them. One example of their disagreements was their first, over the Imamate: the Allies at first sought to assume it for themselves, desiring to appoint one of their own number to the position, but the Emigrants opposed them and refused to allow them this privilege.97 It should have been obligatory for the Emigrants, on the grounds of the plain meaning of the Prophetic report, not to oppose the Allies, but rather to emulate them, especially since this disagreement of theirs was over a tremendous and fundamental principle of the faith. A full discussion of their disagreement over this matter would take too long.
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ومن ذلك ما اختلفوا فيه من الأحكام والحلال والحرام فأحلّ بعضهم ما حرّمه الآخرون منهم وكان الواجب على ظاهر الحديث أن لا يخالفوهم وأن يقتدوا بمن سبق في ذلك إلى قول منهم فلم يفعلوا بل تمادوا على اختلافهم وذلك كثير يطول ذكره ومعلوم لا يدفعه المخالف ولا ينكره١. ومن ذلك ما أنكر بعضهم على بعض فمنهم من رجع إلى قول من أنكر عليه ومنهم من تمادى على أمره ولم يرجع عنه نظير ما روي عن عمر أنّه قال لأبي بكر لمّا أراد قتال أهل اليمامة ليس لك ذلك. إنّي سمعت رسول الله صلّى الله عليه وعلى آله يقول أمرت أن أقاتل الناس حتّى يقولوا لا إله إلّا الله ، فإذا قالوها فقد عصموا منّي دماءهم وأموالهم إلّا بحقّها وحسابهم على الله. قال له أبو بكر من حقّها الزكاة وقد منعوها. وتمادى على قتالهم، فلا عمر اقتدى بأبي بكر أوّلاً فترك الاعتراض عليه ولا أبو بكر اقتدى بعمر فيما ذكر له وأشار به عليه .
١ ل: ينكر.
Other instances are the rulings concerning lawful and unlawful matters over which the Companions disagreed. Some of them declared lawful what others of them declared unlawful, when it should have been necessary, according to the plain meaning of the Prophetic report, that they forgo contradicting each other and rather emulate those Companions who had expressed an opinion on that matter before they did. Yet they did not do this and instead persisted in their disagreement. This was a frequent occurrence, a description of which would be excessively long, and a well-known fact that no opponent may reject or deny. These include rulings that one of them denounced another for making. In some cases, one Companion changed his opinion to that of the one who denounced him, but in others, he stuck to his original opinion and did not abandon his view. An example of this is what has been transmitted on the authority of ʿUmar, to the effect that he told Abū Bakr, when he was planning to go to war against the inhabitants of al-Yamāmah: “You have no right to do this, for I heard the Messenger of God say: ‘I have been commanded to fight people until they say, “There is no god but God.” Once they say that, they have safeguarded their lives and their property from me, except by right, and their reckoning is incumbent on God alone.’” Abū Bakr responded, “One right against their lives is the alms tax, which they have refused to pay,” and he proceeded to do battle with them. Neither did ʿUmar at first emulate Abū Bakr, leaving off raising an objection to him, nor did Abū Bakr switch to the view that ʿUmar stated and pointed out to him.
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وأمر عمر برجم حامل اعترفت بالزنا فخلّصها عليّ عليه السلام من يد رسله وقال له ليس لك سبيل على ما في بطنها. ولم يقتد به عليّ فيما أمره وفعله .
In another example, ʿUmar commanded that a pregnant woman who had confessed to adultery be stoned, but ʿAlī, blessings of God be upon him, rescued her from the hands of his bailiffs. He told ʿUmar, “You have no right to proceed against what is in her belly,” and he did not follow ʿUmar’s view or his course of action.
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ورووا أنّ عبد الله بن مسعود قال يومًا لا يقولنّ أحدكم إنّي مؤمن ، فإنّه إن قال إنّي مؤمن قال إنّه في الجنّة ، وإذا قال إنّه في الجنّة فهو في النار. فقال له يزيد بن عمرو١ من مثلك حذرنا معاذ. قال ابن مسعود وما قال معاذ؟ قال قال إنّ الشيطان ليلقي الكلمة على لسان الحكيم فيتكلّم بها فلا تحملها فإيّاك وزيغة الحكيم . قال قلت فكيف لي بعلم ذلك ؟ قال إنّ على الحقّ لنورًا. فلم يجبه عبد الله بن مسعود وكان بعد ذلك إذا٢ أتاه أكرمه . فلم يكن على ظاهر الحديث ينبغي ليزيد أن يردّ على ابن مسعود، بل كان يجب عليه أن يقتدي به . وروي عن عبد الله بن مسعود أنّه قال لا يقلّدنّ أحدٌ٣ أحدًا إن آمن آمن وإن كفر كفر.
١ خ: عمير. ٢ ل: إذ. ٣ ل: أحدًا.
They transmitted that ʿAbd Allāh ibn Masʿūd said one day, “Let no one among you declare ‘I am a believer,’ for if he declares that he is a believer, he declares that he will enter Paradise, and whoever claims that he will enter Paradise will enter Hell.” Then Yazīd ibn ʿAmr remarked, “Muʿādh warned us about such as you.” Ibn Masʿūd asked, “What did Muʿādh say?” Yazīd replied, “He said, ‘Satan will put a word in the utterances of a wise man, and he will speak it, but do not convey it to others. Beware of the slip of the wise man.’” Yazīd added, “I asked Muʿādh, ‘How am I to know when that occurs?’ Muʿādh replied, ‘The truth is illuminated by a light.’” ʿAbd Allāh ibn Masʿūd did not answer him and, subsequently, would treat Yazīd with honor whenever he visited.98 According to the plain meaning of the oral report, however, it ought not to have been necessary for Yazīd to refute Ibn Masʿūd; rather, he ought to have followed his opinion. It has been transmitted from ʿAbd Allāh ibn Masʿūd that he said, “Let no one arbitrarily submit to the authority of another in matters of religion. If someone is a believer, he is a believer, and if he is an unbeliever, he is an unbeliever.”99
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وروي عن عبد الله بن مسعود أنّه قال أغد عالمًا أو متعلّمًا
