regarding the close land, there are two views. The associates of Abu Hanifa said: It is established through notoriety (istifadah), and they did not differentiate between the close and the distant [lands], because the Prophet (peace and blessings of Allah be upon him) appointed Ali and Mu'adh to judge in Yemen, which is a distant land, without making them witnesses (44), and he appointed governors in distant lands (45) and delegated to them authority and the judiciary without making them witnesses. Likewise, his successors did not pass down (46) the act of making witnesses to the appointment of a judge, despite the distance of their lands. Our view is that the judiciary is not established except by one of two things, and notoriety has become impossible in the distant land due to it not reaching there, so making witnesses is designated. We do not concede that the Prophet (peace and blessings of Allah be upon him) did not make witnesses to his appointment; for it is apparent that he would not send a governor except with a group, and the apparent [situation] is that he made them witnesses, and the lack of transmission of this does not necessitate that it was not done. The evidence for it has been established, thus its existence is necessary.
1864 - Issue: Abu al-Qasim, may Allah have mercy on him, said: (A judge shall not be appointed until he is an adult, rational (1), Muslim, free, just, knowledgeable, a jurist, and pious.)
Its summary is that three conditions are required for a judge. The first is perfection, which is of two types: perfection of judgments and perfection of creation. As for the perfection of judgments, it is considered in four things: that he be an adult, rational, free, and male. It was narrated from Ibn Jarir that masculinity is not required, because it is permissible for a woman to be a legal consultant (mufti), so it is permissible for her to be a judge. Abu Hanifa said: It is permissible for her to be a judge in matters other than prescribed punishments (hudud), because it is permissible for her to be a witness in them (2). Our view is the saying of the Prophet (peace and blessings of Allah be upon him): "A people who entrust their affairs to a woman will never succeed" (3). Furthermore, a judge attends gatherings of litigants and men, and it requires perfection of judgment, complete rationality, and discernment, while a woman is deficient in reason and limited in judgment; she is not
(44) In B and M: "shahadah" (testimony). (45) In B and M: "al-buldan" (the lands). (46) In M: "minhum" (from them). (1) Omitted from B. (2) Omitted from the original. (3) Recorded by al-Bukhari, in: The Chapter of the Prophet's (peace and blessings of Allah be upon him) letter to Chosroes and Caesar, from the Book of Military Expeditions; and in: The Chapter of the statement of Uthman = and Ibn al-Haytham, from the Book of Tribulations (Sahih al-Bukhari 6/10, 9/70). Also by al-Tirmidhi, in: The Chapter of the statement of Muhammad ibn al-Muthanna, from the Chapters of Tribulations (Aridat al-Ahwadhi 9/118, 119). Also by al-Nasa'i, in: The Chapter of the Prohibition of Using Women in Judgment, from the Book of Judges (Al-Mujtaba 8/200). And by Imam Ahmad, in: The Musnad 5/38, 43, 47, 50, 51.
القريبِ وَجْهَيْنِ. وقال أصْحابُ أبي حنيفةَ: تَثْبُتُ بالاسْتفاضةِ. ولم يفصلوا بينَ القريبِ والبعيدِ؛ لأنَّ النبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وَلَّى عليًّا ومُعاذًا قَضاءَ اليمنِ وهو بعيدٌ، مِن غيرِ إشْهادٍ (٤٤)، ووَلَّى الوُلاةَ في البلادِ (٤٥) البعيدةِ وَفوَّضَ إليهم الوِلايةَ والقضاءَ، ولم يُشْهِدْ، وكذلك خُلَفاؤه. ولم يُنقلْ عنهم (٤٦) الإشْهادُ على تَوْلِيَةِ القَضاءِ، مع بُعْدِ بُلدانِهم. ولَنا، أنَّ القضاءَ لا يَثْبتُ إلَّا بأحَدِ الأمْرَيْنِ، وقد تعذَّرَتِ الاسْتفاضةُ في البلدِ البعيدِ؛ لِعَدَمِ وُصولِها إليه، فتعَيَّن الإشْهادُ، ولا نُسلِّمُ أنَّ النبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لم يُشْهِدْ على تَوْلِيَتِه، فإنَّ الظَّاهرَ أنَّه لم يَبْعَثْ واليًا إلَّا ومعه جماعةٌ، فالظَّاهرُ أنَّه أشْهدَهم، وعَدَمُ نَقْلِه لا يَلْزَمُ منه عدمُ فِعْلِه، وقد قامَ دليلُه، فتعَيَّن وُجودُه.
١٨٦٤ - مسألة: قال أبو القاسمِ، رَحِمَهُ اللهُ تعالى: (وَلَا يُوَلَّى قَاضٍ حَتَّى يَكُونَ بَالِغًا، عَاقِلًا (١)، مُسْلِمًا، حُرًّا، عَدْلًا، عَالِمًا، فَقِيهًا، وَرِعًا)
وجُمْلتُه أنَّه يُشْتَرطُ في القاضي ثَلاثةُ شروطٍ؛ أحدها، الكَمالُ، وهو نوعان؛ كمالُ الأحْكام، وكمالُ الخِلْقَةِ، أمَّا كمالُ الأحكامِ فيُعتَبرُ في أربعةِ أشياء؛ أنْ يكونَ بَالغًا عاقِلًا حُرًّا ذكَرًا. وحُكى عنِ ابنِ جَرِيرٍ أنَّه لا تُشْتَرَطُ الذُّكورِيَّةُ؛ لأنَّ المرأةَ يجوزُ أنْ تكونَ مُفْتِيَةً، فيجوزُ أنْ تكونَ قاضِيةً. وقال أبو حنيفةَ: يجوزُ أنْ تكونَ قاضيَةً في غيرِ الحُدودِ؛ لأنَّه يجوزُ أنْ تكونَ شاهدةً فيه (٢). ولَنا، قولُ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَا أَفْلَحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً" (٣). ولأنَّ القاضيَ يَحضُرُه مَحافلُ الخُصومِ والرِّجال، ويَحْتاجُ فيه إلى كَمالِ الرأْيِ وتمامِ العقلِ والفِطْنةِ، والمَرأةُ ناقِصةُ العقلِ، قليلةُ الرَّأْيِ، ليستْ
(٤٤) في ب، م: "شهادة".(٤٥) في ب، م: "البلدان".(٤٦) في م: "منهم".(١) سقط من: ب.(٢) سقط من: الأصل.(٣) أخرجه البخاري، في: باب كتاب النبي -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إلى كسرى وقيصر، من كتاب المغازي، وفي: باب حدثنا عثمان =
