the guaranteed party against the guarantor, and he collected from him a second time, he has recourse against (27) the guaranteed party for what he paid the second time, because he exonerated his liability through it in outward appearance. The Qadi said: It is possible that he has the right to have recourse for what he paid first, rather than the second, because exoneration was achieved by it in reality. For the companions of Al-Shafiʿi, there is, alongside these two opinions, a third opinion: that he has no recourse for anything under any circumstances, because the first did not exonerate him in outward appearance, and the second did not exonerate him in reality. Our view is that the guarantor paid on behalf of the guaranteed party (28) with his permission when he exonerated him both in outward appearance and in reality, so he has recourse for it, as if evidence had been established for it. The first opinion is more sound, because a payment that exonerates in reality did not necessitate the right of recourse, so it must be necessitated by the remainder that exonerates in outward appearance. If the guaranteed party acknowledges the payment, while the guaranteed one denies it, no attention is paid to his denial; because what is in his liability is a right of the guaranteed party (29), so if he acknowledges receipt from the guarantor, he has acknowledged that the right which was his has become the guarantor's, therefore his admission must be accepted, for it is an admission regarding a right of his own. It is possible that it is not accepted, because the guarantor is a claimant of what would entitle him to recourse against the guaranteed party, so the statement of the guaranteed party is a testimony regarding his own action, and is therefore not accepted. The correct view is the first one; a person's testimony regarding his own action is valid, such as the testimony of a wet nurse regarding breastfeeding, and this has been established by the report of ʿUqba ibn al-Harith (30).
Section: Options (khiyar) do not enter into guarantees (daman) and suretyship (kafala); because the option was established in order to know where the advantage lies,
(27) Omitted from: The original. (28) Omitted from: M. (29) In A, M: "al-madmun". (30) This is what was narrated from ʿUqba ibn al-Harith, who said: I married a woman, and a black woman came to us and said: "I have breastfed both of you." I came to the Prophet (may Allah bless him and grant him peace) and said: "I married so-and-so, daughter of so-and-so, and a black woman came to us and said to me: 'I have breastfed both of you.' And she is a liar." He turned away from him, so I came to him from his front and said: "She is a liar." He said: "How can you proceed when she has claimed that she has breastfed you both? Leave her (your wife)." Reported by Al-Bukhari in the Chapter on the Interpretation of Ambiguities, in the Book of Sales, and in the Chapter on the Testimony of a Wet Nurse, in the Book of Marriage. Sahih al-Bukhari 3/70, 7/13. Al-Tirmidhi, in the Chapter on What Has Been Reported Regarding the Testimony of a Single Woman Concerning Breastfeeding, from the Chapters on Breastfeeding. ʿAridat al-Ahwadhi 5/93. Al-Darimi, in the Chapter on the Testimony of a Single Woman Concerning Breastfeeding, from the Book of Marriage. Sunan al-Darimi 2/157. Imam Ahmad, in the Musnad 4/7, 384. And ʿAbd al-Razzaq, in the Chapter on the Testimony of a Woman Concerning Breastfeeding, from the Book of Marriage. Al-Musannaf 7/481, 482.
