Surah Al-Baqarah 2:282

سُورَةُ البَقَرَةِ · Medinan · Verse 282 of 286

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَـٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

Translation

You who believe, when you contract a debt for a stated term, put it down in writing: have a scribe write it down justly between you. No scribe should refuse to write: let him write as God has taught him, let the debtor dictate, and let him fear God, his Lord, and not diminish [the debt] at all. If the debtor is feeble-minded, weak, or unable to dictate, then let his guardian dictate justly. Call in two men as witnesses. If two men are not there, then call one man and two women out of those you approve as witnesses, so that if one of the two women should forget the other can remind her. Let the witnesses not refuse when they are summoned. Do not disdain to write the debt down, be it small or large, along with the time it falls due: this way is more equitable in God’s eyes, more reliable as testimony, and more likely to prevent doubts arising between you. But if the merchandise is there and you hand it over, there is no blame on you if you do not write it down. Have witnesses present whenever you trade with one another, and let no harm be done to either scribe or witness, for if you did cause them harm, it would be a crime on your part. Be mindful of God, and He will teach you: He has full knowledge of everything.

English translation: M.A.S. Abdel Haleem.

Meaning and reflection

Wording

This profound verse opens with a direct call to those who believe, guiding them on maintaining justice and trust in their financial dealings. Allah, in His boundless wisdom, establishes a clear framework for transactions involving debt, emphasizing precision and integrity.

Writing Down the Debt

The instruction begins: "O you who have believed, when you contract a debt for a specified term, write it down" (يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ). The phrase `تَدَايَنتُم بِدَيْنٍ` (you contract a debt by a debt) might seem redundant, but scholars like Ibn Ashur point out its specific purpose. It clarifies that the discussion is about actual financial debts, differentiating them from mere promises, and it ensures the pronoun `فَاكْتُبُوهُ` (write *it* down) clearly refers to this specific kind of obligation. The addition of `إِلَىٰ أَجَلٍ مُّسَمًّى` (for a specified term) is crucial. It stresses that the repayment period must be clearly known and defined, preventing future disputes. This directive to "write it down" is seen by many scholars, including Ibn Ashur, as a strong emphasis, tending towards obligation, given its critical role in preserving rights.

The Role of the Scribe and Debtor

The verse continues by detailing how this writing should occur: `وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِالْعَدْلِ` (And let a scribe write between you with justice). The scribe must write `بِالْعَدْلِ` (with justice), meaning with fairness and truth, without adding or subtracting anything. Then comes a command for the scribe: `وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ` (And let no scribe refuse to write as Allah has taught him). This is a prohibition, shifting the focus from the parties to the scribe. Ibn Ashur explains `كَمَا عَلَّمَهُ اللَّهُ` (as Allah has taught him) implies that Allah has graced the scribe with the skill of writing, and therefore, he should use this gift to benefit others by documenting truth, without deceit.
The one on whom the debt is owed, the debtor, is then given a direct command: `وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا` (And let the one who owes the debt dictate, and let him fear Allah, his Lord, and not diminish anything from it). The debtor is to dictate, as he is acknowledging his obligation, and he is warned `وَلَا يَبْخَسْ مِنْهُ شَيْئًا` (not to diminish anything from it). Ibn Ashur highlights that *bakhs* means "to diminish with concealment or deception," underscoring the spiritual and ethical imperative to be completely honest even in the smallest details. If the debtor is unable to dictate (due to foolishness, weakness, or inability to speak), `فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ` (then let his guardian dictate with justice), ensuring justice is upheld even for the vulnerable.

Witnesses and Diligence

Next, the verse outlines the necessity of witnesses: `وَاسْتَشْهِدُوا شَهِيدَيْنِ مِن رِّجَالِكُمْ` (And bring two witnesses from among your men). If two men are not available, then `فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ` (one man and two women from those whom you approve as witnesses, so that if one of the two women errs, then the other can remind her). The wording `أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ` (so that if one of them forgets, the other will remind her) directly explains the wisdom behind the two-woman testimony: it is a safeguard against human forgetfulness or error, not an inherent deficiency, as scholars like Ibn Ashur and al-Zamakhshari explain. The repetition of `إِحْدَاهُمَا` (one of them) emphasizes the interchangeable role of each woman in reminding the other. Like the scribe, `وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا` (And let not the witnesses refuse when they are called upon), signifying an obligation to accept this responsibility.

The divine instruction stresses diligence: `وَلَا تَسْأَمُوا أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ` (And do not be weary to write it, whether it is small or large, until its due date). The phrase `صَغِيرًا أَوْ كَبِيرًا` (small or large) is particularly illuminating. Ibn Ashur notes that small transactions are often neglected but can lead to frequent disputes, so the command to record *all* debts, regardless of size, emphasizes comprehensive protection against loss or conflict.

The Wisdom and Conclusion

Allah then articulates the profound wisdom behind these detailed commands: `ذَٰلِكُمْ أَقْسَطُ عِندَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا` (That is more just in the sight of Allah, more supportive of testimony, and more likely to prevent doubt). This triplet of comparative adjectives (`أقْسَطُ`, `أقْوَمُ`, `أَدْنَىٰ`) highlights the divine intent: justice, strengthened testimony, and the elimination of suspicion.
An exception is made for `تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا` (an immediate transaction which you conduct among yourselves, then there is no blame upon you if you do not write it). This refers to cash-and-carry transactions where no debt is involved, making writing optional. However, `وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ` (But take witnesses when you trade) still recommends witnessing even these immediate exchanges.

The verse concludes with a powerful dual warning: `وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ` (Let no scribe be harmed or harm, nor witness be harmed or harm). The grammatical structure of `يُضَارَّ` is crucial here, as Ibn Ashur and al-Razi point out. It can mean "let them not *be harmed*" (e.g., by undue burden or lack of compensation) and "let them not *cause harm*" (e.g., by distorting the truth or refusing their duty). This encompasses protection for all involved.
Finally, Allah warns `وَإِن تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ` (And if you do, it is indeed grave disobedience on your part) – any violation of these principles is a transgression. It ends with a reminder and a promise: `وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ` (And fear Allah. And Allah teaches you. And Allah is Knowing of all things). This suggests that piety leads to greater understanding and wisdom, emphasizing Allah's ultimate knowledge over all matters.

Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), al-Jalalayn

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