MANUAL OF PRINCIPLES OF THE ISLAMIC JURISPRUDENCE BY DR AMMAR NAQI NAQVI BASED ON ه ق ف ل ول ا ص أ ب رة ك ذ ت ل ا ف ي ل أ ب ذادي غ ي ل ا ري كب غ ل له ا ذ ال ت ع ي ب م ا غل م ل ا+ ن ب ا+ مان ع ي ل مذ ا ح م+ ن ب مذ ح م ذ ت ف م ل ا خ ي7 ش لأم الام ا(336 - 413 ه)
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Aug 23, 2014
BOOK ON USUL AL FIQH, MANUAL OF PRINCIPLES OF THE ISLAMIC JURISPRUDENCE
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MANUAL OF PRINCIPLES OF THE
ISLAMIC JURISPRUDENCE
BY
DR AMMAR NAQI NAQVI
BASED ON
الفقه بأصول التذكرة
تأليف
العكبري الله عبد ابي المعلم ابن النعمان محمد بن محمد المفيد الشيخ االمامالبغدادي
( ه 413 - 336)
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INDEX
1- Preface--------------------------------------------------------------------------------------------3
2- Preface by Shaikh Mufid----------------------------------------------------------------------5
3- Principles------------------------------------------------------------------------------------------6
4- Ways to Principles------------------------------------------------------------------------------6
5- Types of sayings--------------------------------------------------------------------------------6
6- The meanings of the Holy Quran-----------------------------------------------------------7
7- Principles of the meanings of the Holy Quran------------------------------------------7
8- The command-----------------------------------------------------------------------------------8
9- The masculine and the feminine words---------------------------------------------------9
10-The prohibition---------------------------------------------------------------------------------10
11- The narration----------------------------------------------------------------------------------11
12- The generalization----------------------------------------------------------------------------11
13- The specification------------------------------------------------------------------------------11
14- The shared words----------------------------------------------------------------------------12
15- The realty of the figurative usage---------------------------------------------------------13
16- Fahwa al Khitab------------------------------------------------------------------------------16
17- The ambiguous speech (mujmal and mubayyan)------------------------------------17
18- The common nouns--------------------------------------------------------------------------18
19- Kinds of generalizations--------------------------------------------------------------------19
20- The Pointing, the Inclination and the Exception--------------------------------------19
21- The real usage and the figurative usage-----------------------------------------------20
22- The allowance--------------------------------------------------------------------------------21
23- The abrogation-------------------------------------------------------------------------------21
24- Kinds of narrations--------------------------------------------------------------------------22
25- Tawatur-----------------------------------------------------------------------------------------22
26- The solitary narration-----------------------------------------------------------------------22
27- The presumption of continuity (Istishab)-----------------------------------------------23
28- When reports differ in words--------------------------------------------------------------23
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PREFACE
In the name of Allah, the most Beneficent, the most Merciful.
All praises belong to Allah, the Lord of bounty and blessings and salutations are upon our Chief Mohammad and his dignified and purified progeny.
The book al Tazkirah bi osool al fiqh ( الفقه بأصول ( التذكرة by Shaikh Mufid, Mohammad b Mohammad al Nauman ibn e Moallam Abi Abdullah al Abkari al Baghdadi 336-413AH
( البغدادي ( العكبري الله عبد ابي المعلم ابن النعمان محمد بن محمد المفيد )413 - 336الشيخ ه is one of the early treatises written on the subject to summarize the principles of Islamic jurisprudence. One of the earliest copy available is the manuscript of Asan Quds written by 677AH. The internet version on http://www.yasoob.org/books/htm1/m018/22/no2202.html was used in the preparation of this work. Sayyad Reza Hussaini Jalali has mentioned the following salient points of this book;
1- The arguments ( األدلة ): Sheikh Mufid has made the sources of the legal rulings as the reason and then language (dictionary) that is the source of the dictionary meanings. Then is the legal text from the Book and the Sunnah. Sunnah is inclined toward the sayings of the infallible imams (pbot) but the term with him is specific for the narration from the Holy Prophet (pbuh&hp).
2- The solitary report ( الواحد :(الخبر The ruling about the authoritativeness of the solitary report is based on the context that aids its truthfulness or an argument of reason or a recognized witness or the consensus without opposition. If not an authoritative it does not obligate knowledge nor an action.
3- The interrupted reports ( المراسيل) and the ruling of authoritativeness of the interrupted report without any stronger opposition. He told that the right people unanimously act upon that.
4- The apparants (الظواهر): a word about the authoritativeness of the apparent from the Book after the notion that the apparent is what is actually meant negating the view that negated the apparent. This is as to depend upon the context of revelation to reach the Quranic meanings.
5- The indication of the command upon the prohibition of its opposite ( األمر داللةضده عن النهي .as none because of no indication of the form of the word (على
Indeed there is indication of the reason because doing and avoiding an act at the same time is not possible. The act is wanted while its opposite is not wanted as extracted in the history of osool.
6- The condition of knowledge about the real and the figurative usage and that the speculation does not work here ( والمجاز بالحقيقة العلم The way to that .(،اشترطis one of two things. One is the consensus of people of dictionary and the other is a fruitful argument. Some of the dictionary people and some muslims is not considered authoritative.
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7- The specification .(التخصيص) The Sunnah of an act does not specify a generalization by word with the exception that originally the generalization has only specific members as in the example of Hajj clothes.
8- The ambiguous and the explained ( والمبين referring to the terms which (المجملare explained more in modern osool.
9- The abrogation of the Book by the Book and not by Sunnah. . ( الكتاب بنسخبالسنة ال لكن بالكتاب، ، ). It refers to the abrogation in the narrations from the Holy
Prophet but does not refer to the abrogation within the narrations by the infallible imams.
The book is translated and footnotes are provided wherever necessary.
The abbreviation (pbuh&hp) is for (peace be upon him and his progeny) and (pbot) is for (peace be on them).
Dr Ammar Naqi Naqvi.
Islamabad, Pakistan.
18th April 2012 AD/26 Jamadah I,1433 AH.
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PREFACE BY SHAIKH MUFID
بسماللهالرحمنالرحيمالحمدللهأهلالحمدومستحقه،وصالتهعلىخيرتهالمصطفينمنخلقه،سيدنامحمدرسولهالدالبآياتهعلىصدقه،وعلىأهلبيتهاألئمةالقائمينمنبعدهبحقه.سألتأدامالله
/ب[1عزكأنأثبتلكجمالمنالقولفيأصولالفقهمختصرة،ليكونلكتذكرةبالمعتقدفيذلك] )،وانتهىالىمرادكومطلوبكبعوناللهوحسنتوفيقه2)إلىمجوبك(1ميسرة،وأناأصير( .
) في (ب) محبوبك2في (ب) أسير. ( (1) . (*)
In the name of Allah, the most Beneficent, the most merciful.
All praises are for Allah Who is Praiseworthy and deserves that and salutations upon His best selection from among the creation, our chief, Muhammad who indicated his truthfulness by his signs and established Imams from his family after him and for his right. I always asked Allah, the Great, to grant me writing few brief sentences about the principles of the Islamic jurisprudence so that it might be an available remembrance (manual) for the believer and I am the prisoner of your beloved. It might let you reach your aim and destination with the help of Allah and the beauty of His Bounty.
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)ثالثةأشياء:كتاباللهسبحانه،وسنةنبيهصلىاللهعليهوآله،1إعلمأنأصولاالحكامالشرعية( وأقوالاألئمةالطاهرينمنبعدهصلواتاللهعليهموسالمه.والطرقالموصلةالىعلمالمشروع.فيهذه
االصولثالثة:أحدها:العقل،وهوالسبيلإلىمعرفةحجيةالقرآنودالئلاالخبار.والثاني:اللسان،وهوالسبيلإلىالمعرفةبمعانيالكالم.وثالثها:األخبار،وهيالسبيلالىاثباتأعياناالصولمنالكتابوالسنة،وأقوال
األئمةعليهمالسالم.واألخبارالموصلةالىالعلمبماذكرناهثالثةأخبار:خبرمتواتر،وخبرواحدمعهقرينةتشهدبصدقه،وخبرمرسلفياالسناديعملبهأهلالحق
)1في (ب) الشريعة. (
Know that the principles (osool. 1 أصول ) of the rulings of jurisprudence are three things:
1- the Book of Allah, the Exalted,2- the established practices of his prophet (peace be upon him and his family) and
after that are 3- The sayings of the purified Imams (peace and salutations be upon them).
