Imam Malik, may Allah have mercy on him, said that if a person dies and he owes debts to people, each with one witness, and each debt is owed to a different person, each with one witness, and the heirs refuse to take an oath, then the creditors may take an oath and receive their debts. If anything remains, it will not go to the heirs, because by refusing to take an oath, they have relinquished their right. However, if the heirs say that they did not know anything would remain from the debt, and that is why they did not take an oath, and the judge becomes aware that this was indeed the reason the heirs did not take an oath, then in this case, the heirs may take an oath and receive whatever wealth remains.

Hazrat Jameel bin Abdur Rahman used to come to Hazrat Umar bin Abdul Aziz when he would judge among the people. If someone made a claim against another, and if it was apparent that there was association, connection, or relationship between the claimant and the defendant, then he would take an oath from the defendant; otherwise, he would not take an oath.

Imam Malik, may Allah have mercy on him, said: In our view, this is the ruling: if a person makes a claim against another, it will be examined. If the claimant is known to have association and connection with the defendant, then an oath will be taken from the defendant. If he swears an oath, the claim of the claimant will be invalidated. If he refuses, then an oath will be taken from the claimant. If he swears an oath, he will receive his right.

It is narrated from Hisham bin Urwah that Sayyiduna Abdullah bin Zubair (may Allah be pleased with him) used to pass judgment based on the testimony of boys regarding their mutual fighting.

Imam Malik, may Allah have mercy on him, said that if boys fight and injure each other, their testimony is valid, but the testimony of boys is not valid in other cases and lawsuits. This is also valid only if, after fighting, they did not separate but remained together. If they went their separate ways, then their testimony is not valid, unless they made just people witnesses to their testimony.

It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Whoever swears a false oath upon my pulpit has made his abode in the Hellfire."

It is narrated from Sayyiduna Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Whoever usurps the right of his Muslim brother by swearing a false oath, Allah will make Paradise forbidden for him and will make Hell necessary for him." The Companions said: O Messenger of Allah (peace and blessings be upon him)! Even if that right is small? He (peace and blessings be upon him) said: "Even if it is a twig of the arak tree, even if it is a twig of the arak tree, even if it is a twig of the arak tree." He said it three times.

It is narrated from Abu Ghatfan (Sa’d) bin Tarif that Sayyiduna Zaid bin Thabit (may Allah be pleased with him) and Sayyiduna Abdullah bin Muti’ (may Allah be pleased with him) had a dispute over a house which was jointly owned by both of them, so they took the case to Marwan bin Hakam, who was the governor of Madinah at that time. Marwan decided that Sayyiduna Zaid bin Thabit (may Allah be pleased with him) should take an oath on the noble pulpit. Sayyiduna Zaid bin Thabit (may Allah be pleased with him) said: I will take the oath at my own place. Marwan said: No, take the oath where people’s possessions are decided (on the noble pulpit). So Sayyiduna Zaid bin Thabit (may Allah be pleased with him) used to take the oath: I am truthful. But he refused to take the oath on the pulpit, and Marwan was astonished at this.

Imam Malik, may Allah have mercy on him, said that an oath should not be taken on the pulpit for less than a quarter dinar, that is, three dirhams.