33. Chapters On Witnesses From The Messenger Of Allāh ﷺ

English translation

2295. Zaid bin Khālid Al-Juhānī narrated that the Messenger of Allāh ﷺ said: "Shall I not inform you of the best of witnesses? The one who comes with his testimony before being asked for it."[1] (Ṣaḥīḥ)

Arabic text

٢٢٩٥ - حَدَّثَنَا ‌الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنْ ‌عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌عَبْدِ اللهِ بْنِ عَمْرِو بْنِ عُثْمَانَ ، عَنْ ‌أَبِي عَمْرَةَ الْأَنْصَارِيِّ ، عَنْ ‌زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَلَا أُخْبِرُكُمْ بِخَيْرِ الشُّهَدَاءِ»؟ الَّذِي يَأْتِي بِالشَّهَادَةِ قَبْلَ أَنْ يُسْأَلَهَا.

English translation

2296. (Another chain) from Mālik in which he said: "Ibn Abī 'Amrah." (Ṣaḥīḥ) [He said:] This Hadīth is Hasan. Most of the people said: "Abdur-Raḥmān bin Abī 'Amrah." They differed over Mālik's narration in this. Some of them reported it from Abū 'Amrah, and some of them reported it from Ibn Abī 'Amrah. And he is 'Abdur-Raḥmān bin Abī 'Amrah Al-Anṣārī. This is more correct in our view because it has been reported – in other than Mālik's narration – from 'Abdur-Raḥmān bin Abī 'Amrah, from Zaid bin Khālid. And a Hadīth other than this has been reported from Abū 'Amrah from Zaid bin Khālid and it is a Ṣaḥīḥ Hadīth as well. Abū 'Amrah is the freed slave of Zaid bin Khālid Al-Juḥanī. He is the Abū 'Amrah who narrated the Hadīth from him about the Ghulūl.

Arabic text

٢٢٩٦ - حَدَّثَنَا ‌أَحْمَدُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ مَسْلَمَةَ، عَنْ ‌مَالِكٍ نَحْوَهُ، وَقَالَ ابْنُ أَبِي عَمْرَةَ. هَذَا حَدِيثٌ حَسَنٌ، وَأَكْثَرُ النَّاسِ يَقُولُونَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ. وَاخْتَلَفُوا عَلَى مَالِكٍ فِي رِوَايَةِ هَذَا الْحَدِيثِ، فَرَوَى بَعْضُهُمْ عَنْ أَبِي عَمْرَةَ، وَرَوَى بَعْضُهُمْ عَنِ ابْنِ أَبِي عَمْرَةَ، وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ الْأَنْصَارِيُّ وَهَذَا أَصَحُّ؛ لِأَنَّهُ قَدْ رُوِيَ مِنْ غَيْرِ حَدِيثِ مَالِكٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ زَيْدِ بْنِ خَالِدٍ، وَقَدْ رُوِيَ عَنْ أَبِي عَمْرَةَ عَنْ زَيْدِ بْنِ خَالِدٍ غَيْرُ هَذَا الْحَدِيثِ، وَهُوَ حَدِيثٌ صَحِيحٌ أَيْضًا. وَأَبُو عَمْرَةَ مَوْلَى زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، وَلَهُ حَدِيثُ الْغُلُولِ، لِأَبِي عَمْرَةَ

English translation

2297. Zaid bin Khālid Al-Juḥanī narrated that the Messenger of Allāh ﷺ said: "The best of witnesses is the one who gives his testimony before being asked for it." (Ṣaḥīḥ) [He said:] This Hadīth is Ḥasan Gharīb from this route.

Arabic text

٢٢٩٧ - حَدَّثَنَا ‌بِشْرُ بْنُ آدَمَ ابْنُ بِنْتِ أَزْهَرَ السَّمَّانِ، قَالَ: حَدَّثَنَا ‌زَيْدُ بْنُ الْحُبَابِ، قَالَ: حَدَّثَنَا ‌أُبَيُّ بْنُ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ، قَالَ: حَدَّثَنِي ‌أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، قَالَ: حَدَّثَنِي ‌عَبْدُ اللهِ بْنُ عَمْرِو بْنِ عُثْمَانَ، قَالَ: حَدَّثَنِي ‌خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ، قَالَ: حَدَّثَنِي ‌عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمْرَةَ، قَالَ: حَدَّثَنِي ‌زَيْدُ بْنُ خَالِدٍ الْجُهَنِيُّ أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «خَيْرُ الشُّهَدَاءِ» مَنْ أَدَّى شَهَادَتَهُ قَبْلَ أَنْ يُسْأَلَهَا. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ.

