الظَّنِينُ وَ الْمُتَّهَمُ وَ الْخَصْمُ قَالَ قُلْتُ فَالْفَاسِقُ وَ الْخَائِنُ قَالَ هَذَا يَدْخُلُ فِي الظَّنِينِ[1].
Abu Abdullah (as) was asked about the categories of witnesses whose testimony is to be rejected. Imam (as) 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 (as) said: "These fall under the c
فِي حَدِيثٍ آخَرَ[2] قَالَ لَا يَجُوزُ شَهَادَةُ الْمُرِيبِ وَ الْخَصْمِ وَ دَافِعِ مَغْرَمٍ أَوْ أَجِيرٍ أَوْ شَرِيكٍ- أَوْ مُتَّهَمٍ أَوْ تَابِعٍ[3] وَ لَا تُقْبَلُ شَهَادَةُ شَارِبِ الْخَمْرِ وَ لَا شَهَادَةُ اللَّاعِبِ بِالشِّطْرَنْجِ وَ النَّرْدِ وَ لَا شَهَادَةُ الْمُقَامِرِ[4].
Hadith.3282 - And in another narration, Imam (as) 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. Fur
أَبَا الْحَسَنِ الرِّضَا ع- عَنْ رِفْقَةٍ كَانُوا فِي طَرِيقٍ فَقُطِعَ عَلَيْهِمُ الطَّرِيقُ فَأُخِذَ اللُّصُوصُ[1] فَشَهِدَ بَعْضُهُمْ لِبَعْضٍ فَقَالَ لَا تُقْبَلُ شَهَادَتُهُمْ إِلَّا بِالْإِقْرَارِ مِنَ اللُّصُوصِ أَوْ شَهَادَةٍ مِنْ غَيْرِهِمْ عَلَيْهِمْ[2].
I asked Abu Al-Hasan Al-Ridha (as) 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 (as) replied: "Their testimony is not accepted except if it is accompanied by a confession from the robbers themselves or testim
تَجُوزُ[3] شَهَادَةُ الْعَبْدِ الْمُسْلِمِ عَلَى الْحُرِّ الْمُسْلِمِ.
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَوْ قَالَ سَأَلَهُ بَعْضُ أَصْحَابِهِ عَنِ الرَّجُلِ يَشْهَدُ لِأَبِيهِ أَوِ الْأَخِ لِأَخِيهِ أَوِ الرَّجُلِ لِامْرَأَتِهِ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ خَيِّراً[4] تُقْبَلُ شَهَادَتُهُ لِأَبِيهِ وَ الْأَبِ لِابْنِهِ وَ الْأَخِ لِأَخِيهِ.
I asked Abu Abdullah (as), 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 (as) said: "There is no harm in that if he is righteous. His testimony is accepted for his father, and a father's testimony is ac
فِي خَبَرٍ آخَرَ أَنَّهُ لَا تُقْبَلُ شَهَادَةُ الْوَلَدِ عَلَى وَالِدِهِ[1].
Hadith.3286 - And in another report: "The testimony of a child against his parent is not accepted."
لِعَلِيٍّ ع مَا تَقُولُ يَا أَبَا الْحَسَنِ فَإِنَّكَ الَّذِي قَالَ رَسُولُ اللَّهِ ص أَعْلَمُ هَذِهِ الْأُمَّةِ وَ أَقْضَاهَا بِالْحَقِّ فَإِنَّ هَذَيْنِ قَدِ اخْتَلَفَا فِي شَهَادَتِهِمَا فَقَالَ عَلِيٌّ ع مَا اخْتَلَفَا فِي شَهَادَتِهِمَا وَ مَا قَاءَهَا حَتَّى شَرِبَهَا[4] فَقَالَ هَلْ تَجُوزُ شَهَادَةُ الْخَصِيِّ فَقَالَ ع مَا ذَهَابُ أُنْثَيَيْهِ[5] إِلَّا كَذَهَابِ بَعْضِ أَعْضَائِهِ.
