Surah Al-Baqarah Part 33

{270. And whatever you spend for spendings (e.g., in Sadaqah) or whatever vow you make, be sure Allah knows it all. And for the wrongdoers there are no helpers.

271. If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.}

Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him: “And for the wrongdoers there are no helpers” meaning, who will save them from Allah’s anger and torment on the Day of Resurrection.

The Virtue of Disclosing or Concealing Charity

Allah said: “If you disclose your Sadaqat, it is well” meaning, “It is well if you make known the charity that you give away.” Allah’s statement, “But if you conceal them and give them to the poor, that is better for you” this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah, peace and blessings of Allah be upon him said,

“He who utters aloud Qur’anic recitation is just like he who discloses charity acts. He who conceals Qur’anic recitation is just like he who conceals charity act.” (Abu Dawud 2:83)

The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said,

“Allah will give shade to seven on the Day when there will be no shade but His. (They are:) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah’s sake who meet and part in Allah’s cause only, a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, ‘I fear Allah, Lord of the worlds’, and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.” (Fath Al-Bari 3:344, Muslim 2:715)

Allah’s statement, “(Allah) will expiate you some of your sins” means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven.

Allah’s statement, “And Allah is Well-Acquainted with what you do” means, “No good deed that you perform escapes His knowledge, and He shall reward for it.”

{272. Not upon you (Muhammad ) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

273. (Charity is) for Fuqara’ (the poor), who in Allah’s cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

274. Those who spend their wealth (in Allah’s cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.}

Giving Charity to Polytheists

Abu Abdur-Rahman An-Nasa’i recorded that Ibn Abbas said that they, “Disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed, “Not upon you (Muhammad) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” (An-Nasai in Al-Kubra 6:305)

Allah’s statement, “Whosoever does righteous good deed, it is for (the benefit of) his ownself.” There are many other similar Ayat in the Qur’an. Allah said next, “When you spend not except seeking Allah’s Face” Al-Hasan Al-Basri commented, “Whenever the believer spends, including what he spends on himself, he seeks Allah’s Face with it.” Ata’ Al-Khurasani said that the Ayah means, “You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds [or wickedness] of those who receive it.” This is a sound meaning indicating that when one spends in charity for Allah’s sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah, “And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.”

The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah, peace and blessings of Allah be upon him said,

“A man said, “Tonight, I shall give charity.” He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, “O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again.” He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, “Last night, a wealthy person was given alms.” He said, “O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity.” So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, “Last night, a thief was given alms.” He said, “O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief.” Then, someone came to him and said, “The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.” (Fath Al-Bari 3:340, Muslim 2:709)

Who Deserves Charity

Allah said “(Charity is) for the poor, who in Allah’s cause are restricted (from travel)” meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs, “And cannot Darban (move about) in the land” meaning, “They cannot travel in the land to seek means of livelihood.” Allah said in other instances [using a variation of the word Darban]

“And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)” (4:101), and,

“He knows that there will be some among you sick, others traveling through the land, seeking of Allah’s bounty, yet others fighting in Allah’s cause” (73:20).

Allah then said, “The one who knows them not, thinks that they are rich because of their modesty” meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah, peace and blessings of Allah be upon him said,

“The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.” (Fath Al-Bari 3:399)

Imam Ahmad also recorded this Hadith from Ibn Mas’ud. Allah’s statement, “You may know them by their mark” means, “Those who have good minds discover their situation,” just as Allah said in other instances,

“The mark of them (i.e. of their faith) is on their faces” (48:29), and,

“But surely, you will know them by the tone of their speech!” (47:30).

Allah’s statement, “they do not beg of people at all” means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged.

Imam Ahmad recorded that Abu Said said, “My mother sent me to the Messenger of Allah to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me,

“Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amout, he will have begged the people.”

Abu Said said, “I said to myself, ‘I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.’ And I went back without asking the Prophet for anything.” (Ahmad 3:9)

Allah’s statement, “And whatever you spend in good, surely Allah knows it well” indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed.

Praise for those who Spend in Charity

Allah said, “Those who spend their wealth (in Allah’s cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.” This Ayah praises those who spend in charity for Allah’s sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. The Two Sahihs recorded that the Messenger of Allah, peace and blessings of Allah be upon him said to Sad bin Abi Waqqas:

 “You will not spend charity with which you seek Allah’s Face, but you will ascend a higher degree and status because of it, including what you put in your wife’s mouth.” (Fath Al-Bari 3:196, Muslim 4:1250)

Imam Ahmad recorded that Abu Masud said that the Prophet, peace and blessings of Allah be upon him said,

“When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.” (Ahmad 4:122)

Allah said, “shall have their reward with their Lord”, on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah, “there shall be no fear on them nor shall they grieve.”

