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Surah 2. Al-Baqara

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2:271
إِن تُبْدُوا۟ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ In tubdoo a l ss adaq a ti faniAAimm a hiya wain tukhfooh a watutooh a alfuqar a a fahuwa khayrun lakum wayukaffiru AAankum min sayyi a tikum wa A ll a hu bim a taAAmaloona khabeer un
If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.
  - Mohammad Asad
To give charity in public is good, but to gives the poor in private is better and will remove from you some of your sins. Allah is aware of your actions.
  - Muhammad Farooq-i-Azam Malik
To give charity publicly is good, but to give to the poor privately is better for you, and will absolve you of your sins. And Allah is All-Aware of what you do.1
  - Mustafa Khattab

 Donations for a public cause may be done openly to encourage others to donate, whereas it is recommended to give charity to the poor secretly.

If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill deeds. Allah is Informed of what ye do.
  - Marmaduke Pickthall
If ye disclose (acts of) charity even so it is well but if ye conceal them and make them reach those (really) in need that is best for you: it will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do. 319
  - Abdullah Yusuf Ali

It is better to seek no publicity in charity. But if it is known there is no harm. If it is for public purposes, it must necessarily be known, and a pedantic show of concealment may itself be a fault. The harm of publicity lies in motives of ostentation. We can better reach the really deserving poor by quietly seeking for them. The spiritual benefit enures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of God.

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2:272
لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَـٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ ۚ وَمَا تُنفِقُونَ إِلَّا ٱبْتِغَآءَ وَجْهِ ٱللَّهِ ۚ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ Laysa AAalayka hud a hum wal a kinna All a ha yahdee man yash a o wam a tunfiqoo min khayrin falianfusikum wam a tunfiqoona ill a ibtigh a a wajhi All a hi wam a tunfiqoo min khayrin yuwaffa ilaykum waantum l a tu th lamoon a
It is not for thee [O Prophet] to make people follow the right path,260 since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged.
  - Mohammad Asad

Lit., "their guidance is not upon thee" - i.e., "thou art responsible only for conveying God's message to them, and not for their reaction to it": the people referred to being the needy spoken of in the preceding verses. It appears that in the early days after his migration to Medina, the Prophet - faced by the great poverty prevalent among his own community - advised his Companions that "charity should be bestowed only on the followers of Islam" - a view that was immediately corrected by the revelation of the above verse (a number of Traditions to this effect are quoted by Tabari, Razi and Ibn Kathir, as well as in Manar III, 82 f.). According to several other Traditions (recorded, among others, by Nasa'i and Abu Da'ud and quoted by all the classical commentators), the Prophet thereupon explicitly enjoined upon his followers to disburse charities upon all who needed them, irrespective of the faith of the person concerned. Consequently, there is full agreement among all the commentators that the above verse of the Qur'an - although expressed in the singular and, on the face of it, addressed to the Prophet - lays down an injunction binding upon all Muslims. Razi, in particular, draws from it the additional conclusion that charity - or the threat to withhold it - must never become a means of attracting unbelievers to Islam: for, in order to be valid, faith must be an outcome of inner conviction and free choice. This is in consonance with verse {256} of this surah: "There shall be no coercion in matters of faith."

O Prophet, you are not responsible for their guidance, it is Allah Who guides whom He pleases. Whatever wealth you spend in charity, it is to your own advantage; provided you give to seek the pleasure of Allah. Whatever wealth you spend for the sake of Allah, will be paid back to you in full, and you will not be wronged.
  - Muhammad Farooq-i-Azam Malik
You are not responsible for people's guidance 'O Prophet'- it is Allah Who guides whoever He wills. Whatever you 'believers' spend in charity, it is for your own good- as long as you do so seeking the pleasure of Allah.1 Whatever you donate will be paid back to you in full, and you will not be wronged.
  - Mustafa Khattab

 lit., seeking the Face of Allah.

