The Book of Testimony

لَا تُقْبَلُ شَهَادَةُ سَابِقِ الْحَاجِّ لِأَنَّهُ قَتَلَ رَاحِلَتَهُ وَ أَفْنَى زَادَهُ وَ أَتْعَبَ نَفْسَهُ وَ اسْتَخَفَّ بِصَلَاتِهِ قُلْتُ فَالْمُكَارِي وَ الْجَمَّالُ وَ الْمَلَّاحُ قَالَ فَقَالَ وَ مَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ.

Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu Ja‘far (a.s.), has said, ‘The testimony of one who goes before al-Hujjaj (travelers for al-Hajj) as a precursor, is not acceptable because he kills his stumper, depletes his supplies, tires himself and treats his Salat (

لَا يُصَلَّى خَلْفَ مَنْ يَبْتَغِي عَلَى الْأَذَانِ وَ الصَّلَاةِ الْأَجْرَ وَ لَا تُقْبَلُ شَهَادَتُهُ.

Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu Ja‘far (a.s.), has said, ‘Performing Salat (prayer) behind one who asks payment for saying Adhan (call for Salat (prayer)) and Salat (prayer) and his testimony are not admissible.’”

‌ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَمْ يَكُنْ يُجِيزُ شَهَادَةَ سَابِقِ الْحَاجِّ

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), would not allow the testimony of one who moves before al-Hujjaj (pilgrims to Makkah) as a precursor.”

رَدَّ رَسُولُ اللَّهِ ص شَهَادَةَ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ قَالَ أَبُو جَعْفَرٍ ع لِأَنَّهُ لَا يُؤْمَنُ عَلَى الشَّهَادَةِ وَ ذَلِكَ لِأَنَّهُ إِنْ أُعْطِيَ رَضِيَ وَ إِنْ مُنِعَ سَخِطَ.

“Abu Ja‘far (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, rejected the testimony of a beggar who extends his hand for help. It is because he does not believe in testimony in the sense that if one gives to him something he is

سَأَلْتُهُ عَنِ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ هَلْ تُقْبَلُ شَهَادَتُهُ فَقَالَ كَانَ أَبِي ع لَا يَقْبَلُ شَهَادَتَهُ إِذَا سَأَلَ فِي كَفِّهِ.

“I once asked abu al-Hassan (a.s.), about the case of a beggar man who extends his hand for begging, if his testimony is acceptable. He (the Imam) said, ‘My father would not accept his testimony if he extended his hand for begging.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الْقَاذِفِ بَعْدَ مَا يُقَامُ عَلَيْهِ الْحَدُّ مَا تَوْبَتُهُ قَالَ يُكْذِبُ نَفْسَهُ قُلْتُ أَ رَأَيْتَ إِنْ أَكْذَبَ نَفْسَهُ وَ تَابَ أَ تُقْبَلُ شَهَادَتُهُ قَالَ نَعَمْ.

“I once asked abu ‘Abd Allah (a.s.), about an accuser who is convicted and subjected to penalty and about what his repentance is. He (the Imam) said, ‘He must call his soul a liar.’ I then asked, ‘If he calls his soul a liar and repents, is then his testimony acceptable ? 5 He (the Imam) said, ‘Yes, it then becomes acc

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقْذِفُ الرَّجُلَ فَيُجْلَدُ حَدّاً ثُمَّ يَتُوبُ وَ لَا يُعْلَمُ مِنْهُ إِلَّا خَيْراً أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ مَا يُقَالُ عِنْدَكُمْ قُلْتُ يَقُولُونَ تَوْبَتُهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ لَا تُقْبَلُ شَهَادَتُهُ أَبَداً فَقَالَ بِئْسَ مَا قَالُوا كَانَ أَبِي يَقُولُ إِذَا تَابَ وَ لَمْ يُعْلَمْ مِنْهُ إِلَّا خَيْراً جَازَتْ شَهَادَتُهُ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who accuses a man, then he is whipped as penalty then he repents and nothing but good is seen from him; if his testimony is acceptable. He (the Imam) said, ‘Yes, it is acceptable. What do people in your area say about it ? 5 I replied, ‘They say that his repe

أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ بِشَهَادَةٍ فَأَجَازَ شَهَادَتَهُ وَ قَدْ كَانَ تَابَ وَ [قَدْ] عُرِفَتْ تَوْبَتُهُ.

