The Guide of the Seeker in the Fundamentals of Imam Malik's School (English Translation)

شرح منظومة ابن أبي كف الولاتي إيصال السالك في أصول ا?مام مالك
Explanation of Ibn Abi Kaf al-Walati's System for Conveying the Wayfarer in the Fundamentals of Imam Malik

Click here for the Arabic text




نظم إبن أبي كف مع شرح الولاتي




Ibn Abi Kaf's composition with al-Walati's explanation.




شرح منظومة ابن أبي كف الولاتي




Explanation of Ibn Abi Kaf's al-Walati composition."




إيصال السالك في أصول الإمام مالك




"The Guide of the Traveler in the Fundamentals of Imam Malik's School."




للشيخ/ أبي مارية التميمي -حفظه الله-




"For Sheikh/ Abu Marya al-Tamimi - may Allah preserve him -."




مدخل إلى علم أصول الفقه




"An Introduction to the Science of Usul al-Fiqh (Principles of Islamic Jurisprudence)."




يحتاج المفتي لاستخراج الأحكام الشرعية من الكتاب والسنة أن يبحث فيهما من جهتين: جهة الورود وجهة الدلالة:




"A religious jurist (mufti) needs to extract Islamic legal rulings from the Quran and Sunnah by examining them from two perspectives: the perspective of explicit wording (textual content) and the perspective of intended meaning (inference)."




أما جهة الورود فهي النقل: التحقق من ثبوت نسبة القرآن إلى الله، والتحقق من ثبوت الحديث إلى النبي - صلى الله عليه وسلم - وذلك بالرواية والإسناد وأما جهة الدلالة: ما يراد بهذا الكلام، أي: مراد الشارع بهذا اللفظ.




"As for the perspective of explicit wording, it involves transmission: verifying the attribution of the Quran to Allah and verifying the attribution of the hadith to the Prophet - peace be upon him - through narration and chain of transmission. As for the perspective of intended meaning, it refers to the purpose behind these words, i.e., the legislator's intended meaning with this wording."




لم يحتج الصحابة -رضوان الله عليهم- إلى بحثهما لسماعهم من النبي المعصوم - صلى الله عليه وسلم - مباشرة ولأنهم أهل اللسان العربي على وجه السليقة وكذلك لم تشتد حاجة التابعين إلى البحث فيهما لسماعهم من الصحابة المعدلين بتعديل الله تعالى لهم لأن الله تعالى يقول: {والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه} ويقول: {فإن الله لا يرضى عن القوم الفاسقين} ، فنفى عنهم الفسق بحلول الرضوان عليهم وإذا انتفى عنهم الفسق وجب لهم ضده وهو العدالة ولم يحتج التابعون كذلك إلى البحث كثيرا في جهة الدلالة لأنهم من أهل اللسان العربي على وجه السليقة ولكن حين جاء أتباع التابعين احتاجوا إلى البحث في الجهتين:





"The Companions - may Allah be pleased with them - did not need to extensively investigate these matters since they directly heard from the infallible Prophet - peace be upon him. Moreover, they were proficient in the Arabic language, and their linguistic abilities were well-suited for precise comprehension. Similarly, the successors (Tabi'un) did not heavily rely on research in these aspects, for they had heard from the Companions who were elevated by Allah's praise and approval, as Allah says, 'And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him.' He also says, 'Indeed, Allah does not like the public mention of evil except by one who has been wronged.' Therefore, wrongdoing was negated from them through the attainment of Allah's pleasure. When wrongdoing is negated, its opposite, which is righteousness, becomes necessary for them. The successors did not extensively require in-depth investigation into the realm of intended meaning either, as they were also proficient in the Arabic language. However, when the followers of the successors emerged, they needed to delve into both perspectives."




أما جهة الورود فلأنهم لم يلقوا النبي المعصوم - صلى الله عليه وسلم - ولم يلقوا الصحابة المعدلين بتعديل الله وإنما لقوا التابعين وفيهم العدول وغير العدول فاحتاجوا إلى البحث في جهة الورود واحتاجوا كذلك إلى البحث في جهة الدلالة لاختلاط العرب بالعجم فاشتدت الحاجة للبحث في الدلالة فنشأت المذاهب للحاجة إلى بحث هاتين الجهتين.




