Tafsir Surah Al-Baqarah ayah 280

Ayah

Word by Word

وَإِن كَانَ ذُو عُسۡرَةٍ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٍ ۚ وَأَن تَصَدَّقُواْ خَيۡرٌ لَّكُمۡ ۖ إِن كُنتُمۡ تَعۡلَمُونَ

وَإِن

And if

كَانَ

ذُو

the (debtor)

عُسۡرَةٖ

in difficulty

فَنَظِرَةٌ

then postponement

إِلَىٰ

until

مَيۡسَرَةٖۚ

ease

وَأَن

And if

تَصَدَّقُواْ

you remit as charity

خَيۡرٞ

(it is) better

لَّكُمۡ

for you

إِن

كُنتُمۡ

you

تَعۡلَمُونَ

know

وَإِن

And if

كَانَ

ذُو

the (debtor)

عُسۡرَةٖ

in difficulty

فَنَظِرَةٌ

then postponement

إِلَىٰ

until

مَيۡسَرَةٖۚ

ease

وَأَن

And if

تَصَدَّقُواْ

you remit as charity

خَيۡرٞ

(it is) better

لَّكُمۡ

for you

إِن

كُنتُمۡ

you

تَعۡلَمُونَ

know

Translation

If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew.

Tafsir

And if any man, in debt, should be in difficulties, then, let him have, respite, a postponement, till things are easier (read maysara or maysura, meaning 'a time of ease'); but that you should give (tassaddaqoo, where the second taa' of the softened form, tatasaddaqoo, has been assimilated with the saad), the one in difficulty, a voluntary almsgiving, by waiving his debt, is better for you, did you but know, [if you know] that it is better for you, then do it. In a hadeeth it is said, 'Whoever gives respite to one in difficulty, or waives his debt, God will place him under His shade, on a day when there shall be no shade except God's', as reported by Muslim.

"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:

الَّذِينَ يَأۡكُلُونَ الرِّبَا لَا يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيۡطَانُ مِنَ الۡمَسِّ

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 possessed 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.""

Ibn Abi Hatim also recorded this and then commented,

""This Tafsir was reported from Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi bin Anas, Qatadah and Muqatil bin Hayyan.""

Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had,

فَأَتۡينَا عَلَى نَهۡرٍ حَسِبۡتُ أَنَّهُ كَانَ يَقُولُ أَحۡمَرَ مِثۡلَ الدَّمِ وَإِذَا فِي النَّهۡرِ رَجُلٌ سَابِحٌ يَسۡبَحُ وَإِذَا عَلَى شَطِّ النَّهۡرِ رَجُلٌ قَدۡ جَمَعَ عِنۡدَهُ حِجَارَةً كَثِيرَةً وَإِذَا ذَلِكَ السَّابِحُ يَسۡبَحُ مَا يَسۡبَحُ ثُمَّ يَأۡتِي ذَلِكَ الَّذِي قَدۡ جَمَعَ الۡحِجَارَةَ عِنۡدَهُ فَيَفۡغَرُ لَهُ فَاهُ فَيُلۡقِمُهُ حَجَرًا

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.

Allah's statement,

ذَلِكَ بِأَنَّهُمۡ قَالُواۡ إِنَّمَا الۡبَيۡعُ مِثۡلُ الرِّبَا وَأَحَلَّ اللّهُ الۡبَيۡعَ وَحَرَّمَ الرِّبَا

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,

إِنَّمَا الۡبَيۡعُ مِثۡلُ الرِّبَا

(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,

وَأَحَلَّ اللّهُ الۡبَيۡعَ وَحَرَّمَ الرِّبَا

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,

فَمَن جَاءهُ مَوۡعِظَةٌ مِّن رَّبِّهِ فَانتَهَىَ فَلَهُ مَا سَلَفَ وَأَمۡرُهُ إِلَى اللّهِ

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,

عَفَا اللّهُ عَمَّا سَلَف

(Allah has forgiven what is past). (5:95)

On the day Makkah was conquered the Prophet said,

وَكُلُّ رِبًا فِي الۡجَاهِلِيَّةِ مَوۡضُوعٌ تَحۡتَ قَدَمَيَ هَاتَيۡنِ وَأَوَّلُ رِبًا أَضَعُ رِبَا الۡعَبَّاس

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).

