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طَبَقَاتُ الْفُقَهَاءِ · Tabaqat al-Fuqaha (Ibn ʿAbidin's Own Seven Tiers)
تَنْبِيهٌ · Editorial Note
[مُلْحَقٌ] هَذِهِ الطَّبَقَاتُ هِيَ نَصُّ ابْنِ عَابِدِينَ نَفْسِهِ (طَبْعَةُ الرَّشِيدِ بِحَاشِيَةِ أَبِي لُبَابَةَ، ص ٤٤-٥٠)، مَعَ تَعْلِيقَاتِ الْمَظَاهِرِيِّ وَأَبِي لُبَابَةَ عَلَيْهَا — لَا مُجَرَّدَ مُلَخَّصٍ عَنِ ابْنِ كَمَالٍ بَاشَا
- These seven tiers are Ibn ʿAbidin's own text (al-Rashid Trust print, Abu Lubaba hashiya ed., pp. 44-50), with the hashiya commentary of al-Mazahiri and Abu Lubaba on it — not merely an editor's summary
[مَعْنًى] عَدَّهَا ابْنُ عَابِدِينَ سَبْعًا لِبَصِيرَةِ الْمُفْتِي فِي التَّمْيِيزِ بَيْنَ الْقَائِلِينَ الْمُتَخَالِفِينَ وَقُدْرَتِهِ عَلَى التَّرْجِيحِ؛ وَاللَّكْنَوِيُّ نَقْلًا عَنِ الْكَفَوِيِّ عَدَّهَا خَمْسًا لَا سَبْعًا (بَيْنَ الِاجْتِهَادِ الْمُطْلَقِ وَالتَّقْلِيدِ الْمَحْضِ)، مَعَ التَّوْفِيقِ أَنَّ السَّبْعَ أَشْمَلُ إِذْ تُضِيفُ الطَّرَفَيْنِ
- Ibn ʿAbidin (d. 1252H) counts seven tiers so the mufti has full insight to tell disagreeing scholars apart and the ability to weigh between them; al-Laknawi (d. 1304H), citing al-Kafawi (Mahmud b. Sulayman al-Kafawi, d. 990H), counted only five (spanning just between absolute ijtihad and blind taqlid), reconciled by noting the seven-count is more comprehensive since it adds the two outer extremes
📖 مَوْضِعٌ ص ٤٤ — p. 44
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الطَّبَقَةُ الْأُولَى: الْمُجْتَهِدُونَ فِي الشَّرْعِ · Independent Mujtahids
[التَّعْرِيفُ] كَالْأَئِمَّةِ الْأَرْبَعَةِ، الَّذِينَ سَلَكُوا مَسْلَكَهُمْ فِي تَأْسِيسِ قَوَاعِدِ الْأُصُولِ، وَاسْتِنْبَاطِ أَحْكَامِ الْفُرُوعِ مِنَ الْأَدِلَّةِ الْأَرْبَعَةِ، مِنْ غَيْرِ تَقْلِيدٍ لِأَحَدٍ لَا فِي الْأُصُولِ وَلَا فِي الْفُرُوعِ
- Like the four Imams. They built their own method (usul) and drew rulings straight from the four sources. They followed no one.
[مِثَالٌ] كَالثَّوْرِيِّ، وَالْأَوْزَاعِيِّ، وَابْنِ أَبِي لَيْلَى، وَغَيْرِهِمْ
- Independent mujtahids outside the four surviving madhhabs: al-Thawri (d. 161H), al-Awza'i (d. 157H), Ibn Abi Layla (d. 148H), and others like them
📖 مَوْضِعٌ ص ٤٤ — p. 44
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الطَّبَقَةُ الثَّانِيَةُ: الْمُجْتَهِدُونَ فِي الْمَذْهَبِ · Mujtahids within the Madhhab
[التَّعْرِيفُ] كَأَبِي يُوسُفَ وَمُحَمَّدٍ وَسَائِرِ أَصْحَابِ أَبِي حَنِيفَةَ، الْقَادِرِينَ عَلَى اسْتِخْرَاجِ الْأَحْكَامِ مِنَ الْأَدِلَّةِ الْمَذْكُورَةِ، عَلَى حَسَبِ الْقَوَاعِدِ الَّتِي قَرَّرَهَا أُسْتَاذُهُمْ، وَإِنْ كَانُوا خَالَفُوهُ فِي بَعْضِ أَحْكَامِ الْفُرُوعِ، لَكِنَّهُمْ يُقَلِّدُونَهُ فِي قَوَاعِدِ الْأُصُولِ
- Like Abu Yusuf (d. 182H) and Muhammad. They can derive rulings themselves, but they keep Abu Hanifa's method. They differ from him on some details, not on the method.