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), accepted the testimony of a man whose hand and foot was cut off, he had repented and his repentance had become known . 555

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ لَيْسَ يُصِيبُ أَحَدٌ حَدّاً فَيُقَامُ عَلَيْهِ ثُمَّ يَتُوبُ إِلَّا جَازَتْ شَهَادَتُهُ.

“He (the Imam) (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), has said, ‘If one is subjected to penalty and he thereafter repents, his testimony becomes admissible . 555

سَأَلْتُهُ عَنِ الَّذِي يَقْذِفُ الْمُحْصَنَاتِ تُقْبَلُ شَهَادَتُهُ بَعْدَ الْحَدِّ إِذَا تَابَ قَالَ نَعَمْ قُلْتُ وَ مَا تَوْبَتُهُ قَالَ يَجِي‌ءُ وَ يُكْذِبُ نَفْسَهُ عِنْدَ الْإِمَامِ وَ يَقُولُ قَدِ افْتَرَيْتُ عَلَى فُلَانَةَ وَ يَتُوبُ مِمَّا قَالَ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who accuses married woman: if his testimony after his being subjected to penalty and his repenting is admissible. He (the Imam) said, ‘Yes, it is admissible . 5 I then asked, ‘What is his repentance ? 5 He (the Imam) said, ‘He comes before the Imam and calls

سَأَلْتُ‌ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَحْدُودِ إِنْ تَابَ تُقْبَلُ شَهَادَتُهُ فَقَالَ إِذَا تَابَ وَ تَوْبَتُهُ أَنْ يَرْجِعَ مِمَّا قَالَ وَ يُكْذِبَ نَفْسَهُ عِنْدَ الْإِمَامِ وَ عِنْدَ الْمُسْلِمِينَ فَإِذَا فَعَلَ فَإِنَّ عَلَى الْإِمَامِ أَنْ يَقْبَلَ شَهَادَتَهُ بَعْدَ ذَلِكَ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who is subjected to penalty; then he repents: if his testimony becomes acceptable. He (the Imam) said, ‘If he repents which is retracting what he has said and calls himself a liar before the Imam of the Muslims. When he does this then it is necessary for the

تَجُوزُ شَهَادَةُ الْمُسْلِمِينَ عَلَى جَمِيعِ أَهْلِ الْمِلَلِ وَ لَا تَجُوزُ شَهَادَةُ أَهْلِ الذِّمَّةِ عَلَى الْمُسْلِمِينَ.

“Abu ‘ Abd Allah (a.s.), has said that testimony of Muslims is admissible against the people of all other nations. The testimony of taxpayers is not admissible against Muslims.”’

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شَهَادَةِ أَهْلِ الْمِلَّةِ قَالَ فَقَالَ لَا تَجُوزُ إِلَّا عَلَى أَهْلِ مِلَّتِهِمْ فَإِنْ لَمْ تَجِدْ غَيْرَهُمْ جَازَتْ شَهَادَتُهُمْ عَلَى الْوَصِيَّةِ لِأَنَّهُ لَا يَصْلُحُ ذَهَابُ حَقِّ أَحَدٍ.

“I once asked abu ’Abd Allah (a.s.), about the testimony of members of other nations. He (the Imam) said, ‘It is admissible only against the people of their nation, however, if no one can be found to bear witness about the will (of a Muslim), then their testimony is acceptable because invalidating one’s right is not pr

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ الْيَهُودُ وَ النَّصَارَى إِذَا شَهِدُوا ثُمَّ أَسْلَمُوا جَازَتْ شَهَادَتُهُمْ.

“Abu ’Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), has said, ‘If Jews and Christians bear testimony then become Muslims, their testimony is admissible.’”

سَأَلْتُهُ عَنِ الصَّبِيِّ وَ الْعَبْدِ وَ النَّصْرَانِيِّ يَشْهَدُونَ بِشَهَادَةٍ فَيُسْلِمُ النَّصْرَانِيُّ أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ.

“I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a child, a slave and a Christian who bear testimony; then the Christian becomes a Muslim, if his testimony becomes admissible. He (the Imam) said, ‘Yes, it becomes admissible.’”

سَأَلْتُهُ عَنْ نَصْرَانِيٍّ أُشْهِدَ عَلَى شَهَادَةٍ ثُمَّ أَسْلَمَ بَعْدُ أَ تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ هُوَ عَلَى مَوْضِعِ شَهَادَتِهِ.

“I once asked abu ‘Abd Allah (a.s.), about a Christian man who bears a testimony, then becomes a Muslim if his testimony is acceptable. He (the Imam) said, ‘Yes, he is in the right position to testify.’”