We should mention that;

the Prophet 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 occurred in the past, just as Allah said,

فَلَهُ مَا سَلَفَ وَأَمۡرُهُ إِلَى اللّهِ

(shall not be punished for the past; his case is for Allah (to judge).

Sa`id bin Jubayr and As-Suddi said that,

فَلَهُ مَا سَلَفَ

(shall not be punished for the past),

refers to the Riba one consumed before it was prohibited.

Allah then said,

وَمَنۡ عَادَ

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,

فَأُوۡلَـيِكَ أَصۡحَابُ النَّارِ هُمۡ فِيهَا خَالِدُونَ

such are the dwellers of the Fire ـ 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 said,

مَنۡ لَمۡ يَذَرِ الۡمُخَابَرَةَ فَلۡيُوۡذِنۡ بِحَرۡبٍ مِنَ اللهِ وَرَسُولِه

Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger.""

Al-Hakim also recorded this in his Mustadrak, 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.""

Umar was referring to the types of transactions where it is not clear whether they involve Riba or not.

The Shariah supports the rule that;

for any matter that is unlawful, then the means to it are also unlawful, 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 say,

إِنَّ الۡحَلَلَ بَيِّنٌ وَإِنَّ الۡحَرَامَ بَيِّنٌ وَبَيۡنَ ذَلِكَ أُمُورٌ مُشۡتَبِهَاتٌ فَمَنِ اتَّقَى الشُّبُهَاتِ اسۡتَبۡرَأَ لِدِينِهِ وَعِرۡضِهِ وَمَنۡ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الۡحَرَامِ كَالرَّاعِي يَرۡعَى حَولَ الۡحِمَى يُوشِكُ أَنۡ يَرۡتَعَ فِيه

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.

The Sunan records that Al-Hasan bin Ali said that he heard the Messenger of Allah say,

دَعۡ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك

Leave that which makes you doubt for that which does not make you doubt.

Ahmad recorded that Sa`id 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.""

Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah said,

الرِّبَا سَبۡعُونَ حُوبًا أَيۡسَرُهَا أَنۡ يَنۡكِحَ الرَّجُلُ أُمَّه

Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.

Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which Aishah said,

""When the Ayat in Surah Al-Baqarah about Riba were revealed, the Messenger of Allah went out to the Masjid and recited them and also prohibited trading in alcohol.""

The Six collections recorded this Hadith, with the exception of At-Tirmidhi.

The Two Sahihs recorded that the Messenger of Allah said,

لَعَنَ اللهُ الۡيَهُودَ حُرِّمَتۡ عَلَيۡهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا وَأَكَلُوا أَثۡمَانَهَا

May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.

Ali and Ibn Mas`ud narrated that the Messenger of Allah said,

لَعَنَ اللهُ اكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيۡهِ وَكَاتِبَه

May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.

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.

Allah Does Not Bless Riba

Allah says;

يَمۡحَقُ اللّهُ الۡرِّبَا وَيُرۡبِي الصَّدَقَاتِ

Allah will destroy Riba and will give increase for Sadaqat.

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,

قُل لاَّ يَسۡتَوِى الۡخَبِيثُ وَالطَّيِّبُ وَلَوۡ أَعۡجَبَكَ كَثۡرَةُ الۡخَبِيثِ

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)

وَيَجۡعَلَ الۡخَبِيثَ بَعۡضَهُ عَلَى بَعۡضٍ فَيَرۡكُمَهُ جَمِيعاً فَيَجۡعَلَهُ فِى جَهَنَّمَ

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

and,

وَمَأ ءَاتَيۡتُمۡ مِّن رِّباً لِّيَرۡبُوَاۡ فِى أَمۡوَالِ النَّاسِ فَلَ يَرۡبُواۡ عِندَ اللَّهِ

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,

يَمۡحَقُ اللّهُ الۡرِّبَا

(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.

