Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “nor one who brings benefit to himself,” means that such a person’s testimony is not accepted. An example is two partners in some property: one of them sells the jointly owned property, then prices fall, and the buyer claims that he never made the purchase. The partner maintains that he sold it to the one who denies it, and the other partner testifies for his partner. His testimony is not accepted, because he brings benefit to himself: if the sale is confirmed, he himself benefits, since he is a partner. Thus, a partner’s testimony for his fellow partner is not accepted regarding that in which they are partners.

Likewise, if the heirs testify concerning the wounding of their deceased relative before it has healed—that is, before he has recovered—and then the wounded person dies from the wound, their testimony is not accepted, because through this testimony they bring benefit to themselves, namely the blood-money, which will belong to them. Or if they testify that Zayd was the one who inflicted a fatal wound upon their deceased relative, and the person on whose behalf they testify has died, we say: Your testimony is not accepted, because by testifying they bring benefit to themselves. The person who inflicted the wound will be liable for the blood-money of the deceased, and once he is liable for the blood-money, those who testified will inherit it. Therefore, their testimony is not accepted, because they bring benefit to themselves.

His statement, “or wards harm away from himself,” means that if a person gives testimony that entails warding harm away from himself, it is not accepted, because he is under suspicion. The underlying reason in all these impediments is suspicion. An example is the testimony of the killer’s paternal relatives against the witnesses in a case of accidental killing. A person may accidentally kill another: he intends to shoot game, shoots at it, but strikes a person who then dies. The offense in this case is accidental, so the blood-money is due from the killer’s paternal relatives. A claim is brought before the judge, but the killer denies it. Then the heirs of the slain person bring witnesses who testify that so-and-so killed him accidentally. The killer’s paternal relatives then say: These witnesses are immoral, so their testimony is not accepted, because by this testimony they seek to prevent it from being established

قوله: «ولا من يجر إلى نفسه نفعاً» فلا تقبل شهادته، كشريكين في مال، فباع أحدهما المال المشترك، ثم إن الأسعار نزلت فادعى المشتري أنه ما اشترى، والشريك يدعي أنه باع على هذا الذي أنكر، فشهد الشريك لشريكه فلا يقبل؛ لأنه يجر إلى نفسه نفعاً؛ لأنه إذا تم البيع استفاد هو؛ لأنه شريك فلا تقبل شهادة الشريك لشريكه فيما هو شريك فيه، كذلك لو شهد الورثة بجُرْح الموروث قبل اندماله يعني برئه، ثم مات المجروح من الجرح فإن شهادتهم لا تقبل؛ لأنهم سيجرون إلى أنفسهم نفعاً بهذه الشهادة وهو الدية، فستكون لهم، أو شهدوا أن زيداً هو الذي جرح مورثهم جرحاً مميتاً، ومات المشهود له، نقول: شهادتكم لا تقبل؛ لأنهم لما شهدوا فهم يجرون إلى أنفسهم نفعاً، إذ سيلزم الجارح دية الميت، وإذا لزمته الدية سيرثها هؤلاء الذين شهدوا، فلا تقبل شهادتهم؛ لأنهم يجرون إلى أنفسهم نفعاً. قوله: «أو يدفع عنها ضرراً» فلو شهد إنسان شهادة تستلزم أن يدفع ضرراً عن نفسه فما تقبل؛ لأنه متهم، وكل الموانع العلة فيها التهمة، مثاله: جَرْحُ العاقلةِ شهودَ قتلِ الخطأ، كإنسان قتل شخصاً خطأ، يريد أن يرمي صيداً ورماه فأصاب إنساناً ومات، فالجناية الآن خطأ، فالدية على العاقلة، رفعت الدعوى عند الحاكم فأنكر القاتل، فجاء أولياء المقتول بشهود يشهدون بأن فلاناً هو الذي قتله خطأ، فقالت عاقلة القاتل: هؤلاء الشهود فسقة، فما تقبل شهادتهم؛ لأنهم يشهدون بهذه الشهادة لئلا يثبت

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