"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 f
لَا تُقْبَلُ شَهَادَةُ ذِي شَحْنَاءَ[1] أَوْ ذِي مُخْزِيَةٍ فِي الدِّينِ[2].
قَالَ النَّبِيُّ ص[3] مَنْ شَهِدَ عِنْدَنَا بِشَهَادَةٍ ثُمَّ غَيَّرَ أَخَذْنَا بِالْأُولَى وَ طَرَحْنَا الْأُخْرَى[4].
Hadith.3289 - 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)."
لَا تُصَلَّى خَلْفَ مَنْ يَبْغِي عَلَى الْأَذَانِ وَ الصَّلَاةِ بِالنَّاسِ أَجْراً وَ لَا تُقْبَلُ شَهَادَتُهُ.
لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ مَاتَ وَ اللَّهِ شَاهُهُ وَ قُتِلَ وَ اللَّهِ شَاهُهُ وَ اللَّهُ تَعَالَى ذِكْرُهُ شَاهُهُ مَا مَاتَ وَ لَا قُتِلَ[7].
"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,
وَ يُكْرَهُ شَهَادَةُ الْأَجِيرِ لِصَاحِبِهِ وَ لَا بَأْسَ بِشَهَادَتِهِ لِغَيْرِهِ وَ لَا بَأْسَ بِهَا لَهُ عِنْدَ مُفَارَقَتِهِ[2].
"There is no harm in the testimony of a guest if he is chaste and upright." Imam (as) 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."
تَجُوزُ شَهَادَتُهُ إِلَّا فِي شَيْءٍ لَهُ فِيهِ نَصِيبٌ[3].
Abu Abdullah (as), was asked about two partners, one of whom testified for the other. Imam (as) said: "His testimony is valid except in something where he has a share."
شَهَادَةُ الصِّبْيَانِ جَائِزَةٌ بَيْنَهُمْ مَا لَمْ يَتَفَرَّقُوا أَوْ يَرْجِعُوا إِلَى أَهْلِيهِمْ[4].
ع إِنْ أُعْتِقَ الْعَبْدُ لِمَوْضِعِ الشَّهَادَةِ لَمْ تَجُزْ شَهَادَتُهُ[4].
"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
تَجُوزُ شَهَادَةُ الْمَمْلُوكِ مِنْ أَهْلِ الْقِبْلَةِ عَلَى أَهْلِ الْكِتَابِ.
قَالَ أَبُو جَعْفَرٍ ع لَا تُقْبَلُ شَهَادَةُ سَابِقِ الْحَاجِّ إِنَّهُ قَتَلَ رَاحِلَتَهُ وَ أَفْنَى زَادَهُ وَ أَتْعَبَ نَفْسَهُ وَ اسْتَخَفَّ بِصَلَاتِهِ[1] قِيلَ فَالْمُكَارِي وَ الْجَمَّالُ وَ الْمَلَّاحُ[2] فَقَالَ وَ مَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ.
Hadith.3297 - And it was narrated by Muhammad ibn Abi Umayr, from Al-Ala' ibn Sayabah, from Abu Abdullah (as), who said that Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), said: "The testimony of one who hastens ahead of the pilgrims is not accepted, as he has killed his mount, consumed his provisions, exhausted himse
لِلرِّضَا ع رَجُلٌ طَلَّقَ امْرَأَتَهُ وَ أَشْهَدَ شَاهِدَيْنِ نَاصِبِيَّيْنِ قَالَ كُلُّ مَنْ وُلِدَ عَلَى الْفِطْرَةِ وَ عُرِفَ بِالصَّلَاحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ[3].
I asked Imam Ali ibn Musa Ar-Ridha (as), about a man who divorced his wife and brought two witnesses who were Nasibis. Imam (as) said: "Everyone who is born upon the natural disposition (Fitrah) and is known for righteousness in himself, his testimony is accepted."
