The second is the nature of the judgment. [As for the ruler] (16), seven conditions are taken into account for him: that he be free, a Muslim, sane, an adult, male, upright ('adl), and a jurist (faqih), just as is stipulated for a ruler of the Muslims. It is permissible for him to be blind; because the lack of sight does not hinder in our issue, for the objective is his opinion and [the knowledge of the interest] (18) in one of the types of judgment, and the lack of sight does not affect that, unlike judicial authority (qada'), for it does not suffice without sight, so that he may distinguish the plaintiff from the defendant, the witness from the one for whom testimony is given and the one against whom it is given, and the confessor from the one to whom confession is made. What is meant by jurisprudence here is what relates to this judgment, regarding what is permissible and what is required for it, and the like; it is not required that he be a jurist in all rulings that have no connection (20) to this. This is why Sa'd ibn Mu'adh was appointed as a judge, and it is not established that he was knowledgeable in all rulings. If they appoint two men as judges, it is permissible, and the judgment shall be what they both agree upon. If they delegate the judgment to a man whom the Imam appoints, it is permissible, because he will not choose anyone except someone who is fit. If they descend upon the judgment of a man from among themselves, or leave the designation to themselves, it is not permissible; because they might choose someone who is not fit. If they designate a man who is fit, and the Imam approves of him, it is permissible, because the Banu Qurayza were satisfied with the judgment of Sa'd ibn Mu'adh and designated him, and the Prophet (peace and blessings of Allah be upon him) approved of him and authorized his judgment. He said: "You have judged among them (22) with the judgment of Allah." If the one they agreed upon dies, and they agree upon someone else who is fit, he takes his place. If they do not agree upon someone to take his place, or they seek a judge who is not fit, they are returned to their place of safety, and they remain under siege until they agree. Likewise, if they are satisfied with two, and one of them dies, and they agree upon someone to take his place, it is permissible; otherwise, they are returned to their place of safety. Likewise, if (23) they are satisfied with the arbitration of someone who does not possess all the necessary qualifications, and the Imam agrees with them on him, then it appears that he is not fit, he shall not be empowered as a judge, and they are returned to their place of safety as they were.
(16) Omitted from (M). (17) In (M) there is an addition: "the ruler". (18) In (A) and (B): "wa-ma'rifatuhu lil-maslaha" (and his knowledge of the interest). (19) In (B) there is an addition: "in it". (20) In (B): "tata'allaqu". (21) In (M): "bihi" (to it). (22) Omitted from the original (Asl), (A), and (B). (23) In (M): "in" (if).
والثانى، صفَةُ الحُكْمِ. [فأمَّا الحاكمُ] (١٦) فيُعْتبَرُ فيه سبعةُ شُروطٍ؛ أَنْ يكونَ (١٧) حُرًّا، مُسْلِمًا، عاقِلًا، بالِغًا، ذكَرًا، عَدْلًا، فَقِيهًا، كما يُشْتَرَطُ فى حاكمِ المسلمين. ويجوزُ أَنْ يكونَ أَعْمَى؛ لأنَّ عَدَمَ البَصَرِ لا يضُرُّ فى مسألَتِنا؛ لأنَّ المقْصودَ رَأْيُهُ، [ومعرِفَةُ المصلَحَةِ] (١٨) فى أحدِ أقْسامِ الحُكْمِ، ولا يضُرُّ عدَمُ البصَرِ فيه، بخلافِ القضاءِ، فإنَّه لا يَسْتَغْنِى عن البصرِ (١٩)، ليَعْرفَ المُدَّعِى من المُدَّعَى عليه، والشاهِدَ من المَشْهُودِ له والمشهودِ عليه، والمُقِرَّ من المُقَرِّ له. ويُعْتَبَرُ من الفِقْه ههُنا ما يَتَعَلَّقُ بهذا الحُكْم، ممَّا يجوزُ فيه، ويُعْتَبَرُ له، ونحو ذلك، ولا يُعْتَبَرُ فِقْهُه فى جميعِ الأحكامِ التى لا تَعَلُّقَ (٢٠) لها (٢١) بهذا، ولهذا حُكِّمَ سعدُ بن مُعاذ، ولم يثْبُتْ أنَّه كان عالمًا بجميع الأحْكامِ، وإذا حَكَّمُوا رَجُلَيْن، جازَ، ويكون الحُكْمُ ما اتَّفَقَا عليه. وإِنْ جَعَلُوا الحُكْمَ إلى رجلٍ يُعَيِّنُه الإِمامُ، جازَ؛ لأنَّه لا يَخْتارُ إلَّا مَنْ يَصْلُحُ. وإِنْ نَزَلُوا على حكمِ رجلٍ منهم، أَوْ جَعَلُوا التَّعْيِينَ إليهم، لم يجُزْ؛ لأنَّهم ربَّما اخْتارُوا مَنْ لا يَصْلُحُ. وإِنْ عَيَّنُوا رجُلًا يصْلُحُ، فرَضِيَه الإِمامُ، جازَ؛ لأنَّ بنى قُرَيْظَةَ رَضُوا بحُكْمِ سعدِ بن مُعاذٍ، وعَيَّنُوه، فَرَضِيَه النَّبِىُّ -صلى اللَّه عليه وسلم-، وأجازَ حُكْمَه. وقال: "لَقَدْ حَكَمْتَ فِيهمْ (٢٢) بِحُكْمِ اللَّهِ". وإِنْ ماتَ مَن اتَّفَقُوا عليه، فاتّفَقُوا على غيرِه ممَّنْ يَصْلُح، قامَ مَقامَه، وإِنْ لم يتَّفِقُوا على مَنْ يقومُ مَقامَه، أو طَلَبُوا حَكَمًا لا يصْلُحُ، رُدُّوا إلى مَأْمَنِهم، وكانُوا على الْحِصارِ حتَّى يتَّفِقُوا، وكذلك إنْ رَضُوا باثْنَيْن، فماتَ أحدُهما، فاتفَقُوا على مَن يقومُ مَقامَه، جازَ، وإلَّا رُدُّوا إلى مَأْمَنِهم. وكذلك إذا (٢٣) رضُوا بتَحْكيمِ مَنْ لم تَجْتَمِعْ الشَّرائِطُ فيه، ووَافَقَهُم الإِمامُ عليه، ثمَّ بانَ أنَّه
(١٦) سقط من: م.(١٧) فى م زيادة: "الحاكم".(١٨) فى أ، ب: "ومعرفته للمصلحة".(١٩) فى ب زيادة: "فيه".(٢٠) فى ب: "تتعلق".(٢١) فى م: "به".(٢٢) سقط من: الأصل، أ، ب.(٢٣) فى م: "إن".