The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.
  - Marmaduke Pickthall
It is not required of thee (O Apostles) to set them on the right path but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you and ye shall not be dealt with unjustly. 320 321
  - Abdullah Yusuf Ali

In connection with charity this means that we must relieve those really in need, whether they are good or bad, on the right path or not, Muslims or otherwise. It is not for us to judge in these matters. God will give light according to His wisdom. Incidentally it adds a further meaning to the command, "Let there be no compulsion in religion" (ii 256). For compulsion may not only be by force, but by economic necessity. In matters of religion we must not even compel by a bribe of charity. The chief motive in charity should be God's pleasure and our own spiritual good. This was addressed in the first instance to Mustafa in Medina, but it is of universal application.

See note to ii 112. Wajh means literally: face, countenance; hence, favour, glory, Self, Presence.

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2:273
لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَـٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ Lilfuqar a i alla th eena o hs iroo fee sabeeli All a hi l a yasta t eeAAoona d arban fee alar d i ya h sabuhumu alj a hilu aghniy a a mina a l ttaAAaffufi taAArifuhum biseem a hum l a yasaloona a l nn a sa il ha fan wam a tunfiqoo min khayrin fainna All a ha bihi AAaleem un
[And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood].261 He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all.
  - Mohammad Asad

I.e., those who have devoted themselves entirely to working in the cause of the Faith - be it by spreading, elucidating or defending it physically or intellectually - or to any of the selfless pursuits extolled in God's message, such as search for knowledge, work for the betterment of man's lot, and so forth; and, finally, those who, having suffered personal or material hurt in such pursuits, are henceforth unable to fend for themselves.

Charity is for those needy people who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood: the ignorant think that they are wealthy on account of their modest behavior. You can recognize them by their look because they do not make insistent demands on people. Whatever you spend on them, surely Allah knows it.
  - Muhammad Farooq-i-Azam Malik
'Charity is' for the needy who are too engaged in the cause of Allah to move about in the land 'for work'. Those unfamiliar with their situation will think they are not in need 'of charity' because they do not beg. You can recognize them by their appearance. They do not beg people persistently. Whatever you give in charity is certainly well known to Allah.
  - Mustafa Khattab
(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.
  - Marmaduke Pickthall
(Charity is) for those in need who in Allah's cause are restricted (from travel) and cannot move about in the land seeking (for trade or work). The ignorant man thinks because of their modesty that they are free from want. Thou shalt know them by their (unfailing) mark: they beg not importunately from all and sundry. And whatever of good ye give be assured Allah knoweth it well. 322
  - Abdullah Yusuf Ali

Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out.

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2:274
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Alla th eena yunfiqoona amw a lahum bi a llayli wa al nnah a ri sirran waAAal a niyatan falahum ajruhum AAinda rabbihim wal a khawfun AAalayhim wal a hum ya h zanoon a
Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.
  - Mohammad Asad
Those who spend their wealth in charity by night and day, secretly and openly, they will have their reward from their Rabb. They shall have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
Those who spend their wealth in charity day and night, secretly and openly- their reward is with their Lord, and there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
Those who (in charity) spend of their goods by night and by day in secret and in public have their reward with their Lord: on them shall be no fear nor shall they grieve. 323
  - Abdullah Yusuf Ali

We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite, i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degredation of the grasping usurer.

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2:275
ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَـٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ Alla th eena yakuloona a l rrib a l a yaqoomoona ill a kam a yaqoomu alla th ee yatakhabba t uhu a l shshay ta nu mina almassi tha lika biannahum q a loo innam a albayAAu mithlu a l rrib a waa h alla All a hu albayAAa wa h arrama a l rrib a faman j a ahu mawAAi th atun min rabbihi fa i ntah a falahu m a salafa waamruhu il a All a hi waman AA a da faol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
THOSE who gorge themselves on usury262 behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of263 usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition,264 and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it - they are destined for the fire, therein to abide!
  - Mohammad Asad

For a discussion of the concept of riba ("usury"), see note [35] on 30:39 , where this term occurs for the first time in the chronological order of revelation. The passage dealing with the prohibition of riba, which follows here, is believed to have been among the last revelations received by the Prophet. The subject of usury connects logically with the preceding long passage on the subject of charity because the former is morally the exact opposite of the latter: true charity consists in giving without an expectation of material gain, whereas usury is based on an expectation of gain without any corresponding effort on the part of the lender.

Lit., "like".

Lit., "he to whom an admonition has come from his Sustainer".

