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يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِٱلْعَدْلِ وَلاَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِي عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُ وَلاَ يَبْخَسْ مِنْهُ شَيْئاً فَإن كَانَ ٱلَّذِي عَلَيْهِ ٱلْحَقُّ سَفِيهاً أَوْ ضَعِيفاً أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِٱلْعَدْلِ وَٱسْتَشْهِدُواْ شَهِيدَيْنِ مِّن رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا ٱلأُخْرَىٰ وَلاَ يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْ وَلاَ تَسْأَمُوۤاْ أَن تَكْتُبُوهُ صَغِيراً أَو كَبِيراً إِلَىٰ أَجَلِهِ ذَلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْومُ لِلشَّهَٰدَةِ وَأَدْنَىٰ أَلاَّ تَرْتَابُوۤاْ إِلاَّ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا وَأَشْهِدُوۤاْ إِذَا تَبَايَعْتُمْ وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ وَٱتَّقُواْ ٱللَّهَ وَيُعَلِّمُكُمُ ٱللَّهُ وَٱللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
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-Al-Baqarah ( البقرة )

Tafsir al-Jalalayn

O you who believe, when you contract, when you are dealing with, a debt, such as in prepayment for (future) delivery of goods or a loan, one upon another for a stated, a known, term, write it down, as confirmation and security against any dispute; and let a writer write it, the contract of debt, down between you justly, accurately, not increasing or decreasing the amount or the terms; and let not any writer refuse to write it down, if he is requested for such a task, as God has taught him (the kāf of ka-mā, ‘as’, is semantically connected to the verb ya’ba, ‘refuse’), that is, just as He has given him the advantage of knowing how to write, he should not be niggardly in this respect; so let him write (repeated for emphasis), and let the debtor dictate, to the one writing the contract, for he is the one being witnessed, and must be fully aware of his obligations; and let him fear God his Lord, when dictating, and not diminish anything of it, of the debt due. And if the debtor be a fool, a squanderer, or weak, not up to dictating on account of old age or immaturity, or unable to dictate himself, on account of being dumb, or not knowing the language and so forth, then let his guardian, the one in charge of his affairs, be it a parent, an executor, a custodian or an interpreter, dictate justly. And summon to bear witness, the debt, two witnesses, men, mature Muslim free men; or if the two, witnesses, be not men, then one man and two women, to bear witness, such witnesses as you approve of, on account of their piety and probity; the number of women is because of the fact, so that if one of the two women errs, forgets the testimony, given their lesser astuteness and accuracy; the other, the one remembering, will remind her (read fa-tudhakkira or fa-tudhkira), the one that has forgotten — the ‘reminding’ clause is the reason [for the choice of two women], that is to say, so that she may be reminded if she errs or strays into error, because this [forgetfulness] is the cause of it (a variant reading [for an, ‘that’] has the conditional in, ‘if’, with [the verb inflected as] tudhakkiru, ‘she will remind’, making it a new sentence, the response to which [follows]); and let the witnesses not refuse, whenever (the mā of idhā mā, ‘whenever’, is extra) they are summoned, to bear witness and take responsibility for the testimony; and be not disdainful, lazy, to write it down, that which you have witnessed in truth (for this frequently occurred), be it, small or great, a little or much, with its term, that is, the date on which it is due (ilā ajlihi is a circumstantial qualifier referring to the [pronominal suffix] hā’ of taktubū-hu, ‘you write it down’); that, writing down, is more equitable, more just, in God’s sight, more upright for testimony, that is to say, [that is] more helpful in summoning witness, because it contains the reminder; and nearer, closer to attaining [the desired state] that you will not be in doubt, with regard to the amount and the due dates; unless it be, [that] there is, trade carried out there and then (tijāratun hādiratun: a variant reading has tijāratan hādiratan, in which case the nominal sentence is missing its subject, and must be the pronoun for tijāra, ‘trade’, that is, hiya, ‘it [fem. pronoun]’) that you give and take between you, without there being a time-frame, then you will not be at fault if you do not write it, the merchandise itself, down. And take witnesses, over it, when you are trading with one another, for this is a better means of preventing dispute. The provisions here are delegated (to the personal choice of the people involved). And let not either writer or witness, the creditor and the debtor, be pressed, to distorting [the agreement], being prevented from testimony or dictation; nor should the creditor press them by charging them with what is not suitable for the testimony or the dictation; and if you do, what is prohibited to you, that is sinfulness, a rebellion against obedience, and lack of truth, in you. And fear God, in what He commands and prohibits. God teaches you (wa-yu‘allimukumu Llāhu, is an implied circumstantial qualifier or it denotes the beginning of a new clause), what is in your best interests, and God knows all things.

Tafsir al-Jalalayn, trans. Feras Hamza
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