16
he has lied(1) in all his other affairs. If, however, he inwardly believes in Islam and thinks that these people follow Islam, then he too is testifying on his own behalf, though out of ignorance and misguidance.
In either case, a person’s testimony(2) on his own behalf is not accepted, whether he knows himself to be lying or believes himself to be truthful. It is related in the Sunan that the Prophet—may Allah bless him and grant him peace—said:
“The testimony of an adversary, a person under suspicion, or one who harbors rancor against his brother shall not be accepted.”(3) \ 62.
These people are adversaries; they are suspect, accused, and harbor rancor against the people of the Sunnah and the Community. Their testimony is therefore rejected on every ground.
The fourth argument:
It may be said: First, you are a people who do not use the likes of these
(1) (N) alone reads: “he lies.”
(2) (A) and (B) read: “testimony.”
(3) I have not found a hadith with this exact wording, but I found several hadiths similar in meaning. One of them is narrated from Abd Allāh ibn Amr ibn al-Ās—may Allah be pleased with them both—in several places in *Musnad Ahmad* (al-Maārif ed.), 10/224; 11/138, 163. Its wording here is: “The testimony of a traitor, a person subjected to a prescribed Islamic punishment, or one who bears rancor against another is not admissible.” 12
The editor—may Allah have mercy on him—stated at each of these places that its chain of transmission is sound. *Ghimr*—with an i-vowel on the letter *ghayn* and an unvowelled *mīm*—means rancor and malice. A similar hadith is narrated from Sulaymān ibn Mūsā—may Allah be pleased with him—in *Sunan Abī Dāwūd*, 3/416 (Book of Judgments, chapter “Those Whose Testimony Is Rejected”). A third hadith, narrated from Āisha—may Allah be pleased with her—appears in *Sunan al-Tirmidhī*, 3/374 (Book of Testimonies, hadith no. 2400), but al-Tirmidhī declared it weak.
Ibn Mājah also included the hadith of Abd Allāh ibn Amr ibn al-Ās—may Allah be pleased with them both—in his *Sunan*, 2/792 (Book of Legal Rulings, chapter “Those Whose Testimony Is Not Admissible”). The annotator stated: “It is said in *al-Zawāid*: Its chain of transmission contains Hajjāj ibn Artāh, who practiced *tadlīs* (obscuring the immediate source of a report), and he transmitted it using the non-explicit formula ‘from.’ Al-Tirmidhī narrated it from Āisha—may Allah be pleased with her.” Al-Albānī classified Āisha’s hadith as weak in *Daīf al-Jāmi al-Saghīr*, 6.
كَذَبَ
(١)
. فِي سَائِرِ أَحْوَالِهِ، وَإِنْ كَانَ يَعْتَقِدُ دِينَ الْإِسْلَامِ فِي الْبَاطِنِ وَيَظُنُّ أَنَّ هَؤُلَاءِ عَلَى دِينِ الْإِسْلَامِ، كَانَ أَيْضًا شَاهِدًا لِنَفْسِهِ، لَكِنْ مَعَ جَهْلِهِ وَضَلَالِهِ.
وَعَلَى التَّقْدِيرَيْنِ فَشَهَادَةُ
(٢)
. الْمَرْءِ لِنَفْسِهِ لَا تُقْبَلُ، سَوَاءً عَلِمَ كَذِبَ نَفْسِهِ، أَوِ اعْتَقَدَ صِدْقَ نَفْسِهِ. كَمَا فِي السُّنَنِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -
أَنَّهُ قَالَ:
"
«لَا تُقْبَلُ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ»
"
.
(٣)
\ ٦٢. . وَهَؤُلَاءِ خُصَمَاءُ أَظِنَّاءُ مُتَّهَمُونَ ذَوُو غِمْرٍ عَلَى أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، فَشَهَادَتُهُمْ مَرْدُودَةٌ بِكُلِّ طَرِيقٍ.
الْوَجْهُ الرَّابِعُ:
أَنْ يُقَالَ: أَوَّلًا أَنْتُمْ قَوْمٌ لَا تَحْتَجُّونَ بِمِثْلِ هَذِهِ
(١) ن فَقَطْ: يَكْذِبُ
(٢) أ، ب: شَهَادَةُ
(٣) لَمْ أَجِدْ حَدِيثًا بِهَذَا اللَّفْظِ وَلَكِنِّي وَجَدْتُ عِدَّةَ أَحَادِيثَ قَرِيبَةً فِي مَعْنَاهَا مِنْهُ، مِنْهَا حَدِيثٌ مَرْوِيٌّ فِي مُسْنَدِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ - رَضِيَ اللَّهُ عَنْهُمَا - فِي عِدَّةِ مَوَاضِعَ (ط. الْمَعَارِفِ) ١٠/٢٢٤، ١١/١٣٨، ١٦٣، وَلَفْظُهُ هُنَا: لَا تَجُوزُ شَهَادَةُ خَائِنٍ، وَلَا مَحْدُودٍ فِي الْإِسْلَامِ، وَلَا ذِي غِمْرٍ عَلَى صَاحِبِهِ. ١٢
وَقَالَ الْمُحَقِّقُ رَحِمَهُ اللَّهُ عَنِ الْحَدِيثِ فِي كُلِّ هَذِهِ الْمَوَاضِعِ إِنَّ إِسْنَادَهُ صَحِيحٌ. وَالْغِمْرُ بِكَسْرِ الْغَيْنِ الْمُعْجَمَةِ وَسُكُونِ الْمِيمِ، الْحِقْدُ وَالضِّغْنُ، وَجَاءَ حَدِيثٌ مُقَارِبٌ عَنْ سُلَيْمَانَ بْنِ مُوسَى - رَضِيَ اللَّهُ عَنْهُ - فِي: سُنَنِ أَبِي دَاوُدَ ٣/٤١٦ (كِتَابُ الْأَقْضِيَةِ، بَابُ مِنْ تُرَدُّ شَهَادَتُهُ) ، وَجَاءَ حَدِيثٌ ثَالِثٌ عَنْ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - فِي: سُنَنِ التِّرْمِذِيِّ ٣/٣٧٤ (كِتَابُ الشَّهَادَاتِ، حَدِيثٌ رَقْمُ ٢٤٠٠) وَلَكِنَّ التِّرْمِذِيَّ ضَعَّفَ الْحَدِيثَ، وَأَوْرَدَ ابْنُ مَاجَهْ فِي سُنَنِهِ ٢/٧٩٢ (كِتَابُ الْأَحْكَامِ، بَابُ مَنْ لَا تَجُوزُ شَهَادَتُهُ) حَدِيثَ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ - رَضِيَ اللَّهُ عَنْهُمَا -، وَقَالَ عَنْهُ الْمُعَلِّقُ: " فِي الزَّوَائِدِ: فِي إِسْنَادِهِ حَجَّاجُ بْنُ أَرْطَاةَ وَكَانَ يُدَلِّسُ وَقَدْ رَوَاهُ بِالْعَنْعَنَةِ، وَرَوَاهُ التِّرْمِذِيُّ عَنْ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - ". وَضَعَّفَ الْأَلْبَانِيُّ حَدِيثَ عَائِشَةَ فِي ضَعِيفِ الْجَامِعِ الصَّغِيرِ ٦