Man Lā Yaḥḍuruh al-Faqīh

رُوِيَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا يُرَدُّ مِنَ اَلشُّهُودِ فَقَالَ "اَلظَّنِينُ وَ اَلْمُتَّهَمُ وَ اَلْخَصْمُ" قَالَ قُلْتُ فَالْفَاسِقُ وَ اَلْخَائِنُ قَالَ "هَذَا يَدْخُلُ فِي اَلظَّنِينِ".

It is narrated from Ubaydullah ibn Ali Al-Halabi, who said: Abu Abdullah (a.s) was asked about the categories of witnesses whose testimony is to be rejected. Imam (a.s) replied: "The one suspected (Al-Zaneen), the accused (Al-Muttaham), and the adversary (Al-Khasm)." I said: "What about the immoral (Al-Fasiq) and the dishonest (Al-Kha'in)?" Imam (a.s) said: "These fall under the category of the suspected (Al-Zaneen)."

وَ فِي حَدِيثٍ آخَرَ قَالَ: "لاَ يَجُوزُ شَهَادَةُ اَلْمُرِيبِ وَ اَلْخَصْمِ وَ دَافِعِ مَغْرَمٍ أَوْ أَجِيرٍ أَوْ شَرِيكٍ، أَوْ مُتَّهَمٍ أَوْ تَابِعٍ وَ لاَ تُقْبَلُ شَهَادَةُ شَارِبِ اَلْخَمْرِ وَ لاَ شَهَادَةُ اَللاَّعِبِ بِالشِّطْرَنْجِ وَ اَلنَّرْدِ وَ لاَ شَهَادَةُ اَلْمُقَامِرِ".

And in another narration, Imam (a.s) said: "The testimony of the one who arouses suspicion (Al-Mureeb), the adversary (Al-Khasm), the one evading a financial obligation (Dafi' Maghram), the hired worker (Ajir), the business partner (Shareek), the accused (Mutaham), or the follower (Tabi') is not valid. Furthermore, the testimony of a wine drinker (Sharib Al-Khamr), a player of chess (Shatranj) and dice (Nard), and a gambler (Muqamir) is not accepted."

وَ رَوَى عَلِيُّ بْنُ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ اَلصَّلْتِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رِفْقَةٍ كَانُوا فِي طَرِيقٍ فَقُطِعَ عَلَيْهِمُ اَلطَّرِيقُ فَأُخِذَ اَللُّصُوصُ فَشَهِدَ بَعْضُهُمْ لِبَعْضٍ فَقَالَ "لاَ تُقْبَلُ شَهَادَتُهُمْ إِلاَّ بِالْإِقْرَارِ مِنَ اَللُّصُوصِ أَوْ شَهَادَةٍ مِنْ غَيْرِهِمْ عَلَيْهِمْ ".

And Ali ibn Asbat narrated from Muhammad ibn Al-Salt who said: I asked Abu Al-Hasan Al-Ridha (a.s) about a group of travelers who were ambushed by robbers on their journey. The robbers were captured, and some of them testified in favor of the others. Imam (a.s) replied: "Their testimony is not accepted except if it is accompanied by a confession from the robbers themselves or testimony against them from others."

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "تَجُوزُ شَهَادَةُ اَلْعَبْدِ اَلْمُسْلِمِ عَلَى اَلْحُرِّ اَلْمُسْلِمِ ".

And Al-Hasan ibn Mahbub narrated from Al-Alaa, from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s): "The testimony of a Muslim slave is valid against a free Muslim."

قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ يَعْنِي لِغَيْرِ سَيِّدِهِ.

The compiler of this book-may Allah (swt) have mercy on him-explained: "This applies when the testimony is against someone other than the slave's master."

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِهِ: عَنِ اَلرَّجُلِ يَشْهَدُ لِأَبِيهِ أَوِ اَلْأَخِ لِأَخِيهِ أَوِ اَلرَّجُلِ لاِمْرَأَتِهِ قَالَ "لاَ بَأْسَ بِذَلِكَ إِذَا كَانَ خَيِّراً تُقْبَلُ شَهَادَتُهُ لِأَبِيهِ وَ اَلْأَبِ لاِبْنِهِ وَ اَلْأَخِ لِأَخِيهِ".

And Al-Hasan ibn Mahbub narrated from Hisham ibn Salim, from Ammar ibn Marwan, who said: I asked Abu Abdullah (a.s), or it is said that one of his companions asked him, regarding a man who testifies in favor of his father, or a brother for his brother, or a man for his wife. Imam (a.s) said: "There is no harm in that if he is righteous. His testimony is accepted for his father, and a father's testimony is accepted for his son, and a brother's testimony is accepted for his brother."

وَ فِي خَبَرٍ آخَرَ: "أَنَّهُ لاَ تُقْبَلُ شَهَادَةُ اَلْوَلَدِ عَلَى وَالِدِهِ ".

And in another report: "The testimony of a child against his parent is not accepted."

