السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الشهادات
Book of Testimonies
باب: : من قال: لا تجوز شهادة الوالد لولده، والولد لوالديه
One who said the testimony of a father for his child and of a child for his parents is not valid
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قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: " لِأَنَّهُ مِنْ آبَائِهِ، فَإِنَّمَا يَشْهَدُ لِشَيْءٍ هُوَ مِنْهُ، وَإِنَّ بَنِيهِ هُمْ مِنْهُ، فَكَأَنَّمَا شَهِدَ لِبَعْضِهِ ".
Imam al-Shafi'i (may Allah have mercy on him) said: "Because he is among his forefathers, he is testifying in favour of something that is part of himself; and his sons are part of him, so it is as though he testified in favour of a part of himself."
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو بَكْرِ بْنُ إِسْحَاقَ، أنبأ إِسْحَاقُ بْنُ الْحَسَنِ بْنِ مَيْمُونٍ، ثنا أَبُو الْوَلِيدِ الطَّيَالِسِيُّ، ثنا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " فَاطِمَةُ بَضْعَةٌ مِنِّي، مَنْ آذَاهَا فَقَدْ آذَانِي " رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ أَبِي الْوَلِيدِ، وَرَوَاهُ مُسْلِمٌ عَنْ أَبِي مَعْمَرٍ، عَنْ سُفْيَانَ.
Al-Miswar bin Makhramah (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: "Fatimah is a part of me; whoever hurts her has hurt me."
أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ اللهِ بْنُ يُوسُفَ الْأَصْبَهَانِيُّ، أنبأ أَبُو سَعِيدِ بْنُ الْأَعْرَابِيِّ، ثنا سَعْدَانُ بْنُ نَصْرٍ، ثنا سُفْيَانُ، عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ، عَنِ ابْنِ أَبِي سُوَيْدٍ، عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، قَالَ: زَعَمَتِ الْمَرْأَةُ الصَّالِحَةُ خَوْلَةُ بِنْتُ حَكِيمٍ امْرَأَةُ عُثْمَانَ بْنِ مَظْعُونٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ وَهُوَ مُحْتَضِنٌ أَحَدَ ابْنَيِ ابْنَتِهِ وَهُوَ يَقُولُ: " وَاللهِ إِنَّكُمْ لَتُجَهَّلُونَ، وَتُجَبَّنُونَ، وَتُبَخَّلُونَ، وَإِنَّكُمْ لِمَنْ رَيْحَانِ اللهِ ".
Sayyidah Khawlah bint Hakim (may Allah be pleased with her), the wife of Sayyiduna Uthman bin Maz'un (may Allah be pleased with him), said that the Prophet (peace and blessings be upon him) came out holding one of his (grandsons) to his chest, and he was saying: "By Allah, you make (people) cowardly, you make them ignorant, and you make them stingy; and indeed you are among the sweet basil of Allah."
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو عُثْمَانَ سَعِيدُ بْنُ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عَبْدَانَ النَّيْسَابُورِيُّ قَالَا: ثنا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْحَافِظُ، ثنا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الرِّبَاطِيُّ، فِي رَجَبٍ سَنَةَ سِتٍّ وَسِتِّينَ وَمِائَتَيْنِ، قَالَ: قُرِئَ عَلَى أَبِي عُبَيْدٍ ح وَأَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، أنبأ أَبُو الْحَسَنِ الْكَارِزِيُّ، ثنا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ، عَنْ أَبِي عُبَيْدٍ، ثنا مَرْوَانُ الْفَزَارِيُّ، عَنْ شَيْخٍ مِنْ أَهْلِ الْجَزِيرَةِ يُقَالُ لَهُ يَزِيدُ بْنُ أَبِي زِيَادٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: " لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ، وَلَا ظَنِينٍ فِي وَلَاءٍ، وَلَا قَرَابَةٍ، وَلَا الْقَانِعِ مَعَ أَهْلِ الْبَيْتِ لَهُمْ " ⦗٣٤١⦘ لَفْظُ حَدِيثِ عَلِيٍّ، وَفِي رِوَايَةِ الرِّبَاطِيِّ: " وَلَا ظَنِينٍ، وَلَا مُتَّهَمٍ بِقَرَابَةٍ ". وَالْأَوَّلُ أَصَحُّ، يَزِيدُ هَذَا ضَعِيفٌ.
