إِثْمًا
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "إِثْمًا".
فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
一个遗嘱可能遵照法定要求, 而也可能在它的某条款中是不公正的。例如, 假如某人留下很多继承者, 如果他出于施舍或其它合法的目的立下遗嘱, 花掉的数字高达足足有三分之一, 那么, 他就会给他们 (继承者) 带来困苦。或者, 立遗嘱者可能不公平地处理了可容许的三分之一之外的遗产, 不顾或忽略合法的要求。在这种情况下容许, 也的确值得在所有继承人与被偏袒的遗产承受人之间进行公平的调整。
یعنی وصیت کرنے والے اور ان رشتہ داروں کے درمیان جن کو نقصان پہنچانے یا نظر انداز کر دینے کا اس کا ارادہ ہو یا ان اشخاص میں جن کے حق میں وصیت ہے‘ باہمی سمجھوتے سے ان کو راضی کر دے کہ باوجود وصیت کے وہ ایک دوسرے کو اس کا حق ادا کر دیں۔ بعض دفعہ شریعت پر عمل کرنے کے باوجود وصیت کرنے کی صورت میں بعض نقصانات کا احتمال موجود ہوتا ہے۔ مثلاً اگر کوئی شخص ۳ /۱ کی وصیت کر دے مگر باقی وارث اتنے ہوں کہ بقیہ مال میں سے ان کو حصہ بہت کم ملتا ہو تو ایسی صورت میں اگر اصلاح کروادی جائے تو گناہ نہیں یعنی وصیت کرنے والے اور اس کے خاص محبوب یا خاص مبغوض میں صلح کرا دے۔
A will may comply with legal requirements and may yet be unfair in some of its provisions. For instance, if a person leaves a large number of heirs, it may entail a hardship on them if he wills away as much as the full one-third for charitable or other lawful purposes. Or, out of the permissible 1/3 the testator may have made unfair dispositions, neglecting or overlooking just claims. It would in such a case be permissible, indeed meritorious, to bring about a fair adjustment between the heirs and the legatees affected.
Important Words:
جنفا (partiality) is the infinitive noun from جنف. They say جنف عن الطریق meaning, he deviated from the right path. جنف فی وصیتهmeans, he acted wrongfully in his will. جانف اھله means, he kept away from his family out of anger and not for a just cause. تجانف لاثم means, he inclined towards sin. So جنف means: (1) inclining to sin, etc. (2) deviating from the right course; (3) acting unjustly or wrongfully; (4) keeping away from rightful things (Aqrab).
Commentary:
If someone should have reason to fear that the testator is showing undue favour to any particular person or party, or that he is acting contrary to Islamic Law, it would be no sin for him to bring about reconciliation between the parties concerned by removing the cause of displeasure or disagreement between the testator and his heirs and thereby having the will altered in accordance with the requirements of justice and Islamic Law. The words, it shall be no sin for him, do not mean that such pious intervention is simply an act of negative virtue. The expression has been used lest, in view of what has been said in the preceding verse regarding the sinfulness of the act of alteration in a will, some overcautious people should hold aloof even when they see an unjust inclination on the part of the testator. The verse thus really means that such an interference, far from being an act of sin, is an act of virtue which is sure to draw God’s mercy.
The concluding clause reminds the testator that God is Forgiving, so that if he mends his error, He will be pleased to forgive him. The declaration that God is Merciful, also serves as an inducement to other Muslims to intervene, if it is felt that the testator is unduly partial to one party, to the detriment of the other. In that case they should readily step in and set things right, for which God would give them an ample portion out of His mercy. Thus the word غفور (Most Forgiving) relates to such testators as return to the right course when reminded to do so, and the word رحیم (Merciful) relates to those persons who succeed in persuading the testator to revert to the path of rectitude and justice.
116
一个遗嘱可能遵照法定要求, 而也可能在它的某条款中是不公正的。例如, 假如某人留下很多继承者, 如果他出于施舍或其它合法的目的立下遗嘱, 花掉的数字高达足足有三分之一, 那么, 他就会给他们 (继承者) 带来困苦。或者, 立遗嘱者可能不公平地处理了可容许的三分之一之外的遗产, 不顾或忽略合法的要求。在这种情况下容许, 也的确值得在所有继承人与被偏袒的遗产承受人之间进行公平的调整。
2
یعنی وصیت کرنے والے اور ان رشتہ داروں کے درمیان جن کو نقصان پہنچانے یا نظر انداز کر دینے کا اس کا ارادہ ہو یا ان اشخاص میں جن کے حق میں وصیت ہے‘ باہمی سمجھوتے سے ان کو راضی کر دے کہ باوجود وصیت کے وہ ایک دوسرے کو اس کا حق ادا کر دیں۔ بعض دفعہ شریعت پر عمل کرنے کے باوجود وصیت کرنے کی صورت میں بعض نقصانات کا احتمال موجود ہوتا ہے۔ مثلاً اگر کوئی شخص ۳ /۱ کی وصیت کر دے مگر باقی وارث اتنے ہوں کہ بقیہ مال میں سے ان کو حصہ بہت کم ملتا ہو تو ایسی صورت میں اگر اصلاح کروادی جائے تو گناہ نہیں یعنی وصیت کرنے والے اور اس کے خاص محبوب یا خاص مبغوض میں صلح کرا دے۔
189
Important Words:
جنفا (partiality) is the infinitive noun from جنف. They say جنف عن الطریق meaning, he deviated from the right path. جنف فی وصیتهmeans, he acted wrongfully in his will. جانف اھله means, he kept away from his family out of anger and not for a just cause. تجانف لاثم means, he inclined towards sin. So جنف means: (1) inclining to sin, etc. (2) deviating from the right course; (3) acting unjustly or wrongfully; (4) keeping away from rightful things (Aqrab).
