The Integrity of the Witness

The Integrity of the Witness

1988 9 September 4-5 The Integrity of the Witness (991) The gods to whom they pray besides Him have not the power to intercede for them. None can intercede for them save him who knows the truth and testifies to it (Quran: 43:86).

The Quran tells us that on the Day of Judgement the only people who will be called as witnesses will be those who speak the truth, and who are fully in possession of all the facts:

The gods to whom they pray besides Him have not the power to intercede for them. None can intercede for them save him who knows the truth and testifies to it (43:86).

In worldly matters, the requirements for giving testimony are equally exacting. The Prophet Mohammad made this clear to a potential witness in a case which had been brought before him when he said: “If you saw what happened as clear as daylight, then give evidence; if not, you had best not be a witness.”

It is on the basis of the Prophet’s dictum that Muslim jurists have made factual knowledge a basic condition of eligibility as a witness. Unless an individual has first-hand knowledge of the case in hand, he should not appear as a witness. If he does, his testimony will carry no weight in the eyes of the Islamic Shari’ah.

In stressing this point, the Islamic Shari’ah encourages the greatest integrity in human affairs. It lays down a principle which is a guiding light to an individual in his social dealings in that it clarifies when he should come forward and speak up, and when he should remain in the background and hold his peace.

When about to voice an opinion on another’s character or conduct, one should first of all ask oneself: “Am I in possession of all the necessary information? Is my knowledge first-hand and, therefore, likely to carry weight?” If one’s knowledge of the matter in hand is, in fact, based on direct, personal experience, one can, with a good conscience, speak up; if not, one should remain silent.

Sometimes one merely has the impression of being fully informed, and it is only after further investigation, or deeper reflection, that the gaps in one’s knowledge come to light. Before bearing witness one should feed absolutely certain that what one has to offer as testimony is actual fact and not just opinion; that it is verifiable data and not just hearsay. If one neglects to put oneself through these mental processes before appearing as a witness, one is likely to do incalculable damage to the life of another human being – albeit unwittingly. It is even worse if one scrutinizes one’s ‘evidence and finds it wanting in substance or veracity, but nevertheless proceeds in court to offer it as testimony. In that case even if it is accepted in the law courts of this ephemeral world, it will be summarily rejected in the divine court of Almighty God, and cause one to be cast out forthwith among the guilty and the dammed.The gods to whom they pray besides Him have not the power to intercede for them. None can intercede for them save him who knows the truth and testifies to it (Quran: 43:86).

The Quran tells us that on the Day of Judgement the only people who will be called as witnesses will be those who speak the truth, and who are fully in possession of all the facts:

The gods to whom they pray besides Him have not the power to intercede for them. None can intercede for them save him who knows the truth and testifies to it (43:86).

In worldly matters, the requirements for giving testimony are equally exacting. The Prophet Mohammad made this clear to a potential witness in a case which had been brought before him when he said: “If you saw what happened as clear as daylight, then give evidence; if not, you had best not be a witness.”

It is on the basis of the Prophet’s dictum that Muslim jurists have made factual knowledge a basic condition of eligibility as a witness. Unless an individual has first-hand knowledge of the case in hand, he should not appear as a witness. If he does, his testimony will carry no weight in the eyes of the Islamic Shari’ah.

In stressing this point, the Islamic Shari’ah encourages the greatest integrity in human affairs. It lays down a principle which is a guiding light to an individual in his social dealings in that it clarifies when he should come forward and speak up, and when he should remain in the background and hold his peace.

When about to voice an opinion on another’s character or conduct, one should first of all ask oneself: “Am I in possession of all the necessary information? Is my knowledge first-hand and, therefore, likely to carry weight?” If one’s knowledge of the matter in hand is, in fact, based on direct, personal experience, one can, with a good conscience, speak up; if not, one should remain silent.

Sometimes one merely has the impression of being fully informed, and it is only after further investigation, or deeper reflection, that the gaps in one’s knowledge come to light. Before bearing witness one should feed absolutely certain that what one has to offer as testimony is actual fact and not just opinion; that it is verifiable data and not just hearsay. If one neglects to put oneself through these mental processes before appearing as a witness, one is likely to do incalculable damage to the life of another human being – albeit unwittingly. It is even worse if one scrutinizes one’s ‘evidence and finds it wanting in substance or veracity, but nevertheless proceeds in court to offer it as testimony. In that case even if it is accepted in the law courts of this ephemeral world, it will be summarily rejected in the divine court of Almighty God, and cause one to be cast out forthwith among the guilty and the dammed.