How Does One Repent From False Testimony?
كيفية التوبة من شهادة الزور؟
How does one repent from engaging in falsehood?
The answer sets out repentance from false testimony: stopping the sin, regretting it, and resolving never to return to it; and if the testimony wronged people, these three are not enough until he compensates them for their loss or asks them to pardon him.
Repentance in Islam is not merely a verbal apology. It is a comprehensive process of spiritual cleansing and social justice, especially when the sin directly harms other people.
The Core Conditions of Repentance
1. The Three Primary Steps
Repentance consists of three mandatory steps. First, putting an end to the sin which one is committing. Second, regretting having done it. Third, the absolute determination not to repeat it.
2. Rectifying the Injustice
If his testimony results in some injustice to the people, fulfilling the first three steps is not enough. He must either rectify that injustice by compensating them or ask for their direct forgiveness.
كيفية التوبة من شهادة الزور؟
يبين الجواب التوبة من شهادة الزور: الإقلاع عن الذنب، والندم عليه، والعزم على عدم العودة إليه، فإن ترتب عليها ظلم للناس لم تكف هذه الثلاث حتى يعوضهم عن خسارتهم أو يطلب عفوهم.
التوبة في الإسلام ليست مجرد اعتذار لفظي. إنها عملية شاملة للتطهير الروحي والعدالة الاجتماعية، خاصة عندما يلحق الذنب ضررا مباشرا بالآخرين.
شروط التوبة الأساسية
1. الخطوات الثلاث الرئيسية
التوبة تكون بثلاثة أمور رئيسية. أولا الإقلاع عن الذنب. ثانيا الندم الصادق على فعله. ثالثا العزم الأكيد على عدم العودة إليه مستقبلا.
2. رد المظالم
فإن ترتب على شهادته شيء من الظلم للناس، فإن الخطوات الثلاث لا تكفي، بل إن عليه أن يغرم لهم بتعويضهم عن خسارتهم وإما أن يتحللهم بطلب العفو منهم.
1. The Conditions of Repentance | شروط التوبة
Al-Nawawi writes that repentance is obligatory from every sin. If the sin is between the servant and Allah alone, it has three conditions: to stop the sin, to regret it, and to resolve never to return to it; if one is missing, the repentance is not valid. If it involves another person, there is a fourth: to clear himself of that person's right, returning wealth or seeking his pardon (Riyad al-Salihin, Book of Repentance). False testimony usually involves other people, so all four apply.
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا (سورة التحريم: 8)
قال النووي: "قال العلماء: التوبة واجبة من كل ذنب، فإن كانت المعصية بين العبد وبين الله تعالى لا تتعلق بحق آدمي فلها ثلاثة شروط: أن يقلع عن المعصية، وأن يندم على فعلها، وأن يعزم أن لا يعود إليها أبدا... وإن كانت المعصية تتعلق بآدمي فشروطها أربعة: هذه الثلاثة، وأن يبرأ من حق صاحبها" (رياض الصالحين، باب التوبة). وشهادة الزور تتعلق غالبا بحقوق الناس، فتلزم فيها الشروط الأربعة.
2. Settle It Today | التحلل اليوم
The Prophet said that whoever has wronged his brother in his honor or in anything else should settle it with him today, before there is neither dinar nor dirham; if he has good deeds, they will be taken from him in proportion to the wrong, and if he has none, the other person's bad deeds will be placed on him (Sahih al-Bukhari 2449).
قال النبي ﷺ: "من كانت له مظلمة لأحد من عرضه أو شيء فليتحلله منه اليوم قبل أن لا يكون دينار ولا درهم، إن كان له عمل صالح أخذ منه بقدر مظلمته، وإن لم تكن له حسنات أخذ من سيئات صاحبه فحمل عليه" (صحيح البخاري 2449).
3. The Door of Repentance Is Open | باب التوبة مفتوح
In the same passage in which Allah praises those who do not witness falsehood (Al-Furqan 25:72), He says that whoever repents, believes, and does righteous work, Allah will replace his bad deeds with good ones (Al-Furqan 25:70). However serious false testimony is, sincere repentance that fulfills its conditions is accepted.
إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ (سورة الفرقان: 70)
وفي الموضع نفسه الذي أثنى فيه الله على الذين لا يشهدون الزور (الفرقان 25:72)، أخبر أن من تاب وآمن وعمل عملا صالحا يبدل الله سيئاته حسنات (الفرقان 25:70). فمهما عظمت شهادة الزور فالتوبة الصادقة المستوفية لشروطها مقبولة.
Scholarly Insight: In Islamic Jurisprudence, as al-Nawawi sets out in Riyad al-Salihin, sins are divided into two categories: sins between the servant and Allah, and sins that involve the rights of other people. Perjury is a devastating sin because it violates both. The first three steps of repentance stopping the act, feeling remorse, and resolving never to repeat it are sufficient to seek forgiveness for sins that only involve the rights of Allah. However, because perjury actively strips innocent people of their wealth, honor, or freedom, the repentance remains incomplete and unaccepted until the wronged party is fully compensated or actively chooses to forgive the perpetrator. The Prophet told whoever has wronged another to settle it today, before there is neither dinar nor dirham (Sahih al-Bukhari 2449). Read more in the tafsir of Surah Al-Furqan.
Frequently Asked Questions | الأسئلة الشائعة
Is feeling guilty enough to be forgiven for perjury?
No. Regret is one condition; the person must also stop the sin and resolve never to return to it, and because false testimony wrongs others, he must restore their rights or obtain their pardon (al-Nawawi, Riyad al-Salihin).
What if a person cannot afford to compensate the victim of their perjury?
He should seek the wronged person's pardon sincerely and remain committed to compensating him when able. The Prophet urged settling such wrongs in this life, before there is neither dinar nor dirham (Sahih al-Bukhari 2449).
Are the three conditions of repentance required for every sin?
Yes. Stopping the sin, regretting it, and resolving never to return to it are required for every repentance; when the sin involves another person's right, clearing that right is a fourth condition.
Will Allah accept the repentance of someone who gave false testimony?
Yes, if it is sincere and fulfills its conditions. Allah says that whoever repents, believes, and does righteous work, Allah will replace his bad deeds with good ones (Al-Furqan 25:70).
Prepared by Eng. Ghada Homad, founder of IslamFAQ, researched and written in consultation with qualified scholars, reviewed by Professor Khaled Jassem Al-Houli, Associate Professor of Comparative Jurisprudence and Islamic Politics, Faculty of Sharia and Islamic Studies, University of Kuwait. Read more about the authors and this project →