Asl Sifat Salat al-Nabi - Nasir al-Din al-Albani - (1/34)

Asl Sifat Salat al-NabiNasir al-Din al-Albani

them from abandoning some of their Imams’ statements out of reverence for the one whose view opposes the Prophet’s command, even though that scholar is forgiven (1). Indeed, the very scholar whose slip has been excused would not object to having his opinion set aside once the Messenger’s ruling is shown to be different (2).

I say: How could they dislike that when they themselves—as we have seen—ordered their followers to do precisely that and made it incumbent upon them to leave any of their own positions that contradict the Sunnah?! Al-Shafiʿi, may Allah have mercy on him, even instructed his students to attribute every sound Sunnah to him, whether or not he had acted upon it, or had acted contrary to it. Accordingly, when the meticulous scholar Ibn Daqiq al-ʿId, may Allah have mercy on him, compiled—into a large volume—the issues in which the established doctrine of each of the four Imams, individually and collectively, conflicted with an authentic hadith, he began by declaring:

“Assigning these rulings to the mujtahid Imams is forbidden, and the jurists who imitate them are obliged to know this, lest they attribute such rulings to the Imams and thereby lie about them.” (3)

Saʿd ibn Ibrahim—i.e., the son of Abd al-Rahman ibn Awf—ruled against a man on the basis of the opinion of Rabiʿa ibn Abi Abd al-Rahman. I then informed him of a report from the Messenger of Allah that contradicted his ruling. Saʿd said to Rabiʿa: “This is Ibn Abi Dhiʾb—whom I regard as trustworthy—relating from the Prophet something that conflicts with what I have decided.” Rabiʿa replied, “I have exercised ijtihad, and your judgment has already been carried out.” Saʿd exclaimed, “How astonishing! Shall the ruling of Saʿd be enforced while the ruling of the Messenger of Allah is not? Rather, I revoke the judgment of Saʿd, son of Umm Saʿd, and enforce the judgment of the Messenger of Allah.” He then called for the written decision, tore it up, and adjudicated in favour of the previously defeated litigant. (1) I add: in fact he is rewarded, for the Prophet said, “When a judge exerts his reasoning and is correct, he receives two rewards; when he exerts his reasoning and errs, he receives one reward.” Related by the two shaykhs (al-Bukhari and Muslim) and others. (2) Quoted in the marginal notes to Iqaz al-Himam, p. 93. (3) Al-Fulani, p. 99.

من ذلك تعظيم من خالف أمره، وإن كان مغفوراً له (١) ، بل ذلك المُخَالَف المغفور له لا يكره أن يخالف أمره؛ إذا ظهر أمر الرسول ﷺ بخلافه " (٢) . قلت: كيف يكرهون ذلك؛ وقد أمروا به أتباعهم - كما مر -، وأوجبوا عليهم أن يتركوا أقوالهم المخالفة للسنة؟! بل إن الشافعي ﵀ أمر أصحابه أن ينسبوا السنة الصحيحة إليه، ولو لم يأخذ بها، أو أخذ بخلافها؛ ولذلك لما جمع المحقق ابن دقيق العيد ﵀ المسائل التي خالف مذهب كل واحد من الأئمة الأربعة الحديث الصحيح فيها - انفراداً، واجتماعاً - في مجلد ضخم؛ قال في أوله: " إن نسبة هذه المسائل إلى الأئمة المجتهدين حرام، وإنه يجب على الفقهاء المقلدين لهم معرفتها؛ لئلا يعزوها إليهم؛ فيكذبوا عليهم " (٣) .

= قضى سعد بن إبراهيم (يعني: ابن عبد الرحمن بن عوف) على رجل برأي ربيعة بن أبي عبد الرحمن، فأخبرته عن رسول الله ﷺ بخلاف ما قضى به، فقال سعد لربيعة: هذا ابن أبي ذئب - وهو عندي ثقة - يحدث عن النبي ﷺ بخلاف ما قضيت به. فقال له ربيعة: قد اجتهدت، ومضى حكمك. فقال سعد: واعجباً! أُنَفذّ قضاء سعد و [لا] أُنَفّذ قضاء رسول الله ﷺ؟! بل أرد قضاء سعد ابن أم سعد، وأنفذ قضاء رسول الله ﷺ. فدعا سعد بكتاب القضية فشقه، وقضى للمقضي عليه. (١) قلت: بل هو مأجور؛ لقوله ﷺ: " إذا حكم الحاكم فاجتهد، فأصاب؛ فله أجران، وإذا حكم فاجتهد، فأخطأ؛ فله أجر واحد ". رواه الشيخان وغيرهما. (٢) نقله في التعليق على " إيقاظ الهمم " (ص ٩٣) . (٣) الفلاني (ص ٩٩) .