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اِخْتِلَافُ الْمَشَايِخِ · Ikhtilaf al-Mashayikh
الْفَرْقُ بَيْنَ اخْتِلَافِ الْقَوْلِ وَاخْتِلَافِ الرِّوَايَةِ · Distinguishing Disagreement in Doctrine (Qawl) from Disagreement in Transmission (Riwaya)
[النَّصُّ] وَاعْلَمْ أَنَّ اخْتِلَافَ الرِّوَايَتَيْنِ لَيْسَ مِنْ بَابِ اخْتِلَافِ الْقَوْلَيْنِ؛ لِأَنَّ الْقَوْلَيْنِ نَصَّ الْمُجْتَهِدُ عَلَيْهِمَا بِخِلَافِ الرِّوَايَتَيْنِ، فَالِاخْتِلَافُ فِي الْقَوْلَيْنِ مِنْ جِهَةِ الْمَنْقُولِ عَنْهُ لَا النَّاقِلِ، وَالِاخْتِلَافُ فِي الرِّوَايَتَيْنِ بِالْعَكْسِ
- Disagreement between two riwayat is not the same category as disagreement between two qawls: both qawls are stated explicitly by the mujtahid himself, unlike riwayat, so a difference among qawls traces back to the mujtahid being reported from, while a difference among riwayat traces back instead to the transmitter
[مَعْنًى] يُنْسَبُ الرَّاجِحُ إِلَى الْمُجْتَهِدِ بِلَفْظِ "قَوْلٌ" وَيُذْكَرُ بِـ"عِنْدَ"، وَيَبْقَى الْمَرْجُوحُ "رِوَايَةً" تُذْكَرُ بِـ"عَنْ"
- The preferred view gets attributed to the mujtahid as his "qawl" (introduced with "according to him"), while the outweighed view remains a mere "riwaya" narrated from him (introduced with "narrated from him") — a real terminological distinction, even though scholars often use the two terms loosely for each other in practice
📖 مَوْضِعٌ ص ٨٦، ٨٩ — pp. 86, 89
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وَجْهٌ خَامِسٌ: تَرَدُّدُ الْمُجْتَهِدِ نَفْسِهِ، وَنِسْبَةُ قَوْلَيْنِ مُتَعَادِلَيْنِ إِلَيْهِ · A Fifth Cause of Disagreement — the Mujtahid's Own Genuine Hesitation
[النَّصُّ] مِنْ وُجُوهِ الِاخْتِلَافِ أَيْضًا تَرَدُّدُ الْمُجْتَهِدِ فِي الْحُكْمِ لِتَعَارُضِ الْأَدِلَّةِ عِنْدَهُ بِلَا مُرَجِّحٍ، أَوْ لِاخْتِلَافِ رَأْيِهِ فِي مَدْلُولِ الدَّلِيلِ الْوَاحِدِ؛ فَقَدْ يَتَرَجَّحُ عِنْدَهُ أَحَدُهُمَا فَيُنْسَبُ إِلَيْهِ، وَقَدْ لَا يَتَرَجَّحُ فَيَسْتَوِي رَأْيُهُ فِيهِمَا
- A further cause of scholarly disagreement is the mujtahid's own genuine hesitation — either because conflicting evidences leave him with no clear preference, or because a single proof-text admits more than one meaning. Sometimes one reading later becomes preferred and is attributed to him as his qawl; sometimes neither wins out, and both stand as equally weighted opinions
[مَعْنًى] لِمُجْتَهِدٍ وَاحِدٍ قَوْلَانِ مُتَعَادِلَانِ: ثَلَاثَةُ مَذَاهِبَ لِلْأُصُولِيِّينَ فِي نِسْبَتِهِمَا إِلَيْهِ. الْأَوَّلُ (وَهُوَ الَّذِي رَجَّحَهُ الشَّارِحُ): يَصِحُّ نِسْبَةُ كُلٍّ مِنَ الْقَوْلَيْنِ إِلَيْهِ، مَحْمُولًا عَلَى تَرَدُّدِهِ. الثَّانِي (الرَّازِي وَأَتْبَاعُهُ): لَا يَصِحُّ نِسْبَةُ شَيْءٍ مِنْهُمَا إِلَيْهِ أَصْلًا. الثَّالِثُ: يَجِبُ اعْتِقَادُ نِسْبَةِ أَحَدِهِمَا غَيْرَ مُعَيَّنٍ مَعَ الرُّجُوعِ عَنْهُ، وَيَمْتَنِعُ الْعَمَلُ بِهِمَا حَتَّى يَتَبَيَّنَ
- Three usuli positions on attributing a mujtahid's two equally-weighted opinions to him: (1) — Ibn ʿAbidin's own preferred view — both may correctly be attributed to him, understood as reflecting genuine hesitation; (2) al-Razi and his followers: neither may be attributed to him at all, recording both merely guards against imagining either violates ijma'; (3) one must believe only one (unspecified which) is truly his current view, having retracted from the other, so acting on either is suspended until it becomes clear
