their testimony, for the rights of their mother are not increased by it. It makes no difference whether the person against whom the testimony is given is their father or a stranger. The accumulation of inheritance does not prevent (14) the acceptance of testimony, evidenced by the acceptance of the testimony of an heir for their legator.

Section: The testimony of a man is permitted for his foster-son, his foster-father (15), and the rest of his foster-relatives (15), because (16) there is no blood lineage between them that would necessitate (17) financial support, maintaining kinship ties, the emancipation of one by the other, or unrestricted use of their property, unlike the case of consanguineous kinship.

1897 - Issue: He said: (And neither the master for his slave, nor the slave for his master).

As for the testimony of a master for his slave, it is not accepted, because the slave's wealth belongs to his master; thus, his testimony for him is testimony for himself. For this reason, the Prophet (peace be upon him) said: "Whoever sells a slave who has wealth, his wealth belongs to the seller unless the buyer stipulates it" (1). We are not aware of any disagreement regarding this. His testimony for him is also not accepted in matters of marriage, nor for his slave-woman in matters of divorce, because the divorce of his slave-woman entails her liberation for him and the lawfulness of her intimate relations (2) for him, and in the marriage of the slave there is a benefit for the master, and the benefit of a person's property is a benefit for him. The testimony of a slave for his master is not accepted, because he (3) has unrestricted use of his master's property, benefits from it, and disposes of it (4), and his maintenance is obligatory from it, and he is not liable for cutting (in the punishment for theft) regarding it; therefore, his testimony for him is not accepted, like the son with his father.

1898 - Issue: He said: (And neither the husband for his wife, nor the wife for her husband).

Al-Sha'bi (1), al-Nakha'i, Malik, Ishaq, and Abu Hanifah held this view. Shurayh, al-Hasan, al-Shafi'i, and Abu Thawr permitted the testimony of each of them for the other, because it is a contract based on benefit, which does not prevent the acceptance of testimony, like a lease contract. There is another narration from Ahmad that aligns with their view. Al-Thawri and Ibn Abi Layla said: The testimony of a man for his wife is accepted, because there is no accusation of bias regarding him, but her testimony for him is not accepted, because his wealth and the increase in her right to maintenance are obtained through her testimony for him regarding property (2), so she is suspected of bias for that reason.