"They said: 'O Messenger of Allah! You joke with us?' He said: 'Indeed I do not say except what is true.'" (Hasan)' (Using translation from Tirmidhī 1990)   

قِيلَ يَا رَسُولَ اللهِ إِنَّكَ تُدَاعِبُنَا فَقَالَ إِنِّي لَا أَقُولُ إِلَّا حَقًّا  

[Machine] "On the authority of the Messenger of Allah, ﷺ , that he said, 'I say nothing but the truth.' Some of his companions said, 'You jest, O Messenger of Allah.' He replied, 'I say nothing but the truth.' Some of his companions said, 'You jest, O Messenger of Allah.' He replied, 'I say nothing but the truth.' And Urwah narrated from the Prophet, ﷺ , as Mursal (without the chain of transmission), that there was a joke in it. Abu Abdur-Rahman Al-Sulami informed us that Abu Al-Hassan Al-Karizi told us that Ali ibn Abd al-Aziz reported from Abu Ubaid that he said: Ibn Ulayyah informed me from Khalid Al-Hadh'a that Urwah narrated from him, and he raised it (the narration). Abu Ubaid said: His saying 'Al-Du'abah' (the joke) means Al-Muzah (the jester)."  

عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ قَالَ لَا أَقُولُ إِلَّا حَقًّا قَالَ بَعْضُ أَصْحَابِهِ إِنَّكَ تُلَاعِبُ يَا رَسُولَ اللهِ قَالَ لَا أَقُولُ إِلَّا حَقًّا قَالَ بَعْضُ أَصْحَابِهِ إِنَّكَ تُلَاعِبُ يَا رَسُولَ اللهِ قَالَ لَا أَقُولُ إِلَّا حَقًّا وَرَوَى عِكْرِمَةُ عَنِ النَّبِيِّ ﷺ مُرْسَلًا أَنَّهُ كَانَتْ فِيهِ دُعَابَةٌ 21175 أَخْبَرَنَاهُ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ أَنْبَأَ أَبُو الْحَسَنِ الْكَارِزِيُّ ثنا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ قَالَ حَدَّثَنِي ابْنُ عُلَيَّةَ عَنْ خَالِدٍ الْحَذَّاءِ عَنْ عِكْرِمَةَ يَرْفَعُهُ قَالَ أَبُو عُبَيْدٍ قَوْلُهُ الدُّعَابَةُ يَعْنِي الْمُزَاحَ  

The Prophet ﷺ said: I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right, a house in the middle of Paradise for a man who avoids lying even if he were joking, and a house in the upper part of Paradise for a man who made his character good. (Using translation from Abū Dāʾūd 4800)   

قَالَ رَسُولُ اللهِ ﷺ أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقًّا وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ لِمَنْ تَرَكَ الْكَذِبَ وَإِنْ كَانَ مَازِحًا وَبِبَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ حَسُنَ خُلُقُهُ  

The Companions of the Prophet ﷺ told us that they were travelling with the Prophet ﷺ. A man of them slept, and one of them went to the rope which he had with him. He took it, by which he was frightened. The Prophet ﷺ said: It is not lawful for a Muslim that he frightens a Muslim. (Using translation from Abū Dāʾūd 5004)   

حَدَّثَنَا أَصْحَابُ مُحَمَّدٍ ﷺ أَنَّهُمْ كَانُوا يَسِيرُونَ مَعَ النَّبِيِّ ﷺ فَنَامَ رَجُلٌ مِنْهُمْ فَانْطَلَقَ بَعْضُهُمْ إِلَى أَحْبُلٍ مَعَهُ فَأَخَذَهَا فَفَزِعَ فَقَالَ رَسُولُ اللهِ ﷺ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يُرَوِّعَ مُسْلِمًا  

