Bukhari

Hadith Commentary: The meaning is that they will have no hesitation in giving testimony, nor any reluctance in swearing oaths. They will give testimony and then swear oaths, and at times they will swear oaths and then give testimony thereafter.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam declared three eras to be the best of times. Indeed, that period was one of goodness and blessing. After that, strange and peculiar innovations (bid‘ah) began to emerge. Philosophers arose who started to view the religion of Islam through the lens of their self-made intellect. The Mu‘tazilah began to speak out, and then the scholars had to face the trial of the createdness of the Qur’an (fitnat khalq al-Qur’an). Circumstances changed. Severe types of disagreements arose, and day by day, the rulings of the Shari‘ah began to diminish.

(2)
The decline in religious matters will reach such a point that people will have no hesitation in giving false testimony or swearing false oaths. The prophecy of the Messenger of Allah sallallahu alayhi wa sallam has been fulfilled word for word. There is an abundance of those who give false testimony. In our judicial system, every type of witness is available for a price. There is no shortage of those who betray trusts. The national treasuries are being plundered with both hands, and then there is an abundance of those who make covenants and then break them. Such people, having acquired illicit wealth, can often be seen with large, protruding bellies in a physical sense—especially among the senior officers in the police department, who are living examples of this. These people are fond of obesity; although, naturally, obesity is not blameworthy, a person who is mindful of the Hereafter neither becomes obese nor does his belly grow. And Allah is the One whose help is sought.

Hadith Commentary:
The meaning is that they will have no hesitation in giving testimony, nor will they fear telling lies.
In haste, sometimes they will first take an oath, then give testimony, and then take an oath again.
For this reason, the pious predecessors (salaf) used to forbid their students from giving testimony and taking oaths, and even prohibited uttering phrases such as "I bear witness by Allah" (ashhadu billah) or "upon the covenant of Allah" (ala ahdillah), so that the habit of swearing oaths on every occasion would not develop.

Hadith Commentary:
(1)
There are four opinions of the scholars regarding this topic, the details of which are as follows:
➊ "I bear witness" or "I swear an oath" or "I resolve"—
These are words of oath, and in the case of breaking the oath (hanith), expiation (kaffarah) will be required.
➋ Merely saying "I bear witness" is not sufficient for an oath; rather, if one says, "I make Allah the witness" and intends an oath, then such a statement is considered an oath.
➌ The words of testimony (shahadah) are not sufficient for an oath, because taking an oath and giving testimony are two separate matters.
➍ If one says, "I make the Ka'bah a witness" or "I make the Prophet a witness," these words do not constitute an oath.
(‘Umdat al-Qari: 15/707)

(2)
The position of Imam al-Bukhari rahimahullah appears to be that the words of testimony are not sufficient for an oath, because the wording of the hadith he has narrated—"their testimony will precede their oath and their oath will precede their testimony"—indicates that there is a difference between an oath and testimony. However, if by these words one intends an oath, then certainly an oath is meant.
And Allah knows best. (Fath al-Bari: 11/662)

(3)
The meaning of the hadith is that near the Day of Judgment, people will not adhere to the Shari‘ah, nor will they have knowledge of the legal rulings, so they will swear oaths in place of testimony and give testimony in place of oaths.

Hadith Commentary:
The meaning is that they will not have control over their own minds or their tongues; in giving false testimony and swearing false oaths, they will become so audacious that these things will immediately come to their lips.
If one observes carefully, this is indeed the general condition of the Muslims today, except those whom Allah wills.

Hadith Commentary:
1.
The Companions (radi Allahu anhum) are of three categories:
➊
The Muhajirun, who endured hardships for the sake of the religion and ultimately migrated to Madinah.
➋
The Ansar, who gave refuge to the Muhajirun and made financial sacrifices for the religion of Islam.
➌
Other Companions (radi Allahu anhum) who accepted Islam at the time of the Conquest of Makkah.
They did not have to face any kind of hardship for the religion.
In the honor of being a Companion, all are equal; however, in other respects, there is superiority of one over another among them.
They did not have to face any kind of hardship for the religion.
In the honor of being a Companion, all are equal; however, in other respects, one has superiority over another among them.
2.
By "precedence" in the hadith is meant that, due to indifference towards the religion, greed and avarice will dominate among them; so much so that the only concern will be with whom to begin—whether with testimony or with an oath. It will be as if there is a race between the two.
If one wishes to see its manifestation, one may look at the prepared witnesses in our courts.
Out of greed for wealth, they are always ready to give false testimony and take false oaths, even though testimony is for an eyewitnessed event and an oath is for a matter of certainty, but they have no concern for this.
3.
The meaning of the statement of Ibrahim al-Nakha'i (rahimahullah) is that our elders would discipline us so that we would not make testimony and oaths a habitual practice, and they would encourage us to adopt a path of caution.

