like the layman. The third condition is that the letter must reach the addressee within the judge's jurisdiction. If it reaches him outside of it, he may not accept it until he arrives within the scope of his jurisdiction. If two litigants refer their case to him outside of his place of jurisdiction, he does not have the authority to judge between them by virtue of his jurisdiction, unless they both consent to him, in which case his judgment is that of a non-judge when [litigants] consent to him, regardless of whether the two litigants are from the people of his district or not. If two litigants refer their case to him while he is in his place of jurisdiction, even if they are not from the people of his jurisdiction, he has the authority to judge between them; because the consideration is given to their location, unless the Imam grants a judge permission to judge between the people of his jurisdiction wherever they may be, and forbids him from judging between those who are not of the people of his jurisdiction wherever they may be; the matter then proceeds according to what he permitted and forbade, because jurisdiction is established by his appointment, so the judgment must be in accordance with it.
Section: Regarding the change in the status of the judge: The situation must involve either a change in the status of the writer, the addressee, or both. If the status of the writer changes due to death or dismissal after he has written the letter and caused himself to be witnessed, it does not invalidate his letter, and it is incumbent upon the one who received the letter to accept it and act upon it, regardless of whether his status changed before the letter left his hand or after. Al-Shafi'i held this view. Abu Hanifa said: It is not to be acted upon in either case. Abu Yusuf said: If he dies before it leaves his hand, it is not acted upon, and if he dies after it has left his hand, it is acted upon; because the judge's letter is in the position of testimony [regarding testimony], as he is conveying the testimony of the two original witnesses. Thus, if he dies before the letter arrives, it is as if the two branch witnesses died before delivering their testimony. Our view is that the reliance in the letter is on the two witnesses who testify regarding the judge while they are alive, so his letter must be accepted just as if he had not died. Furthermore, if his letter concerns what he has already judged, his judgment does not lapse with his death or dismissal. If it concerns what was proven to him by testimony, he is an original (asl) and those who testified before him are the branch (far'), and the testimony of the branch does not lapse with the death of the witness of the original. What they mentioned is actually an argument against them, because the judge has caused himself to be witnessed, and only two witnesses testify regarding him before the addressee, and they are alive—they are the branch witnesses—and his death is not an impediment to their testimony, so it does not prevent its acceptance, like the death of the original witnesses. And if his state changes
(14) Omitted from: B. (15) In the original: "yathbut".
كالعامِّىِّ. الشرطُ الثالثُ، أنْ يصِلَ الكِتابُ إلى المكتوبِ إليه فى مَوْضِعِ وِلَايَتِه، فإن وصَلَه فى غيرِه، لم يكُنْ له قَبولُه حتى يصِيرَ إلى مَوْضِعِ وِلايَتِه. ولو تَرافَعَ إليه خَصْمانِ فى غيرِ موضعِ وِلَايَتِه، لم يكُنْ له الحكمُ بينَهما بحُكمِ وِلَايَتِه، إلَّا أن يَتراضَيا به، فيكونَ حكمُه حكمَ غيرِ القاضى إذا تَراضَيا به، وسواءٌ كان الخَصْمانِ مِن أهلِ عمَلِه أو لم يَكُونا. ولو ترافعَ إليه خَصْمانِ، وهو فى مَوْضِعِ وِلَايَتِه، مِن غيرِ أهلِ ولايَتِه، كان له الحكمُ بينَهما؛ لأنَّ الاعْتِبارَ بمَوْضعِهما، إلَّا أنْ يأْذَنَ الإمامُ لقاضٍ أنْ يحكُمَ بين أهلِ ولايَتِه حيثُ كانوا، ويمْنعَه مِن الحكمِ بينَ غيرِ أهلِ وِلَايَتِه حيثُما كان، فيكونَ الأمرُ على ما أذِنَ فيه ومَنعَ منه؛ لأنَّ الوِلايةَ بتَوْلِيَتِه، فيكونُ الحُكْمُ على وَفْقِها.
فصل: فى تَغْييرِ حالِ القاضى: ولا يَخْلُو مِن أنْ يَتغيَّرَ حالُ الكاتبِ أو المكتوبِ إليه، أو حالُهما معًا، فإن تغيَّرتْ حالُ الكاتبِ، بمَوتٍ أو عزلٍ، بعدَ أَن كَتبَ الكِتابَ، وأشْهدَ على نفسِه، لم يقْدَحْ فى كتابِه، وكان على مَن وصَلَه الكتابُ قَبولُه، والعملُ به، سَواءٌ تغيَّرتْ حالُه قبلَ خُروجِ الكِتابِ مِن يَدِه، أو بعدَه. وبهذا قال الشَّافعىُّ. وقال أبو حنيفةَ: لا يُعْمَلُ به فى الحاليْن. وقال أبو يوسفَ: إنْ ماتَ قبلَ خُروجِه مِن يَدِه، لم يُعْمَلْ به، وإن ماتَ بعدَ خُروجِه مِن يَدِه، عُمِلَ به؛ لأنَّ كِتابَ الحاكمِ بمَنْزلةِ الشَّهادةِ [على الشَّهادةِ] (١٤)؛ لأنَّه يَنْقُلُ شهادةَ شاهِدَىِ الأصْلِ، فإذا ماتَ قبلَ وُصولِ الكِتابِ، صارَ بمَنْزلةِ مَوْتِ شاهِدَىِ الفَرْعِ قبلَ أداءِ شَهادَتِهما. ولَنا، أنَّ المُعَوَّلَ فى الكتابِ على الشاهِدَيْن اللَّذين يَشْهدان على الحاكمِ وهما حَيَّانِ، فيجِبُ أن يُقْبَلَ كتابُه، كما لو لم يَمُتْ، ولأنَّ كتابَه إنْ كان فيما حَكَمَ به، فحُكْمُه لا يبْطُلُ بمَوْتِه وعَزْلِه، وإنْ كانَ فيما ثَبتَ (١٥) عندَه بشَهادةٍ، فهو أصْلٌ، واللَّذان شَهِدَا عليه فرْعٌ، ولا تَبْطُلُ شَهادةُ الفرعِ بمَوتِ شاهدِ الأصلِ، وما ذكرُوه حُجَّةٌ عليهم؛ لأنَّ الحاكمَ قد أشْهدَ على نفسِه، وإنما يَشْهدُ عندَ المكتوبِ إليه شاهِدَان عليه، وهما حَيَّان، وهما شاهِدَا الفَرْعِ، وليس موتُه مانِعًا مِن شَهادتِهما، فلا يَمْنَعُ قَبولَها، كمَوْتِ شاهِدَىِ الأصْلِ. وإن تغيَّرتْ حالُه
(١٤) سقط من: ب.(١٥) فى الأصل: "يثبت".