Allah Increases Charity, Just as One Raises His Animal

Allah's statement,

وَيُرۡبِي الصَّدَقَاتِ

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 said,

مَنۡ تَصَدَّقَ بِعَدۡلِ تَمۡرَةٍ مِنۡ كَسۡبٍ طَيِّبٍ وَلَا يَقۡبَلُ اللهُ إِلاَّ الطَّيِّبَ فَإِنَّ اللهَ يَتَقَبَّلُهَا بِيَمِينِهِ ثُمَّ يُرَبِّيهَا لِصَاحِبِهِ كَمَا يُرَبِّي أَحَدُكُمۡ فَلُوَّهُ حَتَّى تَكُونَ مِثۡلَ الۡجَبَل

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.

This was recorded in the book of Zakah.

Allah Does not Like the Disbelieving Sinners

Allah's statement,

وَاللّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

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,

إِنَّ الَّذِينَ امَنُواۡ وَعَمِلُواۡ الصَّالِحَاتِ وَأَقَامُواۡ الصَّلَةَ وَاتَوُاۡ الزَّكَاةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ

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.

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,

يَا أَيُّهَا الَّذِينَ امَنُواۡ اتَّقُواۡ اللّهَ

O you who believe! Have Taqwa of Allah,

meaning, fear Him and remember that He is watching all that you do.

وَذَرُواۡ مَا بَقِيَ مِنَ الرِّبَا

And give up what remains of Riba,

meaning, abandon the Riba that people still owe you upon hearing this warning,

إِن كُنتُم مُّوۡمِنِينَ

if you indeed have been believers.

believing in the trade that He allowed you and the prohibition of Riba.

Zayd bin Aslam, Ibn Jurayj, Muqatil bin Hayyan and As-Suddi said that;

this Ayah was revealed about Bani Amr bin Umayr, a sub-tribe of Thaqif, and Bani Al-Mughirah, from the tribe of Bani Makhzum, between whom were outstanding transactions of Riba leftover from time of Jahiliyyah. When Islam came and both tribes became Muslims, Thaqif required Bani Al-Mughirah to pay the Riba of that transaction, but Bani Al-Mughirah said, ""We do not pay Riba in Islam.""

Attab bin Usayd, the Prophet's deputy on Makkah, wrote to the Messenger of Allah about this matter. This Ayah was then revealed and the Messenger of Allah conveyed it to Attab.

يَا أَيُّهَا الَّذِينَ امَنُواۡ اتَّقُواۡ اللّهَ وَذَرُواۡ مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّوۡمِنِينَ

فَإِن لَّمۡ تَفۡعَلُواۡ فَأۡذَنُواۡ بِحَرۡبٍ مِّنَ اللّهِ وَرَسُولِهِ

O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (from now onward), if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger.

They said, ""We repent to Allah and abandon whatever is left of our Riba"", and they all abandoned it.

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,

فَأۡذَنُواۡ بِحَرۡبٍ

(then take a notice of war) means,

""Be sure of a war from Allah and His Messenger.""

He also said,

""On the Day of Resurrection, those who eat Riba will be told, `take up arms for war.""'

He then recited,

فَإِن لَّمۡ تَفۡعَلُواۡ فَأۡذَنُواۡ بِحَرۡبٍ مِّنَ اللّهِ وَرَسُولِهِ

(And if you do not do it, then take a notice of war from Allah and His Messenger).

Ali bin Abi Talhah said that Ibn Abbas said about,

فَإِن لَّمۡ تَفۡعَلُواۡ فَأۡذَنُواۡ بِحَرۡبٍ مِّنَ اللّهِ وَرَسُولِهِ

(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.""