Three ways do reach these three principles;
1- The Reason. It is the way for recognizing the authoritativeness of the Quran and the arguments of the narrations.
2- The Language. It is the way for recognizing the meanings of the speech of the (infallibles), peace be upon them.
3- The Narrations. It is the way towards proving the entities of the principles from the Book and the Sunnah.(2)
The sayings of the Imams and the narrations reaching toward knowledge are three:
1- The concurrent (mutawatir) narration.
2- The solitary (Wahid) narration along with a context that testifies its truthfulness.
3- The interrupted narration upon what the right ones act upon unanimously.
(1)- Osool (أصول) is defined as the skill by what the rules are recognized which are possible to come across the way for the derivation of the rulings or the ones leading to actions (Kifayat al Osool).
(2)- The consensus (Ijma‘) is mentioned later.
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علىاالتفاق.ومعانيالقرآنعلىضربين:ظاهر،وباطن.فالظاهر:هوالمطابقلخاصالعبارةعنهتحقيقاعلىعاداتأهلاللسان،كقولهسبحانه:(اناللهاليظلمالناسشيئاولكنالناسأنفسهميظلمون)(
).فالعقالءالعارفونباللسانيفهمونمنظاهرهذااللفظالمراد.والباطن:هوماخرجعنخاصالعبارة1 وحقيقتهاالىوجوهاالتساع،فيحتاجالعاقلفيمعرفةالمرادمنذلكالىاألدلةالزائدةعلىظاهراأللفاظ،
).فالصالةفيظاهراللفظهي:الدعاءحسبالمعهودبينأهل2كقولهسبحانه:(أقيمواالصالةوآتواالزكاة)( )،واليصحأيضافيها4)،وهيفيالحقيقةاليصحمنهاالقيام.والزكاةهي:النموعندهمبالخالف(3اللغة(
االتيان،وليسالمرادفياآليةظاهرها،وانماهوأمرمشروع.فالصالةالمأموربهافيهاهي:أفعالمخصوصة/أ[اخراجمقدارمنالمال2مشتملةعلىقيام،وركوع،وسجود،وجلوس.والزكاةالمأموربهافيهاهي]
علىوجهأيضامخصوص،وليسيفهمهذامنظاهرالقول،فهوالباطنالمقصود.وأنواعأصولمعانيالقرآن.أربعة:أحدها:األمرومااستعيرلهلفظه
)1 (مادة زكا). (385: 14) المصدر السابق 4 (مادة صال). (464: 14) انظر لسان العرب 3. (43) البقرة: 2. (44يونس:
The meanings of the Holy Quran is of two kinds; the apparent and the hidden.
The apparent is according to the specific text as established in the custom of the native language as the saying of the Exalted God:
( يظلمون أنفسهم الناس ولكن شيئا الناس يظلم ال الله ( 1 ) (ان
The intellectuals knowing the language understand the meaning from the apparent word.
The hidden is what is external to the specific text and its realty is toward the aspects of attribution. An intellect needs arguments additional to the apparent words as in the verse:
الزكاة ) وآتوا الصالة (2) ( أقيموا
Salat in the apparent meanings is the prayer as established with the linguistics and standing is not correct with that. According to them Zakat is for growth unanimously and to give something is not correct with that. (3) The verse does not mean their apparent meanings but a legalized thing. Hence Salat ordered here are the specific acts comprising of qiyam, ruku, sajud and julus and Zakat ordered here is also specific aspect of the amount taken out from the possession. From that the apparent meanings are not understood but what are meant are the hidden meanings.
The principles of the meanings of the Holy Quran are four:
1- The command and whatever its words stand for.(1) Yunus:44(2) Baqarah:43(3) Lisan al Arab
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وثانيها:النهيومااستعملفيهأيضالفظه.وثالثها:الخبرمعمايستوعبهلفظه.ورابعها:التقريروماوقععليهلفظه.ولألمرصورمحققةفياللسانيتميزبهاعنغيرهفيالكالموهيقولك:(افعل)إذاوردمرسالعلىاالطالق،وانكانتهذهاللفظةتستعملفيغيراالمرعلىسبيلاالتساعوالمجازكالسؤال،واالباحة،
والخلقوالمسخ،والتهديد.واالمرالمطلقيقتضيالوجوب،واليعلمانهندباالبدليل.وإذاعلقاالمربوقتوجبالفعلفيأولالوقت،وكذلكاطالقهيقتفيالمبادرةبالفعلوالتعجيل،واليجبذلكأكثرمنمرةواحدة
مالميشهدبوجوبالتكرارالدليل.فانتكرراالمر،وجبتكرارالفعلمالمتثبتحجةبأنالمرادبتكرارهالتأكيد.فأمااألمرانإذاعطفأحدهماعلىاآلخر،فالواجبأنيراعىفيهمااالتفاقفيالصورةواالختالف،
فاناتفقادلذلكعلىالتأكيد،واناختلفاكانلهماحكمان.والقولفيالخبرينإذاتساويافيالصورةكالقولفياالمرين.وامتثالاالمرمجزلصاحبه،ومسقطعنهفرضماكانوجبمنالفعلعليه.وإذاوردلفظاالمر
)1معاقبالذكرالحظرأفاداالباحةدونااليجاب،كقولاللهسبحانه:(فإذاقضيتالصالةفانتشروافياالرض)( بعد
)1. (10الجمعة:
(2) The prohibition and whatever is also used in its words
(3) The narration along with what its words goes for
(4) The silence as its words does happen.
The command has established forms in the language which are distinguished from others as in ( افعل ) when it comes interrupted and absolutely. This word is used vast in meanings and the figurative usage like the question, the allowed, the creation, the abrogation and the warning. The absolute command requires an obligation and a recommendation is not known unless by way of an argument. When the command is related to time the act is obligated in the first part of time and similarly its absoluteness requires the first of action and haste. It does not obligate to be done more than once and the repetition requires the testimony of an argument. If the command is repeated it obligates repetition of an action unless it is proved that the repetition is by way of emphasis. When two commands incline as one upon the other then both the union and the difference is taken into care. If the two unite one is for the emphasis and if the two differ then there are two separate rulings.
The word about two similar narrations is the same as that for two commands.
Acting upon a command releases its person and drops the obligation for the action upon him.
If the command is mentioned following a mention of something allowed then it is to be allowed and not an obligation e.g.
االرض ) في فانتشروا الصالة قضيت :It is coming after the verse .(1)( فإذا
(1) Juma:10
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).وإذاورداالمربفعلاشياءعلى1قوله:(إذانوديللصالةمنيومالجمعةفاسعواالىذكرالله)( طريقالتخيير،كورودهفيكفارةاليمين،فكلواحدمنتلكاالشياءواجببشرطاختيارالمأمور،وليست
/ب[فهوواجبكوجوبالفعلالمأموربه،2واجبةعلىاالجتماع،والباالطالق.ومااليتمالفعلإالبه] وكذلكاألمربالمسببدليلعلىوجوبفعلالسبب.واألمربالمراددليلعلىوجوبفعلاالرادة.وليساألمربالشئهوبنفسهنهياعنضده،ولكنهيدلعلىالنهيعنهبحسبداللتهعلىحظره.وباستحالةاجتماعالفعل
وتركهيقتضيصحةالنهيالعقليعنضدماأمربه.وإذاورداألمربلفظالمذكرمثلقوله:(ياأيهاالذين)و(ياأيهاالمؤمنونوالمسلمون)وشبههفهومتوجهبظاهرهالىالرجالدونالنساء،واليدخلتحته2آمنوا)(
شئمناالناثإالبدليلسواه.وأماتغليبالمذكرعلىالمؤنثفانمايكونبعدجمعهمابلفظهماعلىالتصريح،
)بلفظالمذكر.ومتىلميجرللمؤنثذكربمايخصهمناللفظ،فليسيقعالعلمعند3ثميعبرعنهمامنبعد( ورودلفظالمذكوربأنفيهتغليبا،إالأنيثبتأنالمتكلمقصداالناثوالذكورمعابدليل.فأماالناس،فكلمة
.تعمالذكورواالناث.وأماالقوم،فكلمةتعمالذكوردوناالناث
)1) في (ب) بعده. (3. (104) البقرة: 2. (9الجمعة:
الله ) ذكر الى فاسعوا الجمعة يوم من للصالة نودي (1) ( إذا
When the command came to do things with options as in the case of a ransom of the slave then one of these things is obligated with the condition of the appointed and they are not obligated collectively nor absolutely. By what the action cannot be completed is obligatory like the action assigned. Similarly the command for the affect is the argument for the obligation to act upon the cause.