📖 مَوْضِعٌ ص ٨٩-٩٠ — pp. 89-90
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حَتَّى يَعْلَمَ مِنْ أَيْنَ قُلْنَاهُ · "Until He Knows Whence We Said It"
[النَّصُّ] لَا يَحِلُّ لِأَحَدٍ أَنْ يُفْتِيَ بِقَوْلِنَا مَا لَمْ يَعْرِفْ مِنْ أَيْنَ قُلْنَاهُ
- It is not permissible for anyone to issue fatwa by our view until he knows whence we said it
[الْقَائِلُ] أَبُو حَنِيفَةَ — رَوَاهُ أَبُو يُوسُفَ، عَنْ إِبْرَاهِيمَ بْنِ يُوسُفَ، عَنْهُ
- Abu Hanifa; narrated by Abu Yusuf via Ibrahim b. Yusuf
📖 مَوْضِعٌ ص ١٣١ — p. 131
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وُجُوهُ اخْتِلَافِ الرِّوَايَةِ عَنِ الْإِمَامِ · Reasons Narrations from the Imam Differ
[الْأَوَّلُ] غَلَطٌ فِي السَّمَاعِ — كَأَنْ يُجِيبَ بِحَرْفِ النَّفْيِ إِذَا سُئِلَ عَنْ حَادِثَةٍ وَقَالَ: "لَا يَجُوزُ"، فَيَشْتَبِهُ عَلَى الرَّاوِي، فَيَنْقُلُ مَا سَمِعَ
- First: error in hearing; as when the Imam answers in the negative ("it is not permissible") and the listener mishears, then transmits what he heard
[الثَّانِي] أَنْ يَكُونَ لَهُ قَوْلٌ قَدِيمٌ رَجَعَ عَنْهُ، وَيَعْلَمُ بَعْضُ مَنْ يُخَالِفُهُ إِلَيْهِ رُجُوعَهُ، فَيَرْوِي الثَّانِيَ، وَالْآخَرُ لَمْ يَعْلَمْهُ، فَيَرْوِي الْأَوَّلَ
- Second: he had an old position he retracted; some learn of his retraction and narrate the new view, others remain unaware and narrate the old
[الثَّالِثُ] أَنْ يَكُونَ قَالَ أَحَدَهُمَا عَلَى وَجْهِ الْقِيَاسِ، وَالْآخَرَ عَلَى وَجْهِ الِاسْتِحْسَانِ، فَيَسْمَعُ كُلُّ وَاحِدٍ أَحَدَهُمَا، فَيَنْقُلُ كَمَا سَمِعَ
- Third: he gave one answer on the basis of qiyas and another on the basis of istihsan; each listener hears one and transmits what he heard
📖 الْمَصْدَرُ الْإِمَامُ أَبُو بَكْرٍ الْبَلْخِيُّ، نَقَلَهُ ابْنُ عَابِدِينَ، ص ١٠٤ — Imam Abu Bakr al-Balkhi, cited by Ibn ʿAbidin, p. 104
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تَرْجِيحُ الْمُتَأَخِّرِينَ · Preponderance of the Muta'akhkhirun
[مَعْنًى] إِذَا اخْتَلَفَ الْمَشَايِخُ يُؤْخَذُ بِقَوْلِ الْأَكْثَرِينَ مِنَ الْمُعْتَمَدِينَ الْكِبَارِ — كَأَبِي حَفْصٍ، وَأَبِي جَعْفَرٍ، وَأَبِي اللَّيْثِ، وَالطَّحَاوِيِّ — فَيُعْتَمَدُ عَلَيْهِ
- When the mashayikh differ, the view of the majority of the relied-upon seniors is taken; Abu Hafs, Abu Jaʿfar, Abu al-Layth, al-Tahawi; and acted upon
📖 مَوْضِعٌ ص ١٣٣ — p. 133
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إِذَا فُقِدَ التَّرْجِيحُ · When No Preponderance Exists
[النَّصُّ] فَإِنْ لَمْ يُوجَدْ مِنْهُمْ جَوَابٌ أَلْبَتَّةَ، نَظَرَ الْمُفْتِي فِيهَا نَظَرَ تَأَمُّلٍ وَتَدَبُّرٍ وَاجْتِهَادٍ لِيَجِدَ فِيهَا مَا يَقْرُبُ إِلَى الْخُرُوجِ مِنَ الْعُهْدَةِ، وَلَا يَتَكَلَّمُ فِيهَا جُزَافًا لِمَنْصِبِهِ وَحُرْمَتِهِ
- If no answer at all is found from them, the mufti reflects with deliberation, contemplation, and disciplined effort to find what brings him closest to discharging the trust; he does not speak about it loosely, out of regard for his station and its sanctity
📖 مَوْضِعٌ ص ١٣٣ — p. 133
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