The history of Egypt recorded strange and strange stories, including the story of the judiciary stopping in Egypt for 5 complete days, during which it was empty on its thrones, so there was no judge holding a session, nor the oppressed presenting a grievance. A major event stopped life in all of Egypt until the country and the conditions of the people were paralyzed, so what is the story
Ibn Iyas tells in his great volume, Bada’i al-Dahur, about an incident that shook Egypt for months, and the judiciary was greatly affected by it, and public opinion was greatly disturbed, and the three authorities were clearly confused about it, and its facts indicated the far difference between people’s lives at that time and their lives now, Ibn Ayas says Eyas in his epithet of Sultan al-Ghuri: He was tall, thick-bodied, with a large paunch, white in color, round face, lubricated eyes, loud voice, round beard, and that gray hair did not appear in his beard except for a little, and it is said that when al-Ghouri fell ill in his eyelids and feared On himself from blindness, he used to weep and supplicate to God and say, “O you who are indescribable, what injustice and oppression… Have mercy on your dear servant… Our Lord, we wronged ourselves, and if you do not forgive us and have mercy on us, we will be among the losers.
Al-Ghouri had a strong religious tendency and a strong adherence to the teachings of Islam and preserving its manifestations and rituals. In addition to his closeness to God by building mosques and schools, he was also zealous for religion and morals and persevering in praying and performing Friday prayers without interruption in the castle mosque. He had a special interest, and the Ramadan alms were prepared by the head of the state and loaded on carts that ran through the streets of Cairo on their way to the Citadel. He also reviewed the prison inmates, released many of them, and paid their debts as well
As Al-Ghouri used to resort a lot to God, especially at the time of crises that ravaged the country, he used to cancel unjust taxes, confiscate places of wine and debauchery, and call his callers in the streets to follow the orders of religion and perform its obligations. Councils of Sultan al-Ghuri: Pages from the history of Egypt in the tenth century AH
The famous incident in the era of al-Ghuri
As for its place, it is Cairo, and as for its time, on the night of Saturday, January 20, 1513 AD, and the era of Sultan Qansuh al-Ghuri, and as for its heroine, a beautiful, playful woman married to a deputy judge named Ghars al-Din, and another deputy named Nur al-Din fell in love with her, and the relationship between them was strengthened, and the neighbors and neighbors spoke of that, and he reached all of them. What was going on but the honorable husband.
On this Saturday, Ghars al-Din was invited to spend a night with a friend of his in the neighborhood of Imam al-Layth, so his wife seized the opportunity and sent a message to her friend Nour al-Din to stay with her tonight, because the weather was free for them, so he answered the invitation, and sent what was delicious and good, and he went after him, wishing himself a happy night until the morning But the misfortune of the lovers is always in the affliction, for this is Adoul, his name is Shams Al-Din, he was also one of the deputies and he used to live next to Ghars Al-Din, and he was angry with the wife that he loved her and she did not love him, and he wanted her and she did not turn to him.
So he knew what was that night, and he learned of the presence of the lover in the house, so he immediately rode to Imam Al-Layth, and told the husband what was and returned together to Cairo, and he drove him to his house and left.
The husband found the door closed, and the whole world was still and quiet, and there was nothing to indicate what al-Adoul said, and the door had two keys, a key for the wife and a key for the husband. In kindness, he saw the crime – and the three stood in a position without fear of death.
As for the lover, he wept and begged and fell in love with the husband’s man, kissing her and saying: Forgive me my sin, I am writing you a deed now for a thousand dinars, and do not expose me. He revolted and growled, refusing but to report the matter to the government, then he advanced firmly and closed the door of the room and the door of the house on them, and went out to the “guardian of the veil,” and he then took the place of the “ruler” and told him the story.
As for the two lovers, they were like a mouse in a trap, spinning and turning without finding a way out. The door was tight, and they tried to open it, but they could not, and the window was high. She was the one who wrote to him and invited him to spend this fateful night, remembering the scandal and shame, striking herself, weeping and wailing, and wishing that the earth would split open and swallow her.
And while they were like that, the door was opened and the veil entered, and they were led to the veil-keeper, who asked them and turned around, so they confessed everything that was, and the veil-keeper brought – according to the procedures followed – one of the deputies, and he was the pure messenger of evil, so that the confession occurred before him, and he wrote the minutes and signed it all, and imprisoned him to Morning.
Even when the day dawned, the perpetrator was stripped of his clothes in front of the veil’s veil, and the beatings continued until he almost died, then the woman was carried on the shoulders of the “Al-Mashaalia”1 and beaten as well, then the veil’s veil’s veil-keeper issued his order to be publicized in Cairo.
Nur al-Din wore his turban and rode a donkey, and made his face to the tail of the donkey, and the woman rode another donkey in this position, and they roamed with them in Saliba, Cairo, and Qantara al-Sabaa, and people and children ran after them, shouting at them, and making jokes about them, and all the residents spoke of them, and the news spread from Cairo to all place, and it was an unparalleled day, then they took them back to the house of the keeper of the veil, where this heinous circumambulation ended with them.
The veil-keeper was not satisfied with that, so he asked the wife for a hundred dinars for fees, and I do not know why he decided it on the woman without the man, so he explained that to him!
The woman refused to pay and said: “Lending and ruining my home!” My husband put his hand on all my money, so I have nothing in this world.
The veil-keeper said: Then let her husband push her.
And the husband said: How can I pay when I have lost the wife, and I have lost the honor, so shall I also lose the money?
When he stopped paying, they seized him.
