فَإِنْ عُثِرَ عَلَىٰ أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ
But if it is found that those two were guilty of perjury, let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."
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يِـأَيُّهَا الَّذِينَ ءَامَنُواْ شَهَـدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِّنْكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى الاٌّرْضِ فَأَصَابَتْكُم مُّصِيبَةُ الْمَوْتِ تَحْبِسُونَهُمَا مِن بَعْدِ الصَّلوةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لاَ نَشْتَرِى بِهِ ثَمَناً وَلَوْ كَانَ ذَا قُرْبَى وَلاَ نَكْتُمُ شَهَـدَةَ اللَّهِ إِنَّآ إِذَاً لَّمِنَ الاٌّثِمِينَ - فَإِنْ عُثِرَ عَلَى أَنَّهُمَا اسْتَحَقَّآ إِثْماً فَآخَرَانِ يِقُومَانُ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الاٌّوْلَيَانِ فَيُقْسِمَانِ بِاللَّهِ لَشَهَـدَتُنَا أَحَقُّ مِن شَهَـدَتِهِمَا وَمَا اعْتَدَيْنَآ إِنَّا إِذاً لَّمِنَ الظَّـلِمِينَ - ذلِكَ أَدْنَى أَن يَأْتُواْ بِالشَّهَـدَةِ عَلَى وَجْهِهَآ أَوْ يَخَـفُواْ أَن تُرَدَّ أَيْمَـنٌ بَعْدَ أَيْمَـنِهِمْ وَاتَّقُوا اللَّهَ وَاسْمَعُواْ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الْفَـسِقِينَ
(106. O you who believe! When death approaches any of you, and you make a bequest, then take the testimony of two just men of your own folk or two others from outside, if you are traveling through the land and the calamity of death befalls you. Detain them both after the Salah (the prayer), (then) if you are in doubt (about their truthfulness), let them both swear by Allah (saying): "We wish not for any worldly gain in this, even though he (the beneficiary) be our near relative. We shall not hide the testimony of Allah, for then indeed we should be of the sinful.'')
(107. If it then becomes known that these two had been guilty of sin, let two others stand forth in their places, nearest in kin from among those who claim a lawful right. Let them swear by Allah (saying): "We affirm that our testimony is truer than that of both of them, and that we have not trespassed (the truth), for then indeed we should be of the wrongdoers.'')
(108. That should make it closer (to the fact) that their testimony would be in its true nature and shape, or else they would fear that (other) oaths would be admitted after their oaths. And have Taqwa of Allah and listen (with obedience to Him). And Allah guides not the rebellious people.)
This honorable Ayah contains a glorious ruling from Allah. Allah's statement,
يِـأَيُّهَا الَّذِينَ ءَامَنُواْ شَهَـدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ
(O you who believe! When death approaches any of you, and you make a bequest, then take the testimony of two...) meaning that there should be two witnesses in such cases,
ذَوَا عَدْلٍ
(just men...) thus, describing them as just,
(of your own folk) Muslims.
أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ
(or two others from outside) non-Muslims, meaning the People of the Book, according to Ibn `Abbas as Ibn Abi Hatim recorded. Allah said next,
إِنْ أَنتُمْ ضَرَبْتُمْ فِى الاٌّرْضِ
(if you are traveling through the land) on a journey,
فَأَصَابَتْكُم مُّصِيبَةُ الْمَوْتِ
(and the calamity of death befalls you.) These are two conditions that permit using non-Muslims from among the Dhimmis for witnesses when there are no Muslims present: When one is traveling and needs to write a will, as Sharih Al-Qadi said. Ibn Jarir recorded that Sharih said, "The witness of the Jews and Christians is not allowed except while traveling, and even then only to witness the dictation of the will.'' Allah's statement,
تَحْبِسُونَهُمَا مِن بَعْدِ الصَّلوةِ
(Detain them both after the Salah (the prayer),) refers to the `Asr prayer, according to Al-`Awfi who reported it from Ibn `Abbas. This is the same explanation reported from Sa`id bin Jubayr, Ibrahim An-Nakha`i, Qatadah, `Ikrimah and Muhammad bin Sirin. As for Az-Zuhri, he said that they are detained after Muslim prayer (i.e., in congregation). Therefore, these two witnesses will be detained after a congregational prayer,
فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ
(let them both swear by Allah if you are in doubt.) meaning, if you are in doubt that they might have committed treachery or theft, then they should swear by Allah,
لاَ نَشْتَرِى بِهِ
(We wish not in this) in our vows, according to Muqatil bin Hayyan,
(for any worldly gain) of this soon to end life,
وَلَوْ كَانَ ذَا قُرْبَى
(even though he be our near relative.) meaning, if the beneficiary be our near relative, we will still not compromise on the truth.