[مَعْنًى] قِيلَ: إِنَّهُمَا خَالَفَا أَبَا حَنِيفَةَ فِي ثُلُثَيْ مَذْهَبِهِ؛ وَخُلَاصَةُ الْكُرْدَرِيِّ أَنَّ الصَّحِيحَ أَنَّهُمَا مُجْتَهِدَانِ مُسْتَقِلَّانِ بَلَغَا الِاجْتِهَادَ الْمُطْلَقَ، وَإِنَّمَا انْتَسَبَا إِلَى أُسْتَاذِهِمَا تَعْظِيمًا لَهُ
- A saying holds Abu Yusuf and Muhammad actually differed from Abu Hanifa (d. 150H) in two-thirds of his madhhab; al-Kurdari (al-Kardari al-Bazzazi, d. 827H)'s conclusion is that they were in truth independent mujtahids of absolute rank, and only attributed themselves to their teacher out of reverence for him
[النَّصُّ] لَا يَحِلُّ لِأَحَدٍ أَنْ يُفْتِيَ بِقَوْلِنَا حَتَّى يَعْلَمَ مِنْ أَيْنَ قُلْنَا
- Maxim attributed to Abu Hanifa: it is not lawful for anyone to give fatwa with our view until he knows where it came from
📖 مَوْضِعٌ ص ٤٥ — p. 45
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الطَّبَقَةُ الثَّالِثَةُ: مُجْتَهِدُو الْمَسَائِلِ الَّتِي لَا رِوَايَةَ فِيهَا · Mujtahids on Issues With No Transmitted Report
[التَّعْرِيفُ] كَالْخَصَّافِ، وَأَبِي جَعْفَرٍ الطَّحَاوِيِّ، وَأَبِي الْحَسَنِ الْكَرْخِيِّ، وَشَمْسِ الْأَئِمَّةِ الْحَلْوَانِيِّ، وَشَمْسِ الْأَئِمَّةِ السَّرَخْسِيِّ، وَفَخْرِ الْإِسْلَامِ الْبَزْدَوِيِّ، وَفَخْرِ الدِّينِ قَاضِيخَانَ. لَا يُخَالِفُونَ الْإِمَامَ فِي الْأُصُولِ وَلَا الْفُرُوعِ، لَكِنَّهُمْ يَسْتَنْبِطُونَ أَحْكَامَ مَا لَا نَصَّ فِيهِ عَنْهُ عَلَى حَسَبِ أُصُولِهِ
- al-Khassaf, Abu Ja'far al-Tahawi, Abu al-Hasan al-Karkhi, Shams al-A'imma al-Hulwani, Shams al-A'imma al-Sarakhsi, Fakhr al-Islam al-Bazdawi, and Fakhr al-Din Qadikhan. They cannot depart from the Imam in usul or furu', but derive rulings for cases with no explicit text from him, using his own usul
[مَعْنًى] نَازَعَ الْمَظَاهِرِيُّ فِي أَنَّهُمْ لَا يُخَالِفُونَ الْإِمَامَ أَصْلًا؛ فَخِلَافَاتُهُمْ مَعَهُ لَا تُحْصَى، وَلَهُمُ اخْتِيَارَاتٌ خَاصَّةٌ فِي الْأُصُولِ وَالْفُرُوعِ — مِثْلُ انْفِرَادِ الْكَرْخِيِّ بِرَأْيِهِ فِي هِلَالِ ذِي الْحِجَّةِ، وَفِي أَنَّ الْعَامَّ بَعْدَ التَّخْصِيصِ لَا يَبْقَى حُجَّةً، وَأَنَّ خَبَرَ الْوَاحِدِ فِي الْبَلْوَى الْعَامَّةِ لَا يُقْبَلُ
- Al-Mazahiri disputes that these scholars never depart from the Imam at all — their disagreements with him are countless, and each held independent positions, such as al-Karkhi's own view on the new moon of Dhu'l-Hijja, that a general text loses force as proof once specified, and that a solitary report is not valid proof in a matter of widespread affliction
[وَفَيَاتُ الْأَعْلَامِ] تُوُفِّيَ الْخَصَّافُ سَنَةَ ٢٦١، وَالطَّحَاوِيُّ سَنَةَ ٣٢١، وَالْكَرْخِيُّ سَنَةَ ٣٤٠، وَالْحَلْوَانِيُّ سَنَةَ ٤٥٦، وَالسَّرَخْسِيُّ فِي حُدُودِ سَنَةِ ٥٠٠، وَالْبَزْدَوِيُّ سَنَةَ ٤٨٢، وَقَاضِي خَانَ سَنَةَ ٥٩٣