The command of what is meant is the argument to act upon what is intended. The command for a thing is not exactly the prohibition for its opposite but indicates its prohibition according to its indication for the allowance.
The impossibility of the combination of doing an action and stopping that requires the correctness of the prohibition by reason of the opposite of what is commanded.
When the command came with the masculine word like: ( آمنوا الذين أيها يا ) and (2) ( ياوالمسلمون المؤمنون and a doubt arises then it apparently includes the men and not ( أيها
the woman then the women cannot be included except by way of a separate argument.
The dominance of the masculine upon the feminine is after their combination by the clear words for the both and then after both a masculine word is mentioned.
When masculine is not meant from the feminine word then nothing is known about dominance upon mention of a masculine word except that the speaker meant feminine along with masculine by an argument for both of them. Hence الناس is general for both feminine and masculine and القوم is general for the masculine and not the feminine.
(1) Juma:9(2) Baqarah:104
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وإذاورداالمرمقيدابصفةيخصبهابعضالمكلفينفهومقصورعلىذيالصفة،غيرمتعديةالىغيره).وإذاوردبصفةتتعدىالمذكورإلىغيرهمنالمكلفين1إالبدليل،كقولهتعالى:(ياأيهاالمدثرقمفأنذر)(
)الدليل،كقولهعزوجل:(ياأيهاالنبيإذاطلقتمالنساء2كانمتوجهاالىسائرهمعلىالعمومإالماخصصه( ).واالمربالشئاليكونإالقبلهالستحالةتعلقاالمربالموجود.واالمرمتوجهالىالطفل3فطلقوهنلعدتهن)(
بشرطالبلوغ،وكذلكاألمرللمعدومبشرطوجودهوعقلهالخطاب،ويضحأيضاتوجهاألمرالىمنيعلممنحالهانهيعجزفيالمستقبلعماامربه،أويحالبينهوبينه،أويخترمدونه،لمايجوزفيذلكمنمصلحة
/أ[استحقاقهالثوابعلىنيته،وامكاناستصالح3المأمورفياعتقادهفعلماامربه،واللطفلهفي] )،4غيرهمنالمكلفينبأمره.فأماخطابالمعدوموالجماداتواالمواتفمحال.واألمرأمر]لعينهوبنفسه[(
فأماالنهيفلهصورةفياللسانمحققةيتميزبهاعنغيره،وهيقولك:(التفعل)إذاوردمطلقا.والنهيفي
)بحال5الحقيقةاليكونمنكإاللمندونككاألمر.والنهيموجبللتركالمستداممالميكنشرطيخصصه( .أوزمان
) في (ب) يخصه5) في (ب) بعينه ونفسه. (4. (1) الطالق: 3) في (ب) خصه. (2. (1المدثر: . ()
When the command came restricted by a characteristic specific to some then it includes only the specific and not others as in ( فأنذر قم المدثر أيها .(1) ( يا
When it came with a characteristic that extends to others it faces others in general and has to be specified by an argument e.g. ( لعدتهن فطلقوهن النساء طلقتم إذا النبي أيها ( يا(2)
The thing has to be present before the command because of the impossibility of a relationship of the command and the (absent) being.
The command is related to a child with the condition of puberty. Similarly the command for the extinct is by condition of its presence and reason of the speech. Also is clear the state of the command whose condition is known to be excused in future about what it is commanded or the in between state or without that. The strategy of the assigned is allowed to do the action as commanded. The kindness for him is to reward him according to his intention and there is possibility of correcting others by way of him.
Speaking to the extinct, plants and dead is impossible.
The command is a command in and with itself. However for the prohibition is a form in the language different from others: ( تفعل .when used absolutely ( ال
The prohibition cannot happen in realty except for the other as in the case of command.
The prohibition obligates abandoning forever unless specified by the present or the time.
(1) Al Mudassir:1(2) Al Talaq:1
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وأماالخبرفهوماأمكنفيهالصدقوالكذب،ولهصيغةمبينةينفصلبهاعمايخالفهفيمعناه.وقدتستعارصيغتهفيماليسبخبركمايستعارغيرهمامنصيغالحقائقفيماسواهعلىوجهاالتساعوالمجاز.قالاللهعزوجل:(ومن
)فهولفظبصيغةالخبر،والمرادبهاألمربأنيومنمندخله.والعامفيمعنىالكالم:ماأفاد1دخلهكانآمنا)( لفظهاثنينفمازاد.والخاص:ماأفادواحدادونماسواه،النأصلالخصوصالتوحيد،وأصلالعموماالجتماع.وقد
)3)وتجوزاقالاللهتعالى:(انانحننزلناالذكروانالهلحافظون)(2يعبرعنكلواحدمنهمابلفظاآلخرتشبها( فعبرعننفسهسبحانهوهوواحدبلفظالجمع.وقالسبحانه:(الذينقاللهمالناسإنالناسقدجمعوالكم
).وكانسببنزولهذهاآليةانرجالقالألميرالمؤمنين4فاخشوهمفزادهمايماناوقالواحسبنااللهونعمالوكيل)( )وقعةأحد:إنأباسفيانقدجمعلكمالجموع،فقالأميرالمؤمنينعليهالسالم:حسبناالله5عليهالسالمقبيل(
)وانماأراد6ونعمالوكيل.فأمااللفظالخاصالمعبربهعنالعامفهوكقولهعزوجل:(والملكعلىأرجائها)( المالئكة.وقوله:(ياأيهااالنسانماغرك
17) الحاقة: 6) في (ب) قبل. (5. (173) آل عمران: 4. (9) الحجر: 3) في (أ) تشبيها. (2. (97آل عمران: (1) . (*)
The narration is the one with a possibility of its truthfulness or falsehood. It has definite form that is different from others in meanings. Sometimes its form is borrowed by others as an extensive or figurative usage as is in the borrowing of the real meanings e.g. in the verse: ( آمنا كان دخله The words are in the form of the narration but .(1)( ومنwhat is meant is the command of being safeguarded who entered.
The generalization is the speech by what two or more are meant from its word.
The specification is when one is meant and not more than that.
