and for this reason, anyone who sells goods on another’s behalf must have the sale witnessed. If he fails to do so, he is liable, because the owner of the goods has not agreed to rely on trust. Likewise, whenever an absent person’s rights are involved, witnesses must be called. Allah, Almighty and Majestic, says concerning two persons guilty of unlawful sexual intercourse:
“Let a group of the believers witness their punishment.” [Al-Nūr: 2]
He thus commanded that witnesses be present because another person’s rights are involved. Another example is mutual imprecation between spouses, which must take place before a group of people because of the severance of the child’s paternal lineage and the other legal consequences involved.
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Likewise, according to Mālik’s school, having the marriage contract witnessed is not obligatory—may Allah have mercy on him. Witnesses are required only before consummation, so that the husband may avert suspicion and mistrust concerning himself. The meaning of the Messenger of Allah’s words, peace and blessings be upon him,
“There is no marriage without a guardian, a dower, and two upright witnesses,”
is that marital intercourse is permissible only when these things are all present. For the literal meaning of marriage is intercourse; the contract is called marriage only because intercourse takes place by virtue of it. It is thus named after what is closely associated with it. The hadith cannot be understood as referring to the contract, since it mentions the dower, which, by consensus, need not be specified for the contract to be concluded: the Quran permits marriage with the dower left unspecified.
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As for having a husband’s taking back his divorced wife witnessed, there is disagreement within the school. Ibn al-Qassār reported in his book that this is recommended, not obligatory. Ismā'īl al-Qādī reported from Mālik, may Allah have mercy on him, that it is obligatory, to prevent disputes and safeguard lawful sexual relations and lineage. 'Abd al-Haqq reported from some of his teachers from Qayrawān that witnessing the taking back of a divorced wife is obligatory, unlike witnessing divorce or sale. He explained the distinction between taking back a divorced wife and a sale by noting that Allah has said concerning sales:
“But if one of you trusts another, let the one who is trusted discharge his trust.” [Al-Baqarah: 283]
thus indicating