اَلَّذِیۡنَ یَاۡکُلُوۡنَ الرِّبٰوا لَا یَقُوۡمُوۡنَ اِلَّا کَمَا یَقُوۡمُ الَّذِیۡ یَتَخَبَّطُہُ الشَّیۡطٰنُ مِنَ الۡمَسِّ ؕ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡۤا اِنَّمَا الۡبَیۡعُ مِثۡلُ الرِّبٰوا ۘ وَ اَحَلَّ اللّٰہُ الۡبَیۡعَ وَ حَرَّمَ الرِّبٰوا ؕ فَمَنۡ جَآءَہٗ مَوۡعِظَۃٌ مِّنۡ رَّبِّہٖ فَانۡتَہٰی فَلَہٗ مَا سَلَفَ ؕ وَ اَمۡرُہٗۤ اِلَی اللّٰہِ ؕ وَ مَنۡ عَادَ فَاُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۚ ہُمۡ فِیۡہَا خٰلِدُوۡنَ ﴿۲۷۶﴾
ٱلَّذِينَ يَأۡكُلُونَ ٱلرِّبَوٰاْ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيۡطَٰنُ مِنَ ٱلۡمَسِّۚ ذَٰلِكَ بِأَنَّهُمۡ قَالُوٓاْ إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ وَحَرَّمَ ٱلرِّبَوٰاْۚ فَمَن جَآءَهُۥ مَوۡعِظَةٞ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمۡرُهُۥٓ إِلَى ٱللَّهِۖ وَمَنۡ عَادَ فَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
English
Those who devour interest do not rise except as rises one whom Satan has smitten with insanity. That is because they say: ‘Trade also is like interest;’ whereas Allah has made trade lawful and made interest unlawful. So he to whom an admonition comes from his Lord and he desists, then will that which he received in the past be his; and his affair is with Allah. And those who revert to it, they are the inmates of the Fire; therein shall they abide.
English Short Commentary
Those [c]who devour interest[350] do not rise except as rises one whom Satan has smitten with insanity.[351] That is because they say, ‘Trade also is like interest;’ whereas Allah has made trade lawful and made interest unlawful. So he to whom an admonition comes from his Lord and he desists, then will that which he received in the past be his; and his affair rests with Allah. And those who revert to it they are the inmates of the Fire; therein shall they abide.
350. Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess. (close)
351. The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparable moral injury to himself and the lender. Riba also leads to war. No prolonged war is possible without the help of loans, interest on which eventually leads to the economic ruin of both the victors and the vanquished. The system of easy loans makes it possible for governments to carry on destructive struggles as they can obtain sinews of war without having resort to direct taxation. Islam has prohibited all kinds of interest. In modern times business has become so inseparably linked with interest that it appears well-nigh impossible to avoid it altogether. But if a change of system and of surroundings and circumstances were brought about, business without interest could be carried on, as was the case in the days when Islam was in the ascendance. (close)
English Five Volume Commentary
Those [a]who devour interest do not rise except as rises one whom Satan has smitten with insanity. That is because they say: ‘Trade also is like interest;’ whereas Allah has made trade lawful and made interest unlawful. So he to whom an admonition comes from his Lord and he desists, then will that which he received in the past be his; and his affair is with Allah. And those who revert to it, they are the inmates of the Fire; therein shall they abide.[282]
282. Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with inanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl). (close)
اُردو
وہ لوگ جو سود کھاتے ہیں وہ کھڑے نہیں ہوتے مگر ایسے جیسے وہ شخص کھڑا ہوتا ہے جسے شیطان نے (اپنی) مَس سے حواس باختہ کر دیا ہو۔ یہ اس لئے ہے کہ انہوں نے کہا یقیناً تجارت سود ہی کی طرح ہے۔ جبکہ اللہ نے تجارت کو جائز اور سود کو حرام قرار دیا ہے۔ پس جس کے پاس اُس کے ربّ کی طرف سے نصیحت آجائے اور وہ باز آ جائے تو جو پہلے ہوچکا وہ اسی کا رہے گا اور اس کا معاملہ اللہ کے سپرد ہے۔ اور جو کوئی دوبارہ ایسا کرے تو یہی لوگ ہیں جو آ گ والے ہیں۔ وہ اس میں لمبا عرصہ رہنے والے ہیں۔
اُردو تفسیر صغیر
جو لوگ سود کھاتے ہیں وہ (بالکل) اسی طرح کھڑے ہوتے ہیں جس طرح وہ شخص کھڑا ہوتا ہے جس پر شیطان (یعنی مرض جنون) کا سخت حملہ ہو۔ یہ (حالت) اس وجہ سے ہے کہ وہ کہتے (رہتے) ہیں کہ (خریدو) فروخت (بھی تو) بالکل سود (ہی) کی طرح ہے۔ حالانکہ اللہ نے (خریدو) فروخت کو جائز قرار دیا ہے اور سود کو حرام کیا ہے۔ سو (یاد رکھو کہ) جس (شخص) کے پاس اس کے رب کی طرف سے کوئی نصیحت (کی بات) آئے اور وہ (اسے سن کر خلاف ورزی سے) باز آجائے تو جو (لین دین) وہ پہلے کر چکا ہے اس کا نفع اسی کا ہے اور اس کا معاملہ اللہ کے حوالے ہے۔ اور جو (لوگ) پھر (وہی کام) کریں تو وہ (ضرور) آگ (میں پڑنے) والے ہیں۔ وہ اس میں پڑے رہیں گے۔
Français
Ceux qui dévorent l’usure ne peuvent se tenir droit, sauf comme se tient debout celui que Satan a frappé de folie. C’est parce qu’ils disent : « Le commerce aussi est comme l’usure, » tandis qu’Allāh a rendu le commerce licite et l’usure illicite. Alors, celui qui reçoit un avertissement de son Seigneur et qui s’abstient, ce qu’il a reçu autrefois lui appartiendra ; et son affaire dépend d’Allāh. Et ceux qui retombent dans l’usure, alors ceux-là sont les habitants du Feu. Ils y resteront longtemps.
Español
Los que consumen del interés no se levantarán, salvo como se levanta el que ha sido derribado por Satanás con la locura. Eso es porque dicen: “El comercio es como la usura”; cuando Al-lah ha hecho lícito el comercio e ilícito el interés. Así pues, a quien le llega la advertencia de su Señor y desiste, será suyo lo que recibió en el pasado; y su caso está en manos de Al-lah. Pero los que vuelvan a ello, serán los moradores del Fuego; allí habitarán.