The originality of the specific is unity and the originality of the general is the collectiveness. Each one is used in place of the other by similitude and figuratively as in the verse:
لحافظون ) له وانا الذكر نزلنا نحن (2) ( انا
In that is meant Allah, the Exalted but the words used are pleural. And in the verse:
ونعم ) الله حسبنا وقالوا ايمانا فزادهم فاخشوهم لكم جمعوا قد الناس إن الناس لهم قال الذين(3) ( الوكيل
The purpose of revelation of this verse was that a man told Amir al Muminin aleh salaam before Uhad that people had gathered against you and he said: ونعم الله حسبنا.الوكيل
The specific word by what the general meanings are taken is e.g. in the verse:
أرجائها ) على And the angels are meant from that (4)( والملك
Also in the verse: ( الكريم بربك غرك ما االنسان أيها .and mankind in meant (5) ( يا
(1) Aal e Imran:97, (2) Al Hajar:9, (3) Aal e Imran:173, (4) Al Haqat:17, (5) Al Infitar:6
(12)
)يريدياأيهاالناس.وكللفظأفادمنالجمعمادوناستيعابالجنسفهوعامفي1بربكالكريم)( )ولميفتحعليهمأبواب2/ب[كقولهعزوجل:(فتحناعليهمأبوابكلشئ)(3الحقيقة،خاصباالضافة]
)وانماأرادبعضالجبال.وكقولالقائل:3الجنانوالأبوابالنار.وقوله:(ثماجعلعلىكلجبلمنهنجزءا)( )عناالستيعاب.4جائنافالنبكلعجيبة،واالمثالفيذلككثيرة،وهوكلهعامفياللفظ،خاصبقصوره(
فأماالعمومالمستوعبللجنس:فهوماأفادمنالقولنهايةمادخلتحته،وصحللعبارةعنهفياللسان.قال
)وقالسبحانه:(كلمنعليهافانويبقىوجهربكذوالجاللواالكرام)5اللهعزوجل:(واللهبكلشئعليم)( ).فأماااللفاظالمنسوبهالىاالشتراكفهيعلىانحاء:فمنهاماهومبنيلمعنىسائغفيأنواعمختلفات،6(
كاسمشئعلىالتنكير،فهووانكانفياللغةموضوعاللموجوددونالمعدوم،فهويعمالجواهرواالجسامواالعراض،غيرانلكلماشملهمماعددناهإسماعلىالتفصيل،مبنياتيخصكلاسممنهانوعهدونما
سواه.ومنها:رجل،وانسان،وبهيمةونحوذلك،فانهيقععلىكلاسممن
)1. (27) الرحمن: 6. (282) البقرة: 5) في (ب) مقصورة. (4. (260) البقرة: 3. (44) االنعام: 2. (6االنفطار:
All the words by what the pleural is meant other than the genus are general in realty and specific by addition as in the verse: ( شئ كل أبواب عليهم and the (1) (فتحناdoors of heavens and the doors of hellfire were not opened for them. Also in the verse: ( جزءا منهن جبل كل على اجعل Indeed some of the mountains are meant. Also is .(2) (ثمthe saying that someone came to us with all the wonders. There are many examples in that regard and those all are general in word but specific due to incapability of vastness (in meanings). However the general by genus is what is meant by the word entering ultimately under that while the text is correct by the language. The verse:
( عليم شئ بكل and (3) (والله
( واالكرام الجالل ذو ربك وجه ويبقى فان عليها من .(4)(كل
The words attributed as shared (5) are of different kinds. Some are based on the meanings used in different kinds like the name in common noun. That is the case when it is formulated in dictionary for the present and not the extinct. It is more general than the essences, bodies and accidents. It is other than what includes by counting of the words in detail. It is based that all words from that are species and not others. Some are like: man, human and animal etc. Hence they happen upon all nouns for these names of the species in form and construction.
(1) Al Inaam: 44
(2) Al Baqarah: 260
(3) Al Baqarah: 282
(4) Al Rehman: 27
(5) It is right to have shared words because of transmission, first striking the mind and absence of correctness of the negation e.g. (« ام هن محكمات آيات فيه
متشابهات واخر .(Kifayat al Osool) ( « الكتاب
(13)
هذهاالسماءعلىانواعفيالصوروالهيآت،وهوموضوعفياالصللمعنىيعمويشملجميعمافيمعناه.ومناأللفاظالمشتركةضربآخر،وهوقولهم:(عين)ووقوعهذهاللفظةعلجارحةالبصر،وعين
)1الماء،والذهب،وجيداالشياء،وصاحبالخير،وميلالميزانوغيرذلك.فهذهاللفظة]لمجردهاغيرمبنية[( لشئمماعددناه،وانماهيبعضالمبنيوتمامهوجوداالضافةأومايقوممقامهامنالصفةالمخصوصة.وإذا
ورداللفظوكانمخصوصأبدليلفهوعلىالعمومفيمابقيتحتهمماعداالمخصوص،ويقالانهعامعلى).وحقيقةالمجاز،هيوضعاللفظ2المجازالنهمنقولعمابنيلهمناالستيعابالىمادونهمنالخصوص(
علىغيرمابنيلهفياللسان،فلذلكقلناانهمجاز.وإذاوردلفظانعامانكلواحدمنهمايرفعحكمصاحبه/أ[ولميعرفالمتقدممنهمامنالمتأخر،فيقال:انأحدهمامنسوخواآلخرناسخ،وجبفيهماالوقف،4]
ولميجزالقضاءبأحدهماعلىاآلخرإالانيحضردليل.وذلككقولهسبحانه:(والذينيتوفونمنكمويذرون)بعد4)وهذاعمومفيجميعاالزواجالمخلفات(3أزواجاوصيةالزواجهممتاعاالىالحولغيراخراج)( الوفاة.وقوله:(والذينيتوفونمنكمويذرونأزواجا
)1) في (ب) المختلفات. (4. (240) البقرة: 3) في (ب) المخصوص. (2في (ب) بمجردها غير مبنية. (
That is formulated originally for a more general meaning and includes everything what is in its meanings.
Among the common words is another kind as the word (عين) and it refers to the eye, the spring of water, the gold, principal things, the wealthy, the inclination of the balance etc. Hence this word (its lone form is not mabni) is for the things as enumerated. Indeed some of it are mabni and all is the additional being or whatever is in place for it from the specific attribute.
When a word came and became specific by an argument then it is general for what is left behind other than the specific. It is called a figurative general because it is transmitted from what the generalization is based toward other than the specified.
The realty of the figurative usage is the form of the word upon other than the one it is founded in the language. That is when we say it is the figurative usage.
When two general words came with each one removing the ruling of the other and it is not known which one is the first and which one is the latter then one is called the abrogating and the other is called the abrogated. Then the stop is obligated for both of them and execution of one over the other is not allowed except by way of an argument as in the verse:
( اخراج غير الحول الى متاعا الزواجهم وصية أزواجا ويذرون منكم يتوفون (1) (والذين
This is general for all the wives left behind after death.
And the verse: ( أزواجا ويذرون منكم يتوفون وعشرا والذين أشهر أربعة بأنفسهن يتربصن )
(1) Al Baqarah:240
(14)
)وهذاايضاعام،وحكمهمامتنافيان،فلوالانالعلمقدأحاطبتقديم1يتربصنبأنفسهنأربعةأشهروعشرا)( )الحكمبشئمنهما.وكذلكإذاورد2احداهمافوجبالقضاءبالمتأخرةالثانيةمنهمالكانالصوابهوالوقفعن(
حكمانفيقضيةواحدة،أحدهماخاصواآلخرعام،ولميعرفالمتقدممنالمتأخرمنهماولميمكنالجمعبينهما)والروايةعنهمن4)فيهما.مثلمارويعنالنبيصلىاللهعليهوآلهانهقال:(النكاحإالبولي)(3وجبالوقف(
)وهذايخصاالولوفياالمكانأنيقضىعليهفياالول،وكلواحدمنهما5قوله:(ليسللوليمعالبنتأمر)( يجوزأنيكونالناسخلآلخر،فعدلناعنهماجميعالعدمالداللةعلىالقاضيمنهماوصرناالىظاهرقولهعزوجل:
)فياباحةالنكاحبغيراشتراطوليعلى7)وقوله:(وأنكحواااليامىمنكم)(6(فانكحواماطابلكممنالنساء)( )،وكانمعهلفظخاصفيذلكالحكمبعينهوجبالقضاءبالخاص،8االطالق.وإذاوردلفظ]عامفيحكمه[(
وليسهذامثلاألول.ومثالهقول
..(2) : ،418و413و4:394)مسندأحمدبنحنبل4)في(ب)التوقف.(3في(ب)دون.( (1.)234البقرة
وأبوداود6:85)رواهالنسائيفيسننه5،صدرالحديث.(25-21و11/الحديث3:221وسننالدارقطني عنابنعباسولفظه:(ليسللوليمعالثيبأمر،واليتيمةتستأمر،وصمتها2100الحديث2:233فيسننهأيضا
.إقرارها)
(6) 3النساء:
( 8. )32النور: (7) حكم( ) في ب في . (*)
This is also general and the two rulings are mutually negating. If the knowledge about the one as being first comprehends then the execution of the latter is also obligated among them so the correctness is the stop for the ruling of both of them.
