and the Lord will say, “Yes, they have spoken the truth.” This is what He means by His words:

“Thus We have made you a just community, so that you may be witnesses over mankind and the Messenger may be a witness over you.” [al-Baqarah: 143]

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This testimony is valid, for they testified to what they knew through the reports of one whose truthfulness they knew through clear evidence and conclusive proofs. Of the same nature is the testimony of Khuzaymah ibn Thābit in support of the Prophet, peace be upon him, against the Bedouin, that the Prophet had bought the horse from him, although Khuzaymah had neither been present nor witnessed the transaction.

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Likewise, anyone who knows something through any of the means by which knowledge is attained must testify to it when called upon to do so. Knowledge is attained through four means. A witness’s testimony concerning anything is not valid until he has acquired knowledge of it through one of them, for testimony is valid only concerning what one knows with certainty—not what one doubts or merely considers likely. Allah, Mighty and Majestic, says:

“We have testified only to what we knew.” [Yūsuf: 81]

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The first means by which knowledge is attained is reason alone. Through it, one attains certain kinds of necessary knowledge, such as knowing that two is greater than one, that the sky is above one and the earth beneath one. Through it, one also knows one’s own condition, whether healthy or ill, believing or disbelieving. On this basis, one’s testimony concerning oneself and similar matters is valid.

The second is reason together with the five senses: the sense of hearing, the sense of sight, and the sense of