[Machine] Narrated from the Prophet ﷺ that he said: "The most dishonest of people are the dyers and goldsmiths." This hadith is narrated by Hammam from Farqad, who made a mistake in it, from some of them from Hammam. He said about him from Qatadah from Yazid, and some of them said about him from Qatadah from Anas, and both of them are false. It was narrated from another source from Abu Hurairah, and it was said from Abu Sa’eed in a marfoo’ report (i.e. attributed to the Prophet ﷺ ). And it was narrated from Abu Sa’d al-Malini from Abu Ahmad ibn ‘Adi from Ibrahim ibn ‘Abdullah ibn Ayyub al-Mukharrami from Yahya ibn Musa al-Balkhi, who said: I asked Abu ‘Ubaid al-Qaasim ibn Salaam about the interpretation of this. He said: As for the dyer, he is the one who adds words to the hadith to make it more beautiful, and as for the goldsmith, he is the one who fashions the hadith without any basis. Shaykh Ibn Sa'd (may Allah have mercy on him) mentioned that he said in what is narrated from him: It is possible that al-Muraad is the worker with his hands, and he is explicit in what is narrated from him concerning Abu Sa’eed. However, he was attributed to lying and Allah knows best because of his frequent and false claims, even though he knew that he could not fulfill them. With regard to the authenticity of the hadith, the author mentioned the testimony of the one who takes an oath of allegiance for goodness, and the evidence for this has already been mentioned in the book of rental and the book of dividing spoils and other books. He also mentioned the testimony of the one who is questioned, and the evidence for this has already been mentioned in the book of dividing sadaqaat. He mentioned the testimony of the one who answers the call without an invitation, and the report has already been mentioned in the book of marriage, so repeating it has no meaning. Anyone who has anything can have his testimony rejected. Shaykh said: His testimony is rejected as long as he is engaged in that. But if he refrains from it and repents, his testimony is accepted. And the Shaykh mentioned that reports on this topic have already been mentioned in the chapter on testimony against one who slanders.  

عَنِ النَّبِيِّ ﷺ قَالَ أَكْذَبُ النَّاسِ الصَّبَّاغُونَ وَالصَّوَّاغُونَ هَذَا هُوَ الْمَحْفُوظُ حَدِيثُ هَمَّامٍ عَنْ فَرْقَدٍ وَأَخْطَأَ فِيهِ عَنْ بَعْضِهِمْ عَنْ هَمَّامٍ فَقَالَ عَنْهُ عَنْ قَتَادَةَ عَنْ يَزِيدَ وَقَالَ بَعْضُهُمْ عَنْهُ عَنْ قَتَادَةَ عَنْ أَنَسٍ وَكِلَاهُمَا بَاطِلٌ وَرُوِيَ مِنْ وَجْهٍ آخَرَ عَنْ أَبِي هُرَيْرَةَ وَقِيلَ عَنْ أَبِي سَعِيدٍ مَرْفُوعًا 21179 وَقَدْ أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ أَنْبَأَ أَبُو أَحْمَدَ بْنُ عَدِيٍّ أَنْبَأَ إِبْرَاهِيمُ بْنُ عَبْدِ اللهِ بْنِ أَيُّوبَ الْمُخَرِّمِيُّ ثنا يَحْيَى بْنُ مُوسَى الْبَلْخِيُّ قَالَ سَأَلْتُ أَبَا عُبَيْدٍ الْقَاسِمَ بْنَ سَلَّامٍ عَنْ تَفْسِيرِ هَذَا فَقَالَ أَمَّا الصَّبَّاغُ فَهُوَ الَّذِيُ يَزِيدُ فِي الْحَدِيثِ أَلْفَاظًا يُزَيِّنُهُ بِهَا وَأَمَّا الصَّائِغُ فَهُوَ الَّذِي يَصُوغُ الْحَدِيثَ لَيْسَ لَهُ أَصْلٌ قَالَ الشَّيْخُ رَحِمَهُ اللهُ كَذَا قَالَ فِيمَا رُوِيَ عَنْهُ وَيُحْتَمَلُ أَنْ يَكُونَ الْمُرَادَ الْعَامِلُ بِيَدَيْهِ وَهُوَ صَرِيحٌ فِيمَا رُوِيَ فِيهِ عَنْ أَبِي سَعِيدٍ وَإِنَّمَا نَسَبَهُ إِلَى الْكَذِبِ وَاللهُ أَعْلَمُ لِكَثْرَةِ مَوَاعِيدِهِ الْكَاذِبَةِ مَعَ عِلْمِهِ بِأَنَّهُ لَا يَفِي بِهَا وَفِي صِحَّةِ الْحَدِيثِ نَظَرٌ ذَكَرَ الشَّافِعِيُّ رَحِمَهُ اللهُ شَهَادَةَ مَنْ يَأْخُذُ الْجُعْلَ عَلَى الْخَيْرِ وَقَدْ مَضَتِ الدَّلَالَةُ عَلَى جَوَازِهِ فِي كِتَابِ الْإِجَارَةِ وَكِتَابِ قَسْمِ الْفَيْءِ وَالْغَنِيمَةِ وَغَيْرِهِمَا وَذَكَرَ شَهَادَةَ السُّؤَالِ وَقَدْ مَضَتِ الدَّلَالَةُ عَلَى مَنْ يَجُوزُ لَهُ السُّؤَالُ وَمَنْ لَا يَجُوزُ فِي كِتَابِ قَسْمِ الصَّدَقَاتِ وَذَكَرَ شَهَادَةَ مَنْ يَأْتِي الدَّعْوَةَ بِغَيْرِ دُعَاءٍ وَقَدْ مَضَى الْخَبَرُ فِيهِ فِي كِتَابِ الْوَلِيمَةِ فَلَا مَعْنَى لِلْإِعَادَةِ وَكُلُّ مَنْ كَانَ عَلَى شَيْءٍ تُرَدُّ بِهِ شَهَادَتُهُ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ إِنَّمَا تُرَدُّ شَهَادَتُهُ مَا كَانَ عَلَيْهِ فَإِذَا نَزَعَ وَتَابَ قُبِلَتْ شَهَادَتُهُ قَالَ الشَّيْخُ وَقَدْ مَضَتِ الْأَخْبَارُ فِيهِ فِي بَابِ شَهَادَةِ الْقَاذِفِ  