Similarly when two rulings come for one statement with one as specific and the other as general and the before and after among them is not known nor is it possible to unite them then the stop is obligated in them. For example it is narrated from the Holy Prophet (peace be upon him and his progeny) as:
( بولي إال نكاح ) :and in the narration (1)(ال أمر البنت مع للولي This specifies the .(2).(ليسfirst and in possibility rules out the other. Each one can be abrogating for the other. Hence all of them deviated from both for the absence of indication to judge for them and went for the apparent of the verse like:
( النساء من لكم طاب ما ) and (3)(فانكحوا منكم االيامى in the allowance of (4) (وأنكحواmarriage without the condition of guardian absolutely.
When a word (general in ruling) comes and a like specific word is along with that then it is ruled by the specific and this is not like the previous example. Its example is the verse:
(1) Musnad Ahmed b Hambal 4:394,413, 418 and Sunnan dar qutni 3:221/ al Hadith 11,21-25
(2) Nisai Sunnan 6:85, Abu Dawood Sunnan 2:33 al Hadith 2100.(3) Al Nisa:3, (4) Al Nur:32.
(15)
).وهذاعام1اللهعزوجل:(والذينهملفروجهمحافظوناالعلىأزواجهمأوماملكتأيمانهمفانهمغيرملومين)( فيارتفاعاللومعنوطءاالزواجعلىكلحال.والخصوصقولهسبحانه:(ويسئلونكعنالمحيضقلهوأذى
/ب[4).فلوقضينابعموماآليةاالولىارتفعحكمآية]2فاعتزلواالنساءفيالمحيضوالتقربوهنحتىيطهرن)( المحيضبأسرة.وإذاقضينابمافيالثانيةمنالخصوصلميرتفعحكماالولىالعاممنكلالوجوه.فوجبالقضاء
بآيةالتخصيص.منهماليصحالعملعلىمابيناهبهما.وإذاسبقالتخصيصاللفظالعام،أووردمقارنالهفاليجوزالقولبانهناسخلحكمه،النالعموملميثبت،فيستقرلهحكم،وانماخرجالىالوجودمخصوصافأوجبفيالحكم
الخصوص.والنسخانماهورفعموجودلوتركألوجبحكمافيالمستقبل.والذييخصاللفظالعاماليخرجمنهشيئادخلتحتهوانمايدل]علىأنالمتكلمبهأرادبهالخصوصولميقصدبهالىمابنيفياللفظلهفيالعموم
)لميردمنالمعنىمابنىلهاالسم،وانماأرادغيره،وقصدالىوضعه4)الدليلعلىأنالمتجوز(3كمايدل[( ،علىغيرمابنىلهفياالصل
)1(6–5المؤمنون:
)2)في(ب)التجوز.(4)مابينالمعقوفتينساقطمن(ب).(3.(222البقرة:
(1)(والذينهملفروجهمحافظوناالعلىأزواجهمأوماملكتأيمانهمفانهمغيرملومين)
There is a general about the removal of blame upon sexual intercourse with wives at all the times. The specific is the verse:
(2) ( يطهرن حتى تقربوهن وال المحيض في النساء فاعتزلوا أذى هو قل المحيض عن (ويسئلونك
If judged according to the general of the first verse the ruling of the second verse is removed with difficulty and if judged according to the second verse by specification then the general ruling of the first is not removed on all aspects. Hence the judgment is according to the verse of specification. (3) With that the action is correct when based on both of them. When the specification is before the general word or came at the same time then it is not allowed to say that it is abrogating for its ruling because the general is not proven so that the ruling might be made firm for that. Indeed when the being is externally specified then it is most obligated in rulings.
The abrogation is removal of a being that if left intensely obligates its ruling in future. What specifies the general does not make external anything from that. The specification is included under that. Indeed the argument indicates that (if the speaker aim for the specification and did not intend toward what the word is based in the general it indicated that) is the figurative usage meant from what the noun is based. Indeed the other is aimed for when its form is other than what it is originally based on.
(1) Al Mominun:5-6(2) Al Baqarah:222(3) The specification may be connected or distant. The apparent is not happening to
come in the first except by specification and in the second except by a generalization ( Matareh al Anzar ). It may be by words (lafzi) or by an argument ( lubbi) (Kifayat al Osool).
(16)
)السنةالثابتة.فأماالقياسوالرأي:فانهماعندنافيالشريعة1وليسيخصالعمومإالدليلالعقلوالقرآنأو( ساقطاناليثمرانعلما،واليخصانعاما،واليعممانخاصا،واليدالنعلىحقيقة.واليجوزتخصيصالعامبخبرالواحد،النهاليوجبعلماوالعمال،وانمايخصهمناألخبارماانقطعالعذربصحتهعنالنبيصلىاللهعليهوآله
وعنأحداالئمةعليهمالسالم،وليسيصحفيالنظردعوىالعمومبذكرالفعلوانمايصحذلكفيالكالمالمبنيوالصورمنهالمخصوصة،فمنتعلقبعمومالفعلفقدخالفالعقول،وذلكانهإذارويأنالنبيصلىاللهعليهوآلهأحرم،لميجبالحكمبذلكعلىانهأحرمبكلنوعمنأنواعالحج،منافراد،وقران،وتمتع،وانمايصحاالحرامبنوع
منهاواحد.وإذاثبتالخبرعنهعليهوآلهالسالمانهقال:الينكحالمحرم،وجبعمومحظرالنكاحعلىجميعالمحرمينمعاختالفهمفيماأحرموابهمنافراد،وقران،وتمتع،أوعمرةمبتولة.وفحوىالخطاب:هومافهممنه]
/أ[المعنىوانلميكننصاصريحافيهبمعقولعادةأهلاللسانفيذلك،كقولاللهعزوجل:(والتقللهماأف5 )،ومادلعليهيعرفأهلاللسانمن3)فقدفهممنهذهالجملةماتضمنه]نصهابصريحه[(2والتنهرهما)(
الزجرعناالستخفافبالوالدينالزائدعلىقولالقائللهما(أف)وماتعاظمعنانتهارمامنالقولوماأشبهذلكمنالفعلوانلميكنالنصتضمنذلكعلى
( . ) و ) ب : 2في . )3. )23االسراء( ) صريحا( ) نصا ب (1في
The general is not specified except by way of an argument of the reason, the Holy Quran or the proven Sunnah. With us, the Qiyas and the opinion both are dropped in the legalization. Both yield no fruit to knowledge. Neither they neither specify the general nor generalize the specific. They do not indicate the real usage.
It is not allowed to specify the general by the solitary narration because it neither obligates knowledge nor an action. It is specified by the narrations whose correctness has been verified as coming from the Holy Prophet (peace be upon him and his progeny) and one of the Imams (peace be on them). It is not correct to proclaim the generalization by mentioning an action. It is correct to be based on the speech and has many specified forms.
Whoever related to the generalization of an act he went against reason. If a narration told that the Holy Prophet (pbuh&hp) dressed in Hajj clothes it does not obligate the ruling for the dress for all the types of Hajj e.g. afrad, qaran and tamatu etc. Indeed one kind of Hajj is the correct answer. When it is proven by the narration from the infallibles that no marriage while in Hajj then the generalization of avoiding marriage is upon all doing Hajj with their differences like afrad, qaran, tamattu and umra mabtulah.
Fahwa al Khitab is by what meanings are (automatically) understood from. If there is no clear statement then it is according to the custom of the people of that language as in the verse
( تنهرهما وال أف لهما تقل (1) (وال
It is understood from this sentence what it contains (clear statement). People of that language know that it is about qualifying for punishment upon saying equal or more of the words or a similar action than the word (أف) to them. This is if the clear text does not contain that in detail.