أَبَا عَبْدِ اللَّهِ ع هَلْ تَجُوزُ شَهَادَةُ أَهْلِ الذِّمَّةِ عَلَى غَيْرِ أَهْلِ مِلَّتِهِمْ[1] قَالَ نَعَمْ إِنْ لَمْ يُوجَدْ مِنْ أَهْلِ مِلَّتِهِمْ جَازَتْ شَهَادَةُ غَيْرِهِمْ إِنَّهُ لَا يَصْلُحُ ذَهَابُ حَقِّ أَحَدٍ[2].
I asked Abu Abdullah (as), whether the testimony of the People of the Book (Ahl al-Dhimmah) is valid against those not of their religion. Imam (as) 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."
اللَّذَانِ مِنْكُمْ مُسْلِمَانِ وَ اللَّذَانِ مِنْ غَيْرِكُمْ مِنْ أَهْلِ الْكِتَابِ فَإِنْ لَمْ تَجِدْ مِنْ أَهْلِ الْكِتَابِ فَمِنَ الْمَجُوسِ لِأَنَّ رَسُولَ اللَّهِ ص قَالَ سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ وَ ذَلِكَ إِذَا مَاتَ الرَّجُلُ بِأَرْضِ غُرْبَةٍ فَلَمْ يَجِدْ مُسْلِمَيْنِ يُشْهِدُهُمَا فَرَجُلَانِ مِنْ أَهْلِ الْكِتَابِ[1].
I asked Imam (as) 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 (as) 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 Peop
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي الْمُكَاتَبِ كَانَ النَّاسُ مُدَّةً لَا يَشْتَرِطُونَ إِنْ عَجَزَ فَهُوَ رَدٌّ فِي الرِّقِ[2] فَهُمُ الْيَوْمَ يَشْتَرِطُونَ وَ الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ وَ يُجْلَدُ فِي الْحَدِّ عَلَى قَدْرِ مَا أُعْتِقَ مِنْهُ قُلْتُ أَ رَأَيْتَ إِنْ أُعْتِقَ نِصْفُهُ أَ تَجُوزُ شَهَادَتُهُ فِي الطَّلَاقِ قَالَ إِنْ كَانَ مَعَهُ رَجُلٌ وَ امْرَأَةٌ جَازَتْ شَهَادَتُهُ.
I heard Abu Abdullah (as), 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 mu
مَنْ وُلِدَ عَلَى الْفِطْرَةِ وَ عُرِفَ بِالصَّلَاحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ[6].
أَبَا عَبْدِ اللَّهِ ع عَنْ شَهَادَةِ مَنْ يَلْعَبُ بِالْحَمَامِ قَالَ لَا بَأْسَ إِذَا كَانَ لَا يُعْرَفُ بِفِسْقٍ قُلْتُ فَإِنَّ مَنْ قِبَلَنَا يَقُولُونَ- قَالَ عُمَرُ هُوَ شَيْطَانٌ[1] فَقَالَ سُبْحَانَ اللَّهِ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ الْمَلَائِكَةَ لَتَنْفِرُ عِنْدَ الرِّهَانِ وَ تَلْعَنُ صَاحِبَهُ مَا خَلَا الْحَافِرَ وَ الْخُفَّ وَ الرِّيشَ وَ النَّصْلَ[2] فَإِنَّهَا تَحْضُرُهَا ا
I asked Abu Abdullah (as), about the testimony of one who plays with pigeons. Imam (as) 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 (as) replied: "Glory be to Allah (swt)! Do you not know that the Messenger of Allah (swt), peac
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَقِيمُوا الشَّهَادَةَ عَلَى الْوَالِدَيْنِ وَ الْوَلَدِ وَ لَا تُقِيمُوهَا عَلَى الْأَخِ فِي الدَّيْنِ الضَّيْرَ[4] قُلْتُ وَ مَا الضَّيْرُ قَالَ إِذَا تَعَدَّى فِيهِ صَاحِبُ الْحَقِّ الَّذِي يَدَّعِيهِ قِبَلَهُ خِلَافَ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ ص وَ مَثَلُ ذَلِكَ أَنْ يَكُونَ لِرَجُلٍ عَلَى آخَرَ دَيْنٌ وَ هُوَ مُعْسِرٌ وَ قَدْ أَمَرَ اللَّهُ تَعَالَى بِ
I heard Abu Abdullah (as), 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 (as) said: "It is when the claimant transgresses in demanding his right contrary to what Allah (swt), the Almighty, and His Messe
شَكَكْتُ فِي شَهَادَتِي قَالَ عَلَيْهِ الدِّيَةُ قَالَ قُلْتُ فَإِنَّهُ قَالَ شَهِدْتُ عَلَيْهِ مُتَعَمِّداً قَالَ يُقْتَلُ[2].