Deutsch
Die Zins verschlingen, stehen nicht anders auf, als einer aufsteht, den Satan mit Wahnsinn geschlagen hat. Dies, weil sie sagen: "Handel ist gleich Zinsnehmen", während Allah doch Handel erlaubt und Zinsnehmen untersagt hat. Wer also eine Ermahnung von seinem Herrn bekommt und dann verzichtet, dem soll das Vergangene verbleiben; und seine Sache ist bei Allah. Die aber rückfällig werden, die sind des Feuers Bewohner; darin müssen sie bleiben.
یَمۡحَقُ اللّٰہُ الرِّبٰوا وَ یُرۡبِی الصَّدَقٰتِ ؕ وَ اللّٰہُ لَا یُحِبُّ کُلَّ کَفَّارٍ اَثِیۡمٍ ﴿۲۷۷﴾
يَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰاْ وَيُرۡبِي ٱلصَّدَقَٰتِۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
English
Allah will abolish interest and will cause charity to increase. And Allah loves not anyone who is a confirmed disbeliever and an archsinner.
English Short Commentary
Allah will blot out[352] interest and [a]will cause charity to increase. And Allah loves not anyone who is a confirmed disbeliever and an arch-sinner.
352. This seems to be a prophecy that economics based on interest will eventually disappear or will be destroyed. (close)
English Five Volume Commentary
Allah will abolish interest and [a]will cause charity to increase. And Allah loves not anyone who is a confirmed disbeliever and an arch-sinner.[283]
283. Important Words:
یمحق (abolish) is derived from محق which means, he abolished or annulled or obliterated a thing; he annihilated it; he rendered a thing deficient and deprived it of its blessing of increase (Aqrab).
یربی (will cause to increase) is from the same root as ربا (interest) for which see 2:276.
Commentary:
The verse hints not only that Allah is abolishing interest and declaring it to be unlawful but that a time is coming when interest will he blotted out from the world and charity and alms will take its place. This promise was first fulfilled by the ascendancy of Islam in the East and the West, and now that the Promised Messiah, with whose advent the second and universal rise of Islam has been prophesied, has appeared, the promise will again be fulfilled by the re-ascendancy of Islam in the four corners of the world.
The words, Allah will abolish interest and will cause charity to increase, also contain the secret of world prosperity. If nations desire to prosper, they should stop the giving and taking of interest and practise charity instead. It is of interest to note that the word یربی (will cause to increase) is from the same root as ربا (interest). The clause thus beautifully hints that whereas the world looks upon the taking of interest as a means of increase, the real means thereof lies in charity. The words also mean that God, in His dealings with men, will deal kindly by those who spend their wealth in charity so that they will eventually prosper and thrive, while those who lend or borrow money at interest will be punished by God. (close)
اُردو
اللہ سود کو مٹاتا ہے اور صدقات کو بڑھاتا ہے۔ اور اللہ ہر سخت ناشکرے (اور) بہت گنہگار کو پسند نہیں کرتا۔
اُردو تفسیر صغیر
اللہ سود کو مٹائے گا۔ اور صدقات کو بڑھائے گا اور اللہ ہر بڑے کافر (اور) بڑے گنہگار کو پسند نہیں کرتا۔
Français
Allāh supprimera l’usure et fera accroître l’aumône. Et Allāh n’aime pas tout incroyant incorrigible et pécheur endurci.
Español
Al-lah elimina el interés y hace que aumente la caridad. Y Al-lah no ama a quien es incrédulo y pecador declarado.
Deutsch
Allah wird den Zins abschaffen und die Mildtätigkeit mehren. Und Allah liebt keinen, der ein hartnäckiger Ungläubiger, ein Erzsünder ist.
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ اَقَامُوا الصَّلٰوۃَ وَ اٰتَوُا الزَّکٰوۃَ لَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ۚ وَ لَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ ﴿۲۷۸﴾
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
English
Surely, those who believe and do good deeds, and observe Prayer and pay the Zakat, shall have their reward from their Lord, and no fear shall come on them, nor shall they grieve.
English Short Commentary
Surely, those who believe and do good deeds, and [b]observe Prayer and pay the Zakat, shall have their reward from their Lord, and no fear shall come on them, nor shall they grieve.
English Five Volume Commentary
Surely, those who believe and do good deeds, and [a]observe Prayer and pay the Zakah, shall have their reward from their Lord, and no fear shall come on them, nor shall they grieve.[284]
284. Commentary:
The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest. (close)
اُردو
یقیناً وہ لوگ جو ایمان لائے اور نیک اعمال بجا لائے اور انہوں نے نمازکو قائم کیا اور زکوٰۃ دی‘ اُن کے لئے اُن کا اجر اُن کے ربّ کے پاس ہے۔ اور اُن پر کوئی خوف نہیں ہو گا اور نہ وہ غمگین ہوں گے۔
اُردو تفسیر صغیر
جو لوگ ایمان لاتے ہیں اور نیک اور مناسب حال عمل کرتے ہیں اور نماز کو قائم رکھتے ہیں اور زکوٰۃدیتے ہیں ان کے لئے ان کے رب کے پاس یقیناً ان کا اجر (محفوظ) ہے اور انہیں نہ (تو) کسی قسم کا خوف ہوگا اور نہ وہ غمگین ہوں گے۔
Français
Assurément, ceux qui croient, qui font de bonnes œuvres, qui observent la Prière et paient la Zakāt, seront récompensés par leur Seigneur ; ils ne seront ni dans la crainte ni ne seront-ils affligés.
Español
En verdad, los que creen y hacen buenas obras, cumplen la Oración y pagan el Zakat, tendrán su recompensa de su Señor y no les sobrecogerá ningún temor, ni serán afligidos.
Deutsch
Gewiss, die da glauben und gute Werke tun und das Gebet verrichten und die Zakât zahlen, ihr Lohn ist bei ihrem Herrn, und keine Furcht soll über sie kommen, noch sollen sie trauern.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ ذَرُوۡا مَا بَقِیَ مِنَ الرِّبٰۤوا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ﴿۲۷۹﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَذَرُواْ مَا بَقِيَ مِنَ ٱلرِّبَوٰٓاْ إِن كُنتُم مُّؤۡمِنِينَ
English
O ye who believe! fear Allah and relinquish what remains of interest, if you are believers.