(1) Al Asra:23
(17)
التفصيلوالتصريح،وكقولهم:التبخسفالنامنحقهحبةواحدة،ومايدلذلكعليهبحسبالعرفبينهموالعادةمنالنهيعنجميعالبخسالزائدعلىالحبة،واالمثلةفيذلككثيرة.فأمادليل،الخطاب،فهوأنالحكمإذاعلقببعضصفاتالمسمىفيالذكردلذلكعلىأنماخالفهفيالصفةمماهوداخلتحتاالسم،بخالفذلكالحكمإالأن
)،فتخصيصهالسائمة1يقومدليلعلىوفاقهفيه،كقولالنبيصلىاللهعليهوآله:(فيسائمةاالبلالزكاة)( بالزكاةدليلعلىانالعاملةليسفيهازكاة.ويجوزتأخيربيانالمرادمنالقولالمجملإذاكانفيذلكلطفللعباد،وليسذلكمنالمحال،وقدأمراللهتعالىقومموسىأنيذبحوابقرة،وكانمرادهأنتكونعلىصفة
)بلتأخرعنذلك،وانكشفلهمعند2مخصوصة،ولميقعالبيانمعقوله:(اناللهيأمركمأنتذبحوابقرة)( السؤالبحسبمااقتضاهلهمالصالح.وليسينافيتأخيرالبيانالقولبأناالمرعلىالفوروالبدار،وذاكانتأخيرالبيانعناالمرالموقتبمستقبلمنالزمانإمابمجردلفظيفيدذلك،أوقرينةمنبرهان،هوغيراألمرالمطلق
)انهيقتضيالفوروالبدار.واليجوزتأخيربيانالعموم،النالعمومموجببمجرده3العريمنالقرائنالذيقلنا(
(1) (كتابالزكاة،بابزكاةالسائمةوغيرالسائمةمنالماشية)قولهصلىالله6:46حكىابنحزمفيالمحلى )في(ب)ظنا3.(67)البقرة:2عليهوآلهوسلم،وقال:وقدجاءفيبعضاآلثار(فيسائمةاالبل).( .(*)
Also is the saying not to stop somebody from his right by even a single grain. It does not mean, as per common understanding and custom between them, the prohibition from the entire cheap extra to the grain. There are many examples in that regard.
The argument is the address. Hence if the ruling is related to some of the characteristics of the person mentioned it indicate that whatever is against the attribute is entered under the noun. This is against that ruling except that an argument is raised in favor of that like the saying of the prophet:
( الزكاة االبل سائمة ) in Zakat is an argument that in (سائمة ) The specification of .(1) (في.there is no Zakat (العاملة
It is allowed to delay the explaining of the meanings of the ambiguous speech (2) when there is kindness for the people and that is not impossible. Allah commanded the nation of Moses to sacrifice a cow and its explanation was on the special attribute but the narration did not come with the verse:
( بقرة تذبحوا أن يأمركم الله but came with a delay and was revealed to them upon (3) (انquestioning as per requirement of the correctness.
There is not a negation between a delay of explanation and that the command is for the immediate. A delay in the explanation of the time of command to future can be either by the words alone or a context of an argument. This is different from the absolute command devoid of all contexts to say that it requires being immediate.
It is not allowed to delay an explanation of the generalization because a lone generalization obligates vastness (in meanings).
(1) Ibn e Hazam I al Mahalli 6:46(2) Mubayyan is whose apparent is present and not in Mujmal. Kifayat al Osool.(3) Al Baqarah:67
(18)
االستيعاب،فمتىأطلقهالحكيمومرادهالتخصيصولميبينذلك،فقدأتىبألغاز،وليسهذاكتأخيربيانالمجملمن)موضوعةفيأصلاللغةللجنسدونالتعيين،فإذاورد2/ب[المنكرة(5).واأللفاظ]1الكالموبينهمافرقان(
االمربفعليتعلقبنكرة،وجبايقاعهعلىمايستحقبمعناهسمةالجنس،سوىمازادعليهفمنذلكمايفيدأقلمايدخلتحتالجنس،كقولالقائللغيره:تصدقبدرهم،فامتثالهذااالمرأنيتصدقبدرهمكاثناماكانمن
الدراهم.وليسالنهيبالنكرةكاالمربها،الناألمرهاهنايقتضيالتخصيص،والنهييقتضيالعموم.ولوقالالنبيصلىاللهعليهوآلهألحدأصحابه:(التدخرندرهماوالدينارأ)القتضىذلكأاليدخرمنهماشيئا.ولوقالله:(تصدق
بدرهمودينار)ألفادذلكأنيتصدقبهما،ولميلزمهأنيتجاوزهما.وليسالقولبأناالمربالنكرةيقتضيأنيفعلأيواحدكانمنالجنسينبمفسدماتقدممنالقولفيتأخيرالبيانعنقومموسىعليهالسالملماأمروابذبح
بقرةبلفظالتنكير،ألنحالهمتقتضيانمعاالمرلهمبذبحهاقدكانتلهمقرينةاقتضتالتوقفوالسؤال،وسؤالهم)علىذلك.ولوتعرىاألمرمنالقرينةلكانمجردورودهبالتنكيريقتضياالمتثالفيأيواحلكانمن3دلك(
الجنسين.ومنهذاالبابأنيرداألمربلفظالتثنيةوالتنكيركقوله:(إعط
)1)في(ب)دال.(3)في(ب)واالسماءالنكرة.(2في(ب)فرق.(
Hence when an intellectual person used the absolute word (1) and he meant the specification but did not explain that then it is considered inappropriate (بألغاز). This is not like a delay of explanation of the ambiguous speech and there is a difference between the two.
The common nouns are formulated in the original language for a genus without delineation. Hence when the command comes related to act about a common noun it obligates its happening upon those who deserve the meanings of this genus. It means for the least what comes under such a genus as the saying: spend a dirham in the way of Allah. The execution of this command is to pay any dirham from among the dirhams. The prohibition of the common noun is not like the command because the command here requires the specification while the prohibition requires the general. If the Holy Prophet (pbuh&hp) asked one of the companions: ( دينارأ وال درهما تدخرن do not) (الstore dirham and dinar) it requires that nothing of both should be stored. While if said: (
ودينار بدرهم it means to spend (spend in the way of Allah by dirham and dinar) (تصدقboth in the way of Allah and there is no blame if both are exceeded.
It is not wrong that the command about a common noun requires one member of the genus to be executed as came in the delay of explanation of the people of Moses who were asked to slaughter a cow with a common noun. Their condition requires a context for stop and questioning along with the command for slaughter.
If the command is devoid of the context then its coming alone as a common noun requires that any one of the two genii might be executed.
Similarly is when the command came with the word for two as a common noun e.g. (give somebody two dirhams)
(1)AnAbsolutewordiswhatindicatedthemanifestofitsgenus.Al Qawanin
(19)
فالنادرهمين)فالواجباالمتثالفيأيدرهمينكاناعلىمعنىماتقدممنالقول.ومنهأنيرداالمربلفظالجمعالمنكركقوله:(تصدقبدراهم)فليسيفيدذلكأكثرمنأقلالعموموهوثالثة،مالميقعالتبيين.واعلمأنالعمومعلىثالثةأضرب:فضرب:هوأصلالجمعالمفيدالثنينفمازاد،وذلكاليكونإالفيمااختصتعبارةاالثنينبهفي
العدد،فهوعموممنحيثالجمع.والضربالثاني:ماعبرعنهبلفظالجمعالمنكر،كقولك:(دراهمودنانير)فذلكال/أ[التعريفباأللفوالالم،6)عالمةاالستيعابمن]1يصحفيأقلمنثالثة.والضربالثالث:ماحصلمنه(
وبمنالموضوعةللشرطوالجزاء،فمتىقاللعبده:عظمالعلماء،فقدوجبعليهتعظيمجميعهم،وإذاقال:(من)وجبعليهاكرامجميعالداخلينداره.واالسماءالظاهرة:مااستغنتفيحقائقهاعن2دخلداريأكرمه)-(
مقدمةلها.والمكنية:مالميصحاالبتداءبها،وحكمالكنايةفيالعموموالخصوصحكمماتقدمها.والكناية،والعطف،واالستثناءإذاأعقبجمالفهوراجعالىجميعها،إالأنيكونهناكدليليقصرهاعلىشئمنها.وماوردعناللهسبحانه،وعنرسولهصلىاللهعليهوآله،وعناألئمةالراشدينعليهمالسالممنبعدهعلىسبب،أوكانجوابا
عن
)1)في(ب)أكرمته.(2في(ب)فيه.(
The obligation of execution is to give two dirhams upon the meanings as mentioned previously.