"As for the perspective of explicit wording, it is because they (the followers of the successors) did not meet the infallible Prophet - peace be upon him - nor did they meet the Companions who were elevated by Allah's endorsement. They only encountered the successors, among whom were both reliable and unreliable narrators. Thus, they needed to conduct research from the perspective of explicit wording. Similarly, they needed to delve into the realm of intended meaning due to the interaction between Arabs and non-Arabs, which increased the necessity to explore intended meanings. As a result, schools of thought emerged out of the need to investigate these two perspectives."




ونشأ علم أصول الفقه لطروء النوازل في حياة الناس والحاجة الماسة لاستخراج أحكامها من النصوص عن طريق الاجتهاد المنضبط بطرق الاستدلال الشرعية




"The field of Usul al-Fiqh (Principles of Islamic Jurisprudence) emerged due to the emergence of unforeseen circumstances (challenges) in people's lives and the urgent need to derive rulings from textual sources through methodical reasoning and the systematic application of legal evidence."




وأول من ألف في هذا العلم هو الإمام محمد بن إدريس الشافعي المطلبي القرشي رحمه الله الكتاب واشتهر باسم (الرسالة) أما قبل التدوين فكانت مركوزة في عقول أهل العلم ولم تكن هناك حاجة الى تدوينها.




"The first to compile in this field was Imam Muhammad ibn Idris al-Shafi'i, al-Mutalibi al-Qurashi - may Allah have mercy on him. He authored the book known as 'Al-Risala.' Before formal documentation, these principles were preserved within the minds of the scholars, and there was no need to put them into writing."




* أصول الفقه منهجا وموضوعا:




"Usul al-Fiqh: Methodology and Subject Matter."




قال الامام الغزالي -رحمه الله-: "اعلم أنك إذا فهمت أن نظر الأصولي في وجوه دلالة الأدلة السمعية على الأحكام الشرعية لم يخف عليك أن المقصود معرفة كيفية اقتباس الأحكام من الأدلة، فوجب النظر في الأحكام، ثم في الأدلة وأقسامها، ثم في كيفية اقتباس الأحكام من الأدلة، ثم في صفات المقتبس الذي له أن يقتبس الأحكام، فإن الأحكام ثمرات وكل ثمرة فلها صفة وحقيقة في نفسها ولها مثمر ومستثمر وطريق في الاستثمار.




Imam al-Ghazali - may Allah have mercy upon him - said: "Know that when you understand that the contemplation of the jurist regarding the various indications of auditory evidence for legal rulings becomes clear to you, it will not escape your notice that the purpose is to comprehend how to extract rulings from these evidences. Thus, it is necessary to first examine the legal rulings, then the evidences and their types, followed by the method of deducing rulings from these evidences. Subsequently, you should consider the qualities of the deducer, who has the responsibility of deducing the legal rulings. For verily, legal rulings are like fruits, and every fruit has its inherent nature and reality. It also has a bearer, an investor, and a path for investment."




والثمرة هي الأحكام، أعني الوجوب والحظر والندب والكراهة والإباحة والحسن والقبح والقضاء والأداء والصحة والفساد وغيرها والمثمر هي الأدلة، وهي ثلاثة الكتاب والسنة والإجماع فقط. وطرق الاستثمار هي وجوه دلالة الأدلة وهي أربعة، إذ الأقوال إما أن تدل على الشيء بصيغتها ومنظومها، أو بفحواها ومفهومها وباقتضائها وضرورتها أو بمعقولها ومعناها المستنبط منها.




"And the fruit is the legal rulings, encompassing obligations, prohibitions, recommendations, disapprovals, permissions, commendations, condemnations, decrees, performances, validity, invalidity, and others. The bearer of these fruits is the evidence, which consists solely of three sources: the Quran, the Sunnah, and consensus (Ijma'). The paths of investment are the various indications of these evidences, and they are four in number. Statements can either indicate something through their wording and structure, or through their content, implications, inferences, necessities, or logical derivations."




والمستثمر هو المجتهد، ولا بد من معرفة صفاته وشروطه وأحكامه. فإذا جملة الأصول تدور على أربعة أقطاب:




"And the investor is the diligent scholar (mujtahid), and it is essential to understand his qualities, prerequisites, and regulations. Therefore, the entirety of these principles revolves around four main axes."




