[Machine] "There is no sin except that I know its repentance," they said to him, "O Abu Abdur-Rahman, what is his repentance?" He said, "That he leaves it and does not return to it."  

مَا مِنْ ذَنْبٍ إِلَّا وَأَنَا أَعْرِفُ تَوْبَتَهُ قَالُوا لَهُ يَا أَبَا عَبْدِ الرَّحْمَنِ وَمَا تَوْبَتُهُ؟ قَالَ أَنْ يَتْرُكَهُ ثُمَّ لَا يَعُودَ إِلَيْهِ  

“The Testimony of a man or woman who is treacherous, or of one who has been subjected to one of the Haad punishments of Islam, or of one who bears a grudge against his brother, is not permissible.” (Using translation from Ibn Mājah 2366)   

قَالَ النَّبِيُّ ﷺ لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ وَلَا مَحْدُودٍ فِي الْإِسْلَامِ وَلَا مَحْدُودَةٍ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ  

[Machine] The Messenger of Allah ﷺ said: "The testimony of a traitor, male or female, cannot be accepted, nor can the testimony of someone who is stopped at a limit, nor can the testimony of someone who is biased against his brother. Adam bin Faid and Al-Muthanna bin As-Sabbah cannot be used as evidence." This hadith has been narrated in weak ways from Umar, and whoever narrates this hadith from trustworthy sources does not mention Al-Majlood. Allah knows best, and it has been narrated from two other weak narrators.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ وَلَا مَوْقُوفٍ عَلَى حَدٍّ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ آدَمُ بْنُ فَائِدٍ وَالْمُثَنَّى بْنُ الصَّبَّاحِ لَا يُحْتَجُّ بِهِمَا وَرُوِيَ مِنْ أَوْجُهٍ ضَعِيفَةٍ عَنْ عَمْرٍو وَمَنْ رَوَى مِنَ الثِّقَاتِ هَذَا الْحَدِيثَ عَنْ عَمْرٍو لَمْ يَذْكُرْ فِيهِ الْمَجْلُودَ وَاللهُ أَعْلَمُ وَقَدْ رُوِيَ مِنْ وَجْهَيْنِ آخَرِينَ ضَعِيفَيْنِ  

[Machine] The Messenger of Allah ﷺ said: The testimony of a betrayer, a woman betrayer, a person under the punishment of hadd (Islamic punishment), a person carrying suspicion against his brother, a person who had been tested with bearing false witness against others, a person with doubt in his loyalty, and a person related to the case are not acceptable. This is Yazeed ibn Abi Ziyad, also known as Ibn Ziyad Ash-Shami, and he is weak.  

قَالَ رَسُولُ اللهِ ﷺ لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ وَلَا مَجْلُودِ حَدٍّ وَلَا ذِي غِمْرٍ لِأَخِيهِ وَلَا مُجَرَّبٍ عَلَيْهِ شَهَادَةُ زُورٍ وَلَا ظَنِينٍ فِي وَلَاءٍ وَلَا قَرَابَةٍ يَزِيدُ بْنُ أَبِي زِيَادٍ وَيُقَالُ ابْنُ زِيَادٍ الشَّامِيُّ هَذَا ضَعِيفٌ  

[Machine] The Messenger of Allah ﷺ delivered a sermon and said: "Surely, the testimony of a traitor or traitress is not permissible, nor is the testimony of someone who deceives his brother, nor the testimony of someone who is biased, nor the testimony of someone who is wrongfully accused." Ali Ibn Yahya bin Sa'id, who is the Persian Matruk, and Abdul A'la, who is weak, said, "The Sheikh (i.e., religious scholar) said, 'Nothing in this matter can be relied upon and attributed to the Prophet ﷺ ,' and it is narrated from Umar Ibn Al-Khattab."  

رَسُولَ اللهِ ﷺ خَطَبَ وَقَالَ أَلَا لَا تَجُوزُ شَهَادَةُ الْخَائِنِ وَلَا الْخَائِنَةُ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ وَلَا الْمَوْقُوفِ عَلَى حَدٍّ قَالَ عَلِيٌّ يَحْيَى بْنُ سَعِيدٍ هُوَ الْفَارِسِيُّ مَتْرُوكٌ وَعَبْدُ الْأَعْلَى ضَعِيفٌ قَالَ الشَّيْخُ لَا يَصِحُّ فِي هَذَا عَنِ النَّبِيِّ ﷺ شَيْءٌ يُعْتَمَدُ عَلَيْهِ وَيُرْوَى عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ  

[Machine] In it, Muslims are not cautious with each other except in specific cases, such as punishment or trial in false testimony, suspicion in loyalty or kinship. This is what he intended before repenting. We have narrated that he said to Abu Bakr, may Allah have mercy on him, "Repent and your testimony will be accepted." This is what is meant by what may be deemed valid from the reports, as is meant by all those who retract their testimony with them. And Allah knows best.  

فِيهِ وَالْمُسْلِمُونَ عُدُولٌ بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا مَجْلُودًا فِي حَدٍّ أَوْ مُجَرَّبًا فِي شَهَادَةِ زُورٍ أَوْ ظَنِينًا فِي وَلَاءٍ أَوْ قَرَابَةٍ وَهَذَا إِنَّمَا أَرَادَ بِهِ قَبْلَ أَنْ يَتُوبَ فَقَدْ رُوِّينَا عَنْهُ أَنَّهُ قَالَ لِأَبِي بَكْرَةَ رَحِمَهُ اللهُ تُبْ تُقْبَلْ شَهَادَتُكَ وَهَذَا هُوَ الْمُرَادُ بِمَا عَسَى يَصِحُّ فِيهِ مِنَ الْأَخْبَارِ كَمَا هُوَ الْمُرَادُ بِسَائِرِ مَنْ رَدَّ شَهَادَتَهُ مَعَهُ وَاللهُ أَعْلَمُ  

[Machine] He used to say that the testimony of the informant is never permissible, and his repentance is between him and his Lord.  

أَنَّهُ كَانَ يَقُولُ لَا تَجُوزُ شَهَادَةُ الْقَاذِفِ أَبَدًا وَتَوْبَتُهُ فِيمَا بَيْنَهُ وَبَيْنَ رَبِّهِ  

[Machine] About Al-Hasan, they said: "His testimony will never be accepted, but his repentance is between him and Allah."  

عَنِ الْحَسَنِ قَالَا لَا تُقْبَلُ شَهَادَتُهُ أَبَدًا وَتَوْبَتُهُ فِيمَا بَيْنَهُ وَبَيْنَ اللهُ  

[Machine] His repentance regarding what has occurred between him and his Lord from the tremendous punishment and his testimony is not accepted.  

تَوْبَتُهُ فِيمَا بَيْنَهُ وَبَيْنَ رَبِّهِ مِنَ الْعَذَابِ الْعَظِيمِ وَلَا تُقْبَلُ شَهَادَتُهُ  

[Machine] To have his testimony whipped is a possibility.  

أَنْ يُجْلَدَ فَشَهَادَتُهُ جَائِزَةٌ  

[Machine] We were with the Messenger of Allah ﷺ when he said, "Shall I not inform you of the greatest of the major sins?" They said, "Certainly, O Messenger of Allah." He said, "Associating partners with Allah and disobedience to parents." He was reclining, then he sat up and said, "And false testimony, and false testimony, and false testimony, or false speech." The Messenger of Allah ﷺ kept repeating it until we said, "We wish he would stop."  

