سنن نسائي
Nasai
كتاب آداب القضاةThe Book of the Etiquette of Judges
بَابُ : الْحُكْمِ بِاتِّفَاقِ أَهْلِ الْعِلْمِChapter: Ruling According to the Consensus of the Scholars
Hadith 5399
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ الْعَلَاءِ ، قَالَ : حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنِ الْأَعْمَشِ ، عَنْ عُمَارَةَ هُوَ ابْنُ عُمَيْرٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ ، قَالَ : أَكْثَرُوا عَلَى عَبْدِ اللَّهِ ذَاتَ يَوْمٍ , فَقَالَ عَبْدُ اللَّهِ : " إِنَّهُ قَدْ أَتَى عَلَيْنَا زَمَانٌ وَلَسْنَا نَقْضِي ، وَلَسْنَا هُنَالِكَ ، ثُمَّ إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدَّرَ عَلَيْنَا أَنْ بَلَغْنَا مَا تَرَوْنَ ، فَمَنْ عَرَضَ لَهُ مِنْكُمْ قَضَاءٌ بَعْدَ الْيَوْمِ فَلْيَقْضِ بِمَا فِي كِتَابِ اللَّهِ ، فَإِنْ جَاءَ أَمْرٌ لَيْسَ فِي كِتَابِ اللَّهِ ، فَلْيَقْضِ بِمَا قَضَى بِهِ نَبِيُّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَإِنْ جَاءَ أَمْرٌ لَيْسَ فِي كِتَابِ اللَّهِ وَلَا قَضَى بِهِ نَبِيُّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلْيَقْضِ بِمَا قَضَى بِهِ الصَّالِحُونَ ، فَإِنْ جَاءَ أَمْرٌ لَيْسَ فِي كِتَابِ اللَّهِ ، وَلَا قَضَى بِهِ نَبِيُّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا قَضَى بِهِ الصَّالِحُونَ فَلْيَجْتَهِدْ رَأْيَهُ وَلَا يَقُولُ إِنِّي أَخَافُ ، وَإِنِّي أَخَافُ فَإِنَّ الْحَلَالَ بَيِّنٌ ، وَالْحَرَامَ بَيِّنٌ ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ فَدَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ " . قَالَ أَبُو عَبْد الرَّحْمَنِ : هَذَا الْحَدِيثُ جَيِّدٌ .
´It was narrated that 'Abdur-Rahman bin Yazid said:` "The people asked 'Abdullah too many questions one day, and 'Abdullah said: 'There was a time when we did not pass so many judgments, but now that time is over. Now Allah, the Mighty and Sublime, has decreed that we reach a time when, as you see, (we are asked to pass many judgments). Whoever among you is asked to pass a judgment after this day, let him pass judgment according to what is in the Book of Allah. If he is faced with a matter that is not mentioned in the Book of Allah, let him pass judgment according to the way His Prophet [SAW] passed judgment. If he is faced with a matter that is not mentioned in the Book of Allah and concerning which His Prophet did not pass judgment, then let him pass judgment according to the way the righteous passed judgment. If he is faced with a matter that is not mentioned in the Book of Allah, and concerning which His Prophet and the righteous did not pass judgment, then let him strive to work it out, and let him not say 'I am afraid, I am afraid.' For that which is lawful is clear and that which is unlawful is clear, and between them are matters which are not as clear. Leave that which makes you doubt for that which does not make you doubt.'"
Explanation & Benefits
Hafiz Muhammad Ameen
(1) The purpose of the Imam (rahimahullah) in this chapter is to establish the authority (hujjiyyah) of consensus (ijma‘), because its authority is proven from the verses of the Noble Qur’an and other hadiths, such as: ﴿And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers—We will turn him to what he has turned to and burn him in Hell, and what an evil destination!﴾ (al-Nisa: 115:4) and ﴿And thus We have made you a just community﴾ (al-Baqarah: 143:2). Similarly, [إنَّ اللہ قدْ أَجَارَ أَمَّتِیْ مِنْ أَنْ تَجْتَمِعَ علیٰ ضَلالة ] (Silsilat al-Ahadith al-Sahihah, Hadith: 1331). From such verses and hadiths, it is established that when the people of knowledge agree upon a matter, no one should oppose it, even if there is no explicit evidence from the Qur’an and hadith on that matter. The practice of the Rightly Guided Caliphs (khulafa’ al-rashidun) was that when there was no explicit ruling regarding an issue, they would consult the people of knowledge, and then whatever was agreed upon would be adopted. Therefore, one should not oppose consensus (ijma‘), because to turn away and disregard a juristic effort (ijtihad) that is in complete accordance with the requirements of the Shari‘ah is not only misguidance and irreligion, but also becoming an instrument of Satan. It is necessary that ijtihad be in accordance with the texts of the Book and the Sunnah, not in opposition to them.
(2) “There was a time”—by this is meant the era of the Messenger of Allah (sallallahu alayhi wa sallam) and the two Shaykhs (Abu Bakr and ‘Umar, radi Allahu anhuma).
(3) “Righteous people”—by this is meant the people of knowledge and the pious individuals.
(2) “There was a time”—by this is meant the era of the Messenger of Allah (sallallahu alayhi wa sallam) and the two Shaykhs (Abu Bakr and ‘Umar, radi Allahu anhuma).
(3) “Righteous people”—by this is meant the people of knowledge and the pious individuals.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5399