Commentary:
If someone should have reason to fear that the testator is showing undue favour to any particular person or party, or that he is acting contrary to Islamic Law, it would be no sin for him to bring about reconciliation between the parties concerned by removing the cause of displeasure or disagreement between the testator and his heirs and thereby having the will altered in accordance with the requirements of justice and Islamic Law. The words, it shall be no sin for him, do not mean that such pious intervention is simply an act of negative virtue. The expression has been used lest, in view of what has been said in the preceding verse regarding the sinfulness of the act of alteration in a will, some overcautious people should hold aloof even when they see an unjust inclination on the part of the testator. The verse thus really means that such an interference, far from being an act of sin, is an act of virtue which is sure to draw God’s mercy.
The concluding clause reminds the testator that God is Forgiving, so that if he mends his error, He will be pleased to forgive him. The declaration that God is Merciful, also serves as an inducement to other Muslims to intervene, if it is felt that the testator is unduly partial to one party, to the detriment of the other. In that case they should readily step in and set things right, for which God would give them an ample portion out of His mercy. Thus the word غفور (Most Forgiving) relates to such testators as return to the right course when reminded to do so, and the word رحیم (Merciful) relates to those persons who succeed in persuading the testator to revert to the path of rectitude and justice.
205B
A will may comply with legal requirements and may yet be unfair in some of its provisions. For instance, if a person leaves a large number of heirs, it may entail a hardship on them if he wills away as much as the full one-third for charitable or other lawful purposes. Or, out of the permissible 1/3 the testator may have made unfair dispositions, neglecting or overlooking just claims. It would in such a case be permissible, indeed meritorious, to bring about a fair adjustment between the heirs and the legatees affected.
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُّهِينٌ
22:45.
22:45.
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
22:45.
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
d
22:45.
c
22:45.
461
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
a
22:45.
534
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
2:287; 99:9.
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
2:287; 99:9.
2:287; 99:9.
c
2:287; 99:9.
1
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
b
2:287; 99:9.
b
2:287; 99:9.
وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا
24:2, 24; 33:59.
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
24:2, 24; 33:59.
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
24:12, 24; 33:59.
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
d
24:2, 24; 33:59.
344
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
c
24:12, 24; 33:59.
579
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
c
24:2, 24; 33:59.
667
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا
4:117.
4:117.
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
4:117.
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
a
4:117.
523
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
615
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا
5:104; 10:70; 16:117.
5:104; 10:70; 16:117.
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
5:104; 10:70; 16:117.
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
b
5:104; 10:70; 16:117.
525
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
616
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
فَإِنْ عُثِرَ عَلَىٰٓ أَنَّهُمَا ٱسْتَحَقَّآ إِثْمًا فَـَٔاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسْتَحَقَّ عَلَيْهِمُ ٱلْأَوْلَيَٰنِ فَيُقْسِمَانِ بِٱللَّهِ لَشَهَٰدَتُنَآ أَحَقُّ مِن شَهَٰدَتِهِمَا وَمَا ٱعْتَدَيْنَآ إِنَّآ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ
The word Aulayan refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The "other" two witnesses should be from among the deceased person’s heirs.
Important Words:
اَولیان (the two who were in a better position) is derived from ولی being the dual of اولی which means, one more worthy or more competent or more entitled or more deserving or better fitted or having a better claim to do a thing, etc. (Lane). See also 4:136.
استحقااثما (the two are guilty of sin) and استحق علیھم (against whom they sinfully deposed). The word استحق is derived from حقwhich means, it was or became suitable to the requirements of wisdom, justice, right and truth; it was or became right, proper, correct or true; it became established as a truth. استحقه means, he demanded it as his right or due; he had a right or title or claim to it; he deserved or merited it. They say استحق اثما i.e. he did what necessitated sin; or he was guilty of a sin and deserved it being said of him that he was a sinner. The expression علیھم added the word استحق means "against them", the particle علی sometimes meaning "against". استحقھا علی المشتری means, he has a right to it in preference to the purchaser, i.e. he has a better claim to it as against the buyer. The words استحق علیھم therefore, would mean, they (the two witnesses who were in a better position to give true evidence) gave false evidence against their just rights, seeking to deprive them (heirs of the deceased) of their rights by giving false evidence against them.
Commentary:
See collective note on 5:109.
735
Important Words:
اَولیان (the two who were in a better position) is derived from ولی being the dual of اولی which means, one more worthy or more competent or more entitled or more deserving or better fitted or having a better claim to do a thing, etc. (Lane). See also 4:136.
استحقااثما (the two are guilty of sin) and استحق علیھم (against whom they sinfully deposed). The word استحق is derived from حقwhich means, it was or became suitable to the requirements of wisdom, justice, right and truth; it was or became right, proper, correct or true; it became established as a truth. استحقه means, he demanded it as his right or due; he had a right or title or claim to it; he deserved or merited it. They say استحق اثما i.e. he did what necessitated sin; or he was guilty of a sin and deserved it being said of him that he was a sinner. The expression علیھم added the word استحق means "against them", the particle علی sometimes meaning "against". استحقھا علی المشتری means, he has a right to it in preference to the purchaser, i.e. he has a better claim to it as against the buyer. The words استحق علیھم therefore, would mean, they (the two witnesses who were in a better position to give true evidence) gave false evidence against their just rights, seeking to deprive them (heirs of the deceased) of their rights by giving false evidence against them.
Commentary:
See collective note on 5:109.
802
The word Aulayan refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The "other" two witnesses should be from among the deceased person’s heirs.