القطب الأول: في الأحكام، والبداءة بها أولى لأنها الثمرة المطلوبة.




"The first axis: Regarding legal rulings, beginning with them takes precedence, as they are the desired fruit."







القطب الثاني: في الأدلة، وهي الكتاب والسنة والإجماع وبها التثنية إذ بعد الفراغ من معرفة الثمرة لا أهم من معرفة المثمر.




"The second axis: Concerning the evidence, which is comprised of the Quran, the Sunnah, and consensus (Ijma'). It also involves understanding the sources, for after comprehending the fruit, knowing the bearer of the fruit becomes no less important."




القطب الثالث: في طريق الاستثمار، وهو وجوه دلالة الأدلة، وهي أربعة: دلالة بالمنظوم، ودلالة بالمفهوم، ودلالة بالضرورة والاقتضاء، ودلالة بالمعنى المعقول.




"The third axis: In the path of investment, which pertains to the various indications of the evidence, and these are four: indication through structure, indication through concept, indication through necessity and implication, and indication through reasonable meaning."




القطب الرابع: في المستثمر وهو المجتهد الذي يحكم بظنه، ويقابله المقلد الذي يلزمه اتباعه، فيجب ذكر شروط المقلد والمجتهد وصفاتهما." اهـ




"The fourth axis: Concerning the investor, who is the mujtahid, who forms judgments based on his own reasoning. Contrasted with him is the follower (muqallid), who is obligated to adhere to the mujtahid's opinions. It is necessary to mention the conditions of the follower and the mujtahid, along with their qualities." (Amen)




* تعريف أصول الفقه:




Definition of Usul al-Fiqh:




أصول الفقه مركب من مضاف وهو كلمة "أصول" ومضاف إليه وهو كلمة "الفقه" ويسمى مركبا إضافيا وهذا المركب الإضافي صار علَما على العِلم المعهود فينبغي تعريفه باعتبار كونه مركبا إضافيا وباعتبار كونه عَلما.




"Usul al-Fiqh" is a construct consisting of two components: the first is the word "Usul" (principles), and the second is the phrase "al-Fiqh" (jurisprudence). This combination is known as a construct in genitive relationship. This construct in genitive relationship has become a distinct field of knowledge alongside the established sciences, and therefore, it should be defined considering its nature as both a construct in genitive relationship and a field of knowledge."




- أولا: تعريفه باعتبار كونه مركبا إضافيا:




"Firstly: Defining it in terms of being a construct in genitive relationship:"




الأصول: جمع أصل والأصل في اللغة: ما يستند وجود الشيء إليه كالأساس أصل للسقف والجدار وكعروق الشجرة الثابتة في الأرض كما في قوله تعالى: {أصلها ثابت وفرعها في السماء} .




"Al-Usul" is the plural form of "Asl," and linguistically, "Asl" refers to what something's existence is based upon, like the foundation of a roof or a wall, or the roots of a tree firmly rooted in the ground, as mentioned in the verse: '{Its root is firmly fixed while its branches reach the sky}.' (Quran, Surah Ibrahim, 14:24)"





واصطلاحا يطلق على:




"And in technical terms, it is used to refer to:"




١ - الدليل ومنه قولهم: (أصل هذه المسألة الكتاب والسنة) .




"1 - The evidence, and from it comes their saying: '(The source of this matter is the Quran and the Sunnah).' "




٢ - الراجح: (الأصل في الكلام الحقيقة) .




"2 - The preponderant opinion: (The 'Asl' in speech is the reality)."




٣ - القاعدة ومنه قولهم: (الأمر للوجوب) .




"3 - The rule or principle, and from it comes their saying: '(The 'Asl' is that the matter is obligatory).' "




٤ - الاستصحاب كقولهم: (الأصل في الأشياء الإباحة) .




"4 - Presumption, as in their saying: '(The 'Asl' in matters is permissibility).' "




الفقه في اللغة: فهو الفهم كقوله تعالى حكاية عن موسى {واحلل عقدة من لساني يفقهوا قولي} أي يفهموه ويطلق أيضا على العلم وعلى الفطنة.