وَ رَوَى اَلْحَسَنُ بْنُ زَيْدٍ نَحْواً مِمَّا ذَكَرَهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "أُتِيَ عُمَرُ بْنُ اَلْخَطَّابِ بِقُدَامَةَ بْنِ مَظْعُونٍ قَدْ شَرِبَ اَلْخَمْرَ فَشَهِدَ عَلَيْهِ رَجُلاَنِ أَحَدُهُمَا خَصِيٌّ وَ هُوَ عَمْرٌو اَلتَّمِيمِيُّ وَ اَلْآخَرُ اَلْمُعَلَّى بْنُ اَلْجَارُودِ فَشَهِدَ أَحَدُهُمَا أَنَّهُ رَآهُ يَشْرَبُ وَ شَهِدَ اَلْآخَرُ أَنَّهُ رَآهُ يَقِيءُ اَلْخَمْرَ فَأَرْسَلَ عُمَرُ إِلَى أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِيهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ يَا أَبَا اَلْحَسَنِ فَإِنَّكَ اَلَّذِي قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ "أَعْلَمُ هَذِهِ اَلْأُمَّةِ وَ أَقْضَاهَا بِالْحَقِّ" فَإِنَّ هَذَيْنِ قَدِ اِخْتَلَفَا فِي شَهَادَتِهِمَا فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ "مَا اِخْتَلَفَا فِي شَهَادَتِهِمَا وَ مَا قَاءَهَا حَتَّى شَرِبَهَا " فَقَالَ هَلْ تَجُوزُ شَهَادَةُ اَلْخَصِيِّ فَقَالَ عَلَيْهِ اَلسَّلاَمُ "مَا ذَهَابُ أُنْثَيَيْهِ إِلاَّ كَذَهَابِ بَعْضِ أَعْضَائِهِ"".

And Al-Hasan bin Zayd narrated something similar from Imam Jafar ibn Muhammad Al-Sadiq (a.s), from his father, Imam Muhammad ibn Ali Al-Baqir (a.s), who said: "Umar bin Al-Khattab was presented with Qudamah bin Maz'un, who had drunk alcohol. Two men testified against him-one of them was a eunuch, Amr Al-Tamimi, and the other was Al-Mu'alla bin Al-Jarood. One of them testified that he saw him drinking, and the other testified that he saw him vomiting alcohol. Umar then sent for a group of the companions of the Messenger of Allah (swt), peace be upon him and his family, among them Commander of the Faithful Imam Ali ibn Abi Talib (a.s). Umar said to Imam Ali ibn Abi Talib (a.s): 'What do you say, O Abu Al-Hasan? For you are the one about whom the Messenger of Allah (swt), peace be upon him and his family, said: "The most knowledgeable of this nation and the one who judges with truth."' Imam Ali ibn Abi Talib (a.s) said: 'They have not differed in their testimony, for he would not have vomited it unless he had drunk it.' Umar then asked: 'Is the testimony of a eunuch acceptable?' Imam Ali ibn Abi Talib (a.s) replied: 'The loss of his testicles is no different than the loss of some other part of his body.'"

وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ: "لاَ تُقْبَلُ شَهَادَةُ ذِي شَحْنَاءَ أَوْ ذِي مُخْزِيَةٍ فِي اَلدِّينِ".

And Isma'il bin Muslim narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s), from his father, Imam Muhammad ibn Ali Al-Baqir (a.s), from his forefathers, peace be upon them, who said: "The testimony of one who harbors enmity or one who has a disgraceful reputation in religion is not accepted."

وَ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: "مَنْ شَهِدَ عِنْدَنَا بِشَهَادَةٍ ثُمَّ غَيَّرَ أَخَذْنَا بِالْأُولَى وَ طَرَحْنَا اَلْأُخْرَى".

And the Prophet, may Allah (swt) bless him and his family, said: "Whoever testifies before us with a testimony and then changes it, we will accept the first (testimony) and discard the second (testimony)."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ تُصَلَّى خَلْفَ مَنْ يَبْغِي عَلَى اَلْأَذَانِ وَ اَلصَّلاَةِ بِالنَّاسِ أَجْراً وَ لاَ تُقْبَلُ شَهَادَتُهُ".

And Muhammad ibn Muslim narrated from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), who said: "Do not pray behind one who seeks payment for the call to prayer and leading people in prayer, and his testimony is not accepted."

وَ رَوَى اَلْعَلاَءُ بْنُ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "لاَ تُقْبَلُ شَهَادَةُ صَاحِبِ اَلنَّرْدِ وَ اَلْأَرْبَعَةَ عَشَرَ وَ صَاحِبِ اَلشَّاهَيْنِ يَقُولُ لاَ وَ اَللَّهِ وَ بَلَى وَ اَللَّهِ مَاتَ وَ اَللَّهِ شَاهُهُ وَ قُتِلَ وَ اَللَّهِ شَاهُهُ وَ اَللَّهُ تَعَالَى ذِكْرُهُ شَاهُهُ مَا مَاتَ وَ لاَ قُتِلَ".

