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Total 13 hadees found


The false witness may not even have moved from his place but that the punishment of fire will have already become incumbent for him
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 68; Al Kafi

Do not testify till you are as certain as you are about the palm (of your hand)
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 69; Wasaelush Shia

Someone inquired from the Holy Prophet (s.a.w.s.) as to when it was allowed to testify as a witness. The Prophet (s.a.w.s.) told him: “Can you see the sun?” “Yes,” he said. “Testify like it or do not.” (Meaning you should testify only if you are absolutely certain, otherwise you must not do so).
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 70; Wasaelush Shia

The witness should testify only for that about which he is certain. He must fear Allah. To testify without having certainty or to testify against something without being certain is also falsehood. Allah (a.j.) says, Refrain from falsehood! And remain upright for (the sake of) Allah and do not be among the polytheists. So, Allah has equated false testimony to polytheism.”
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 70; Mustadrakul Wasael

The false witness must be lashed, and the number of lashes is determined by the Imam (or the Islamic judge) and he should be paraded (in the city) till people know him (and may not rely on him in the future).
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Nineteenth Greater Sin ,page 71

“When you are asked to give evidence, give it. For Allah (a.j.) says: “Surely Allah commands you to make over trusts to their owners...”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 77; Surah Nisa 4:58

One who possesses some evidence, has to make it known. And when he is asked for it, he must give it. He should not fear anyone’s criticism. He must fulfill his obligation of Amr bil Maroof (enjoining good) and Nahi Anil Munkar (forbidding evil).
Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 77; Tafseer Ali Ibn Ibrahim Qummi

Hisham says that Imam Ja’far as-Sadiq (a.s.) said, “And the witnesses should not refuse when they are summoned.”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 78; Surah Baqarah 2:282

Muhammad Bin Fuzail asked Imam Musa al-Kazim (a.s.) the meaning of the above ayat (Surah Baqarah 2:282) “And the witnesses should not refuse when they are summoned.” Imam (a.s.) replied, “When someone calls you to give evidence in a matter of some debts or some right, then you do not have the choice to ignore it.”
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 78; Wasaelush Shia

If one hears an evidence (i.e. he becomes a witness) but he had not been made a witness, then if he likes he can testify or he can prefer to remain silent.
Imām Muhammad ibn ‘Alī al-Baqir (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 80; Wasaelush Shia

Give evidence for the sake of Allah even if you have to testify against yourself, your parents or your own relatives - But you must not cause harm to your believing brother by concealing evidence. However, if your believing brother is going to be oppressed, then do not testify.
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 81; Wasaelush Shia

Dawood Ibne Hasan says that he heard Imam Ja’far as-Sadiq (a.s.) saying: “Give evidence for the sake of Allah, even if you have to testify against your parents or your own son. But do not give evidence to cause harm (Zaeer) to your believing brother.” The narrator says that, ‘I asked, “What is Zaeer?” He (a.s.) said, “It is when someone who has a right, and in order to obtain it he resorts to oppression, contrary to the order of Allah and the Holy Prophet (s.a.w.s.). For example, a man is indebted to another, but the debtor is in straitened circumstances. In this situation, Allah has ordered that he must be given respite till he becomes self-sufficient. And (Allah) says, ...then let there be postponement until (he is in) ease… Now if in spite of this the creditor summons you to testify, and you know the poverty of the debtor, then it is not permitted for you to testify (that he has taken the loan).”
Imām Ja'far ibn Muhammad al-Sādiq (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 81; Wasaelush Shia

Muhammad Ibne Qasim Ibne Fuzail narrates a tradition from Imam Musa al-Kazim (a.s.). He says, “I asked Imam (a.s.), ‘One of your devotees has taken a loan from an enemy of yours. The creditor wants to oppress him and have him imprisoned. Allah knows that he has no money to repay the debt, neither is he capable to do so at present. He does not even have Bayyanah (two just witnesses) to prove his bankruptcy. Then is it allowed for him to take an oath so that he can prove his bankruptcy and obtain respite till the return of favourable conditions? And if from your Shias there are some witnesses who can testify against him, (that he has taken the loan) can they testify?’” Imam Musa al-Kazim (a.s.) replied, “It is not permitted for them to testify. And it is not permitted for the creditor to oppress the debtor
Imām Mūsā ibn Ja‘far al-Kāżim (a.s.)
Greater Sins Vol 2, The Twewntieth Greater Sin ,page 81; Al Kafi