Umdat at-TalibAl-Buhuti

Book of Testimony

Bearing and delivering testimony is a personal obligation upon anyone who is able to do so (1), provided it entails no harm to his body, reputation, property, or family; therefore, concealing it is forbidden.

A witness may testify only to what he has learned through sight, hearing, or—where direct knowledge is usually unattainable—through widespread notoriety, as in the case of lineage, death, marriage, unrestricted ownership, a charitable endowment, and the like.

Whoever testifies about breastfeeding or similar matters must describe it in detail; and whoever testifies to adultery must specify the place, the time, the woman involved, and comparable particulars.

Section
For a person’s testimony to be accepted the following conditions must be met:

  1. Puberty: the testimony of a child is never admissible.
  2. Sound intellect: the testimony of a madman and the like is rejected, except for one who experiences intermittent seizures—if he testifies during a lucid interval, it is accepted.
  3. Islam: a non-Muslim’s testimony is inadmissible except in one special case concerning a bequest.
  4. Speech: the testimony of a mute person is inadmissible, even if his signs can be understood, unless he renders it in writing.
(1) A marginal note on the base manuscript reads: “Regarding the author’s statement, ‘its tahammul (receiving or taking it on) and its ada (conveyance) are a fard ayn (individual obligation),’ such an unqualified claim is clearly open to objection. The sound view is that its tahammul is a fard kifaya (collective obligation) upon the community, and only a fard ayn for the particular person who actually undertakes it; the wording of the main text can, with some latitude, be interpreted in this way. As for its ada, it is unquestionably a fard ayn.”
كتابُ الشَّهَادات تحمُّلُها وأداؤها فَرضُ عَينٍ على مَن قَدِرَ عليه (١) ، بلا ضَرَرٍ في بَدَنِه أو عِرْضِه أو ماله أو أهله، فَحَرُم كِتمَانها. ولا يشهدُ إلا بما عَلِمه برؤيةٍ، أو سَماعٍ، أو استفاضةٍ فيما يتعذَّر عِلمُه غالباً بدونها؛ كَنَسَبٍ ومَوتٍ ونكاحٍ ومِلكٍ مُطلقٍ ووقفٍ ونحوه. ومَن شَهِدَ بِرَضاعٍ أو غيره وَصَفَه، وبزنىً ذَكَر مَكانَه وزَمَانَه، والمزنيَّ بها، ونحوه. فصلٌ يُشتَرطُ فِيمن تُقبلُ شَهادتُه: البُلُوغ؛ فلا شَهادة لصبيٍ مُطلقًا. والعقلُ؛ فلا تُقبلُ مِن مجنونٍ ونحوه، إلا من يُخنق أحيانًا، إذا شَهِد في إفاقته. والإسلام؛ فلا شهادة لكافرٍ إلا في الوصية في صورةٍ خاصة. والكلام؛ فلا شهادة لأخرسٍ، ولو فُهمت إشارتُه، إلا إذا أدَّاها بِخَطّه.
(١) جاء في هامش (الأصل): "قوله: "تحملّها وأداؤها فرض عين" في الإطلاق نظر واضح، والحق: أن تحملّها فرض كفاية على الجماعة، فرض عين على الواحد، وقد يُحمل كلام المتن عليه فتافل، وأما الأداء ففرض عين" ا. هـ.

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