The Book of Testimonies

His statement, “Testimonies”: this is the plural of testimony. Its original linguistic sense comes from shahida—to be present at something and see it with one’s own eyes. Allah, Exalted is He, says:

“Except those who testify to the truth knowingly.” [al-Zukhruf 43:86]

Thus, knowledge is essential.

Technically, it is a person’s informing another of what is due from someone else, using the wording, “I testify,” or the like. They therefore hold that the report must be made with the words, “I testify.” The report may concern whatever one has come to know, without restriction—for example, a person testifying to the sighting of the new moon by saying, “I testify.”

It has also been said that testimony is a person’s reporting whatever he knows, whether he uses the words, “I testify,” or not. Hence, when Imam Ahmad was told that Ali ibn al-Madini—so I believe—said, “I say that the ten are promised Paradise, but I do not testify to it,” he replied, “If he says that, then he has testified.” The correct view, then, is that testimony is for a person to report what he knows, whether he says, “I testify,” or uses other words.

Testimony is a matter of tremendous importance and grave danger. Thus, when the Prophet, peace and blessings be upon him, said, “Shall I not inform you of the gravest of major sins?” and mentioned associating partners with Allah and undutifulness to one’s parents, he had been reclining, but then he sat upright and said, “Indeed, false speech; indeed, false testimony.” He repeated it until they said, “Would that he would stop.” (1) It is serious both in receiving testimony and in giving it. As for receiving it,