This is because one who acknowledges a debt (2) admits that it is upon him, whereas one who acknowledges a loan does not necessarily admit to that, as it is possible he borrowed from him and then repaid him. There is a fourth report from him [Ahmad] that if he hears something and is called to testify to it (2), he has the choice: if he wishes, he may testify, and if he wishes, he may not. He said: 'But it is mandatory upon him if he is called to witness to testify if he is summoned, {And let the witnesses not refuse when they are called upon} (4).' He said: 'If they are asked to bear witness.' Ibn Abi Musa said: 'If a man hears a person acknowledge a right to another, and he did not say, "Bear witness against me regarding that," it is permissible (5) for the witness (6) to testify against him by saying, "I bear witness that I was present for the acknowledgement of so-and-so regarding such-and-such." But he does not say, "I bear witness to his acknowledgement." And if he hears him saying, "I borrowed from so-and-so" or "I received from so-and-so," it is not permitted for him to testify to it. [And the correct view is the first, because the witness testifies to what he knows, and knowledge was acquired by him through his hearing, so it is permissible for him to testify to it] (7), just as it is permissible for him to testify to actions he has seen.' The Qadi mentioned that regarding actions, there are two reports: one is that he does not testify to it until the one against whom the testimony is made says, "Bear witness." If he intended this generally for all actions, it is not correct, because that would lead to preventing testimony upon them entirely; for the usurper does not say to anyone, "Bear witness against me that I am usurping," nor does the thief, the adulterer, the killer, or those like them. Abu Bakra and his companions testified against al-Mughira regarding adultery, and Umar did not ask, "Did he ask you to bear witness or not?" (8). Nor did he say that to those (9) who testified against Qudama regarding the drinking of alcohol (10), nor did Uthman (11) say that to those who testified to that (12) against al-Walid ibn Uqba (13).
(2) In the original manuscript, there is an addition: "with him". (3) Omitted from the original manuscript. (4) Surah Al-Baqarah 282. (5) In A, B, and M: "and he heard". (6) In A and M, there is an addition: "so he may". (7) Omitted from the original manuscript. Refer to the scholar's analysis. (8) Its verification has preceded in 11/184. In M, after this, there is what will come after his saying: "al-Walid ibn Uqba". (9) In A, B, and M: "those". (10) Its verification has preceded in 12/276. (11) In M: "Umar". (12) Omitted from A, B, and M. (13) Its verification has preceded in 12/499.
لأنَّ المقِرَّ بالدَّيْنِ (٢) مُعْتَرِفٌ أنَّه عليه، والمُقِرَّ بالقَرْضِ لا يَعْتَرِفُ بذلك، لجَوازِ أن يكونَ اقْتَرَض منه، ثم وَفَّاهُ. وعنه روايةٌ رابعةٌ، إذا سمِعَ شيئًا، فدُعِىَ إلى الشَّهادةِ به (٢)، فهو بالخِيارِ، إن شاءَ شَهِدَ، [وإن شاءَ] (٣) لم يَشْهَدْ. قال: ولكن يَجِبُ عليه إذا أُشْهِدَ أن يَشْهَدَ إذا دُعِىَ، {وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا} (٤). قال: إذا أُشْهدُوا. وقال ابنُ أبى موسى: إذا سَمِعَ رجلًا يُقِرُّ لرَجلٍ بحَقٍّ، ولم يَقُل: اشْهَدْ علىَّ بذلك. وَسِعَ (٥) الشَّاهدَ (٦) أن يَشْهدَ عليه، فيقولَ: أشْهَدُ أنِّى حضَرْتُ إقْرارَ فُلانٍ بكذا. ولا يقولُ: أشْهَدُ على إقْرارِه. وإن سمعَه يقولُ: اقْترَضْتُ من فلانٍ، أو قَبَضْتُ من فُلانٍ. لم يَجُزْ أن يشْهَدَ به. [والصَّحيحُ الأوَّلُ؛ لأنَّ الشاهِدَ يَشْهَدُ بما عَلِمَه، وقد حصَلَ له العلمُ بسَماعِه، فجازَ أن يَشْهَدَ به] (٧)، كما يجوزُ أن يَشْهَدَ بما رآهُ مِن الأفْعالِ. وذكرَ القاضى أَنَّ فى الأفْعالِ رِوَايَتيْنِ؛ إحداهما، لا يَشْهَدُ به حتى يقولَ المشْهودُ عليه: اشْهَدْ. وهذا إن أرادَ به العُمومَ فى جميعِ الأفْعالِ، فلا يَصِحُّ؛ لأنَّ ذلك يُؤدِّى إلى مَنْعِ الشَّهادةِ عليها بالكُلِّيَّةِ، فإِنَّ الغاصِبَ لا يقولُ لأحدٍ: اشْهَدْ علىَّ أنِّى أغْصِبُ. ولا السَّارِقُ، ولا الزَّانِى، ولا القاتلُ، وأشْباهُ هؤلاء. وقد شهِدَ أبو بَكْرةَ وأصحابُه على المُغِيرةِ بالزِّنَى، فلم يَقُلْ عمرُ: هل أَشْهدَكم أو لا (٨). ولا قالَه للذين (٩) شَهِدُوا على قُدامَةَ بشُربِ الخَمْرِ (١٠)، ولا قالَه عثمان (١١) للذين شهِدوا بذلك (١٢) على الوَليدِ بنِ عُقْبَةَ (١٣).
(٢) فى الأصل زيادة: "معه".(٣) سقط من: الأصل.(٤) سورة البقرة ٢٨٢.(٥) فى أ، ب، م: "وسمع".(٦) فى أ، م زيادة: "فله".(٧) سقط من: الأصل. نقل نظر.(٨) تقدم تخريجه، فى: ١١/ ١٨٤. وفى م بعد هذا ما سيأتى بعد قوله: "الوليد بن عقبة".(٩) فى أ، ب، م: "الذين".(١٠) تقدم تخريجه، فى: ١٢/ ٢٧٦.(١١) فى م: "عمر".(١٢) سقط من: أ، ب، م.(١٣) تقدم تخريجه، فى: ١٢/ ٤٩٩.