English translation

2298. ‘Aishah narrated that the Messenger of Allāh ﷺ said: “The testimony of a treacherous man is not acceptable, nor a treacherous woman, nor a man lashed for the Hadd, nor a woman lashed, nor one possessing malice of enmity, nor a rehearsed witness, nor the Qāni’ of (one contracted by) the family on their behalf, nor the one associating himself to other than his Walā’ or to other than his relatives.”[1] (Ḍa’if) Al-Fazārī said: “The Qāni’ is the subordinant.” This Hadīth is Gharīb, we do not know of it except as a narration of Yazīd bin Ziyād Ad-Dimashqī. Yazīd was graded weak in Hadīth, and we are not aware of this to be a Hadīth of Az-Zuhri except from his narration. There is a narration on this topic from ‘Abdullāh bin ‘Amr. He said: “We do not know the meaning of this Hadīth, and it is not correct in our view due to its chain.” What the people of knowledge act upon about this, is that the testimony of the near relative is allowed for his near relative. But the people of knowledge differ over the testimony of the father for the son, and the son for the father. Most of the people of knowledge do not allow the testimony of the son for the father, nor the father for the son. Some of the people of knowledge said that when he is trustworthy then the testimony of the father for the son is acceptable. And similarly, the son's testimony for the father. They did not disagree over the brother's testimony for his brother, that it is acceptable. Similarly with every near relative's testimony for his near relative. Ash-Shāfi'i said: "A man's testimony against another – even if he is trustworthy – is not acceptable if there is enmity between them." He followed the Mursal narration of 'Abdur-Raḥmān Al-A'rāj from the Prophet ﷺ who said: "The testimony of the possessor of resentment is not acceptable." Meaning the possessor of enmity. So the meaning of this Hadith is as if he ﷺ said: "The testimony of the biased person is not allowed [for his brother]." Meaning the possessor of enmity.

Arabic text

٢٢٩٨ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌مَرْوَانُ الْفَزَارِيُّ ، عَنْ ‌يَزِيدَ بْنِ زِيَادٍ الدِّمَشْقِيِّ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌عُرْوَةَ ، عَنْ ‌عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ،» وَلَا مَجْلُودٍ حَدًّا وَلَا مَجْلُودَةٍ، وَلَا ذِي غِمْرٍ لِأَخِيهِ، وَلَا مُجَرَّبِ شَهَادَةٍ، وَلَا الْقَانِعِ أَهْلَ الْبَيْتِ لَهُمْ، وَلَا ظَنِينٍ فِي وَلَاءٍ وَلَا قَرَابَةٍ قَالَ الْفَزَارِيُّ: الْقَانِعُ التَّابِعُ، هَذَا حَدِيثٌ غَرِيبٌ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ يَزِيدَ بْنِ زِيَادٍ الدِّمَشْقِيِّ، وَيَزِيدُ يُضَعَّفُ فِي الْحَدِيثِ، وَلَا يُعْرَفُ هَذَا الْحَدِيثُ مِنْ حَدِيثِ الزُّهْرِيِّ إِلَّا مِنْ حَدِيثِهِ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو. وَلَا نَعْرِفُ مَعْنَى هَذَا الْحَدِيثِ، وَلَا يَصِحُّ عِنْدِي مِنْ قِبَلِ إِسْنَادِهِ. وَالْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ فِي هَذَا أَنَّ شَهَادَةَ الْقَرِيبِ جَائِزَةٌ لِقَرَابَتِهِ، وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي شَهَادَةِ الْوَالِدِ لِلْوَلَدِ وَالْوَلَدِ لِوَالِدِهِ، وَلَمْ يُجِزْ أَكْثَرُ أَهْلِ الْعِلْمِ شَهَادَةَ الْوَالِدِ لِلْوَلَدِ وَلَا الْوَلَدِ لِلْوَالِدِ، وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: إِذَا كَانَ عَدْلًا فَشَهَادَةُ الْوَالِدِ لِلْوَلَدِ جَائِزَةٌ، وَكَذَلِكَ شَهَادَةُ الْوَلَدِ لِلْوَالِدِ، وَلَمْ يَخْتَلِفُوا فِي شَهَادَةِ الْأَخِ لِأَخِيهِ أَنَّهَا جَائِزَةٌ، وَكَذَلِكَ شَهَادَةُ كُلِّ قَرِيبٍ لِقَرِيبِهِ. وَقَالَ الشَّافِعِيُّ: لَا تَجُوزُ شَهَادَةٌ لِرَجُلٍ عَلَى الْآخَرِ وَإِنْ كَانَ عَدْلًا إِذَا كَانَتْ بَيْنَهُمَا عَدَاوَةٌ، وَذَهَبَ إِلَى حَدِيثِ عَبْدِ الرَّحْمَنِ الْأَعْرَجِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا لَا يَجُوزُ شَهَادَةُ صَاحِبِ إِحْنَةٍ يَعْنِي صَاحِبَ عَدَاوَةٍ، وَكَذَلِكَ مَعْنَى هَذَا الْحَدِيثِ حَيْثُ قَالَ: لَا تَجُوزُ شَهَادَةُ صَاحِبِ غِمْرٍ يَعْنِي صَاحِبَ عَدَاوَةٍ.