Those who live on usury will not rise up before Allah except like those who are driven to madness by the touch of Shaitan. That is because they claim: "Trading is no different than usury, but Allah has made trading lawful and usury unlawful. He who has received the admonition from his Rabb and has mended his way may keep his previous gains; Allah will be his judge. Those who turn back (repeat this crime), they shall be the inmates of hellfire wherein they will live for ever.
  - Muhammad Farooq-i-Azam Malik
Those who consume interest will stand 'on Judgment Day' like those driven to madness by Satan's touch. That is because they say, 'Trade is no different than interest.' But Allah has permitted trading and forbidden interest. Whoever refrains- after having received warning from their Lord- may keep their previous gains, and their case is left to Allah. As for those who persist, it is they who will be the residents of the Fire. They will be there forever.
  - Mustafa Khattab
Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury)--Such are rightful owners of the Fire. They will abide therein.
  - Marmaduke Pickthall
Those who devour usury will not stand except as stands one whom the Evil One by his touch hath driven to madness. That is because they say: "Trade is like usury but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord desist shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (the offence) are companions of the fire: they will abide therein (for ever). 324 325 326
  - Abdullah Yusuf Ali

Usury is condemned and prohibited in the strongest possible terms. There can be no question about the prohibition. When we come to the definition of Usury there is room for difference of opinion. Hadhrat 'Umar, according to Ibn Kathir, felt some difficulty in the matter, as the Apostle left this world before the details of the question were settled. This was one of the three questions on which he wished he had more light from the Prophet. Our 'Ulama, ancient and modern, have worked out a great body of literature on Usury, based mainly on economic conditions as they existed at the rise of Islam.

An apt simile: whereas legitimate trade or industry increases the prosperity and stability of men and nations, a dependence on Usury would merely encourage a race of idlers, cruel blood-suckers, and worthless fellows who do not know their own good and are therefore akin to madmen.

Owing to the fact that interest occupies a central position in modern economic life, and specially since interest is the very life blood of the existing financial institutions, a number of Muslims have been inclined to interpret it in a manner which is radically different from the understanding of Muslim scholars throughout the last fourteen centuries and is also sharply in conflict with the categorical statements of the Prophet (peace be on him). According to Islamic teachings any excess on the capital is riba (interest). Islam accepts no distinction, in so far as prohibition is concerned, between reasonable and exorbitant rates of interest, and thus what came to be regarded as the difference between usury and interest; nor between returns on bonus for consumption and those for production purposes and so on.

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2:276
يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَـٰتِ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ Yam h aqu All a hu a l rrib a wayurbee a l ss adaq a ti wa A ll a hu l a yu h ibbu kulla kaff a rin atheem in
God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase.265 And God does not love anyone who is stubbornly ingrate and persists in sinful ways.
  - Mohammad Asad

Lit., "whereas He causes [the merit of] charitable deeds to increase with interest (yurbi)".

Allah has laid His curse on usury and blessed charity to prosper. Allah does not love any ungrateful sinner.
  - Muhammad Farooq-i-Azam Malik
Allah has made interest fruitless and charity fruitful. And Allah does not like any ungrateful evildoer.
  - Mustafa Khattab
Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.
  - Marmaduke Pickthall
Allah will deprive usury of all blessing but will give increase for deeds of charity: for He loveth not creatures ungrateful and wicked.
  - Abdullah Yusuf Ali

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2:277
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Inna alla th eena a manoo waAAamiloo a l ssa li ha ti waaq a moo a l ss al a ta wa a tawoo a l zzak a ta lahum ajruhum AAinda rabbihim wal a khawfun AAalayhim wal a hum ya h zanoon a
Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.
  - Mohammad Asad
Those who believe and do good deeds, establish regular prayers, and give regular charity will have their reward with their Rabb. They will have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
Indeed, those who believe, do good, establish prayer, and pay alms-tax will receive their reward from their Lord, and there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Lo! those who believe and do good works and establish worship and pay the poor due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
Those who believe and do deeds of righteousness and establish regular prayers and regular charity will have their reward with their Lord: on them shall be no fear nor shall they grieve. 327
  - Abdullah Yusuf Ali

The contrast between charity and unlawful grasping of wealth began at ii. 274, where this phrase occurs as a theme. Here the theme finishes with the same phrase. The following four verses refer to further concessions on behalf of debtors, as creditors are asked to (a) give up even claims arising out of the past on account of usury, and (b) give time for payment of capital if necessary, or (c) to write off the debt altogether as an act of charity.

