Al-Jalalayn
Al-Jalalayn
البقرة
Al-Baqarah
286 versets
وَٱتَّقُواْ يَوۡمٗا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ
Et craignez le jour où vous serez ramenés vers Allah. Alors chaque âme sera pleinement rétribuée de ce qu'elle aura acquis. Et ils ne seront point lésés
Al-Jalalayn — Al-Jalalayn
And fear a day wherein you shall be returned to God namely the Day of Resurrection read the passive turja‘ūna meaning ‘you shall be returned’ or the active tarji‘ūna meaning ‘you shall return’ and every soul on that day shall be paid in full the requital of what it has earned what it has done of good or evil; and they shall not be wronged through any loss of a good deed or the incurring of an extra evil deed.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٖ مُّسَمّٗى فَٱكۡتُبُوهُۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡيَكۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـٔٗاۚ فَإِن كَانَ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُواْ شَهِيدَيۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٞ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا يَأۡبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ كَبِيرًا إِلَىٰٓ أَجَلِهِۦۚ ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةٗ تُدِيرُونَهَا بَيۡنَكُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡۚ وَلَا يُضَآرَّ كَاتِبٞ وَلَا شَهِيدٞۚ وَإِن تَفۡعَلُواْ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ
O les croyants! Quand vous contractez une dette à échéance déterminée, mettez-la en écrit; et qu'un scribe l'écrive, entre vous, en toute justice; un scribe n'a pas à refuser d'écrire selon ce qu'Allah lui a enseigné; qu'il écrive donc, et que dicte le débiteur: qu'il craigne Allah son Seigneur, et se garde d'en rien diminuer. Si le débiteur est gaspilleur ou faible, ou incapable de dicter lui-même, que son représentant dicte alors en toute justice. Faites-en témoigner par deux témoins d'entre vos hommes; et à défaut de deux hommes, un homme et deux femmes d'entre ceux que vous agréez comme témoins, en sorte que si l'une d'elles s'égare, l'autre puisse lui rappeler. Et que les témoins ne refusent pas quand ils sont appelés. Ne vous lassez pas d'écrire la dette, ainsi que son terme, qu'elle soit petite ou grande: c'est plus équitable auprès d'Allah, et plus droit pour le témoignage, et plus susceptible d'écarter les doutes. Mais s'il s'agit d'une marchandise présente que vous négociez entre vous: dans ce cas, il n'y a pas de péché à ne pas l'écrire. Mais prenez des témoins lorsque vous faites une transaction entre vous; et qu'on ne fasse aucun tort à aucun scribe ni à aucun témoin. Si vous le faisiez, cela serait une perversité en vous. Et craignez Allah. Alors Allah vous enseigne et Allah est Omniscient
Al-Jalalayn — 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.
۞وَإِن كُنتُمۡ عَلَىٰ سَفَرٖ وَلَمۡ تَجِدُواْ كَاتِبٗا فَرِهَٰنٞ مَّقۡبُوضَةٞۖ فَإِنۡ أَمِنَ بَعۡضُكُم بَعۡضٗا فَلۡيُؤَدِّ ٱلَّذِي ٱؤۡتُمِنَ أَمَٰنَتَهُۥ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥۗ وَلَا تَكۡتُمُواْ ٱلشَّهَٰدَةَۚ وَمَن يَكۡتُمۡهَا فَإِنَّهُۥٓ ءَاثِمٞ قَلۡبُهُۥۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِيمٞ
Mais si vous êtes en voyage et ne trouvez pas de scribe, un gage reçu suffit. S'il y a entre vous une confiance réciproque, que celui à qui on a confié quelque chose la restitue; et qu'il craigne Allah son Seigneur. Et ne cachez pas le témoignage: quiconque le cache a, certes, un cœur pécheur. Allah, de ce que vous faites, est Omniscient
Al-Jalalayn — Al-Jalalayn
And if you are upon a journey travelling and you contract a debt and you do not find a writer then a pledge ruhun or rihān plural of rahn in hand as a guarantee for you. The Sunna clarifies the permissibility of making pledges in towns where writers may be forthcoming; but the stipulation is made in the event of travel because in this case it is more important to have a guarantee; God’s reference to it being ‘in hand’ maqbūda is a condition for the pledge given to be valid and to satisfy the pledgee or his representative. But if one of you the creditor trusts another the debtor over the debt and does not require a pledge let him who is trusted the debtor deliver his trust the debt; and let him fear God his Lord when delivering it. And do not conceal the testimony if you are summoned to give it; whoever conceals it his heart is sinful the heart is mentioned because it is the locus of the testimony and because if it sins there are other sinful consequences and so the person will be punished as though he were a sinner; and God knows what you do nothing of which can be hidden from Him.
لِّلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَإِن تُبۡدُواْ مَا فِيٓ أَنفُسِكُمۡ أَوۡ تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
C'est à Allah qu'appartient tout ce qui est dans les cieux et sur la terre. Que vous manifestiez ce qui est en vous ou que vous le cachiez, Allah vous en demandera compte. Puis Il pardonnera à qui Il veut, et châtiera qui Il veut. Et Allah est Omnipotent
Al-Jalalayn — Al-Jalalayn
To God belongs all that is in the heavens and the earth. Whether you disclose manifest what is in your hearts or hide it of evil and resolve for it God shall take you to account for it informing you of it on the Day of Resurrection. Then He will forgive whom He will to forgive and chastise whom He will to chastise both verbs are apocopated fa-yaghfir ‘he will forgive’ wa-yu‘adhdhib ‘he will chastise’ if taken as the responses to the conditional in tubdū ‘if you proclaim’; but they may also be read with a final nominative inflection yaghfiru yu‘adhdhibu in which case it would constitute a new clause and follow on from an implicit fa-huwa ‘then He’. And God has power over all things including reckoning with you and requiting you.
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
Le Messager a cru en ce qu'on a fait descendre vers lui venant de son Seigneur, et aussi les croyants: tous ont cru en Allah, en Ses anges, à Ses livres et en Ses messagers; (en disant): «Nous ne faisons aucune distinction entre Ses messagers». Et ils ont dit: «Nous avons entendu et obéi. Seigneur, nous implorons Ton pardon. C'est à Toi que sera le retour»
Al-Jalalayn — Al-Jalalayn
The Messenger Muhammad (s) believes in affirms the truth of what was revealed to him from his Lord namely the Qur’ān and the believers wa’l-mu’minūna is a supplement to al-rasūlu ‘the Messenger’; each one the tanwīn of kullun stands in place of the second noun in an annexation sc. kullu wāhidin believes in God and His angels and in His Books all of them and each of them and His messengers and they say ‘we make no distinction between any of His messengers’ believing in some and disbelieving in others in the manner of the Jews and the Christians. And they say ‘We hear what we have been enjoined to hear and accept and obey; we ask you Your forgiveness our Lord; to You is the homecoming’ that is the return at the Resurrection. When the previous verse was revealed the believers complained of evil whisperings and it grieved them that they should be taken to account according to the principle expressed in it and so the following was revealed