relatives. And it has been said: Allah the Almighty said: {They know it as they know their sons} [Al-Baqarah: 146]. The scholars differed regarding that which testimony is permitted upon via notoriety (istifadah), other than lineage and birth. Our companions said: There are nine things; marriage, absolute ownership, endowment (waqf) and its expenditure, death, manumission, clientage (wala'), guardianship, and dismissal. This is the view of Abu Sa'id al-Istakhri and some of the companions of al-Shafi'i. Others said: It is not permitted in endowment, clientage, manumission, and marriage, because testimony is possible therein by certainty, for it is a testimony to a contract, so it resembles other contracts. Abu Hanifa said: It is not accepted except in marriage and death, and it is not accepted in absolute ownership, because it is a testimony to wealth, so it resembles debt. His two companions (Abu Yusuf and Muhammad) said: It is accepted in clientage, like the case of 'Ikrimah, the client of Ibn 'Abbas. Our evidence is that it is generally difficult to testify regarding these things by observing them or observing their causes, so testimony regarding them via notoriety is permitted, just as in lineage. Malik said: We do not have anyone who testifies regarding the endowments of the companions of the Messenger of Allah (may Allah bless him and grant him peace) except through hearsay. Malik said: Hearsay in endowments and clientage is permissible. Ahmad said, in the narration of al-Marwudhi: Testify that the house of Bakhtan belongs to Bakhtan, even if he did not call you as a witness. It was said to him: Do you testify that so-and-so is the wife of so-and-so, when you did not witness the marriage? He said: Yes, if it is notorious, so I testify and say: Indeed, Fatimah is the daughter of the Messenger of Allah (may Allah bless him and grant him peace), and indeed Khadijah and 'Aishah were his wives, and everyone testifies to that without direct observation. If it is said: It is possible for him to have knowledge in these things by observing the cause. We say: The existence of the cause does not lead to certain knowledge that it is the cause, for it is possible that he bought what is not in the seller's possession, or hunted game that another had hunted and then escaped from him; even if that is imaginable, it is rare.
(2) "Qad" (already/indeed) was omitted from (A), (B), and (M). (3) Surah Al-Baqarah 146. (4) Omitted from the original. (5) In the original and (A): "fa-innahu" (for it is). (6) In (A): "yushahidu" (witnesses). (7) Omitted from the original. Copied review. (8) In the original and (A): "li-annahu" (because it is). (9) In (B) and (M): "zawjah" (his two wives). (10) In the original after this: "ahl" (people). (11) In the original: "lil-ba'i'" (to the seller).
أقارِبِه. وقد (٢) قال: قالَ اللهُ تعالى: {يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ} (٣). واخْتَلفَ أهلُ العلمِ فيما تجوزُ الشَّهادةُ عليه بالاسْتِفاضَةِ، غيرِ النَّسَبِ والوِلادةِ، فقال أصحابُنا: هو تِسعةُ أشياءَ؛ النِّكاحُ، والمِلكُ المُطْلَقُ، والوَقْفُ، ومَصْرِفُه، والمَوْتُ، والعِتْقُ، والوَلاءُ، والوِلَايةُ، والعَزْلُ. وبهذا قال [أبو سعيدٍ الإصْطَخْرِىُّ، وبعضُ] (٤) أصْحابِ الشَّافعىِّ. وقال بعضُهم: لا تجوزُ فى الوَقفِ والوَلاءِ والعِتْقِ والزَّوْجيَّةِ، لأنَّ الشَّهادةَ مُمْكِنَةٌ فيه بالقَطْعِ، فإنَّها (٥) شهادةٌ (٦) بعَقْدٍ، فأشْبَهَ سائرَ العُقودِ. وقالَ أبو حنيفةَ: لا تُقْبلُ [إلَّا فى النِّكاحِ، والمَوتِ، ولا تُقبلُ] (٧) فى المِلْكِ المُطلَقِ؛ لأنَّها (٨) شهادةٌ بمالٍ، أشْبَهَ الدَّينَ. وقال صاحِبَاه: تُقْبَلُ فى الوَلاءِ، مثل عِكْرِمَةَ مولَى ابنِ عبَّاسٍ. ولَنا، أنَّ هذه الأشياءَ تتعذَّرُ الشَّهادةُ عليها فى الغالبِ بمُشاهدتِها، أو مُشاهدةِ أسبابِها، فجازَتِ الشَّهادةُ عليها بالاسْتِفاضَةِ كالنَّسَبِ. وقال مالكٌ: ليس عندَنا مَن يشْهَدُ على أحْباسِ أصحابِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إلَّا بالسَّماعِ. وقال مالكٌ: السَّماعُ فى الأحْباسِ والوَلاءِ جائزٌ. وقال أَحمدُ، فى روايةِ المَرُّوذِىِّ: اشْهَدْ أنَّ دارَ بَخْتانَ لبَخْتَانَ، وإن لم يُشْهدْكَ. وقيل له: تَشْهَدُ أنَّ فُلانةَ امرأةُ فلانٍ، ولم تَشْهَدِ النِّكاحَ؟ فقال: نعم، إذا كانَ مُسْتفيضًا، فأشْهَدُ أقولُ: إنَّ فاطمةَ ابنةَ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وإنَّ خَديجةَ وعائشةَ زَوجَتاه (٩)، وكلُّ أحدٍ يشهدُ بذلك مِن غيرِ مُشاهَدةٍ. فإن قيلَ: يُمْكِنُه (١٠) العِلمُ فى هذه الأشياءِ بمُشاهدةِ السَّببِ. قُلْنا: وجودُ السَّبَبِ لا يُفِيدُ العِلمَ بكونِه سَبَبًا يَقِينًا، فإنَّه يجوزُ أنْ يَشْترِىَ ما ليس بمِلْكِ البائعِ (١١)، ويَصْطادَ صيدًا صادَه غيرُه، ثم انْفلتَ منه، وإن تُصُوِّرَ ذلك، فهو نادرٌ.
(٢) سقطت: "قد" من: أ، ب، م.(٣) سورة البقرة ١٤٦.(٤) سقط من: الأصل.(٥) فى الأصل، أ: "فإنه".(٦) فى أ: "يشاهد".(٧) سقط من: الأصل. نقل نظر.(٨) فى الأصل، أ: "لأنه".(٩) فى ب، م: "زوجاه".(١٠) فى الأصل بعد هذا: "أهل".(١١) فى الأصل: "للبائع".