كُنَّا عِنْدَ رَسُولِ اللهِ ﷺ فَقَالَ أَلَا أُحَدِّثُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟ الْإِشْرَاكُ بِاللهِ وَعُقُوقُ الْوَالِدَيْنِ قَالَ وَكَانَ مُتَّكِئًا فَجَلَسَ وَقَالَ وَشَهَادَةُ الزُّورِ وَشَهَادَةُ الزُّورِ وَشَهَادَةُ الزُّورِ أَوْ قَوْلُ الزُّورِ فَمَا زَالَ رَسُولُ اللهِ ﷺ يُكَرِّرُهَا حَتَّى قُلْنَا لَيْتَهُ سَكَتَ  

[Machine] It was mentioned in the presence of the Messenger of Allah ﷺ that a man testifies with a testimony. So he said: "As for you, O Ibn Abbas, do not testify except for a matter that is clear to you like the brightness of this sun." And the Messenger of Allah ﷺ pointed with his hand towards the sun and said: "Muhammad ibn Sulaiman ibn Masmaul spoke about this." Al-Humaidi spoke about it, but it is not known if it was reliable or not. And Allah knows best.  

ذُكِرَ عِنْدَ رَسُولِ اللهِ ﷺ الرَّجُلُ يَشْهَدُ بِشَهَادَةٍ فَقَالَ أَمَّا أَنْتَ يَا ابْنَ عَبَّاسٍ فَلَا تَشَهَدْ إِلَّا عَلَى أَمْرٍ يُضِيءُ لَكَ كَضِيَاءِ هَذِهِ الشَّمْسِ وَأَوْمَى رَسُولُ اللهِ ﷺ بِيَدِهِ إِلَى الشَّمْسِ مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ مَسْمُولٍ هَذَا تَكَلَّمَ فِيهِ الْحُمَيْدِيُّ وَلَمْ يُرْوَ مِنْ وَجْهٍ يُعْتَمَدُ عَلَيْهِ وَاللهُ أَعْلَمُ  

[Machine] I said to Ibn Umar, "Indeed, people are inviting me to bear witness and I dislike that." He said, "Bear witness to what you know."  

قُلْتُ لِابْنِ عُمَرَ إِنَّ نَاسًا يَدْعُونَنِي يُشْهِدُونَنِي وَأَكْرَهُ ذَاكَ قَالَ اشْهَدْ بِمَا تَعْلَمُ  

[Machine] "He (the narrator) said that the Messenger of Allah ﷺ said: 'Isa (Jesus), son of Maryam (Mary) (peace be upon them), saw a man stealing. He said, 'Did you steal?' The man said, 'No.' He (Isa) said, 'By Allah, Who there is no deity worthy of worship except Him?' The man said, 'By Allah, Who there is no deity worthy of worship except Him.' Isa ﷺ said, 'Then I believe in Allah, and my eyesight deceived me.'"  

أَنَّهُ قَالَ قَالَ رَسُولُ اللهِ ﷺ رَأَى عِيسَى ابْنُ مَرْيَمَ عَلَيْهِمَا السَّلَامُ رَجُلًا يَسْرِقُ فَقَالَ أَسَرَقْتَ؟ قَالَ لَا قَالَ وَاللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ؟ قَالَ وَاللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ قَالَ فَقَالَ عِيسَى عَلَيْهِ السَّلَامُ آمَنْتُ بِاللهِ وَكَذَّبْتُ بَصَرِي  

[Machine] The Messenger of Allah ﷺ said: "Know your lineage, maintain your ties of kinship, for there is no closeness of kinship when it is cut off, even if it is close, and there is no distance for it when it is connected, even if it is far. He commanded the knowledge of genealogy and the recognition of its origin can only be achieved through the explicit expression of information, and it is not possible in most cases through observation."  

وَقَالَ قَالَ رَسُولُ اللهِ ﷺ اعْرَفُوا أَنْسَابَكُمْ تَصِلُوا أَرْحَامَكُمْ فَإِنَّهُ لَا قُرْبَ لِلرَّحِمِ إِذَا قُطِعَتْ وَإِنْ كَانَتْ قَرِيبَةً وَلَا بُعْدَ لَهَا إِذَا وُصِلَتْ وَإِنْ كَانَتْ بَعِيدَةً فَأَمَرَ بِمَعْرِفَةِ الْأَنْسَابِ وَالْعِلْمُ بِأَصْلِهَا إِنَّمَا يَقَعُ بِتَظَاهُرِ الْأَخْبَارِ وَلَا يُمْكِنُ فِي أَكْثَرِهَا الْعَيَانُ  

My brother and I came from Yemen, and for some time we continued to consider ʿAbdullah bin Masʿud as one of the members of the family of the Prophet ﷺ because we used to see him and his mother going in the house of the Prophet ﷺ very often. (Using translation from Bukhārī 3763)   

سَمِعْتُ أَبَا مُوسَى الْأَشْعَرِيَّ يَقُولُ لَقَدْ قَدِمْتُ أَنَا وَأَخِي مِنَ الْيَمَنِ فَمَكَثْنَا حِينًا مَا نَرَى إِلَّا أَنَّ عَبْدَ اللهِ بْنَ مَسْعُودٍ رَجُلٌ مِنْ أَهْلِ بَيْتِ النَّبِيِّ ﷺ مِمَّا نَرَى مِنْ دُخُولِهِ وَدُخُولِ أُمِّهِ عَلَى النَّبِيِّ ﷺ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ إِبْرَاهِيمَ بْنِ يُوسُفَ  

[Machine] We stayed for a while and only saw Ibn Mas'ood and his mother from the household of the Prophet ﷺ due to their frequent visits and strong attachment to him.  

فَمَكَثْنَا حِينًا وَلَا نَرَى إِلَّا وَابْنُ مَسْعُودٍ وَأُمُّهُ مِنْ أَهْلِ بَيْتِ النَّبِيِّ ﷺ لِكَثْرَةِ دُخُولِهِمْ وَلُزُومِهِمْ لَهُ  

[Machine] "A man from Banu Layth, Abu Sa'id al-Khudri, narrated that the Messenger of Allah ﷺ forbade selling paper for paper except for an equal amount, and selling gold for gold except for an equal amount. Abu Sa'id pointed with his two fingers to his eyes and ears, and said, 'I saw with my own eyes and heard with my own ears the Messenger of Allah ﷺ saying, 'Do not sell gold for gold, or paper for paper, except for an equal amount. Do not mix together different types (of goods) for each other, and do not sell it (goods) that is not present for a present (goods), except hand to hand.'"  

رَجُلٌ مِنْ بَنِي لَيْثٍ إِنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ يُأْثِرُ هَذَا عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ نَهَى عَنْ بَيْعِ الْوَرِقِ بِالْوَرِقِ إِلَّا مِثْلًا بِمِثْلٍ وَعَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ إِلَّا مِثْلًا بِمِثْلٍ فَأَشَارَ أَبُو سَعِيدٍ بِإِصْبَعَيْهِ إِلَى عَيْنَيْهِ وَأُذُنَيْهِ فَقَالَ أَبْصَرَ عَيْنَايَ وَسَمِعَتْ أُذُنَايَ رَسُولَ اللهِ ﷺ يَقُولُ لَا تَبِيعُوا الذَّهَبَ بِالذَّهَبِ وَلَا تَبِيعُوا الْوَرِقَ بِالْوَرِقِ إِلَّا مِثْلًا بِمِثْلٍ وَلَا تُشِفُّوا بَعْضَهُ عَلَى بَعْضٍ وَلَا تَبِيعُوا مِنْهُ غَائِبًا بِنَاجِزٍ إِلَّا يَدًا بِيَدٍ  

[Machine] His people heard them saying that Ali had nullified the testimony of a blind person in a theft case that he did not consider valid.  