إِذَا كَانَ الرَّجُلُ‌ فِي أَرْضِ غُرْبَةٍ لَا يُوجَدُ فِيهَا مُسْلِمٌ جَازَتْ شَهَادَةُ مَنْ لَيْسَ بِمُسْلِمٍ عَلَى الْوَصِيَّةِ.

“About the meaning of the words of Allah, most Majestic, most Glorious, ’. . .or two from people other than your people,’ (5:106) abu ‘Abd Allah (a.s.), has said, ‘This applies when a man is away from his land where Muslims are not found, then appointing non-Muslims as witness to a will is permissible.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شَهَادَةِ أَهْلِ الْمِلَلِ هَلْ تَجُوزُ عَلَى رَجُلٍ مِنْ غَيْرِ أَهْلِ مِلَّتِهِمْ فَقَالَ لَا إِلَّا أَنْ لَا يُوجَدَ فِي تِلْكَ الْحَالِ غَيْرُهُمْ فَإِنْ لَمْ يُوجَدْ غَيْرُهُمْ جَازَتْ شَهَادَتُهُمْ فِي الْوَصِيَّةِ لِأَنَّهُ لَا يَصْلُحُ ذَهَابُ حَقِّ امْرِئٍ مُسْلِمٍ وَ لَا تَبْطُلُ وَصِيَّتُهُ.

“I once asked abu Ja‘far (a.s.), about the testimony of people of other nations if they can be appointed as witness. He (the Imam) said, ‘No, unless no one else can be found, in which case their bearing testimony about a will is permissible, because it is not proper to invalidate the right of a Muslim man and void his

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ‌ قَالَ فَقَالَ اللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ الْكِتَابِ قَالَ فَإِنَّمَا ذَلِكَ إِذَا مَاتَ الرَّجُلُ الْمُسْلِمُ فِي أَرْضِ غُرْبَةٍ فَيَطْلُبُ رَجُلَيْنِ مُسْلِمَيْنِ لِيُشْهِدَهُمَا عَلَى وَصِيَّتِهِ فَلَمْ يَجِدْ مُسْلِمَيْنِ فَلْيُشْهِدْ عَلَى وَصِيَّتِهِ رَجُلَيْنِ ذِمِّيّ

“I once asked abu ‘ Abd Allah (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘. . . two just man from among you or two men from other people. 5 (5:106) He (the Imam) said, ‘The ‘two from you’ means two Muslims, the ‘two from other people 5 means from the followers of the book. 5 He (the

لَمْ أُشْهِدْهُ‌[1] فَقَالَ تَجُوزُ شَهَادَةُ أَعْدَلِهِمَا وَ لَوْ كَانَ أَعْدَلُهُمَا وَاحِداً لَمْ تَجُزْ شَهَادَتُهُ عَدَالَةً فِيهِمَا.

“This is about the case of a man who bears testimony to the testimony of another witness but then the man says that he had not appointed him as witness. Abu ‘ Abd Allah (a.s.), has said, ‘The testimony of the one who is more just is admissible but if such man of justice is one man then his testimony is not acceptable b

لَمْ أُشْهِدْهُ فَقَالَ تَجُوزُ شَهَادَةُ أَعْدَلِهِمَا.

“About the case of a man who bears testimony to the testimony of a witness but then the man says that he had not appointed him as witness, abu ‘Abd Allah (a.s.), has said, ‘The testimony of the one who is more just is admissible.”’

سَأَلْتُهُ عَنْ شَهَادَةِ الْأَعْمَى فَقَالَ نَعَمْ إِذَا أَثْبَتَ‌[1].

“I once asked abu Ja‘far (a.s.), about the testimony of a blind man. He (the Imam) said, ‘Yes, it is admissible if he has preserved it.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْأَعْمَى تَجُوزُ شَهَادَتُهُ قَالَ نَعَمْ إِذَا أَثْبَتَ.

“I once asked abu Ja‘far (a.s.), about the testimony of a blind man if it is admissible. He (the Imam) said, ‘Yes, it is admissible if he has preserved it.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شَهَادَةِ الْأَصَمِّ فِي الْقَتْلِ قَالَ يُؤْخَذُ بِأَوَّلِ قَوْلِهِ وَ لَا يُؤْخَذُ بِالثَّانِي‌[2].

“I once asked abu ‘Abd Allah (a.s.), about the testimony of a speechless man in the case of murder. He (the Imam) said, ‘His first words are admissible and his second words are not admissible.”’