- From the muhaqqiq's own footnote, not Ibn ʿAbidin's words: al-Khassaf died 261H, al-Tahawi 321H, al-Karkhi 340H, al-Hulwani 456H, al-Sarakhsi around 500H, al-Bazdawi 482H, Qadi Khan 593H
- [Editorial, not in the book] Where the standard references differ from the edition: al-Hulwani is more commonly given 448H (also 452H), al-Sarakhsi 483H (also 490H) rather than around 500H, and Qadi Khan 592H rather than 593H. The figures above are the edition's own
📖 مَوْضِعٌ ص ٤٥-٤٦ — pp. 45-46
[الشُّرُوطُ الْخَمْسَةُ] الِاطِّلَاعُ عَلَى مَأْخَذِ أَحْكَامِ الْإِمَامِ، أَهْلِيَّةُ النَّظَرِ، الْقُدْرَةُ عَلَى اسْتِنْبَاطِ الْجُزْئِيَّاتِ مِنَ الْقَوَاعِدِ، التَّمَكُّنُ مِنَ الْفَرْقِ وَالْجَمْعِ، وَالِاسْتِطَاعَةُ عَلَى نُصْرَةِ الْمَذْهَبِ بِالْمُنَاظَرَةِ — فَمَنِ اجْتَمَعَتْ فِيهِ هَذِهِ الْخَمْسَةُ جَازَ لَهُ الْإِفْتَاءُ تَخْرِيجًا، وَإِلَّا فَلَا
- What actually qualifies someone for this tier (per Abu Lubaba): five conditions must combine — awareness of the sources behind the Imam's rulings, competence in independent legal reasoning, the ability to derive particular rulings from general principles, skill in distinguishing and combining similar cases, and the capacity to defend the madhhab in scholarly debate. Only someone meeting all five may give fatwa by takhrij; otherwise he may not
[تَنْبِيهٌ] عَلَى جَوَازِ الْإِفْتَاءِ تَخْرِيجًا لِمَنْ لَا اجْتِهَادَ لَهُ مُطْلَقًا أَرْبَعَةُ أَقْوَالٍ: الْجَوَازُ بِشَرْطِ عَدَمِ وُجُودِ مُجْتَهِدٍ، الْجَوَازُ مُطْلَقًا (اخْتِيَارُ صَاحِبِ الْبَدِيعِ)، وَقَوْلَانِ آخَرَانِ ضَعِيفَانِ عِنْدَ ابْنِ الْهُمَامِ؛ وَالدَّلِيلُ عَلَى الْجَوَازِ إِجْمَاعُ كُلِّ عَصْرٍ عَلَى قَبُولِ فَتَاوَى مِثْلِ قَاسِمٍ وَأَشْهَبَ (مَالِكِيَّةً) وَأَبِي يُوسُفَ وَمُحَمَّدٍ (حَنَفِيَّةً) وَالْمُزَنِيِّ وَالْبُوَيْطِيِّ (شَافِعِيَّةً) دُونَ إِنْكَارٍ
- There are four scholarly positions on whether one who cannot independently perform ijtihad at all may still give fatwa by takhrij; the strongest proof for permissibility (with proper qualification) is that every generation has accepted, without objection, exactly this kind of fatwa from named jurists across all three major schools — Qasim (Ibn al-Qasim, d. 191H) and Ashhab (d. 204H) among the Malikis, Abu Yusuf and Muhammad among the Hanafis, al-Muzani (d. 264H) and al-Buwayti (d. 231H) among the Shafi'is
📖 مَوْضِعٌ ص ١٢٠-١٢٣ — pp. 120-123
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الطَّبَقَةُ الرَّابِعَةُ: أَصْحَابُ التَّخْرِيجِ · Ahl al-Takhrij