سَمِعَ قَوْمَهُ يَقُولُونَ إِنَّ عَلِيًّا ؓ رَدَّ شَهَادَةَ أَعْمَى فِي سَرِقَةٍ لَمْ يُجِزْهَا  

[Machine] That it is not allowed for anyone to testify against him.  

أَنْ لَا يَحِلَّ لِأَحَدٍ يَشْهَدُ عَلَيْهِ  

[Machine] "For the people, I know the engraving on my ring, but I don't know the testimony. He said, "Do not testify except for what you know, for people may engrave on rings."  

لِلشَّعْبِيِّ أَعْرِفُ نَقْشَ خَاتَمِي فِي الصَّكِ وَلَا أَعْرِفُ الشَّهَادَةَ؟ قَالَ لَا تَشْهَدْ إِلَّا عَلَى مَا تَعْرِفُ فَإِنَّ النَّاسَ قَدْ يَنْقِشُونَ عَلَى الْخَوَاتِيمِ  

[Machine] I said to Ibrahim, "I see my name on the document but I do not mention the testimony." He said, Allah the Almighty says, "Except for those who testify to the truth [while] they know [it]." [Surah Az-Zukhruf: 86]  

قُلْتُ لِإِبْرَاهِيمَ أَرَى اسْمِي فِي الصَّكِّ وَلَا أَذْكُرُ الشَّهَادَةَ فَقَالَ قَالَ اللهُ تَعَالَى {إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ} [الزخرف 86]  

[Machine] In His saying (Be maintainers of justice and witnesses for Allah, even if it is against yourselves or parents and relatives) [Quran 4:135], He said, (or your fathers or your sons) and do not follow personal inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.  

فِي قَوْلِهِ {كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ} [النساء 135] قَالَ أَوْ آبَائِكُمْ أَوْ أَبْنَائِكُمْ وَلَا تُحَابُوا غَنِيًّا لِغِنَاهُ وَلَا تَرْحَمُوا مِسْكِينًا لِمَسْكَنَتِهِ وَذَلِكَ قَوْلُهُ {إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللهُ أَوْلَى بِهِمَا} [النساء 135] وَفِي قَوْلِهِ {فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا} [النساء 135] فَتَذَرُوا الْحَقَّ فَتَجُورُوا  

[Machine] About Mujahid's saying: "And if you turn away or refuse [to do so], then indeed Allah is ever, with what you do, Acquainted." [Surah An-Nisa: 135], "turn away" means to change the testimony, and "refuse" means to conceal it.  

عَنْ مُجَاهِدٍ فِي قَوْلِهِ {وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا} [النساء 135] تَلْوُوا يَقُولُ تُبَدِّلُوا الشَّهَادَةَ أَوْ تُعْرِضُوا يَقُولُ تَكْتُمُوهَا  

[Machine] We pledged allegiance to the Messenger of Allah ﷺ to listen and obey in times of ease and difficulty, in times of enthusiasm and reluctance, and to not dispute the matter with its rightful people and to speak the truth wherever we may be, without fearing blame from anyone in Allah.  

بَايَعْنَا رَسُولَ اللهِ ﷺ عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْعُسْرِ وَالْيُسْرِ وَالْمَنْشَطِ وَالْمَكْرَهِ وَأَثَرَةٍ عَلَيْنَا وَأَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ وَنَقُولَ الْحَقَّ حَيْثُ مَا كُنَّا لَا نَخَافُ فِي اللهِ لَوْمَةَ لَائِمٍ  

[Machine] The companion Shu'bah said, "I heard it from Abu Ishaq around forty years ago or more." Abu Dawood said, "I heard it from Shu'bah around forty-five or forty-six years ago." He said, "A man came to the Prophet and said, 'Messenger of Allah, tell me about an action that will admit me into Paradise.' He said, 'Say, 'I believe in Allah' and then be just and treat people with kindness.' He said, 'What if I cannot do that?' He said, 'Then feed the needy and spread peace among people.' He said, 'What if I cannot do that?' He said, 'Do you have any camels?' He replied, 'Yes.' The Prophet said, 'Then look for a camel that is weak and thin and give it water to drink. Look for a household that does not have water and provide it for them. Verily, you may not spend from your camel or your water container until Paradise becomes obligatory for you.'"  

شُعْبَةُ وَسَمِعْتُهُ أَنَا مِنْ أَبِي إِسْحَاقَ مُنْذُ أَرْبَعِينَ سَنَةً أَوْ أَكْثَرَ قَالَ أَبُو دَاوُدَ وَسَمِعْتُهُ أَنَا مِنْ شُعْبَةَ مُنْذُ خَمْسٍ أَوْ سِتٍّ وَأَرْبَعِينَ سَنَةً قَالَ أَتَى رَجُلٌ النَّبِيَّ فَقَالَ يَا رَسُولَ اللهِ أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ قَالَ قُلِ الْعَدْلَ وَأَعْطِ الْفَضْلَ قَالَ فَإِنْ لَمْ أُطِقْ ذَاكَ؟ قَالَ فَأَطْعِمِ الطَّعَامَ وَأَفْشِ السَّلَامَ قَالَ فَإِنْ لَمْ أُطِقْ ذَاكَ أَوْ أَسْتَطِعْ ذَاكَ؟ قَالَ فَهَلْ لَكَ مِنْ إِبِلٍ ؟ قَالَ نَعَمْ فَانْظُرْ بَعِيرًا مِنْ إِبِلِكَ وَسِقَاءً وَانْظُرْ أَهْلَ بَيْتٍ لَا يَشْرَبُونَ الْمَاءَ إِلَّا غِبًّا فَاسِقِهِمْ فَإِنَّكَ لَعَلَّكَ أَنْ لَا يَنْفَقَ بَعِيرُكَ وَلَا يَنْخَرِقَ سِقَاؤُكَ حَتَّى تَجِبَ لَكَ الْجَنَّةُ  

[Machine] "The Prophet ﷺ said, 'Shall I not inform you of the best martyrs? It is the one who comes with his testimony before being asked for it.'"  

أَنَّ النَّبِيَّ ﷺ قَالَ أَلَا أُخْبِرُكُمْ بِخَيْرِ الشُّهَدَاءِ؟ الَّذِي يَأْتِي بِشَهَادَتِهِ قَبْلَ أَنْ يُسْأَلَهَا  

[Machine] “Whoever has a testimony should not say, 'I will not testify with it except in the presence of an imam,' but rather he should testify, hoping that he may reconsider and rectify. This is suspended, and it is correct, and it has been narrated in an elevated manner, and its elevation is not valid."  

مَنْ كَانَتْ عِنْدَهُ شَهَادَةٌ فَلَا يَقُلْ لَا أَشْهَدُ بِهَا إِلَّا عِنْدَ إِمَامٍ وَلَكِنَّهُ يَشْهَدُ لَعَلَّهُ يَرْجِعُ وَيَرْعَوِي هَذَا مَوْقُوفٌ وَهُوَ الصَّحِيحُ وَقَدْ رُوِيَ مَرْفُوعًا وَلَا يَصِحُّ رَفْعُهُ  

[Machine] Umar ibn al-Khattab wrote: "Whoever possesses testimony but does not testify where they saw it or where they know it to be, then indeed they testify against themselves. This is a clear-cut grievance between the Thaqafi and Umar."  