وَلاَ نَكْتُمُ شَهَـدَةَ اللَّهِ
(We shall not hide the testimony of Allah,) thus stating that the testimony is Allah's, as a way of respecting it and valuing its significance,
إِنَّآ إِذَاً لَّمِنَ الاٌّثِمِينَ
(for then indeed we should be of the sinful.) if we distort the testimony, change, alter or hide it entirely. Allah said next,
فَإِنْ عُثِرَ عَلَى أَنَّهُمَا اسْتَحَقَّآ إِثْماً
(If it then becomes known that these two had been guilty of sin...) if the two witnesses were found to have cheated or stolen from the money that the will is being written about,
يِقُومَانُ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الاٌّوْلَيَانِ
(let two others stand forth in their places, nearest in kin from among those who claim a lawful right.) This Ayah indicates that if the two witnesses were found to have committed treachery, then two of the nearest rightful inheritors should stand for witness in their place,
فَيُقْسِمَانِ بِاللَّهِ لَشَهَـدَتُنَا أَحَقُّ مِن شَهَـدَتِهِمَا
(Let them swear by Allah (saying): "We affirm that our testimony is truer than that of both of them...'') Meaning, our testimony that they have cheated is more truthful than the testimony that they have offered,
وَمَا اعْتَدَيْنَآ
(and that we have not trespassed (the truth),) when we accused them of treachery,
إِنَّا إِذاً لَّمِنَ الظَّـلِمِينَ
(for then indeed we should be of the wrongdoers.) if we had lied about them. This is the oath of the heirs, and preference is to be given to their saying. Just as in the case with the oath of relative of a murdered person if he attempts to tarnish the case of the murdered person. So his family takes an oath in defense of his honor. This is discussed in the studies of the oaths in the books of Ahkam. Allah's statement,
ذلِكَ أَدْنَى أَن يَأْتُواْ بِالشَّهَـدَةِ عَلَى وَجْهِهَآ
(That should make it closer (to the fact) that their testimony would be in its true nature and shape (and thus accepted),) means, the ruling requiring the two Dhimmi witnesses to swear, if there is a doubt that they were not truthful, might compel them to admit to the testimony in its true form. Allah's statement,
أَوْ يَخَـفُواْ أَن تُرَدَّ أَيْمَـنٌ بَعْدَ أَيْمَـنِهِمْ
(or else they would fear that (other) oaths would be admitted after their oaths.) means, requiring them to swear by Allah might encourage them to admit to the true testimony because they respect swearing by Allah and they glorify and revere Him. They also fear exposure if the heirs of the deceased are required to swear instead of them. In this case, the heirs would swear and earn the rightful inheritance that the two witnesses failed to declare. This is why Allah said,
أَوْ يَخَـفُواْ أَن تُرَدَّ أَيْمَـنٌ بَعْدَ أَيْمَـنِهِمْ
(or else they would fear that (other) oaths would be admitted after their oaths.), then,
وَاتَّقُواْ اللَّهَ
(And have Taqwa of Allah) in all of your affairs,
(and listen.) and obey,
وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الْفَـسِقِينَ
(And Allah guides not the rebellious people.) who do not obey Him or follow His Law.
untuk dapat menambahkan tafsir
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Yakni diketahui berdasarkan qarinah (tanda) yang menunjukkan keduanya berdusta dan berkhianat.
Maksudnya melakukan khianat (kecurangan) dalam persaksiannya atau berdusta, misalnya mengaku bahwa keduanya telah melakukan transaksi jual beli dengan si mati sebelum matinya atau mengaku bahwa si mati telah berwasiat untuk mereka berdua.
Yakni hendaknya dua orang dari wali yang terdekat dengan si mati bangkit lalu bersumpah bahwa kedua saksi itu telah berdusta, telah merubah wasiat (pesan si mati) dan berkhianat.
Pengkhususan sumpah yang diambil dari dua orang kerabat terdekat adalah karena masalahnya yang khusus, yaitu sebagaimana dalam hadits yang diriwayatkan oleh Bukhari, bahwa ada seorang dari Bani Sahm keluar safar bersama Tamim Ad Dariy dan Addi bin Baddaa', di mana keduanya adalah orang Nasrani, maka orang yang berasal dari Bani Sahm itu wafat di negeri yang tidak terdapat seorang muslim. Ketika keduanya datang membawa tarikahnya (harta peninggalannya), keluarganya kehilangan sebuah wadah dari perak yang berukiran daun pohon kurma dari emas, maka keduanya melaporkan kepada Nabi shallallahu 'alaihi wa sallam, sehingga turunlah ayat di atas, lalu Beliau menyuruh mereka berdua bersumpah, kemudian wadah itu pun ditemukan di Mekah, dan orang yang memegang wadah itu berkata, "Kami membelinya dari Tamim dan Addi", maka turunlah ayat setelahnya. Kemudian bangkitlah dua orang wali orang Bani Sahm yang meninggal itu dan keduanya bersumpah. Dalam sebuah riwayat Tirmidzi disebutkan, "Amr bin 'Ash dan yang lain dari mereka bangkit, lalu bersumpah, di mana keduanya adalah kerabat terdekat si mati." Dalam riwayat lain disebutkan lebih jelas, "Maka orang dari Bani Sahm itu sakit dan mewasiatkan kepada dua orang itu (Tamim dan Addi) agar menyampaikan harta yang ditinggalkannya kepada keluarganya. Ketika orang itu telah wafat, maka kedua orang itu mengambil wadah dan menyerahkan selebihnya kepada keluarganya."
Yakni bersaksi namun isinya tidak benar.