لَا بَأْسَ بِالشَّهَادَةِ عَلَى إِقْرَارِ الْمَرْأَةِ وَ لَيْسَتْ بِمُسْفِرَةٍ إِذَا عُرِفَتْ بِعَيْنِهَا أَوْ حَضَرَ مَنْ يَعْرِفُهَا فَأَمَّا إِنْ لَا تُعْرَفْ بِعَيْنِهَا وَ لَا يَحْضُرْ مَنْ يَعْرِفُهَا فَلَا يَجُوزُ لِلشُّهُودِ أَنْ يَشْهَدُوا عَلَيْهَا وَ عَلَى إِقْرَارِهَا دُونَ أَنْ تُسْفِرَ وَ يَنْظُرُوا إِلَيْهَا.

“Abu al-Hassan, al-Awwal (a.s.), has pronounced this fatwa. ’Bearing testimony to the confession of a woman, whose face is not open, if one knows her in person or the one who is present knows her, is not harmful. However, if she is not known in person and no one present knows her, then bearing testimony against her or

كَانَ الْبَلَاطُ حَيْثُ يُصَلَّى عَلَى الْجَنَائِزِ سُوقاً عَلَى عَهْدِ رَسُولِ اللَّهِ ص يُسَمَّى الْبَطْحَاءَ يُبَاعُ‌ فِيهَا الْحَلِيبُ وَ السَّمْنُ وَ الْأَقِطُ وَ إِنَّ أَعْرَابِيّاً أَتَى بِفَرَسٍ لَهُ فَأَوْثَقَهُ فَاشْتَرَاهُ مِنْهُ رَسُولُ اللَّهِ ص ثُمَّ دَخَلَ لِيَأْتِيَهُ بِالثَّمَنِ فَقَامَ نَاسٌ مِنَ الْمُنَافِقِينَ فَقَالُوا بِكَمْ بِعْتَ فَرَسَكَ قَالَ بِكَذَا وَ كَذَا قَالُوا بِئْسَ مَا بِعْتَ فَرَسُ

“The paved area where Salat (prayer) for the dead had been performed in the time of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was called al-Batha’ where people sold milk, ghee and cheese. A desert dwelling Arab once came with his horse and tie

أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِقُدَامَةَ بْنِ مَظْعُونٍ وَ قَدْ شَرِبَ الْخَمْرَ فَشَهِدَ عَلَيْهِ رَجُلَانِ أَحَدُهُمَا خَصِيٌّ وَ هُوَ عَمْرٌو التَّمِيمِيُّ وَ الْآخَرُ الْمُعَلَّى بْنُ الْجَارُودِ فَشَهِدَ أَحَدُهُمَا أَنَّهُ رَآهُ يَشْرَبُ وَ شَهِدَ الْآخَرُ أَنَّهُ رَآهُ يَقِي‌ءُ الْخَمْرَ فَأَرْسَلَ عُمَرُ إِلَى أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ فِيهِمْ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لِأَمِيرِ الْمُؤْم

“Abu ‘Abd Allah, has narrated from his father, ‘Alayhim al-Salam, who has said that once Qudamah ibn Maz‘un was brought before ‘Umar ibn al-Khattab because of drinking wine and two men testified against him. One, called ‘Amr al- Tamimiy, was castrated and the other one was Mu‘alla’ ibn al- Jarud. One of them testified

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي خَصْماً يَتَكَثَّرُ عَلَيَّ بِالشُّهُودِ الزُّورِ وَ قَدْ كَرِهْتُ مُكَافَأَتَهُ مَعَ أَنِّي لَا أَدْرِي أَ يَصْلُحُ لِي ذَلِكَ أَمْ لَا قَالَ فَقَالَ لِي أَ مَا بَلَغَكَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ كَانَ يَقُولُ لَا تُؤْسِرُوا أَنْفُسَكُمْ وَ أَمْوَالَكُمْ بِشَهَادَاتِ الزُّورِ[1] فَمَا عَلَى امْرِئٍ مِنْ وَكَفٍ فِي دِينِهِ‌[2] وَ لَا مَأْثَمٍ مِنْ رَبِّهِ أَنْ يَد

“I once said to abu ‘ Abd Allah (a.s.), that my opponent brings a great deal of false testimony against me and I dislike to fight back. I do not know if it is the right thing that I do. He (the Imam) said to me, ’Have you not noticed that ’ Amir al-Mu’minin, Ali, Alayhi al-Salam, would say, “Do not leave yourselves and