And Al-'Ala ibn Sayabah narrated from Abu Abdullah (a.s), who said: "The testimony of the player of nard (a type of board game), the one who plays arba'ata 'ashar (a gambling game), and the player of chess is not accepted. They say, 'No, by Allah (swt),' and 'Yes, by Allah (swt),' and 'By Allah (swt), his king (chess piece) died,' and 'By Allah (swt), his king (chess piece) was killed,' while Allah (swt), exalted is His mention, is the true King who neither dies nor is killed."

وَ رَوَى سَمَاعَةُ بْنُ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: "وَ لاَ بَأْسَ بِشَهَادَةِ اَلضَّيْفِ إِذَا كَانَ عَفِيفاً صَائِناً" قَالَ "وَ يُكْرَهُ شَهَادَةُ اَلْأَجِيرِ لِصَاحِبِهِ وَ لاَ بَأْسَ بِشَهَادَتِهِ لِغَيْرِهِ وَ لاَ بَأْسَ بِهَا لَهُ عِنْدَ مُفَارَقَتِهِ".

And Sama'ah ibn Mehran narrated from Abu Baseer, from Abu Abdullah (a.s), who said: "There is no harm in the testimony of a guest if he is chaste and upright." Imam (a.s) also said: "The testimony of an employee for his employer is disliked, but there is no harm in his testimony for someone else, and there is no harm in his testimony for the employer after leaving his service."

وَ رَوَى فَضَالَةُ عَنْ أَبَانٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ شَرِيكَيْنِ شَهِدَ أَحَدُهُمَا لِصَاحِبِهِ قَالَ "تَجُوزُ شَهَادَتُهُ إِلاَّ فِي شَيْءٍ لَهُ فِيهِ نَصِيبٌ ".

And Fadalah narrated from Aban, who said: Abu Abdullah (a.s), was asked about two partners, one of whom testified for the other. Imam (a.s) said: "His testimony is valid except in something where he has a share."

وَ رُوِيَ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ: "شَهَادَةُ اَلصِّبْيَانِ جَائِزَةٌ بَيْنَهُمْ مَا لَمْ يَتَفَرَّقُوا أَوْ يَرْجِعُوا إِلَى أَهْلِيهِمْ ".

And it was narrated from Talhah ibn Zayd, from Imam Jafar ibn Muhammad Al-Sadiq (a.s), from his father Imam Muhammad ibn Ali Al-Baqir (a.s), from his forefathers, from Imam Ali ibn Abi Talib (a.s), who said: "The testimony of children is valid among them as long as they have not dispersed or returned to their families."

وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ: "أَنَّ شَهَادَةَ اَلصِّبْيَانِ إِذَا شَهِدُوا وَ هُمْ صِغَارٌ جَازَتْ إِذَا كَبِرُوا مَا لَمْ يَنْسَوْهَا وَ كَذَلِكَ اَلْيَهُودُ وَ اَلنَّصَارَى إِذَا أَسْلَمُوا جَازَتْ شَهَادَتُهُمْ وَ اَلْعَبْدُ إِذَا أُشْهِدَ عَلَى شَهَادَةٍ ثُمَّ أُعْتِقَ جَازَتْ شَهَادَتُهُ إِذَا لَمْ يَرُدَّهَا اَلْحَاكِمُ قَبْلَ أَنْ يُعْتَقَ" وَ قَالَ عَلَيْهِ اَلسَّلاَمُ "إِنْ أُعْتِقَ اَلْعَبْدُ لِمَوْضِعِ اَلشَّهَادَةِ لَمْ تَجُزْ شَهَادَتُهُ".

And it was narrated by Isma'il ibn Muslim, from Imam Jafar ibn Muhammad Al-Sadiq (a.s), from his father Imam Muhammad ibn Ali Al-Baqir (a.s), from his forefathers, from Imam Ali ibn Abi Talib (a.s), who said: "The testimony of children, if they testified while they were young, is valid when they grow older as long as they have not forgotten it. Likewise, the testimony of Jews and Christians, if they embrace Islam, is valid. Also, the testimony of a slave, if he was made to testify and then was freed, is valid as long as the judge did not reject it before his emancipation." And Imam (a.s) said: "If the slave was freed specifically for the purpose of testimony, his testimony is not valid."

قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ أَمَّا قَوْلُهُ ع إِذَا لَمْ يَرُدَّهَا الْحَاكِمُ قَبْلَ أَنْ يُعْتَقَ فَإِنَّهُ يَعْنِي بِهِ أَنْ يَرُدَّهَا لِفِسْقٍ ظَاهِرٍ أَوْ حَالٍ يَجْرَحُ عَدَالَتَهُ لَا لِأَنَّهُ عَبْدٌ لِأَنَّ شَهَادَةَ الْعَبْدِ جَائِزَةٌ وَ أَوَّلُ مَنْ رَدَّ شَهَادَةَ الْمَمْلُوكِ عُمَرُ وَ أَمَّا قَوْلُهُ ع إِنْ أُعْتِقَ الْعَبْدُ لِمَوْضِعِ الشَّهَادَةِ لَمْ تَجُزْ شَهَادَتُهُ كَأَنَّهُ يَعْنِي إِذَا كَانَ شَاهِداً لِسَيِّدِهِ فَأَمَّا إِذَا كَانَ شَاهِداً لِغَيْرِ سَيِّدِهِ جَازَتْ شَهَادَتُهُ عَبْداً كَانَ أَوْ مُعْتَقاً إِذَا كَانَ عَدْلًا.

The compiler of this book, may Allah (swt) have mercy on him, said: As for Imam (a.s) statement, peace be upon him, that the judge did not reject it before his emancipation, it means that it was not rejected due to apparent immorality or a condition that undermines his integrity, not because he was a slave, for the testimony of a slave is valid. The first to reject the testimony of a servant was Umar. And as for Imam (a.s) statement, peace be upon him, that if the slave was freed for the purpose of testimony, his testimony is not valid, it appears to mean that this applies if he testified for his master. However, if he testified for someone other than his master, his testimony is valid whether he was still a slave or had been freed, as long as he was just.

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: "تَجُوزُ شَهَادَةُ اَلْمَمْلُوكِ مِنْ أَهْلِ اَلْقِبْلَةِ عَلَى أَهْلِ اَلْكِتَابِ ".

And it was narrated by Al-Hasan ibn Mahbub, from Al-Ala', from Muhammad ibn Muslim, from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), who said: "The testimony of a slave from the people of the Qiblah (Muslims) is valid against the People of the Book (Jews and Christians)."

وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: "لاَ تُقْبَلُ شَهَادَةُ سَابِقِ اَلْحَاجِّ إِنَّهُ قَتَلَ رَاحِلَتَهُ وَ أَفْنَى زَادَهُ وَ أَتْعَبَ نَفْسَهُ وَ اِسْتَخَفَّ بِصَلاَتِهِ قِيلَ فَالْمُكَارِي وَ اَلْجَمَّالُ وَ اَلْمَلاَّحُ " فَقَالَ "وَ مَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ".

And it was narrated by Muhammad ibn Abi Umayr, from Al-Ala' ibn Sayabah, from Abu Abdullah (a.s), who said that Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), said: "The testimony of one who hastens ahead of the pilgrims is not accepted, as he has killed his mount, consumed his provisions, exhausted himself, and neglected his prayers." It was asked: "What about the muleteer, the camel driver, and the sailor?" Imam (a.s) said: "There is no harm in them; their testimony is accepted if they are righteous."

وَ رُوِيَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ رَجُلٌ طَلَّقَ اِمْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ نَاصِبِيَّيْنِ قَالَ "كُلُّ مَنْ وُلِدَ عَلَى اَلْفِطْرَةِ وَ عُرِفَ بِالصَّلاَحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ".

And it was narrated from Abdullah ibn Al-Mughirah who said: I asked Imam Ali ibn Musa Ar-Ridha (a.s), about a man who divorced his wife and brought two witnesses who were Nasibis. Imam (a.s) said: "Everyone who is born upon the natural disposition (Fitrah) and is known for righteousness in himself, his testimony is accepted."

وَ رُوِيَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ هَلْ تَجُوزُ شَهَادَةُ أَهْلِ اَلذِّمَّةِ عَلَى غَيْرِ أَهْلِ مِلَّتِهِمْ قَالَ "نَعَمْ إِنْ لَمْ يُوجَدْ مِنْ أَهْلِ مِلَّتِهِمْ جَازَتْ شَهَادَةُ غَيْرِهِمْ إِنَّهُ لاَ يَصْلُحُ ذَهَابُ حَقِّ أَحَدٍ".

And it was narrated from Ubaydullah ibn Ali Al-Halabi who said: I asked Abu Abdullah (a.s), whether the testimony of the People of the Book (Ahl al-Dhimmah) is valid against those not of their religion. Imam (a.s) said: "Yes, if witnesses from their own religion cannot be found, then the testimony of others is valid, for it is not right for anyone's rights to be lost."

وَ رَوَى اَلْحَسَنُ بْنُ عَلِيٍّ اَلْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: ذَوٰا عَدْلٍ مِنْكُمْ أَوْ آخَرٰانِ مِنْ غَيْرِكُمْ قَالَ "اَللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اَللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ اَلْكِتَابِ فَإِنْ لَمْ تَجِدْ مِنْ أَهْلِ اَلْكِتَابِ فَمِنَ اَلْمَجُوسِ لِأَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ "سُنُّوا بِهِمْ سُنَّةَ أَهْلِ اَلْكِتَابِ " وَ ذَلِكَ إِذَا مَاتَ اَلرَّجُلُ بِأَرْضِ غُرْبَةٍ فَلَمْ يَجِدْ مُسْلِمَيْنِ يُشْهِدُهُمَا فَرَجُلاَنِ مِنْ أَهْلِ اَلْكِتَابِ ".