Ibrahim bin Muhammad al-Ribati related in Rajab of the year 266 AH that it was read out to Abu Ubayd.
(b) Sayyidah Aishah (may Allah be pleased with her) narrates from the Prophet (peace and blessings be upon him) that he (peace and blessings be upon him) said: "The testimony of a treacherous man and a treacherous woman, of one who harbours rancour against his brother, of one who makes accusations regarding clientage and kinship, and of a servant in favour of his master shall not be accepted."
This is the wording of Ali's narration; in al-Ribati's narration it is: "nor one under suspicion, nor one suspected on account of kinship." The first is more correct, and this Yazid is da'if (weak).
(b) Sayyidah Aishah (may Allah be pleased with her) narrates from the Prophet (peace and blessings be upon him) that he (peace and blessings be upon him) said: "The testimony of a treacherous man and a treacherous woman, of one who harbours rancour against his brother, of one who makes accusations regarding clientage and kinship, and of a servant in favour of his master shall not be accepted."
This is the wording of Ali's narration; in al-Ribati's narration it is: "nor one under suspicion, nor one suspected on account of kinship." The first is more correct, and this Yazid is da'if (weak).
وَرَوَاهُ عُقَيْلٌ، عَنِ الزُّهْرِيِّ، أَنَّهُ قَالَ: " مَضَتِ السُّنَّةُ أَنْ لَا تَجُوزَ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ " أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْوَلِيدِ، ثنا إِبْرَاهِيمُ بْنُ الْحَسَنِ بْنِ عِيسَى، عَنِ ابْنِ الْمُبَارَكِ، عَنْ يَحْيَى بْنِ أَيُّوبَ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، فَذَكَرَهُ.
Uqayl narrated from al-Zuhri (may Allah have mercy on him) that he said: "The Sunnah has been established that the testimony of a disputant or of one under suspicion is not permissible."
وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو الْوَلِيدِ، ثنا مُحَمَّدُ بْنُ هَارُونَ، ثنا عُثْمَانُ بْنُ سَعِيدٍ، ثنا عَبْدُ اللهِ بْنُ صَالِحٍ، عَنِ اللَّيْثِ، عَنْ عُقَيْلٍ، قَالَ: سَأَلْتُ ابْنَ شِهَابٍ، عَنْ رَجُلٍ وَلِيِّ يَتِيمٍ، هَلْ تَجُوزُ شَهَادَتُهُ؟ قَالَ ابْنُ شِهَابٍ: " مَضَتِ السُّنَّةُ فِي الْإِسْلَامِ أَنْ لَا تَجُوزَ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ وَلَا شَهَادَةُ خَصْمٍ لِمَنْ يُخَاصِمُ " قَالَ الشَّيْخُ: " وَإِنَّمَا يُرْوَى هَذَا اللَّفْظُ فِي الْقَرَابَةِ فِي الْكِتَابِ الَّذِي كَتَبَهُ عُمَرُ إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللهُ عَنْهُمَا، وَقَدْ مَضَى بِإِسْنَادِهِ، وَرُوِّينَا رَدَّ شَهَادَةَ الظَّنِينِ مُطْلَقًا مِنْ وَجْهَيْنِ مُرْسَلَيْنِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَمِنْ وَجْهٍ آخَرَ مَوْصُولًا، إِلَّا أَنَّ فِيهِ ضَعْفًا، وَهُوَ يُقَوَّى بِالْمُرْسَلَيْنِ مَعَهُ، وَاللهُ أَعْلَمُ.
Ibn Shihab (may Allah have mercy on him) said: The practice of Islam has been established that the testimony of a quarrelsome person and of an untrustworthy person shall not be accepted, and the testimony of a disputant shall not be accepted regarding his opponent.
The rejection of the testimony of one under suspicion has been narrated to us in general terms through two mursal routes from the Prophet (peace and blessings be upon him), and through another route as connected (mawsul), although there is weakness in it; it is strengthened by the two mursal routes along with it. And Allah knows best.
The rejection of the testimony of one under suspicion has been narrated to us in general terms through two mursal routes from the Prophet (peace and blessings be upon him), and through another route as connected (mawsul), although there is weakness in it; it is strengthened by the two mursal routes along with it. And Allah knows best.