كَتَبَ عُمَرُ بْنُ الْخَطَّابِ ؓ مَنْ كَانَتْ عِنْدَهُ شَهَادَةٌ فَلَمْ يَشْهَدْ بِهَا حَيْثُ رَآهَا أَوْ حَيْثُ عَلِمَ فَإِنَّمَا يَشْهَدُ عَلَى ضِغْنٍ هَذَا مُنْقَطِعٌ فِيمَا بَيْنَ الثَّقَفِيِّ وَعُمَرَ ؓ  

[Machine] About the Prophet Muhammad ﷺ that he said, "The best people are my generation, then those who come after them, then those who come after them." He said, "And I do not know whether he said it in the third or fourth generation." Then there will come after them a generation that witnesses by oath, and their oath will suffice them.  

عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ خَيْرُ النَّاسِ قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ قَالَ وَلَا أَدْرِي قَالَ فِي الثَّالِثَةِ أَوْ فِي الرَّابِعَةِ ثُمَّ يَخْلُفُ بَعْدَهُمْ خَلْفٌ يَسْبِقُ شَهَادَةُ أَحَدِهِمْ يَمِينَهُ وَيَمِينُهُ شَهَادَتَهُ  

[Machine] Narrated by the Prophet ﷺ , he said: "The best of people are my generation, then those who follow them, and then a people will come who will make vows but will not fulfill them, and they will bear witness but will not be trusted, and they will betray and cannot be trusted, and they will be given authority but will not be righteous, and they will indulge in fatty foods. Abu Al-Fadl commented on his narration that he heard Ahmad ibn Salamah say: "They will make vows only according to the narration of Hisham from the companions of Qatadah."  

عَنِ النَّبِيِّ ﷺ قَالَ خَيْرُ النَّاسِ قَرْنِي ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ يَنْشَأُ قَوْمٌ يَنْذِرُونَ وَلَا يُوفُونَ وَيَحْلِفُونَ وَلَا يُسْتَحْلَفُونَ وَيَخُونُونَ وَلَا يُؤْتَمَنُونَ وَيَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ وَيَفْشُو فِيهُمُ السِّمَنُ قَالَ أَبُو الْفَضْلِ فِي حَدِيثِهِ سَمِعْتُ أَحْمَدَ بْنَ سَلَمَةَ يَقُولُ يَحْلِفُونَ لَيْسَ إِلَّا فِي حَدِيثِ هِشَامٍ مِنْ أَصْحَابِ قَتَادَةَ  

[Machine] The Prophet Muhammad ﷺ said, "The best of my ummah (nation) is the generation in which I was sent, then those who come after them, then those who come after them. Then there will come a people who will bear witness but not be trusted, who will betray their trust, who will make false oaths but not fulfill them, and who will indulge in worldly pleasures."  

قَالَ رَسُولُ اللهِ ﷺ خَيْرُ أُمَّتِي الْقَرْنُ الَّذِي بُعِثْتُ فِيهِمْ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ يَأْتِي قَوْمٌ يَنْذِرُونَ وَلَا يُوفُونَ وَيَخُونُونَ وَلَا يُؤْتَمَنُونَ وَيَشْهَدُونَ وَلَا يُسْتَشْهَدُونَ وَيَفْشُو فِيهُمُ السِّمَنُ هَكَذَا  

[Machine] "If he is called upon to witness, or if he is called upon to establish it, both of them are increased in him beyond that which is good. Indeed, all people would not be able to witness for one another if they were unwilling. A group of interpreters have concluded that this verse refers to giving testimony, and the verse is capable of supporting both interpretations, as Al-Hasan has also concluded. And he, in terms of burden, is an obligatory requirement for sufficiency. So when one fulfills it, and through writing, whoever is sufficient is brought out from those who have fallen behind. And Allah knows best."  

إِذَا دُعِيَ لِيَشْهَدَ وَإِذَا دُعِيَ لِيُقِيمَهَا كِلَاهُمَا زَادَ فِيهِ غَيْرُهُ عَنِ الْحَسَنِ فَإِنَّ النَّاسَ كُلَّهُمْ لَوْ أَبَوْا أَنْ يَشْهَدَ بَعْضُهُمْ لِبَعْضٍ لَمْ يَسَعْهُمْ ذَلِكَ وَقَدْ ذَهَبَ جَمَاعَةٌ مِنَ الْمُفَسِّرِينَ إِلَى أَنَّ هَذِهِ الْآيَةَ فِي إِقَامَةِ الشَّهَادَةِ وَالْآيَةُ مُحْتَمِلَةٌ لِلْوَجْهَيْنِ جَمِيعًا كَمَا ذَهَبَ إِلَيْهِ الْحَسَنُ وَهُوَ فِي التَّحَمُّلِ فَرْضٌ عَلَى الْكِفَايَةِ فَإِذَا قَامَ بِهِ وَبِالْكِتَابَةِ مَنْ يَكْفِي أُخْرِجَ مَنْ تَخَلَّفَ مِنَ الْمَأْثَمِ وَاللهُ أَعْلَمُ  

[Machine] In His saying "And it harms neither the scribe nor the witness" [Al-Baqarah 282], it is said that if someone comes and calls the scribe and the witness, saying they have a need, and they are harmed because of it, he said (the judge): you have been commanded to answer them, so they should not be harmed.  

فِي قَوْلِهِ ﷻ {وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ} [البقرة 282] قَالَ أَنْ يَجِيءَ فَيَدْعُوَ الْكَاتِبَ وَالشَّهِيدَ فَيَقُولَانِ إِنَّا عَلَى حَاجَةٍ فَيُضَارَّ بِهِمَا فَقَالَ قَدْ أُمِرْتُمَا أَنْ تُجِيبَا فَلَا يُضَارَّهُمَا  

[Machine] In His saying "And let not the witnesses refuse* when they are called upon" [Al-Baqarah 282], it means that whoever is needed among the Muslims and has testified to a witness or has a witness with him, it is not permissible for him to refuse when he is called. Then Allah says after this "And let not the scribe be harmed, nor the witness" [Al-Baqarah 282]. The harm here refers to a man saying to another man while he is wealthy, "Indeed, Allah has commanded you not to refuse when you are called," so he harms him with that while he is sufficient without him. Allah has forbidden this and said "And if you do, then it is disobedience on your part" [Al-Baqarah 282], meaning by disobedience.  

