al-Thawri, al-Shafi'i, and the scholars of opinion. [We do not know of any dissenter regarding this] (21).
Section: If a partner testifies for his partner in a matter other than that in which he is a partner, or an agent for his principal in a matter other than that in which he is an agent, or an enemy for his enemy, or an heir for the one he inherits from regarding wealth, or regarding a wound after it has healed, or if one of two pre-emptors testifies after having dropped his pre-emption against the other regarding the dropping of his pre-emption, or one of two executors after his executorship has ceased against the other regarding what invalidates his executorship, or if one of the two bequests does not compete (22) with the other, and similar cases in which there is no suspicion, it is accepted; because the requirement for accepting testimony is realized, and the preventive factor is absent, so its acceptance is mandatory, acting in accordance with the requirement.
1894 - Issue: He said: (And the testimony of one known (1) for frequent error and heedlessness is not accepted).
The summation of this is that it is required for a witness to be someone whose word is trusted, so that the preponderance of probability regarding his truthfulness is achieved. For this reason, we considered uprightness (adalah). One whose error and heedlessness are frequent is not trusted for his word, because of the possibility that it might be one of his errors; for he might testify against someone other than the person he was called to testify against, or for someone other than the one he testified for, or regarding something other than what he was called to testify about. And if he is heedless, the adversary might mislead him regarding matters other than his testimony, so confidence in his word is not achieved. However, the occurrence of a rare error or rare heedlessness does not prevent testimony, for no one is safe from that. If that were to prevent testimony, the door to it would be shut. Thus, we considered frequency in the restriction, just as we considered the frequency of sins in invalidating uprightness.
1895 - Issue: He said: (And the testimony of a blind person is permitted, if he is certain of the voice).
This has been reported from 'Ali and Ibn 'Abbas. This is also the position of Ibn Sirin, 'Ata', al-Sha'bi, al-Zuhri, Malik, Ibn Abi Layla, Ishaq, and Ibn al-Mundhir. Abu Hanifa said,
(21) Omitted from: The original. (22) In A and B, there is an addition: "biha" (with it). (1) In A: "'urifa" (is known). (2) In the original: "'an" (about/from).
والثَّورِىُّ، والشَّافِعىُّ، وأصْحابُ الرَّأْىِ. [ولا نَعلَمُ فيه مُخالِفًا] (٢١).
فصل: وإن شهِدَ الشَّريكُ لشريكِه، فى غيرِ ما هو شَريكٌ فيه، أو الوَكيلُ لمُوكِّلِه، فى غيرِ ما هو وَكيلٌ فيه، أو العَدوُّ لعَدوِّه، أو الوَارثُ لمَوْروثِه بمَالٍ، أو بالجَرْحِ بعدَ الانْدِمالِ، أؤ شَهِدَ أحدُ الشَّفيعَيْنِ، بعدَ أن أسْقطَ شُفْعتَه على الآخَرِ، بإسْقاطِ شُفعتِه، أو أحدُ الوَصِيَّيْنِ بعدَ سُقوطِ وَصيَّتِه على الآخرِ، بما يُسْقِطُ وَصِيَّتَه، أو كانتْ إحدَى الوَصِيَّتينِ لا تُزاحِمُ (٢٢) الأَخْرَى، ونحو ذلك ممَّا لا تُهْمَةَ فيه، قُبِلَتْ؛ لأنَّ المُقتَضِىَ لقَبولِ الشَّهادةِ مُتحَقِّقٌ، والمانعُ مُنْتَفٍ فوجَبَ قَبولُها، عَملًا بالمُقْتَضِى.
١٨٩٤ - مسألة؛ قال: (وَلَا تُقْبَلُ شَهَادةُ مَنْ يُعْرَفُ (١) بِكَثْرَةِ الْغلَطِ وَالْغَفْلَةِ)
وجملتُه أنَّه يُعْتَبرُ فى الشَّاهِدِ أن يَكونَ مَوْثُوقًا بقَولِه؛ لتَحْصُلَ غَلَبَةُ الظَّنِّ بصِدْقِه، ولذلك اعْتبرْنا العَدالةَ، ومَن يَكثرُ غَلطُه وتَغفُّلُه، لا يُوثَقُ بقولِه؛ لاحْتمالِ أن يكونَ من غَلَطاتِه، فرُبما شهِدَ على غيرِ من اسْتُشْهِدَ عليه، أو لغيرِ مَن شهِدَ له، أو بغيرِ ما اسْتُشهِدَ به، وإذا كان مُغفَّلًا، فربَّما اسْتَزَلَّه الخَصْمُ بغيرِ شَهادتِه، فلا تَحْصُلُ الثِّقةُ بقولِه. ولا يَمْنَعُ من (٢) الشَّهادةِ وُجودُ غَلَطٍ نادرٍ، أو غَفْلةٍ نادِرةٍ؛ لأنَّ أحدًا لا يَسْلَمُ مِن ذلك، فلو مَنعَ ذلك الشَّهادةَ، لَا نْسدَّ بابُها، فاعْتَبرْنا الكَثرةَ فى المَنْعِ، كما اعْتبرْنا كَثرةَ المعاصِى فى الإِخْلالَ بالعَدَالةِ.
١٨٩٥ - مسألة؛ قال: (وَتَجُوزُ شَهَادَةُ الْأَعْمَى، إِذَا تَيَقَّنَ الصَّوْتَ)
رُوِىَ هذا عن علىٍّ، وابنِ عبَّاسٍ. وبه قال ابنُ سِيرينَ، وعَطاءٌ، والشَّعْبِىُّ، والزُّهْرىُّ، ومَالِكٌ، وابنُ أبى ليلَى، وإسحاقُ، وابنُ المُنْذِرِ. وقال أبو حنيفةَ،
(٢١) سقط من: الأصل.(٢٢) فى أ، ب زيادة: "بها".(١) فى أ: "عرف".(٢) فى الأصل: "عن".