[Machine] The child of righteousness does not prefer it except by righteousness.  

لَا يَفْضُلُهُ وَلَدُ الرِّشْدَةِ إِلَّا بِالتَّقْوَى  

[Machine] About the scholars who adhere to the view of the people of Madinah, they used to say about the child of adultery that its origin is indeed an origin of evil, but if its condition and status improve, its testimony becomes valid. They also viewed freeing it as a good deed.  

عَنِ الْفُقَهَاءِ الَّذِينَ يُنْتَهَى إِلَى قَوْلِهِمْ مِنْ أَهْلِ الْمَدِينَةِ كَانُوا يَقُولُونَ فِي وَلَدِ الزِّنَا إِنَّ أَصْلَهُ لَأَصْلُ سُوءٍ وَإِذَا حَسُنَتْ حَالَتُهُ وَمُرُوءَتُهُ جَازَتْ شَهَادَتُهُ وَكَانُوا يَرَوْنَ عِتْقَهُ حَسَنًا  

[Machine] He heard the Messenger of Allah, ﷺ , say, "The testimony of a Bedouin against the people of a village is not acceptable, and this is likely because the testimony carries weight in consideration, and it is considered that the witness in it is from the people of hidden knowledge." Shaykh Abu Sulayman al-Khattabi, may Allah have mercy on him, said, "It is similar to the dislike of the testimony of the Bedouins due to their harshness in religion and their ignorance of the rulings of the Sharia, because they mostly fail to adhere to the testimony based on its true essence and they do not establish it according to its right due to their lack of knowledge about what it involves, and Allah knows best."  

أَنَّهُ سَمِعَ رَسُولَ اللهِ ﷺ يَقُولُ لَا تَجُوزُ شَهَادَةُ بَدَوِيٍّ عَلَى صَاحِبِ قَرْيَةٍ وَهَذَا يُحْتَمَلُ أَنْ يَكُونَ وَرَدَ فِي الشَّهَادَةِ عَلَى الِاعْتِبَارِ وَفِيمَا يُعْتَبَرُ أَنْ يَكُونَ الشَّاهِدُ فِيهِ مِنْ أَهْلِ الْخِبْرَةِ الْبَاطِنَةِ قَالَ الشَّيْخُ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ رَحِمَهُ اللهُ فِيمَا بَلَغَنِي عَنْهُ يُشْبِهُ أَنْ يَكُونَ إِنَّمَا كَرِهَ شَهَادَةَ أَهْلِ الْبَدْوِ لِمَا فِيهِمْ مِنَ الْجَفَاءِ فِي الدِّينِ وَالْجَهَالَةِ بِأَحْكَامِ الشَّرِيعَةِ لِأَنَّهُمْ فِي الْغَالِبِ لَا يَضْبِطُونَ الشَّهَادَةَ عَلَى وَجْهِهَا وَلَا يُقِيمُونَهَا عَلَى حَقِّهَا لِقُصُورِ عِلْمِهِمْ عَمَّا يُحِيلُهَا وَيُغَيِّرُهَا عَنْ جِهَتِهَا وَاللهُ أَعْلَمُ  

[Machine] He used to say about the slave and the non-Muslim, when they give testimony, their testimonies are rejected. Then he emancipates this one and converts this one, so that their testimonies become acceptable. He said, "Their testimony is valid." And he mentioned the hadith.  

