يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ وَلاَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللّهُ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللّهَ رَبَّهُ وَلاَ يَبْخَسْ مِنْهُ شَيْئًا فَإن كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ وَاسْتَشْهِدُواْ شَهِيدَيْنِ من رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاء أَن تَضِلَّ إْحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى وَلاَ يَأْبَ الشُّهَدَاء إِذَا مَا دُعُواْ وَلاَ تَسْأَمُوْاْ أَن تَكْتُبُوْهُ صَغِيرًا أَو كَبِيرًا إِلَى أَجَلِهِ ذَلِكُمْ أَقْسَطُ عِندَ اللّهِ وَأَقْومُ لِلشَّهَادَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ إِلاَّ أَن تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا وَأَشْهِدُوْاْ إِذَا تَبَايَعْتُمْ وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ وَاتَّقُواْ اللّهَ وَيُعَلِّمُكُمُ اللّهُ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {282}

282. "O' you who have Faith! when you contract a debt for a stated term, then write it down; and let a scribe write it down justly between you, and no scribe may refuse to write as Allah has taught him; so let him write, and let the one who incurs the debt dictate and he should be in awe of Allah, his Lord, and not diminish anything from it. And if he who owes the debt is unsound in understanding, or weak (mentally), or if he is not able to dictate himself; then let his guardian dictate justly; and call to witness from among your men, two witnesses; but if two men are not available, then a man and two women from among those whom you approve as witnesses; so that if either of the two women errs, the other will remind her; and the witnesses should not refuse (to evidence) whenever they are summoned. And be not averse to writing it down, be the transaction small or big, with its fix term. That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves; unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down.  And have witnesses when you are trading one with another. And let no harm be done to a scribe or witness; and if you do, that is transgression on your part. Be in awe of Allah, and Allah teaches you, and Allah is All-Knowing of all things."

Commentary:

Commercial Documents in the Qur'an

After stating ordinances of charity given in the way of Allah, and the problem of usury, this verse, which is the longest verse of the Qur'an, expresses some ordinances upon the commercial and economical affairs in order that the capitals gain their natural growth and no difficulty or conflict comes forth for people.

There are nineteen significant instructions about financial communication and trading in this verse which are dealt with in the following.

1. In the first ordinance it says:

"O' you who have Faith! When you contract a debt for a stated term, then write it down..."

This meaning, however, makes the problem of loan clear, too, saying that it is permitted, as well as appointing a time for the loan. The verse under discussion includes the whole debts which are found in bargains, like: a time-bargain, purchases on credit, and the loan itself.

2 & 3 Then, to create more confidence and that the contracts to be safe from the probable interference from the side of either of the parties, it says:

"... and let a scribe write it down just between you..."

Thus, contracts must be arranged by a third person who is just.

4. The person who is able to write must not refrain from writing.

"... and no scribe may refuse to write as Allah has taught him..."

That is, for the sake of that blessing which Allah has bestowed upon him, he should not flee from performing that writing of contract, and he must help the two sides of the bargaining in this essential problem.

5. "...So let him write, and let the one who incurs the debt dictate..."

6. "...and he should be in awe of Allah, his Lord, and not diminish it"

7. "…And if he who owes the debt is unsound in understanding, or weak (mentally), or if he is not able to dictate himself; then let his guardian dictate."

ICtate...

8. The Guardian should also observe justice in dictating and confessing the debt of those who are under his guardianship.

"....justly…."

9. Then it adds that besides that beware

"... and call to witness from among your men, two witnesses..."

10 &11 "...from among your men...", means that, these two men should be both 'grown up' and 'Muslim'.

12. "... but if two men are not available, then a man and two women..."

13. "... from among those whom you approve as witnesses... "

14. In the case that witnesses are two men, either of them can bear witness independently. But when the witnesses are two women and a man, those two women must bear witness with together:

"... so that if either of the two women errs, the other will remind her..."

It is for the reason that women, because of the strong emotions, they have, may be affected by some factors and deviate from the right path.

15. One of the ordinances upon this subject is that:

"... and the witnesses should not refuse (to evidence) whenever they are summoned...",

Therefore, bearing witness is obligatory, when the invitation for the matter comes forth.  

