ALL CONTRACTS OF BUSINESS/DEBT SHOULD BE RECORDED. IT IS INCUMBENT UPON A MUSLIM TO ACT AS *MEDIATOR, *WITNESS, OR *SCRIBE WHEN CALLED UPON TO DO SO.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ ۚ وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا ۚ فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ۚ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ ۖ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ ۚ وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا ۚ وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ ۚ ذَٰلِكُمْ أَقْسَطُ عِنْدَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا ۖ إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ ۗ وَاتَّقُوا اللَّهَ ۖ وَيُعَلِّمُكُمُ اللَّهُ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {2:282}

[Q2:282] Yaa ayyuhal lazeena aamanoo izaa tadaayantum bidinin ilaa ajalimmusamman faktubooh; walyaktub bainakum kaatibum bil'adl; wa laa yaaba kaatibun ai yaktuba kamaa 'allamahul laah; falyaktub walyumlilil lazee 'alaihil haqqu walyattaqil laaha rabbahoo wa laa yabkhas minhu shai'aa; fa in kaanal lazee 'alaihil lhaqqu safeehan aw da'eefan aw laa yastatee'u ai yumilla huwa falyumlil waliyyuhoo bil'adl; wastash hidoo shaheedaini mir rijaalikum fa il lam yakoonaa rajulaini farajulunw wamra ataani mimman tardawna minash shuhadaaa'i an tadilla ihdaahumaa fatuzakkira ihdaahumal ukhraa; wa laa yaabash shuhadaaa'u izaa maadu'oo; wa laa tas'amooo an taktuboohu sagheeran awkabeeran ilaaa ajalih; zaalikum aqsatu 'indal laahi wa aqwamu lishshahaadati wa adnaaa allaa tartaabooo illaaa an takoona tijaaratan haadiratan tudeeroonahaa bainakum falaisa 'alaikum junaahun allaa taktuboohan; wa ashidooo izaa tabaaya'tum; wa laa yudaaarra kaatibunw wa laa shaheed; wa in taf'aloo fa innahoo fusooqum bikum; wattaqul laaha wa yu'allimu kumul laah; wallaahu bikulli shai'in 'Aleem.
[Q2:282] O’ you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as ALLAH (SWT) 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 (SWT), 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 (SWT) 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 (it) then surely it will be a transgression in you, and be careful of (your duty) to ALLAH (SWT), ALLAH (SWT) teaches you, and ALLAH (SWT) knows all things.

[Q2:282] Hai orang-orang yang beriman, apabila kamu bermu`amalah tidak secara tunai untuk waktu yang ditentukan, hendaklah kamu menuliskannya. Dan hendaklah seorang penulis di antara kamu menuliskannya dengan benar. Dan janganlah penulis enggan menuliskannya sebagaimana ALLAH (SwT) telah mengajarkannya, maka hendaklah ia menulis, dan hendaklah orang yang berutang itu mengimlakan (apa yang akan ditulis itu), dan hendaklah ia bertakwa kepada ALLAH (SwT) Tuhannya, dan janganlah ia mengurangi sedikit pun daripada utangnya. Jika yang berutang itu orang yang lemah akalnya atau lemah (keadaannya) atau dia sendiri tidak mampu mengimlakan, maka hendaklah walinya mengimlakan dengan jujur. Dan persaksikanlah dengan dua orang saksi dari orang-orang lelaki di antaramu). Jika tak ada dua orang lelaki, maka (boleh) seorang lelaki dan dua orang perempuan dari saksi-saksi yang kamu ridai, supaya jika seorang lupa maka seorang lagi mengingatkannya. Janganlah saksi-saksi itu enggan (memberi keterangan) apabila mereka dipanggil; dan janganlah kamu jemu menulis utang itu, baik kecil maupun besar sampai batas waktu membayarnya. Yang demikian itu, lebih adil di sisi ALLAH (SwT) dan lebih dapat menguatkan persaksian dan lebih dekat kepada tidak (menimbulkan) keraguanmu, (Tulislah muamalahmu itu), kecuali jika muamalah itu perdagangan tunai yang kamu jalankan di antara kamu, maka tak ada dosa bagi kamu, (jika) kamu tidak menulisnya. Dan persaksikanlah apabila kamu berjual beli; dan janganlah penulis dan saksi saling sulit-menyulitkan. Jika kamu lakukan (yang demikian), maka sesungguhnya hal itu adalah suatu kefasikan pada dirimu. Dan bertakwalah kepada ALLAH (SwT); ALLAH (SwT) mengajarmu; dan ALLAH (SwT) Maha Mengetahui segala sesuatu. 

EVERYTHING IN THE RELIGION OF ISLAM POINTS TO CLARITY AND CERTAINTY. THEREFORE, ALL CONTRACTS OF DEBT SHOULD BE RECORDED. IT IS INCUMBENT UPON A MUSLIM TO ACT AS *MEDIATOR, *WITNESS, OR *SCRIBE WHEN CALLED UPON TO DO SO. ALL THE PARTIES TO A CONTRACT OF DEBT SHOULD SAFEGUARD THEMSELVES WITH FULL AWARENESS OF ALLAH (SWT)'S LAWS, a reminder which has been repeated twice in this verse, because ALLAH (SWT) knows all things and what He teaches us is for our own good in the larger interest of human society. If we do not follow His guidance then surely we transgress. **THE LAWS PRESCRIBED IN THIS VERSE DEVELOP AND MAINTAIN A PROGRESSIVE, WELFARE-ORIENTED, CIVILISED SOCIAL ORDER.

