The view of the companions of al-Shafi'i that testimony is possible in endowment (waqf) via the utterance is incorrect. This is because testimony here is not regarding the contracts; rather, one testifies to the endowment that has resulted from the contract, so it is in the position of ownership. Likewise, one testifies to marital status, not the contract, and similarly to freedom and clientage. None of these can be determined with absolute certainty, just as ownership cannot be determined with absolute certainty, because they are contingent upon ownership. Therefore, it is necessary that testimony regarding them be permitted via notoriety (istifadah), just like ownership. Malik said: We do not have anyone who testifies to the endowments of the companions of the Messenger of Allah (may Allah bless him and grant him peace) except based on hearsay. Once this is established, the words of Ahmad and al-Khiraqi imply that one should not testify via notoriety until the reports have become numerous and he has heard them from a large number of people from whom knowledge is obtained, based on the statement of al-Khiraqi: "That which the reports have supported, and whose knowledge has settled in his heart," meaning knowledge of it has been achieved. The Qadi mentioned in "al-Mujarrad" that it suffices to hear from two just witnesses, and his heart becomes at ease with their report, because rights are established by the statement of two. This is the view of the later companions of al-Shafi'i. The first view is what the term "notoriety" (istifadah) requires, for it is derived from the overflowing (fayd) of water due to its abundance. Furthermore, if the statement of two were sufficient, the conditions required for "testimony upon testimony" would not be required here, and mere hearsay would suffice.
Section: If a person has a house or real estate in his possession and manages it as owners do—through residence, lending, renting, maintenance, demolition, and construction—without a challenger, Abu Abd Allah ibn Hamid said: It is permissible to testify for him regarding his ownership of it. This is the view of Abu Hanifa and al-Istakhri among the companions of al-Shafi'i. The Qadi said: It is possible that he should not testify except to what he has witnessed
(12) In the original: "al-jizyah" (tribute tax). (13) In the addition: "hatta yakbur" (until it grows). (14) In (A), (B), and (M): "shahida" (he testified). (15) Omitted from (A). (16) In (B) and (M): "fima" (in what). (17) In (A), (B), and (M): "al-qalb" (the heart). (18) In the original: "fa-innahu ma'khudh" (for it is derived). (19) In (A): "wa-yatasarrafu" (and he manages). (20) In (A) and (B): "yushahiduhu" (he witnesses it).
وقولُ أصحابِ الشَّافعىِّ: تُمْكِنُ الشَّهادةُ فى الوَقفِ باللَّفظِ. لا يَصِحُّ؛ لأنَّ الشَّهادةَ ليستْ بالعُقودِ هاهُنا، وإنَّما يُشْهَدُ بالوَقْفِ الحاصلِ بالعَقْدِ، فهو بمَنْزِلةِ المِلكِ، وكذلك يُشْهَدُ بالزَّوجيَّةِ دون العَقدِ، وكذلك الحُرِّيَّةُ (١٢) والوَلاءُ، وهذه جميعُها لا يُمْكِنُ القَطْعُ بها، كما لا يُمْكِنُ القَطْعُ بالمِلْكِ؛ لأنَّها مُترتِّبةٌ على المِلْكِ، فوجبَ أن تجوزَ الشَّهادةُ فيها بالاسْتِفاضَةِ (١٣)، كالمِلْكِ سَوَاءً. قال مالكٌ: ليس عندَنا مَن يَشْهَدُ (١٤) على أحْباسِ أصْحابِ (١٥) رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، إلَّا على السَّماعِ. إذا ثبَتَ هذا، فكلامُ أحمدَ والْخِرَقِىِّ، يَقتضى أن لا يَشْهَدَ بالاسْتِفاضَةِ حتى تَكْثُرَ به الأخْبارُ، ويَسْمَعَه من عددٍ كثيرٍ يحْصُلُ به العِلمُ؛ لقولِ الخِرَقِىِّ: ما (١٦) تظاهَرتْ به الأخْبارُ، واسْتقرَّتْ معرفتُه فى قلْبِه (١٧). يَعنى حصَلَ العِلمُ به. وذكرَ القاضى، فى "المُجرَّدِ" أنَّه يَكفِى أن يَسْمَعَ مِن اثنيْنِ عَدْلَيْنِ، ويَسْكُنَ قلبُه إلى خبرِهما؛ لأنَّ الحُقوقَ تَثْبُتُ بقولِ اثْنَين. وهذا قولُ المتأخِّرينَ مِن أصحابِ الشَّافعىِّ. والقولُ الأوَّلُ هو الذى يَقْتَضيهِ لفظُ الاسْتفاضَةِ، [فإنَّها مَأْخُوذةٌ] (١٨) مِن فَيْضِ الماءِ؛ لكَثرَتِه، ولأنَّه لو اكْتُفِىَ فيه بقَوْلِ اثنيْنِ، لا يُشْترَطُ فيه ما يُشْترَطُ فى الشَّهادةِ على الشَّهادةِ، وإنَّما اكْتُفِىَ بمُجَرَّدِ السَّماعِ.
فصل: فإنْ كانَ فى يَدِ رجلٍ دارٌ أو عَقارٌ، يتَصَرَّفُ (١٩) فيها تَصرُّفَ المُلَّاكِ بالسُّكنَى، والإعارَةِ، والإجارةِ، والعِمارةِ، والهَدْمِ، والبناءِ، مِن غيرِ مُنازِعٍ، فقال أبو عبدِ اللهِ ابنُ حامدٍ: يجوزُ أن يَشْهَدَ له بمِلْكِها. وهو قولُ أبى حنيفةَ، والإِصْطَخْرِىِّ من أصحابِ الشَّافعىِّ. قال القاضى: ويَحْتَمِلُ أنْ لا يشْهَدَ إلَّا بما شَاهدَه (٢٠)
(١٢) فى الأصل: "الجزية".(١٣) فى ازيادة: "حتى يكبر".(١٤) فى أ، ب، م: "شهد".(١٥) سقط من: أ.(١٦) فى ب، م: "فيما".(١٧) فى أ، ب، م: "القلب".(١٨) فى الأصل: "فإنه مأخوذ".(١٩) فى أ: "ويتصرف".(٢٠) فى أ، ب: "يشاهده".