Also is the meaning of the command by the common noun in pleural e.g. ( بدراهم (تصدق(spend in the way of Allah by dirhams). It does not mean more than the least of the general i.e. three unless two explanations happen to come.
The generalization (1) is of three kinds:
1- Originally pleural meaning for two or more. Two is meant when the text has clear specification of the two.
2- Common noun pleural ( ودنانير This is not (an absolute) number but a .(دراهمgeneralization that is correct to mean three as the least.
3- What obtains its sign of generalization from the alif and laam ( باأللف التعريف and what is formulated for the condition and the reward. Hence when said (والالمto a servant: ( العلماء .then it is obligated to respect all of them ( عظم
If said: (( أكرمه داري دخل then all those who (respect whoever entered my house) ((منentered the house are obligated to be respected.
The manifest nouns are those whose realty does not need a preface, the place by what the beginning is not correct and the ruling of the pointing (الكناية) in specification and generalization are the same as before.
( واالستثناء والعطف، The Pointing, the Inclination and the Exception if come (والكناية،at the end of a sentence refers to all of them except that there is an argument that decreases something from that.
What came from Allah, the Exalted, from the Holy Prophet (pbuh&hp) and from the guided Imams (pbot) after a cause or as an answer to a question is ruled by the
(1) The apparent of the generalization is to be preferred. Faraid al Osool.
(20)
سؤال،فانهيكونمحكومالهبصورةلفظهدونالقصرلهعلىالسببالمخرجلهعنحكمظاهره.وليسورودهعلىاالسباببمنافلحملهعلىحقيقتهفيالخطابفيعقلوالعرفواللسان،وانمايجبصرفهعنظاهره
)التضاد.والحقائقوالمجازاتانماهيفيااللفاظوالعباراتدونالمعاني1لقيامداللةتمنعمنذلكمع( المطلوالت.والحقيقةمنالكالم:مايطابقالمعنىالموضوعلهفيأصلاللسان.والمجازمنه:ماعبرعنغير
معناهفياألصلتشبيهاواستعارةلغرضمناالغراض،وعلىوجهااليجازواالختصار.ووصفالكالمبالظاهر،وتعلقالحكمبه،انمايقصدبهالىالحقيقةمنه،والحكمباالستعارةفيهانمايرادبهالمجاز.وكذلكالقولفيالتأويل
والباطنانمايقصدبهالىالعبارةعنمجازالقولواستعارتهحسبماذكرناه.والحكمعلىالكالمبأنهحقيقةأومجاز،اليجوزإالبدليليوجباليقين،واليسلكفيهطريقالظنون.والعلمبذلكمنوجهين:أحدهما:االجماعمن
/ب[المثمرللبيان.فأماإطالقبعضأهلاللغة،أوبعضأهلاالسالمممنليس6أهلاللسان.واآلخر:الدليل] .بحجةفيالمقالوالفعال،فانهاليعتمدفياثباتحقيقةالكالم
)1في(ب)من.(
form of its word without decreasing anything by the cause springing out of its apparent ruling. It happens to come neither by the causes negating by reason its application upon realty in an address, nor by custom and nor by language. Indeed it is obligated to be avoided from its apparent to establish an indication that bars from that with the opposition.
The real usage and the figurative usage are indeed in the words and texts and not in the meanings.(1) The real usage is what is according to the meanings in the original language and the figurative meaning is the one referring to other than the original with similitude and pointing as one of its aims. This is on the aspect of summarizing.
The speech is attributed to the apparent and the ruling is related to it. The real usage is aimed for. The ruling about pointing is when the figurative usage is meant.
Similar is the case of interpretation by tawil and hidden meanings ( والباطن when (التأويلthe figurative usage refers to text accordingly.
The ruling regarding real and figurative usage is based only on an argument that is certain and speculations do not find a way over there. Its knowledge is of two kinds:
1- The consensus of the people of the language.2- The argument as a fruit of an explanation.
The absoluteness of some of the people of language or some muslims is not authoritative in saying or doing. Hence it is not trusted in proving the realty of speech.
(1) The absoluteness of the word and to for its person are two statements. Al Fusul.
(21)
)التبساللفظفلميقمدليلعلىحقيقةفيهأومجاز،وجبالوقفلعدمالبرهان.وليسبمصيبمنادعى1ومتى( أنجميعالقرآنعلىالمجاز،وظاهراللغةيكذبه.ودالئلالعقولوالعاداتتشهدبأنجمهورهعلىحقيقةكالمأهل
اللسان.والبمصيبأيضامنزعمانهاليدخلهالمجاز،وقدخصمهفيذلكقولهسبحانه:(فوجدافيهاجدارايريدأن)وغيرهمناآليات.والواجبأنيقال:أنمنهحقيقة،ومنهمجاز.فأماالقولفيالحظرواالباحةفهوأن2ينقض)(
العقولالمجاللهافيالعلمباباحةمايجوزورودالسمعفيهاباباحته،واليحظرمايجوزورودهفيهابحظره،ولكنالعقللمينفكقطمنالسمع]باباحةوحظر[ولوأجبراللهتعالىالعقالءحاالواحدةمنسمع،لكانقداضطرهم
الىمواقعةمايقبحفيعقولهممناستباحة،ماالسبيللهمالىالعلمباباحتهمنحظره،وألجأهمالىالحيرةالتياليليقبحكمته.وليسعندناللقياسوالرأيمجالفياستخراجاألحكامالشرعية،واليعرفمنجهتهماشئمن
الصواب،ومناعتمدهمافيالمشروعاتفهوعلىضالل.والعقولتجوزنسخالكتاببالكتاب،والسنةبالسنة،والكتاببالسنه،والسنةبالكتاب.غيرأنالسمعوردبأناللهتعالىالينسخكالمهبغيركالمهبقوله:(ماننسخمنآية
)4أوننسهانأتبخيرمنهاأومثلها)(
( )1.(106)البقرة:4)في(ب)باباحتهوحظره.(3.(77)الكهف:2في(ب)فمتى.(
When the word is mixed and there is no argument whether it is the real usage or the figurative then a stop is obligated because of the absence of the argument. The argument of the reasons and customs testify that most of it is on the realty of speech by the people of the language. Similarly who said that the figurative usage does not enter is also not right as in the verse:
( ينقض أن يريد جدارا فيها .and other verses (1) (فوجدا
It is obligated to say that it has both the real and the figurative usage.
Regarding the allowance ( واالباحة the reasons has no role in allowance for what (الحظرthe hearing allows and do not allow what is not allowed. Regarding allowance the reason never leaves the hearing. If Allah had compelled the intellectuals for one unit of time for hearing they would have made the allowance as bad. There would have been no way for them to know his allowance and they would have been wandering for his wisdom. Qiyas and opinion has no role with us for extracting the legal ruling and nothing good is known in both of these aspects. Whoever trusted these in legal matters is astray.
The reasons allow abrogation (2) of the Book by the Book, Sunnah by Sunnah, the Book by Sunnah and the Sunnah by the Book. It is other than the hearing that Allah does not abrogate unless His other (abrogating) speech comes as: ( أو آية من ننسخ ما
مثلها أو منها بخير نأت We know that the Book cannot be abrogated by the .(3) (ننسهاSunnah and is allowed everything else as we mentioned.
(1) Al Kahf: 77(2) The specification is predominant to abrogation because the abrogation is rare.
