Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/429)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

It says in al-Rawḍ: “and one who dresses in a manner that invites ridicule.” This exists and is common—for example, a man who puts horns on his head, or wings on his right and left. I think this is found in what are called cartoon films.

It says: “nor one who eats in the marketplace,” except in places designated for eating, such as restaurants. It says: “except for something slight, such as a morsel or an apple.” There is nothing wrong with this, although in truth, by our standards it would compromise his propriety. If you were walking to the mosque with an apple, eating it in front of people, it might be said: “This man has gone mad.” But if it is in a restaurant, this is not considered contrary to propriety.

It says: “nor one who stretches out his leg in a gathering of people, or sleeps among those who are seated, and the like.” But in other books they say that whoever departs from the usual manner of sitting compromises his propriety.

Whenever the impediments cease: if the child reaches maturity, the insane person regains his reason, the disbeliever embraces Islam, or the openly sinful person repents, their testimony is accepted.

His statement, “Whenever the impediments cease: if the child reaches maturity, the insane person regains his reason, the disbeliever embraces Islam, or the openly sinful person repents, their testimony is accepted”: the preceding conditions are considered only at the time testimony is given. Thus, if a child reaches maturity after having witnessed the matter while still young, his testimony is accepted. What is required at the time of witnessing, with respect to this condition, is discernment; maturity is a condition for giving testimony. Thus, a child witnessed an event when he was ten years old and accurately retained it, but did not give testimony until after reaching maturity—having reached it through the growth of pubic hair at the age of twelve—his testimony is accepted.

His statement, “and the insane person regains his reason”: but sound reason is a condition both for witnessing and for giving testimony. So how can he say, “the insane person regains his reason”?

قال في الروض: «ومتزيٍّ بزيٍّ يسخر منه» هذا موجود وهو كثير، كرجل يضع قروناً على رأسه، أو جناحين على يمينه ويساره، ويوجد هذا أظن فيما يسمى بأفلام الكرتون. قال: «ولا لمن يأكل بالسوق» إلا في المواضع المعدة للأكل مثل المطاعم، قال: «إلا شيئاً يسيراً كلقمة وتفاحة»، هذا لا بأس به، مع أنه في الحقيقة بالنسبة لنا تسقط مروءته، فلو جئت تمشي إلى المسجد ومعك تفاحة تأكلها أمام الناس، يمكن يقال: هذا الرجل أصابه جنون، لكن لو في مطعم ما يعد هذا مخالفاً للمروءة. قال: «ولا لمن يمد رجله بمجمع الناس، أو ينام بين الجالسين ونحوه» لكن في الكتب الأخرى يقولون: إن من خرج عن مستوى الجلوس فإنه تسقط مروءته. وَمَتَى زَالَتِ الْمَوَانِعُ، فَبَلَغَ الصَّبِيُّ، وَعَقَلَ الْمَجْنُونُ، وَأَسْلَمَ الْكَافِرُ، وَتَابَ الْفَاسِقُ قُبِلَتْ شَهَادَتُهُمْ. قوله: «ومتى زالت الموانع، فبلغ الصبي، وعقل المجنون، وأسلم الكافر، وتاب الفاسق قبلت شهادتهم» الشروط السابقة إنما تعتبر حال الأداء، فمتى بلغ الصبي وهو متحمل في حال الصغر قبلت شهادته، فالذي يشترط في التحمل في جانب هذا الشرط التمييز، فالبلوغ شرط للأداء، فهذا صبي تحمل وله عشر سنوات، وضبط القصة، ولم يؤدِّ إلا بعد أن بلغ وقد بلغ بإنبات العانة وله اثنتا عشرة سنة، تقبل شهادته. وقوله: «وعقل المجنون» لكن العقل شرط في التحمل والأداء، إذاً كيف يقول: عقل المجنون؟