was it designated for him, it is permissible for him to take it; because providing for his dependents is an individual obligation (fard 'ayn), so he should not occupy himself away from it with a communal obligation (fard kifaya). Thus, if he takes the allowance, he combines both matters. If the testimony is designated for him, it is possible [that] this is also [permissible], and it is possible [that] it is not permissible, lest he take compensation for performing individual obligations. The companions of al-Shafi'i said: It is not permissible to take a wage for one upon whom it is designated. As for whether it is permissible for others, there are two views.
1887 - Issue; He said: (And whatever he perceives of an action through observation, or hears with certainty, even if he did not see the person being testified against, he may testify to it.)
The summary of this is that testimony is not permissible except regarding what one knows, based on the evidence of His saying, the Almighty: "Except for those who testify to the truth while they know" (Surah al-Zukhruf: 86). And His saying, the Almighty: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned" (Surah al-Isra': 36). The specification of these three for questioning is because knowledge is [formed] in the heart, and it relies upon hearing and sight; for the means of testimony are vision and hearing, and they are through sight and hearing. It is narrated from Ibn Abbas that he said: The Messenger of Allah (may Allah bless him and grant him peace) was asked about testimony, and he said: "Do you see the sun?" He said: Yes. He said: "Testify based on the likes of it, or refrain." Narrated by al-Khallal in "al-Jami'" with his chain of narration. When this is established, the means of knowledge upon which testimony is based are two: vision and hearing. As for other means of knowledge, such as smell, taste, and touch,
(6) In (B) and (M): "And the maintenance". (7) In the original: "And if it is possible". (8) In (A), (B), and (M): "obligation" (fard). (9) In (B) and (M): "individual" (ayn). (1) Surah al-Zukhruf 86. (2) Surah al-Isra' 36. (3) In (A), (B), and (M): "relies". (4) In (B) and (M): "And because". (5) It was recorded by al-Hakim in: The Chapter of Do not testify unless it is as clear to you as the light of the sun, from the Book of Ahkam, al-Mustadrak 4/98; and al-Bayhaqi in: The Chapter of Precaution in Testimony and Knowledge of it, from the Book of Testimonies, al-Sunan al-Kubra 10/156; and al-'Uqayli in: al-Du'afa' al-Kabir 4/70; and Ibn 'Adi in: al-Kamil 6/2213.
تعيَّنَتْ عليه، حلَّ له أخذُه؛ لأنَّ النَّفقةَ (٦) على عِيَالِه فَرْضُ عَيْنٍ، فلا يَشْتغِلُ عنه بفَرْضِ الكِفايةِ، فإذا أخذَ الرِّزقَ جمعَ بين الأمريْنِ. وإن تعيَّنتْ عليه الشَّهادةُ، احْتَمَلَ ذلك أيضًا، واحْتَمَلَ (٧) أن لا يجوزَ؛ لئلَّا يأخُذَ العِوَضَ عن أداءِ فُروضِ (٨) الأعْيانِ (٩). وقال أصحابُ الشَّافعىِّ: لا يجوزُ أخْذُ الأُجْرَةِ لمَن تعيَّنَتْ عليه، وهل يجوزُ لغيرِه؟ على وَجْهينِ.
١٨٨٧ - مسألة؛ قال: (وَمَا أدْرَكَهُ مِنَ الْفِعْلِ نظَرًا، أوْ سَمِعَهُ تَيَقُّنًا، وَإنْ لَمْ يَرَ الْمَشْهُودَ عَلَيْهِ، شَهِدَ بِهِ)
وجملةُ ذلك أنَّ الشهادةَ لا تجوزُ إلَّا بما عَلِمَه؛ بدلِيلِ قولِه تعالى: {إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ} (١). وقولِه تعالى: {وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا} (٢). وتَخْصِيصُه لهذه الثلاثةِ بالسُّؤالِ؛ لأنَّ العلمَ بالفُؤادِ، وهو مُستَنِدٌ إلى (٣) السَّمعِ والبصرِ؛ لأنَّ (٤) مَدْرَكَ الشهادةِ الرُّؤْيةُ والسَّماعُ، وهما بالبَصرِ والسَّمْعِ. ورُوِىَ عن ابنِ عباسٍ، أنه قال: سُئِلَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن الشَّهادةِ، قال: "هَلْ تَرَى الشَّمْسَ؟ ". قال: نعم. قال: "عَلَى مِثْلِهَا فَاشْهَدْ أَوْ دَعْ". روَاه الخَلَّالُ، فى "الجامعِ" بإسْنادِه (٥). إذا ثَبَتَ هذا، فإنَّ مَدْرَكَ العلمِ الذى تَقعُ به الشَّهادةُ اثنانِ، الرُّؤْيةُ والسَّماعُ، وما عداهما مِن مَدارِكِ العلمِ كالشَّمِّ والذَّوْقِ واللَّمسِ،
(٦) فى ب، م: "والنفقة".(٧) فى الأصل: "وإن احتمل".(٨) فى أ، ب، م: "قرض".(٩) فى ب، م: "عين".(١) سورة الزخرف ٨٦.(٢) سورة الإسراء ٣٦.(٣) فى أ، ب، م: "يستند".(٤) فى ب، م: "ولأن".(٥) وأخرجه الحاكم، فى: باب لا تشهد إلّا ما يضىء لك كضياء الشمس، من كتاب الأحكام. المستدرك ٤/ ٩٨. والبيهقى، فى: باب التحفظ فى الشهادة والعلم بها، من كتاب الشهادات. السنن الكبرى ١٠/ ١٥٦. والعقيلى، فى: الضعفاء الكبير ٤/ ٧٠. وابن عدى، فى: الكامل ٦/ ٢٢١٣.
