بسم الله الرحمن
الرحيم
وصلى الله على
خاتم النبيين
والعاقبة للمتقين
The first source of judgment for legal matters
is the Book of Allah in the methodology of the Sahaba and the Salaf رضى الله عنهم. The
second source is the Prophet’s صلوات الله وسلامه
عليه Sunna. This is explained in the Hadith of Mu’adh b. Jabal رضى الله عنه:
أَنَّ رَسُولَ اللَّهِ
صلى الله عليه وسلم بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ كَيْفَ تَقْضِي
. فَقَالَ أَقْضِي بِمَا فِي كِتَابِ اللَّهِ . قَالَ فَإِنْ لَمْ يَكُنْ فِي
كِتَابِ اللَّهِ . قَالَ فَبِسُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم .
قَالَ فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم
. قَالَ أَجْتَهِدُ رَأْيِي . قَالَ الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ
رَسُولِ اللَّهِ صلى الله عليه وسلم
The Apostle of Allah (peace be upon him) sent
Mu’adh to the Yemen and said: “How will you judge?” So Mu’adh said: “I will
judge by what is in the Book of Allah”. The Prophet said: “If it is not in the
Book of Allah?” Mu’adh said: “Then by the Sunna of the Apostle of Allah (peace
be upon him). The Prophet said: “If it is not in the Sunna of the Apostle of
Allah (peace be upon him)?” Mu’adh said: “I shall make ijtihad by my
opinion.” The Prophet said: “All praise belongs to Allah Who made the emissary
of the Apostle of Allah (peace be upon him) in agreement.” (Jami al-Tirmidhi
#1327)
The muhaddith, Albani, weakened this Hadith due
to the anonymity of the companions of Mu’adh bin Jabal who are narrating the
incident. However, Albani objected to the content of the Hadith too, stating: “Weakness of the Hadeeth of Muadh in the Opinion and its Disapproval. Before
I conclude my talk, I think I must direct the attention of brethren present to
a well known hadeeth. It is devoid of one of the books of jurisprudence on
account of its weakness in respect of its chain of narrators (isnad) and its
contradiction with what we have concluded in this talk, regarding the
illegitimacy of discrimination in law between the Quran and Sunnah; and the
necessity of taking both. It is hadeeth of Muadh bin Jabal, may Allah be
pleased with him, that the prophet, salla Allahu alihi wasallam, said to him
when he sent him to Yemen: ‘By what source will you decide ?’ He said: ‘By the
Book of Allah’ He then asked: ‘If you don’t find any guidance ?’ He said: ‘By
the Sunnah of his Messenger’ He then asked again: ‘And if you don’t find any
guidance?’ He said: ‘I will make an effort to form my own opinion.’ He said: ‘Praise
be to Allah who made successful the effort of the envoy of the Messenger of Allah,
to what the prophet likes.’ As of the weakness of it’s isnad, there is no scope
for its explanation now. But I have explained it clearly in the above mentioned
book chain. It would suffice now to mention that the Commander of the Believers
in the hadeeth Imam Al-Bukhari, may Allah have mercy on him, says that the
hadeeth is not recognized (munkar). After this I am permitted to begin to
explain the conflict which I pointed. The tradition of Muadh gives the ruler a
method of three stages which does not permit to search for any rule with regard
to 'Rae' (personal opinion) except that he does not find it in the Sunnah, nor
in the Sunnah except that after he does not find it in the Qur'an. It is in
relation to Rae a genuine method with all the learned (Ulama), so that they
say: ‘Where there is a tradition relating the deeds and utterances of the Prophet,
salla Allah u alihi wa sallam, personal opinion is void’. But in relation to
Sunnah, it is not true, because Sunnah dictates the Qur’an and clarifies
its doctrines. It is then essential to search for a ruling in Sunnah, even
if he thinks it is found in the Qur’an as we have mentioned it. Sunnah is
not with the Qur’an in the same manner as Rae with the Sunnah. No, definitely
not. It is rather necessary to regard Qur’an and Sunnah as being one source
with no discrimination between the two whatsoever. This is indicated in a
saying of the prophet, salla Allahu alihi wasallam: ‘Certainly I have come with
the Qur’an and its like (meaning the Sunnah)’. He said: ‘They are never
departed until they come to the Basin’. The compilation mentioned between them
is not correct because the separation between them is void as we have
explained. (Manzilat as-Sunna fil-Islam pp.21-22):
However, Albani has
ignored the statements of senior companions of the Prophet صلى الله عليه
وآله وسلم:
عَنْ شُرَيْحٍ ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ كَتَبَ إلَيْهِ
: إذَا جَاءَكَ شَيْءٌ فِي كِتَابِ اللَّهِ فَاقْضِ بِهِ , وَلَا يَلْفِتَنَّكَ عَنْهُ