{275. Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity. That is because they say: “Trading is only like Riba,” whereas Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire – they will Abide therein.}

 

The Punishment for Dealing with Riba (Interest and Usury)

After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people’s money, using various evil methods and wicked ways. Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection: “Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.”

This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would. Ibn Abbas said, “On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures.” (At-Tabari 6:9) Ibn Abi Hatim also recorded this and then commented, “This Tafsir was reported from Awf bin Malik, Said bin Jubayr, As-Suddi, Ar-Rabi bin Anas, Qatadah and Muqatil bin Hayyan.”  (Ibn Abi Hatim 3:1130, 1131) Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet, peace and blessings of Allah be upon him, had,

“We reached a river -the narrator said, “I thought he said that the river was as red as blood”- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him. The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth.” 

The explanation of this dream was that the person in the river was one who consumed Riba. (Fath Al-Bari 3:295)

Allah’s statement, “That is because they say: “Trading is only like Riba,” whereas Allah has permitted trading and forbidden Riba” indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah’s commandments, not that they equated Riba with regular trade. The disbelievers did not recognize that Allah allowed trade in the Qur’an, for if they did, they would have said, “Riba is trade.” Rather, they said, “Trading is only like Riba” meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah’s commandments.

Allah’s statement, “Whereas Allah has permitted trading and forbidden Riba” might be a continuation of the answer to the disbelievers’ claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba. Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted. Allah is never asked about what He does, while they will be asked. He is knowledgeable of the true reality of all things and the benefits they carry. He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it. He is more merciful with them than the mother with her own infant.

Thereafter, Allah said, “So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge)” meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba, “Allah has forgiven what is past” On the day Makkah was conquered the Prophet, peace and blessings of Allah be upon him, said

“All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance) is annulled and under my feet, and the first Riba I annul is the Riba of Al-‘Abbas (the Prophet’s uncle)” (Abu Dawud 3:628)

We should mention that the Prophet, peace and blessings of Allah be upon him, did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah. Rather, he pardoned the cases of Riba that occured in the past, just as Allah said, “shall not be punished for the past; his case is for Allah (to judge)” Sa’id bin Jubayr and As-Suddi said that, “shall not be punished for the past” refers to the Riba one consumed before it was prohibited. Allah then said, “Allah has forgiven what is past.” On the day Makkah was conquered the Prophet, peace and blessings of Allah be upon him, said, “But whoever returns” meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person. This is why Allah said, “such are the dwellers of the Fire – they will abide therein forever” Abu Dawud recorded that Jabir said, “When “Those who eat Riba will not stand (on the Day of Resurrection) except like a person beaten by Shaytan leading him to insanity” was revealed, the Messenger of Allah, peace and blessings of Allah be upon him, said,

“Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger” (Abu Dawud 3:695)

Al-Hakim also recorded this in his Mustadrak (Al-Hakim 2:285), and he said, “It is Sahih according to the criteria of Muslim, and he did not record it.” Mukhabarah (sharecropping), farming land in return for some of its produce, was prohibited. Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited. Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited. These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry.

The subject of Riba is a difficult subject for many scholars. We should mention that the Leader of the Faithful, Umar bin Al-Khattab, said, “I wished that the Messenger of Allah had made three matters clearer for us, so that we could refer to his decision: the grandfather (regarding inheriting from his grandchildren), the Kalalah (those who leave neither descendants nor ascendants as heirs) and some types of Riba.” (Fath Al-Bari 10:48, Muslim 4:2322) Umar was refering to the types of transactions where it is not clear whether they involve Riba or not. The Shari’ah supports the rule that for any matter that is unlawful, then the means to it are also unlafwful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation.

