogy (qiyās) in matters of religion is invalid (1), and speculative opinion is likewise—indeed, even more invalid. Those who rely on opinion and analogy in the religion are innovating [ignorant] (2) deviants, unless there is a transmitted report from one of the earlier trustworthy imams, in which case [adhering to the report is preferable] (3).
And whoever claims that he rejects taqlīd (4) and follows no one in his religion—this is the statement of a sinful innovator, an enemy of Allah and His Messenger—may Allah bless him and grant him peace—(5) [as well as an enemy of His religion, His Book, and the Sunnah of His Prophet, upon him be peace] (6). His only intent is to nullify the reports, suspend knowledge, [extinguish] (7) the Sunnah, and stand alone with his own opinion, discourse, innovation, and dissent. [Upon the one who utters this statement be the curse of Allah, the angels, and all humanity.]
(1) That is: even though there is explicit evidence in the Quran and the Sunnah.
(2) Omitted in MS (T).
(3) Omitted in MS (T).
(4) Here Imam Harb al-Karmani uses the word taqlid in the sense of following; hence he adds: “meaning by it the abolition of transmitted reports, the disabling of knowledge, and the extinguishing of the Sunnah.” Imam al-Barbahari explains in Sharh al-Sunnah (p. 91): “Know that the religion is, in fact, taqlid, and taqlid is to the Companions of the Messenger of Allah, peace and blessings be upon him.” He also says (p. 118): “Fear Allah with regard to your own soul, and hold fast to the reports, their transmitters, and taqlid, for religion is only through taqlid—that is, to the Prophet, peace and blessings be upon him, and to his Companions, may Allah be pleased with them.”
(5) In MS (T): “it is the statement of a fasiq (open sinner) before Allah and His Messenger, peace and blessings be upon him.”
(6) Omitted in MS (T).
(7) Omitted in MS (T).