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2:278
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ Y a ayyuh a alla th eena a manoo ittaqoo All a ha wa th aroo m a baqiya mina a l rrib a in kuntum mumineen a
O you who have attained to faith! Remain conscious of God, and give up all outstanding gains from usury, if you are [truly] believers;266
  - Mohammad Asad

This refers not merely to the believers at the time when the prohibition of usury was proclaimed, but also to people of later times who may come to believe in the Qur'anic message.

O You who believe! Fear Allah and waive what is still due to you from usury if you are indeed believers;
  - Muhammad Farooq-i-Azam Malik
O believers! Fear Allah, and give up outstanding interest if you are 'true' believers.
  - Mustafa Khattab
O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.
  - Marmaduke Pickthall
O ye who believe! fear Allah and give up what remains of your demand for usury if ye are indeed believers.
  - Abdullah Yusuf Ali

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2:279
فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ Fain lam tafAAaloo fa th anoo bi h arbin mina All a hi warasoolihi wain tubtum falakum ruoosu amw a likum l a ta th limoona wal a tu th lamoon a
for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal:267 you will do no wrong, and neither will you be wronged.
  - Mohammad Asad

I.e., without interest.

or war shall be declared against you by Allah and His Rasool. If you repent, you may retain your principal, causing no loss to debtor and suffering no loss.
  - Muhammad Farooq-i-Azam Malik
If you do not, then beware of a war with Allah and His Messenger! But if you repent, you may retain your principal- neither inflicting nor suffering harm.
  - Mustafa Khattab
And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged.
  - Marmaduke Pickthall
If ye do it not take notice of war from Allah and his Apostle: but if ye turn back ye shall have your capital sums; deal not unjustly and ye shall not be dealt with unjustly. 328
  - Abdullah Yusuf Ali

This is not war for opinions, but an ultimatum of war for the liberation of debtors unjustly dealt with and oppressed.

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2:280
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن تَصَدَّقُوا۟ خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ Wain k a na th oo AAusratin fana th iratun il a maysaratin waan ta s addaqoo khayrun lakum in kuntum taAAlamoon a
If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good - if you but knew it - to remit [the debt entirely] by way of charity.
  - Mohammad Asad
If the debtor is in a difficulty, grant him time till it is easy for him to repay; but if you waive the sum by way of charity it will be better for you, if you understand it.
  - Muhammad Farooq-i-Azam Malik
If it is difficult for someone to repay a debt, postpone it until a time of ease. And if you waive it as an act of charity, it will be better for you, if only you knew.
  - Mustafa Khattab
And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.
  - Marmaduke Pickthall
If the debtor is in a difficulty grant him time till it is easy for him to repay. But if ye remit if by way of charity that is best for you if ye only knew.
  - Abdullah Yusuf Ali

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2:281
وَٱتَّقُوا۟ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى ٱللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ Wa i ttaqoo yawman turjaAAoona feehi il a All a hi thumma tuwaff a kullu nafsin m a kasabat wahum l a yu th lamoon a
And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged.268
  - Mohammad Asad

According to the uncontested evidence of Ibn 'Abbas, the above verse was the last revelation granted to the Prophet, who died shortly afterwards (Bukhari; see also Fath al-Bari VIII, 164f.).

Fear the Day when you shall all return to Allah; when every one shall be paid in full what they have earned and none shall be dealt with unjustly.
  - Muhammad Farooq-i-Azam Malik
Be mindful of the Day when you will 'all' be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged.1
  - Mustafa Khattab

 Verse 281 is believed by many scholars to be the last verse revealed of the Quran.