المَضْمُونَ له على الضَّامِنِ، فاسْتَوْفَى منه مَرَّةً ثانيةً، رَجَعَ على (٢٧) المَضْمُونِ عنه بما قَضاهُ ثانيا؛ لأنَّه أَبْرَأَ به ذِمَّتَهُ ظَاهِرًا. قال القاضِى: ويَحْتَمِلُ أنَّ له الرُّجُوعَ بما قَضَاهُ أَوَّلًا دونَ الثاني؛ لأنَّ البَراءَةَ حَصَلَتْ به في البَاطِنِ. ولأصحابِ الشَّافِعِىِّ كهذيْنِ الوَجْهَيْنِ وَجْهٌ ثالثٌ، أنَّه لا يَرْجِعُ بشيءٍ بحالٍ؛ لأنَّ الأوَّلَ ما أَبْرأَهُ ظَاهِرًا، والثانىَ ما أَبْرأَهُ بَاطِنًا. ولَنا، أنَّ الضَّامِنَ أَدَّى عن المَضْمُونِ عنه (٢٨) بإذْنِه إذا أَبْرَأَةُ ظَاهِرًا وبَاطِنًا فرَجَع به، كما لو قَامَتْ به البَيِّنَةُ. والوَجْهُ الأَوَّلُ أَرْجَحُ؛ لأنَّ القَضاءَ المُبْرِئَ في الباطِنِ ما أوْجَبَ الرُّجُوعَ، فيَجِبُ أن يَجِبَ بالباقِى المُبْرِئ في الظَّاهِرِ. وإن اعْتَرَفَ المَضْمُونُ له بالقَضَاءِ، وأنْكَرَ المَضْمُونُ عنه، لم يُلْتَفَتْ إلى إنْكَارِهِ؛ لأنَّ ما في ذِمَّتِه حَقٌّ لِلمَضْمُونِ (٢٩) له، فإذا اعْتَرَفَ بالقَبْضِ من الضَّامِنِ، فقد اعْتَرَفَ بأنَّ الحَقَّ الذي له صَارَ لِلضَّامِنِ، فيَجِبُ أن يُقْبَلَ إقْرَارُهُ، لكَوْنِه إقْرَارًا في حَقِّ نَفْسِه. ويَحْتَمِلُ أن لا يُقْبَلَ؛ لأنَّ الضَّامِنَ مُدَّعٍ لما يَسْتَحِقُّ به الرُّجُوعَ على المَضْمُونِ عنه، فقولُ المَضْمُونِ له شَهَادَةٌ على فِعْلِ نَفْسِه، فلا يُقْبَلُ. والصَّحِيحُ الأَوَّلُ، وشَهادَةُ الإِنْسَانِ على فِعْلِ نَفْسِه صَحِيحَةٌ، كشهادَةِ المُرْضِعَةِ بالرَّضَاعِ، وقد ثَبَتَ ذلك بِخَبَرِ عُقْبَةَ بنِ الحارِثِ (٣٠).
فصل: ولا يَدْخُلُ الضَّمانَ والكَفالةَ خِيارٌ؛ لأنَّ الخِيارَ جُعِلَ لِيُعْرَفَ ما فيه الحَظُّ،
(٢٧) سقط من: الأصل.(٢٨) سقط من: م.(٢٩) في أ، م: "المضمون".(٣٠) وذلك ما روى عن عقبة بن الحارث أنه قال: تزوجت امرأة، فجاءتنا امرأة سوداء، فقالت: أرضعتكما، فأتيت النبي -صلى اللَّه عليه وسلم-، فقلت: تزوجت فلانة بنت فلان، فجاءتنا امرأة سوداء، فقالت لي: إني قد أرضعتكما. وهى كاذبة. فأعرض عنه، فأتيته من قبل وجهه قلت: إنها كاذبة. قال: "كيف بها وقد زعمتْ أنها قد أرضعتكما، دعها عنك".أخرجه البخاري، في: باب تفسير المشبهات، من كتاب البيوع، وفى: باب شهادة المرضعة، من كتاب النكاح. صحيح البخاري ٣/ ٧٠، ٧/ ١٣. والترمذي، في: باب ما جاء في شهادة المرأة الواحدة في الرضاع، من أبواب الرضاع. عارضة الأحوذى ٥/ ٩٣. والدارمى، في: باب شهادة المرأة الواحدة على الرضاع، من كتاب النكاح. سنن الدارمي ٢/ ١٥٧. والإِمام أحمد، في: المسند ٤/ ٧، ٣٨٤. وعبد الرزاق، في: باب شهادة امرأة على الرضاع، من كتاب النكاح. المصنف ٧/ ٤٨١، ٤٨٢.
