Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

if it is conveyed by one secondary witness from two original witnesses—for example, Ḥajjāj testifies concerning ʿAbd al-Raḥmān and Khalīl—then we do not rule on the basis of this testimony, because he is only one person. It has also been said that it is permissible, because secondary testimony is a report and not original testimony. Thus, for example, Ḥajjāj says, “ʿAbd al-Raḥmān informed me, and Khalīl informed me, that they testify that so-and-so owes such-and-such to so-and-so.” They say that judgment may then be given on its basis, but there remains some reservation about this.

The possible scenarios are therefore four:

The first: two secondary witnesses concerning two original witnesses, one secondary witness for each original witness.

The second: two secondary witnesses concerning two original witnesses, both secondary witnesses testifying concerning each of them.

The third: one secondary witness concerning two original witnesses. There is disagreement concerning this, but the school holds that it is not permissible, and this is the stronger view.

The fourth: two secondary witnesses for each original witness; this is permissible all the more so.

His statement, “Or he hears him acknowledge it before the judge,” means that hearing the original witness testify to it before the judge takes the place of requesting someone to bear witness. Thus, if the secondary witness hears the original witness testify to it before the judge, he may testify, even if the original witness did not ask him to bear witness. This is possible, as when Zayd brings a claim against ʿAmr, and the judge asks Zayd for evidence. Zayd then brings a witness before the judge, who testifies that ʿAmr owes Zayd such-and-such. Another man is present, but the judge does not give judgment; the two litigants depart, and the witness then dies or disappears. May the one who heard him testify to it before the judge himself testify? The author says: yes. If he heard him acknowledge it before the judge, he should testify, because the possibility that the person against whom the testimony was given has since been released from the obligation is remote, since the two parties had already come before the judge.

His statement, “Or he attributes it to a cause,” means that the secondary witness hears the original witness testify that so-and-so owes one hundred riyals to so-and-so as the price of a she-camel. The original witness has thus testified and attributed his testimony to a cause—namely, the purchase price of the she-camel. He may therefore testify, because once he attributed it to a cause, it was established by that cause,

متحملة عن أصلين، مثل أن يشهد حجاج على عبد الرحمن وخليل، فهنا ما نحكم بالشهادة؛ لأنه واحد، وقيل: يجوز، لأن شهادة الفرع خبر وليست أصلاً، فحجاج ـ مثلاً ـ يقول: أخبرني عبد الرحمن وأخبرني خليل؛ بأنهما يشهدان على فلان بكذا، قالوا: فيحكم بها، لكن في النفس من هذا شيء. فتكون الصور أربعاً: الأولى: فرعان على أصلين، على كل أصل فرع، الثانية: فرعان على أصلين على كل واحد منهما، الثالثة: فرع على أصلين فيها خلاف، والمذهب لا يجوز وهو أقرب، الرابعة: فرعان على كل أصل فيجوز من باب أولى. قوله: «أو يسمعه يقر بها عند الحاكم» يعني ينوب عن الاسترعاء إذا سمع الفرعُ شاهدَ الأصل يشهد بها عند القاضي، فيشهد وإن لم يسترعه، وهذا ممكن، كأن يدعي زيد على عمرو دعوى، فيطلب القاضي من زيد بينة فأتى بشاهد عند القاضي، وشهد بأن لزيد على عمرو كذا وكذا، وهناك رجل حاضر، ولم يحكم القاضي، وتفرق الخصمان، ومات الشاهد أو تغيب، فهل لمن سمعه يشهد بها عند القاضي أن يشهد؟ يقول المؤلف: نعم، إذا سمعه يقر بها عند الحاكم فليشهد؛ لأن احتمال أن يكون المشهود عليه قد برئ بعيد؛ لأنهما وصلا إلى القاضي. قوله: «أو يعزوها إلى سبب» يعني يسمع شاهدُ الفرع شاهدَ الأصل يشهد بأن لفلان على فلان مائة ريال، ثمن ناقة، إذن الأصل شهد وعزا شهادته إلى سبب وهو أنه ثمن شراء الناقة، إذن يجوز أن يشهد؛ لأنه لما عزاها إلى سبب ثبتت بهذا السبب،

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