Towards Understanding KURAN KAREEMSurah 2. Al-Baqarah

[kalamazoo]

(2:278-281)

O Believers, fear Allah and give up that interest which is still due to you, if you are true Believers; but if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger. *323 If, however, you repent even now (and forego interest), you are entitled to your principal; do no wrong, and no wrong will be done to you.If your debtor be in straitened circumstances, give him time till his monetary condition becomes better. But if you remit the debt by way of charity, it would be better for you, if you only knew it. *324Guard against the disgrace and misery of the bay when you shall return to Allah: there everyone shall be paid in full, for the good or evil one has earned and none shall be wronged.

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*323.

This verse was revealed after the conquest of Makka and has been placed here because of its contextual relevance. Although interest was considered objectionable earlier, it had not been legally prohibited. After the revelation of this verse interest-bearing transactions became a punishable offence within the realm of Islam. The Prophet (peace he on him) warned the Arab tribes through his officials that war would be declared against them if they did not give up interest-bearing transactions. It was specified, for instance, in the agreement under which the Christians of Najran were granted internal autonomy under the suzerainty of the Islamic state, that if they continued to use interest, the agreement with them would be considered void and their action an act of belligerency. On the basis of the last words of the verse, Ibn 'Abbas, Hasan al-Baari, Ibn Sirin and Rabi' ibn Anas are of the view that anyone who takes interest within the boundaries of the Islamic State (Dar al-Islam) should be pressed to repudiate the transaction and recant and, if he persists, should be put todeath.

Others consider it sufficient to imprison such people and keep them in prison until they pledge to give up taking interest. (See Jassas's commentary, on verse 2: 278; see especially vol. 1, pp. 471 f. - Ed.)



*324. This verse is the basis of the Islamic regulation that if a person has become incapable of paying off his debt, the court will force the creditors to grant him respite for payment. In fact, under certain circumstances, the court is entitled to remit a part of his debt and, at times, the whole of it. It is mentioned in the Hadith that once a person suffered loss in his trade and became greatly burdened with debt and the case was brought to the notice of the Prophet. The Prophet urged the people to help their brother in his distress. They came to his assistance but the amount of help was not enough to wipe out his debts. Then the Prophet approached the lenders and asked them to accept whatever amount was available and to grant remission to the borrower because of his inability to make further payments. Muslim jurists have made it clear that a debtor's residential house, eating utensils, clothes and the tools which he uses for earning his livelihood may not be confiscated in any, circumstances whatsoever for non-payrment of loans. (For relevant discussion and textual evidence see the commentaries on this verse in Ibn Kathir, Jassas, and Qurtubi - Ed.)

{while my house was about to be sold on court orders Even though the "muhama" brought false information and this is how Islam is being treated today and NOBODY utters a word}abuali...as 2ngamaa.

AlhamduLi LAAH....

someone (abd LLAH) paid the amount; with advice take care of "these people"

Yes ....he gave free..ALLAH AKBAR
i cant express much but "Hadha min Fadhl RABI"

 

[kalamazoo]

(2:282)

O Believers, when you contract a debt for a fixed; *325 term, you should put it in writing. *326 Let a scribe write with equity the document for the parties. The scribe whom Allah has given the gift of literacy should not refuse to write. Let him write and let the one under obligation (the debtor) dictate, and he should fear Allah, his Lord, and should not diminish from or add anything to the terms which have been settled. But if the borrower be of low understanding or weak or unable to dictate (for any reason), then let the guardian of his interests dictate it with equity. And let two men from among you *327 bear witness to all such documents. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. The witnesses should be from among such people whom you approve of as witnesses. *328 When the witnesses are asked to testify, they should not refuse to do so. Do not neglect to reduce to writing your transaction for a specified term, whether it be big or small. Allah considers this more just for you, for it facilitates the establishment of evidence and lessens doubts and suspicions. Of course, there is no harm if you do not put in writing the common transactions you conclude daily on the spot, *329 but in case of commercial transactions you should have witnesses. The scribe and the witnesses should not be harassed: *330 if you do so, you shall be guilty of sin. You should guard against the wrath of Allah; He gives you the knowledge of the right way for Allah has the knowledge of everything.


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*325. This is the basis of the rule that the time for the repayment of a loan should be fixed at the time when the loan is transacted.


*326. When friends and relatives borrow from one another it is generally considered unseemly either to commit these loans to writing, or to have them attested by witnesses. Such an act is considered a sign of distrust. But God enjoins that whenever loans or business transactions take place, their conditions should be recorded in black and white and should be attested by witnesses so that there remains no ground for misunderstanding or dispute. It is mentioned in the Hadith that three kinds of people who air their grievances to God go unheeded.