أَنَّهُ كَانَ يَقُولُ فِي الْعَبْدِ وَالذِّمِّي إِذَا شَهِدَا رُدَّتْ شَهَادَتُهُمَا ثُمَّ أعْتَقَ هَذَا وَأَسْلَمَ هَذَا أَنَّهُمَا تَجُوزُ شَهَادَتُهُمَا 21184 قَالَ وَحَدَّثَنَا أَبُو بَكْرٍ ثنا ابْنُ مَهْدِيٍّ عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ عَبْدِ الْكَرِيمِ عَنْ عَمْرِو بْنِ شُعَيْبٍ وَعَطَاءٍ أَنَّ عُمَرَ ؓ قَالَ شَهَادَتُهُمْ جَائِزَةٌ قَالَ وَذَكَرَ الْحَدِيثَ  

The Prophet ﷺ said: You hear (from me), and others will hear from you; and people will hear from them who heard from you. (Using translation from Abū Dāʾūd 3659)   

قَالَ رَسُولُ اللهِ ﷺ تَسْمَعُونَ وَيُسْمَعُ مِنْكُمْ وَيُسْمَعُ مِمَّنْ يَسْمَعُ مِنْكُمْ  

[Machine] About Masrooq and Shurayh, they said that a testimony cannot be accepted on top of another testimony in a hadd punishment, and it cannot be guaranteed in a hadd punishment.  

عَنْ مَسْرُوقٍ وَشُرَيْحٍ أَنَّهُمَا قَالَا لَا تَجُوزُ شَهَادَةٌ عَلَى شَهَادَةٍ فِي حَدٍّ وَلَا يُكْفَلُ فِي حَدٍّ  

[Machine] "Ata and Tawus said: It is not permissible to have a testimony upon another testimony in a legal punishment (Hadd). We were narrated from Ash-Sha'bi and Ibrahim regarding the prevention of doubts in determining legal punishments in the Book of Hadd."  

عَنْ عَطَاءٍ وَطَاوُسٍ قَالَا لَا تَجُوزُ شَهَادَةٌ عَلَى شَهَادَةٍ فِي حَدٍّ وَرُوِّينَا عَنِ الشَّعْبِيِّ وَإِبْرَاهِيمَ وَقَدْ مَضَتِ الْأَخْبَارُ فِيهِ فِي دَرْءِ الْحُدُودِ بِالشُّبُهَاتِ فِي كِتَابِ الْحُدُودِ  

[Machine] I do not allow the testimony of a hidden one.  

لَا أُجِيزُ شَهَادَةَ مُخْتَبِئٍ  

[Machine] Then I heard it from a statement.  

ثُمَّ سَمِعْتُهُ مِنْ بَيَانٍ  

[Machine] Because Umar ؓ certified the testimony of those who witnessed a man committing adultery, but they did not complete four testimonies, he said, "This is similar to the saying of two."  

لِأَنَّ عُمَرَ ؓ أَجَازَ شَهَادَةَ الَّذِينَ رَصَدُوا رَجُلًا يَزْنِي وَلَكِنْ لَمْ يَتِمُّوا أَرْبَعَةً قَالَ وَهَذَا أَشْبَهُ الْقَوْلَيْنِ  

[Machine] The testimony of one witness is not valid until there are two witnesses. The Sheikh, may Allah have mercy on him, said that Imam Shafi'i brought up the topic of testimony in cases of boundaries, and we have mentioned the reports and traditions about it in the book of boundaries and the book of theft.  

لَا تَجُوزُ شَهَادَةٌ الَشَاهِدٍ عَلَى الشَّاهِدِ حَتَّى يَكُونَا اثْنَيْنِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ قَدْ أَعَادَ الشَّافِعِيُّ رَحِمَهُ اللهُ هَهُنَا بَابَ الشَّهَادَةِ عَلَى الْحُدُودِ وَقَدْ ذَكَرْنَا الْأَخْبَارَ وَالْآثَارَ فِيهِ فِي كِتَابِ الْحُدُودِ وَكِتَابِ السَّرِقَةِ  

[Machine] Two men testified before Ali that a man had committed theft, so Ali cut off the hand of the first man. Then they brought another man and said, "This is the thief, not the first one." Ali then expressed his satisfaction with the testimony of both witnesses and decided to pay the blood money for the severed hand of the first man. He said, "If I had known that you two were lying, I would have cut off both of your hands." This saying is also recorded by Hushaym, and in the narration of Sufyan from Muttarif, they said, "We made a mistake regarding the first man."  

