Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/303)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

between you; rather, I will go and warm myself, or put on more clothing, and then judge between you.

His statement, “or oppressive heat,” means that it is prohibited for him to judge in oppressive heat. If the heat is extremely intense and he has neither air conditioning nor a fan, he should say to the litigants: “Wait until the end of the day, or until I bathe and cool myself down,” because oppressive heat prevents proper judgment.

All these states mentioned by the author are analogous to the Prophet’s statement: “None of you should judge between two people while angry.” (1) Thus, any condition affecting the judge that prevents him from properly understanding the case or applying the rulings of the Shariah to it makes it prohibited for him to judge until that cause has passed, because a ruling depends upon its effective cause, being present when it is present and absent when it is absent.

“If he nevertheless does so and reaches the correct judgment, it is enforceable. It is forbidden to accept a bribe, as likewise a gift, except from someone who used to exchange gifts with him before his appointment, provided that he has no case before him, …………”

His statement, “If he nevertheless does so,” means: if the judge rules in these circumstances in which it is unlawful for him to issue judgment.

His statement, “and reaches the correct judgment, it is enforceable,” means that his judgment is enforceable. If someone were to ask: How can it be enforceable when it was prohibited, given that the Prophet ﷺ said: “Whoever performs an act that is not in accordance with our matter shall have it rejected”? (2) Is not the principle that such a matter entails the invalidity of the judgment, just as if a man were to enter into a prohibited marriage contract with a woman, that contract would be invalid?

The answer is that he was prohibited from doing so only out of fear that he would fail to reach the correct judgment. But if he does reach it, that is what is required. Therefore, we say here that this does not depart from the principle: that a prohibited matter is not enforceable, nor

(1) Its source reference has been given previously on p. 291. (2) Its source reference has been given previously on p. 67.

بينكم، بل أذهب وأتدفأ، أو ألبس ثياباً أكثر، ثم أقضي بينكم. قوله: «أو حر مزعج» أي: يحرم عليه القضاء في حر مزعج، فإذا كان في حر شديد جداً ليس عنده مكيف ولا مروحة، يقول للخصوم: انتظروا إلى آخر النهار، أو حتى أغتسل وأتبرد؛ لأن الحر مزعج لا يجوز معه القضاء. كل هذه الأحوال التي ذكرها المؤلف مقيسة على قول الرسول ﵊: «لا يقضي أحد بين اثنين وهو غضبان» (١)، إذاً كل حال تعتري القاضي تكون حائلاً بينه وبين تصور القضية، أو انطباق الأحكام الشرعية عليها، فإنه يحرم عليه القضاء فيها حتى يزول هذا السبب، لأن الحكم يدور مع علته وجوداً وعدماً. وَإِنْ خَالَفَ فَأَصَابَ الْحَقَّ نَفَذَ، وَيَحْرُمُ قَبُولُ رَشْوَةٍ وَكَذَا هَدِيَّةٍ، إِلاَّ مِمَّنْ كَانَ يُهَادِيهِ قَبْلَ وِلَايَتِهِ إِذَا لَمْ تَكُنْ لَهُ حُكُومَةٌ، .............. قوله: «وإن خالف» أي: القاضي، وحكم في هذه الأحوال التي لا يحل له فيها الحكم. قوله: «فأصاب الحق نفذ» أي: حكمه، فإن قال قائل: كيف ينفذ وهو محرم، وقد قال النبي ﷺ: «من عمل عملاً ليس عليه أمرنا فهو رد» (٢)، أفليست القاعدة أن مثل هذا يوجب بطلان الحكم، كما لو عقد على امرأة عقداً محرماً فإن العقد يبطل؟ فالجواب: أن يقال: إنه إنما نهي عن ذلك خوفاً من مخالفة الصواب، فإذا وقعت الإصابة فهذا هو المطلوب، إذاً هنا نقول: هذا لم يخرج عن القاعدة، وهي أن الشيء المحرم لا ينفذ ولا

(١) سبق تخريجه ص (٢٩١). (٢) سبق تخريجه ص (٦٧).