This has been narrated from Umar, Abu al-Darda, and Ibn Abbas (3). This is also the position held by Ata, Tawus, Mujahid, al-Sha'bi, al-Zuhri, Abdullah ibn Utbah, Ja'far ibn Abi Thabit, Abu al-Zinad, Malik, al-Shafi'i, al-Batti, Ishaq, Abu Ubayd, and Ibn al-Mundhir. Ibn Abd al-Barr mentioned it from Yahya ibn Sa'id and Rabi'ah. Shurayh, al-Hasan, al-Nakha'i, Sa'id ibn Jubayr, al-Thawri, and the scholars of opinion (Ashab al-Ra'y) said: His testimony is not accepted if he has been lashed, even if he repents. According to Abu Hanifah, his testimony is not rejected before the lashing, even if he has not repented. Thus, the disagreement with him involves two points: The first is that, according to us, his testimony is invalidated by the slander [if he does not substantiate it] (4), whereas according to Abu Hanifah and Malik, it is not invalidated except by the lashing. The second is that if he repents, his testimony is accepted even if he has been lashed; according to Abu Hanifah, it is not accepted. He based his position on the words of Allah, the Exalted: "And do not accept their testimony ever." Ibn Majah (5) narrated with his chain of transmission from Amr ibn Shu'ayb, from his father, from his grandfather, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The testimony of a traitor and one who has been punished with a hadd in Islam is not permissible." He argued regarding the other point that regarding slander before the lashing occurs, it is possible for evidence to be established, so it does not necessitate declaring him a sinner (tafsiq). Our argument in the first point is the consensus of the Companions, may Allah be pleased with them. It is narrated from Umar, may Allah be pleased with him, that he used to say to Abu Bakrah, when he testified against al-Mughirah ibn Shu'bah: "Repent, and I will accept your testimony" (6). No one objected to this, so it constitutes a consensus. Sa'id ibn al-Musayyab said: Three men testified against al-Mughirah: Abu Bakrah, Nafi' ibn al-Harith, and Shibl ibn Ma'bad, while Ziyad refrained. Umar lashed the three of them and said to them: "Repent, and your testimony will be accepted." Two men repented and Umar accepted their testimony, but Abu Bakrah refused, so he did not accept his testimony (6). He had returned to being like a blade in his worship. Furthermore, because he has repented from his sin, his testimony is accepted, just like one who repents from adultery. This is further substantiated by the fact that adultery is greater than slandering with it (7); likewise, the killing of a soul that Allah has forbidden, and all other sins, if the doer repents, his testimony is accepted, so this is more deserving of acceptance. As for the verse, it is a proof for us, for He made an exception for those who repent,
(3) Extracted from them by al-Bayhaqi, in: The Chapter on the Testimony of the Slanderer, from the Book of Testimonies. Al-Sunan al-Kubra 10/152-154. (4) In B: "And if he was lashed". (5) Its extraction was previously provided on page 151. (6) Extracted by al-Bayhaqi, in: The Chapter on the Testimony of the Slanderer, from the Book of Testimonies. Al-Sunan al-Kubra 10/152. And Abd al-Razzaq, in: The Chapter on the Testimony of the Slanderer, from the Book of Testimonies. Al-Musannaf 8/362. (7) Omitted from B.