And it was narrated by Al-Hasan ibn Ali Al-Washsha' from Ahmad ibn Umar, who said: I asked Imam (a.s) about the saying of Allah (swt), the Almighty and Majestic: "Two just men from among you or two others from outside you." (Surah Al-Ma'idah 5:106) Imam (a.s) said: "The two from among you are Muslims, and the two from outside you are from the People of the Book (Ahl al-Kitab). And if none from the People of the Book can be found, then from the Magians, because the Messenger of Allah (swt), peace be upon him and his family, said: 'Deal with them as you would with the People of the Book.' And this applies if a man dies in a foreign land and cannot find two Muslims to bear witness, then two men from the People of the Book may act as witnesses."

وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "فِي اَلْمُكَاتَبِ كَانَ اَلنَّاسُ مُدَّةً لاَ يَشْتَرِطُونَ إِنْ عَجَزَ فَهُوَ رَدٌّ فِي اَلرِّقِّ فَهُمُ اَلْيَوْمَ يَشْتَرِطُونَ وَ اَلْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ وَ يُجْلَدُ فِي اَلْحَدِّ عَلَى قَدْرِ مَا أُعْتِقَ مِنْهُ" قُلْتُ أَ رَأَيْتَ إِنْ أُعْتِقَ نِصْفُهُ أَ تَجُوزُ شَهَادَتُهُ فِي اَلطَّلاَقِ قَالَ "إِنْ كَانَ مَعَهُ رَجُلٌ وَ اِمْرَأَةٌ جَازَتْ شَهَادَتُهُ".

And it was narrated by Hammad from Al-Halabi, who said: I heard Abu Abdullah (a.s), say: "Regarding a mukatab (a slave under a contract of emancipation), there was a time when people did not stipulate that if he failed to fulfill the terms of his contract, he would revert to slavery. But today, they stipulate this condition, and Muslims are bound by their conditions. If a mukatab commits an offense requiring a legal punishment (hudud), he is punished in proportion to the extent to which he has been freed." I asked: "What if half of him has been freed? Does his testimony in matters of divorce count?" Imam (a.s) said: "If he testifies alongside a man and a woman, his testimony is accepted."

قَالَ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ إِنَّمَا ذَلِكَ عَلَى جِهَةِ التَّقِيَّةِ وَ فِي الْحَقِيقَةِ تُقْبَلُ شَهَادَةُ الْمُكَاتَبِ وَ الرَّجُلُ مَعَهُ بِشَاهِدَيْنِ وَ أَدْخَلَ الْمَرْأَةَ فِي ذَلِكَ لِئَلَّا يَقُولَ الْمُخَالِفُونَ إِنَّهُ قَبِلَ شَهَادَةً قَدْ رَدَّهَا إِمَامُهُمْ وَ أَمَّا شَهَادَةُ النِّسَاءِ فِي الطَّلَاقِ فَغَيْرُ مَقْبُولَةٍ عَلَى أَصْلِنَا.

The compiler of this book, may Allah (swt) have mercy on him, commented: This ruling was stated as a matter of taqiyyah (dissimulation). In truth, the testimony of a mukatab is acceptable when supported by two witnesses. The inclusion of the woman in this scenario was to prevent opponents from claiming that he had accepted testimony that their Imam had rejected. However, based on our foundational principles, the testimony of women in cases of divorce is not acceptable.

وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: "مَنْ وُلِدَ عَلَى اَلْفِطْرَةِ وَ عُرِفَ بِالصَّلاَحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ".

And it was narrated by Abdullah ibn Al-Mughirah from Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (a.s), who said: "Whoever is born upon the natural disposition (fitrah) and is known for his righteousness in himself, his testimony is valid."

وَ رُوِيَ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ شَهَادَةِ مَنْ يَلْعَبُ بِالْحَمَامِ قَالَ "لاَ بَأْسَ إِذَا كَانَ لاَ يُعْرَفُ بِفِسْقٍ" قُلْتُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ قَالَ عُمَرُ هُوَ شَيْطَانٌ فَقَالَ "سُبْحَانَ اَللَّهِ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ "إِنَّ اَلْمَلاَئِكَةَ لَتَنْفِرُ عِنْدَ اَلرِّهَانِ وَ تَلْعَنُ صَاحِبَهُ مَا خَلاَ اَلْحَافِرَ وَ اَلْخُفَّ وَ اَلرِّيشَ وَ اَلنَّصْلَ فَإِنَّهَا تَحْضُرُهَا اَلْمَلاَئِكَةُ" وَ قَدْ سَابَقَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ، أُسَامَةَ بْنَ زَيْدٍ وَ أَجْرَى اَلْخَيْلَ".

