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.
اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَیۡہِ مِنۡ رَّبِّہٖ وَ الۡمُؤۡمِنُوۡنَ ؕ کُلٌّ اٰمَنَ بِاللّٰہِ وَ مَلٰٓئِکَتِہٖ وَ کُتُبِہٖ وَ رُسُلِہٖ ۟ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡ رُّسُلِہٖ ۟ وَ قَالُوۡا سَمِعۡنَا وَ اَطَعۡنَا ٭۫ غُفۡرَانَکَ رَبَّنَا وَ اِلَیۡکَ الۡمَصِیۡرُ ﴿۲۸۶﴾
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
English
This Messenger of Ours believes in that which has been revealed to him from his Lord, and so do the believers: all of them believe in Allah, and in His angels, and in His Books, and in His Messengers, saying, ‘We make no distinction between any of His Messengers;’ and they say, ‘We hear, and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning.’
English Short Commentary
This Messenger of Ours believes in that which has been revealed to him from his Lord, and so do the believers; all of them believe in Allah, and in His angels, and in His Books, and in His Messengers,[358] saying, [a]‘We make no distinction between any of His Messengers;’ and they say, ‘We have heard and we are obedient. Our Lord, [b]we implore Thy forgiveness, and to Thee is the returning.’
358. Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order. (close)
English Five Volume Commentary
This Messenger of Ours believes in that which has been revealed to him from his Lord, and so do the believers: all of them believe in Allah, and in His angels, and in His Books, and in His Messengers, saying, [a]‘We make no distinction between any of His Messengers;’ and they say, ‘We hear, and we obey. [b]We implore Thy forgiveness, O our Lord, and to Thee is the returning.’[292]
292. Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works. (close)
اُردو
رسول اس پر ایمان لے آیا جو اس کے ربّ کی طرف سے اس کی طرف اتارا گیا اور مومن بھی۔ (اُن میں سے) ہر ایک ایمان لے آیا اللہ پر اور اس کے فرشتوں پر اور اس کی کتابوں پر اور اس کے رسولوں پر (یہ کہتے ہوئے کہ) ہم اس کے رسولوں میں سے کسی کے درمیان تفریق نہیں کریں گے۔ اور انہوں نے کہا کہ ہم نے سنا اور ہم نے اطاعت کی۔ تیری بخشش کے طلبگارہیں۔ اے ہمارے ربّ! اور تیری طرف ہی لوٹ کر جانا ہے۔
اُردو تفسیر صغیر
جو کچھ بھی اس رسول پر اس کے رب کی طرف سے نازل کیا گیا ہے‘ اس پر وہ (خود بھی) ایمان رکھتا ہے اور (دوسرے) مومن بھی (ایمان رکھتے ہیں) یہ سب (کے سب) اللہ اور اس کے فرشتوں اور اس کی کتابوں اور اس کے رسولوں پر ایمان رکھتے ہیں (اور کہتے ہیں کہ) ہم اس کے رسولوں میں سے ایک (دوسرے) کے درمیان (کوئی) فرق نہیں کرتے اور یہ (بھی) کہتے ہیں کہ ہم نے (اللہ کا حکم) سن لیا ہے اور ہم اس کے دل سے فرمانبردار ہو چکے ہیں۔ (یہ لوگ دعائیں کرتے ہیں کہ) اے ہمارے رب! ہم تیری بخشش طلب کرتے ہیں اور تیری ہی طرف (ہمیں) لوٹنا ہے۔
Français
Le Messager croit à tout ce qui lui a été révélé de la part de son Seigneur et aussi les croyants ; tous croient en Allāh, en Ses anges, à Ses Livres et en Ses Messagers. Ils disent : « Nous ne faisons aucune distinction entre Ses Messagers, » et ils disent : « Nous avons entendu et nous avons obéi. Nous implorons Ton pardon, ô Seigneur, et c’est vers Toi qu’est le retour. »
Español
Este Mensajero Nuestro cree en lo que ha sido revelado por su Señor, y así hacen los creyentes; todos ellos reen en Al-lah, y en Sus ángeles y en Sus Libros y en Sus Mensajeros, diciendo: “No hacemos distinción alguna entre ninguno de Sus Mensajeros; y dicen: “Oímos y obedecemos. Imploramos Tu perdón, Oh Señor Nuestro, y hacia Ti es el regreso”.
Deutsch
Dieser Gesandte glaubt an das, was zu ihm herabgesandt wurde von seinem Herrn, und (also) die Gläubigen: sie alle glauben an Allah, und an Seine Engel, und an Seine Bücher, und an Seine Gesandten (und sprechen): "Wir machen keinen Unterschied zwischen Seinen Gesandten"; und sie sagen: "Wir hören, und wir gehorchen. Uns Deine Vergebung, o unser Herr! und zu Dir ist die Heimkehr."
لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا ؕ لَہَا مَا کَسَبَتۡ وَ عَلَیۡہَا مَا اکۡتَسَبَتۡ ؕ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِیۡنَاۤ اَوۡ اَخۡطَاۡنَا ۚ رَبَّنَا وَ لَا تَحۡمِلۡ عَلَیۡنَاۤ اِصۡرًا کَمَا حَمَلۡتَہٗ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِنَا ۚ رَبَّنَا وَ لَا تُحَمِّلۡنَا مَا لَا طَاقَۃَ لَنَا بِہٖ ۚ وَ اعۡفُ عَنَّا ٝ وَ اغۡفِرۡ لَنَا ٝ وَ ارۡحَمۡنَا ٝ اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ ﴿۲۸۷﴾٪
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
English
Allah burdens not any soul beyond its capacity. It shall have the reward it earns, and it shall get the punishment it incurs. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins, and grant us forgiveness and have mercy on us; Thou art our Master; so help us Thou against the disbelieving people.
