his testimony is not accepted against his enemy, and a son's testimony is not accepted for his father.
Section: A marriage is concluded by the testimony of two slaves. Abu Hanifah and al-Shafi'i said: It is not concluded. The basis of the disagreement is the acceptance of their testimony in all other rights, and we shall mention it in its appropriate place, God Almighty willing. It is concluded by the testimony of two blind persons. There are two viewpoints for the Shafi'is regarding that. Our position is that it is a testimony based on speech, so it is valid from the blind person, like testimony based on common knowledge (istifadah). It is only concluded by their testimony if one is certain of the voice and knows the voice of the two contracting parties in a way that there is no doubt about them, just as one who sees them would know that, otherwise it is not.
Section: If a woman enters into a corrupt marriage, it is not permissible for her to marry anyone other than the one who married her until he divorces her or annuls her marriage. If he refuses to divorce her, the ruler shall annul his marriage; Ahmad explicitly stated this. Al-Shafi'i said: There is no need for annulment or divorce, because it is a marriage that is not concluded, resembling marriage during the waiting period ('iddah). Our position is that it is a marriage in which ijtihad (legal reasoning) is permissible, so there is a need to effectuate a separation to differentiate in it, like a valid marriage concerning which there is disagreement. Furthermore, marrying her to another without separation leads to empowering two husbands over her, each of whom believes his marriage is the valid one and the other's is the corrupt one, and it differs from a void marriage in these two respects. If she is married to another before the separation, the second [marriage] is also invalid, and it is not permissible to marry her to a third until the first two divorce her or their marriages are annulled. Whenever a separation is made between them before consummation, she has no dower, because it is a corrupt contract to which no seizure has been attached,
(32) In M: "testimony". (33) In A, B: "saw them". (34) Omitted from: A. (35) In the original: "married". (36) In M: "the third". (37) Omitted from: the original, A, B. (38) In the original: "and it did not".
تُقْبَلُ شَهادَتُه على عَدُوِّه، والابنُ لا تقبلُ شهادتُه (٣٢) لوَالِدِه.
فصل: وينْعَقِدُ بشهادةِ عَبْدَيْنِ. وقال أبو حنيفةَ، والشافعىُّ: لا يَنْعَقِدُ. ومَبْنَى الخلافِ على قَبُولِ شَهادَتِهِما فى سائرِ الحُقُوقِ. ونَذْكُرُه فى مَوْضِعه إن شاء اللَّهُ تعالى. وينْعَقِدُ بشهادةِ ضَرِيرْينِ. وللشافِعِيّةِ وَجْهانِ فى ذلك. ولَنا، أنَّها شهادةٌ على قولٍ، فصَحَّتْ من الأعْمَى، كالشهادةِ بالاسْتِفاضةِ، وإنَّما ينْعَقِدُ بشهادَتِهِما إذا تَيقَّنَ الصَّوْتَ وعَلِمَ صَوْتَ المُتَعاقِدَيْنِ على وَجْهٍ لا يَشُكُّ فيهما، كما يَعْلَمُ ذلك من يَرَاهُما (٣٣)، وإلَّا فلَا.
فصل: وإذا تزوَّجَتِ المرأةُ تزوِيجًا فاسِدًا، لم يَجُزْ تَزْوِيجُها لغيرِ مَنْ تَزَوَّجَها حتى يُطَلِّقَها أو يَفْسَخَ نِكاحَها. وإذا امْتَنَعَ من طَلاقِها، فَسَخَ الحاكمُ نِكاحَه (٣٤). نصَّ عليه أحمدُ. وقال الشافعىُّ: لا حاجةَ إلى فَسْخٍ ولا طَلاقٍ؛ لأنَّه نِكاحٌ غيرُ مُنْعَقِدٍ، أشْبَهَ النِّكاحَ فى العِدَّةِ. ولَنا، أنَّه نِكاحٌ يَسُوغُ فيه الاجْتِهادُ، فاحْتِيجَ فى التَّفْرِيقِ فيه إلى إيقاعِ فُرْقةٍ، كالصحيحِ المُخْتَلَفِ فيه، ولأن تَزْوِيجَها من غيرِ تفرِيقٍ يُفْضِى إلى تَسْلِيطِ زَوْجَيْنِ عليها، كلُّ واحدٍ منهما يَعْتَقِدُ أَنَّ نِكاحَه الصَّحيحُ، ونكاحَ الآخرِ الفاسدُ، ويفارِقُ النكاحَ الباطلَ من هذَيْن الوَجْهَيْنِ. وإذا زُوَّجَتْ (٣٥) بآخَرَ قبلَ التَّفْريقِ، لم يَصِحَّ الثانى أيضًا، ولم يَجُزْ تَزْوِيجُها لثالثٍ (٣٦) حتى يُطَلِّقَ الأَوَّلانِ أو يُفْسَخَ نِكاحُهُما، ومتى فُرِّقَ بينهما قبلَ الدُّخُولِ، فلا مَهْرَ لها (٣٧)؛ لأنَّه عَقْدٌ فاسدٌ لم (٣٨) يَتّصِلْ به قَبْضٌ،
(٣٢) فى م: "شهادة".(٣٣) فى أ، ب: "رآهما".(٣٤) سقط من: أ.(٣٥) فى الأصل: "تزوجت".(٣٦) فى م: "الثالث".(٣٧) سقط من: الأصل، أ، ب.(٣٨) فى الأصل: "ولم".