Kuna njia mbalimbali ambazo kosa la jinai linaweza kuthibitishwa mahakamani, lakini njia hizi zimewekewa mipaka kwa yale tu yanayoweza kuthibitisha hatia kamili. Kwa mfano, ushahidi wa mazingira kama alama za vidole kwenye silaha iliyotumika kuua hauwezi peke yake kutoa uhakika wa asilimia 100 kwamba mwenye alama hizo ana hatia. Kwa hiyo, aina hii ya ushahidi peke yake haikubaliki katika mahakama ya Kiislamu. Kuna aina mbili za ushahidi wa mashahidi ambazo zinaweza kutoa uthibitisho kamili:

There are various ways in which the perpetration of a crime can be proved in court, but these are restricted only to that which can ascertain definite guilt. For example, circumstantial evidence like fingerprints on a murder weapon are not in themselves sufficient to give 100% certainty of the guilt of the owner of the fingerprints. Therefore, this kind of evidence alone is unacceptable in the Islamic court. There are two types of testimony which can confer definite proof :

1) Ushahidi wa macho (shahada): Ushahidi wa mtu aliyeona kwa macho yake uhalifu ukitendeka ni ushahidi halali. Hata hivyo, hii inatumika tu katika kesi ambazo uaminifu wa shahidi umethibitishwa. Kuna mahakama maalum ambayo kazi yake ni kuthibitisha tabia, kumbukumbu, akili n.k. za mashahidi wote wanaoletwa mbele yake.

1) Eye-Witness Testimony (shahada) : The testimony of someone who has actually seen a crime occurring is a valid evidence. However, this is only applicable in the cases where the trustworthiness of the witness is proven. There is a special court whose purpose is to verify the character, memory, intelligence etc. of any witnesses who are brought forward.

Mfano wa hili ni katika kesi ya zina (uzinzi), ambapo ushahidi wa mashahidi wanne walioshuhudia kwa macho unahitajika ili kuthibitisha kosa hilo. Allah (SWT) amesema,

An example of this is in the case of adultery (zina) where the testimony of four eye witnesses are required to prove the crime. Allah (swt) says,.

"Na wale wanawake wenu wanaofanya uchafu, mtoleeni ushahidi wa wanaume wanne miongoni mwenu dhidi yao." [TMQ 4:15]

“As for those of your women who are guilty of lewdness, call to witness four of you against them.” [TMQ 4:15].

Ikiwa yeyote kati ya mashahidi atashindwa kutoa ushahidi wa kuthibitisha, au mtu anayeshtaki kosa hilo asipoweza kutoa mashahidi wanne, basi atastahili adhabu ya qadhf (kumtuhumu mtu kwa uongo).

If any of the witnesses fails to bring corroborating testimony, or someone who accuses the crime cannot provide four witnesses, then they will be subject to punishment of qadhf (false accusation).

2) Kukiri (iqrar): Imekubaliwa kwamba kukiri kwa mhalifu kunatosha kuthibitisha hatia, na kwa msingi wa kukiri kwake, adhabu inayostahili inaweza kutekelezwa.

2) Confession (iqrar) : It is agreed that the criminal’s confession is sufficient for the establishment of guilt and that, on the basis of his or her confession, the appropriate punishment can be inflicted.

Abu Daud alisimulia kwamba: “Mwanamke mmoja wa Ghamid alimwendea Mtume ﷺ akasema, ‘Nimefanya kitendo cha zinaa kinachostahili adhabu.’ Akamjibu, ‘Rudi nyuma.’ Kisha akarudi, na siku iliyofuata akamwendea tena akasema, ‘Labda unataka kunirudisha kama ulivyomrudisha Ma‘az ibn Malik. Naapa kwa Allah kwamba mimi ni mjamzito.’ Akamwambia, ‘Rudi nyuma.’ Akarudi kwake siku iliyofuata. Akasema, ‘Rudi nyuma mpaka umzae mtoto.’ Akaondoka. Alipomzaa mtoto, alimleta kwake akasema, ‘Huyu hapa! Nimemzaa.’ Akasema, ‘Rudi nyuma na umnyonyeshe mpaka umwachishe kunyonya.’ Alipomwachisha kunyonya, alimleta mvulana kwake akiwa na kitu mkononi mwake anachokula. Yule mvulana alikabidhiwa kwa mtu mmoja wa Waislamu, na Mtume ﷺ akatoa amri kuhusu mwanamke huyo. Basi shimo likachimbwa kwa ajili yake, akatoa amri kuhusu yeye, naye akapigwa mawe hadi kufa. Khalid alikuwa mmoja wa waliokuwa wakimrushia mawe. Naye alimrushia jiwe. Tone moja la damu yake lilipomwangukia shavuni, akamtukana. Muhammad ﷺ akamwambia, ‘Taratibu, Khalid. Naapa kwa Yule ambaye nafsi yangu iko mikononi mwake, ametubu kiasi kwamba kama mtu anayechukua kinyume cha haki kwa kiasi cha ziada angetubu kwa kiwango kama hicho, angesamehewa.’ Kisha akatoa amri kuhusu yeye, akamswalia, naye akazikwa.”

Abu Daud narrated that : “A woman of Ghamid came to the Prophet (saw) and said, ‘I have committed a punishable sexual act.’ He replied, ‘Go back.’ She then returned and on the next day came to him again and said, ‘Perhaps you want to send me back as you did to Ma‘az ibn Malik. I swear by Allah that I am pregnant.’ He said to her, ‘Go back.’ She returned to him the next day. He said, ‘Go back until you give birth to the child.’ She left. When she gave birth to the child she brought the child to him, and said, ‘Here he is! I have given birth to it.’ He said, ‘Go back and suckle him until you wean him.’ When she had weaned him, she brought the boy to him with something in his hand which he was eating. The boy was then given to a certain man of the Muslims and the Prophet (saw) commanded regarding her. So a pit was dug for her, and he gave orders about her and she was stoned to death. Khalid was one of those who were throwing stones at her. He threw a stone at her. When a drop of her blood fell on his cheek, he abused her. Muhammad (saw) said to him, ‘Gently Khalid. By Him in Whose hand is my soul, she has repented to such an extent that if one who wrongfully takes an extra were to repent to a like extent, he would be forgiven.’ Then giving command regarding her, he prayed over her and she was buried.”.

Hata hivyo, ikiwa mkiri angejiondoa katika ungamo lake, basi adhabu ingesimamishwa mara moja, kwa kuwa hatia haingeweza tena kuthibitishwa kwa uhakika. Hali hiyo hiyo ingetokea pia, kwa mfano, endapo wakati wa adhabu mkiri angekimbia au kuanza kupinga.

If, however the confessor were to withdraw his or her confession, then the punishment would be stopped immediately, as guilt could no longer be definitely substantiated. This would also be the case if, for example, during the punishment the confessor ran away or began to protest.