"In the language, 'Fiqh' means understanding, as in the verse describing Moses: '{And make ease for me from my tongue that they may understand my speech}.' This implies comprehending and also refers to knowledge and keen insight."




وفي الاصطلاح: هو "العِلم بالأحكام الشرعية العملية المكتسبة من أدلتها التفصيلية"




"In the technical terminology, it is 'the knowledge of practical religious rulings acquired from their detailed evidences.'"




١ - العِلم:




"1 - Knowledge."







ما يشمل غلبة الظن كما في قوله تعالى {فإن علمتموهن مؤمنات} أي: ظننتموهن.




"It encompasses a strong presumption, as in the phrase from the Quran: '{And if you know them to be believers},' which means: you strongly presume them to be believers."




٢ - الأحكام:




"2 - Rulings."




جمع حكم وهو في اللغة: الإتقان يقال: أحكم الشيء أي: إحكاما وحكما إذا أتقنه ومنه قوله تعالى: {الر كتاب أحكمت آياته ثم فصلت من لدن حكيم خبير} .




"The plural of 'hukm' is 'ahkam.' In the language, 'hukm' refers to mastery or precision. It is said, 'ahkama al-shay' which means: he perfected the thing, and 'hukman' which means: with mastery and precision. From it is the phrase in the Quran: '{Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted}.'"




ويطلق كذلك على الإمساك والمنع ومنه قيل للقضاء حكمًا لأنه يمنع من غير المقضي، تقول حكمه كنصره وأحكمه كأكرمه وحكمه بالتضعيف بمعنى منعه.




"It is also used to refer to restraint and prohibition. From it, it's said that judgment (hukm) was given to the judge, because it prevents the unadjudicated. You say, 'His judgment is like his victory,' meaning his restraint is like his triumph, and 'His judgment is like his nobility,' meaning his prohibition is like his generosity. And judgment (hukm) can be used to imply weakening, with the sense of preventing or restraining."




فيقال: أحكم السفيه إذا أمسكه عن سفهه ورده عنه، ومنه قول جرير:




"So, it is said, 'He restrained the foolish person,' when he refrained him from his foolishness and kept him from it. And from it is the saying of Jarir:"




أبنى حنيفة احكموا سفهاءكم ... إنى أخاف عليكمو أن أغضبا




"The son of Hanifa, judge your fools. I fear for you that I become angry."




أبنى حنيفة إنني إن أهجكم ... أدع اليمامة لا توارى أرنبا




"The son of Hanifa, if I provoke you, let the dove be concealed, not the hare."




وقول حسان بن ثابت -رضى الله عنه-:




"And the saying of Hassan ibn Thabit - may Allah be pleased with him -:"







لنا في كل يوم من معد ... سباب أو قتال أو هجاء




"We face every day a calculated dose of insults, conflict, or criticism."




فنحكم بالقوافى من هجانا ... ونضرب حين تختلط الدماء




"So we judge with poetic couplets when we are reviled, and we strike when blood is mixed."




ومن الحكم بمعنى المنع حكمة اللجام وهي ما أحاط بحنكى الدابة سميت بذلك لأنها تمنعها من الجري الشديد والحكمة أيضا حديدة في اللجام تكون على أنف الفرس وحنكة تمنعه من مخالفة راكبه وكانت العرب تتخذها من القد وهو الأبق وهو القنب ومنه قول زهير:




"And among the instances of 'hukm' in the sense of restraint is the 'hikmah al-lajam' (the wisdom of the bridle). It's a piece that surrounds the mouth of a beast, named so because it restrains it from intense running. This 'hikmah' is also an iron piece in the bridle placed on a horse's nose, restraining it from disobeying its rider. The Arabs used to fashion it from 'al-qad' (fibrous rope), which is 'abq' or 'qanb' (hemp). From it is the saying of Zuhair:"




القائد الخيل منكوبا دوابرها ... قد أحكمت حكمات القد والأبقا.




"The leader of the horses, their manes flowing, their backs marked by saddle friction. You've firmly restrained them with the wisdom of the qad and abqa."




