فَقَأَ عَيْنَ صَحِيحٍ ١ وَ أَقْطَعَ قَطَعَ يَدَ رَجُلٍ كَيْفَ يُقَامُ عَلَيْهِمَا الْحَدُّ قَالَ إِنَّمَا أَنَا رَجُلٌ عَالِمٌ بِمَبَاعِثِ الْأَنْبِيَاءِ قَالَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى لِمُوسَى وَ هَارُونَ حِينَ بَعَثَهُمَا إِلَى فِرْعَوْنَ لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشى وَ لَعَلَّ مِنْكَ شَكٌّ قَالَ نَعَمْ قَالَ فَكَذَلِكَ مِنَ اللَّهِ شَكٌّ إِذْ قَالَ لَعَلَّهُ قَالَ أَبُو حَنِيفَةَ لَا عِلْمَ لِي قَالَ تَزْعُمُ أَنَّكَ تُفْتِي بِكِتَابِ اللَّهِ وَ لَسْتَ مِمَّنْ وَرِثَهُ وَ تَزْعُمُ أَنَّكَ صَاحِبُ قِيَاسٍ وَ أَوَّلُ مَنْ قَاسَ إِبْلِيسُ وَ لَمْ يُبْنَ دَيْنُ الْإِسْلَامِ عَلَى الْقِيَاسِ وَ تَزْعُمُ أَنَّكَ صَاحِبُ رَأْيٍ وَ كَانَ الرَّأْيُ مِنْ رَسُولِ اللَّهِ صلى اللّٰه عليه و آله صَوَاباً وَ مِنْ دُونِهِ خَطَأً لِأَنَّ اللَّهَ تَعَالَى قَالَ احْكُمْ بَيْنَهُمْ بِما أَراكَ اللَّهُ وَ لَمْ يَقُلْ ذَلِكَ لِغَيْرِهِ وَ تَزْعُمُ أَنَّكَ صَاحِبُ حُدُودٍ وَ مَنْ أُنْزِلَتْ عَلَيْهِ أَوْلَى بِعِلْمِهَا مِنْكَ وَ تَزْعُمُ أَنَّكَ عَالِمٌ بِمَبَاعِثِ الْأَنْبِيَاءِ وَ لَخَاتَمُ الْأَنْبِيَاءِ أَعْلَمُ بِمَبَاعِثِهِمْ مِنْكَ لَوْ لَا أَنْ يُقَالَ دَخَلَ عَلَى ابْنِ رَسُولِ اللَّهِ فَلَمْ يَسْأَلْهُ عَنْ شَيْ ءٍ مَا سَأَلْتُكَ عَنْ شَيْ ءٍ فَقِسْ إِنْ كُنْتَ مُقِيساً قَالَ لَا تَكَلَّمْتُ بِالرَّأْيِ وَ الْقِيَاسِ فِي دِينِ اللَّهِ بَعْدَ هَذَا الْمَجْلِسِ قَالَ كَلَّا إِنَّ حُبَّ الرِّئَاسَةِ غَيْرُ تَارِكِكَ كَمَا لَمْ يَتْرُكْ مَنْ كَانَ قَبْلَكَ تَمَامَ الْخَبَرِ.
He said: How is the prescribed penalty to be carried out in the case of a blind man who puts out the eye of a sound man, and a man whose hand has been cut off who cuts off the hand of a man? He said: I am learned only in the missions of the prophets. He said: Tell me, in the verse which God addressed to Moses and Aaron at the time of their mission to Pharaoh, He said: "Perhaps he may take heed or fear." Is this "perhaps", in your view, doubt? He said: Yes. He said: And was it doubt on God's part when He said "perhaps"? Abu Hanifa said: I do not know. The Imam said: You suppose you give rulings on the basis of the Book of God, while you are not fit for it; and you suppose you are a man of analogy, while the first to use analogy was the accursed Iblis, and the religion of Islam is not built upon analogy; and you suppose you are a man of opinion and view, while only the view of the Messenger of God, may God bless him and his family, is right and correct and anything else is error and incorrect, for God the Exalted has said: "That you may judge among people by what God has shown you" — and He did not say this to anyone else. And you suppose you are a man of the prescribed penalties, while the one upon whom the Qur'an was sent down has a better claim than you to knowledge of the penalties; and you suppose you are learned in the missions of the prophets, while the Seal of the Prophets himself knew them before you. And were it not that it would be said, "He came in upon the son of the Messenger of God, may God bless him and his family, and asked him nothing", I would have asked you nothing. If you are a man of analogy, then measure! Abu Hanifa said: After this gathering I shall speak no more by opinion and analogy in the religion of God. He said: Never; without doubt the love of leadership will not let you go, just as it did not let go those before you.
بيان: غرضه عليه السلام بيان جهله و عجزه عن استنباط الأحكام الشرعية بدون الرجوع إلى إمام الحق و المقيس لعله اسم آلة أو اسم مكان و سيأتي شرح كل جزء من أجزاء الخبر في المقام المناسب لذكره و ذكرها هناك موجب للتكرار.
The Imam's purpose, peace be upon him, is to show that person's ignorance and his incapacity to derive the rulings of the law without referring to the Imam of truth; and the word "al-miqyas" may be a noun of instrument or a noun of place. The explanation of each part of this report will be given in its proper place, and mentioning it here would be repetition.
«5»- ج، الإحتجاج عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ عليه السلام فَقَالَ يَا أَبَا حَنِيفَةَ قَدْ بَلَغَنِي أَنَّكَ تَقِيسُ فَقَالَ نَعَمْ فَقَالَ لَا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ لَعَنَهُ اللَّهُ حِينَ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَقَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِيَّةِ النَّارِ عَرَفَ مَا بَيْنَ النُّورَيْنِ وَ ضِيَاءَ أَحَدِهِمَا عَلَى الْآخَرِ.
Al-Ihtijaj: And it is related from 'Isa b. 'Abdallah al-Qurashi: One day Abu Hanifa came in upon Imam al-Sadiq, peace be upon him, and the Imam said to him: I have been told that you use analogy. He said: Yes. He said: Do not use analogy, for the first to use analogy was the accursed Iblis, when he said: "You created me from fire and created him from clay." He drew an analogy between fire and earth; and had he compared the luminosity of Adam with the luminosity of fire, he would have perceived the distinction between the two lights and the purity of one over the other.
إيضاح: يحتمل أن يكون المراد بالقياس هنا أعم من القياس الفقهي من الاستحسانات العقلية و الآراء الواهية التي لم تؤخذ من الكتاب و السنة و يكون المراد أن طريق العقل مما يقع فيه الخطأ كثيرا فلا يجوز الاتكال عليه في أمور الدين بل يجب الرجوع في جميع ذلك إلى أوصياء سيد المرسلين صلوات اللّٰه عليهم أجمعين و هذا هو الظاهر في أكثر أخبار هذا الباب فالمراد بالقياس هنا القياس اللغوي و يرجع قياس
It is possible that what is meant by analogy here is more general than juristic analogy, namely rational approvals and baseless, false opinions that are not taken from the Book and the practice. What is meant is that the way of reason is among the things in which error very often occurs, so that relying upon that reason in matters of religion is not permissible; rather it is obligatory to refer in all the rulings of religion to the trustees of the Master of the Messengers, God's blessings be upon them all. And this matter is evident in many of the reports of this chapter. So what is meant by analogy here is analogy in its lexical sense,