Transliteration:( Lillaahi maa fissamaawaati wa maa fil ard; wa in tubdoo maa feee anfusikum aw tukhfoohu yuhaasibkum bihil laa; fayaghfiru li mai yashaaa'u wa yu'azzibu mai yashaaa'u;wallaahu 'alaa kulli shai in qadeer )
768. In the world of matter everything big and small, in reality, belongs to Allah. Since this is the world about which we have knowledge, Allah Almighty has made mention of it. Otherwise Allah is the Supreme Lord of everything else besides this. This goes to explain that man's temporary ownership over things is not negating Divine ownership. Thus we are owners of our homes, the king has ownership of the land, the Holy Prophet is given ownership of the entire universe by the Grace of Allah.
769. All types of lurking fears, temptations and evil thoughts which are inadvertently created in the mind are excusable and unanswerable, but evil intentions which one had planned to execute will be answerable even though they were not put into practice due to some unforeseen circumstances. The intention of apostasy is an act of Kufr (apostasy), while the intention of sin is a sinful act. In the light of the above meanings this verse is one of affirmation not abrogation.
770. By this is meant that Allah will forgive any sinner. if He so wills, and punish those whom He wills. It certainly does not mean that Allah will punish any good person who is free of guilt as understood by Dayanand Sarasvati.
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283. And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging), then if one of you entrusts the other, let the one who is entrusted discharge his trust, and let him have Taqwa of Allah, his Lord. And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.
Allah said,
(And if you are on a journey) meaning, traveling and some of you borrowed some money to be paid at a later date,
(and cannot find a scribe) who would record the debt for you. Ibn `Abbas said, “And even if they find a scribe, but did not find paper, ink or pen.†Then,
(let there be a pledge taken (mortgaging)) given to the creditor in lieu of writing the transaction. The Two Sahihs recorded that Anas said that the Messenger of Allah died while his shield was mortgaged with a Jew in return for thirty Wasq (approximately 180 kg) of barley, which the Prophet bought on credit as provisions for his household. In another narration, the Hadith stated that this Jew was among the Jews of Al-Madinah.
Allah said,
(then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).)
Ibn Abi Hatim recorded, with a sound chain of narration, that Abu Sa`id Al-Khudri said, “This Ayah abrogated what came before it (i.e. that which required recording the transaction and having witnesses present).†Ash-Sha`bi said, “If you trust each other, then there is no harm if you do not write the loan or have witnesses present.†Allah’s statement,
(And let him have Taqwa of Allah) means, the debtor.
Imam Ahmad and the Sunan recorded that Qatadah said that Al-Hasan said that Samurah said that the Messenger of Allah said,
(The hand (of the debtor) will carry the burden of what it took until it gives it back.)
Allah’s statement,
(And conceal not the evidence) means, do not hide it or refuse to announce it. Ibn `Abbas and other scholars said, “False testimony is one of the worst of the major sins, and such is the case with hiding the true testimony. This is why Allah said,
(For he who hides it, surely, his heart is sinful).
As-Suddi commented, “Meaning he is a sinner in his heart.â€
This is similar to Allah’s statement,
(We shall not hide testimony of Allah, for then indeed we should be of the sinful) ï´¿5:106ï´¾.
Allah said,
(O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do) ï´¿4:135ï´¾ and in this Ayah ï´¿2:283ï´¾ He said,
(And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.)
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 (Surah Al-Baqarah, ayat 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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