from among those whom you accept; and because his testimony is not accepted against those outside his own faith, it is not accepted against those of his own faith, like the belligerent non-Muslim (harbi). The report is narrated by Mujalid, who is weak. If it were established, it would be possible that it refers to an oath, for it is called testimony. God the Exalted said regarding the Lian (imprecation): {And the testimony of one of them shall be four testimonies by God that he is of the truthful ones} (7). As for guardianship, its basis is kinship and compassion, and their kinship is established, and their compassion is like the compassion of Muslims. It is permitted due to necessity, for those outside their faith do not have authority over them, and it is difficult for a ruler to do so due to their large numbers, unlike testimony, which is possible to obtain from Muslims. It has been narrated from Mu'adh that the Prophet (peace and blessings of God be upon him) would not accept the testimony of any creed except the Muslims (8); for they are just towards themselves and towards others.
1893 - Issue: He said: (And the testimony of an adversary is not accepted, nor of one who draws benefit to himself, nor of one who defends himself.)
As for the adversary, he is of two types: One is everyone who litigates regarding a right; his testimony is not accepted concerning it, such as an agent, whose testimony is not accepted regarding what he is an agent for, nor a testament-executor (wasi) regarding what he is an executor for (1), nor a partner regarding what he is a partner in, nor a speculator (mudarib) with capital or a right for the speculation. If a deposit was usurped (2) from the depository, and he demanded it, his testimony regarding it is not (3) accepted, and the same applies to what is similar to this; because he is an adversary regarding it, so his testimony regarding it is not accepted, just like the owner. The second is the enemy, so his testimony is not accepted against his enemy, according to the opinion of most scholars. This was narrated from Rabi'ah, al-Thawri, Ishaq, Malik, and al-Shafi'i. What is meant by enmity here is worldly enmity, such as the one who was falsely accused of adultery (maqdhuf) testifying against the one who accused him (qadhif),
(7) Surah al-Nur: 7. (8) See: What was reported by al-Bayhaqi from Abu Hurayrah, in: The chapter on one who rejects the testimony of the People of the Dhimma, from the Book of Testimonies. Al-Sunan al-Kubra 1/163. And al-'Uqayli, in: Al-Du'afa' al-Kabir 3/158. And 'Abd al-Razzaq, in: The chapter on the testimony of the people of different creeds against one another..., from the Book of Testimonies. Al-Musannaf 8/356, 357. (1) In A: "wasi". (2) In A, B, and M: "ghasaba" (usurped). (3) Omitted from: The original.
ممَّن نَرْضاه؛ ولأنَّه لا تُقْبَلُ شهادتُه على غيرِ أهلِ دينِه، فلا تُقْبَلُ على أهلِ دينِه، كالحَرْبِىِّ، والخبرُ يَرْويه مُجالِدٌ وهو ضَعيفٌ، وإن ثَبتَ فيَحْتمِلُ أنَّه أرادَ اليمينَ، فإنَّها تُسَمَّى شهادةً، قال اللَّه تعالى فى اللِّعان: {فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ} (٧). وأمَّا الوَلايةُ فمُتعلَّقُها القَرابةُ والشَّفَقةُ، وقَرَابتُهم ثابِتةٌ، وشفقَتُهم كشَفقةِ المُسلمين، وجازَتْ لمَوضِعِ الحَاجَةِ، فإِنَّ غيرَ أهلِ دينِهم لا يَلِى عليهم، والحاكِمُ يَتعذَّرُ عليه ذلك، لكَثْرتِهم، بخِلافِ الشهادةِ، فإنَّها مُمْكِنَةٌ مِن المُسلمين، وقد رُوِىَ عن مُعاذٍ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان لا يَقْبَلُ شَهادةَ أهلِ دينٍ إِلَّا المُسلمينَ (٨)؛ فإنَّهم عُدولٌ على أنْفُسِهِم، وعلى غيرِهم.
١٨٩٣ - مسألة؛ قال: (وَلَا تُقْبَلُ شَهَادَةُ خَصْمٍ، وَلَا جَارٍّ إِلَى نَفْسِهِ، وَلَا دَافِعٍ عَنْهَا)
أمَّا الخَصْمُ، فهو نَوْعان؛ أحدُهما، كلُّ مَن خاصَمَ فى حقٍّ لا تُقبْلُ شهادتُه فيه، كالوَكيلِ لا تُقبَلُ شهادتُه فيما هو وَكيلٌ فيه، ولا الوَصِىِّ فيما هو وَصِىٌّ (١) فيه، ولا الشَّريكِ فيما هو شَريكٌ فيه، ولا المُضارِبِ بمالٍ أو حقٍّ للمُضارَبَةِ. ولو غُصِبَتِ (٢) الوَديعةُ مِن المُودَعِ، وطالَبَ بها، لم (٣) تُقْبَلْ شَهادتُه فيها، وكذلك ما أشْبَهَ هذا؛ لأَنَّه خَصْمٌ فيه، فلم تُقْبَلْ شَهادتُه به، كالمالِكِ. والثانى، العَدُوُّ، فشهادتُه غيرُ مَقْبُولَةٍ على عَدُوِّه، فى قولِ أكثرِ أهلِ العلمِ. رُوِىَ ذلك عن رَبيعَةَ، والثَّورِىِّ، وإسْحاقَ، ومالكٍ، والشَّافعىِّ. ويُرِيدُ بالعَداوةِ ههُنا العَداوةَ الدُّنْيَويَّةَ، مثل أن يَشْهَدَ المَقذوفُ على القَاذِفِ،
(٧) سورة النور ٧.(٨) انظر: ما أخرجه البيهقى عن أبى هريرة، فى: باب من رد شهادة أهل الذمة، من كتاب الشهادات. السنن الكبرى ١/ ١٦٣. والعقيلى، فى: الضعفاء الكبير ٣/ ١٥٨. وعبد الرزاق، فى: باب شهادة أهل الملل بعضهم على بعض. . .، من كتاب الشهادات. المصنف ٨/ ٣٥٦، ٣٥٧.(١) فى أ: "موصى".(٢) فى أ، ب، م: "غصب".(٣) سقط من: الأصل.