فِي قَوْلِهِ {وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا} [البقرة 282] يَقُولُ مَنِ احْتِيجَ إِلَيْهِ مِنَ الْمُسْلِمِينَ قَدْ شَهِدَ عَلَى شَهَادَةٍ أَوْ كَانَتْ عِنْدَهُ شَهَادَةٌ فَلَا يَحِلُّ لَهُ أَنْ يَأْبَى إِذَا مَا دُعِيَ ثُمَّ قَالَ بَعْدَ هَذَا {وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ} [البقرة 282] وَالْإِضْرَارُ أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ وَهُوَ عَنْهُ غَنِيٌّ إِنَّ اللهَ قَدْ أَمَرَكَ أَنْ لَا تَأْبَى إِذَا مَا دُعِيتَ فَيُضَارَّهُ بِذَلِكَ وَهُوَ مَكْفِيٌّ بِغَيْرِهِ فَنَهَاهُ اللهُ ﷻ وَقَالَ {وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ} [البقرة 282] يَعْنِي بِالْفُسُوقِ الْمَعْصِيَةَ  

[Machine] Umar (may Allah be pleased with him) read the verse {And let not scribe refuse to write as Allah has taught him; so let him write, and let the one who has the right dictate, and let him fear Allah, his Lord.} [Al-Baqarah 2:282]. Sufyan said: It is the case when a man comes to another and asks him to write something for him, and the person replies: "I am busy, find someone else to write for you and he should not be harmed". The person asking for the writing then says: "I only want you to write it for me, find someone else to do something for you." As for the witness, if a person comes to him to bear witness to something, and he says: "I am busy, find someone else" and he should not be harmed. The person asking for the witness then says: "I only want you to bear witness for me, find someone else to bear witness for you." Ibn Qatadah did not narrate this statement of Sufyan.  

قَرَأَ عُمَرُ ؓ {وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ} [البقرة 282] قَالَ سُفْيَانُ هُوَ الرَّجُلُ يَأْتِي الرَّجُلَ فَيَقُولُ اكْتُبْ لِي فَيَقُولُ أَنَا مَشْغُولٌ انْظُرْ غَيْرِي وَلَا يُضَارَّهُ يَقُولُ لَا أُرِيدُ إِلَّا أَنْتَ لِيَنْظُرْ غَيْرَهُ وَالشَّهِيدُ أَنْ يَأْتِيَ الرَّجُلَ يُشْهِدُهُ عَلَى الشَّيْءِ فَيَقُولُ إِنِّي مَشْغُولٌ فَانْظُرْ غَيْرِي فَلَا يُضَارَّهُ فَيَقُولُ لَا أُرِيدُ إِلَّا أَنْتَ لِيُشْهِدْ غَيْرَهُ لَيْسَ فِي رِوَايَةِ ابْنِ قَتَادَةَ قَوْلُ سُفْيَانَ  

[Machine] Regarding the statement of Hassan, "And no harm comes to the writer nor the witness" [Al-Baqarah 282], it means that the writer does not face any harm by writing something that they have not been commanded to write, and the witness does not face any harm by adding to their testimony. Abdullah Wahb narrated that Sa'eed informed Qatadah about something similar to that.  

عَنِ الْحَسَنِ فِي قَوْلِهِ {وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ} [البقرة 282] قَالَ لَا يُضَارَّ الْكَاتِبُ فَيَكْتُبَ مَا لَمْ يُؤْمَرْ بِهِ وَلَا يُضَارَّ الشَّهِيدُ فَيَزِيدَ فِي شَهَادَتِهِ قَالَ وَأنبأ عَبْدُ الْوَهَّابِ أنبأ سَعِيدٌ عَنْ قَتَادَةَ بِمِثْلِ ذَلِكَ  

[Machine] Narrated by Mujahid, regarding his statement "And call to witness two witnesses from among your men" [Al-Baqarah 2:282], he said: "From the free men."  

عَنْ مُجَاهِدٍ فِي قَوْلِهِ {وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ} [البقرة 282] قَالَ مِنَ الْأَحْرَارِ  

[Machine] It is not a problem, so I said, "Is not Allah, glorified and exalted, saying, 'And those who accuse their wives [of adultery]'?" [Al-Mujadila 3] Is it not about women? So he said, "By Allah, He says, 'And bring to witness two witnesses from among your men'" [Al-Baqarah 282]. Can the testimony of slaves be accepted? Mujahid, may Allah have mercy on him, explained that the general address refers to free men, and Allah knows best. Abu Yahya al-Saji narrated from Ali, Hasan, Nakha'i, Zuhri, Mujahid, and Ata' that the testimony of slaves is not permissible. Al-Bukhari, may Allah have mercy on him, said in the translation, "Anas said, the testimony of a slave is permissible if he is just, and Shurayh and Zurara bin Awfa allowed it." Ibn Sirin said, his testimony is permissible except for the slave against his master, and Al-Hasan and Ibrahim allowed it for trivial matters. Shurayh said, all of you are sons of slaves and slave women.  

لَيْسَ بِشَيْءٍ فَقُلْتُ أَلَيْسَ اللهُ سُبْحَانَهُ يَقُولُ {وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ} [المجادلة 3] أَفَلَيْسَتْ مِنَ النِّسَاءِ؟ فَقَالَ وَاللهُ ﷻ يَقُولُ {وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ} [البقرة 282] أَفَتَجُوزُ شَهَادَةُ الْعَبِيدِ؟ فَبَيَّنَ مُجَاهِدٌ رَحِمَهُ اللهُ أَنَّ مُطْلَقَ الْخِطَابِ يَتَنَاوَلُ الْأَحْرَارَ وَاللهُ أَعْلَمُ وَقَالَ أَبُو يَحْيَى السَّاجِيُّ رُوِيَ عَنْ عَلِيٍّ وَالْحَسَنِ وَالنَّخَعِيِّ وَالزُّهْرِيِّ وَمُجَاهِدٍ وَعَطَاءٍ لَا تَجُوزُ شَهَادَةُ الْعَبِيدِ وَقَالَ الْبُخَارِيُّ رَحِمَهُ اللهُ فِي التَّرْجَمَةِ قَالَ أَنَسٌ شَهَادَةُ الْعَبْدِ جَائِزَةٌ إِذَا كَانَ عَدْلًا وَأَجَازَهَا شُرَيْحٌ وَزُرَارَةُ بْنُ أَوْفَى وَقَالَ ابْنُ سِيرِينَ شَهَادَتُهُ جَائِزَةٌ إِلَّا الْعَبْدَ لِسَيِّدِهِ وَأَجَازَهَا الْحَسَنُ وَإِبْرَاهِيمُ فِي الشَّيْءِ التَّافِهِ وَقَالَ شُرَيْحٌ كُلُّكُمْ بَنُو عَبِيدٍ وَإِمَاءٍ  

[Machine] Abbas, in the testimony of the children, is not acceptable.  

عَبَّاسٍ ؓ فِي شَهَادَةِ الصِّبْيَانِ لَا تَجُوزُ  

[Machine] The testimony of the boys. He wrote to him, "Indeed, God says, 'Among those you are pleased with, from the martyrs.' And they are not among those we are pleased with. It is not permissible." [Al-Baqarah 282].  

شَهَادَةِ الصِّبْيَانِ فَكَتَبَ إِلَيْهِ إِنَّ اللهَ ﷻ يَقُولُ {مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ} [البقرة 282] وَلَيْسُوا مِمَّنْ نَرْضَى لَا تَجُوزُ  

[Machine] "Allah says, 'Whom you are pleased with among the martyrs' [Surah Al-Baqarah verse 282]. And they are not among those we are pleased with.' He said, 'So I sent to Ibn Zubayr and asked him. He said, 'By Allah, if they were asked to speak the truth, I have not seen a judge except for what Ibn Zubayr said.'"  

اللهُ ﷻ {مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ} [البقرة 282] وَلَيْسُوا مِمَّنْ نَرْضَى قَالَ فَأَرْسَلْتُ إِلَى ابْنِ الزُّبَيْرِ ؓ أَسْأَلُهُ فَقَالَ بِالْحَرِيِّ إِنْ سُئِلُوا أَنْ يَصْدُقُوا قَالَ فَمَا رَأَيْتُ الْقَضَاءَ إِلَّا عَلَى مَا قَالَ ابْنُ الزُّبَيْرِ  

[Machine] That Abdullah bin Zubair used to settle disputes between children through their testimonies about their injuries.  

أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ كَانَ يَقْضِي بِشَهَادَةِ الصِّبْيَانِ فِيمَا بَيْنَهُمْ مِنَ الْجِرَاحِ  

[Machine] What is the thing and your book that Allah sent down to His Messenger, the latest news about Allah? Do you read it just as it has been narrated? Allah has informed you that the people of the Book have changed what Allah has written and they have altered and written books with their own hands. They say, "This is from Allah," in order to gain a small price for it. So, why don't they forbid you from asking them about what has been revealed to you from knowledge? No, by Allah, we have never seen any of them asking you about what has been revealed to you. And Ali bin Ahmad bin Abdan informed us that Ahmad bin Ubayd Al-Saffar reported to us that Ubayd bin Sharik reported to us that Yahya bin Bukayr reported to us from Al-Layth who reported from Yunus who narrated it in its meaning.  

شَيْءٍ وَكِتَابُكُمُ الَّذِي أَنْزَلَ اللهُ عَلَى رَسُولِهِ أَحْدَثُ الْأَخْبَارِ بِاللهِ؟ تَقْرَءُونَهُ مَحْضًا لَمْ يُشَبْ وَقَدْ حَدَّثَكُمُ اللهُ أَنَّ أَهْلَ الْكِتَابِ قَدْ بَدَّلُوا مَا كَتَبَ اللهُ وَغَيَّرُوا وَكَتَبُوا بِأَيْدِيهِمُ الْكُتُبَ وَقَالُوا هُوَ مِنْ عِنْدِ اللهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا أَفَلَا يَنْهَاكُمْ مَا جَاءَكُمْ مِنَ الْعِلْمِ عَنْ مُسَاءَلَتِهِمْ؟ فَلَا وَاللهِ مَا رَأَيْنَا رَجُلًا مِنْهُمْ قَطُّ يَسْأَلُكُمْ عَنِ الَّذِي أُنْزِلَ عَلَيْكُمْ 20614 وَأَخْبَرَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ ثنا عُبَيْدُ بْنُ شَرِيكٍ ثنا يَحْيَى بْنُ بُكَيْرٍ ثنا اللَّيْثُ عَنْ يُونُسَ عَنِ ابْنِ شِهَابٍ فَذَكَرَهُ بِمَعْنَاهُ  

The people of the Scripture (Jews) used to recite the Torah in Hebrew and they used to explain it in Arabic to the Muslims. On that Messenger of Allah ﷺ said, "Do not believe the people of the Scripture or disbelieve them, but say:-- "We believe in Allah and what is revealed to us." (2.136) (Using translation from Bukhārī 4485)   

كَانَ أَهْلُ الْكِتَابِ يَقْرَءُونَ التَّوْرَاةَ بِالْعِبْرَانِيَّةِ وَيُفَسِّرُونَهَا بِالْعَرَبِيَّةِ لِأَهْلِ الْإِسْلَامِ فَقَالَ رَسُولُ اللهِ ﷺ لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَيْكُمْ الْآيَةَ  

[Machine] The Messenger of Allah, ﷺ , said: "The people of two different religions should not inherit from one another, and the testimony of one religion is not valid against another religion, except for the religion of Muhammad, for it is valid against others." Abu Abdul Rahman Shadhan said: "I asked some of our companions about this sheikh, and he claimed that he was Umar ibn Rashid Al-Hanafi. And it was narrated by Baqiyah ibn Al-Walid from Al-Aswad ibn Amir, and he is Shadhan from Umar ibn Rashid."  

قَالَ رَسُولُ اللهِ ﷺ لَا يَتَوَارَثْ أَهْلُ مِلَّتَيْنِ شَتَّى وَلَا تَجُوزُ شَهَادَةُ مِلَّةٍ عَلَى مِلَّةٍ إِلَّا مِلَّةُ مُحَمَّدٍ فَإِنَّهَا عَلَى غَيْرِهِمْ قَالَ أَبُو عَبْدِ الرَّحْمَنِ شَاذَانُ فَسَأَلْتُ عَنْ هَذَا الشَّيْخِ بَعْضَ أَصْحَابِنَا فَزَعَمَ أَنَّهُ عُمَرُ بْنُ رَاشِدٍ الْحَنَفِيُّ وَرَوَاهُ بَقِيَّةُ بْنُ الْوَلِيدِ عَنِ الْأَسْوَدِ بْنِ عَامِرٍ وَهُوَ شَاذَانُ عَنْ عُمَرَ بْنِ رَاشِدٍ  

[Machine] The Messenger of Allah ﷺ said, "No religion inherits another religion, and the testimony of one religion does not count against another religion, except for the testimony of the Muslims, as it counts for all religions. And likewise,".  

قَالَ رَسُولُ اللهِ ﷺ لَا تَرِثُ مِلَّةٌ مِلَّةً وَلَا تَجُوزُ شَهَادَةُ مِلَّةٍ عَلَى مِلَّةٍ إِلَّا شَهَادَةُ الْمُسْلِمِينَ فَإِنَّهَا تَجُوزُ عَلَى جَمِيعِ الْمِلَلِ وَكَذَلِكَ  

[Machine] The Messenger of Allah ﷺ said, "The people of one religion do not inherit from the people of another religion, and the testimony of one religion does not validate the testimony of another religion, except for my Ummah (community). Their testimony is valid against others. Umar ibn Rashid is not strong, as Imam Ahmad ibn Hanbal, Yahya ibn Ma'in, and other scholars of Ahl al-Naqal (people of transmission) weakened him. Abu Abdullah al-Hafiz allowed me to narrate from him, from Abu al-Abbas, from Rabi'ah, from al-Shafi'i, that Muslim ibn Khalid informed Ibn Abi Najih, from Mujahid, that he said, 'Two just and free Muslims', meaning the saying of Allah the Most High, 'From whom you accept their testimony.'" [Al-Baqarah 282]  

قَالَ رَسُولُ اللهِ ﷺ لَا يَرِثُ أَهْلُ مِلَّةٍ مِلَّةً وَلَا تَجُوزُ شَهَادَةُ مِلَّةٍ عَلَى مِلَّةٍ إِلَّا أُمَّتِي تَجُوزُ شَهَادَتُهُمْ عَلَى مَنْ سِوَاهُمْ عُمَرُ بْنُ رَاشِدٍ هَذَا لَيْسَ بِالْقَوِيِّ قَدْ ضَعَّفَهُ أَحْمَدُ بْنُ حَنْبَلٍ وَيَحْيَى بْنُ مَعِينٍ وَغَيْرُهُمَا مِنْ أَئِمَّةِ أَهْلِ النَّقْلِ 20619 وَفِيمَا أَجَازَ لِي أَبُو عَبْدِ اللهِ الْحَافِظُ رِوَايَتَهُ عَنْهُ عَنْ أَبِي الْعَبَّاسِ عَنِ الرَّبِيعِ عَنِ الشَّافِعِيِّ أنبأ مُسْلِمُ بْنُ خَالِدٍ عَنِ ابْنِ أَبِي نَجِيحٍ عَنْ مُجَاهِدٍ أَنَّهُ قَالَ عَدْلَانِ حُرَّانِ مُسْلِمَانِ يَعْنِي قَوْلَ اللهِ تَعَالَى {مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ} [البقرة 282]  