The first is the man who does not divorce his wife despite her being of bad character.

The second is the guardian of the orphan who hands over the latter's property to him before his having attained the age of majority.

The third is he who loans out his money to a person without making anyone a witness to that transaction.

(Cited by Jassas. Ahkam al-Qur'an, vol. 1, p. 481; also Ibn Kathir, in commentary on 4: 5, citing this as a Tradition from Abu Musa al-Ash'ari mentioned bv Ibn Jarir al-Tabari - Ed.)

*327. That is, from among Muslim males.

This shows that wherever one has a choice, one should appoint only Muslims as one's witnesses. In the case of non-Muslim subjects of the Islamic State (ahl al-Dhimmah), however, they may appoint witnesses from among themselves.

*328.

What is implied is that every Tom, Dick or Harry is not worthy of acting as a witness. Rather, persons of high integrity enjoying public credibility should be appointed as witnesses.

*329.

The purpose of this directive is to stress that it is better for even day-to-day sales to be written down, as has become customary nowadays (viz. the issuance of invoices). Such a procedure, however, has not been made obligatory.
Likewise, it is not objectionable if neighbouring shopkeepers do not record the frequent transactions that take place between them.

*330.

This means that no person should be compelled to write the document or be its witness. It also means that no party of a dispute should persecute either a scribe or witness for witnessing against the interests of that party.

 

[kalamazoo]

(2:283) If you are on a journey and cannot find a scribe to write the document, then transact your business on the security of a pledge in hand. *331 And, if any one transacts a piece of business with another merely on trust, then the one who is trusted should fulfil his trust and fear Allah, his Lord And never conceal evidence *332 for he who conceals it, has a sinful heart: Allah knows everything that you do.


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*331. This does not mean that pledge transactions are confined to journeys alone. These transactions have been specially mentioned in the context of journeys because during journeys people often have to resort to pledge transactions. Moreover, it has not been laid down that pledge transactions may be entered into only when a scribe is not available to write down the transaction. It is also permissible, if the lender is not satisfied merely with the written promise of the repayment of the loan, for the borrower to seek a loan by pledging some property to the lender.

But since the Qur'an urges its followers to be generous in their dealings and since it is inconsistent with high standards of moral excellence not to make loans to needy persons without keeping some property in custody, the Qur'an has abstained from mentioning this form of dealing even though it is permissible.

It should also be noted that the purpose of taking a pledge is merely to assure the lender the return of his loan. He has no right at all to benefit from the pledged property. If a person lives, say, either in the building which has been pledged, or pockets its rent, he is guilty of taking interest.

There is no essential difference between charging interest directly and using the pledged property. If, however, either cattle or beasts of burden have been pledged, they can be milked and used for transport in lieu of the fodder that one provides them during the period of custody.

*332. Concealing true evidence applies both to a person not appearing to give evidence and to his avoidance of stating facts.

 

[kalamazoo]

(2:284)

To Allah belongs whatever *333 is in the heavens and the earth. *334 " Allah will call you to account for what is in your minds whether you disclose it or hide *335 it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything. *336


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*333.

These are the concluding observations on the subject.

Just as this surah opened with an enunciation of the basic teachings of religion, so the fundamentals upon which Islam rests are reiterated in the concluding section of the surah, It is useful to go through the first section of this surah (see verses 1-5) while reading these concluding verses.

*334.

This is the first fundamental principle of Islam.

That God is the Sovereign of the heavens and the earth and all they contain, and that it is improper for man not to bend himself in obedience and service to God.

*335. This sentence mentions two other matters.

First, that man is individually responsible to, and answerable before, God. Second, that the Lord of the heavens and the earth, before Whom man is answerable, is All-Knowing.

Thus, nothing is concealed from Him, not even intentions and thoughts which lie hidden deep in the hearts and minds of people.

*336.

This refers to God's absolute authority.

He is not bound by laws framed by others which might limit Him to operating in a certain manner. He is an absolute sovereign and has the full power either to punish or pardon people.

 

[kalamazoo]

(2:284)

To Allah belongs whatever *333 is in the heavens and the earth. *334 " Allah will call you to account for what is in your minds whether you disclose it or hide *335 it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything. *336


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*333.

These are the concluding observations on the subject.

Just as this surah opened with an enunciation of the basic teachings of religion, so the fundamentals upon which Islam rests are reiterated in the concluding section of the surah, It is useful to go through the first section of this surah (see verses 1-5) while reading these concluding verses.

*334.

This is the first fundamental principle of Islam.

That God is the Sovereign of the heavens and the earth and all they contain, and that it is improper for man not to bend himself in obedience and service to God.

*335. This sentence mentions two other matters.

First, that man is individually responsible to, and answerable before, God. Second, that the Lord of the heavens and the earth, before Whom man is answerable, is All-Knowing.