And it was narrated from Al-Ala ibn Sayabah who said: I asked Abu Abdullah (a.s), about the testimony of one who plays with pigeons. Imam (a.s) said: "There is no harm if he is not known for sinfulness." I said: The people around us say that Umar called them to be a 'devil'. Imam (a.s) replied: "Glory be to Allah (swt)! Do you not know that the Messenger of Allah (swt), peace and blessings be upon him and his family, said: 'Indeed, the angels flee from gambling and curse its participant, except for activities involving hoofs, claws, feathers, and arrows, for the angels attend such activities.' And the Messenger of Allah (swt), peace and blessings be upon him and his family, raced with Usamah ibn Zayd and ran horses."

وَ رُوِيَ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "أَقِيمُوا اَلشَّهَادَةَ عَلَى اَلْوَالِدَيْنِ وَ اَلْوَلَدِ وَ لاَ تُقِيمُوهَا عَلَى اَلْأَخِ فِي اَلدِّيْنِ اَلضَّيْرَ" قُلْتُ وَ مَا اَلضَّيْرُ قَالَ "إِذَا تَعَدَّى فِيهِ صَاحِبُ اَلْحَقِّ اَلَّذِي يَدَّعِيهِ قِبَلَهُ خِلاَفَ مَا أَمَرَ اَللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ مَثَلُ ذَلِكَ أَنْ يَكُونَ لِرَجُلٍ عَلَى آخَرَ دَيْنٌ وَ هُوَ مُعْسِرٌ وَ قَدْ أَمَرَ اَللَّهُ تَعَالَى بِإِنْظَارِهِ حَتَّى يَيْسَرَ فَقَالَ "فَنَظِرَةٌ إِلىٰ مَيْسَرَةٍ" وَ يَسْأَلُكَ أَنْ تُقِيمَ اَلشَّهَادَةَ وَ أَنْتَ تَعْرِفُهُ بِالْعُسْرِ فَلاَ يَحِلُّ لَكَ أَنْ تُقِيمَ اَلشَّهَادَةَ فِي حَالِ اَلْعُسْرِ".

And it was narrated from Dawud ibn Al-Husayn who said: I heard Abu Abdullah (a.s), say: "Establish testimony against parents and children, but do not establish it against a brother in religion out of harm (al-ḍayr)." I said: What is al-ḍayr? Imam (a.s) said: "It is when the claimant transgresses in demanding his right contrary to what Allah (swt), the Almighty, and His Messenger (saws) have commanded. An example of this is when one man has a debt upon another who is in hardship, and Allah (swt), the Exalted, has commanded to grant him respite until ease, as He (swt) said: 'then a respite until ease.' (Surah Al-Baqarah 2:280), Yet, he asks you to bear witness against him while you know he is in hardship. It is not permissible for you to establish the testimony during his state of hardship."

وَ رَوَى مِسْمَعٌ كِرْدِينٌ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي أَرْبَعَةٍ شَهِدُوا عَلَى رَجُلٍ بِالزِّنَا فَرُجِمَ ثُمَّ رَجَعَ أَحَدُهُمْ وَ قَالَ شَكَكْتُ فِي شَهَادَتِي قَالَ "عَلَيْهِ اَلدِّيَةُ" قَالَ قُلْتُ فَإِنَّهُ قَالَ شَهِدْتُ عَلَيْهِ مُتَعَمِّداً قَالَ "يُقْتَلُ".

And it was narrated by Misma' Kardin from Abu Abdullah (a.s), regarding four witnesses who testified against a man for adultery, and he was stoned. Then one of them retracted and said: "I doubted my testimony." Imam (a.s) said: "He must pay the blood money." I said: What if he said: "I testified against him intentionally"? Imam (a.s) said: "He is to be executed."

وَ رَوَى مُحَمَّدُ بْنُ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: "لاَ آخُذُ بِقَوْلِ عَرَّافٍ وَ لاَ قَائِفٍ وَ لاَ لِصٍّ، وَ لاَ أَقْبَلُ شَهَادَةَ اَلْفَاسِقِ إِلاَّ عَلَى نَفْسِهِ ".

And it was narrated by Muhammad bin Qais from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (a.s), who said that the Commander of the Faithful, peace be upon him, used to say: "I do not act upon the statement of a fortune-teller, nor a tracker, nor a thief, and I do not accept the testimony of a transgressor except against himself."

وَ رَوَى سُلَيْمَانُ بْنُ دَاوُدَ اَلْمِنْقَرِيُّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ لَهُ رَجُلٌ أَ رَأَيْتَ إِذَا رَأَيْتُ شَيْئاً فِي يَدَيْ رَجُلٍ أَ يَجُوزُ لِي أَنْ أَشْهَدَ أَنَّهُ لَهُ فَقَالَ "نَعَمْ" قُلْتُ فَلَعَلَّهُ لِغَيْرِهِ قَالَ "وَ مِنْ أَيْنَ جَازَ لَكَ أَنْ تَشْتَرِيَهُ وَ يَصِيرَ مِلْكاً لَكَ ثُمَّ تَقُولَ بَعْدَ اَلْمِلْكِ هُوَ لِي وَ تَحْلِفَ عَلَيْهِ وَ لاَ يَجُوزُ لَكَ أَنْ تَنْسُبَهُ إِلَى مَنْ صَارَ مِلْكُهُ إِلَيْكَ مِنْ قِبَلِهِ" ثُمَّ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ "لَوْ لَمْ يَجُزْ هَذَا مَا قَامَتْ لِلْمُسْلِمِينَ سُوقٌ".