Hadith Commentary: The meaning is that our elders used to punish us for uttering phrases such as "I bear witness by Allah" or "O Ali, by Allah's covenant," so that we would not develop the habit of swearing oaths. It is not good to become accustomed to swearing oaths on every occasion; caution in taking oaths is necessary.

Hadith Commentary:
(1)
By "the best of times" in the hadith is meant the era of the Companions (Sahabah), the Followers (Tabi‘in), and the Followers of the Followers (Taba‘ Tabi‘in). After that, as Muslims became more distant from the sun of Prophethood, darkness increased accordingly. Eventually, such sharp and audacious people will emerge that giving testimony and swearing oaths will become their profession. Sometimes they will swear oaths before giving testimony, and sometimes they will testify before swearing oaths. The reason for this will be that such people will have no regard for religious rulings.
(2)
In the era of Ibrahim al-Nakha‘i rahimahullah, the elders were particular about testimony so that it would be given thoughtfully and no injustice would be done to anyone in this matter. In any case, giving false testimony and swearing false oaths are extremely reprehensible actions.

Hadith Commentary:
Benefits and Issues:
In light of the above narrations, this statement of yours has been made regarding the people who came after the generation of the successors of the successors (taba‘ tabi‘in).

Hadith Commentary: Benefits and Issues: In this hadith, by "your generation" is meant the noble Companions (Sahabah radi Allahu anhum). From this, it is understood that the Companions are superior and more virtuous than the entire Ummah. No one shares or accompanies them in the honor of companionship and association with the Prophet (sallallahu alayhi wa sallam). Even if, individually and personally, someone else surpasses a Companion in some other quality, collectively, no group can surpass them in any respect. After the Companions, the rank belongs to the great Followers (Tabi‘in), and after them, the best rank and status is held by the Followers of the Followers (Taba‘ Tabi‘in). No group among the later generations can surpass any group among them in any respect. Yes, individually, someone from the later generations may surpass an individual among them in some quality. The meaning of one surpassing another in oath and testimony is that these people will be ready for oath and testimony without hesitation or delay, or they will combine both oath and testimony, sometimes taking an oath after giving testimony, and sometimes giving testimony after taking an oath. The last of the Taba‘ Tabi‘in lived until 220 AH, and the last of the Tabi‘in lived until 170 AH. The last Companion lived until 110 AH.

Explanation:
1:
That is, the era of the noble Companions (radi Allahu anhum), who lived during the time of the Prophet (sallallahu alayhi wa sallam), their period is one generation (qarn), which extends slightly beyond the first Hijri century. The last Companion (Wathilah ibn al-Asqa‘) and Anas (radi Allahu anhu) passed away in 110 AH.

2:
That is, the Tabi‘in (rahimahullah).

3:
That is: the Atba‘ al-Tabi‘in (rahimahullah); their era extends up to the year 220 AH. (Some scholars have understood these three generations as: the era of Abu Bakr (as-Siddiq), the era of ‘Umar (al-Faruq), and the era of ‘Uthman (radi Allahu anhum), because after the era of ‘Uthman, the period of tribulation and corruption became widespread. And Allah knows best.)

4:
That is, people will become very eager to give testimony and to swear oaths, always ready for it, and will not exercise any caution at all. These matters generally became prevalent among Muslims after the era of the Atba‘ al-Tabi‘in.

Benefits and Issues:
➊ By "qarn" is meant the people of an era, that is, the people of a single generation. Here, by the first qarn is meant the group of the noble Companions (radi Allahu anhum); by those connected to them is meant the eminent Followers (Tabi‘in), and by those connected to them is meant the eminent Followers of the Followers (Taba‘ Tabi‘in).

➋ The noble Companions (radi Allahu anhum) are the most virtuous individuals of the Ummah. Even the Companion of the lowest rank is superior to the most virtuous of the Followers (Tabi‘in).

➌ The status of the Companions, the Followers, and the Followers of the Followers is higher than all those who come after them.

➍ Testimony and oaths are very important and delicate responsibilities. Because of false testimony, people's judgments become incorrect, as a result of which someone else's right is given to another, and the rightful person is deprived. Similarly, because of a false oath, lies are believed, which results in many injustices. In addition, taking a false oath is also an act of disrespect towards the majesty of Allah.

➎ The meaning of oaths and testimony coming quickly one after another is that people will not feel their importance and delicacy; therefore, they will take true and false oaths without hesitation, especially when giving testimony, they will not hesitate to swear false oaths. This is a very bad habit.