[Machine] In His statement, "Except two men of justice from among you or two others from a different people" [Al-Ma'idah: 106], it was said that it refers to the Muslims, except that it includes those from the same tribe or from another tribe, which others have added to the statement of Al-Hasan. Do you not see that it is mentioned: "You imprison them after the prayer," and we have narrated from Ikrimah that he said about the verse "or two others from a different people" [Al-Ma'idah: 106], it refers to the Muslims, excluding his own people. Ash-Shafi'i, may Allah have mercy on him, said that he had heard mentioning that it is abrogated by the saying of Allah, "And bring to witness two just men from among you" [At-Talaq: 2]. And I have seen a fatwa from the mufti of the people of the Hijrah and the Sunnah that they give a fatwa that the testimony of non-Muslims is not valid, and that is my opinion. And Ash-Shafi'i, may Allah have mercy on him, narrated elsewhere from Ibn Al-Musayyib and Abu Bakr ibn Hazm and others that they rejected the permission of the testimony of the people of the Dhimma. The Sheikh said that this, along with what was narrated from Ibn Al-Musayyib that he used to say about His statement "or two others from a different people" [Al-Ma'idah: 106], that it indicates that he believed in its abrogation or that he understood the verse to exclude testimony as we mentioned, Allah willing. And Abu Abdullah al-Hafiz informed us that Ahmad ibn Kamil informed us that Muhammad ibn Saad ibn Muhammad ibn Al-Hassan ibn Atiyyah narrated to us, he said that my father told me, his uncle told me, his father told me, Atiyyah ibn Saad narrated to me from Abdullah ibn Abbas, may Allah be pleased with him, regarding this verse, he said, "It is abrogated." And among the people of interpretation, there are those who interpreted the mentioned testimony in this verse as being the right hand, as it is called the testimonies of the cursed ones.  

فِي قَوْلِهِ {اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ} [المائدة 106] قَالَ مِنَ الْمُسْلِمِينَ إِلَّا أَنَّهُ يَقُولُ مِنَ الْقَبِيلَةِ أَوْ غَيْرِ الْقَبِيلَةِ زَادَ فِيهِ غَيْرُهُ عَنِ الْحَسَنِ أَلَا تَرَى أَنَّهُ يَقُولُ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ وَرُوِّينَا عَنْ عِكْرِمَةَ أَنَّهُ قَالَ {أَوْ آخَرَانِ مِنْ غَيْرِكُمْ} [المائدة 106] قَالَ مِنَ الْمُسْلِمِينَ مِنْ غَيْرِ حَيِّهِ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَقَدْ سَمِعْتُ مَنْ يَذْكُرُ أَنَّهَا مَنْسُوخَةٌ بِقَوْلِ اللهِ ﷻ {وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ} [الطلاق 2] وَرَأَيْتُ مُفْتِيَّ أَهْلِ دَارِ الْهِجْرَةِ وَالسُّنَّةِ يُفْتُونَ أَنْ لَا تَجُوزَ شَهَادَةُ غَيْرِ الْمُسْلِمِينَ الْعُدُولِ وَذَلِكَ قَوْلِي وَحَكَى الشَّافِعِيُّ رَحِمَهُ اللهُ فِي مَوْضِعٍ آخَرَ عَنِ ابْنِ الْمُسَيِّبِ وَأَبِي بَكْرِ بْنِ حَزْمٍ وَغَيْرِهِمَا أَنَّهُمْ أَبَوْا إِجَازَةَ شَهَادَةِ أَهْلِ الذِّمَّةِ قَالَ الشَّيْخُ هَذَا مَعَ مَا رُوِيَ عَنِ ابْنِ الْمُسَيِّبِ أَنَّهُ كَانَ يَقُولُ فِي قَوْلِهِ {أَوْ آخَرَانِ مِنْ غَيْرِكُمْ} [المائدة 106] مِنْ أَهْلِ الْكِتَابِ دَلَّ عَلَى أَنَّهُ اعْتَقَدَ فِيهَا النَّسْخَ أَوْ حَمَلَ الْآيَةَ عَلَى غَيْرِ الشَّهَادَةِ كَمَا نَذْكُرُهُ إِنْ شَاءَ اللهُ تَعَالَى 20622 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ أَحْمَدُ بْنُ كَامِلٍ أَنْبَأَ مُحَمَّدُ بْنُ سَعْدِ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَطِيَّةَ ثنا أَبِي حَدَّثَنِي عَمِّي حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَطِيَّةَ بْنِ سَعْدٍ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ ؓ فِي هَذِهِ الْآيَةِ قَالَ هِيَ مَنْسُوخَةٌ وَمِنْ أَهْلِ التَّفْسِيرِ مَنْ حَمَلَ الشَّهَادَةَ الْمَذْكُورَةَ فِي هَذِهِ الْآيَةِ عَلَى الْيَمِينِ كَمَا سُمِّيَتْ أَيْمَانُ الْمُتَلَاعِنَيْنِ شَهَادَةً  

[Machine] "In His statement, 'O you who have believed, take testimony between you when death approaches one of you at the time of bequest - two just men from among you' [Surah Al-Ma'idah 5:106] He says, 'The testimony of two just witnesses among you from the people of your religion or two others from outside of your religion' - he says, 'Jewish or Christian witnesses.' His statement, 'If you are traveling throughout the land' [Surah Al-Ma'idah 5:106] And that is because two Christian men from the people of Darien, one of them is named Tamim and the other is Adi, who accompanied them was a servant of the Quraysh in trade and they boarded the boat with the Quraysh, there was a known amount of wealth that his supporters from among the ships and trade knew, so the Quraysh became sick and he made a will to the two men from Darien so they inherited the money. When they returned from their journey, they brought the money and the will and they gave it to the heirs of the deceased. They also brought some of his own money. The people criticized the small amount of money and said to the two men, 'Our friend left with a large sum of money that is more than what you have brought. Did he sell anything or buy anything or did he spend it on himself?' They said, 'No.' They said to them, 'You have cheated us.' So they took the money and brought their case to the Prophet, so Allah revealed 'O you who have believed, take testimony between you when death approaches one of you' [Surah Al-Ma'idah 5:106] until the end of the Ayah. When it was revealed that they should be detained after prayer, their affair was presented to the Prophet, so they stood after prayer and they swore by Allah, the Lord of the heavens and the earth, that your friend did not leave anything from his wealth except for what we have brought you and we do not buy worldly gains with our oaths even if they were a relative, nor do we conceal the testimony of Allah, for then indeed we would be of the sinful. So when they had sworn by Allah, their way was clear. Then afterwards they found a vessel from the possessions of the deceased and they took both of the men and they said, 'We purchased it from him during his lifetime,' but they were lying, so they were charged with providing evidence. They were not able to do so, so they raised the matter to the Prophet and Allah revealed, 'And if it is found that they were two witnesses and accepted bribes' [Surah Al-Ma'idah 5:107] He says, 'If it is known that they concealed anything' i.e. the two men from the heirs of the deceased. He says, 'They shall stand in the place of the two predecessors and they must swear by Allah.' He says, 'So they made an oath to Allah that the wealth of our friend was this and this and indeed what we are requesting from the two predecessors is true.' He says, 'And we did not transgress  

