al-Moulakhas al-Fiqhi - Salih Al-Fawzan - (2/648)

al-Moulakhas al-FiqhiSalih Al-Fawzan

For a person’s testimony to be admitted, several conditions must be met:

Puberty. The testimony of minors is not accepted, save in matters that occur exclusively among them.

Ibn al-Qayyim (d. 751 AH) said: “The Companions and the jurists of Madinah accepted the testimony of children regarding the injuries they inflict upon one another, for adult men are not present with them. If their testimony were rejected, rights would be lost, suspended, and neglected, despite the strong—indeed, near-certain—presumption of their truthfulness, especially when they come together before dispersing to their homes, agree on a single account, give their testimony at different times, and their statements concur. The probability generated by their testimony in such a case is far stronger than that produced by the testimony of two men, and this cannot reasonably be denied or refuted …” End quote.
Sound intellect. The testimony of one who is insane or mentally deficient is inadmissible. The testimony of a person who suffers occasional seizures is accepted, however, provided he assumed and delivered it while lucid, for it is then the testimony of a rational person, akin to that of someone who has never been afflicted.
Speech. The testimony of a mute person is not accepted, even if his signs are intelligible, because testimony requires verbal certainty. Sign language from the mute is deemed sufficient only in matters that concern him personally—such as his marriage or divorce—out of necessity. If, however, he renders his testimony in writing, it is accepted, for writing serves the function of spoken words.
Islam. Allah the Exalted says, “And call to witness two just men from among yourselves” (Qur’an 65:2). Hence the testimony of a non-Muslim is invalid, except with respect to a bequest made while traveling. In that circumstance, the testimony of two non-Muslims is accepted when no Muslims are available, as Allah says, “O you who believe, when death approaches any of you and you make a bequest, let the testimony be two just men from among yourselves, or two others …” (Qur’an 5:106).

ويشترط فيمن تقبل شهادته شروط: أحدهما: البلوغ، فلا تقبل شهادة الصبيان إلا فيما بينهم. قال العلامة ابن القيم: "عمل الصحابة وفقهاء المدينة بشهادة الصبيان على تجارح بعضهم بعضا؛ فإن الرجال لا يحضرون معهم، ولو لم تقبل شهادتهم؛ لضاعت الحقوق وتعطلت وأهملت، مع غلبة الظن أو القطع بصدقهم، ولا سيما إذا جاؤوا مجتمعين قبل تفرقهم إلى بيوتهم، وتواطؤوا على خبر واحد، وفرقوا وقت الأداء، واتقفت كلمتهم؛ فإن الظن الحاصل حينئذ بشهادتهم أقوى بكثير من الظن الحاصل من شهادة رجلين، وهذا مما لا يمكن دفعه وجحده ... " انتهى. الثاني: العقل، فلا تقبل شهادة مجنون ولا معتوه، وتقبل الشهادة ممن يخنق أحيانا إذا تحمل وأدى في حال إفاقته؛ لأنها شهادة من عاقل أشبه من لم يجن. الثالث: الكلام، فلا تقبل شهادة الأخرس، لو فهمت إشارته؛ لأن الشهادة يعتبر فيها اليقين، وإنما اكتفي بإشارة الأخراس في الحكام الخاصة به كنكاحه وطلاقه للضرورة، لكن لو أدى الأخرس الشهادة بخطه؛ قبلت لدلالة الخط على للفظ. الرابع: الإسلام، لقوله تعالى: ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ ؛ فلا تقبل شهادة الكافر إلا على الوصية في حال السفر، فيقبل شهادة كافرين عليها عند عدم غيرهما؛ لقوله تعالى: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