والحكم في الاصطلاح هو (إثبات أمر لأمر أو نفيه عنه) ، نحو زياد قائم وعمرو ليس بقائم. وهو ينقسم بدليل الاستقراء إلى ثلاثة أقسام:




"In the technical terminology, 'hukm' is the affirmation or negation of a ruling regarding a matter, like saying 'Ziyad is standing' or 'Amr is not standing.' Based on the evidence of induction (istiqra'), it can be divided into three categories:"




أ- حكم عقلي:




"A - Rational Judgment:"




وهو ما يعرف فيه (العقل) النسبة إيجابا أو سلبا نحو الكل أكبر من الجزء إيجابا. الجزء ليس أكبر من الكل سلبا.




"And it is what the intellect recognizes in terms of a positive or negative relation, such as the whole being greater than the part in a positive sense, and the part not being greater than the whole in a negative sense."







وأقسام الحكم العقلي تنحصر في ثلاث الوجوب والجواز والاستحالة فكل ما يحكم به العقل إما أن يقبل الثبوت أو الانتفاء معا فهذا هو الجائز وإما أن يقبل الثبوت فقط فهو الواجب وإما أن يقبل الانتفاء فقط فهذا ما يسمى بالمستحيل أو الممتنع مثال ذلك اجتماع النقيضين أو ارتفاعهما في محل واحد في زمان ومكان واحد (كاستحالة اجتماع الليل والنهار او ارتفاعهما (انتفائهما) في نفس البقعة المكانية وفي نفس اللحظة الزمنية).




"The divisions of rational judgment are limited to three: necessity (wujub), permissibility (jawaz), and impossibility (istihala). Anything that is judged by the intellect can either accept both affirmation and negation simultaneously, which is permissible (jawaz). It can also accept only affirmation, making it necessary (wajib), or accept only negation, which is what is referred to as impossible or inconceivable. An example of the latter is the meeting of opposites or their simultaneous occurrence in the same place and time, like the impossibility of day and night coexisting or both of them rising (their occurrence) in the same spatial location and at the same moment in time."




ب- حكم عادي:




"B - Ordinary Judgment:"




وهو حكم مستخرج بالتجربة والملاحظة عرفت فيه النسبة بالعادة كقولهم الشاي منشط فهو إثبات أمر لأمر أو نفيه عنه بواسطة التكرر مع صحة التخلف كما يحصل في إثبات أن عقارا من العقاقير دواء لمرض محدد فلم نعرف ذلك لا بالشرع ولا بالعقل وإنما عرف من خلال التجربة والتكرار فتكرر تجريبه على المصابين بهذا المرض فلوحظ تأثيره في كثير منهم فجعل علاجا لذلك المرض، فهذا هو الحكم العادي ويمكن تخلفه بأن يستعمل مريض هذا الدواء فلا يستفيد منه شيئا ويستعمله آخر فيشفى وذلك بقدر الله سبحانه وتعالى ومثلك ذلك: الإحراق في النار فإن الأصل أن النار تحرق الأشياء القابلة للاحتراق إذا لامستها بحصول الشروط كالملامسة وانتفاء الموانع كانتفاء الحائل وأن يكون الشيء قابلا للاحتراق، ولكن ذلك يمكن أن يستثنى منه فإبراهيم -عليه السلام- رمي في النار فما احترق وذلك بقدر الله سبحانه وتعالى وقدرته.




"It is a judgment derived from experimentation and observation. In this type of judgment, proportionality is known through custom. For instance, when they say, 'Tea is refreshing,' this is an affirmation or negation of one matter concerning another through repetition, provided that the conditions for consistency are met. An example of this is affirming that a certain medication among various remedies is effective for a specific ailment. We do not ascertain this through religious sources or reasoning, but through experience and repetition. It is tested repeatedly on those suffering from the particular ailment. If its effects are observed in many cases, it is established as a treatment for that ailment. This is ordinary judgment, which can be overturned when one patient uses the medication with no effect, while another recovers. This variation occurs according to Allah's will and decree. Similarly, consider the example of fire burning. The general principle is that fire burns combustible objects when they come into contact with it, fulfilling the conditions like proximity, the absence of obstacles, and the object being flammable. However, this principle can be overridden, as seen in the case of Prophet Ibrahim (peace be upon him) being thrown into the fire, and he was not burned. This was due to the will and power of Allah, glorified and exalted be He."