And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged.
  - Marmaduke Pickthall
And fear the day when ye shall be brought back to Allah. Then shall every soul be paid what it earned and none shall be dealt with unjustly.
  - Abdullah Yusuf Ali

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2:282
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 Y a ayyuh a alla th eena a manoo i tha tad a yantum bidaynin il a ajalin musamman fa o ktuboohu walyaktub baynakum k a tibun bi a lAAadli wal a yaba k a tibun an yaktuba kam a AAallamahu All a hu falyaktub walyumlili alla th ee AAalayhi al h aqqu walyattaqi All a ha rabbahu wal a yabkhas minhu shayan fain k a na alla th ee AAalayhi al h aqqu safeehan aw d aAAeefan aw l a yasta t eeAAu an yumilla huwa falyumlil waliyyuhu bi a lAAadli wa i stashhidoo shaheedayni min rij a likum fain lam yakoon a rajulayni farajulun wa i mraat a ni mimman tar d awna mina a l shshuhad a i an ta d illa i h d a hum a fatu th akkira i h d a hum a alokhr a wal a yaba a l shshuhad a o i tha m a duAAoo wal a tasamoo an taktuboohu s agheeran aw kabeeran il a ajalihi tha likum aqsa t u AAinda All a hi waaqwamu li l shshah a dati waadn a all a tart a boo ill a an takoona tij a ratan had iratan tudeeroonah a baynakum falaysa AAalaykum jun ah un all a taktubooh a waashhidoo i tha tab a yaAAtum wal a yu da rra k a tibun wal a shaheedun wain tafAAaloo fainnahu fusooqun bikum wa i ttaqoo All a ha wayuAAallimukumu All a hu wa A ll a hu bikulli shayin AAaleem un
O YOU who have attained to faith! Whenever you give or take credit269 for a stated term, set it down in writing. And let a scribe write it down equitably between you; and no scribe shall refuse to write as God has taught him:270 thus shall he write. And let him who contracts the debt dictate; and let him be conscious of God, his Sustainer, and not weaken anything of his undertaking.271 And if he who contracts the debt is weak of mind or body, or is not able to dictate himself,272 then let him who watches over his interests dictate equitably. And call upon two of your men to act as witnesses; and if two men are not available, then a man and two women from among such as are acceptable to you as witnesses, so that if one of them should make a mistake, the other could remind her.273 And the witnesses must not refuse [to give evidence] whenever they are called upon. And be not loath to write down every contractual provision,274 be it small or great, together with the time at which it falls due; this is more equitable in the sight of God, more reliable as evidence, and more likely to prevent you from having doubts [later]. If, however, [the transaction] concerns ready merchandise which you transfer directly unto one another, you will incur no sin if you do not write it down. And have witnesses whenever you trade with one another, but neither scribe nor witness must suffer harm;275 for if you do [them harm], behold, it will be sinful conduct on your part. And remain conscious of God, since it is God who teaches you [herewith] - and God has full knowledge of everything.
  - Mohammad Asad

The above phrase embraces any transaction on the basis of credit, be it an outright loan or a commercial deal. It relates (as the grammatical form tadayantum shows) to both the giver and taker of credit, and has been rendered accordingly.

I.e., in accordance with the laws promulgated in the Qur'an.

Lit., "and do not diminish anything thereof". Thus, the formulation of the undertaking is left to the weaker party, i.e., to the one who contracts the debt.

E.g., because he is physically handicapped, or does not fully understand the business terminology used in such contracts, or is not acquainted with the language in which the contract is to be written. The definition "weak of mind or body" (lit., "lacking in understanding or weak") applies to minors as well as to very old persons who are no longer in full possession of their mental faculties.

The stipulation that two women may be substituted for one male witness does not imply any reflection on woman's moral or intellectual capabilities: it is obviously due to the fact that, as a rule, women are less familiar with business procedures than men and, therefore, more liable to commit mistakes in this respect (see 'Abduh in Manar III, 124 f.).

Lit., "to write it down" - i.e., all rights and obligations arising from the contract.

E.g., by being held responsible for the eventual consequences of the contract as such, or for the non-fulfilment of any of its provisions by either of the contracting parties.

O believers! When you deal with each other in lending for a fixed period of time, put it in writing. Let a scribe write it down with justice between the parties. The scribe, who is given the gift of literacy by Allah, should not refuse to write; he is under obligation to write. Let him who incurs the liability (debtor) dictate, fearing Allah his Rabb and not diminishing anything from the settlement. If the borrower is mentally unsound or weak or is unable to dictate himself, let the guardian of his interests dictate for him with justice. Let two witnesses from among you bear witness to all such documents, if two men cannot be found, then one man and two women of your choice should bear witness, so that if one of the women forgets anything the other may remind her. The witnesses must not refuse when they are called upon to do so. You must not be averse to writing (your contract) for a future period, whether it is a small matter or big. This action is more just for you in the sight of Allah, because it facilitates the establishment of evidence and is the best way to remove all doubts; but if it is a common commercial transaction concluded on the spot among yourselves, there is no blame on you if you do not put it in writing. You should have witnesses when you make commercial transactions. Let no harm be done to the scribe or witnesses; and if you do so, you shall be guilty of transgression. Fear Allah; it is Allah that teaches you and Allah has knowledge of everything.
  - Muhammad Farooq-i-Azam Malik
O believers! When you contract a loan for a fixed period of time, commit it to writing. Let the scribe maintain justice between the parties. The scribe should not refuse to write as Allah has taught them to write. They will write what the debtor dictates, bearing Allah in mind and not defrauding the debt. If the debtor is incompetent, weak, or unable to dictate, let their guardian dictate for them with justice. Call upon two of your men to witness. If two men cannot be found, then one man and two women of your choice will witness- so if one of the women forgets the other may remind her.1 The witnesses must not refuse when they are summoned. You must not be against writing 'contracts' for a fixed period- whether the sum is small or great. This is more just 'for you' in the sight of Allah, and more convenient to establish evidence and remove doubts. However, if you conduct an immediate transaction among yourselves, then there is no need for you to record it, but call upon witnesses when a deal is finalized. Let no harm come to the scribe or witnesses. If you do, then you have gravely exceeded 'your limits'. Be mindful of Allah, for Allah 'is the One Who' teaches you. And Allah has 'perfect' knowledge of all things.
  - Mustafa Khattab

 Generally speaking, there is a difference between witnessing and giving testimony before a judge. Verse 2:282 talks about witnessing a debt contract, not giving testimony. To fully understand the context of this verse, we need to keep in mind that 1500 years ago women did not normally participate in business transactions or travel with trading caravans and, therefore, not every woman had the expertise to witness a debt contract. Even if two women were available at the time of signing the contract, perhaps the primary witness might not be able to recall the details of the contract or appear before a judge because of compelling circumstances such as pregnancy or delivery. In any of these cases, the second woman will be a back-up. Some scholars maintain that one woman can be sufficient as a witness so long as she is reliable. As for giving testimony, a ruling can be made based on available testimony, regardless of the number or gender of the witnesses. For example, the beginning of Ramaḍân is usually confirmed by the sighting of the new moon, regardless of the gender of the person who sights the moon. Also the highest form of witness in Islam is for someone to testify they heard a narration (or ḥadîth) from the Prophet (ﷺ). An authentic ḥadîth is accepted by all Muslims regardless of the gender of the narrator. Moreover, if a husband accuses his wife of adultery and he has no witnesses, each spouse must testify five times that they are telling the truth and the other side is lying. Both testimonies are equal (see 24:6-10). In some cases, only women’s testimony is accepted while men’s testimony is rejected, such as testifying regarding a woman’s pregnancy or virginity.

O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is Knower of all things.
  - Marmaduke Pickthall
O ye who believe! when ye deal with each other in transactions involving future obligations in a fixed period of time reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write as Allah has taught him so let him write. Let him who incurs the liability dictate but let him fear his Lord Allah and not diminish aught of what he owes. If the party liable is mentally deficient or weak or unable himself to dictate let his guardian dictate faithfully. And get two witnesses out of your own men and if there are not two men then a man and two women such as ye choose for witnesses so that if one of them errs the other can remind her. The witnesses should not refuse when they are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period whether it be small or big: it is juster in the sight of Allah more suitable as evidence and more convenient to prevent doubts among yourselves; but if it be a transaction which ye carry out on the spot among yourselves there is no blame on you if ye reduce it not to writing. But take witnesses whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm) it would be wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things. 329 330 331 332 333
  - Abdullah Yusuf Ali

The first part of the verse deals with transactions involving future payment or future consideration, and the second part with transactions in which payment and delivery are made on the spot. Examples of the former are if goods are bought now and payment is promised at a fixed time and place in the future, or if cash is paid now and delivery is contracted for at a fixed time and place in the future. In such cases a written document is recommended, but it is held that the words later on in this verse, that it is "juster . . . more suitable as evidence, and more convenient to prevent doubts", etc. imply that it is not obligatory in law. Examples of the latter kind - cash payment and delivery on the spot - require no evidence in writing, but apparently oral witnesses to such transactions are recommended.

