and I informed the Messenger of Allah, peace and blessings of Allah be upon him, that I had seen it. So he fasted and commanded the people to fast for it. Reported by Abu Dawud. It is also because it is information regarding the time of an obligatory act where the method is through observation, so it is accepted from one person, like the information regarding the entry of the time of prayer. Furthermore, it is a religious report in which the informant and the informed are equal participants, so it is accepted from one just person, like a narration. Their report only points to the matter by its implication, whereas our report is more famous than it and points to it by its explicit articulation, so it is mandatory to give it precedence. It differs from the report regarding the crescent of Shawwal, for that is an exit from worship, whereas this is an entry into it. Their hadith regarding the crescent of Shawwal contradicts our current issue. What Abu Bakr and Abu Hanifa mentioned is not sound; because it is possible for one individual to be alone in seeing it due to the subtlety and distance of the object seen. It is also possible that their knowledge of the horizon, the places they are observing from, and the sharpness of their vision may differ. This is why if a judge passes a verdict based on the sighting of one person, it is permissible. If two witnesses testify, it is mandatory to accept their testimony. If it were impossible, as they claimed, the judgment of a judge would not be valid in it, nor would it be established by the testimony of two. Whoever denies its establishment by the testimony of two, the first report refutes him, as does its analogy to other rights and other months. Even if a group is in a gathering, and two of them testify that he divorced his wife or emancipated his slave, their testimony would be accepted, to the exclusion of those who deny it. Similarly, if two people from the congregation of Friday prayer testify against the orator that he said something on the pulpit during the sermon, to which no one else testified, their testimony would be accepted. Likewise, if they testify against him regarding an action, even if others
= 1/547. Al-Tirmidhi, in: Chapter on what has been said regarding fasting based on testimony, from the chapters on fasting. 'Aridat al-Ahwadhi 3/206. Al-Nasa'i, in: Chapter on accepting the testimony of one man regarding the crescent of Ramadan, from the Book of Fasting. Al-Mujtaba 4/106. It was also recorded by Ibn Majah, in: Chapter on what has been said regarding testimony on the sighting of the crescent, from the Book of Fasting. Sunan Ibn Majah 1/529. And Al-Darimi, in: Chapter on testimony regarding the sighting of the crescent of Ramadan, from the Book of Fasting. Sunan al-Darimi 2/5. (7) In: Chapter on the testimony of one person regarding the sighting of the crescent of Ramadan, from the Book of Fasting. Sunan Abi Dawud 1/547. It was also recorded by Al-Darimi, in: Chapter on testimony regarding the sighting of the crescent of Ramadan, from the Book of Fasting. Sunan al-Darimi 2/4. (8) In manuscript M: "shahadah" (testimony), which is an error.
فأخْبَرْتُ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنِّي رَأيْتُه. فصامَ وأمَرَ النَّاسَ بِصِيامِه. رَوَاهُ أبو دَاوُدَ (٧). ولأنَّه خَبَرٌ عن وَقْتِ الفَرِيضَةِ فيما طَرِيقُه المُشَاهَدَةُ، فقُبِلَ من وَاحِدٍ، كالخَبَرِ بِدُخُولِ وَقْتِ الصلاةِ، ولأنَّه خَبَرٌ دِينيٌّ يَشْتَرِكُ فيه المُخْبِرُ والمُخْبَرُ، فَقُبِلَ من واحِدٍ عَدْلٍ، كالرِّوَايَةِ، وخَبَرُهم إنَّما يَدُلُّ بِمَفْهُومِه، وخَبَرُنَا أشْهَرُ منه، وهو يَدُلُّ بِمَنْطُوقِه، فيَجِبُ تَقْدِيمُه، ويُفَارِقُ الخَبَرَ عن هِلَالِ شَوَّال، فإنَّه خُرُوجٌ من العِبادَةِ، وهذا دُخُولٌ فيها، وحَدِيثُهم في هِلَالِ شَوَّال يُخالِفُ مَسْألَتَنَا، وما ذَكَرَهُ أبو بكرٍ، وأبو حنيفةَ لا يَصِحُّ؛ لأنَّه يجوزُ انْفِرَادُ الوَاحِدِ به مع لَطَافَةِ المَرْئِيِّ وبُعْدِه، ويجوزُ أن تَخْتَلِفَ مَعْرِفَتُهم بالمَطْلِعِ ومَوَاضِعُ قَصْدِهم وحِدَّةُ نَظَرِهم، ولهذا لو حَكَمَ بِرُؤْيَتِه حَاكِمٌ بِشَهَادَةِ واحِدٍ، جازَ، ولو شَهِدَ شَاهِدانِ، وَجَبَ قَبُولُ شَهادَتِهما، ولو كان مُمْتَنِعًا على ما قَالُوهُ لم يَصِحَّ فيه حُكْمُ حَاكِمٍ، ولا يثْبُتُ أو بِشَهَادةِ (٨) اثْنَيْنِ، ومَن مَنَعَ ثُبُوتَهُ بِشَهادَةِ اثْنَيْنِ، رَدَّ عليه الخَبَرُ الأوَّلُ، وقِياسُه على سَائِرِ الحقوق وسائِرِ الشُّهُورِ، ولو أنَّ جَمَاعَةً في مَحْفِلٍ، فشَهِدَ اثْنَانِ منهم أَنَّه طَلَّقَ زَوْجَتَه، أو أعْتَقَ عَبْدَهُ، قُبِلَتْ شَهَادَتُهما دونَ مَن أَنْكَرَ، ولو أنَّ اثْنَيْنِ من أهْلِ الجُمُعَةِ شَهِدَا على الخَطِيبِ أنَّه قال على المِنْبَرِ في الخُطْبَةِ شَيْئًا، لم يَشْهَدْ به غَيْرُهما، لَقُبِلَتْ شَهَادَتُهما، وكذلك لو شَهِدَا عليه بِفِعْلٍ، وإن كان غَيْرُهُما
= ١/ ٥٤٧. والترمذي، في: باب ما جاء في الصوم بالشهادة، من أبواب الصوم. عارضة الأحوذي ٣/ ٢٠٦. والنسائي، في: باب قبول شهادة الرجل الواحد على هلال شهر رمضان، من كتاب الصيام. المجتبى ٤/ ١٠٦.كما أخرجه ابن ماجه، في: باب ما جاء في الشهادة على رؤية الهلال، من كتاب الصيام. سنن ابن ماجه ١/ ٥٢٩. والدارمي، في: باب الشهادة على رؤية هلال رمضان، من كتاب الصوم. سنن الدارمي ٢/ ٥.(٧) في: باب في شهادة الواحد على رؤية هلال رمضان، من كتاب الصوم. سنن أبي داود ١/ ٥٤٧. كما أخرجه الدارمي، في: باب الشهادة على رؤية هلال رمضان، من كتاب الصيام. سنن الدارمي ٢/ ٤.(٨) في م: "شهادة". خطأ.