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Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Adab al-Mufrad al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī Misc
quran:5:107 –

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."  

But if it be discovered, ˹if˺ it be ascertained after they have sworn their oaths, that both of them have merited ˹the suspicion of˺ sin, that is, that they have done something to incur it, in the way of a breach of faith or perjury in the testimony; for example, if what they are accused of is found with them and then they claim that they had bought it from the deceased or that he had bequeathed it to them, then two others shall take their place, so that the oaths are to be taken from them, being the nearest (al-awlayān is a substitution for ākharān, ‘two others’; a variant reading has al-awwalīn, plural of awwal, as an adjectival qualification of, or a substitution for, alladhīna, ‘of those’), in kinship to the deceased, of those most concerned, with the bequest, namely, the inheritors, and they shall swear by God, to the breach of faith of the two witnesses, and they shall both say, ‘Verily, our testimony, our oath, is truer, is more faithful, than their testimony, their oath, and we have not transgressed, we have ˹not˺ overstepped the ˹bounds of˺ truth in our oaths, for then we would assuredly be among the evildoers’: meaning, let the one about to die call two men as witnesses to his bequest, or let him instruct in his bequest that the two be from among his co-religionists or from among others, if he cannot find any ˹from among the former˺ because he is travelling or for some similar reason. If the inheritors have doubts about the two men and claim a breach of faith on the part of the two for having taken something or given it to some other person — alleging that the deceased bequeathed it to him — then let the two men swear in full ˹in the way mentioned above˺. If then some indication surfaces that the two men have been lying and these two then claim some motivation for this action ˹of theirs˺, the nearest of the inheritors in kinship ˹to the deceased˺ shall swear to the perjury of the two men and to the truth of what they ˹the inheritors˺ suspected. This stipulation holds for the two trustees, but is abrogated in the case of the two witnesses. Likewise, the testimony of non co-religionists is abrogated. The reason for ˹stipulating˺ the mid-afternoon prayer is to consecrate the oaths. The specification in this verse that the oath be from the two inheritors nearest in kinship concerns the incident regarding which it was revealed. This ˹incident˺, as reported by al-Bukhārī, involved a man from the Banū Sahm who had set out on a journey with Tamīm alDārī and ‘Adiyy b. Baddā’, when they were both ˹still˺ Christians. The man from the Banū Sahm died in a place where there were no Muslims. When the two came back with his bequest, they ˹his relatives˺ found that a silver bowl plated with gold was missing and so the two were brought before the Prophet (s); thereupon this verse was revealed. The Prophet (s) made the two swear oaths. The bowl was later discovered in Mecca, where the owners said that they had bought it from Tamīm and ‘Udayy. The next verse was then revealed, after which two of the Sahmī man’s close kin came to swear their oaths; in al-Tirmidhī’s version, ‘Amr b. al-‘Ās, who was closer to the deceased man, stood up with one other from among the kin, and they swore an oath; in yet another version, the ˹Sahmī˺ man fell ill and instructed them as to his bequest and asked them to deliver what he had left to his family, but when he died, they took the bowl ˹and sold it˺ and then gave what remained ˹of that money˺ to his family.
القرآن:٥:١٠٧ –

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  

{فإن عُثر} اطُّلع بعد حلفهما {على أنهما استحقا إثما} أي فعلا ما يوجبه من خيانة أو كذب في الشهادة بأن وجد عندهما مثلا ما اتُّهما به وادعيا أنهما ابتاعاه من الميت أو وصى لهما به {فآخران يقومان مقامهما} في توجيه اليمين عليهما {من الذين استحق عليهم} الوصية وهم الورثة ويبدل من آخران {الأوليان} بالميت أي الأقربان إليه وفي قراءة الأَوَّلينَ جمع أوَّل صفة أو بدل من الذين {فيقسمان بالله} على خيانة الشاهدين ويقولان {لشهادتنا} يمننا {أحق} أصدق {من شهادتهما} يمينهما {وما اعتدينا} تجاوزنا الحق في اليمين {إنا إذا لمن الظالمين} المعنى ليشهد المحتضر على وصيته اثنين أو يوصي إليهما من أهل دينه أو غيرهم إن فقدهم لسفر ونحو فإن ارتاب الورثة فيهما فادعوا أنهما خانا بأخذ شيء أو دفعه إلى شخص زعما أن الميت أوصي له به فليحلفا إلى آخره فإن اطلع على أمارة تكذيبهما فادعيا دافعا له حلف أقرب الورثة على كذبهما وصدق ما ادعوه والحكم ثابت في الوصيين منسوخ في الشاهدين وكذا شهادة غير أهل الملة منسوخة واعتبار صلاة العصر للتغليظ وتخصيص الحلف في الآية باثنين من أقرب الورثة لخصوص الواقعة التي نزلت لها وهي ما رواه البخاري أن رجلا من بني سهم خرج مع تميم الداري وعدي بن بداء أي وهما نصرانيان فمات السهمي بأرض ليس فيها مسلم فلما قدما بتركته فقدوا جاما من فضة مخوصا بالذهب فرفعا إلى النبي صلىالله عليه وسلم فنزلت فأحلفهما ثم وجد الجام بمكة فقالوا ابتعناه من تميم وعدى فنزلت الآية الثانية فقام رجلان من أولياء السهمي فحلفا، وفي الترمذي فقام عمرو بن العاص ورجل آخر منهم فحلفا وكان أقرب إليه، وفي رواية فمرض فأوصى إليهما وأمرهما أن يبلغا ما ترك أهله فلما مات أخذا الجام ودفعا إلى أهله ما بقي.

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