English translation

2299. Ayman bin Khuraim narrated that the Prophet ﷺ stood to give a Khutbah and said: "O you people! False witness is tantamount to Shirk with Allāh" Then the Messenger of Allāh ﷺ recited: So shun the Rijs of the idols, and shun false speech..[1] (Da'if) Abū 'Eisā said: This Hadīth is [Gharīb], we only know of it as a narration of Sufyān bin Ziyād. They differed in reporting this Hadīth from Sufyān bin Ziyād, and we do not know that Ayman bin Khuraim heard from the Prophet ﷺ.

Arabic text

٢٢٩٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌مَرْوَانُ بْنُ مُعَاوِيَةَ ، عَنْ ‌سُفْيَانَ بْنِ زِيَادٍ الْأَسَدِيِّ ، عَنْ ‌فَاتِكِ بْنِ فَضَالَةَ ، عَنْ ‌أَيْمَنَ بْنِ خُرَيْمٍ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَامَ خَطِيبًا فَقَالَ: يَا أَيُّهَا النَّاسُ عَدَلَتْ شَهَادَةُ الزُّورِ» إِشْرَاكًا بِاللهِ ثُمَّ قَرَأَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ {فَاجْتَنِبُوا الرِّجْسَ مِنَ الأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ}. وَهَذَا حَدِيثٌ غَرِيبٌ، إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ سُفْيَانَ بْنِ زِيَادٍ، وَاخْتَلَفُوا فِي رِوَايَةِ هَذَا الْحَدِيثِ عَنْ سُفْيَانَ بْنِ زِيَادٍ، وَلَا نَعْرِفُ لِأَيْمَنَ بْنِ خُرَيْمٍ سَمَاعًا مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

English translation

2300. Khuraim bin Fātik Al-Asādī narrated that the Messenger of Allāh ﷺ performed the Subh (Fajr) prayer. Then when he turned he got up to stand and said: "O you people! False witness is tantamount to Shirk with Allāh." Saying it three times, then he recited this Āyah: And shun false speech.[1] Until the end of the Āyah. (Da'if) Abū 'Eisā said: This is more correct in my view, Khuraim bin Fāṭik was a Companion, he reported Aḥādīth from the Prophet ﷺ, and he is well-known.

Arabic text

حدثنا عبد بن حميد، قال: حدثنا محمد بن عبيد، قال: حدثنا سفيان وهو ابن زياد العصفري، عن أبيه، عن حبيب بن النعمان الأسدي، عن خريم بن فاتك الأسدي، أن رسول الله صلى الله عليه وسلم صلى صلاة الصبح، فلما انصرف قام قائما، فقال: عدلت شهادة الزور بالشرك بالله ثلاث مرات، ثم تلا هذه الآية (واجتنبوا قول الزور) إلى آخر الآية. قال أبو عيسى: هذا عندي أصح، وخريم بن فاتك له صحبة، وقد روى عن النبي صلى الله عليه وسلم أحاديث، وهو مشهور.

English translation

2301. 'Abdur-Raḥmān bin Abī Bakrah narrated from his father that the Messenger of Allāh ﷺ said: "Shall I not inform you of the greatest of the major sins?" They said: "Of course O Messenger of Allāh!" He said: "Shirk with Allāh, disobeying parents, and false testimony." Or: "False speech" He said: "So the Messenger of Allāh ﷺ would not stop saying it until we said (to ourselves): 'I wish he would be quiet.'" (Ṣaḥīḥ) [Abū 'Eisā said:] This Ḥadīth is [Ḥasan] Ṣaḥīḥ, and there is a narration on this topic from 'Abdullāh bin 'Amr.

Arabic text

٢٣٠١ - حَدَّثَنَا ‌حُمَيْدُ بْنُ مَسْعَدَةَ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ الْمُفَضَّلِ ، عَنِ ‌الْجُرَيْرِيِّ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ، عَنْ ‌أَبِيهِ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَلَا أُخْبِرُكُمْ بِأَكْبَرِ الْكَبَائِرِ» قَالُوا: بَلَى يَا رَسُولَ اللهِ، قَالَ: الْإِشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ، وَشَهَادَةُ الزُّورِ، أَوْ قَوْلُ الزُّورِ قَالَ: فَمَا زَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَفِي الْبَابِ عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو.