Hadith.3305 - And it was narrated by Misma' Kardin from Abu Abdullah (as), 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 (as) said: "He must pay the blood money." I said: What if he said: "I testified against him
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا آخُذُ بِقَوْلِ عَرَّافٍ وَ لَا قَائِفٍ[4] وَ لَا لِصٍّ- وَ لَا أَقْبَلُ شَهَادَةَ الْفَاسِقِ إِلَّا عَلَى نَفْسِهِ[5].
Hadith.3306 - And it was narrated by Muhammad bin Qais from Abu Ja'far Imam Muhammad ibn Ali Al-Baqir (as), 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 e
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 الْمِلْكِ هُوَ لِي وَ تَحْلِفَ عَلَيْهِ[2] وَ لَا يَجُوزُ لَكَ أَنْ تَنْسُبَهُ إِلَى مَنْ صَارَ مِلْكُهُ إِلَيْكَ مِنْ قِبَلِهِ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ لَمْ
A man asked Abu Abdullah (as), "What do you say if I see something in the possession of a man-can I testify that it belongs to him?" Imam (as) replied: "Yes." The man then asked: "But perhaps it belongs to someone else?" Imam (as) said: "Then how is it permissible for you to buy it and for it to become your property, a
رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ بِشَهَادَةٍ فَأَجَازَ شَهَادَتَهُ وَ قَدْ كَانَ تَابَ وَ عُرِفَتْ تَوْبَتُهُ[3].
Hadith.3308 - And it was narrated by Isma'il bin Muslim from Imam Jafar ibn Muhammad Al-Sadiq (as), from his father Imam Muhammad ibn Ali Al-Baqir (as), 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 (as) acc
تَجُوزُ شَهَادَةُ النِّسَاءِ فِيمَا لَا يَسْتَطِيعُ الرِّجَالُ النَّظَرَ إِلَيْهِ[4] وَ تَجُوزُ فِي النِّكَاحِ إِذَا كَانَ مَعَهُنَّ رَجُلٌ- وَ لَا تَجُوزُ فِي الطَّلَاقِ وَ لَا فِي الدَّمِ وَ تَجُوزُ فِي حَدِّ الزِّنَا- إِذَا كَانَ ثَلَاثَةَ رِجَالٍ وَ امْرَأَتَيْنِ وَ لَا تَجُوزُ شَهَادَةُ رَجُلَيْنِ وَ أَرْبَعِ نِسْوَةٍ[1].
Hadith.3309 - 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 (as) said: "The testimony of women is accepted in matters that men cannot observe. I
تَجُوزُ شَهَادَةُ الْوَاحِدَةِ وَ شَهَادَةُ النِّسَاءِ فِي الْمَنْفُوسِ وَ الْعُذْرَةِ[2].
Hadith.3310 - And Ubaydullah bin Ali Al-Halabi asked Abu Abdullah (as), about the testimony of a midwife in childbirth. Imam (as) said: "The testimony of one woman is accepted, and so is the testimony of women regarding the newborn and the virginity (of a girl)."
قَضَى أَمِيرُ الْمُؤْمِنِينَ ع[3] فِي غُلَامٍ شَهِدَتْ عَلَيْهِ امْرَأَةٌ أَنَّهُ دَفَعَ غُلَاماً فِي بِئْرٍ فَقَتَلَهُ فَأَجَازَ شَهَادَةَ الْمَرْأَةِ[4].
Hadith.3311 - 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 (as) accepted the testimony of the woman.
أَنَا بِكْرٌ فَنَظَرَتْ إِلَيْهَا النِّسَاءُ فَوَجَدُوهَا بِكْراً قَالَ تُقْبَلُ شَهَادَةُ النِّسَاءِ[5].
Hadith.3312 - 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 (as) said: "The testimony of the women is accepted."
عَلَى الرَّجُلِ رُبُعُ دِيَةِ الصَّبِيِّ بِشَهَادَةِ الْمَرْأَةِ.
Hadith.3313 - And Abdullah bin Al-Hakam asked Abu Abdullah (as), about a woman who testified against a man that he had pushed a boy into a well, resulting in his death. Imam (as) said: "The man is liable for one-fourth of the boy's blood money based on the testimony of the woman."
إِلَيْهِ فِي رَجُلٍ مَاتَ وَ لَهُ أُمُّ وَلَدٍ وَ قَدْ جَعَلَ لَهَا سَيِّدُهَا شَيْئاً فِي حَيَاتِهِ ثُمَّ مَاتَ قَالَ فَكَتَبَ ع لَهَا مَا آتَاهَا بِهِ سَيِّدُهَا فِي حَيَاتِهِ مَعْرُوفٌ ذَلِكَ لَهَا[2] تُقْبَلُ عَلَى ذَلِكَ شَهَادَةُ الرَّجُلِ وَ الْمَرْأَةِ وَ الْخَدَمِ غَيْرِ الْمُتَّهَمِينَ[3].
I wrote to Imam (as) regarding a man who died, leaving behind a bondwoman, and her master had given her something during his lifetime. Then the master died. Imam (as) 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 trustwort
إِنَّ رَسُولَ اللَّهِ ص أَجَازَ شَهَادَةَ النِّسَاءِ فِي الدَّيْنِ[4] وَ لَيْسَ مَعَهُنَّ رَجُلٌ.
أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ مَاتَ وَ تَرَكَ امْرَأَةً وَ هِيَ حَامِلٌ فَوَضَعَتْ بَعْدَ مَوْتِهِ غُلَاماً ثُمَّ مَاتَ الْغُلَامُ بَعْدَ مَا وَقَعَ إِلَى الْأَرْضِ فَشَهِدَتِ الْمَرْأَةُ الَّتِي قَبِلَتْهَا بِهِ أَنَّهُ اسْتَهَلَ[5] وَ صَاحَ حِينَ وَقَعَ إِلَى الْأَرْضِ ثُمَّ مَاتَ بَعْدُ فَقَالَ عَلَى الْإِمَامِ أَنْ يُجِيزَ شَهَادَتَهَا فِي رُبُعِ مِيرَاثِ الْغُلَامِ[6].
I asked Abu Abdullah (as), 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 (as) said:
فِي رِوَايَةٍ أُخْرَى إِنْ كَانَتِ امْرَأَتَيْنِ تَجُوزُ شَهَادَتُهُمَا فِي نِصْفِ الْمِيرَاثِ وَ إِنْ كُنَّ ثَلَاثَ نِسْوَةٍ جَازَتْ شَهَادَتُهُنَّ فِي ثَلَاثَةِ أَرْبَاعِ الْمِيرَاثِ وَ إِنْ كُنَّ أَرْبَعاً جَازَتْ شَهَادَتُهُنَّ فِي الْمِيرَاثِ كُلِّهِ[1].
Hadith.3317 - 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.