Tirmidhi

Commentary:
Note:
(Supported by the previous hadith, this hadith is classified as sahih li ghayrihi [authentic due to corroborating evidence]).

Hadith Commentary: Benefits and Issues: According to Imam Malik and Imam Shafi'i, the meaning of this hadith is that if a person is a witness to the right of another, but the other person is unaware of this, then he should go and inform him of his testimony, that he can testify in his favor. According to some, its meaning is that whatever testimony a person possesses, he should, on his own initiative and merely for the sake of reward and recompense, give that testimony without any request from the claimant—as if he himself is both the claimant and the witness. This is called "testimony for the sake of Allah" (shahadah hasbah), and it pertains purely to the rights of Allah (huquq Allah), such as giving testimony in matters of the prescribed punishment for adultery (zina) or drinking wine (khamr), emancipation (of slaves), bequest (wasiyyah), endowment (waqf), etc.

Explanation:
1:
The form of this testimony is as follows: if a person is faced with a matter in which a witness is needed, and to his knowledge, there is no witness to this matter, then suddenly another person comes and, of his own accord, presents himself and gives testimony regarding this matter—then, in this hadith, such a witness is described as the best of witnesses. It is understood from this that if someone possesses testimony regarding a matter, he should present himself before the judge and give testimony for the resolution of the matter, whether he has been summoned for it or not.

Benefits and Issues:
Explanation: In the narration of Sahih al-Bukhari and Muslim, it is mentioned that (near the Day of Judgment) there will be people who will give testimonies even though testimony will not be sought from them. They will swear oaths even though oaths will not be requested from them. (Sahih al-Bukhari, al-Shahadat, Hadith: 2652; and Sahih Muslim, Fada'il al-Sahabah, Hadith: 2535) Thus, in this, there is condemnation of those people who are liars, who swear such oaths in order to usurp someone’s right or to benefit someone else, and who come forward eagerly to give testimonies.

Whereas, in the hadith under discussion, there is praise for truthful and trustworthy people, who help the compelled and simple people, or who assist the ruler and judge in establishing truth and justice. It is also said that this relates to that trust and loaned property which belongs to an orphan, and no one else except this witness is aware of it, and he himself goes to the ruler and ensures the rightful person receives his due—then indeed, he will be the best witness.

Benefits and Issues:
➊
From the previous chapter, it is understood that testimony should be given by the one from whom it is demanded, whereas in this chapter, the one who gives testimony before being asked is considered the best witness.
Both of these statements are correct.
The way to reconcile and combine both hadiths is that the first situation applies when the witness thinks that he will not be trusted, or he thinks that there are other witnesses present, so if he does not testify, no one's right will be lost.
In this hadith, the mention is of such a witness whose withholding of testimony poses a risk of someone's right being lost because there are no other witnesses present or they are not trustworthy.

➋
When the claimant does not know that a certain person can testify in his favor, he cannot request him to testify for him. In this situation, it is required by the goodwill of a Muslim that, in order to help him obtain his right, he should give testimony. This is a very meritorious deed.

Hadith Authentication: [وأخرجه مسلم فواد 1719، من حديث ما لك به]
Jurisprudential Points:
➊ If a truthful witness gives true testimony without being asked, this is an extremely excellent and virtuous act.
➋ In the chain of narration of this hadith, there are four Tabi‘in (Successors): Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm, Abu Bakr bin Muhammad bin Amr bin Hazm, Abdullah bin Amr bin Uthman, and Abu Amrah bin Abi Amrah al-Ansari, rahimahumullah ajma‘in.
➌ Some people give testimony without being asked. If this testimony is truthful, it is a virtuous deed, and if it is false, it is a major sin.
➍ Without a valid Islamic excuse, it is not permissible to conceal truthful testimony.
➎ Adopting an interrogative (questioning) style to draw the attention of those present is not only permissible but is also the most effective means in the process of teaching and instruction.