Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/27)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

and “wisdom” means the Sunnah. He also says:

“Indeed, in the Messenger of Allah you have an excellent example.” [al-Ahzāb: 21]

The third is consensus, whose authority Allah, Exalted is He, established by saying:

“Whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will leave him to what he has chosen and burn him in Hell—what an evil destination.” [al-Nisā’: 115]

Since He, Almighty and Majestic, threatened punishment for following a path other than that of the believers, this constitutes a binding command to follow their path. The Messenger of Allah (may Allah bless him and grant him peace) said: “My community will not agree upon misguidance.”

The fourth is inference, which consists of reasoning by analogy from these three sources: the Book, the Sunnah, and consensus. For Allah, Exalted is He, designated what is inferred from them as knowledge and made it obligatory to judge accordingly. He, Almighty and Majestic, says:

“If they had referred it to the Messenger and to those in authority among them, those among them capable of drawing conclusions would have understood it.” [al-Nisā’: 83]

He, Almighty and Majestic, also says:

“Indeed, We have sent down to you the Book in truth so that you may judge between people by what Allah has shown you.” [al-Nisā’: 105]

That is, by what He has shown you in it through inference and analogy. For what He showed him in it through inference and analogy forms part of what He revealed to him and commanded him to judge by, as He says:

“And judge between them by what Allah has revealed.” [al-Mā’idah: 49]

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With this established, the language of the Book falls into two categories: figurative and literal usage.

Figurative usage is the use of an expression beyond its originally assigned meaning. It occurs frequently in the Quran and is of four kinds: addition, as in His saying, Exalted is He, “There is nothing like Him” [al-Shūrā: 11], and His saying, “So, for their breaking of their covenant” [al-Mā’idah: 13]; and omission, as in His saying, Exalted is He, “Ask the town” [Yūsuf: 82],

والحكمة السنة. وقال. ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]. والثالث الإجماع الذي دل تعالى على صحته بقوله. ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾ [النساء: ١١٥]؛ لأنه ﷿ توعد باتباع غير سبيل المؤمنين فكان ذلك أمرا واجبا باتباع سبيلهم. وقال رسول الله ﷺ. «لا تجتمع أمتي على ضلالة»، والرابع الاستنباط وهو القياس على هذه الأصول الثلاثة التي هي الكتاب والسنة والإجماع؛ لأن الله تعالى جعل المستنبط من ذلك علما وأوجب الحكم به فرضا فقال ﷿: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ [النساء: ٨٣]، وقال ﷿: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ﴾ [النساء: ١٠٥] أي بما أراك فيه من الاستنباط والقياس؛ لأن الذي أراه فيه من الاستنباط والقياس هو مما أنزل عليه وأمره بالحكم به حيث يقول: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ﴾ [المائدة: ٤٩]. فصل فإذا ثبت هذا فالكتاب ينقسم إلى قسمين مجاز وحقيقة. فالمجاز: ما تجوز به في اللفظ عن موضوعه، وهو في القرآن كثير، ينقسم على أربعة أضرب: زيادة كقوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشورى: ١١]، وقوله: ﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ﴾ [المائدة: ١٣]. ونقصان كقوله تعالى: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢]،