includes the witness’s speech, statements, and report of what he bears witness to. This may occur when the witness himself speaks of it, utters it, and mentions it, even without making it known to anyone else or informing another of it. This is the first level of testimony. He may then inform someone else of it and make it known to him, so that his testimony conveys knowledge and information to another. Whoever informs another of something has thereby testified to it, whether or not he uses the word “testimony,” as in the words of Allah Most High:

“And they have made the angels, who are servants of the Most Merciful, female. Did they witness their creation? Their testimony will be recorded, and they will be questioned.”

And His words:

“We testify only to what we know”—to the end of the verse.

In both passages, they merely made a statement. He has also said:

“And avoid false speech,”

“Being upright in devotion to Allah, associating nothing with Him.”

In the two Sahīhs, the Prophet, may Allah bless him and grant him peace, is reported to have said:

“False testimony has been equated with associating partners with Allah.” He said this twice or three times, then recited this verse: “And avoid false speech.”

This encompasses every false statement, whatever its wording and whatever form it takes. Thus, a servant must neither utter it, nor be present where it is spoken, nor listen to someone else saying it. “Falsehood” is that which is baseless and has deviated—that is, turned away—from truth and uprightness. The Prophet, may Allah bless him and grant him peace, called it “false testimony.” Concerning those who declare their wives as forbidden to them as their mothers, Allah has said:

“They are certainly saying something reprehensible and false.”