The scribe in such matters assumes a fiduciary capacity: he should therefore remember to act as in the presence of God, with full justice to both parties. The art of writing he should look upon as a gift from God, and he should use it as in His service. In an illiterate population the scribe's position is still more responsible.

Possibly the person "mentally deficient, or weak, or unable to dictate", may also be incapable of making a valid contract, and the whole duty would be on his guardian, who again must act in perfect good faith, not only protecting but vigilantly promoting the interests of his ward.

It is desirable that the men (or women) who are chosen as witness should be from the circle to which the parties belong, as they would best be able to understand the transaction, and be most easily available if their evidence is required in future.

Commercial morality is here taught on the highest plane and yet in the most practical manner, both as regards the bargains to be made, the evidence to be provided, the doubts to be avoided, and the duties and rights of scribes and witnesses. Probity even in worldly matters is to be, not a mere matter of convenience or policy, but a matter of conscience and religious duty. Even our every-day transactions are to be carried out as in the presence of God.

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2:283
وَإِن كُنتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا۟ كَاتِبًا فَرِهَـٰنٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَـٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَـٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ Wain kuntum AAal a safarin walam tajidoo k a tiban farih a nun maqboo d atun fain amina baAA d ukum baAA d an falyuaddi alla th ee itumina am a natahu walyattaqi All a ha rabbahu wal a taktumoo a l shshah a data waman yaktumh a fainnahu a thimun qalbuhu wa A ll a hu bim a taAAmaloona AAaleem un
And if you are on a journey and cannot find a scribe, pledges [may be taken] in hand: but if you trust one another, then let him who is trusted fulfil his trust, and let him be conscious of God, his Sustainer. And do not conceal what you have witnessed276 - for, verily, he who conceals it is sinful at heart: and God has full knowledge of all that you do.
  - Mohammad Asad

Lit., "do not conceal testimony". This relates not only to those who have witnessed a business transaction, but also to a debtor who has been given a loan on trust - without a written agreement and without witnesses - and subsequently denies all knowledge of his indebtedness.

If you are on a journey and cannot find a scribe to write down the transaction, then transect your business by taking possession of a pledge. If one of you entrust another with a pledge, let the trustee deliver the pledged property to its owner, and let him fear Allah, his Rabb. Do not conceal testimony, and whoever conceals it, his heart is surely sinful. Allah is aware of all your actions.
  - Muhammad Farooq-i-Azam Malik
If you are on a journey and a scribe cannot be found, then a security can be taken. If you trust one another, then 'there is no need for a security, but' the debtor should honour this trust 'by repaying the debt'- and let them fear Allah, their Lord. And do not conceal the testimony, for whoever conceals it, their hearts are indeed sinful. And Allah 'fully' knows what you do.
  - Mustafa Khattab
If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do.
  - Marmaduke Pickthall
If ye are on a journey and cannot find a scribe a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another let the trustee (faithfully) discharge his trust and let him fear his Lord. Conceal not evidence; for whoever conceals it his heart is tainted with sin. And Allah knoweth all that ye do. 334 335 336
  - Abdullah Yusuf Ali

A pledge or security stands on its own independent footing, though it is a very convenient form of closing the bargain where the parties cannot trust each other, and cannot get a written agreement with proper witnesses.

The law of Deposit implies great trust in the Depositary on the part of the Depositor. The Depositary becomes a trustee, and the doctrine of Trust can be further developed on that basis. The trustee's duty is to guard the interests of the person on whose behalf he holds the trust and to render back the property and accounts when required according to the terms of the trust. This duty again is linked to the sanction of Religion, which requires a higher standard than Law.