English Short Commentary
[c]Allah burdens not any soul beyond its capacity.[359] It shall have the reward it earns, and it shall get the punishment it incurs.[360] Our Lord, do not punish us, if we forget or fall into error,[361] and our Lord, lay not on us a responsibility[362] as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins and grant us forgiveness and have mercy on us; Thou art our Master; [a]so help us against the disbelieving people.
359. The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed. (close)
360. The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort. (close)
361. In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken. (close)
362. Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God. (close)
English Five Volume Commentary
[a]Allah burdens not any soul beyond its capacity. It shall have the reward it earns, and it shall get the punishment it incurs. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins, and grant us forgiveness and have mercy on us; Thou art our Master; [b]so help us Thou against the disbelieving people.[292A]
292A. Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help. (close)
اُردو
اللہ کسی جان پر اس کی طاقت سے بڑھ کر بوجھ نہیں ڈالتا۔ اس کے لئے ہے جو اس نے کمایا اور اس کا وبال بھی اسی پر ہے جو اس نے (بدی کا) اکتساب کیا۔ اے ہمارے ربّ! ہمارا مؤاخذہ نہ کر اگر ہم بھول جائیں یا ہم سے کوئی خطا ہو جائے۔ اور اے ہمارے ربّ! ہم پر ایسا بوجھ نہ ڈال جیسا ہم سے پہلے لوگوں پر(ان کے گناہوں کے نتیجہ میں) تُو نے ڈالا۔ اور اے ہمارے ربّ! ہم پر کوئی ایسا بوجھ نہ ڈال جو ہماری طاقت سے بڑھ کر ہو۔ اور ہم سے درگزر کر اور ہمیں بخش دے۔ اور ہم پر رحم کر۔ تُو ہی ہمارا والی ہے۔ پس ہمیں کافر قوم کے مقابل پر نصرت عطا کر۔
اُردو تفسیر صغیر
اللہ کسی شخص پر سوائے اس (ذمہ داری) کے جو اس کی طاقت میں ہو کوئی ذمہ داری نہیں ڈالتا۔ جو اس نے (اچھا) کام کیا ہو (وہ) اس کے لئے (نفع مند) ہوگا۔ اور جو اس نے (برا) کام کیا ہو (وہ) اسی پر (وبال ہو کر) پڑے گا (اور وہ یہ بھی کہتے ہیں کہ) اے ہمارے رب! اگر کبھی ہم بھول جائیں یا غلطی کر بیٹھیں تو ہمیں سزا نہ دیجیو۔ اے ہمارے رب! اور تو ہم پر (اس طرح) ذمہ داری نہ ڈالیو جس طرح تو نے ان لوگوں پر جو ہم سے پہلے (گذر چکے) ہیں ڈالی تھی۔ اے ہمارے رب! اور اسی طرح ہم سے (وہ بوجھ) نہ اٹھوا‘ جس (کے اٹھانے) کی ہمیں طاقت نہیں اور ہم سے درگذر کر۔ اور ہمیں بخش دے اور ہم پر رحم کر (کیونکہ) تو ہمارا آقا ہے۔ پس کافروں کے گروہ کے خلاف ہماری مدد کر۔
Français
Allāh ne charge aucune âme au-delà de ses capacités. Elle auracomme récompense ce qu’elle aura gagné et elle recevra comme châtiment ce qu’elle aura mérité. Notre Seigneur, ne nous châtie pas si nous oublions ou si nous tombons dans l’erreur. Notre Seigneur, ne nous fais pas porter un fardeau¹³ comme celui que Tu as imposé à nos devanciers. Notre Seigneur, ne nous charge pas d’un fardeau qui dépasse nos forces ; et absous-nous et pardonne-nous et aie pitié de nous. Tu es notre Maître ; accorde-nous donc la victoire sur le peuple mécréant.
Español
Al-lah no impone cargas a ningún alma más allá de su capacidad. Tendrá la recompensa que gane y recibirá el castigo que merezca. ¡Señor Nuestro!, no nos castigues si olvidamos o caemos en el error; ¡Señor Nuestro!, no nos impongas un peso como el que impusiste a quienes nos precedieron. ¡Señor Nuestro!, no nos cargues on lo que no tengamos fuerza para llevar; y borra nuestros pecados y concédenos el perdón y ten misericordia de nosotros; Tú eres nuestro Dueño; ayúdanos, pues, contra la gente incrédula.
Deutsch
Allah belastet niemanden über sein Vermögen. Ihm wird, was er verdient, und über ihn kommt, was er gesündigt. "Unser Herr, strafe uns nicht, wenn wir uns vergessen oder vergangen haben; unser Herr, lege uns nicht eine Verantwortung auf, wie Du sie denen auferlegtest, die vor uns waren. Unser Herr, bürde uns nicht auf, wozu wir nicht die Kraft haben, und lösche unsere Sünden aus und gewähre uns Vergebung und habe Erbarmen mit uns; Du bist unser Meister; also hilf uns wider das ungläubige Volk."