[التَّعْرِيفُ] كَالرَّازِيِّ (أَحْمَدَ بْنِ عَلِيٍّ الْمَعْرُوفِ بِالْجَصَّاصِ) وَأَمْثَالِهِ. فَإِنَّهُمْ لَا يَقْدِرُونَ عَلَى الِاجْتِهَادِ أَصْلًا، لَكِنَّهُمْ لِإِحَاطَتِهِمْ بِالْأُصُولِ وَضَبْطِهِمْ لِلْمَأْخَذِ يُفَصِّلُونَ قَوْلًا مُجْمَلًا ذَا وَجْهَيْنِ، وَحُكْمًا مُحْتَمِلًا لِأَمْرَيْنِ
- Like al-Razi (Ahmad ibn ʿAli, known as al-Jassas) and his peers. They cannot make new rulings at all. But they know the school's rules and reasoning so well that they can take an old ruling that is vague, or could mean two things, and work out which meaning is correct
[مِثَالٌ] مَسْأَلَةُ الْمَهْرِ فِي الْهِدَايَةِ: تَخْرِيجُ الرَّازِيِّ مُقَابِلَ قَوْلِ الْكَرْخِيِّ فِي نَفْسِ الْمَسْأَلَةِ — تَخْرِيجَانِ مُخْتَلِفَانِ مِنْ نَفْسِ الْأَصْلِ
- Worked example from al-Hidaya on the dower-dispute case: al-Razi's takhrij and al-Karkhi's takhrij reach different rulings from the very same underlying text — two takhrij-scholars, two different derived positions
[مَعْنًى] أَشْكَلَ الْمَظَاهِرِيُّ: وَصَفَ الْحَلْوَانِيُّ الرَّازِيَّ بِأَنَّهُ "رَجُلٌ كَبِيرٌ مَعْرُوفٌ فِي الْعِلْمِ وَإِنْ نُقَلِّدُهُ"، وَهَذَا يُنَاقِضُ عَدَّهُ مُقَلِّدًا مَحْضًا لَا يَجْتَهِدُ؛ وَخُلَاصَتُهُ أَنَّ الصَّوَابَ عَدُّ الرَّازِيِّ مِنْ مُجْتَهِدِي الْمَذْهَبِ (الطَّبَقَةِ الثَّانِيَةِ) لَا مِنْ هَذِهِ الطَّبَقَةِ
- Al-Mazahiri raises a real problem: al-Hulwani himself called al-Razi "a great man well known in scholarship even though we follow him" — which contradicts classing him a mere muqallid with no ijtihad; his conclusion is that al-Razi in truth belongs among tier-two mujtahids within the madhhab, not this tier
[وَفَاةُ الرَّازِي] تُوُفِّيَ سَنَةَ ٣٧٠ عَنْ خَمْسٍ وَسِتِّينَ سَنَةً
- From the muhaqqiq's footnote: al-Razi (al-Jassas) died 370H, at the age of sixty-five
📖 مَوْضِعٌ ص ٤٦-٤٧ — pp. 46-47
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الطَّبَقَةُ الْخَامِسَةُ: أَصْحَابُ التَّرْجِيحِ · Ahl al-Tarjih
[التَّعْرِيفُ] مِنَ الْمُقَلِّدِينَ، كَأَبِي الْحُسَيْنِ الْقُدُورِيِّ وَصَاحِبِ "الْهِدَايَةِ" وَأَمْثَالِهِمْ. وَشَأْنُهُمْ تَفْضِيلُ بَعْضِ الرِّوَايَاتِ عَلَى بَعْضٍ آخَرَ بِقَوْلِهِمْ: "هَذَا أَوْلَى"، وَ"هَذَا أَصَحُّ رِوَايَةً"، وَ"هَذَا أَوْفَقُ لِلْقِيَاسِ"، وَ"هَذَا أَرْفَقُ لِلنَّاسِ"
- Followers (muqallidun), like Abu al-Husayn al-Quduri and the author of al-Hidaya (note: "Abu al-Hasan al-Quduri" is a widespread scribal error; the correct name is Abu al-Husayn). They do not make or explain rulings. Their job is to compare two reports that already exist and say which is stronger, with words like "this is sounder," "this fits qiyas better," "this is easier for people"
