• Ibn al-Qāsim maintained that the child of liʿān (born after the parents performed mutual imprecation) may testify in cases of fornication, whereas the child born out of fornication may not.

• A Bedouin’s testimony against a townsman is inadmissible unless the incident occurred while they were together in the desert; his testimony concerning wounds and bodily injuries, however, is acceptable in town.

• One who habitually listens to singing and frequents the gatherings of singers—while they in turn frequent his—may not testify. There is no objection, though, to listening to the camel-drivers’ chant, the Bedouins’ song, raised-voice recitation, melodious rendition of poetry, and the like.

• Whoever, of his own volition and without compulsion, sits even once in the drinking sessions of wine-drinkers forfeits his right to testify, even if he does not partake himself.

• Anyone who enters the public bath without a waist-cloth and exposes his private parts is disqualified and his blemish becomes manifest, unless he is alone or with his wife.

• A proven perjurer’s testimony is never accepted once falsehood has been established against him while he outwardly appeared upright. Some have said, however, that his testimony may be readmitted if his repentance is recognised as genuine and his conduct thereafter shows clear improvement.

• The blind person’s testimony is valid with respect to what he hears and is certain of; likewise, the testimony of a witness who is hidden behind a screen is acceptable if he recognises the voice.

• No one should agree to testify from behind a partition unless necessity forces him to do so.