English Short Commentary
O ye who believe! fear Allah and give up what remains of interest, if you are truly believers.
English Five Volume Commentary
O ye who believe! fear Allah and relinquish what remains of interest, if you are believers.[285]
285. Commentary:
The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ سے ڈرو اور چھوڑ دو جو سود میں سے باقی رہ گیا ہے، اگر تم (فی الواقعہ) مومن ہو۔
اُردو تفسیر صغیر
اے ایمان دارو! اللہ کا تقویٰ اختیار کرو اور اگر تم مومن ہو تو سود (کے حساب) میں سے جو کچھ باقی ہو اسے چھوڑ دو۔
Français
Ô vous qui croyez, craignez Allāh et renoncez à ce qui reste de l’usure si vous êtes de vrais croyants.
Español
¡Oh creyentes! temed a Al-lah y abandonad lo que os quede de usura, si es que creéis.
Deutsch
O die ihr glaubt, fürchtet Allah, und lasset den Rest des Zinses fahren, wenn ihr Gläubige seid.
فَاِنۡ لَّمۡ تَفۡعَلُوۡا فَاۡذَنُوۡا بِحَرۡبٍ مِّنَ اللّٰہِ وَ رَسُوۡلِہٖ ۚ وَ اِنۡ تُبۡتُمۡ فَلَکُمۡ رُءُوۡسُ اَمۡوَالِکُمۡ ۚ لَا تَظۡلِمُوۡنَ وَ لَا تُظۡلَمُوۡنَ ﴿۲۸۰﴾
فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٖ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ
English
But if you do it not, then beware of war from Allah and His Messenger; and if you repent, then you shall have your original sums; thus you shall not wrong, nor shall you be wronged.
English Short Commentary
But if you do it not, then beware of war from Allah and His Messenger; and if you repent, then you shall have your principal; thus you shall not wrong nor shall you be wronged.
English Five Volume Commentary
But if you do it not, then beware of war from Allah and His Messenger; and if you repent, then you shall have your original sums; thus you shall not wrong, nor shall you be wronged.[286]
286. Important Words:
فاذنوا (then beware of) is derived from اذن. They say اذن له i.e. he gave ear or listened to it or him; he permitted, or allowed him. أذن بالشیء means, he knew the thing; or he became informed or apprised of it. آذنه بالامر means, he made him to know the thing; or he notified or announced it to him. أذن (adhdhana) or تأذن (ta’adhdhana) means, he made known or notified or announced (Lane).
حرب (war) is from حرب. They say حربه i.e. he despoiled him of his wealth and property, leaving him without anything. حرب (hariba) means, he became greatly angry, or wrathful. الحرب means, war; hostilities (Aqrab).
رؤس اموالکم (your original sums). رؤس is the plural of رأس meaning: (1) head; (2) the upper or higher part or end of a thing; (3) chief or leader of a society. رأس الشھر means, the first day of the month. The word رأس also signifies the thing itself; as they say ھوقسم برأسه i.e. this is an independent species in itself. رأس المال means, the original sum without interest; principal; capital. The Arabs say اقرضنی عشرة برؤسھا i.e. he lent me a loan of ten pieces of money without interest (Aqrab & Lane).
Commentary:
The verse declares that the taking of interest is tantamount to waging war against God. It may be inferred from this that those among Muslims who lend money at interest, should be boycotted by the rest of the community. History bears testimony to the fact that such Muslim States as borrowed or lent money at interest were ruined.
It is often objected that no trade or commerce is possible without interest. This is not correct. There is no natural relation between trade and interest. The latter has become unconsciously associated with the former, as Western countries have based their commercial system on credit. If this had not been so, commerce would not have been dependent upon interest. Only a few hundred years ago, Muslims were responsible for a large part of the world’s commerce, and yet they carried it on without interest. They used to borrow money even from the poorer classes by way of partnership loans, and the commerce carried on by them thus contributed directly to the welfare of those classes. Interest is not at all essential for commerce, but as commerce is now being carried on, on the basis of interest, it appears as if without interest it would come to a standstill. No doubt, a change in the system would at first be inconvenient but the system of commerce depending upon interest can certainly be discarded.
Interest is, in fact, a leech which is fast sucking away the blood of humanity, especially of the lower and middle classes. Even the upper classes are not entirely secure against its poison, but they are deriving a false enjoyment from it like the proverbial leopard who ate away his own tongue by rubbing it against a rough stone, foolishly thinking it to be the blood and flesh of another animal. Unfortunately those who are willing to forego it are too weak to withstand the force of the current system.
The system of credit prevailing in Western countries is destructive to the peace of the world in two ways. On the one hand, it helps the accumulation of wealth in a few hands and, on the other, it facilitates war. No government can be imagined as entering upon a great war unless it relies upon its ability to raise money by means of loans carrying interest. Long and devastating wars are made possible only by the institution of interest. If huge loans on interest were not possible, many countries would refuse to enter what appeared to be a long war; and if they entered such wars at all, they would certainly hasten to withdraw from them long before they actually terminated, for their treasuries would become empty and their people would revolt in protest against the criminal waste of men and money. But the system of what appear to be easy loans makes it possible for governments to carry on ruinous struggles as they are able to obtain the sinews of war without having to resort to a system of direct taxation. The people of belligerent countries do not, at the moment, feel the burden which is laid on their backs, but after the war is over their backs are bent double under the staggering weight of national debts and future generations are kept busy reducing the weight. Take, for instance, the case of the last Great War. If huge loans had not been possible, the result of the war would still have been the same, but the devastation and the heavy indebtedness of the different countries would have been avoided. Nay, the War itself might have been avoided; and even if it had taken place, the belligerents would soon have been exhausted, peace would have been signed within a year, and the world would have proceeded on its forward march of progress. A worse fate is perhaps awaiting the Western countries at the termination of the present World War. (close)
اُردو
اور اگر تم نے ایسا نہ کیا تو اللہ اور اس کے رسول کی طرف سے اعلانِ جنگ سن لو۔ اور اگر تم توبہ کرو تو تمہارے اصل زر تمہارے ہی رہیں گے۔ نہ تم ظلم کروگے، نہ تم پر ظلم کیا جائے گا۔
اُردو تفسیر صغیر
اور اگر تم نے ایسا نہ کیا تو اللہ اور اس کے رسول کی طرف سے (برپا ہونے والی) جنگ کا یقین کر لو اور اگر تم سود سے توبہ کر لو تو (کوئی اتنا نقصان نہیں کیونکہ) تمہارا راس المال تمہارے لئے وصول کرنا جائز ہے (اس صورت میں) نہ تم (کسی پر) ظلم کرو گے اور نہ تم پر ظلم ہوگا۔
Français
Mais si vous ne le faites pas, alors écoutez l’annonce qui vous est faite d’une guerre de la part d’Allāh et de Son Messager ; et si vous vous repentez, vos fonds originaux seront les vôtres. Ainsi, vous ne léserez pas autrui et vous ne serez pas lésés non plus.