[مَعْنًى] اعْتَرَضَ الْمَظَاهِرِيُّ: كَيْفَ يُعَدُّ الْقُدُورِيُّ وَصَاحِبُ الْهِدَايَةِ مِنْ أَهْلِ التَّرْجِيحِ فَقَطْ وَقَاضِيخَانُ مِنَ الْمُجْتَهِدِينَ، مَعَ تَقَدُّمِ الْقُدُورِيِّ زَمَانًا وَعُلُوِّ كَعْبِهِ؛ فَالْإِنْصَافُ عَدُّهُمَا مِنْ مُجْتَهِدِي الْمَذْهَبِ
- Al-Mazahiri objects: how can Qaduri and the author of al-Hidaya be ranked merely among the people of tarjih, below Qadi Khan among the mujtahids, when Qaduri predates and surpasses him in stature — fairness demands counting them among the madhhab's mujtahids instead
[مَعْنًى] وَالْجَوَابُ: هَذِهِ الطَّبَقَاتُ تَصِفُ الْوَظَائِفَ لَا الْأَشْخَاصَ؛ فَلَا يَمْتَنِعُ أَنْ يَتَوَلَّى الرَّجُلُ الْوَاحِدُ عِدَّةَ وَظَائِفَ مِنْهَا فِي وَقْتٍ وَاحِدٍ، كَمَا يُوصَفُ الْعَالِمُ الْوَاحِدُ بِأَنَّهُ مُفَسِّرٌ وَمُحَدِّثٌ وَفَقِيهٌ مَعًا
- The answer: the seven tiers describe functions, not fixed persons — nothing prevents one man from holding several of these functions simultaneously, just as one scholar may rightly be called exegete, hadith-master, and jurist all at once
[وَفَيَاتُ الْأَعْلَامِ] تُوُفِّيَ الْقُدُورِيُّ سَنَةَ ٤٢٨، وَصَاحِبُ "الْهِدَايَةِ" سَنَةَ ٥٩٣
- From the same muhaqqiq's footnote: al-Quduri died 428H, the author of al-Hidaya (al-Marghinani) died 593H
📖 مَوْضِعٌ ص ٤٨-٤٩ — pp. 48-49
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الطَّبَقَةُ السَّادِسَةُ: أَصْحَابُ التَّمْيِيزِ · The Discriminating Muqallidun
[التَّعْرِيفُ] الْقَادِرُونَ عَلَى التَّمْيِيزِ بَيْنَ الْأَقْوَى وَالْقَوِيِّ وَالضَّعِيفِ، وَظَاهِرِ الرِّوَايَةِ وَالْمَذْهَبِ وَالرِّوَايَةِ النَّادِرَةِ
- They can sort rulings into strongest, strong, and weak, and tell the main school report (zahir al-riwaya) from the rare one. They do not weigh the opinions themselves; they recognize how others already graded them
[الْأَعْلَامُ] كَأَصْحَابِ الْمُتُونِ الْمُعْتَبَرَةِ: صَاحِبِ "الْكَنْزِ" وَصَاحِبِ "الْمُخْتَارِ" وَصَاحِبِ "الْوِقَايَةِ" وَصَاحِبِ "الْمَجْمَعِ"
- Authors of the relied-upon mutun: Sahib al-Kanz, Sahib al-Mukhtar, Sahib al-Wiqaya, Sahib al-Mujmaʿ
- [Editorial, not in the book] Who these four are, from the tabaqat literature, since Ibn ʿAbidin names only their works: Sahib al-Kanz is Abu al-Barakat Hafiz al-Din ʿAbd Allah ibn Ahmad al-Nasafi (d. 710H, some report 701H); Sahib al-Mukhtar is ʿAbd Allah ibn Mahmud ibn Mawdud al-Mawsili (d. 683H); Sahib al-Wiqaya is Burhan al-Shariʿa Mahmud al-Mahbubi, whose death date is genuinely unsettled, often given as around 673H, with 730H reported elsewhere; Sahib al-Mujmaʿ is Muzaffar al-Din Ahmad ibn ʿAli, known as Ibn al-Saʿati (d. 694H), author of Majmaʿ al-Bahrayn