ج- حكم شرعي:




"C - Legal Judgment:"




وهو "خطاب الله المتعلق بفعل المكلف من حيث أنه مكلف به" .




"And it is the address of Allah related to the actions of the accountable individual in terms of them being obligated."




فخرج بقوله (خطاب الله) خطاب غيره لأنه لا حكم شرعيا إلا لله وحده -جل وعلا- فكل تشريع من غيره باطل، قال تعالى: {إن الحكم إلا لله} {وما اختلفتم فيه من شيء فحكمه إلى الله} فإن تنازعتم في شيء فردوه إلى الله




"So, it is derived from His saying, 'the address of Allah,' excluding the address of anyone else because no legal judgment exists except from Allah alone, glorified and exalted. Any legislation from others is void. Allah, the Most High, has said, 'The rule is only for Allah,' 'And whatever you disagree upon - its ruling is [to be referred] to Allah.' Therefore, if you dispute about anything, refer it back to Allah.'"




والرسول الآية.




"And the Messenger (peace be upon him) is the explainer of the verse."




وخرج بقوله (المتعلق بفعل المكلف) ما تعلق بذات الله تعالى نحو "لا اله الا الله" وما تعلق بفعله نحو قوله تعالى: "خالق كل شيء" وما يتعلق بذوات المكلفين نحو "ولقد خلقناكم ثم صورناكم" الآية. وما تعلق بالجمادات نحو "ويوم نسير الجبال وترى الأرض بارزة" .




"So, what is meant by 'the accountable individual' is what pertains to the essence of Allah Almighty, like 'There is no deity except Allah,' and what pertains to His actions, like 'Creator of all things,' and what pertains to the attributes of the accountable beings, like 'And We did certainly create you and then We formed you,' in the verse. Also, what pertains to inanimate objects, like 'And [mention] the Day when We will parade the mountains, and you will see the earth prominent.'"




وخرج بقوله (من حيث أنه مكلف به) خطاب الله تعالى المتعلق بفعل المكلف لا من حيث أنه مكلف به، كقوله تعالى: {يعلمون ما تفعلون} ، فإنه خطاب من الله متعلق بفعل المكلف من حيث أن الحفظة يعلمونه لا من حيث أنه مكلف به.




"And what is meant by 'in terms of them being obligated' is the address of Allah Almighty related to the actions of the accountable individual, not in terms of them being obligated. This is like His saying, 'They know what you do.' This is a statement from Allah related to the actions of the accountable in the sense that the angels know them, not in terms of them being obligated."





٣ - الشرعية:




"3 - Legislative:"




المستفادة من الشريعة كالوجوب والندب والحرمة والكراهة والإباحة فيخرج بقيد الشرعية: الأحكام العقلية والحسية مثل كون الثلج باردا والعادية.




"What is derived from the Shariah, like obligations, recommendations, prohibitions, disliked actions, and permissibility, falls under the scope of legislative matters. He (the scholar) excludes from this scope matters that are not from the Shariah, such as intellectual and sensory judgments, like the fact that ice is cold and the customary norms."




٤ - العملية:




"4 - Practical:"




المتعلقة بأفعال المكلفين فيخرج منها الأحكام الاعتقادية والسلوكية.




"Related to the actions of the accountable individuals." From it are derived matters related to belief (creed) and behavior (conduct)."




٥ - المكتسبة:




"5 - Acquired:"




المستفادة بطريق النظر والاستدلال فيخرج من الفقه نوعان من العلم: علم الله تعالى أو رسوله - صلى الله عليه وسلم -، فأما علم الله تعالى فهو وصف لازم له على وجه الكمال ولو علق بالاستنباط لكان نقصا ينزه عنه سبحانه وتعالى وأما علم رسوله - صلى الله عليه وسلم - فمصدره الوحي الذي هو من علم الله تعالى.




"Derived through observation and reasoning." From jurisprudence, two types of knowledge are derived:




Divine Knowledge: This refers to knowledge attributed to Allah, exalted be He. It's a necessary attribute for Him, characterized by absolute perfection. If it were contingent on inference, it would imply deficiency, which is far above Him.




Prophetic Knowledge: This is the knowledge of the Prophet Muhammad (peace be upon him). Its source is revelation, which is part of Allah's knowledge."