And it was narrated by Sulayman bin Dawood Al-Minqari from Hafs bin Ghiyath, who said: A man asked Abu Abdullah (a.s), "What do you say if I see something in the possession of a man-can I testify that it belongs to him?" Imam (a.s) replied: "Yes." The man then asked: "But perhaps it belongs to someone else?" Imam (a.s) said: "Then how is it permissible for you to buy it and for it to become your property, and afterward you claim it as yours and swear upon it, yet it is not permissible for you to attribute it to the one from whom it came into your possession?" Imam (a.s) said: "If this were not permissible, the marketplace for Muslims would not function."

وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ بِشَهَادَةٍ فَأَجَازَ شَهَادَتَهُ وَ قَدْ كَانَ تَابَ وَ عُرِفَتْ تَوْبَتُهُ.

And it was narrated by Isma'il bin Muslim from Imam Jafar ibn Muhammad Al-Sadiq (a.s), from his father Imam Muhammad ibn Ali Al-Baqir (a.s), peace be upon him, that a man who had his hand and foot amputated based on testimony came to testify before Commander of the Faithful, peace be upon him. Imam (a.s) accepted his testimony, as the man had repented, and his repentance was known.

وَ رَوَى صَفْوَانُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ شَهَادَةِ اَلنِّسَاءِ هَلْ تَجُوزُ فِي نِكَاحٍ أَوْ طَلاَقٍ أَوْ رَجْمٍ قَالَ "تَجُوزُ شَهَادَةُ اَلنِّسَاءِ فِيمَا لاَ يَسْتَطِيعُ اَلرِّجَالُ اَلنَّظَرَ إِلَيْهِ وَ تَجُوزُ فِي اَلنِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ، وَ لاَ تَجُوزُ فِي اَلطَّلاَقِ وَ لاَ فِي اَلدَّمِ وَ تَجُوزُ فِي حَدِّ اَلزِّنَا، إِذَا كَانَ ثَلاَثَةَ رِجَالٍ وَ اِمْرَأَتَيْنِ وَ لاَ تَجُوزُ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ ".

And it was narrated by Safwan bin Yahya from Muhammad bin Al-Fudhayl, from Abu Al-Hasan, peace be upon him. He said: I asked him about the testimony of women-does it suffice in cases of marriage, divorce, or stoning? Imam (a.s) said: "The testimony of women is accepted in matters that men cannot observe. It is also valid in marriage if accompanied by one man. However, it is not accepted in divorce or bloodshed. It is accepted in cases of adultery if there are three men and two women, but the testimony of two men and four women is not accepted."

وَ سَأَلَ عُبَيْدُ اَللَّهِ بْنُ عَلِيٍّ اَلْحَلَبِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ شَهَادَةِ اَلْقَابِلَةِ فِي اَلْوِلاَدَةِ قَالَ "تَجُوزُ شَهَادَةُ اَلْوَاحِدَةِ وَ شَهَادَةُ اَلنِّسَاءِ فِي اَلْمَنْفُوسِ وَ اَلْعُذْرَةِ ".

And Ubaydullah bin Ali Al-Halabi asked Abu Abdullah (a.s), about the testimony of a midwife in childbirth. Imam (a.s) said: "The testimony of one woman is accepted, and so is the testimony of women regarding the newborn and the virginity (of a girl)."

وَ - قَضَى أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِي غُلاَمٍ شَهِدَتْ عَلَيْهِ اِمْرَأَةٌ أَنَّهُ دَفَعَ غُلاَماً فِي بِئْرٍ فَقَتَلَهُ فَأَجَازَ شَهَادَةَ اَلْمَرْأَةِ.

And the Commander of the Faithful, peace be upon him, ruled in the case of a boy against whom a woman testified that he had pushed another boy into a well, causing his death. Imam (a.s) accepted the testimony of the woman.

وَ رَوَى زُرَارَةُ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي أَرْبَعَةٍ شَهِدُوا عَلَى اِمْرَأَةٍ بِالزِّنَا فَقَالَتْ أَنَا بِكْرٌ فَنَظَرَتْ إِلَيْهَا اَلنِّسَاءُ فَوَجَدُوهَا بِكْراً قَالَ "تُقْبَلُ شَهَادَةُ اَلنِّسَاءِ".

And Zurara narrated from one of the Imams, peace be upon them, regarding four witnesses who testified against a woman for committing adultery. She claimed that she was a virgin, so women examined her and found her to be a virgin. Imam (a.s) said: "The testimony of the women is accepted."