إِذَا مَا أَتَوْكَ بِالْحُدُودِ فَاشْهَدْ بِهَا هَلْ يَجُوزُ لَهُ ذَلِكَ أَوْ لَا يَجُوزُ لَهُ أَنْ يَشْهَدَ فَوَقَّعَ ع نَعَمْ يَجُوزُ[3] وَ الْحَمْدُ لِلَّهِ وَ كَتَبَ إِلَيْهِ رَجُلٌ كَانَ لَهُ قِطَاعُ أَرَضِينَ فَحَضَرَهُ الْخُرُوجُ إِلَى مَكَّةَ وَ الْقَرْيَةُ عَلَى مَرَاحِلَ مِنْ مَنْزِلِهِ وَ لَمْ يُؤْتِ بِحُدُودِ أَرْضِهِ وَ عَرَّفَ حُدُودَ الْقَرْيَةِ الْأَرْبَعَةَ فَقَالَ لِلشُّهُودِ اشْهَدُوا أَنِّي قَدْ ب

“I once wrote to abu Muhammad, Alayhi al-Salam, and asked about the case of a man who sells a piece of land to another man. He does not know its limits, and so he does not appoint any witness to the deal, saying that when the limits are defined then witnesses are appointed; if it is permissible to bear witness or not.

إِذَا كَانُوا أَرْبَعَةً مِنَ الْمُسْلِمِينَ لَيْسَ يُعْرَفُونَ بِشَهَادَةِ الزُّورِ أُجِيزَتْ شَهَادَتُهُمْ جَمِيعاً وَ أُقِيمَ الْحَدُّ عَلَى الَّذِي شَهِدُوا عَلَيْهِ إِنَّمَا عَلَيْهِمْ أَنْ يَشْهَدُوا بِمَا أَبْصَرُوا وَ عَلِمُوا وَ عَلَى الْوَالِي أَنْ يُجِيزَ شَهَادَتَهُمْ إِلَّا أَنْ يَكُونُوا مَعْرُوفِينَ بِالْفِسْقِ‌[2].

“This is about the case of four men who testified against an al-Muhsin (married man) due to fornication of whom two retracted their testimony and not the other two. Abu ‘Abd Allah (a.s.), has said, ‘If the four are Muslims who are not known as falsely testifying people, the testimony of all four is admissible, and pena

قُلْتُ لَهُ كَيْفَ صَارَ الزَّوْجُ إِذَا قَذَفَ امْرَأَتَهُ كَانَتْ شَهَادَتُهُ أَرْبَعَ‌ شَهاداتٍ بِاللَّهِ‌ وَ كَيْفَ لَا يَجُوزُ ذَلِكَ لِغَيْرِهِ وَ صَارَ إِذَا قَذَفَهَا غَيْرُ الزَّوْجِ جُلِدَ الْحَدَّ وَ لَوْ كَانَ وَلَداً أَوْ أَخاً فَقَالَ قَدْ سُئِلَ [أَبُو] جَعْفَرٍ ع عَنْ هَذَا فَقَالَ أَ لَا تَرَى أَنَّهُ إِذَا قَذَفَ الزَّوْجُ امْرَأَتَهُ قِيلَ لَهُ وَ كَيْفَ عَلِمْتَ أَنَّهَا فَاعِلَةٌ فَإِنْ قَالَ رَأ

“I once asked abu Ja‘far, al-Thaniy, Alayhi al-Salam, ‘How is it that when a man accuses his wife of committing fornication his testimony is four testimonies by Allah? Why is it not permissible for those other than him, if someone other than husband accuses her, he is subjected to penalty even if he is a son or brother

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ صَارَ الْقَتْلُ يَجُوزُ فِيهِ شَاهِدَانِ وَ الزِّنَى لَا يَجُوزُ فِيهِ إِلَّا أَرْبَعَةُ شُهُودٍ وَ الْقَتْلُ أَشَدُّ مِنَ الزِّنَى فَقَالَ لِأَنَّ الْقَتْلَ فِعْلٌ وَاحِدٌ وَ الزِّنَى فِعْلَانِ فَمِنْ ثَمَّ لَا يَجُوزُ إِلَّا أَرْبَعَةُ شُهُودٍ عَلَى الرَّجُلِ شَاهِدَانِ وَ عَلَى الْمَرْأَةِ شَاهِدَانِ وَ رَوَاهُ بَعْضُ أَصْحَابِنَا عَنْهُ قَالَ فَقَالَ لِي مَا عِنْدَكُمْ يَا أ