الرِّجَالُ , فَإِنْ جَاءَكَ أَمْرٌ لَيْسَ فِي كِتَابِ اللَّهِ ، فَانْظُرْ سُنَّةَ
رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاقْضِ بِهَا , فَإِنْ جَاءَكَ
مَا لَيْسَ فِي كِتَابِ اللَّهِ وَلَيْسَ فِيهِ سُنَّةٌ مِنْ رَسُولِ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَانْظُرْ مَا اجْتَمَعَ النَّاسُ عَلَيْهِ فَخُذْ بِهِ
, فَإِنْ جَاءَكَ مَا لَيْسَ فِي كِتَابِ اللَّهِ وَلَمْ يَكُنْ فِيهِ سُنَّةٌ مِنْ
رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَتَكَلَّمْ فِيهِ أَحَدٌ
قَبْلَكَ ، فَاخْتَرْ أَيَّ الْأَمْرَيْنِ شِئْتَ : إنْ شِئْتَ أَنْ تَجْتَهِدَ بِرَأْيِكَ
وَتَقَدَّمَ فَتَقَدَّمْ , وَإِنْ شِئْتَ أَنْ تَتَأَخَّرَ فَتَأَخَّرْ , وَلَا أَرَى
التَّأَخُّرَ إلَّا خَيْرًا لَكَ
Shurayh narrates that Umar
b. al-Khattab (may Allah be pleased with him) wrote to him: “When there comes
to you something in the Book of Allah then judge by it. And when there comes to
you a matter that is not in the Book of Allah, then look to the Sunna of the
Apostle of Allah (peace be upon him). And if it is not in the Sunna of the
Apostle of Allah (peace be upon him) then look to that which the people have
concensus upon and take that. And if there comes to you that which is not in
the Book of Allah, not in the Sunnah of the Apostle of Allah (peace be upon
him) no one before you spoke about it, then you have two options which you may
choose according to your will. If you wish you may make ijtihad through your
opinion or if you wish you may delay it, and I do not see in delaying anything
but good for you.” (Musannaf Ibn Abi Shayba)
عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ ، قَالَ : أَكْثَرُوا عَلَى عَبْدِ اللَّهِ
ذَاتَ يَوْمٍ ، فَقَالَ : يَا أَيُّهَا النَّاسُ , قَدْ أَتَى عَلَيْنَا زَمَانٌ لَسْنَا
نَقْضِي , وَلَسْنَا هُنَاكَ , ثُمَّ إنَّ اللَّهَ قَدْ رَأَى مِنَ الْأَمْرِ مَا تَرَوْنَ
, فَمَنْ عَرَضَ لَهُ مِنْكُمْ قَضَاءٌ بَعْدَ الْيَوْمِ فَلِيَقْضِ بِمَا فِي كِتَابِ
اللَّهِ , فَإِنْ جَاءَهُ أَمْرٌ لَيْسَ فِي كِتَابِ اللَّهِ فَلْيَقْضِ بِمَا قَضَى
بِهِ نَبِيُّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنْ جَاءَهُ أَمْرٌ لَيْسَ فِي
كِتَابِ اللَّهِ وَلَمْ يَقْضِ بِهِ نَبِيُّهُ فَلْيَقْضِ بِمَا قَضَى بِهِ الصَّالِحُونَ
, فَإِنْ أَتَاهُ أَمْرٌ لَيْسَ فِي كِتَابِ اللَّهِ وَلَمْ يَقْضِ بِهِ رَسُولُ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَقْضِ بِهِ الصَّالِحُونَ فَلْيَجْتَهِدْ
بِرَأْيِهِ وَلَا يَقُولُ : إنِّي أَرَى وَإِنِّي أَخَافُ , فَإِنَّ الْحَلَالَ بَيِّنٌ
وَالْحَرَامَ بَيِّنٌ , وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ فَدَعْ مَا يَرِيبُكَ
إلَى مَا لَا يَرِيبُكَ
Abd Allah b. Mas’ud said:
“He should judge by what is in the Book of Allah, but if a matter comes to him
that is not in the Book of Allah, then he should judge by what his Prophet
(peace be upon him) judged, and when there comes to him a matter that is not in
the Book of Allah nor did his Prophet (peace be upon him) judge it, then he
should judge by what the Righteous judged. And when there comes to him a matter
that is not in the Book of Allah, nor did the Apostle of Allah (peace be upon
him) judge it, nor did the Righteous judge it, then he should make ijtihad of
his opinion.” (ibid)
عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي يَزِيدَ ، قَالَ : كَانَ ابْنُ عَبَّاسٍ إذَا
سُئِلَ عَنِ الْأَمْرِ , وَكَانَ فِي الْقُرْآنِ أَخْبَرَ بِهِ , وَإِنْ لَمْ يَكُنْ
فِي الْقُرْآنِ فَكَانَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخْبَرَ
بِهِ , فَإِنْ لَمْ يَكُنْ فَعَنْ أَبِي بَكْرٍ وَعُمَرَ رَضِيَ اللَّهُ عَنْهُما
, فَإِنْ لَمْ يَكُنْ ، قَالَ فِيهِ بِرَأْيِهِ
Ibn Abbas used to, when
asked about a matter, and it was in the Quran, inform of it, and if it was not
in the Quran, he would, from the Apostle of Allah (peace be upon him), inform
of it. And if it was not (there), then from Abi Bakr and Umar (Allah be pleased
with them both), and if it not (there), he would give his opinion. (ibid)
What these narrations
explain is that the proper methodology for judging any matter is to first refer
to the Book of Allah for an answer. If the Book of Allah is silent on the
matter, then the judge should refer to the Prophet’s Sunna. If the Sunna is
likewise silent on the matter, then the matter is easy, and different
companions gave different instructions. According to some, the judge should
refer to the concensus on the community, or implement a legal precedent from a
preceding ruling of another judge, or refer to the judgment of sayyidina Abi
Bakr and sayyidina Umar رضى الله عنهما or the
righteous, or else make ijtihad and give his informed opinion.
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