Jami' al-Saghir / Jam' al-Jawami' (al-Suyuti) 2-1432b
"عَنْ أَبِى العوامِ البَصْرِى قَالَ: كَتَبَ عُمَرُ إِلَى أَبِى موسَى الأَشْعَرِىِّ أمَّا بَعْدُ: فَإِنَّ القَضَاء فَرِيْضَةٌ مُحْكَمَةٌ وسُنَّةٌ مُتَّبَعَةٌ، فَافْهَمْ إِذَا أُدْلِى إِلَيْكَ، فَإِنَّهُ (لا يَنْفَعُ تَكَلُّمٌ) بحق لَا نَفَاذَ لهُ (وآس بَيْن) النَّاسِ فِى وَجْهِكَ وَمَجْلِسِكَ وَقَضَائِكَ؛ حَتَّى لا يَطْمَعَ شرَيفٌ فِى حَيْفِكَ، ولَا يَيْأسَ ضَعِيفٌ مِنْ عَدْلِك، البَيِّنةُ عَلَى مَنِ ادَّعى، واليمينُ عَلَى مَنْ أَنْكَرَ، والصُّلْحُ جَائِزٌ بَيْنَ المُسْلِمِينَ إلَّا صُلْحًا أَحَلَّ حَرَامًا أَوْ حَرَّمَ حَلَالًا، وَمَنِ ادَّعَى حَقًا غَائِبًا أَوْ بَيِّنَةً فَاضْرِبْ (له) أَمَدًا يَنْتَهى إِلَيْهِ، فَإنْ (جَاءَ) بِبَيَّنَةٍ أَعْطَيْتَهُ بِحَقَّهِ، فَإنْ أَعْجَزَهُ ذَلِكَ اسْتَحْلَلْتَ له القَضِيَّةَ، فَإِنَّ ذَلِكَ أَبْلَغُ فِى الْعُذْرِ، وَأجْلَى لِلْعَمَى، وَلَا يَمْنَعُكَ مِنْ قَضَاءٍ قَضَيْتَهُ الْيَوْمَ فَرَاجَعْتَ فِيهِ لِرَأيِكَ، وَهُدِيتَ فِيهِ لِرُشْدِكَ أَنْ تُرَاجِعَ الْحَقَّ، لأَنَّ الْحَقَّ قَدِيمٌ، لَا يُبْطِلُ الْحَقَّ شَىْءٌ، وَمُرَاجَعَةُ الْحَقِّ خَيْرٌ مِنَ التَّمَادِى فِى البَاطِلِ، والمُسْلِمُونَ عُدُولٌ بَعْضُهُمْ عَلَى بَعْضٍ فِى الشَّهادَةِ إِلَّا مَجْلُودًا مِن حَدٍّ أَوْ مُجَرَّبًا عَلَيْهِ شَهادَة الزُّورِ، أَوْ ظنينا فِى وَلَاءٍ أَوْ قَرَابَةٍ، فَإِنَّ اللَّه يَتَوَلَّى من العِبَادِ السَّرَائِرَ، وسَتَرَ عَلَيْهِم الْحُدُودَ إِلَّا بِالْبيِّنَاتِ وَالأَيْمَانِ، ثُمَّ الْفَهْمَ الْفَهْمَ فِيمَا أُدْلِى إِلَيْكَ مِمَّا لَيْسَ فِى قُرْآنٍ وَلَا سُنَّةٍ، ثُمَّ قَايسِ الأُمُورَ عِنْدَ ذَلِكَ، وَاعْرِفِ الأَمْثَالَ والأَشْبَاه، ثُمَّ اعْمدْ إِلَى أَحَبِّها إِلَى اللَّه فِيمَا تَرَى وَأَشْبِههَا بِالْحَقِّ، وَإيَّاكَ والغَضَبَ والْقلَقَ والضَّجَرَ والتَّأَذِّى بالنَّاسِ عِنْدَ الْخُصُوَمةِ والتَّنَكُّر فَإنَّ القَضَاءَ فِى مَوَاطِنِ الْحَقِّ يُوجِبُ (اللَّه) لهُ الأَجْرَ، وَيُحْسِنُ لَهُ الذُّخْرَ، فَمَنْ خَلَصَتْ نِيَّتُهُ فِى الْحَقِّ ولَوْ (كان) عَلَى نَفْسِهِ كفَاهُ اللَّه ما بَيْنَهُ وَبَيْن النَّاسِ، وَمَنْ تزَيَّنَ لَهُمْ بِمَا لَيْسَ فِى قَلْبِهِ شَانَهُ اللَّه تَعَالَى، فَإِنَّ اللَّه لا يَقْبَلُ مِنَ الْعِبَادِ إِلَّا مَا كَانَ لَهُ خَالِصًا، وَمَا ظَنُّكَ بِثَوابِ اللَّه فِى عَاجِلِ رِزْقهِ وَخَزَائِنِ رَحْمَتِهِ، والسلام".
Translation
Chain of narrators
- Abiá al-ʿWām al-Baṣriá
- Katab ʿUmar
- Abiá Mwsá al-Ashʿari Mmā Baʿd Faʾin al-Qaḍāʾ Farīḍah Muḥkamah Wsunnah Muttabaʿah Fāfham Idhā Udliá Ilayk Faʾinnah Lā Yanfaʿ Takallum Bḥq Lā Nafādh
Machine translation, not reviewed
"Abu al-'Awwam al-Basri said: 'Umar wrote to Abu Musa al-Ash'ari: 'To proceed: Judgment is a firm obligation and an followed sunnah. So understand when a matter is presented to you, for speech is of no benefit when it carries a right that has no enforcement. Treat people equally in your presence, your gathering, and your judgment, so that the noble does not hope for your injustice and the weak does not despair of your justice. The burden of proof is on the one who claims, and the oath is on the one who denies. Reconciliation is permitted among Muslims, except a reconciliation that makes lawful what is unlawful or makes unlawful what is lawful. Whoever claims a right that is absent or a proof, set for him a time limit at the end of which he must come. If he brings proof, give him his right; if he is unable to do so, you may then decide the case against him, for that is more conclusive in excuse and clearer for blindness. Let nothing prevent you from a judgment you gave today and then reconsidered after your own opinion, and were guided to your right course, from returning to the truth, for truth is ancient, nothing nullifies truth, and returning to the truth is better than persisting in falsehood. Muslims are trustworthy, some of them to others in testimony, except one who has been flogged for a legal punishment, or one known for giving false testimony, or one suspected in matters of clientage or kinship. For Allah takes charge of the secrets of the servants and has concealed the legal punishments from them, except through evidence and oaths. Then, understanding, understanding in what is presented to you that is not in the Qur'an or the Sunnah. Then compare matters by analogy, know the similar cases and likenesses, then choose what is most beloved to Allah among what you see and most resembling the truth. Beware of anger, anxiety, impatience, harming people during disputes, and disdain, for judgment in places of truth brings a reward from Allah and a good store. Whoever sincerely intends the truth, even against himself, Allah will suffice him in what is between him and the people. Whoever adorns himself to them with what is not in his heart, Allah will disgrace him, for Allah accepts from the servants only what is purely for Him. What is your opinion of Allah's reward in the speedy provision and the treasuries of His mercy? And peace.'"
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Notes
[قط] الدارقطنى في السنن [كر] ابن عساكر في تاريخه [ق] البيهقى في السنن ()
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