ذلك عن عُمرَ، وأبى الدَّرْداءِ، وابنِ عباس (٣). وبه قال عَطاءٌ، وطَاوسٌ، ومُجاهدٌ، والشَّعْبىُّ، والزُّهْرىُّ، وعبدُ اللَّهِ بنُ عُتبةَ، وجَعفرُ بنُ أبى ثابتٍ، وأبو الزِّنادِ، ومالكٌ، والشَّافِعىُّ، والبَتِّىُّ، وإسْحاقُ، وأبو عُبَيْدٍ، وابنُ المُنْذِرِ. وذكرَه ابنُ عبدِ البَرِّ، عن يحيى ابنِ سعيدٍ، ورَبيعةَ. وقالَ شُرَيحٌ، والحَسنُ، والنَّخَعىُّ، وسَعيدُ بنُ جُبَيْرٍ، والثَّوْرِىُّ، وأصْحابُ الرَّأْىِ: لا تُقْبَلُ شَهادتُه إذا جُلِدَ، وإن تابَ. وعند أبى حنيفةَ، لا تُرَدُّ شَهادتُه قبلَ الجَلْدِ، وإن لم يَتُبْ. فالخِلافُ معه فى فَصلَيْنِ، أحدِهما، أنَّه عندَنا تَسْقُطُ شَهادتُه بالقَذْفِ [إذا لم يُحَقِّقْه] (٤)، وعندَ أبى حنيفةَ ومالكٌ، لا تَسْقُطُ إِلَّا بالجَلْدِ. والثانى، أنَّه إذا تابَ، قُبِلَتْ شهادتُه وإن جُلِدَ. وعندَ أبى حنيفةَ، لا تُقْبَلُ. وتعلَّقَ بقولِ اللَّهِ تعالى: {وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا}. ورَوَى ابنُ ماجَه (٥)، بإسْنادِه عن عَمرِو بنِ شُعيبٍ، عن أبيه، عن جَدِّه، قال: قال رسولُ اللَّهِ -صلى اللَّه عليه وسلم-: "لَا تَجُوزُ شَهَادَةُ خَائِنٍ، وَلَا مَحْدُودٍ فِى الإِسْلَامِ". واحْتَجَّ فى الفصِل الآخَرِ بأنَّ القَذْفَ قبلَ حُصولِ الجَلْدَ يجوزُ أن تقومَ به البَيِّنَةُ، فلا يَجبُ به التَّفْسِيقُ. ولَنا، فى الفصل الأوَّلِ، إجْماعُ الصَّحابةِ، رَضِىَ اللَّهُ عنهم، فإنَّه يُرْوى عن عمرَ، رضِىَ اللَّه عنه، أنَّه كان يقولُ لأبى بَكْرةَ، حين شَهِدَ على المُغِيرَةِ بنِ شُعْبَةَ: تُبْ، أقْبَلْ شَهادتَك (٦). ولم يُنكِرْ ذلك مُنكِر، فكان إجْماعًا. قال سَعيدُ بنُ المُسَيَّبِ: شَهِدَ على المُغيرةِ ثَلاثةُ رجالٍ؛ أبو بَكرةَ، ونافِعُ بنُ الحارثِ، وشِبْلُ بنُ مَعْبَدٍ، ونكَلَ زيادٌ، فجلدَ عُمرُ الثَّلاثةَ، وقال لهم: تُوبوا، تُقْبَلْ شَهادتُكم. فتَابَ رجلان، وقَبِلَ عُمرُ شهادتَهما، وأبى أبو بَكرةَ، فلم يَقْبَلْ شهادتَه (٦). وكان قد عادَ مثلَ النَّصْلِ مِن العِبادةِ. ولأنَّه تابَ من ذَنْبِه، فقُبِلَتْ شَهادتُه، كالتَّائبِ من الزِّنَى، يُحَقِّقُه أَنَّ الزِّنَى أعْظمُ من القَذْفِ به (٧)، وكذلك قَتْلُ النَّفسِ التى حرَّمَ اللَّهُ، وسائرُ الذُّنوبِ، إذا تابَ فاعلُها، قُبلَتْ شهادتُه، فهذا أوْلَى. وأمَّا الآيةُ، فهى حُجَّةٌ لنا، فإنَّه اسْتثنَى التَّائبين،
(٣) أخرجه عنهم البيهقى، فى: باب شهادة القاذف، من كتاب الشهادات. السنن الكبرى ١٠/ ١٥٢ - ١٥٤.(٤) فى ب: "وإن جلد".(٥) تقدم تخريجه، فى: صفحة ١٥١.(٦) أخرجه البيهقى، فى: باب شهادة القاذف، من كتاب الشهادات. السنن الكبرى ١٠/ ١٥٢. وعبد الرزاق، فى: باب شهادة القاذف، من كتاب الشهادات. المصنف ٨/ ٣٦٢.(٧) سقط من: ب.
