مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ} وقوله {أَطِيعُوا ٱللهَ وَأَطِيعُوا ٱلرَّسُولَ وَأُولِى ٱلْأَمْرِ مِنكُمْ} وقوله {ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًا}. فما أبانه الله عزّ وجلّ في ظاهر كتابه وأوضحه لعباده فقد أغناهم به عن بيان غيره، وما أحوجهم فيه إلى بيان الرسول وجب عليهم ردّه إليه كما أمر جلّ ذكره بذلك من كان في عصره. وما أشكل على من بعده وجب عليهم ردّه إلى١ أولي الأمر منهم٢ كما أمرهم جلّ ذكره. وسنذكر البيان عن٣ أولي الأمر منهم في الباب الذي يتلو هذا الباب كما شرطت في أوّل الكتاب.
١ ساقطة في ز. ٢ ساقطة في ل. ٣ ز، خ، ل: على.
God said: «We have neglected nothing in the Book.»39 He said to His Messenger: «We sent down the Book to you as an explanation of everything, a guidance, mercy, and glad tidings for the Muslims.»40 Thus God announced that He explained everything in His Book and that He did not neglect anything in it at all. This in His word indicates that all the religious obligations that He imposed on His creation, as well as lawful and unlawful matters, and judgments and rulings, are included and explained in His book. For the term “explanation” refers only to that which is plainly visible, clear, and known, and not derived through analogy, personal judgment, legal interpretation, preference, speculation, or inference, as those who adopt this doctrine have claimed. If they inquire about that, asking us how it could be and where its exposition appears in the Qurʾan, we answer with the word of God to His Prophet Muḥammad: «We have sent down to you the Message that you might clarify to the people what was sent down to them»;41 and with God’s word: «Whatever the Messenger brings you, take, and what he forbids you, avoid»;42 «Had they referred it to the Messenger and to the Ones in Authority among them, then those who derived it from them would have known it»;43 «Obey God and obey the Messenger and the Ones in Authority among you»;44 and «Today I have perfected for you your religion, and I have completed My blessing upon you, and I have approved Islam as a faith for you.»45 That which God set forth in the explicit text of His book and explained to His worshipers allows them to dispense with explanations by anyone else. That regarding which God made them need the explanation of the Messenger they must refer to him, as God commanded those who lived during the Messenger’s lifetime to do. Those who lived after the Messenger were obliged to refer what was difficult for them to the Ones in Authority, as God commanded them.46 As I have stipulated at the beginning of the book, we will explain who «the Ones in Authority among them» are in the chapter which follows this one.
٢١
وكان بيان الرسول وبيان أولي الأمر داخلاً في حكم الكتاب إذ كان الكتاب أوجب ذلك ونطق به ودلّ عليه، فصار جميع الحلال والحرام والقضايا والأحكام والفرائض وجميع ما تعبّد الله العباد به بهذا القول مثبتًا في الكتاب بهذا المعنى، واضحًا بيّنًا، غير مشكل ولا مقفل ولا محتاج١ إلى القياس عليه ولا الاستدلال فيه ولا الرأي ولا الاجتهاد ولا الاستحسان ولا النظر كما زعم هؤلاء المختلفون.
١ ل: يحتاج.
Explanation by the Messenger and by the Ones in Authority is included in the purport of the Qurʾan, since the Book requires, announces, and indicates it. Therefore, all permissible and forbidden things, judgments, rulings, and obligations—all duties that God imposed on the worshipers as their religion—are, according to this view, established in the Book in this sense, clear and plain, and neither ambiguous nor impenetrable. There is no need to draw an analogy from the text, or to infer something from it, nor is there need of personal judgment, legal interpretation, preference, or speculative reasoning, as those who are in disagreement have claimed.
٢٢
وأمّا ما أوجبوه لأنفسهم من الحكم في دين الله وأحكامه وحلال الله وحرامه بقياسهم وآرائهم واجتهادهم واستحسانهم ونظرهم واستدلالهم بزعمهم فذلك يخالف قول الله عزّ وجلّ لأنّه يقول لا شريك له لنبيّه محمّد صلّى الله عليه وعلى آله وسلّم {إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللهُ} ولم يقل بما رأيته ولا بما استحسنته ولا بما قِسْتَ عليه، ولا بما نظرت فيه ولا بما استدللت عليه ولا بما اجتهدت فيه. فأوجب هؤلاء لأنفسهم ما لم يوجبه الله سبحانه وتعالى لرسوله . وقال تعالى له {قُل ... إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ}، وقال تعالى {وَٱلنَّجْمِ إِذَا هَوَىٰ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ عَلَّمَهُ شَدِيدُ ٱلْقُوَىٰ}، وقال {قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَىٰ نَفْسِى ۖ وَإِنِ ٱهْتَدَيْتُ فَبِمَا يُوحِىٓ إِلَىَّ رَبِّىٓ} ولم يقل بما رأيته واستنبطته لنفسي، وقال {ٱتَّبِعُوا مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ} وقال تعالى {وَهَٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌ فَٱتَّبِعُوهُ وَٱتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ} وقال {وَأَنِ ٱحْكُم