ويخرج أيضا علم المقلد فإنه لم يستفده بالنظر والاستنباط إنما حمله عن غيره.

"Also derived is the knowledge of the follower (mukallid), for they do not acquire it through observation and deduction; rather, they receive it from others."




٦ - الأدلة:

"6 - Evidences:"




جمع (دليل) وهو لغة: الهادي واصطلاحا: ما يستدل بالنظر الصحيح فيه على حكم شرعي عملي على سبيل القطع أو الظن والأدلة هي مصادر التشريع كـ: الكتاب والسنة والإجماع والقياس.

"Its plural is 'adillah,' which in language refers to a guide. In terminology, it refers to what one properly observes and deduces to ascertain a practical legal ruling, either definitively or probabilistically. The evidences are the sources of legislation, such as the Quran, the Sunnah, consensus (ijma'), and analogy (qiyas)."







٧ - التفصيلية:




"7 - Detailed (Tafsiliah):"




الجزئية أو الفرعية والأدلة التفصيلية هي كل دليل يختص بمسألة معينة كاختصاص قوله تعالى: {ولا تقربوا الزنى} بحرمة الزنا فهذه الآية دليل تفصيلي يختص بمسألة معينة هي الزنا وهو غير قوله تعالى: {ولا تقربوا مال اليتيم} [الإسراء: ٣٤] فهذا دليل تفصيلي على مسألة أخرى هي حرمة أكل مال اليتيم.

"Partial or subsidiary." The detailed evidences are any evidence that specifically addresses a particular issue, such as the specialization of the verse 'And do not approach unlawful sexual intercourse' to indicate the prohibition of adultery. This verse is a detailed evidence that pertains to a specific matter, which is adultery. This is distinct from another verse, such as 'And do not approach the orphan's property,' which is a separate detailed evidence indicating the prohibition of consuming the property of orphans."




- ثانيا: أصول الفقه باعتباره علَما ولقبا على الفن المعروف

"Secondly: Principles of Jurisprudence, considering it as a science and a title for the recognized art."




يمكن تعريفه بأنه: "أدلة الفقه الإجمالية، وكيفية الاستفادة منها، وحال المستفيد" .

"It can be defined as: 'General jurisprudential evidences, how to derive rulings from them, and the conditions of the one deriving the rulings.'"







١ - "أدلة الفقه الإجمالية"

"1 - General Jurisprudential Evidences"




وهي: الأدلة الشرعية المتفق عليها والمختلف فيها.

"And they are: the agreed-upon and disputed religious evidences."




٢ - "كيفية الاستفادة منها"

"2 - How to Derive Rulings from Them"




أي: كيفية استفادة الأحكام الشرعية من الأدلة الشرعية، والمقصود بذلك طرق الاستنباط، مثل: الأمر والنهي، والعام والخاص، والمطلق والمقيد، والمجمل والمبين، والمنطوق والمفهوم.

"Meaning: How to extract legal rulings from the religious evidences. This refers to the methods of inference, such as: command and prohibition, general and specific, absolute and qualified, ambiguous and clear, stated and inferred."




٣ - "حال المستفيد"

"3 - The Condition of the Recipient"




أي: المجتهد ويدخل في ذلك مباحث التعارض والترجيح والفتوى لأنها من خصائص المجتهد وتدخل مباحث التقليد أيضا لكون المقلد تابعا له.

Meaning: The qualified jurist (mujtahid) is the one who falls under this category. This includes discussions of conflicts, prioritization, and issuing legal rulings (fatwa), as these are attributes of a jurist. Topics of imitation (taqlid) are also involved in this context, as followers (muqallid) are dependent on the rulings and guidance of the qualified jurist.

* موضوعه

Its subject matter




معرفة الأدلة الشرعية ومراتبها وأحوالها وكيفية استنباط الأحكام والاستدلال بها مع معرفة حال المستدل.

Understanding the religious evidences, their levels, conditions, and how to derive legal rulings and make arguments using them, while also being aware of the state of the one making the argument.




* فائدته

Its Benefit




أصول الفقه علم إسلامي أصيل ومن فوائده:



Usul al-Fiqh is an authentic Islamic science, and among its benefits:



(to be continued)