وَ سَأَلَ عَبْدُ اَللَّهِ بْنُ اَلْحَكَمِ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اِمْرَأَةٍ شَهِدَتْ عَلَى رَجُلٍ أَنَّهُ دَفَعَ صَبِيّاً فِي بِئْرٍ فَمَاتَ قَالَ "عَلَى اَلرَّجُلِ رُبُعُ دِيَةِ اَلصَّبِيِّ بِشَهَادَةِ اَلْمَرْأَةِ".

And Abdullah bin Al-Hakam asked Abu Abdullah (a.s), about a woman who testified against a man that he had pushed a boy into a well, resulting in his death. Imam (a.s) said: "The man is liable for one-fourth of the boy's blood money based on the testimony of the woman."

وَ رَوَى اِبْنُ أَبِي عُمَيْرٍ عَنِ اَلْحُسَيْنِ بْنِ خَالِدٍ اَلصَّيْرَفِيِّ عَنْ أَبِي اَلْحَسَنِ اَلْمَاضِي عَلَيْهِ اَلسَّلاَمُ قَالَ: كَتَبْتُ إِلَيْهِ فِي رَجُلٍ مَاتَ وَ لَهُ أُمُّ وَلَدٍ وَ قَدْ جَعَلَ لَهَا سَيِّدُهَا شَيْئاً فِي حَيَاتِهِ ثُمَّ مَاتَ قَالَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ "لَهَا مَا آتَاهَا بِهِ سَيِّدُهَا فِي حَيَاتِهِ مَعْرُوفٌ ذَلِكَ لَهَا تُقْبَلُ عَلَى ذَلِكَ شَهَادَةُ اَلرَّجُلِ وَ اَلْمَرْأَةِ وَ اَلْخَدَمِ غَيْرِ اَلْمُتَّهَمِينَ".

And Ibn Abi Umair narrated from Al-Husayn bin Khalid Al-Sayrafi, from Abu Al-Hasan Al-Madhi, peace be upon him, who said: I wrote to Imam (a.s) regarding a man who died, leaving behind a bondwoman, and her master had given her something during his lifetime. Then the master died. Imam (a.s) wrote back: "She is entitled to what her master gave her during his lifetime, as it is recognized for her. The testimony of a man, a woman, and trustworthy servants is accepted in this matter, provided they are not accused of dishonesty."

وَ رَوَى حَمَّادٌ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَجَازَ شَهَادَةَ اَلنِّسَاءِ فِي اَلدَّيْنِ وَ لَيْسَ مَعَهُنَّ رَجُلٌ.

And Hammad narrated from Al-Halabi, from Abu Abdullah (a.s), who said: Indeed, the Messenger of Allah (swt), peace and blessings be upon him and his family, approved the testimony of women in matters of debt even if no man was with them.

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ مَاتَ وَ تَرَكَ اِمْرَأَةً وَ هِيَ حَامِلٌ فَوَضَعَتْ بَعْدَ مَوْتِهِ غُلاَماً ثُمَّ مَاتَ اَلْغُلاَمُ بَعْدَ مَا وَقَعَ إِلَى اَلْأَرْضِ فَشَهِدَتِ اَلْمَرْأَةُ اَلَّتِي قَبِلَتْهَا بِهِ أَنَّهُ اِسْتَهَلَّ وَ صَاحَ حِينَ وَقَعَ إِلَى اَلْأَرْضِ ثُمَّ مَاتَ بَعْدُ فَقَالَ "عَلَى اَلْإِمَامِ أَنْ يُجِيزَ شَهَادَتَهَا فِي رُبُعِ مِيرَاثِ اَلْغُلاَمِ".

And Al-Hasan ibn Mahbub narrated from Umar ibn Yazid, who said: I asked Abu Abdullah (a.s), about a man who died and left behind a wife who was pregnant. She gave birth to a boy after his death, and then the boy died after falling to the ground. The woman who received him testified that he cried out and screamed when he fell to the ground, and then he died afterward. Imam (a.s) said: It is upon the Imam to approve her testimony concerning a quarter of the boy's inheritance.

وَ فِي رِوَايَةٍ أُخْرَى: "إِنْ كَانَتِ اِمْرَأَتَيْنِ تَجُوزُ شَهَادَتُهُمَا فِي نِصْفِ اَلْمِيرَاثِ وَ إِنْ كُنَّ ثَلاَثَ نِسْوَةٍ جَازَتْ شَهَادَتُهُنَّ فِي ثَلاَثَةِ أَرْبَاعِ اَلْمِيرَاثِ وَ إِنْ كُنَّ أَرْبَعاً جَازَتْ شَهَادَتُهُنَّ فِي اَلْمِيرَاثِ كُلِّهِ ".

And in another narration: If there are two women, their testimony is valid for half of the inheritance. If there are three women, their testimony is valid for three-fourths of the inheritance. And if there are four women, their testimony is valid for the entire inheritance.