Español
Pero si no lo hacéis, entonces esperad la guerra de Al-lah y Su ensajero; pero si os arrepentís, tendréis vuestras sumas originales; así no perjudicaréis ni seréis perjudicados.
Deutsch
Tut ihr es aber nicht, dann erwartet Krieg von Allah und Seinem Gesandten; und wenn ihr bereut, dann bleibt euch euer Kapital; ihr sollt weder Unrecht tun, noch Unrecht leiden.
وَ اِنۡ کَانَ ذُوۡ عُسۡرَۃٍ فَنَظِرَۃٌ اِلٰی مَیۡسَرَۃٍ ؕ وَ اَنۡ تَصَدَّقُوۡا خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ ﴿۲۸۱﴾
وَإِن كَانَ ذُو عُسۡرَةٖ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٖۚ وَأَن تَصَدَّقُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
English
And if any debtor be in straitened circumstances, then grant him respite till a time of ease. And that you remit it as charity shall be better for you, if only you knew.
English Short Commentary
And if the debtor be in straitened circumstances, then grant him respite till a time of ease.[353] And that you remit it as charity shall be better for you, if only you knew.
353. Islam urges the giving of loans but they should be beneficent loans, without interest. If the debtor finds himself in straitened circumstances when the time for the repayment of a loan arrives, he should be granted respite till he finds himself in easier circumstances. (close)
English Five Volume Commentary
And if any debtor be in straitened circumstances, then grant him respite till a time of ease. And that you remit it as charity shall be better for you, if only you knew.[287]
287. Commentary:
The preceding verse enjoined the taking back of the original sums only. The present verse further exhorts the creditor to grant delay to a debtor in straitened circumstances.
Creditors are exhorted to deal kindly and beneficently with their brethren so that God may also (deal with them kindly. They should remember that if they have advanced loans to others, God has also advanced certain loans to them by conferring on them His numberless favours and bounties; and if they have a right to charge interest, God has also a right to make heavy demands from them, but He does not. And if He did, what would be the fate of man? (close)
اُردو
اور اگر کوئی تنگ دست ہو تو (اسے) آسائش تک مہلت دینی چاہئے۔ اور اگر تم خیرات کر دو تو یہ تمہارے لئے بہت اچھا ہے، اگر تم کچھ علم رکھتے ہو۔
اُردو تفسیر صغیر
اور اگر (کوئی) مقروض تنگ حال ہو کر آئے تو آسودگی (حاصل ہونے) تک (اسے) مہلت دینی ہوگی اور اگر تم سمجھ بوجھ رکھتے ہو تو جان لو کہ تمہارا (اس شخص کو راس المال بھی) صدقہ (کے طور پر) دے دینا سب سے اچھا (کام) ہے۔
Français
Si un débiteur quelconque est gêné, alors accordez-lui du répit jusqu’à ce qu’il soit dans l’aisance. Et si vous remettez la dette par charité, ce sera mieux pour vous, si seulement vous saviez.
Español
Y si cualquier deudor se encuentra en dificultades, concededle un plazo hasta que vengan tiempos mejores. Y si se lo perdonáis como limosna será mejor para vosotros, ¡si lo supierais!
Deutsch
Und wenn er (der Schuldner) in Schwierigkeit ist, dann Aufschub bis zur Besserung der Verhältnisse. Erlasst ihr es aber als Guttat: das ist euch noch besser, wenn ihr es nur wusstet.
وَ اتَّقُوۡا یَوۡمًا تُرۡجَعُوۡنَ فِیۡہِ اِلَی اللّٰہِ ٭۟ ثُمَّ تُوَفّٰی کُلُّ نَفۡسٍ مَّا کَسَبَتۡ وَ ہُمۡ لَا یُظۡلَمُوۡنَ ﴿۲۸۲﴾٪
وَٱتَّقُواْ يَوۡمٗا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ
English
And fear the day when you shall be made to return to Allah; then shall every soul be paid in full what it has earned; and they shall not be wronged.
English Short Commentary
And guard yourselves against the day when you shall be made to return to Allah; [a]then shall every soul be paid in full what it has earned; and they shall not be wronged.
English Five Volume Commentary
And fear the day when you shall be made to return to Allah; [a]then shall every soul be paid in full what it has earned; and they shall not be wronged.[288]
288. Commentary:
The verse sums up the discussion on the subject of taking interest by warning the people that the day is coming when they will be made to stand before God and render an account of their deeds. They should remember the principle, "Do as you would be done by". The Holy Prophet is reported to have said,
"None of you can be deemed to be a true believer, unless he likes for his brother what he likes for himself" (Bukhari & Muslim). (close)
اُردو
اور اس دن سے ڈرو جس میں تم اللہ کی طرف لوٹائے جاؤ گے۔ پھر ہر جان کو جو اُس نے کمایا پورا پورا دیا جائے گا اور وہ ظلم نہیں کئے جائیں گے۔
اُردو تفسیر صغیر
اور اس دن سے ڈرو جس میں تمہیں اللہ کی طرف لوٹایا جائے گا۔ پھر ہر ایک شخص کو جو کچھ اس نے کمایا ہوگا پورا (پورا) دے دیا جائے گا اور ان پر (کوئی) ظلم نہیں کیا جائے گا۔
Français
Et craignez le jour où vous serez ramenés auprès d’Allāh ; alors ce que chaque âme aura acquis lui sera rétribué intégralement ; et ils ne seront pas lésés.