This husband had a son who was in contact with the reciters close to the Sultan al-Ghuri, so he managed to reach the Sultan, so he stood in his hands, and told him the story from the beginning to the end of his father’s detention.
The sultan asked for the case report, and the representative summoned Shams al-Din – before whom the admission was established – and the four judges, and Shams al-Din seized the opportunity and fanned the fire, and endeared the sultan to return to the Islamic Sharia its first way, so that he would uphold the status of Islam and act according to the biography of the master of the messengers, so he would stone the adulterer and the adulteress, and he said : Indeed, in this is the glory of Islam, and the perpetuation of the mention of the Sultan.
The Sultan said to him: Do that. He said: I can’t until the Shafi’i judge orders that. The judge said: I have ordered. And the council broke up on this – an order from the Shafi’i judge to stone and the approval of the Sultan, and there was nothing left but to dig the hole and bring them both to be stoned.
However, this coincided with the season of Hajj and the celebration of the load and the departure of the pilgrims, so the Sultan and the statesmen were busy with that, and he postponed the implementation of the stoning.
The famous Zankouni judge
In these days something happened that was not taken into account, when a Shafi’i deputy named “Al-Zanclouni” appeared in the field, he was skillful and cunning, and he had a side with the accused. What do you say, as long as your grace is with a man who admitted adultery and then retracted his admission, does the hadd fall from him or not?! They answered it with the jurisprudential ruling, which is that if he retracts the approval, the limit is dropped – and from his skill is that he passed it on as many scholars as possible, so they signed this signature on it.
This reached the sultan, and he became mad and angry, and said: This is unreasonable, this is strange! A man enters a man’s house and sleeps with his wife and gets arrested under the quilt with her and confesses to adultery and writes in his hand what happened from him, then they say after that: He has the right to return! And if he returns, there is no limit on him?! This is what is not.
And there was a very severe crisis between the Sultan and the judges, both of whom believed that his point of view was self-evident and correct and could not be disputed.
As for the Sultan, he resorts to instinct, to naive logic, and to natural intuition: a man who has all evidence of his crime, so he is in a house other than his own, sleeping with a woman other than his wife, the husband seizes them, and the criminal confesses to the crime before an official body, so what is he asking for evidence after that? How does he listen to those who refute this evidence? This is the ultimate level of proof, so if we doubted the like of him, then what is correct after that to be a support for the ruling, and behind that was the idea that by executing stoning in this case he would be the hero of Islam, and the investigator of the justice that was in the era of the Messenger, and these scholars want to They miss this position and pride.
As for the scholars, they relied on the texts of jurisprudence and the sayings of the imams. They went back to the books of jurisprudence and looked at them for a long time until the pages of this topic were worn out from them due to the large number of research and excavations.
These are the majority of imams – except for Ibn Layla and Othman al-Batti – they believe that whoever returns after confessing in adultery is accepted before his return and does not limit, and stoning is a very heinous punishment that Islam excluded with any suspicion. With questions that he might return, and some of them even narrated that he decided on that four times, and they even narrated that when he was stoned and touched by stones, he ran away, so they followed him and said to them: Take me back to the Messenger of God, so they killed him by stoning and mentioned that to the Prophet, may God’s prayers and peace be upon him, so he said to them: “Will you leave him?” And because God loves to cover his servants. stoning is resorted to only when absolutely necessary, without any suspicion, and with the insistence of the criminal—how then would the judges dare to disobey these provisions?
The issue became complicated and everyone adhered to his point of view, so what is the solution?
It occurred to the sultan to convene a conference attended by all the judges and all the well-known scholars, then he would hear from them and they would hear from him, so that they might reach a solution, and the invitation was sent, and it was determined for that on Thursday the twenty-fourth of Shawwal in the castle, and the council convened: This is the sultan at the top of the council, and these four judges are on his right. And these senior scholars are on his left, headed by Sheikh al-Islam Zakariyya, and it was a really terrible, really dangerous council.
The sultan turned a blind eye to the judges and turned to Sheikh al-Islam Zakariya and said: How does what happened happen, and the man is arrested with another wife and acknowledges, then you say: He has the right to return?!
One of those present replied: This is the law, and he took out a book from his sleeve and showed him the text.
The sultan said: I do not pay attention to what is said about that. Am I not the ruler? Do I not have the right to judge? Is it not for me to issue my command as it appears to me?
One of the scholars: Yes, but on the condition that it be in accordance with the requirements of the Sharia.
So the sultan became very angry at this answer, and he almost beat him, then he turned to Sheikh Zakariyya and said: What do you say in this matter?
– I say: Reverting after confession drops the hadd.
Sultan: Is this what you accept?
Sheikh Zakariya: This is what the covenant of Imam Al-Shafi’i, the owner of the school of thought, accepted.
Sultan: You are old and your mind is weak, but you judges, don’t show me your faces anymore.
He got up and broke up the council in the worst case.
And the sultan began to take revenge. This al-Zankalouni, who made the fatwa, beat him and his children with a stick until they were almost destroyed. Then he ordered his exile to the oases.
And these judges were dismissed, and Egypt remained without a judiciary for five days, which was unprecedented, then others were appointed, and these two defendants – the man and the woman – had the gallows set up for them at the door of the “alley of the hungry children” and then they were brought, and each was made face to face The face of the other, and they were hanged with one rope.
And they kept showing them for two days, and people came from all walks of life to watch them as they watch exhibitions these days, and their conversation remained on every tongue, then the garment of oblivion was woven over them, as is the case of time.