16. Debt should be written done whether it is small or big, because the safety of the economical relations, which Islam means requires that, even in the contracts concerning the small debts, the documents be written, too. That is for the same reason that the next sentence of the verse says: "... And be not averse to writing it down, be the transaction small or big, with its fix term..."

Then, it adds: "... That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves..."

This sentence, in fact, is a hint to the philosophy of the above mentioned ordinances about writing transactional documents. It vividly shows that these recorded documents can be applied by the judge as witnesses and proofs.

17. Then, one aspect is exceptionally separated from this ordinance, when it says:

"...unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down..."

18. In cash transactions, though arranging and writing document is not necessary, still calling to witnesses is better for them, because it can prevent the probable future disputes. So, it says:

"... And have witnesses when you are trading one with another…"

19. For the last ordinance mentioned in this verse, it says: 

"... And let no harm be done to a scribe or witness..."

Then, it is added:

"... and if you do, that is transgression on your part.. "

Finally, after mentioning all these ordinances, the Qur'an invites people to piety, virtue, and obedience to Allah, saying: 

"... be in awe of Allah..."

 Next to that, it reminds that whatever is necessary for your material and spiritual life, Allah teaches you:

"...and Allah teaches you..."

The occurrence of the above two phrases beside each other indicates that piety and worshipping Allah have a deep effect in appearing insight, cognizance and the increase of knowledge.

And, He is aware of everything that is good or evil for people. So, He determines what is good and appropriate for them.

"... and Allah is All-Knowing of all things."

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وَإِن كُنتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُواْ كَاتِبًا فَرِهَانٌ مَّقْبُوضَةٌ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللّهَ رَبَّهُ وَلاَ تَكْتُمُواْ الشَّهَادَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ وَاللّهُ بِمَا تَعْمَلُونَ عَلِيمٌ {283}

283. "And if you are on a journey and you do not find a scribe, then take a pledge with possession. But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord. And do not conceal testimony, and whoever conceals it, then surely his heart is sinful; and Allah is all-Knowing of what you do."

Commentary:

With stating some more ordinances upon the problem of commercial documents here, this verse, in fact, can be a complement to the previous one. The ordinances are as follows:

1. "And if you are on a journey and you do not find a scribe, then take a pledge with possession…"

Of course, when the matter happens at home and there is not any scribe available either, sufficing to pledge is allowed.

2. The pledge should certainly be taken in possession of the creditor so that there can be felt an authority of confidence. It says:

"... then take a pledge with possession..."

3. Then, as an exception for the ordinances stated in the earlier verses, it says:

"... But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord…"

It is interesting that the claim of the creditor is stated as a deposit wherein treachery is a great sin.

4. Then, addressing all people, the Qur'an ordains an inclusive instruction upon bearing witness. It says:

"... And do not conceal testimony, and whoever conceals it, then surely his heart is sinful..."

Thus, those who are cognizant of the rights of others have a duty to attend to bear witness when they are summoned and they should not conceal it.

Since concealing testimony and refraining from bearing witness is done by mind and heart, it is introduced by the Qur'an as a sin of heart, and it says he who does it his heart is sinful.

Then, at the end of the verse, to emphasize and to attract the attentions better to the protection of deposits, delivering the rights of others, and stopping the concealment of testimony, the Qur'an warns by saying:

"... and Allah is All-Knowing of what you do."

People may not know which person is able to bear witness and who is not. Or, people may not know who the creditor is and who the debtor is in the case where there is not any pledge. But Allah knows everything and rewards everyone according to his / her own deeds.

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لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ {284}

284. "To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it, Allah will call you to account for it. Then He will forgive whom He wills, and will punish whom He wills; and Allah is All-Powerful over all things. "

Commentary:

This verse, in fact, completes what was said at the end of the previous verse. It says:

"To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it, Allah will call you to account for it..."

Then, the continuation of the verse means that do not suppose that actions such as concealing testimony and heartily sins are covered to Him. No, He is the One whose sovereignty is over the world of existence and the earth and the heavens totally. So, there will be nothing concealed to Allah.

"... Then He will forgive whom He wills, and will punish whom He wills..." At the end of the verse, it says:

and Allah is All-Powerful over all things."

