for giving testimony. Their testimony is therefore rejected if they receive remuneration for it, especially given the known prevalence of false testimony. Hence, the customary practice in Syria has been that witnesses paid for their testimony do not testify on matters requiring judgment, such as tithes, sound judgment, probity, competence, entitlement, and similar matters. Rather, they testify to matters perceived by the senses, such as what they have heard and seen. Testimony on matters requiring judgment is open to interpretation and suspicion, and payment makes it easier to testify about them without due care. This differs from matters perceived by the senses, where adding anything constitutes an outright lie, something only a person prepared to give blatantly false testimony would venture to do. Such people are fewer than the others. Rather, if one of these people brings witnesses known to be truthful from among his neighbours, acquaintances, and those intimately familiar with his circumstances, their testimony is accepted.

The blanket assertion that all those residing in religious lodges and retreats are ineligible is manifestly false. Likewise, the blanket assertion that everyone in them is entitled to what he receives is also false. Neither assertion is correct. Among them are eligible recipients who receive their due, those who receive more than their due, those who are given less than their due, and those who are not eligible at all. Even in the food they share, one may be given better food than another despite being wealthier than him. This runs contrary to the customary practice of those who act justly, who distribute food equitably, as is done in lodges administered by just people.

For the ruler to command these people to comply with everything mentioned is among the finest acts of worship and the greatest obligations.