Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/392)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Thus, in the rights of human beings, undertaking testimony becomes binding upon you.

As for the rights of Allah, undertaking testimony is not binding. If someone calls you and says, “Come and testify that so-and-so drinks wine,” you are not required to undertake this testimony, because it concerns a right of Allah. You can enjoin what is right and forbid what is wrong without testifying. However, if it is assumed that your refusal would entail harm to the person who called you, then we might say that it becomes obligatory, in order to avert harm. But if there is no harm, then undertaking testimony concerning a right of Allah is not obligatory, because no human right will thereby be lost. Rather, it falls under enjoining what is right and forbidding what is wrong. Concealing the one who commits a prohibited act, or the sinner, may be better than exposing and publicizing him; this differs according to the circumstances.

His statement, “And if no sufficient number of people is available, it becomes individually obligatory upon the one who is available,” is based on Allah’s saying:

“Let not the witnesses refuse when they are called upon.” [al-Baqarah 2:282]

An objector may contest the use of this verse, saying: This clearly applies to delivering testimony, for the person who is summoned is undoubtedly already a witness. Yet someone may say—as the scholars of our school have argued—that the term “witnesses” here includes both one who has already witnessed the matter and one who is called to witness it, since he has been called for testimony. We can also establish this by analogy, because Allah, Exalted is He, says:

“Let no scribe refuse to write as Allah has taught him; so let him write.” [al-Baqarah 2:282]

Which is more burdensome: being a scribe or a witness? The scribe, because he needs exertion and work, whereas the witness requires neither exertion nor work. At most, he merely observes and retains the testimony accurately.

His statement: “Delivering it is an individual obligation upon whoever has undertaken it, whenever he is summoned to do so.”

إذن يتعين عليك هذا في حقوق الآدميين. أما في حقوق الله فلا يتعين التحمل، فلو دعاك شخص وقال: تعال اشهد على فلان أنه يشرب الخمر، فإنه لا يجب عليك أن تتحمل الشهادة؛ لأن هذا حق لله ﷿ وبإمكانك أن تقوم بالأمر بالمعروف والنهي عن المنكر دون أن تَشْهد، لكن لو فرض أن امتناعك يتضمن ضرراً على هذا الذي دعاك، فربما نقول: يجب؛ دفعاً للضرر، أما إذا لم يكن ضرر فإن تحملها في حق الله ليس بواجب؛ لأن هذا لا يضيع حق آدمي، إنما هو من باب الأمر بالمعروف والنهي عن المنكر، والسِّتر على فاعل المحرم أو على العاصي قد يكون أفضل من إظهاره وإعلانه، وهذا يختلف بحسب الحال. وقوله: «وإن لم يوجد إلا من يكفي تعيَّن عليه» لقول الله تعالى: ﴿وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا﴾ [البقرة: ٢٨٢]، وهذه الآية قد يعارض فيها معارض يقول: هذا في الأداء واضح؛ لأن الرجل المدعو شاهد لا شك، ولكن قد يقول قائل ـ كما استدل به الأصحاب ـ: إن الشهيد هنا يشمل من شهد بالفعل، ومن دعي ليشهد؛ لأنه دعي للشهادة، ولنا أن نثبت هذا ـ أيضاً ـ بالقياس؛ لأن الله تعالى قال: ﴿وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ﴾ [البقرة: ٢٨٢]، وأيهما أشد الكاتب أم الشاهد؟ الكاتب؛ لأنه يحتاج إلى تعب وعمل، وهذا ما يحتاج إلى تعب ولا عمل، بل غاية ما هنالك أن يطلع فيضبط الشهادة. قوله: «وأداؤها فرضُ عينٍ على من تحملها متى دعي إليه»