Explanation: And Mazahim ibn Zafir said: Umar ibn Abd al-Aziz said to us: There are five qualities; if a judge errs in any one of them, it is a blemish in him: that he be understanding, patient, chaste, firm, and knowledgeable.
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The Shaykh : And Mazahim ibn Zafir said: Umar ibn Abd al-Aziz said to us: There are five qualities; if a judge errs in any one of them, it is a blemish in him, meaning a defect in him. The first is that he be understanding, meaning possessing understanding. He likely meant by understanding discernment, because discernment is important for a judge, as many judges know who is right and who is wrong by what they see on their faces. The second is that he be patient, to avoid being quick-tempered, for a quick-tempered person may be driven by his anger to do what is not appropriate. Chaste means chaste regarding wealth; he does not covet wealth nor reach out for it, because if he is not so and people see him pursuing wealth, they will strive to get wealth into his hand by any means, and this is of the kind of bribery. Is it part of chastity not to accept the invitation of the inviter?
Answer: No, rather he is like others regarding invitations. If he is invited to a wedding feast or an occasion, he accepts, unless he is invited during a dispute and suspects that the inviter intends bribery by it. In that case, he does not accept. Even if this inviter is not known for this and does not usually invite, but when the dispute arose, he invited him and held a large feast for him, this is known to be for Allah. Yes, it is for Allah, and Allah knows best, for other than Allah. If it prevails in his suspicion that he only intends that, he does not accept. Otherwise, the original ruling is that he is like others.
Firm means strong, from firmness, so he does not soften when questioned about an issue in which he believes his statement is correct, because some people, when they judge and are then questioned, soften. This is in the position of judgment; it is not appropriate. Matters between you and others, there is no harm in softening, and softness is good, but in judgment, do not soften. If you soften, the oppressors will ride you, and you will ride the people of justice. Meaning, the oppressors will ride the judge if they find him weak and soft, and you will ride the weak people of justice who cannot sway people. They trample them, and the oppressors who have power are those who ride the judge if they find him weak and soft. Knowledgeable: knowledgeable in what? Knowledgeable in the Shari'ah and knowledgeable about the conditions of people, not just knowledgeable in the Shari'ah, but about the conditions of people, who is right and who is wrong, and the conventions and terms of people, because all of this affects the ruling. The fifth is inquiring about knowledge. Six? This means he does not belittle himself by saying, "I am a judge who asks about religious knowledge and knowledge of the conditions of people." If he is not so, then there is a blemish in him. But how many are these? Understanding, patient, chaste, firm, knowledgeable, inquiring about knowledge.
The questioner : Inquiring about knowledge is an explanation of knowledgeable.
The Shaykh : No, inquiring about knowledge does not mean knowledgeable; that is not correct. I say that...
The questioner : ...
The Shaykh : Correct, knowledge is part of the completion of asking, but it does not mean that it is knowledge in all cases. We are now making excuses, and the door of excuses is wide open. And this is not that. No doubt. Okay, tomorrow night and Tuesday night I have work.
Answer: No, rather he is like others regarding invitations. If he is invited to a wedding feast or an occasion, he accepts, unless he is invited during a dispute and suspects that the inviter intends bribery by it. In that case, he does not accept. Even if this inviter is not known for this and does not usually invite, but when the dispute arose, he invited him and held a large feast for him, this is known to be for Allah. Yes, it is for Allah, and Allah knows best, for other than Allah. If it prevails in his suspicion that he only intends that, he does not accept. Otherwise, the original ruling is that he is like others.
Firm means strong, from firmness, so he does not soften when questioned about an issue in which he believes his statement is correct, because some people, when they judge and are then questioned, soften. This is in the position of judgment; it is not appropriate. Matters between you and others, there is no harm in softening, and softness is good, but in judgment, do not soften. If you soften, the oppressors will ride you, and you will ride the people of justice. Meaning, the oppressors will ride the judge if they find him weak and soft, and you will ride the weak people of justice who cannot sway people. They trample them, and the oppressors who have power are those who ride the judge if they find him weak and soft. Knowledgeable: knowledgeable in what? Knowledgeable in the Shari'ah and knowledgeable about the conditions of people, not just knowledgeable in the Shari'ah, but about the conditions of people, who is right and who is wrong, and the conventions and terms of people, because all of this affects the ruling. The fifth is inquiring about knowledge. Six? This means he does not belittle himself by saying, "I am a judge who asks about religious knowledge and knowledge of the conditions of people." If he is not so, then there is a blemish in him. But how many are these? Understanding, patient, chaste, firm, knowledgeable, inquiring about knowledge.
The questioner : Inquiring about knowledge is an explanation of knowledgeable.
The Shaykh : No, inquiring about knowledge does not mean knowledgeable; that is not correct. I say that...
The questioner : ...
The Shaykh : Correct, knowledge is part of the completion of asking, but it does not mean that it is knowledge in all cases. We are now making excuses, and the door of excuses is wide open. And this is not that. No doubt. Okay, tomorrow night and Tuesday night I have work.