Thus, nothing is concealed from Him, not even intentions and thoughts which lie hidden deep in the hearts and minds of people.

*336.

This refers to God's absolute authority.

He is not bound by laws framed by others which might limit Him to operating in a certain manner. He is an absolute sovereign and has the full power either to punish or pardon people.

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(2:285) The Messenger has believed in the Guidance which has been sent down to him from his Lord, and those who believe in the Messenger have also sincerely accepted the same. They all believe in Allah, His Angels, His Books and Messengers. And they say, "We do not discriminate against any of His Messengers. We have heard the Message and submitted to it. Our Lord, we look up to You for forgiveness, for to You we shall all return." *337



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*337.

This verse outlines what one is required to believe in and what should be the distinguishing characteristics of one's conduct.

They consist of the following:

~belief in God,

~in His angels,

~in His Books,

in all His Messengers (instead of some rather than others), and in the fact that ultimately one will have to stand before God's judgement.

These are the five fundamental articles of faith in Islam.

Having accepted them, the only proper attitude for a Muslim is to cheerfully accept and follow whatever directives he receives from God.

Instead of exulting in his moral excellence~~
he should be humble and should constantly seek God's forgiveness
and mercy.

 

[kalamazoo]

(2:286)

Allah does not burden any human being with a responsibility heavier than he can bear. *338 Everyone will enjoy the fruit of the good that one has earned and shall suffer for the evil that one has committed. *339 (O Believers, pray like this to Allah: "Our Lord, take us not to task if we forget and lapse into error inadvertently. Lord! lay not on us the kind of burdens that You had lain on the people before us. *340 Lord, lay not on us the kind of burden that we have not the strength to bear. *341 Be kind to us, forgive us and show mercy to us. You are our Protector : help us against the disbelievers." *342


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*338.

Man's answerability to God is limited by the extent of his ability. If a man does not have the ability to do a certain thing, God will not take him to task for not having performed it.

In the same way, if it is really beyond a man's ability to abstain from something, God will not blame him for having failed to abstain from it. It should be noted here that man will not be the final judge as to whether he had the ability to do something or not. Such judgement will be made by God alone.


*339.

This is the second fundamental principle of God's law of retribution.

Every man will be rewarded for the services he has rendered, none will be rewarded for services rendered by others.

The same applies to punishment.

It is the one who is guilty who will be punished. It is possible, however, that if a man has initiated either good or bad practices, they will continue to affect people's lives.

The resulting good and bad deeds of people will be reckoned either to their credit or against them, since they are clearly related to their efforts and actions.

It is impossible, however, that a man should be either rewarded for an act of goodness~~
~~ or punished for an act of evil in which he has had no share - neither by intent nor practical action.

The requital of acts is not transferable


*340.

The prayer made here is that~~
~~God should not subject them to the severe tests and the terrible persecutions and hardships undergone by their predecessors. It is God's law that those who commit themselves to follow Truth and righteousness are subjected to severe tests and tribulations, and it is a believer's duty to meet them with patience and fortitude.

At the same time, the believer should always pray that:

God may make it easy for him to follow the path of Truth and righteousness.


*341. Believers pray to God not to place on them a burden beyond their capacity of endurance, and to subject them only to those tests from which they may emerge triumphant.

May it not happen that the hardships are too much for them to bear,
and that their feet falter
and are turned away from the path of righteousness,



*342.

In order to appreciate fully the spirit of this prayer, one should remember that these verses were revealed on the occasion of the ascension of the Prophet, a year before his migration to Madina. At that time the struggle between Islam and unbelief had reached its climax. Not only in Makka, but throughout the Arabian peninsula, there was no place where the lives of those who wished to follow the religion of God had not been made extremely difficult.

In these circumstances the Muslims were told in what manner they ought to pray to their Lord. It is obvious that if the bestower himself tells one how to present one's request, the granting of the request becomes virtually assured. Hence, this prayer greatly strengthened the hearts of the Muslims. Moreover, this prayer implicitly taught the Muslims not to allow their feelings to flow along undesirable channels.


They should instead mould them into a prayer to their Lord.

Think of the heart-rending cruelties to which the Muslims were subjected merely because of their devotion to Truth, and then turn to the contents of this prayer, where there is no trace of bitterness against the enemies. Consider the physical afflictions and material losses which the Muslims suffered, then note how this prayer does not contain the slightest hint of worldly ambition. Compare the wretchedness and misery of these devotees of Truth with the pure, exalted feelings with which this prayer is overflowing.

This
comparison will enable us to appreciate the nature of the spiritual and moral training provided to men of faith.


Sadaqa LLAH



:::::Alhmadu Li LAAH::::