Español
Y temed el día en el que regresaréis a Al-lah; entonces se pagará a cada alma la totalidad de lo que se ha ganado; y no se les perjudicará.
Deutsch
Und fürchtet den Tag, an dem ihr zu Allah zurückkehren müsset; dann wird jeder den vollen Lohn erhalten nach seinem Verdienst; und es soll ihnen kein Unrecht geschehen.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ؕ وَ لۡیَکۡتُبۡ بَّیۡنَکُمۡ کَاتِبٌۢ بِالۡعَدۡلِ ۪ وَ لَا یَاۡبَ کَاتِبٌ اَنۡ یَّکۡتُبَ کَمَا عَلَّمَہُ اللّٰہُ فَلۡیَکۡتُبۡ ۚ وَ لۡیُمۡلِلِ الَّذِیۡ عَلَیۡہِ الۡحَقُّ وَ لۡیَتَّقِ اللّٰہَ رَبَّہٗ وَ لَا یَبۡخَسۡ مِنۡہُ شَیۡئًا ؕ فَاِنۡ کَانَ الَّذِیۡ عَلَیۡہِ الۡحَقُّ سَفِیۡہًا اَوۡ ضَعِیۡفًا اَوۡ لَا یَسۡتَطِیۡعُ اَنۡ یُّمِلَّ ہُوَ فَلۡیُمۡلِلۡ وَلِیُّہٗ بِالۡعَدۡلِ ؕ وَ اسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۚ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّ امۡرَاَتٰنِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰی ؕ وَ لَا یَاۡبَ الشُّہَدَآءُ اِذَا مَا دُعُوۡا ؕ وَ لَا تَسۡـَٔمُوۡۤا اَنۡ تَکۡتُبُوۡہُ صَغِیۡرًا اَوۡ کَبِیۡرًا اِلٰۤی اَجَلِہٖ ؕ ذٰلِکُمۡ اَقۡسَطُ عِنۡدَ اللّٰہِ وَ اَقۡوَمُ لِلشَّہَادَۃِ وَ اَدۡنٰۤی اَلَّا تَرۡتَابُوۡۤا اِلَّاۤ اَنۡ تَکُوۡنَ تِجَارَۃً حَاضِرَۃً تُدِیۡرُوۡنَہَا بَیۡنَکُمۡ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَلَّا تَکۡتُبُوۡہَا ؕ وَ اَشۡہِدُوۡۤا اِذَا تَبَایَعۡتُمۡ ۪ وَ لَا یُضَآرَّ کَاتِبٌ وَّ لَا شَہِیۡدٌ ۬ؕ وَ اِنۡ تَفۡعَلُوۡا فَاِنَّہٗ فُسُوۡقٌۢ بِکُمۡ ؕ وَ اتَّقُوا اللّٰہَ ؕ وَ یُعَلِّمُکُمُ اللّٰہُ ؕ وَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۲۸۳﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٖ مُّسَمّٗى فَٱكۡتُبُوهُۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡيَكۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـٔٗاۚ فَإِن كَانَ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُواْ شَهِيدَيۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٞ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا يَأۡبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ كَبِيرًا إِلَىٰٓ أَجَلِهِۦۚ ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةٗ تُدِيرُونَهَا بَيۡنَكُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡۚ وَلَا يُضَآرَّ كَاتِبٞ وَلَا شَهِيدٞۚ وَإِن تَفۡعَلُواْ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ
English
O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because Allah has taught him, so let him write and let him who incurs the liability dictate; and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can watch his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other. And the witnesses should not refuse when they are called. And do not feel weary of writing it down, whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of Allah and makes testimony surer and is more likely to keep you away from doubts; therefore omit not to write except that it be ready merchandise which you give or take from hand to hand, in which case it shall be no sin for you that you write it not. And have witnesses when you sell one to another; and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear Allah. And Allah grants you knowledge and Allah knows all things well.
English Short Commentary
O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because [b]Allah has taught him, so let him write and let him who incurs the liability dictate,[354] and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can guard his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you approve as witnesses, so that if either of the two women should forget, then one may remind the other. And the witnesses should not refuse when they are called. And be not averse to writing it down whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of Allah and makes testimony surer and is more likely to save you from doubt; so write it down [a]except that it be ready transaction which you make among yourselves on the spot in which case it shall be no sin for you that you write it not.[354A] And have witnesses when you sell one to another;[354B] and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear Allah. And Allah teaches you and Allah knows all things well.
354. The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it. (close)
354A. The implication is that it would be better to have a writing even in such a case like cash memo or voucher. (close)
354B. This refers to big transactions. (close)
English Five Volume Commentary
O ye who believe! when you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because [a]Allah has taught him, so let him write and let him who incurs the liability dictate; and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can watch his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other. And the witnesses should not refuse when they are called. And do not feel weary of writing it down, whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of Allah and makes testimony surer and is more likely to keep you away from doubts; therefore omit not to write [b]except that it be ready merchandise which you give or take from hand to hand, in which case it shall be no sin for you that you write it not. And have witnesses when you sell one to another; and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear Allah. And Allah grants you knowledge and Allah knows all things well.[289]
289. Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! جب تم ایک معیّن مدت تک کے لئے قرض کا لین دین کرو تو اسے لکھ لیا کرو اور چاہئے کہ تمہارے درمیان لکھنے والا انصاف سے لکھے ۔ اور کوئی کاتب اِس سے انکار نہ کرے کہ وہ لکھے۔ پس وہ لکھے جیسا اللہ نے اُسے سکھایا ہے۔ اور وہ لکھوائے جس کے ذمّہ (دوسرے کا) حق ہے، اور اللّٰہ‘ اپنے ربّ کا تقویٰ اختیار کرے، اور اس میں سے کچھ بھی کم نہ کرے۔ پس اگر وہ جس کے ذمہ (دوسرے کا) حق ہے بےوقوف ہو یا کمزور ہو یا استطاعت نہ رکھتا ہو کہ وہ لکھوائے تو اُس کا ولی (اس کی نمائندگی میں) انصاف سے لکھوائے۔ اور اپنے مَردوں میں سے دو کو گواہ ٹھہرا لیا کرو۔ اور اگر دو مرد میسر نہ ہوں تو ایک مرد اور دو عورتیں (ایسے) گواہوں میں سے جن پر تم راضی ہو۔ (یہ) اس لئے (ہے) کہ ان دو عورتوں میں سے اگر ایک بھول جائے تو دوسری اسے یاد کروا دے۔ اور جب گواہوں کو بلایا جائے تو وہ انکار نہ کریں ۔ اور (لین دین) خواہ چھوٹا ہو یا بڑا اُسے اس کی مقررہ میعاد تک (یعنی مکمل معاہدہ) لکھنے سے اکتاؤ نہیں۔ تمہارا یہ طرزِعمل خدا کے نزدیک بہت منصفانہ ٹھہرے گا اور شہادت کو قائم کرنے کے لئے بہت مضبوط اقدام ہوگا، اور اس بات کے زیادہ قریب ہوگا کہ تم شکوک میں مبتلا نہ ہو۔ (لکھنا فرض ہے) سوائے اس کے کہ وہ دست بدست تجارت ہو جسے تم (اسی وقت) آپس میں لے دے لیتے ہو۔ اس صورت میں تم پر کوئی گناہ نہیں کہ تم اسے نہ لکھو۔ اور جب تم کوئی (لمبی) خرید و فروخت کرو تو گواہ ٹھہرا لیا کرو۔ اور لکھنے والے کو اور گواہ کو (کسی قسم کی کوئی) تکلیف نہ پہنچائی جائے۔ اگر تم نے ایسا کیا تو یقیناً یہ تمہارے لئے بڑے گناہ کی بات ہوگی۔ اور اللہ سے ڈرو جبکہ اللہ ہی تمہیں تعلیم دیتا ہے۔ اور اللہ ہر چیز کا خوب علم رکھتا ہے۔
اُردو تفسیر صغیر
اے ایمان دارو! جب تم ایک دوسرے سے کسی مقررہ میعاد کے لئے قرض لو تو اسے لکھ لو اور چاہیے کہ کوئی لکھنے والا تمہارے درمیان (طے شدہ معاہدہ کو) انصاف کے ساتھ لکھ دے۔ اور کوئی کاتب لکھنے سے انکار نہ کرے کیونکہ اللہ نے اسے (لکھنا) سکھایا ہے۔ پس چاہیے کہ وہ (ضرور) لکھے اور تحریر وہ لکھوائے جس کے ذمہ حق ہو اور چاہیے کہ وہ (لکھواتے وقت) اللہ کا جو اس کا رب ہے تقویٰ مدنظر رکھے اور اس میں سے کچھ (بھی) کم نہ کرے۔ اور اگر وہ شخص جس کے ذمہ حق ہے نادان ہو یا کمزور ہو یا خود لکھوانے کی قدرت نہ رکھتا ہو تو چاہیے کہ (اس کی بجائے) اس کا کارپرداز انصاف کے ساتھ (تحریر) لکھوائے اور تم اپنے مردوں میں سے (اس موقع پر) دو کو گواہ مقرر کر لیا کرو۔ ہاں اگر دونوں (گواہ) مرد نہ ہوں تو (موقع کے) گواہوں سے جن لوگوں کو (بطور گواہ کے) تم پسند کرتے ہو ان میں سے ایک مرد اور دو عورتیں (گواہ بنا لیا کرو۔ دو عورتوں کی شرط اس لئے ہے) تا ان میں سے ایک کے بھول جانے کی صورت میں دونوں میں سے (ہر) ایک دوسری کو (بات) یاد دلائے اور جب گواہوں کو بلایا جائے تو وہ انکار نہ کریں۔ اور خواہ چھوٹا (لین دین) ہو یا بڑا ہو تم اسے اس کی میعاد سمیت لکھنے میں سستی نہ کیا کرو۔ یہ بات اللہ کے نزدیک انصاف والی ہے اورشہادت کو زیادہ درست رکھنے والی ہے۔ نیز (تمہارے لئے اس بات کو) قریب تر (کر دینے والی) ہے کہ تم شک میں نہ پڑو (پس لین دن کا لکھنا ضروری ہے) سوائے اس (صورت) کے کہ تجارت دست بدست ہو جسے تم آپس میں (مال اور رقم) لے دے (کر اسی وقت قصہ ختم کر) لیتے ہو۔ اس صورت میں اس (لین دین) کے نہ لکھنے میں تم پر کوئی گناہ نہیں۔ اور جب باہم خریدو فروخت کرو تو گواہ بنا لیا کرو۔ اور (یہ امر یاد رہے کہ) نہ کاتب کو تکلیف دی جائے اور نہ گواہ کو۔ اور اگر تم (ایسا) کرو تو یہ (بات) تم میں نافرمانی (کی علامت) ہوگی۔ اور چاہیے کہ تم اللہ کا تقویٰ اختیار کرو اور (اگر تم ایسا کرو گے تو) اللہ تمہیں علم دے گا اور اللہ ہر چیز کو خوب جانتا ہے۔
Français
Ô vous qui croyez ! Lorsqu’entre vous, vous contractez une dette à terme fixe, consignez-la par écrit. Et qu’un scribe l’écrive scrupuleusement en votre présence. Et aucun scribe ne doit refuser d’écrire car c’est Allāh Qui lui a octroyé de la connaissance. Qu’il écrive donc, et que dicte celui qui encourt l’obligation ; qu’il craigne Allāh, son Seigneur, et n’en diminue rien. Mais si le débiteur est simple d’esprit ou faible ou incapable de dicter lui-même, alors que quelqu’un qui est à même de veiller à ses intérêts dicte en toute équité. Et appelez deux témoins d’entre vos hommes ; et à défaut de deux hommes, alors choisissez un homme et deux femmes de celles qui vous plaisent comme témoins, de sorte que si l’une des deux oublie, l’autre soit là pour lui rappeler. Et les témoins ne doivent pas refuser de témoigner lorsqu’on les y appellera. Et quant à l’emprunt, ne vous lassez pas de le consigner par écrit, qu’il soit petit ou grand, ainsi que le jour fixé pour le remboursement. Cela est plus équitable devant Allāh, plus sûr pour les témoignages et plus susceptible de vous épargner des doutes. Par conséquent, ne manquez pas de coucher par écrit la dette, à moins qu’il ne s’agisse de marchandises que vous avez sous la main et que vous donnez ou prenez de main en main, auquel cas, ce ne sera pas un péché que de ne pas l’écrire. Et prenez des témoins toutes les fois que vous vendez l’un à l’autre ; et qu’on ne fasse aucun mal ni au scribe ni au témoin. Car si vous agissiez ainsi, alors assurément vous seriez coupables d’un acte de désobéissance. Et craignez Allāh. Et Allāh vous accorde la connaissance ; et Allāh sait très bien toutes choses.