The Two Sahihs recorded that An-Nu’man bin Bashir said that he heard the Messenger of Allah, peace and blessings of Allah be upon him say,

“Both lawful and unlawful things are evident, but in between them there are matters that are not clear. So whoever saves himself from these unclear matters, he saves his religion and his honor. And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals) near a private pasture, at any moment he is liable to enter it.” (Fath Al-Bari 1:153, Muslim 3:1219)

The Sunan records that Al-Hasan bin Ali said that he heard the Messenger of Allah, peace and blessings of Allah be upon him, say,

“Leave that which makes you doubt for that which does not make you doubt.” (Tuhfat Al-Awadhi 7:221, An-Nasai 8:328)

Ahmad recorded that Said bin Al-Musayyib said that Umar said, “The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah died before he explained it to us. So leave that which makes you doubt for that which does not make you doubt.” (Ahmad 1:36)

Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah, peace and blessings of Allah be upon him, said,

“Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.” (Ibn Majah 2:764)

Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which A’ishah said, “When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah went out to the Masjid and recited them and also prohibited trading in alcohol.” (Ahmad 6:46) The Six collections recorded this Hadith, with the exception of At-Tirmidhi. The Two Sahihs recorded that the Messenger of Allah, peace and blessing of Allah be upon him, said,

“May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.” (Fath Al-Bari 6:572, Muslim 1207)

Ali and Ibn Masud narrated that the Messenger of Allah, peace and blessing of Allah be upon him, said,

“May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.” (Muslim 3:1219)

They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in. Verily, deeds are judged by their intentions.

 

{276. Allah will destroy Riba and will give increase for Sadaqat. And Allah likes not the disbelievers, sinners.

277. Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.}

 

Allah Does Not Bless Riba

Allah states that He destroys Riba, either by removing this money from those who eat it, or by depriving them of the blessing, and thus the benefit of their money. Because of their Riba, Allah will torment them in this life and punish them for it on the Day of Resurrection. Allah said,

“Say: “Not equal are Al-Khabith (evil things) and At-Tayyib (good things), even though the abundance of Al-Khabith may please you” (5:100)

“And put the wicked (disbelievers and doers of evil deeds) one over another, heap them together and cast them into Hell” (8:37), and,

“And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah” (30:39).

Ibn Jarir said that Allah’s statement, “Allah will destroy Riba” is similar to the statement reported of Abdullah bin Mas’ud, “Riba will end up with less, even if it was substantial.” Imam Ahmad recorded a similar statement in Al-Musnad. (Ahmad 1:395)

Allah Increases Charity, Just as One Raises His Animal

Allah’s statement, “And will give increase for Sadaqat” means, Allah makes charity grow, or He increases it. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah, peace and blessing of Allah be upon him, said,

“Whoever gives in charity what equals a date from honest resources, and Allah only accepts that which is good and pure, then Allah accepts it with His right (Hand) and raises it for its giver, just as one of you raises his animal, until it becomes as big as a mountain.” (Fath Al-Bari 3:326, 13:426)

This was recorded in the book of Zakah. (Muslim 2:702)

Allah Does not Like the Disbelieving Sinners

Allah’s statement, “And Allah likes not the disbelievers, sinners” indicates that Allah does not like he who has a disbelieving heart, who is a sinner in tongue and action. There is a connection between the beginning of the Ayah on Riba and what Allah ended it with. Those who consume Riba are not satisfied with the permissible and pure resources that Allah provided them. Instead, they try to illegally acquire people’s money by relying on evil methods. This demonstrates their lack of appreciation for the bounty that Allah provides.

Praising Those Who Thank Allah

Allah praised those who believe in His Lordship, obey His commands, thank Him and appreciate Him. They are those who are kind to His creation, establish prayer and give charity due on their money. Allah informed them of the honor that He has prepared for them and that they will be safe from the repercussions of the Day of Resurrection. Allah said, “Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.”

 

{278. O you who believe! Have Taqwa of Allah and give up what remains from Riba, if you are (really) believers.

279. And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent,you shall have your capital sums. Deal not unjustly, and you shall not be dealt with unjustly.

280. And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.

281. And have Taqwa the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.}

 

The Necessity of Taqwa and Avoiding Riba

Allah commands His believing servants to fear Him and warns them against what would bring them closer to His anger and drive them away from His pleasure. Allah said, “O you who believe! Have Taqwa of Allah” meaning, fear Him and remember that He is watching all that you do. “And give up what remains of Riba” meaning, abandon the Riba that people still owe you upon hearing this warning, “if you indeed have been believers” believing in the trade that He allowed you and the prohibition of Riba.  This Ayah serves as a stern threat to those who continue to deal in Riba after Allah revealed this warning.

