judge regarding the dabb (46), and he did not ask whether he was a faqih or not. Rather, uprightness (adalah) is considered, because it is explicitly mentioned and is a condition for the acceptance of one's word against another in all other contexts. Expertise is also considered, because only one with expertise is capable of judging by similarity, and because expertise in that which one is judging is a condition for all other judges. It is permissible for the killer to be one of the two just men. Al-Shafi'i, Ishaq, and Ibn al-Mundhir held this view. Al-Nakha'i said: He may not do so, because a person may not judge in his own favor. Our argument is the generality of His statement, the Exalted: "two just men among you shall judge it." The killer along with another person are two just men from among us. Sa'id in his "Sunan" and al-Shafi'i in his "Musnad" (46) recorded from Tariq ibn Shihab that he said: We set out as pilgrims, and a man among us called Arbad caused a dabb to be crushed. Its back was split (47). We came to Umar (may Allah be pleased with him), and Arbad asked him (48). He said to him: "You judge it, O Arbad." He replied: "You are better than me, O Commander of the Faithful." He said: "I have only commanded you to judge, and I have not commanded you to praise me." Arbad said: "I see for it a jady that has consumed water and plants." Umar said: "Then that is what is due for it." Thus, Umar ordered him to judge it (49) even though he was the killer. He also ordered Ka'b al-Ahbar to judge against himself regarding two locusts he had hunted while he was a muhrim (50). Furthermore, it is wealth that is paid out in the right of Allah, the Exalted; therefore, it is permissible for the one upon whom it is due to be a trustee over it, as is the case with Zakat.
Section: Our companions said: For large game, there is a large animal (51) similar to it from among livestock; for small game, there is a small one; for a male, there is a male; for a female, there is a female; and for a healthy one, there is a healthy one.
(46) In: "Chapter on what is permitted for the muhrim and what is forbidden...", from the Book of Hajj. Tartib Musnad al-Shafi'i by al-Sindi, 1/332. (47) Fazara zahrhu: Split its back. (48) In A, B, and M: "He asked us". (49) Omitted from the original and A. (50) Recorded by Imam al-Shafi'i in the previous chapter. Tartib Musnad al-Shafi'i, 1/327. (51) Omitted from the original, B, and M.
يَحْكُمَ فى الضَّبِّ (٤٦)، ولم يَسْأَل أفَقِيهٌ هو أمْ لا؟ لكن تُعْتَبَرُ العَدَالَةُ؛ لأنَّها مَنْصُوصٌ عليها، ولأنَّها شَرْطٌ فى قبُولِ القَوْلِ على الغيرِ فى سَائِرِ الأماكِن، وتُعْتَبَرُ الخِبْرَةُ؛ لأنَّه لا يَتَمَكَّنُ من الحُكْمِ بالمِثْلِ إلَّا مَن له خِبْرَةٌ، ولأنَّ الخِبْرَةَ بما يَحْكُمُ به شَرْطٌ فى سَائِرِ الحُكَّامِ. ويجوزُ أن يَكُونَ القَاتِلُ أحَدَ العَدْلَيْنِ. وبهذا قال الشَّافِعِىُّ، وإسحاقُ، وابنُ المُنْذِرِ. وقال النَّخَعِىُّ: ليس له ذلك؛ لأنَّ الإِنْسانَ لا يَحْكُمُ لِنَفْسِه. ولَنا، عُمومُ قَوْلِه تعالى: {يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ}. والقاتِلُ مع غيرِه ذَوَا عَدْلٍ مِنَّا. وقد رَوَى سَعِيدٌ فى "سُنَنِه"، والشَّافِعِىُّ، في "مُسْنَدِه" (٤٦)، عن طَارِقِ بن شِهابٍ، قال: خَرَجْنَا حُجَّاجًا، فأوْطَأَ رَجُلٌ مِنَّا يُقَالُ له أَرْبَدُ ضَبًّا. ففَزَرَ (٤٧) ظَهْرَهُ، فقَدِمْنا على عمرَ، رَضِىَ اللَّه عنه، فسَأَله (٤٨) أَرْبَدُ، فقال له: احْكُمْ يا أَرْبَدُ فيه. قال: أنْتَ خَيْرٌ مِنِّى يا أمِيرَ المُؤْمِنِينَ. قال: إنَّما أمَرْتُكَ أن تَحْكُمَ، ولم آمُرْكَ أن تُزَكِّيَنِى. فقال أرْبَدُ: أرَى فيه جَدْيًا قد جَمَعَ الماءَ والشَّجَرَ. قال عمرُ: فذلك فيه. فأمَرَه عمرُ أن يَحْكُمَ فيه (٤٩) وهو القَاتِلُ، وأمَرَ أيضًا كَعْبَ الأحْبَارِ أن يَحْكُمَ على نَفْسِه فى الجَرَادَتَيْنِ اللَّتَيْنِ صَادَهُما وهو مُحْرِمٌ (٥٠). ولأنَّه مَالٌ يَخْرُجُ فى حَقِّ اللَّه تعالى، فجازَ أن يكونَ مَن وَجَبَ عليه أمِينًا فيه، كالزكاةِ.
فصل: قال أصْحابُنا: فى كَبِيرِ الصَّيْدِ كَبِيرٌ (٥١) مثلُه من النَّعَمِ، وفى الصَّغِيرِ
(٤٦) فى: باب فيما يباح للمحرم وما يحرم. . .، من كتاب الحج. ترتيب مسند الشافعى للسندى ١/ ٣٣٢.(٤٧) فزر ظهره: شقه.(٤٨) فى أ، ب، م: "فسألنا".(٤٩) سقط من: الأصل، أ.(٥٠) أخرجه الإِمام الشافعى، فى الباب السابق. ترتيب مسند الشافعى ١/ ٣٢٧.(٥١) سقط من: الأصل، ب، م.