Español
¡Oh creyentes! cuando os otorguéis un préstamo entre vosotros por un período fijo, ponedlo por escrito. Y haced que un escribano lo transcriba fielmente en vuestra presencia; y ningún escribano deberá negarse a escribir, porque Al-lah le ha enseñado; por tanto, hacedle escribir y que dicte el que incurre en responsabilidad; y éste debe ser temeroso de Al-lah, su Señor, y no disminuir nada. Pero si la persona que incurre en responsabilidad es de pocos conocimientos, o es débil o incapaz de dictar, haced que dicte con justicia alguien que pueda defender sus intereses. Y llamad a dos testigos de entre vuestros hombres; y si no hay dos hombres disponibles, entonces a un hombre y dos mujeres que os agraden como testigos, de manera que si una de las mujeres yerra en la memoria, la otra pueda hacerla recordar. Y los testigos no deben negarse cuando son llamados. Y no os sintáis molestos por tener que escribirlo, sea pequeño o grande, junto con la fecha fijada para la devolución. Esto es más justo a los ojos de Al-lah y hace que el testimonio sea más seguro y os evite, probablemente, las dudas; por tanto, no dejéis de escribirlo, salvo que se trate de mercancías que entregáis o recibís en propia mano, en cuyo caso no pecáis si no lo escribís. Y tened testigos cuando ejerzáis la venta entre vosotros; y no permitid que se perjudique al escribano o testigo. Pues si lo hacéis, ciertamente incurriréis en desobediencia por vuestra parte. Y temed a Al-lah. Y Al-lah os concede el conocimiento y Al-lah conoce perfectamente todas las cosas.
Deutsch
O die ihr glaubt, wenn ihr voneinander ein Darlehen nehmt auf eine bestimmte Frist, dann schreibt es nieder. Ein Schreiber soll in eurer Gegenwart getreulich aufschreiben; und kein Schreiber soll sich weigern zu schreiben, hat ihn doch Allah gelehrt; also soll er schreiben und der Schuldner soll diktieren, und er soll Allah, seinen Herrn, fürchten und nichts davon unterschlagen. Ist aber jener, der die Verpflichtung eingeht, einfältig oder schwach oder unfähig, selbst zu diktieren, so diktiere sein Beistand nach Gerechtigkeit. Und ruft zwei unter euren Männern zu Zeugen auf; und wenn zwei Männer nicht (verfügbar) sind, dann einen Mann und zwei Frauen, die euch als Zeugen passend erscheinen, so dass, wenn eine der beiden irren sollte, die andere ihrem Gedächtnis zu Hilfe kommen kann. Und die Zeugen sollen sich nicht weigern, wenn sie gerufen werden. Und verschmäht nicht, es niederzuschreiben, es sei klein oder groß, zusammen mit der festgesetzten (Zahlungs-)Frist. Das ist gerechter vor Allah und bindender für das Zeugnis und geeigneter, dass ihr nicht in Zweifeln gerät; (darum unterlasset die Aufschreibung nicht) es sei denn, es handle sich um Warenverkehr, den ihr von Hand zu Hand tätigt: in diesem Fall soll es keine Sünde für euch sein, wenn ihr es nicht aufschreibt. Und habt Zeugen, wenn ihr einander verkauft; und dem Schreiber oder dem Zeugen geschehe kein Nachteil. Tut ihr es aber, dann ist das euer Ungehorsam. Und fürchtet Allah; Allah wird euch Wissen geben, denn Allah weiß alle Dinge wohl.
وَ اِنۡ کُنۡتُمۡ عَلٰی سَفَرٍ وَّ لَمۡ تَجِدُوۡا کَاتِبًا فَرِہٰنٌ مَّقۡبُوۡضَۃٌ ؕ فَاِنۡ اَمِنَ بَعۡضُکُمۡ بَعۡضًا فَلۡیُؤَدِّ الَّذِی اؤۡتُمِنَ اَمَانَتَہٗ وَ لۡیَتَّقِ اللّٰہَ رَبَّہٗ ؕ وَ لَا تَکۡتُمُوا الشَّہَادَۃَ ؕ وَ مَنۡ یَّکۡتُمۡہَا فَاِنَّہٗۤ اٰثِمٌ قَلۡبُہٗ ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ ﴿۲۸۴﴾٪
۞وَإِن كُنتُمۡ عَلَىٰ سَفَرٖ وَلَمۡ تَجِدُواْ كَاتِبٗا فَرِهَٰنٞ مَّقۡبُوضَةٞۖ فَإِنۡ أَمِنَ بَعۡضُكُم بَعۡضٗا فَلۡيُؤَدِّ ٱلَّذِي ٱؤۡتُمِنَ أَمَٰنَتَهُۥ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥۗ وَلَا تَكۡتُمُواْ ٱلشَّهَٰدَةَۚ وَمَن يَكۡتُمۡهَا فَإِنَّهُۥٓ ءَاثِمٞ قَلۡبُهُۥۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِيمٞ
English
And if you be on a journey, and you find not a scribe, then let there be a pledge with possession. And if one of you entrusts another with something, then let him who is entrusted surrender his trust and let him fear Allah, his Lord. And conceal not testimony; and whoever conceals it, his heart is certainly sinful. And Allah is well aware of what you do.
English Short Commentary
And if you be on a journey, and you find not a scribe, then let there be a pledge with possession.[355] And if one of you entrusts another with something, then let him who is entrusted surrender his trust and let him fear Allah, his Lord. And [a]hide not testimony; and whoever hides it, his heart is certainly sinful. And Allah is Well-Aware of what you do.
355. Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand. (close)
English Five Volume Commentary
And if you be on a journey, and you find not a scribe, then let there be a pledge with possession. And if one of you entrusts another with something, then let him who is entrusted surrender his trust and let him fear Allah, his Lord. And conceal not testimony; and whoever [a]conceals it, his heart is certainly sinful. And Allah is well aware of what you do.[290]
290. Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated. (close)
اُردو
اور اگر تم سفر پر ہو اور تمہیں کا تب میسر نہ آئے تو کوئی چیز باقبضہ رہن کے طور پر ہی سہی۔ پس اگر تم میں سے کوئی کسی دوسرے کے پاس امانت رکھے تو جس کے پاس امانت رکھوائی گئی ہے اسے چاہئے کہ وہ ضرور اس کی امانت واپس کرے اور اللّٰہ اپنے ربّ کا تقویٰ اختیار کرے۔ اور تم گواہی کو نہ چھپاؤ۔ اور جو کوئی بھی اسے چھپائے گا تو یقیناً اس کا دل گنہگار ہو جائے گا۔ اور اللہ اسے جو تم کرتے ہو خوب جانتا ہے۔
اُردو تفسیر صغیر
اور اگر تم سفر پر ہو اور تمہیں لکھنے والا نہ ملے تو (اس کا قائم مقام) رہن با قبضہ ہے۔ پس اگر تم میں سے کوئی شخص کسی (دوسرے) کو امین جانے (اور اسے کچھ رقم دے دے) تو جسے امین سمجھا گیا ہو اسے چاہیے کہ اس (امانت رکھنے والے) کی امانت کو (عندالطلب) واپس کر دے اور اپنی ربوبیت کرنے والے اللہ کا تقویٰ اختیار کرے اور تم گواہی کو (کبھی) مت چھپاٶ۔ اور جو اسے چھپائے وہ یقیناً ایسا (شخص) ہے جس کا دل گنہگار ہے اور (یاد رکھو کہ) جو کچھ تم کرتے ہو اللہ اسے خوب جانتا ہے۔
Français
Et si vous êtes en voyage, et que vous ne trouviez pas de scribe, alors qu’il y ait un gage comme garantie. Et si l’un d’entre vous commet quelque chose à la garde de l’autre, que celui à qui la chose a été confiée la restitue à l’autre, et qu’il craigne Allāh, son Seigneur. Et ne dissimulez pas les témoignages, car celui qui les dissimule a assurément un cœur pécheur. Et Allāh sait très bien ce que vous faites.
Español
Y si estáis de viaje y no encontráis escribano, entonces tomad una prenda como posesión. Y si uno de vosotros confía algo a otro, que el que lo haya recibido devuelva su depósito y que tema a Al-lah, su Señor. Y no ocultéis el testimonio; y quien lo oculte, sepa que su corazón está ciertamente lleno de pecado. Y Al-lah sabe muy bien lo que hacéis.
Deutsch
Und wenn ihr auf Reisen seid und keinen Schreiber findet, so soll ein Pfand (gegeben werden) zur Verwahrung. Und wenn einer von euch dem anderen etwas anvertraut, dann soll der, dem anvertraut wurde, das Anvertraute herausgeben, und er fürchte Allah, seinen Herrn. Und haltet nicht Zeugenschaft zurück; wer sie verhehlt, gewiss, dessen Herz ist sündhaft, und Allah weiß wohl, was ihr tut.
لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ وَ اِنۡ تُبۡدُوۡا مَا فِیۡۤ اَنۡفُسِکُمۡ اَوۡ تُخۡفُوۡہُ یُحَاسِبۡکُمۡ بِہِ اللّٰہُ ؕ فَیَغۡفِرُ لِمَنۡ یَّشَآءُ وَ یُعَذِّبُ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۲۸۵﴾
لِّلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَإِن تُبۡدُواْ مَا فِيٓ أَنفُسِكُمۡ أَوۡ تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
English
To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you disclose what is in your minds or keep it hidden, Allah will call you to account for it; then will He forgive whomsoever He pleases and punish whomsoever He pleases; and Allah has the power to do all that He wills.
English Short Commentary
To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you disclose what is in your minds or keep it hidden, Allah [b]will call you to account for[356] it; [c]then will He forgive whomsoever He pleases and punish whomsoever He pleases; and Allah has the power to do all that He wills.[357]
356. The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will. (close)
357. The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111). (close)
English Five Volume Commentary
To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you disclose what is in your minds or keep it hidden, Allah [a]will call you to account for it; [b]then will He forgive whomsoever He pleases and punish whomsoever He pleases; and Allah has the power to do all that He wills.[291]
291. Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111). (close)
اُردو
اللہ ہی کا ہے جو آسمانوں میں ہے اور جو زمین میں ہے۔ اور خواہ تم اُسے ظاہر کرو جو تمہارے دلوں میں ہے یا اسے چھپاؤ، اللہ اس کے بارہ میں تمہارا محاسبہ کرے گا۔ پس جسے وہ چاہے گا بخش دے گا اور جسے چاہے گا عذاب دے گا۔ اور اللہ ہر چیز پر جسے وہ چاہے دائمی قدرت رکھتا ہے۔
اُردو تفسیر صغیر
جو کچھ (بھی) آسمانوں اور زمین میں ہے اللہ ہی کا ہے اور جو کچھ تمہارے دلوں میں ہے خواہ تم اسے ظاہر کرو یا اسے چھپائے رکھو‘ اللہ تم سے اس کا حساب لے گا۔ پھر جسے چاہے گا بخش دے گا اور جسے چاہے گا عذاب دے گا اور اللہ ہر ایک چیز پر بڑا قادر ہے۔
Français
C’est à Allāh qu’appartiennent tout ce qui est dans les cieux et tout ce qui est sur la terre ; et que vous révéliez ce que vous avez dans vos cœurs ou que vous le teniez caché, Allāh vous en demandera compte ; puis Il pardonnera à qui Il veut et Il châtiera qui Il veut ; et Allāh a le pouvoir de faire tout ce qu’Il veut.
Español
A Al-lah pertenece cuanto hay en los cielos y cuanto hay en la tierra; y tanto si reveláis lo que hay en vuestras mentes como si lo mantenéis oculto. Al-lah os pedirá cuentas por ello; después perdonará a quien Le plazca y castigará a quien Le plazca; y Al-lah tiene poder para hacer todo lo que desea.
Deutsch
Allahs ist, was in den Himmeln und was auf Erden ist; und ob ihr das, was in eurem Gemüt ist, kundtut oder verborgen haltet, Allah wird euch dafür zur Rechenschaft ziehen; dann wird Er vergeben, wem Er will, und strafen, wen Er will; und Allah hat die Macht, alles zu tun, was Er will.