Kifayat al Osool. (3) Al Baqarah: 106
(22)
فعلمناأنهالينسخالكتاببالسنة.وأجزناماسوىذلكمماذكرناه.والحجةفياالخبارماأوجبهالعلممنجهةالنظر/أ[بحجة7فيهابصحةمخبرهاونفيالشكفيهواالرتياب،وكلخبراليوصلباالعتبارالىصحةمخبره،فليس]
فيالدين،واليلزمبهعملعلىحال.واالخبارالتييجبالعلمبالنظرفيهاعلىضربين:أحدهما:التواترالمستحيلورودهبالكذبمنغيرتواطؤعلىذلك،أومايقوممقامهفياالتفاق.والثاني:خبرواحديقترنإليهمايقوممقامالتواترفيالبرهانعلىصحةمخبرةوارتفاعالباطلمنهوالفساد.والتواترالذيوصفناههوماجاءتبهالجماعاتالبالغةفيالكثرةواالنتشارالىحدقدمنعتالعادةفياجتماعهمعلىالكذبباالتفاقكمايتفقالثنينأنيتوارداباالرجاف.وهذاحديعرفهكلمن.عرفالعادات.وقديجوزأنتردجماعةدونمنذكرناهفيالعدد،بخبريعرف
)ومخارجكالمهم،ومايبدوافيظاهروجوههم،ويبينمنقصودهمإنهملميتواطئوا،لتعذر1منشاهدهمبروايتهم( التعارفبينهموالتشاور،فيكونالعلمبماذكرناهمنحالهمدليالعلىصدقهم،ودافعالالشكالفيخبرهم،وانلم
)الكثرةعلىماقدمناه.فأماخبرالواحدالقاطعللعذر،فهوالذييقترنإليهدليليفضيبالناظرفيه2يكونوامن( الىالعلمبصحةمخبره،وربماكانالدليلحجةمنعقل،وربماكانشاهدامنعرف،وربماكاناجماعابغيرخلف
فمتىخالخبرالواحدمنداللةيقطعبهاعلىصحةمخبره،فانهكماقدمناهليسبحجة،وال
( )1)في(ب)في.(2فياالصل:برؤيتهم.(
The authoritativeness of the narrations what obligate the knowledge is by way of the correctness of its narrator without a doubt. All the narrations that do not gain trust by the correctness of the narrator are not authoritative in religion and do not obligate the action to be based on that. The narrations that obligate the knowledge by view are of two kinds:
1- The concurrent narration (Al tawatur) whose coming by falsehood is impossible other than when it is not concurrent or the one that comes to this status unanimously.
2- The solitary narration with a context as a representation of tawatur in the argument upon the correctness of its narrator and removal of wrong and rebel from that.
Tawatur which we characterized is what came by abundant groups and dispersal only to the extent that unanimously stops their grouping upon falsehood as the two unite on what comes on quiver. This perfect definition is known to everyone who knew the customs. It is allowed to reject a group with a number other than the number as we mentioned by the narration identified by the witness of their reports and accents of their speech. That is not beginning by the apparent of their faces. It is obvious that they are not aiming for the abundance by the fault of introduction and consult between them. If the knowledge is available about their state it becomes an argument for their truthfulness and removes the objection to their narration even if the abundance of report is not there as we mentioned. The solitary narration that removes the excuse is the one with the context of an argument that requires knowledge about the correctness of the narrator by the one examining that. Many a times the authoritative argument is by way of reason. Sometimes a witness by custom and sometimes it is by Ijma‘ leaving no one behind. When the solitary narration is devoid of an indication that is certain about the correctness of its narrator then it is not authoritative as we mentioned.
(23)
موجبعلماوالعمالعلىكلوجه.وليسفياجماعاالمةحجةمنحيثكاناجماعا،ولكنمنحيثكانفيهااالمامالمعصوم،فإذاثبتانهاكلهاعلىقول،فالشبهةفيأنذلكالقولهوقولالمعصوم،إذلولميكنكذلك،
)تصحالحجةباجماعهالهذاالوجه.والحكمباستصحابالحالواجب،ألن1كانالخبرعنهابأنهامجمعةباطل،فال( حكمالحالثابتكانفيهااالمامالمعصوم،فإذاثبتانهاكلهاعلىقول،فالشبهةفيأنذلكالقولهوقول
)تصحالحجةباجماعهالهذاالوجه.والحكم1المعصوم،إذلولميكنكذلك،كانالخبرعنهابأنهامجمعةباطل،فال( باستصحابالحالواجب،ألنحكمالحالثابتباليقين،وماثبتفلنيجوزاالنتقالعنهإالبواضحالدليل.واألخبار]
/ب[إذااختلفتفيااللفاظ،فلنيصححملجميعهاعلىالحقيقةمنالكالم،إذااريدالجمعبينهماعلىالوفاق.7 وانمايصححملبعضهاعلىالحقيقةوبعضهاعلىالمجاز،حتىاليقدحذلكفياسقاطبعضها]ومتىلميمكن
)علىالحقيقةوبعضهاعلىالمجاز،فالبدمنصحةأحدالبعضينوفساداألخرىأوفسادالجميع.2حملبعضها[( )النسخ،فذلكاليكونإالفيأخبارالنبيصلىاللهعليهوآلهدون3اللهمإالأنيكوناالختالففيهايدلعليه(
)5)تبديلشئمنالعباداتوالنسخ(4أخباراالئمةعليهمالسالم،فانهمليسإليهم( .
{()) )1)في(ب)لهم.في(ب(4)في(ب)على.(3)مابينالمعقوفينساقطمن(ب).(2فانما.( }
وقدذيلهذهالرسالةالشيخالكراجكيبقوله:(قدأثبتلكأيدكاللهجملماسألتفياثباتهواوردتهمجردامنحججهودالالته،ليكونتذكرةلكبالمعتقدكماذكرت،ولمأتعدفيهمضمونكتابشيخناالمفيدرحمهاللهحسبما
طلبت.والحمدللهأهلالجودواالفضال،أوليالرفعةوالجاللوصالتهعلىسيدنامحمدرسولهالمنقذبهدايتهمن(*).الضاللوعلىآلهالطاهرين)
مكتبةيعسوبالدينعليهالسالماإللكترونية
It is not obligating knowledge or action of all aspects.
The consensus (1) of the nation is not authoritative as per consensus but because the infallible imam is present in that. If proven that it all is based on a saying then there is no doubt that this say in the saying by the infallible. If not like that then the narration of the consensus is wrong and no authoritativeness of the consensus by this aspect.
The ruling of the presumption of continuity (2) of the present state is obligated because the ruling of the present state is proven with certainty. It is not correct to move from what is proven except by way of an argument.
The reports when differ in words is not correct to apply all of them on the realty of speech as the unity among them is aimed for. Indeed it is correct to post some as the real usage and others as the figurative usage. It is not objected to drop some of them (when it is not possible to post some) as the real usage and others as the figurative usage. Indeed it is inevitable to result in the correctness of some with the wrong of others or all. At times the difference indicates the abrogation. This is in the reports coming from the Holy Prophet (pbuh&hp) and not in the reports from the Imams (pbot) because for them is neither to change a thing nor an abrogation.
(1) It is referred by the rule of kindness ( اللطف .(Kifayat al osool) ( قاعدة
(2) Istishab is the ruling about the existence of a ruling or the topic of the one owning the ruling in case of a doubt in its current existence. (Kifayat al osool).
REFERENCES
1- Akhund, Khurasani. Kifayat al Osool. www.yasoob.org2- Ansari, Shaikh Murtaza.Faraid al Osool.www.yasoob.org3- Khoi, Abul Qasim. Ajwad al taqrirat. www.yasoob.org4- Mufid, Shaikh. Al Tazkirah fi osool. Silsilat al Moallifat Shaikh Mufid Dar al Mufid.
Beirut. Lebanon. 1414 AH/1993.www.yasoob.org5- Tusi, Mohammad b Hasan. Uddat al osool.www.tebyan.net.6- Hakim, Syed Mohsin. Haqaiq al osool.www.yasoob.org
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