أَنَّ رَجُلَيْنِ شَهِدَا عِنْدَ عَلِيٍّ ؓ عَلَى رَجُلٍ بِالسَّرِقَةِ فَقَطَعَ عَلِيٌّ يَدَهُ ثُمَّ جَاءَا بِآخَرَ فَقَالَا هَذَا هُوَ السَّارِقُ لَا الْأَوَّلُ فَأْغَرَمَ عَلِيٌّ ؓ الشَّاهِدَيْنِ دِيَةَ يَدِ الْمَقْطُوعِ الْأَوَّلِ وَقَالَ لَوْ أَعْلَمُ أَنَّكُمَا تَعَمَّدْتُمَا لَقَطَعْتُ أَيْدِيَكُمَا وَلَمْ يَقْطَعِ الثَّانِيَ لَفْظُ حَدِيثِ هُشَيْمٍ وَفِي رِوَايَةِ سُفْيَانَ عَنْ مُطَرِّفٍ فَقَالَا وَأَخْطَأْنَا عَلَى الْأَوَّلِ  

[Machine] If two witnesses testify to a murder and then the murderer is killed, and then one of the witnesses is killed, the Sheikh said, "This is when he says, 'I deliberately intended to testify against him so that he would be killed,' and the first one was in error."  

إِذَا شَهِدَ شَاهِدَانِ عَلَى قَتْلٍ ثُمَّ قُتِلَ الْقَاتِلُ ثُمَّ يَرْجِعُ أَحَدُ الشَّاهِدِينَ قُتِلَ قَالَ الشَّيْخُ وَهَذَا فِيهِ إِذَا قَالَ عَمِدْتُ أَنْ أَشْهَدَ عَلَيْهِ لِيُقْتَلَ وَالْأَوَّلُ فِي الْخَطَأِ  

[Machine] He witnessed a man testify in front of him and signed the judgment verdict. Then the man returned but his statement was not believed, meaning the first was not overturned and his statement was not believed in his return, and then he was fined for what had passed.  

أَنَّهُ شَهِدَ عِنْدَهُ رَجُلٌ بِشَهَادَةٍ وَأَمْضَى شُرَيْحٌ الْحُكْمَ فِيهَا فَرَجَعَ الرَّجُلُ بَعْدُ فَلَمْ يُصَدِّقْ قَوْلَهُ يَعْنِي فَلَمْ يَنْقُضِ الْأَوَّلَ وَلَمْ يُصَدِّقْ قَوْلَهُ فِي الرُّجُوعِ ثُمَّ التَّغْرِيمِ فِيمَا يَكُونُ إِتْلَافًا عَلَى مَا مَضَى  

[Machine] A man testified in front of the imam and the imam confirmed his testimony. Then, he was called to give another testimony. Is his first testimony valid or his second? He said, "He has no testimony in the first or the second." The sheikh said, "This is regarding the reversed ruling before the verdict of the first."  

عَنْ رَجُلٍ شَهِدَ عِنْدَ الْإِمَامِ فَأَثْبَتَ الْإِمَامُ شَهَادَتَهُ ثُمَّ دُعِيَ لَهَا فَبَدَّلَهَا أَتَجُوزُ شَهَادَتُهُ الْأُولَى أَوِ الْآخِرَةُ؟ قَالَ لَا شَهَادَةَ لَهُ فِي الْأُولَى وَلَا فِي الْآخِرَةِ قَالَ الشَّيْخُ وَهَذَا فِي الرُّجُوعِ قَبْلَ إِمْضَاءِ الْحُكْمِ بِالْأُولَى  

[Machine] The Messenger of Allah ﷺ said, "Whoever innovates something in our affair that is not of it, it will be rejected." Ibn 'Isa said, "The Prophet ﷺ said, 'Whoever does an action that is not in accordance with our order, it will be rejected.'"  

قَالَ رَسُولُ اللهِ ﷺ مَنْ أَحْدَثَ فِي أَمْرِنَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ قَالَ ابْنُ عِيسَى قَالَ النَّبِيُّ ﷺ مَنْ صَنَعَ أَمْرًا عَلَى غَيْرِ أَمْرِنَا فَهُوَ رَدٌّ