Allah then said,

وَإِن تُبۡتُمۡ فَلَكُمۡ رُوُوسُ أَمۡوَالِكُمۡ لَا تَظۡلِمُونَ

But if you repent, you shall have your capital sums. Deal not unjustly,

by taking the Riba,

وَلَا تُظۡلَمُونَ

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;

أَلَا إِنَّ كُلَّ رِبًا كَانَ فِي الۡجَاهِلِيَّةِ مَوۡضُوعٌ عَنۡكُمۡ كُلُّهُ لَكُمۡ رُوُوسُ أَمۡوَالِكُم لَا تَظۡلِمُونَ وَلَاتُظۡلَمُونَ وَأَوَّلُ رِبًا مَوۡضُوعٍ رِبَا الۡعَبَّاسِ بۡنِ عَبۡدِالۡمُطَّلِبِ مَوۡضُوعٌ كُلُّه

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.

Being Kind to Debtors Who Face Financial Difficulties

Allah said,

وَإِن كَانَ ذُو عُسۡرَةٍ فَنَظِرَةٌ إِلَى مَيۡسَرَةٍ وَأَن تَصَدَّقُواۡ خَيۡرٌ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ

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,

وَإِن كَانَ ذُو عُسۡرَةٍ فَنَظِرَةٌ إِلَى مَيۡسَرَةٍ

(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,

وَأَن تَصَدَّقُواۡ خَيۡرٌ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ

(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,

مَنۡ أَنۡظَرَ مُعۡسِرًا فَلَهُ بِكُلِّ يَوۡمٍ مِثۡلُهُ صَدَقَة

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,

مَنۡ أَنۡظَرَ مُعۡسِرًا فَلَهُ بِكُلِّ يَوۡمٍ مِثۡلُهُ صَدَقَة

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,

لَهُ بِكُلِّ يَومٍ مِثۡلُهُ صَدَقَةٌ قَبۡلَ أَنۡ يَحِلَّ الدَّيۡنُ فَإِذَا حَلَّ الدَّيۡنُ فَأَنۡظَرَهُ فَلَهُ بِكُلِّ يَوۡمٍ مِثۡلَهُ صَدَقَة

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 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,

مَنۡ نَفَّسَ عَنۡ غَرِيمِهِ أَوۡ مَحَا عَنۡهُ كَانَ فِي ظِلِّ الۡعَرۡشِ يَوۡمَ الۡقِيَامَة

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.""

Muslim also recorded this Hadith in his Sahih.

Al-Hafiz Abu Ya`la Al-Mawsili recorded that Hudhayfah said that the Messenger of Allah said,

أُتِيَ اللهُ بِعَبۡدٍمِنۡ عَبِيدِهِ يَوۡمَ الۡقِيَامَةِ قَالَ مَاذَا عَمِلۡتَ لِي فِي الدُّنۡيَا

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?""

فَقَالَ مَا عَمِلۡتُ لَكَ يَا رَبِّ مِثۡقَالَ ذَرَّةٍ فِي الدُّنۡيَا أَرۡجُوكَ بِهَا قَالَهَا ثَلَثَ مَرَّاتٍ قَالَ الۡعَبۡدُعِنۡدَ اخِرِهَا يَا رَبِّ إِنَّكَ كُنۡتَ أَعۡطَيۡتَنِي فَضۡلَ مَالٍ وَكُنۡتُ رَجُلً أُبَايِعُ النَّاسَ وَكَانَ مِنۡ خُلُقِي الۡجَوازُ فَكُنۡتُ أُيَسِّرُ عَلَى الۡمُوسِرِ وَأُنۡظِرُ الۡمُعۡسِرَ

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.""

فَيَقُولُ اللهُ عَزَّوَجَلَّ أَنَا أَحَقُّ مَنۡ يُيَسِّرُ ادۡخُلِ الۡجَنَّة

Allah will say, ""I Am the Most Worthy of giving easy terms. Therefore, enter Paradise.""

Al-Bukhari, Muslim and Ibn Majah also recorded this Hadith from Hudhayfah, and Muslim recorded a similar wording from Uqbah bin Amir and Abu Mas`ud Al-Badri.

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,

وَاتَّقُواۡ يَوۡمًا تُرۡجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفۡسٍ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ

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.""

This is the same narration reported by Ad-Dahhak and Al-Awfi from Ibn Abbas."

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