فِي قَوْلِهِ {يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ} [المائدة 106] يَقُولُ شَاهِدَانِ ذَوَا عَدْلٍ مِنْكُمْ مِنْ أَهْلِ دِينِكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ يَقُولُ يَهُودِيَّيْنِ أَوْ نَصْرَانِيَّيْنِ قَوْلُهُ {إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ} [المائدة 106] وَذَلِكَ أَنَّ رَجُلَيْنِ نَصْرَانِيَّيْنِ مِنْ أَهْلِ دَارِينَ أَحَدُهُمَا تَمِيمٌ وَالْآخَرُ عَدِيٌّ صَحِبَهُمَا مَوْلًى لِقُرَيْشٍ فِي تِجَارَةٍ وَرَكِبُوا الْبَحْرَ وَمَعَ الْقُرَشِيِّ مَالٌ مَعْلُومٌ قَدْ عَلِمَهُ أَوْلِيَاؤُهُ مِنْ بَيْنِ آنِيَةٍ وَبِزَوْرَقَةٍ فَمَرِضَ الْقُرَشِيُّ فَجَعَلَ الْوَصِيَّةَ إِلَى الدَّارِيَّيْنِ فَمَاتَ فَقَبَضَ الدَّارِيَّانِ الْمَالَ فَلَمَّا رَجَعَا مِنْ تِجَارَتِهِمِا جَاءَا بِالْمَالِ وَالْوَصِيَّةِ فَدَفَعَاهُ إِلَى أَوْلِيَاءِ الْمَيِّتِ وَجَاءَا بِبَعْضِ مَالِهِ فَاسْتَنْكَرَ الْقَوْمُ قِلَّةَ الْمَالِ فَقَالُوا لِلدَّارِيَّيْنِ إِنَّ صَاحِبَنَا قَدْ خَرَجَ مَعَهُ بِمَالٍ كَثِيرٍ مِمَّا أَتَيْتُمَا بِهِ فَهَلْ بَاعَ شَيْئًا أَوِ اشْتَرَى شَيْئًا فَوَضَعَ فِيهِ أَمْ هَلْ طَالَ مَرَضُهُ فَأَنْفَقَ عَلَى نَفْسِهِ؟ قَالَا لَا قَالُوا إِنَّكُمَا قَدْ خُنْتُمَا لَنَا فَقَبَضُوا الْمَالَ وَرَفَعُوا أَمْرَهُمْ إِلَى النَّبِيِّ ﷺ فَأَنْزَلَ اللهُ ﷻ {يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ} [المائدة 106] إِلَى آخِرِ الْآيَةِ فَلَمَّا نَزَلَتْ أَنْ يُحْبَسَا بَعْدَ الصَّلَاةِ أَمْرُهُمَا النَّبِيُّ ﷺ فَقَامَا بَعْدَ الصَّلَاةِ فَحَلَفَا بِاللهِ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ مَا تَرَكَ مَوْلَاكُمْ مِنْ مَالٍ إِلَّا مَا أَتَيْنَاكُمْ بِهِ وَإِنَّا لَا نَشْتَرِي بِأَيْمَانِنَا ثَمَنًا مِنَ الدُّنْيَا وَلَوْ كَانَ ذَا قُرْبَى وَلَا نَكْتُمُ شَهَادَةَ اللهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ فَلَمَّا حلَفَا خُلِّيَ سَبِيلُهُمَا ثُمَّ إِنَّهُمْ وَجَدُوا بَعْدَ ذَلِكَ إِنَاءً مِنْ آنِيَةِ الْمَيِّتِ وَأَخَذُوا الدَّارِيَّيْنِ فَقَالَا اشْتَرَيْنَاهُ مِنْهُ فِي حَيَاتِهِ وَكَذِبَا فَكُلِّفَا الْبَيِّنَةَ فَلَمْ يَقْدِرَا عَلَيْهَا فَرَفَعُوا ذَلِكَ إِلَى النَّبِيِّ ﷺ فَأَنْزَلَ اللهُ تَبَارَكَ وَتَعَالَى {فَإِنْ عُثِرَ} [المائدة 107] يَقُولُ فَإِنِ اطُّلِعَ {عَلَى أَنَّهُمَا اسْتَحَقَّا إِثْمًا} [المائدة 107] يَعْنِي الدَّارِيَّيْنِ يَقُولُ إِنْ كَانَا كَتَمَا حَقًّا {فَآخَرَانِ} [المائدة 107] مِنْ أَوْلِيَاءِ الْمَيِّتِ {يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللهِ} [المائدة 107] يَقُولُ فَيَحْلِفَانِ بِاللهِ إِنَّ مَالَ صَاحِبِنَا كَانَ كَذَا وَكَذَا وَإِنَّ الَّذِي نَطْلُبُ قِبَلَ الدَّارِيَّيْنِ لَحَقٌّ {وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ} [المائدة 107] فَهَذَا قَوْلُ الشَّاهِدَيْنَ أَوْلِيَاءِ الْمَيِّتِ حِينَ اطُّلِعَ عَلَى خِيَانَةِ الدَّارِيَّيْنِ يَقُولُ اللهُ تَعَالَى {ذَلِكَ أَدْنَى أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَى وَجْهِهَا} [المائدة 108] يَعْنِي االدَّارِيَّيْنِ وَالنَّاسَ أَنْ يَعُودُوا لِمِثْلِ ذَلِكَ 20624 وَأَخْبَرَنَا أَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ ثنا الرَّبِيعُ بْنُ سُلَيْمَانَ أنبأ الشَّافِعِيُّ أنبأ أَبُو سَعِيدٍ مُعَاذُ بْنُ مُوسَى الْجَعْفَرِيُّ عَنْ بُكَيْرِ بْنِ مَعْرُوفٍ عَنْ مُقَاتِلِ بْنِ حَيَّانَ قَالَ بُكَيْرٌ قَالَ مُقَاتِلٌ أَخَذْتُ هَذَا التَّفْسِيرَ عَنْ مُجَاهِدٍ وَالْحَسَنِ وَالضَّحَّاكِ فِي قَوْلِ اللهِ تَبَارَكَ وَتَعَالَى {اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ} [المائدة 106] الْآيَةَ إِنَّ رَجُلَيْنِ نَصْرَانِيَّيْنِ مِنْ أَهْلِ دَارِينَ أَحَدُهُمَا تَمِيمِيٌّ وَالْآخَرُ يَمَانِيٌّ صَحِبَهُمَا مَوْلًى لِقُرَيْشٍ فِي تِجَارَةٍ فَرَكِبُوا الْبَحْرَ وَمَعَ الْقُرَشِيِّ مَالٌ مَعْلُومٌ فَذَكَرَ مَعْنَى مَا رُوِّينَا قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَإِنَّمَا مَعْنَى {شَهَادَةُ بَيْنِكُمْ} [المائدة 106] إِيمَانٌ بَيْنَكُمْ إِذَا كَانَ هَذَا الْمَعْنَى وَاللهُ أَعْلَمُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَقَدْ ثَبَتَ مَعْنَى مَا ذَكَرَهُ مُقَاتِلُ بْنُ حَيَّانَ عَنْ أَهْلِ التَّفْسِيرِ بِإِسْنَادٍ صَحِيحٍ عَنِ ابْنِ عَبَّاسٍ ؓ إِلَّا أَنَّهُ لَمْ يُحْفَظْ فِيهِ دَعْوَى تَمِيمٍ وَعَدِيٍّ أَنَّهُمَا اشْتَرَيَاهُ وَحَفِظَهُ مُقَاتِلٌ