It sometimes happens that if some inconvenient piece of evidence is destroyed or concealed, we gain a great advantage materially. We are warned not to yield to such a temptation. The concealment of evidence has a serious effect on our own moral and spiritual life, for it taints the very source of higher life, as typified by the heart. The heart is also the seat of our secrets. We are told that the sin will reach our most secret being, though the sin may not be visible or open to the world. Further, the heart is in the seat of our affections, and false dealing taints all our affections.

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2:284
لِّلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Lill a hi m a fee a l ssam a w a ti wam a fee alar d i wain tubdoo m a fee anfusikum aw tukhfoohu yu ha sibkum bihi All a hu fayaghfiru liman yash a o wayuAAa thth ibu man yash a o wa A ll a hu AAal a kulli shayin qadeer un
Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything.
  - Mohammad Asad
To Allah belongs all that is in the heavens and in the earth. Whether you reveal what is in your minds or conceal it, Allah will call you to account for it. He, however, has full authority to pardon or punish anyone He pleases. Allah has complete power over everything.
  - Muhammad Farooq-i-Azam Malik
To Allah 'alone' belongs whatever is in the heavens and whatever is on the earth. Whether you reveal what is in your hearts or conceal it, Allah will call you to account for it. He forgives whoever He wills, and punishes whoever He wills. And Allah is Most Capable of everything.
  - Mustafa Khattab
Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things.
  - Marmaduke Pickthall
To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it Allah calleth you to account for it. He forgiveth whom He pleaseth and punisheth whom He pleaseth. For Allah hath power over all things.
  - Abdullah Yusuf Ali

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2:285
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ A mana a l rrasoolu bim a onzila ilayhi min rabbihi wa a lmuminoona kullun a mana bi A ll a hi wamal a ikatihi wakutubihi warusulihi l a nufarriqu bayna a h adin min rusulihi waq a loo samiAAn a waa t aAAn a ghufr a naka rabban a wailayka alma s eer u
THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles;277 and they say: "We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end!
  - Mohammad Asad

Lit., "we make no distinction between any of His apostles": these words are put, as it were, in the mouths of the believers. Inasmuch as all the apostles were true bearers of God's messages, there is no distinction between them, albeit some of them have been "endowed more highly than others" (see verse {253}).

The Rasool has believed in the Guidance which has been revealed to him from his Rabb and so do the Believers. They all believe in Allah, His angels, His books and His Rasools. They say we do not discriminate against anyone of His Rasools. And they say: "We hear and we obey. Grant us Your forgiveness, O Rabb; to You we shall all return."
  - Muhammad Farooq-i-Azam Malik
The Messenger 'firmly' believes in what has been revealed to him from his Lord, and so do the believers. They 'all' believe in Allah, His angels, His Books, and His messengers. 'They proclaim,' 'We make no distinction between any of His messengers.' And they say, 'We hear and obey. 'We seek' Your forgiveness, our Lord! And to you 'alone' is the final return.'
  - Mustafa Khattab
The messenger believeth in that which hath been revealed unto him from his Lord and (so do) the believers. Each one believeth in Allah and His angels and His scriptures and His messengers--We make no distinction between any of His messengers--and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.
  - Marmaduke Pickthall
The Apostle believeth in what hath been revealed to him from his Lord as do the men of faith. Each one (of them) believeth in Allah His angels His books and His Apostles "We make no distinction (they say) between one and another of His Apostles." And they say: "We hear and we obey; (We seek) Thy forgiveness Our Lord and to Thee is the end of all journeys." 337 338 339
  - Abdullah Yusuf Ali

This Sura started with the question of Faith (ii 3-4), showed us various aspects of Faith and the denial of Faith, gave us ordinances for the new People of Islam as a community, and now rounds off the argument again with a confession of Faith and of its practical manifestation in conduct ("we hear and we obey"), and closes on a note of humility, so that we may confess our sins, ask for forgiveness, and pray for God's help and guidance.

Cf ii 136 and ii 253, n. 289. It is not for us to make any distinction between one and another of God's apostles: we must honor them all equally, though we know that God in His wisdom sent them with different kinds of mission and gave them different degrees of rank.

When our faith and conduct are sincere, we realize how far from perfection we are, and we humbly pray to God for the forgiveness of our sins. We feel that God imposes no burden on us that we cannot bear, and with this realization in our hearts and in the confession of our lips, we go to Him and ask for His help and guidance.

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