[الشَّأْنُ] أَلَّا يَقُولُوا فِي كُتُبِهِمُ الْأَقْوَالَ الْمَرْدُودَةَ
- Because of this, they keep rejected opinions out of their books
[مَعْنًى] الْفَرْقُ بَيْنَهُمْ وَبَيْنَ أَهْلِ التَّرْجِيحِ: التَّرْجِيحُ تَصْحِيحُ الْأَقْوَالِ وَتَفْضِيلُ بَعْضِهَا، وَهُوَ ضَرْبٌ مِنَ الِاجْتِهَادِ؛ وَالتَّمْيِيزُ مُجَرَّدُ مَعْرِفَةِ مَا رَجَّحَهُ أَهْلُ التَّرْجِيحِ وَجَمْعُهُ، لَا دَخْلَ لَهُ فِي التَّصْحِيحِ نَفْسِهِ
- The difference from tier 5: tarjih is authenticating and preferring opinions, itself a form of ijtihad, while tamyiz is merely recognizing and compiling what the people of tarjih already decided, with no role in the authentication itself
📖 مَوْضِعٌ ص ٤٩ — p. 49
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الطَّبَقَةُ السَّابِعَةُ: الْمُقَلِّدُ الْمَحْضُ · The Pure Muqallid
[التَّعْرِيفُ] الْمُقَلِّدُونَ الْمَحْضُ، الَّذِينَ لَا يَقْدِرُونَ عَلَى مَا ذَكَرْنَا، وَلَا يُفَرِّقُونَ بَيْنَ الْغَثِّ وَالسَّمِينِ، وَلَا يُمَيِّزُونَ الشِّمَالَ مِنَ الْيَمِينِ، بَلْ يَجْمَعُونَ مَا يَجِدُونَ كَحَاطِبِ لَيْلٍ، فَالْوَيْلُ لِمَنْ قَلَّدَهُمْ كُلَّ الْوَيْلِ
- Followers who can do none of the above. They cannot tell a strong opinion from a weak one, or left from right. They just collect whatever they find, like someone gathering firewood blindly in the dark — utter woe to whoever follows them
[تَعْرِيفٌ] الْغَثُّ: الْمَهْزُولُ (أَيِ الرَّدِيءُ مِنَ الْكَلَامِ)، وَالسَّمِينُ ضِدُّهُ (الْجَيِّدُ)؛ وَالْمُجَازَفَةُ: التَّكَلُّمُ بِلَا قَانُونٍ وَلَا تَبَصُّرٍ؛ وَالدَّاهِيَةُ: الْأَمْرُ الْمُنْكَرُ الْعَظِيمُ
- Vocabulary: al-ghathth = worthless/poor speech, al-samin (its opposite) = sound speech; al-mujazafa = speaking rashly without method or reflection; al-dahiya = a grave, repugnant calamity
📖 مَوْضِعٌ ص ٥٠ — p. 50
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وُجُوبُ التَّثَبُّتِ وَتَحْرِيمُ اتِّبَاعِ الْهَوَى (الْفَتَاوَى الْخَيْرِيَّةُ) · The Obligation of Rigor, per al-Fatawa al-Khayriyya
[النَّصُّ] مَعْرِفَةُ رَاجِحِ الْمُخْتَلَفِ فِيهِ مِنْ مَرْجُوحِهِ هُوَ نِهَايَةُ آمَالِ الْمُشَمِّرِينَ فِي تَحْصِيلِ الْعِلْمِ. فَالْمَفْرُوضُ عَلَى الْمُفْتِي وَالْقَاضِي التَّثَبُّتُ فِي الْجَوَابِ وَعَدَمُ الْمُجَازَفَةِ فِيهَا؛ خَوْفًا مِنَ الِافْتِرَاءِ عَلَى اللهِ تَعَالَى بِتَحْرِيمِ حَلَالٍ وَضِدِّهِ
- Knowing which of two disputed views is stronger is the ultimate goal of serious students of knowledge. It is obligatory on the mufti and qadi to be rigorous and not answer rashly, for fear of falsely attributing to Allah the forbidding of what is lawful, or the reverse
📖 مَوْضِعٌ ص ٥٠ — p. 50
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