which men are cognizant, for less than two men. This is the view of al-Shafi'i, because agency is an establishment of authority to act. It is possible that al-Khiraqi’s statement is like the first narration, because agency in property is intended for the property itself, so the testimony of women along with a man is accepted in it, like sales and loans. If the two testify to his agency, then one of them says: "He has dismissed him," his agency is not established by that, because the agency of one of them is not established by that. If the witness to the dismissal is a man other than those two, the dismissal is not established by his testimony alone, because dismissal is not established except by that which agency is established by. Whenever one of the two witnesses to the agency recants and says, "He has dismissed him," the judgment is not rendered based on their testimony, because this is a withdrawal of testimony before passing judgment based on it. Therefore, it is not permissible for the judge to pass judgment based on what the witness has withdrawn from. If the judge passed judgment based on their testimony, and then one of them recanted, saying: "He dismissed him after he appointed him," his statement is not heeded, because the judgment has already been executed based on the testimony, and the dismissal was not established. If they both say: "He had dismissed him," the dismissal is established, because the testimony was completed regarding the dismissal, just as its completeness in the agency.
Section: If one of them testifies that he appointed him on Friday, and another testifies that he appointed him on Saturday, the testimony is not complete, because the appointment on Friday is not the appointment on Saturday, so their testimonies did not complement each other regarding a single act. If one of them testifies that he acknowledged his agency on Friday, and the other testifies that he acknowledged it on Saturday, the testimony is complete, because the two acknowledgments are an account of one contract, and it is difficult to gather witnesses to have him acknowledge before them in a single state, so it is permissible for him to acknowledge before each one individually. Similarly, if one of them testifies that he acknowledged the agency before him in Arabic, and the other testifies that he acknowledged it in a non-Arabic language, it is established. If one of them testifies that he appointed him in Arabic, and the other testifies that he appointed him
(55) In A and B: "aqall" (less). (56) In A, B, and M: "al-rijal" (men). (57) Omitted from B. (58) In A and M: "fajawwaza" (he permitted). (59) Omitted from the original.
عليه الرِّجَالُ لأَقَلَّ (٥٥) من رَجُلَيْنِ. وهذا قولُ الشَّافِعِىِّ؛ لأنَّ الوَكَالَةَ إِثْبَاتٌ لِلتَّصَرُّفِ. ويَحْتَمِل أن يكونَ قولُ الخِرَقِىِّ كالرِّوَايةِ الأُولَى؛ لأنَّ الوَكَالَةَ في المالِ يُقْصَدُ بها المالُ، فتُقْبَلُ فيها شَهَادَةُ النِّسَاءِ مع الرَّجُلِ (٥٦)، كالبَيْعِ والقَرْضِ. فإن شَهِدَا بوَكَالَتِه، ثم قال أحَدُهما: قد عَزَلَهُ. لم تَثْبُتْ وَكَالَتُه بذلك (٥٧)؛ لأنَّ أحَدَهما لم تَثْبُتْ وَكَالَتُه بذلك. وإن كان الشّاهِدُ بالعَزْلِ رَجُلًا غيرَهما، لم يَثْبُتِ العَزْلُ بِشَهَادَتِه وحدَه؛ لأنَّ العَزْلَ لا يَثْبُتُ إلَّا بما يَثْبُتُ به التَّوْكِيلُ. ومتى عَادَ أحدُ الشّاهِدَيْنِ بالتَّوْكِيلِ، فقال: قد عَزَلَهُ. لم يُحْكَمْ بشَهَادَتِهِما؛ لأنَّه رُجُوعٌ عن الشّهَادَةِ قبلَ الحُكْمِ بها. فلا يجوزُ لِلْحَاكِم الحُكْمُ بما رَجَعَ عنه الشَّاهِدُ. وإن حَكَمَ الحاكِمُ بشَهَادَتِهِما، ثم عَادَ أحَدُهما، فقال: قد عَزَلَهُ بعد ما وَكَّلَهُ. لم يَلْتَفِتْ إلى قَوْلِه؛ لأنَّ الحُكْمَ قد نَفَذَ بالشّهَادَةِ، ولم يَثْبُتِ العَزْلُ. فإن قالا جَمِيعًا: قد كان عَزَلَهُ. ثَبَتَ العَزْلُ؛ لأنَّ الشّهَادَةَ تَمَّتْ في العَزْلِ، كتَمَامِها في التَّوْكِيلِ.
فصل: فإن شَهِدَ أحَدُهما أنَّه وَكَّلَهُ يومَ الجُمُعةِ، وشَهِدَ آخَرُ أنَّه وَكَّلَهُ يومَ السَّبْتِ، لم تَتِمَّ الشَّهادَةُ؛ لأنَّ التَّوْكِيلَ يومَ الجُمُعَةِ غيرُ التَّوْكِيلِ يومَ السَّبْتِ، فلم تَكْمُلْ شَهَادَتُهما على فِعْلٍ واحدٍ. وإن شَهِدَ أحَدُهما أنَّه أقَرَّ بتَوْكِيلِه يومَ الجُمُعةِ، وشَهِدَ الآخَرُ أنَّه أقَرَّ به يومَ السَّبْتِ، تَمَّتِ الشَّهَادَةُ؛ لأنَّ الإِقْرَارَيْنِ إِخْبارٌ عن عَقدٍ واحدٍ، ويَشُقُّ جَمْعُ الشُّهُودِ ليُقِرَّ عِنْدَهُم حالةً واحدةً، فيجوزُ (٥٨) له (٥٩) الإِقْرَارُ عندَ كلِّ واحدٍ وَحْدَه. وكذلك لو شَهِدَ أحَدُهما أنَّه أقَرَّ عنده بالوَكَالةِ بالعَرَبِيَّةِ، وشَهِدَ الآخَرُ أنَّه أقَرَّ بها بالعَجَمِيَّةِ، ثَبَتَتْ. ولو شَهِدَ أحَدُهما أنَّه وَكَّلَه بالعَرَبِيَّةِ، وشَهِدَ الآخَرُ أنه وَكَّلَهُ
(٥٥) في أ، ب: "أقل".(٥٦) في أ، ب، م: "الرجال".(٥٧) سقط من: ب.(٥٨) في أ، م: "فجوز".(٥٩) سقط من: الأصل.