Përkthimi i kuptimeve Ajeti 106 Surja Suretu El Maide - الترجمة الإنجليزية - د. وليد بليهش العمري - Enciklopedia e Kuranit Fisnik

Ajeti: 106

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ شَهَٰدَةُ بَيۡنِكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ حِينَ ٱلۡوَصِيَّةِ ٱثۡنَانِ ذَوَا عَدۡلٖ مِّنكُمۡ أَوۡ ءَاخَرَانِ مِنۡ غَيۡرِكُمۡ إِنۡ أَنتُمۡ ضَرَبۡتُمۡ فِي ٱلۡأَرۡضِ فَأَصَٰبَتۡكُم مُّصِيبَةُ ٱلۡمَوۡتِۚ تَحۡبِسُونَهُمَا مِنۢ بَعۡدِ ٱلصَّلَوٰةِ فَيُقۡسِمَانِ بِٱللَّهِ إِنِ ٱرۡتَبۡتُمۡ لَا نَشۡتَرِي بِهِۦ ثَمَنٗا وَلَوۡ كَانَ ذَا قُرۡبَىٰ وَلَا نَكۡتُمُ شَهَٰدَةَ ٱللَّهِ إِنَّآ إِذٗا لَّمِنَ ٱلۡأٓثِمِينَ

(106) ^[1275]You who Believe, the testimony of any of you who is attended by death should be witnessed by two ˹people˺ of sound judgement from within you – or two from without you^[1276] – ˹that is˺ at the time of making the will as you set about the land ˹travelling˺ and the calamity of death befalls ˹any of ˺ you. Should you have doubts ˹about their testimony˺^[1277] stand them^[1278] up from after the Prayer^[1279] and they ˹should˺ swear by Allah that: “We do not seek ˹by this oath˺ some monetary reward; ˹nor do we favour a beneficiary˺ even if he were a relative ˹of ours˺ and ˹that˺ we would not withhold ˹any part of ˺ Allah’s testimony^[1280]. If we do that, then we are but sinful.”

[1275] This aya and the two that follow are said to be the most complex in the whole Qur’an in terms of grammatical structure, interpretation and legal ruling (cf. Makkī Ibn Abū Ṭālib, Mushkil Iʿrāb al-Qur’ān, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn). The great attention to detail found here indicates the importance of inheritance laws in Islam and which merited much detailed accounts in the Qur’an, especially in Sura al-Nisā’. Needless to say, no single translation can capture the totality of the complexity of the issues implicated in these ayas and over which scholars of Islam have long pondered. The reason for the revelation, as narrated by Ibn ʿAbbās (رضي الله عنهما) does, however, shed light on the issue at hand: “A ˹Muslim˺ man from the clan of Banū Sahm set out on a journey along with Tamīm al-Dārī and ʿAdiyy Ibn Baddā’ ˹before they became Muslim˺. This man died in a land where there were no Muslims. When his two companions came back with his inheritance, ˹his folk˺ missed a ˹pricey˺ silver bowl embellished with gold leaves. The Messenger (ﷺ) made them swear an oath ˹when they were brought before him˺. The bowl had been found in Makkah and its new owners had said: “We bought it from Tamīm and ʿAdiyy”. Then two relatives of the deceased stood witness and swore: “In all solemnity, our testimony is more worthy than their testimony; the bowl belonged to our dead relative”. With this regard the aya was revealed” (al-Bukhārī: 2780).
[1276] If two Muslims cannot be found at the time of a person’s death, being significant as it is, two non-Muslims can be asked to bear witness to the will. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Saʿdī)
[1277] They are made to take such an oath because the judge has justifiable doubts about their truthfulness not because they are non-Muslim (cf. Riḍā, Ibn ʿUthaymīn).
[1278] The two non-Muslim witnesses (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). When doubted, it has to be made absolutely sure that their testimony is trustworthy and that if challenged, albeit by Muslims, the challengers will undergo equally scrupulous measures.
[1279] That they deliver such a weighty testimony after Prayer shows the great solemnity of the oath being undertaken. Prayers are usually attended by a congregation of people, and one realizes the significance of one’s oath should one be brought before the public (cf. Abū Ḥayyān). On the other hand, those witnesses who are humbled by Prayer, and remembrance of God, would find it hard to give false testimony (cf. al-Rāzī).
[1280] Shahādat Allāh, the testimony is ascribed to God to indicate its significance and because He, Glory be His, commanded preserving and not withholding it. (Ibn Kathīr, Ibn ʿĀdil)