That is, He is both cognizant due to all the things of the world and able to determine the eligibilities and competencies and He is also able to compensate the disobedients.

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آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ {285}

285. "The Messenger believes in what has been sent down to him from his Lord and (so do) the believers. (They) all believe in Allah, His angels, His Books and His Messengers. (They say:)  We make no difference between any of His Messengers '; and they say : 'We hear, and obey. Our Lord! Your forgiveness (do we ask), and toward You is the destination."

 Occasion of Revelation:

When the previous verse was revealed telling the believers that everything they had in their minds Allah knows and keeps account of it, whether they concealed or made manifest them, a group of the Prophet's companions became afraid of their state. (They thought that none of them was free from the innate temptations and heartily occurrences. So, they told the Prophet (s) what they thought). Then, the revelation was sent down, and taught them how to believe in Allah and in what manner they would Supplicate, and what style of obedience and submission to Him they should follow.

Commentary:

Sura Al-Baqarah begins with a part of theology and faith in Allah and it ends with the same meaning, too. Thus, both the beginning and the end of the Sura are on the same line. However, the Qur'an says:

"The Messenger believes in what has been sent down to him from his Lord..."

This is the privilege of the godly prophets who seriously believed in their own doctrine and theology, and had no hesitation in their faith. First of all and before anybody else, they themselves had believed, and they persevered more than all others. Then, it says:

"…..and (so do) the believers. (They) all believe in Allah, His angels, His Books and His Messengers. (They say :) 'We make no difference between any of His Messengers '..."

Then, it adds that, besides having a firm and inclusive faith, in relation to action, believers also deliver such a statement:

"... and they say: 'We hear, and obey. Our Lord! Your forgiveness (do we ask), and toward You is the destination."

Therefore, belief in origin and the Divine Messengers should go forth and parallel with the practical commitment of all commandments of Allah.

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لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ {286}

286. "Allah does not impose upon anyone a duty but to the extent of his capacity; in his favour shall be what he has earned, and against him shall be (the evil) he has wrought. Our Lord! punish us not if we forget or make a mistake. Our Lord! lay not upon us a burden such as You did lay upon those before us. Our Lord! burden us not with what we have no strength to bear. And pardon us, and forgive us, and have mercy on us; You are our Guardian, so help us against the people who are infidels"

Commentary:

The beginning statement of this verse says:

"Allah does not impose upon anyone a duty but to the extent of his capacity; ... "

The entirety of the Islamic legislations, from the view point of capacity and capability of man, are rendered and depended on this very verse. Then, it adds that whatever good or evil a person does return to him:

"... in his favour shall be what he has earned, and against him shall be (the evil) he has wrought..."

By this statement, the above verse awares the believers of their responsibilities and the result of their own actions. It rejects the imagination of determinism, chance, horoscope and fancies of this kind. Next to these two essential principles (that the duty of fulfilment is due to capacity, and everyone is responsible for one's own deeds), seven supplications are asked Allah from the tongue of the believers. These invocations are indeed, as instructions for all in general, to teach them what they say in supplication and what they ask for. At first, it says:

"...Our Lord! punish us not if we forget or make a mistake..."

Therefore, the forgetfulness resulted from carelessness are punishable. Since they know that they are punishable for their own actions, they call Allah as their Lord, the One Who has a specific grace in their training with a special cry and say that life, in any rate, is not empty of forgetfulness and mistake. They try not to commit any intentional sin, but it is Allah Who may forgive them their mistakes and sins. As to their second invocation, it says

"Our Lord ! lay not upon us a burden such as You did lay upon those before us..."

For their third invocation it adds:

" ...Our Lord! burden us not with what we have no strength to bear..."

This sentence may refer to the divine severe trials, or the hard punishments of this world and the next, or both of them. In the fourth, fifth and sixth invocations, they say:

"…And pardon us, and forgive us, and have mercy on us..."

Finally, in the seventh invocation, which is the last invocation, here, they say:

"...You are our Guardian, so help us against the people who are infidels."

Thus, their invocations cover the affairs of this world and the next, those like personal and social successes, divine forgiveness, and the mercy of Allah. This is an inclusive supplication.