Recite (134). He recited, and Yahya fainted until he was carried and taken inside. Muhammad ibn Salih al-'Adawi said: I recited before Yahya ibn Sa'id al-Qattan, and he fainted until he missed five prayers.
Section: The testimony of a 'tufayli' (a social parasite) is not accepted; he is the one who comes to people's food without an invitation. Al-Shafi'i held this view, and we know of no disagreement regarding it. This is because it is narrated from the Prophet (peace and blessings of God be upon him) that he said: "Whoever comes to food to which he has not been invited enters as a thief and leaves as a raider (135)." Furthermore, he is consuming what is prohibited and committing an act involving foolishness, baseness, and a loss of muru'a (chivalry/propriety). However, if this does not repeat from him, his testimony is not rejected, as it is among the minor sins.
Section: Whoever asks [for alms] without the asking being lawful for him, and does so frequently, his testimony shall be rejected (136); because he has committed a prohibited act, consumed illicit wealth, and engaged in baseness. Qabisah narrated that the Messenger of God (peace and blessings of God be upon him) said: "Begging is not lawful except for one of three: a man who has been struck by a catastrophe that has destroyed his wealth, so begging is lawful for him until he attains a subsistence or a maintenance of life; a man struck by poverty, until three people of wisdom from his tribe bear witness that such-and-such has been struck by poverty, then begging is lawful for him until he attains a subsistence or a maintenance of life; and a man who has taken on a debt, so begging is lawful for him until he obtains it, then he must desist. Anything else [of begging] (138) is illicit wealth; its possessor consumes it as illicit wealth on the Day of Resurrection." Narrated by Muslim (139). As for the beggar to whom begging is permitted, his testimony is not rejected on that account, unless he has been a beggar for most of his life, or does so excessively, in which case it is appropriate that his testimony be rejected; because that constitutes baseness and a lack of propriety. Whoever accepts from charity, despite it being permissible for him to accept without asking, his testimony shall not be rejected, because it is a permissible act containing no baseness. But if he takes from it
(134) In the original and A: "iqrahu". (135) In A, B, and M: "mughiran". "Mughiran" means a plunderer of others' wealth. It was recorded by Abu Dawud in: The Chapter on What Has Been Said Regarding Responding..., from the Book of Food. Sunan Abi Dawud 2/306. And by al-Bayhaqi in: The Chapter on Whoever Was Not Invited Then Came..., from the Book of Marriage/Mahr. Al-Sunan al-Kubra 7/265. (136) Omitted from the original. (137) Omitted from B and M. (138) Omitted from the original. (139) Its citation was mentioned previously in 4/119.
اقْرأْ (١٣٤). فقرأْ، فغُشِىَ على يحيى حتى حُمِلَ فأُدخِلَ. وقال محمدُ بنُ صالحٍ العَدَوىُّ: قَرأتُ عند يحيى بنِ سعيدٍ القطَّانِ، فغُشىَ عليه، حتى فاتَه خَمسُ صَلَواتٍ.
فصل: ولا تُقْبَلُ شَهادةُ الطُّفَيْلِىِّ؛ وهو الذى يأْتِى طَعامَ الناس مِن غيرِ دَعْوةٍ. وبهذا قال الشَّافعىُّ. ولا نَعْلَمُ فيه مُخالفًا؛ وذلك لأَنَّه يُرْوَى عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "مَنْ أَتَى إِلَى طَعَامٍ لَمْ يُدْعَ إلَيْهِ، دَخَل سَارِقًا، وَخَرَجَ، مُغِيرًا" (١٣٥). ولأنَّه يأْكلُ مُحَرَّمًا، ويَفْعلُ ما فيه سَفَهٌ ودَناءةٌ وذَهابُ مُروءَةٍ، فإن لم يَتَكرَّرْ هذا منه، لم تُرَدَّ شهادتُه؛ لأَنَّه مِن الصَّغائرِ.
فصل: ومَن سألَ مِن غيرِ أن تَحِلَّ له المسألةُ، فأكثرَ، رُدَّتْ شهادتُه (١٣٦)؛ لأَنَّه فَعَلَ مُحرَّمًا، وأكلَ سُحْتًا، وأتى دَناءَةً. وقدرَوَى قَبِيصَةُ، قال: قال رسولُ اللَّهِ -صلى اللَّه عليه وسلم-: "إِنَّ الْمَسأَلَةَ لَا تَحِلُّ إِلَّا لِأَحَدِ ثَلَاثَةٍ؛ رَجُلٍ أَصَابَتْهُ جَائِحَةٌ، فَاجْتَاحَتْ مَالَهُ، فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قوَامًا مِنْ عَيْشٍ، أو سِدَادًا مِنْ عَيْشٍ، وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ، حَتَّى يَشْهَدَ لَهُ (١٣٧) ثَلَاثَةٌ مِنْ ذَوِى الْحِجَا مِنْ قَوْمِهِ: لَقَدْ أَصَابَتْ فُلَانًا فَاقَةٌ. فَحَلَّتْ لَهُ الْمَسْأَلَةُ، حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ، أَوْ سِدَادًا مِنْ عَيْشٍ، وَرَجُلٍ تَحَمَّلَ حَمَالَةً، فَحَلَّتْ لَه الْمَسْأَلَةُ حَتَّى يُصِيبَهَا، ثُمَّ يُمْسِكُ، فَمَا سِوَى ذَلِكَ [مِنَ الْمَسْأَلَةِ] (١٣٨) فَهُوَ سُحْتٌ، يَأْكُلُهُ صَاحِبُه سُحْتًا يَوْمَ الْقِيَامَةِ". روَاه مُسلمٌ (١٣٩). فأمَّا السَّائلُ ممَّن تُباحُ له المَسألةُ، فلا تُرَدُّ شهادتُه بذلك، إِلَّا أن يكونَ أكثرَ عُمرِه سائلًا، أو يَكْثُرَ ذلك منه، فيَنْبَغِى أن تُرَدّ شهادتُه؛ لأنَّ ذلك دَناءةٌ وسُقوطُ مُروءَةٍ. ومَن أخذَ من الصَّدقةِ ممَّن يجوزُ له الأخْذُ مِن غيرِ مَسألةٍ، لم تُرَدَّ شهادتُه؛ لأَنَّه فِعلٌ جائزٌ، لا دَناءَةَ فيه. وإن أخذَ منها
(١٣٤) فى الأصل، أ: "اقره".(١٣٥) فى أ، ب، م: "معيرا". ومغيرا، أى: ناهبا مال غيره.وأخرجه أبو داود، فى: باب ما جاء فى إجابة. . .، من كتاب الأطعمة. سنن أبى داود ٢/ ٣٠٦. والبيهقى، فى: باب من لم يدع ثم جاء. . .، من كتاب الصداق. السنن الكبرى ٧/ ٢٦٥.(١٣٦) سقط من: الأصل.(١٣٧) سقط من: ب، م.(١٣٨) سقط من: الأصل.(١٣٩) تقدم تخريجه، فى: ٤/ ١١٩.