“I once asked Abu ‘Abd Allah (a.s.), ‘Why in a murder case only two witnesses are required, and in the case of fornication four witnesses are required when murder is more serious than fornication?’ He (the Imam) said, ‘It is because murder is one act and fornication is two acts, for this reason less than four witnesses

لَزِمَتْهُ شَهَادَةٌ فَشَهِدَ بِهَا عِنْدَ أَبِي يُوسُفَ الْقَاضِي فَقَالَ أَبُو يُوسُفَ مَا عَسَيْتُ أَنْ أَقُولَ فِيكَ يَا ابْنَ أَبِي يَعْفُورٍ وَ أَنْتَ جَارِي مَا عَلِمْتُكَ إِلَّا صَدُوقاً طَوِيلَ اللَّيْلِ وَ لَكِنْ تِلْكَ الْخَصْلَةُ قَالَ وَ مَا هِيَ قَالَ مَيْلُكَ إِلَى التَّرَفُّضِ فَبَكَى ابْنُ أَبِي يَعْفُورٍ حَتَّى سَالَتْ دُمُوعُهُ ثُمَّ قَالَ يَا أَبَا يُوسُفَ تَنْسُبُنِي إِلَى قَوْمٍ أَخَافُ أَنْ لَا

“I had to testify in a case before abu Yusuf, the judge, who said, ‘O ibn abu Ya’fur I still say about you, when you are my neighbor, that I know you only as a truthful person of long nights (for worshipping Allah) except “that thing”.’ He then asked, ‘What is “that thing”?’ He (the judge) said, ‘It is your tendency to

‌ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ص كَانَ يَحْكُمُ فِي زِنْدِيقٍ إِذَا شَهِدَ عَلَيْهِ رَجُلَانِ عَدْلَانِ مَرْضِيَّانِ وَ شَهِدَ لَهُ أَلْفٌ بِالْبَرَاءَةِ يُجِيزُ شَهَادَةَ الرَّجُلَيْنِ وَ يُبْطِلُ شَهَادَةَ الْأَلْفِ لِأَنَّهُ دِينٌ مَكْتُومٌ‌[2]

“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali, Alayhi al-Salam, in the case of an atheist would issue a judgment. If two just and acceptable people testified against him and one thousand in his favor, he (the Imam) would accept the testimony of two people. He (the Imam) would reject the testimony of one

أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِامْرَأَةٍ بِكْرٍ زَعَمُوا أَنَّهَا زَنَتْ فَأَمَرَ النِّسَاءَ فَنَظَرْنَ إِلَيْهَا فَقُلْنَ هِيَ عَذْرَاءُ فَقَالَ مَا كُنْتُ لِأَضْرِبَ مَنْ عَلَيْهَا خَاتَمٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ كَانَ‌ يُجِيزُ ع شَهَادَةَ النِّسَاءِ فِي مِثْلِ هَذَا[1].

“Abu ‘Abd Allah, Alayhi al-Salam, has said that ’Amir al-Mu’minin, Ali, Alayhi al-Salam, issued a judgment. It was in the case of a virgin woman who was accused of fornication. He (the Imam) commanded certain women to examine her. They reported about her to be a virgin. He (the Imam) issued a judgment that said, ‘I am

قَدْ كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ فَأُعْجِبَ لَهُ دَاوُدُ ع فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ لَا يُعْجِبْكَ شَيْ‌ءٌ مِنْ أَمْرِهِ فَإِنَّهُ مُرَاءٍ قَالَ فَمَاتَ الرَّجُلُ فَأُتِيَ دَاوُدُ ع وَ قِيلَ لَهُ مَاتَ الرَّجُلُ فَقَالَ دَاوُدُ ع ادْفِنُوا صَاحِبَكُمْ قَالَ فَأَنْكَرَتْ بَنُو إِسْرَائِيلَ وَ قَالُوا كَيْفَ لَمْ يَحْضُرْهُ قَالَ فَلَمَّا غُسِّلَ قَامَ خَمْسُونَ رَجُلًا فَشَهِدُوا بِاللَّهِ مَ

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Balad from Sa‘d al-Iskaf who has said that I know the following to be from abu Ja‘far (a.s.), only: “Abu Ja’far, Alayhi al-Salam, has said that among the Israelites there was a worshipper. Dawud Alayhi al-Salam,