Hazrat Sha'bi (may Allah have mercy on him) says that if a person becomes a guarantor without permission or order and makes the payment on behalf of the guaranteed person, then nothing is obligatory upon the guaranteed person. It is the guarantor who has taken upon himself the burden that he has assumed.

It is narrated from Hazrat Talha bin Abdullah bin Awf that the Noble Prophet (peace and blessings be upon him) ordered the announcer to make a proclamation. He called out to the people until he reached the Thaniyyah. The Prophet (peace and blessings be upon him) said: "O people! Be aware that the testimony of an opponent and a suspicious person is not acceptable, and indeed, the oath is upon the defendant."

Hazrat Shurayh says that I reject the testimony of six types of people: the litigant, the doubtful person, and such a person who has to pay compensation; a partner in favor of his partner, an employee in favor of his employer, and a slave in favor of his master.

Ibrahim says that in the matter of divorce, the testimony of a doubtful (unreliable) and one accused of lying is not permissible.

Hazrat Shurayh says that I reject the testimony of six types of people: the litigant, the doubtful person, the one who has to pay compensation, a partner in favor of his partner, an employee in favor of his employer, and a slave in favor of his master.

Hazrat Shurayh says that the testimony of a son in favor of his father, of a father in favor of his son, of a wife in favor of her husband, and of a husband in favor of his wife is not accepted.

Ibrahim says that the testimony of a father in favor of his son, the testimony of a son in favor of his father, a woman’s testimony in favor of her husband, a husband’s testimony in favor of his wife, a slave’s testimony in favor of his master, a master’s testimony in favor of his slave, a partner’s testimony in favor of his partner, and likewise the testimony of every companion in favor of his companion is not accepted.

Hazrat 'Amir did not consider the testimony of a son permissible in favor of his father. He did not consider the testimony of a wife permissible in favor of her husband. He considered the testimony of a father permissible and acceptable in favor of his son. And he accepted the testimony of a husband in favor of his wife.

Hasan says: The testimony of a father in favor of his son, and the testimony of a son in favor of his father, and the testimony of a husband in favor of his son, and the testimony of a wife in favor of her husband are not accepted.

Hazrat Shabeeb narrates that I was present in the service of Hazrat Shurayh when he accepted the testimony of a husband in favor of his wife. It was said to him that this is her husband. He replied: Who else, besides the husband, will testify in favor of the wife?