English translation

2302. 'Imrān bin Ḥuṣain narrated that the Messenger of Allāh ﷺ said: "The best of people are my generation, then those who follow them, then those who follow them, then those who follow them." (He ﷺ said that) three times. "Then, after them a people will come who increase in fatness, loving fatness, giving testimony before they are asked for it."[1] (Sahih) [Abū 'Eisā said:] This Hadīth is Gharīb as a narration of Al-A'mash from 'Alī bin Mudrik. The companions of Al-A'mash only reported it from Al-A'mash, from Hilāl bin Yasāf, from 'Imrān bin Ḥuṣain. (Another chain) with similar narration. And this is more correct than the narration of Muḥammad bin Fuḍail (a narrator in no. 2302). [He said:] The meaning of this Hadīth: "Giving testimony before they are asked for it." – according to some of the people of knowledge – is only false witness, it is said that one of them will give testimony without testimony being requested.

Arabic text

٢٣٠٢ - حَدَّثَنَا ‌وَاصِلُ بْنُ عَبْدِ الْأَعْلَى، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ فُضَيْلٍ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌عَلِيِّ بْنِ مُدْرِكٍ ، عَنْ ‌هِلَالِ بْنِ يَسَافٍ ، عَنْ ‌عِمْرَانَ بْنِ حُصَيْنٍ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «خَيْرُ النَّاسِ قَرْنِي»، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ ثَلَاثًا، ثُمَّ يَجِيءُ قَوْمٌ مِنْ بَعْدِهِمْ يَتَسَمَّنُونَ وَيُحِبُّونَ السِّمَنَ يُعْطُونَ الشَّهَادَةَ قَبْلَ أَنْ يُسْأَلُوهَا. وَهَذَا حَدِيثٌ غَرِيبٌ، مِنْ حَدِيثِ الْأَعْمَشِ عَنْ عَلِيِّ بْنِ مُدْرِكٍ، وَأَصْحَابُ الْأَعْمَشِ إِنَّمَا رَوَوْا عَنِ الْأَعْمَشِ عَنْ هِلَالِ بْنِ يَسَافٍ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ. ٢٣٠٢ (م) - حَدَّثَنَا ‌أَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنِ ‌الْأَعْمَشِ، قَالَ: حَدَّثَنَا ‌هِلَالُ بْنُ يَسَافٍ، عَنْ ‌عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ، وَهَذَا أَصَحُّ مِنْ حَدِيثِ مُحَمَّدِ بْنِ فُضَيْلٍ. وَمَعْنَى هَذَا الْحَدِيثِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ يُعْطُونَ الشَّهَادَةَ قَبْلَ أَنْ يُسْأَلُوهَا، إِنَّمَا يَعْنِي شَهَادَةَ الزُّورِ، يَقُولُ يَشْهَدُ أَحَدُهُمْ مِنْ غَيْرِ أَنْ يُسْتَشْهَدَ، وَبَيَانُ هَذَا فِي:

English translation

2303. Clarification of this is in the Hadīth of 'Umar bin Al-Khaṭṭāb, from the Prophet ﷺ who said: "The best of people are my generation, then those who follow them, then those who follow them. Then lying will spread, until a man testifies while his testimony was not requested, and a man will take an oath while an oath was not sought." (Sahīh) And the meaning of the Hadīth of the Prophet ﷺ: "The best witness is the one who comes with his testimony before being asked for it" — according to us — it is when a man's testimony is sought for something, and he gives his testimony without refraining from testifying. This is the meaning of the Hadīth according to some of the people of knowledge.

Arabic text

٢٣٠٣ - حَدِيثِ عُمَرَ بْنِ الْخَطَّابِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: قَالَ: خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَفْشُو الْكَذِبُ حَتَّى يَشْهَدَ الرَّجُلُ وَلَا يُسْتَشْهَدُ وَيَحْلِفَ الرَّجُلُ، وَلَا يُسْتَحْلَفُ وَمَعْنَى حَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَيْرُ الشُّهَدَاءِ الَّذِي يَأْتِي بِشَهَادَتِهِ قَبْلَ أَنْ يُسْأَلَهَا هُوَ عِنْدَنَا إِذَا أُشْهِدَ الرَّجُلُ عَلَى الشَّيْءِ أَنْ يُؤَدِّيَ شَهَادَتَهُ، وَلَا يَمْتَنِعَ مِنَ الشَّهَادَةِ، هَكَذَا وَجْهُ الْحَدِيثِ عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ.