S 2 A 281

يُيَسِّرُونَ عَلَى الْمُؤْمِنِينَ،وَ يُنْظِرُونَ الْمُعْسِرَ حَتَّى يَيْسَرَ».

They show ease to the believers and grant respite to the one in hardship until he becomes able.

99-/1548 _10- عَنِ ابْنِ سِنَانٍ،عَنْ أَبِي حَمْزَةَ،قَالَ: ثَلاَثَةٌ يُظِلُّهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ[يَوْمَ]لاَ ظِلَّ إِلاَّ ظِلُّهُ:رَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ حُسْنِ إِلَى نَفْسِهَا فَتَرَكَهَا،وَ قَالَ:إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ.وَ رَجُلٌ أَنْظَرَ مُعْسِراً أَوْ تَرَكَ لَهُ مِنْ حَقِّهِ وَ رَجُلٌ مُعَلَّقٌ قَلْبُهُ بِحُبِّ الْمَسَاجِدِ، وَ أَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ يَعْنِي أَنْ تَصَدَّقُوا بِمَالِكُمْ عَلَيْهِ فَهُوَ خَيْرٌ لَكُمْ،فَلْيَدَعْ [مُعْسِراً]أَوْ لِيَدَعْ لَهُ مِنْ حَقِّهِ نَظَراً.

قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ):«قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):مَنْ أَنْظَرَ مُعْسِراً كَانَ لَهُ عَلَى اللَّهِ فِي كُلِّ يَوْمٍ صَدَقَةٌ، بِمِثْلِ مَا لَهُ عَلَيْهِ،حَتَّى يَسْتَوْفِيَ حَقَّهُ».

99-/1548 _10- From Ibn Sinan, from Abu Hamza, who said: Three people will be shaded by Allah on the Day of Resurrection, the Day when there is no shade except His shade: a man whom a woman of beauty invited to herself, but he left her, saying, “Indeed, I fear Allah, the Lord of the worlds”; and a man who granted respite to one in hardship or relinquished to him part of his due; and a man whose heart is attached with love to the mosques. And “that you give charity is better for you” means that you give from your wealth to him; that is better for you, so let him grant respite to the [one in hardship], or let him waive for him part of his right as a consideration.

Abu ‘Abdillah (peace be upon him) said: The Messenger of Allah (may Allah bless him and his family) said: Whoever grants respite to an insolvent person, there shall be for him from Allah, for each day, a charity equal to what is owed to him, until he recovers his right.

99-/1549 _11- عَنْ عُمَرَ بْنِ سُلَيْمَانَ،عَنْ رَجُلٍ مِنْ أَهْلِ الْجَزِيرَةِ،قَالَ: سَأَلَ الرِّضَا(عَلَيْهِ السَّلاَمُ)رَجُلٌ،فَقَالَ لَهُ:

جُعِلْتُ فِدَاكَ،إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ: فَنَظِرَةٌ إِلىٰ مَيْسَرَةٍ ،فَأَخْبِرْنِي عَنْ هَذِهِ النَّظِرَةِ الَّتِي ذَكَرَهَا اللَّهُ،لَهَا حَدٌّ يُعْرَفُ إِذَا صَارَ هَذَا الْمُعْسِرُ لاَ بُدَّ لَهُ مِنْ أَنْ يُنْتَظَرَ،وَ قَدْ أَخَذَ مَالَ هَذَا الرَّجُلِ وَ أَنْفَقَ عَلَى عِيَالِهِ،وَ لَيْسَ لَهُ غَلَّةٌ يُنْتَظَرُ إِدْرَاكُهَا،وَ لاَ دَيْنٌ يُنْتَظَرُ مَحِلُّهُ،وَ لاَ مَالٌ غَائِبٌ يُنْتَظَرُ قُدُومُهُ؟ قَالَ:«يُنْتَظَرُ بِقَدْرِ مَا يَنْتَهِي خَبَرُهُ إِلَى الْإِمَامِ،فَيَقْضِي عَنْهُ مَا عَلَيْهِ مِنْ سَهْمِ الْغَارِمِينَ إِذَا كَانَ أَنْفَقَهُ فِي طَاعَةِ اللَّهِ،فَإِنْ كَانَ أَنْفَقَهُ فِي مَعْصِيَةِ اللَّهِ فَلاَ شَيْءَ لَهُ عَلَى الْإِمَامِ».

قُلْتُ:فَمَا لِهَذَا الرَّجُلِ الَّذِي ائْتَمَنَهُ،وَ هُوَ لاَ يَعْلَمُ فِيمَ أَنْفَقَهُ فِي طَاعَةِ اللَّهِ أَوْ فِي مَعْصِيَةٍ؟قَالَ:«يَسْعَى لَهُ فِي مَالِهِ فَيَرُدُّهُ وَ هُوَ صَاغِرٌ».

99-/1549 _11- From ‘Umar b. Sulayman, from a man of the people of al-Jazirah, who said: A man asked al-Rida (peace be upon him), and said to him: May I be your ransom, indeed Allah, Blessed and Exalted, says: “then grant him respite until a time of ease.” Inform me about this respite which Allah has mentioned—does it have a defined limit that is known, when this insolvent person must necessarily be given time, though he has taken this man’s wealth and spent it on his dependents, and he has no yield expected to mature, nor a debt whose term is awaited, nor absent wealth whose arrival is expected? He said: He is to be granted time until news of his situation reaches the Imam, who will pay off what is upon him from the share for those in debt, if he had spent it in obedience to Allah. But if he had spent it in disobedience to Allah, then he has no claim upon the Imam.

I said: What about the man who entrusted him with [the wealth], while he does not know whether he spent it in obedience to Allah or in disobedience? He said: He should pursue his wealth from him until he returns it—while he is humbled.

قوله تعالى:

وَ اتَّقُوا يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللّٰهِ ثُمَّ تُوَفّٰى كُلُّ نَفْسٍ مٰا كَسَبَتْ وَ هُمْ لاٰ يُظْلَمُونَ[281]

Qur’an 2:281 — And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly. (M. H. Shakir)

99-/1550 _1- ابْنُ شَهْرَآشُوبَ،قَالَ: فِي(أَسْبَابِ النُّزُولِ)عَنِ الْوَاحِدِيِّ،أَنَّهُ رَوَى عِكْرِمَةُ،عَنِ ابْنِ عَبَّاسٍ،قَالَ:

لَمَّا أَقْبَلَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)مِنْ غَزْوَةِ حُنَيْنٍ،وَ أَنْزَلَ اللَّهُ سُورَةَ الْفَتْحِ،قَالَ:يَا عَلِيَّ بْنَ أَبِي طَالِبٍ،وَ يَا فَاطِمَةُ إِذٰا جٰاءَ نَصْرُ اللّٰهِ وَ الْفَتْحُ... [1]إِلَى آخِرِ السُّورَةِ.

99-/1550 _1- Ibn Shahrashub said: In Asbab al-Nuzul, from al-Wahidi, that ‘Ikrimah narrated from Ibn ‘Abbas, who said: When the Messenger of Allah (may Allah bless him and his family) returned from the expedition of Hunayn, and Allah sent down Surat al-Fath, he said: “O ‘Ali b. Abi Talib, and O Fatimah: ‘When there comes the help of Allah and the victory…’ [1] to the end of the surah.”

و قال السدي و ابن عبّاس:ثم نزل لَقَدْ جٰاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ [1]الآية،فعاش بعدها ستة أشهر، فلما خرج إلى حجة الوداع نزلت عليه في الطريق يَسْتَفْتُونَكَ قُلِ اللّٰهُ يُفْتِيكُمْ فِي الْكَلاٰلَةِ [2]الآية،فسميت آية الصيف،ثمّ نزل عليه و هو واقف بعرفة اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ [3]فعاش بعدها واحدا و ثمانين يوما،ثم نزلت عليه آيات الربا،ثمّ نزل بعدها وَ اتَّقُوا يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللّٰهِ و هي آخر آية نزلت من السماء،فعاش بعدها واحدا و عشرين يوما.

And al-Suddi and Ibn ‘Abbas said: Then “There has certainly come to you a messenger from among yourselves” [1] was revealed; after which he lived six months. When he set out for the Farewell Pilgrimage, there was revealed to him on the road: “They ask you for a decision; say: Allah gives you a decision concerning kalalah” [2]; so it was called the “Verse of Summer.” Then, while he was standing at ‘Arafah, “This day have I perfected for you your religion” [3] was revealed; after which he lived eighty-one days. Then the verses of usury were revealed to him. Then after that “And guard yourselves against a day in which you shall be returned to Allah” was revealed, and it was the last verse sent down from heaven; after which he lived twenty-one days.

قوله تعالى:

يٰا أَيُّهَا الَّذِينَ آمَنُوا إِذٰا تَدٰايَنْتُمْ بِدَيْنٍ إِلىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ -إلى قوله تعالى- بِكُلِّ شَيْءٍ عَلِيمٌ[282]

Qur’an 2:282 — O you who believe! when you deal with each other in contracting a debt for a fixed time, write it down; and let a scribe write it down between you with fairness; and no scribe should refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (harm to them), then surely it will be a transgression in you, and be careful of (your duty to) Allah; and Allah teaches you, and Allah knows all things. (M. H. Shakir)

99-/1551 _1-قال عليّ بن إبراهيم:أما قوله تعالى: يٰا أَيُّهَا الَّذِينَ آمَنُوا إِذٰا تَدٰايَنْتُمْ بِدَيْنٍ إِلىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ

فَقَدْ رُوِيَ فِي الْخَبَرِ: أَنَّ فِي الْبَقَرَةِ خَمْسَ مِائَةِ حُكْمٍ ،و في هذه الآية خمسة عشر حكما،و هو قوله: يٰا أَيُّهَا الَّذِينَ آمَنُوا إِذٰا تَدٰايَنْتُمْ بِدَيْنٍ إِلىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ وَ لْيَكْتُبْ بَيْنَكُمْ كٰاتِبٌ بِالْعَدْلِ وَ لاٰ يَأْبَ كٰاتِبٌ أَنْ يَكْتُبَ كَمٰا عَلَّمَهُ اللّٰهُ ثلاثة أحكام فَلْيَكْتُبْ أربعة أحكام وَ لْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ خمسة أحكام،و هو إقراره إذا أملاه.

وَ لْيَتَّقِ اللّٰهَ رَبَّهُ وَ لاٰ يَبْخَسْ مِنْهُ شَيْئاً و لا يخونه ستة أحكام فَإِنْ كٰانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهاً أَوْ ضَعِيفاً أَوْ لاٰ يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ أي لا يحسن أن يمل فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ يعني ولي المال سبعة أحكام وَ اسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجٰالِكُمْ ثمانية أحكام فَإِنْ لَمْ يَكُونٰا رَجُلَيْنِ فَرَجُلٌ وَ امْرَأَتٰانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدٰاءِ أَنْ تَضِلَّ إِحْدٰاهُمٰا فَتُذَكِّرَ إِحْدٰاهُمَا الْأُخْرىٰ يعني أن تنسى إحداهما فتذكر الأخرى تسعة أحكام وَ لاٰ يَأْبَ الشُّهَدٰاءُ إِذٰا مٰا دُعُوا عشرة أحكام.

وَ لاٰ تَسْئَمُوا أَنْ تَكْتُبُوهُ صَغِيراً أَوْ كَبِيراً إِلىٰ أَجَلِهِ أي لا تضجروا أن تكتبوه صغير السن أو كبيرا أحد عشر حكما ذٰلِكُمْ أَقْسَطُ عِنْدَ اللّٰهِ وَ أَقْوَمُ لِلشَّهٰادَةِ وَ أَدْنىٰ أَلاّٰ تَرْتٰابُوا أي لا تشكوا إِلاّٰ أَنْ تَكُونَ تِجٰارَةً حٰاضِرَةً تُدِيرُونَهٰا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنٰاحٌ أَلاّٰ تَكْتُبُوهٰا اثنا عشر حكما وَ أَشْهِدُوا إِذٰا تَبٰايَعْتُمْ ثلاثة عشر حكما وَ لاٰ يُضَارَّ كٰاتِبٌ وَ لاٰ شَهِيدٌ أربعة عشر حكما وَ إِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ خمسة عشر حكما

99-/1551 _1- ‘Ali b. Ibrahim said: As for His saying, “O you who believe, when you contract a debt for a fixed term, write it down,” it has been narrated in the report that there are five hundred rulings in al-Baqarah, and in this verse there are fifteen rulings. They are His saying: “O you who believe, when you contract a debt for a fixed term, write it down; and let a scribe write between you with justice; and no scribe should refuse to write as Allah has taught him”—three rulings. “So let him write”—fourth ruling. “And let the one upon whom is the right dictate”—fifth ruling, which is his acknowledgment when he dictates it.

“And let him fear Allah, his Lord, and not diminish anything from it, and not betray it”—sixth ruling. “But if the one upon whom is the right is foolish, or weak, or not able to dictate himself, that is, he does not know how to dictate, then let his guardian dictate with justice,” meaning the guardian of the property—seventh ruling. “And call two witnesses from among your men”—eighth ruling. “But if there are not two men, then a man and two women from those you approve as witnesses, so that if one of the two errs, the other may remind her,” meaning if one forgets, the other reminds—ninth ruling. “And the witnesses should not refuse when they are summoned”—tenth ruling.

“And do not be averse to writing it, small or large, with its term”—that is, do not be annoyed at writing it down for the young or the old—eleventh ruling. “That is more equitable with Allah and more upright for testimony and nearer that you not doubt”—“except if it is a present trade which you carry on between yourselves, then there is no blame on you for not writing it”—twelfth ruling. “And call witnesses when you conclude a sale”—thirteenth ruling. “And let no harm be done to a scribe or a witness”—fourteenth ruling. “And if you do so, it is wickedness in you”—fifteenth ruling.

_10) -تفسير العيّاشي 1:519/154.

Tafsir al-‘Ayyashi 1:519/154.

_11) -تفسير العيّاشي 1:520/155.

Tafsir al-‘Ayyashi 1:520/155.

_1) -المناقب 1:234.

al-Manāqib 1:234.

[1] النصر 1/110.

al-Nasr 1/110.

_1) -تفسير القمّيّ 1:94.

Tafsir al-Qummi 1:94.

[1] التوبة 9:128.

al-Tawbah 9:128.

[2] النساء 4:176.

al-Nisa’ 4:176.

[3] المائدة 5:3.

al-Ma’idah 5:3.