Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/33)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

And a Sunnah that requires action but does not yield certain knowledge. This is what a trustworthy narrator transmits from another trustworthy narrator. It is abundant in every area of religious law. It resembles Allah’s command to judge on the testimony of two upright witnesses, even though they may have lied or erred in their testimony.

Section

Consensus rests only upon evidence: an instruction from the Prophet, peace and blessings be upon him; an inference from the Quran and Sunnah; or independent juristic reasoning, as in their consensus on flogging the wine-drinker and similar matters. It is divided into two categories. The first concerns matters on which scholars and laypeople agree, such as ablution, prayer, zakat, and fasting. The second concerns matters on which scholars alone agree, although laypeople unanimously acknowledge that whatever the scholars agree upon in these matters is the truth. This includes subsidiary rulings concerning worship, divorce, prescribed punishments, and similar matters.

Section: The Obligation to Rule by Analogy

As for inference, which is analogical reasoning, it is rationally permissible for it to be made binding, and revealed law requires its use. The Quran, the Sunnah, and the consensus of the Muslim community establish that it is one of the foundations of revealed law.

As for the Quran, Allah, Exalted is He, says:

“So take heed, O people of insight.” [al-Hashr: 2]

Taking heed means drawing a comparison between one thing and another and applying the ruling of the latter to the former. It is reported that Thaʿlab explained His saying, Exalted is He, “So take heed, O people of insight” [al-Hashr: 2], as referring to analogy. He said, “Taking heed is analogical reasoning.” He is an authority whose statements on language and transmission from the Arabs are relied upon.

Another proof from the Quran is that Allah, Exalted is He, has charged us with implementing the rulings and informed us that all of them are in the Quran, through His saying, Exalted is He:

“As a clarification of all things.” [al-Nahl: 89]

And His saying, Exalted is He:

“We have neglected nothing in the Book.” [al-Anʿām: 38]

Since, however, we do not find

وسنة توجب العمل ولا توجب العلم، وهو ما ينقله الثقة عن الثقة، وهو كثير في كل نوع من أنواع الشرائع، وهو نحو ما أمر الله به من الحكم بشهادة الشاهدين العدلين وإن كان الكذب والوهم جائزا عليهما فيما شهدا به. فصل والإجماع لا يصدر إلا عن دليل، إما توقيف عن النبي ﵊، وإما استدلال من الكتاب والسنة، وإما اجتهاد، كنحو إجماعهم على جلد شارب الخمر وما أشبه ذلك. وهو ينقسم على قسمين: فمنه ما يجتمع فيه العلماء والعامة كالوضوء والصلاة والزكاة والصيام. ومنه ما يجتمع عليه العلماء دون العامة غير أن العامة مجمعة على أن ما اجتمعت عليه العلماء من ذلك فهو الحق وهو فروع العبادات وأحكام الطلاق والحدود وما أشبه ذلك. فصل في وجوب الحكم بالقياس وأما الاستنباط وهو القياس فالتعبد به جائز في العقل واجب في الشرع. والذي يدل على أنه أصل من أصول الشرع الكتاب والسنة وإجماع الأمة. فأما الكتاب فقوله تعالى: ﴿فَاعْتَبِرُوا يَا أُولِي الأَبْصَارِ﴾ [الحشر: ٢]، والاعتبار تمثيل الشيء بالشيء وإجراء حكمه عليه. روي عن ثعلب أنه فسر قَوْله تَعَالَى: ﴿فَاعْتَبِرُوا يَا أُولِي الأَبْصَارِ﴾ [الحشر: ٢] بأن المراد به القياس وقال الاعتبار هو القياس وهو ممن يعول على قوله في اللغة والنقل عن العرب. ودليل آخر من الكتاب وهو أن الله تعالى كلفنا تنفيذ الأحكام وأعلمنا أن جميع ذلك في القرآن بقوله تعالى: ﴿تِبْيَانًا لِكُلِّ شَيْءٍ﴾ [النحل: ٨٩]، وقَوْله تَعَالَى: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ [الأنعام: ٣٨] فلما لم توجد