Riba Constitutes War Against Allah and His Messenger

Ibn Jurayj said that Ibn Abbas said that, “then take a notice of war” means, “Be sure of a war from Allah and His Messenger.” (At-Tabari 6:26) He also said, “On the Day of Resurrection, those who eat Riba will be told, ‘take up arms for war.”’ He then recited,

“And if you do not do it, then take a notice of war from Allah and His Messenger.” (At-Tabari 6:25)

Ali bin Abi Talhah said that Ibn Abbas said about, “And if you do not do it, then take a notice of war from Allah and His Messenger” “Whoever kept dealing with Riba and did not refrain from it, then the Muslim Leader should require him to repent. If he still did not refrain from Riba, the Muslim Leader should cut off his head.” (At-Tabari 6:25)

Allah then said, “But if you repent, you shall have your capital sums. Deal not unjustly” by taking the Riba, “And you shall not be dealt with unjustly” meaning, your original capital will not diminish. Rather, you will receive only what you lent without increase or decrease. Ibn Abi Hatim recorded that Amr bin Al-Ahwas said, “The Messenger of Allah gave a speech during the Farewell Hajj saying;

“Verily, every case of Riba from the Jahiliyyah is completely annulled. You will only take back your capital, without increase or decrease. The first Riba that I annul is the Riba of Al-Abbas bin Abdul-Muttalib, all of it is annulled.” (Ibn Abi Hatim 3:1147)

Being Kind to Debtors Who Face Financial Difficulties

Allah said: “And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know”. Allah commands creditors to be patient with debtors who are having a hard time financially, “And if the debtor is having a hard time (has no money), then grant him time till it is easy for him to repay”.

During the time of Jahiliyyah, when the debt came to term, the creditor would say to the debtor, “Either pay now or interest will be added to the debt.” Allah encouraged creditors to give debtors respite regarding their debts and promised all that is good, and a great reward from Him for this righteous deed, “But if you remit it by way of charity, that is better for you if you did but know” meaning, if you forfeit your debts and cancel them completely.

Imam Ahmad recorded that Sulayman bin Buraydah said that his father said, “I heard the Messenger of Allah say,

“Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.” I also heard the Prophet say,

 “Whoever gives time to a debtor facing hard times, will earn charity multiplied two times for each day he gives.” I said, ‘O Messenger of Allah! I heard you say, ‘Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.’ I also heard you say, ‘Whoever gives time to a debtor facing hard times, will earn charity multiplied by two times for each day he gives.’ He said,

“He will earn charity of equal proportions for each day (he gives time) before the term of the debt comes to an end, and when the term comes to an end, he will again acquire charity multiplied by two times for each day if he gives more time.” (Ahmad 5:360)

Ahmad recorded that Muhammad bin Ka’b Al-Qurazi said that Abu Qatadah had a debt on a man, who used to hide from Abu Qatadah when he looked for him to pay what he owed him. One day, Abu Qatadah came looking for the debtor and a young boy came out, and he asked him about the debtor and found out that he was in the house eating. Abu Qatadah said in a loud voice, “O Fellow! Come out, for I was told that you are in the house.” The man came out and Abu Qatadah asked him, “Why are you hiding from me?” The man said, “I am having a hard time financially, and I do not have any money.” Abu Qatadah said, “By Allah, are you truly facing a hard time?” He said, “Yes.” Abu Qatadah cried and said, “I heard the Messenger of Allah say,

“Whoever gives time to his debtor, or forgives the debt, will be in the shade of the Throne (of Allah) on the Day of Resurrection.” (Ahmad 5:308)

Muslim also recorded this Hadith in his Sahih. (4:2084)

Al-Hafiz Abu Ya’la Al-Mawsili recorded that Hudhayfah said that the Messenger of Allah, peace and blessings of Allah be upon him, said,

“On the Day of Resurrection, one of Allah’s servants will be summoned before Him and He will ask him, “What deeds did you perform for Me in your life?” He will say, “O Lord! In my life, I have not performed a deed for Your sake that equals an atom,” three times. The third time, the servant will add, “O Lord! You granted me wealth and I used to be a merchant. I used to be lenient, giving easy terms to those well-off and giving time to the debtors who faced hard times.” Allah will say, “I Am the Most Worthy of giving easy terms. Therefore, enter Paradise.” (Fath Al-Bari 6:570)

Allah further advised His servants, by reminding them that this life will soon end and all the wealth in it will vanish. He also reminded them that the Hereafter will surely come, when the Return to Him will occur, and that He will hold His creation accountable for what they did, rewarding them or punishing them accordingly. Allah also warned them against His torment, “And have Taqwa for the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.”

It was reported that this was the last Ayah revealed from the Glorious Qur’an. An-Nasa’i recorded that Ibn Abbas said, “The last Ayah to be revealed from the Qur’an was, “And have Taqwa for the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.” (An-Nasai in Al-Kubra 6:307)

Tafsir Ibn Kathir (Abridged) Vol. 2 pages 60-84 

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