*Every contract of debt should be written down by a scribe with fairness. *He who owes the debt should dictate without diminishing anything. *If he is unsound or weak in understanding then his guardian should dictate with fairness. *Two witnesses should be chosen to witness the written contract. *If there are not two men, then one man and two women must be called in to witness, so that if one woman errs, the second may remind the other. *If the transaction is for ready merchandise which is given and taken from hand to hand, then there is no blame on any party in not writing it down.

Refer to fiqh for the details pertaining to the contracts of debt. IN THIS VERSE ALLAH (SWT) TEACHES US TO WRITE DOWN AND RECORD THE FACT SO THAT THERE MAY BE NO DISPUTE IN FUTURE. THE ONE VERY IMPORTANT CONSEQUENCE OF LEARNING THE ART OF WRITING IS LITERACY.

Ì  ACCORDING TO THE QUR’AN KNOWLEDGE OR EDUCATION IS THE MOST VALUABLE VIRTUE.

Ü  According to Tabari, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), in order to remove illiteracy, asked the literate pagan captives, after the battle of Badr, to teach reading and writing to the Muslims. In return, he set free one pagan if he had taught writing to ten Muslim boys.

When the Qur’an has asked the faithful to record in writing the transactions between individuals to avoid disputes, THEN IT BECOME all the more imperative THAT THE SAYINGS AND DOINGS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), ONE OF THE TWO MAIN SOURCES OF ISLAMIC IDEOLOGY AND JURISPRUDENCE, SHOULD HAVE BEEN FAITHFULLY RECORDED.

HOWEVER ON ACCOUNT OF POLITICAL EXIGENCY, after the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), it was not done, lest the fighting spirit of the Arab soldiers be adversely affected if their attention was diverted to intellectual progress. [*] Not only was the writing down of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s sayings stopped BUT [*] large libraries in the conquered lands of Egypt and Persia were burned and destroyed in the days of the second caliph on the plea that if those books were in agreement with the Qur’an, they did not need it, and if they were not, then they deserved destruction (Tabari, Yaquti and others).

AS A RESULT OF NOT WRITING DOWN THE SAYINGS AND DOINGS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), A GREAT MANY DISPUTES SURFACED AMONG THE MUSLIMS, DIVIDING THEM IN SEVERAL SECTS AND SCHOOLS OF THOUGHT.

At a time when the Muslim ummah was conquering far away lands and bringing in camel-laden booties in the streets of Madina, according to the well-known Muslim historian, Amir Ali, in his book "the Spirit of Islam", Ali was giving lectures in the masjid to spread knowledge, wisdom and intellectual progress, which emerged in full force among the later Saracen race.

·         It must be noted that it was Ali who advised the second caliph not to destroy the famous library in Alexandria, which was founded by the Greek scholars.

·         Ali and the men attached with the holy house of the Ahlul Bayt continued to record the traditions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in writing.

·         Bukhari refers to a sahifa maintained by Ali which contained the true dictations of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

·         According to many historians, Abdullah bin Abu Rafi-i, the freed slave of Imam Ali, had produced a recorded document containing the sayings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), narrated by Ali ibne Abi Talib.

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(2:282) O Believers, when you contract a debt for a fixed; *325 term, you should put it in writing. *326 Let a scribe write with equity the document for the parties. The scribe whom Allah has given the gift of literacy should not refuse to write. Let him write and let the one under obligation (the debtor) dictate, and he should fear Allah, his Lord, and should not diminish from or add anything to the terms which have been settled. But if the borrower be of low understanding or weak or unable to dictate (for any reason), then let the guardian of his interests dictate it with equity. And let two men from among you *327 bear witness to all such documents. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. The witnesses should be from among such people whom you approve of as witnesses. *328 When the witnesses are asked to testify, they should not refuse to do so. Do not neglect to reduce to writing your transaction for a specified term, whether it be big or small. Allah considers this more just for you, for it facilitates the establishment of evidence and lessens doubts and suspicions. Of course, there is no harm if you do not put in writing the common transactions you conclude daily on the spot, *329 but in case of commercial transactions you should have witnesses. The scribe and the witnesses should not be harassed: *330 if you do so, you shall be guilty of sin. You should guard against the wrath of Allah; He gives you the knowledge of the right way for Allah has the knowledge of everything.

*325. This is the basis of the rule that the time for the repayment of a loan should be fixed at the time when the loan is transacted. 
*326. When friends and relatives borrow from one another it is generally considered unseemly either to commit these loans to writing, or to have them attested by witnesses. Such an act is considered a sign of distrust. But God enjoins that whenever loans or business transactions take place, their conditions should be recorded in black and white and should be attested by witnesses so that there remains no ground for misunderstanding or dispute. It is mentioned in the Hadith that three kinds of people who air their grievances to God go unheeded. The first is the man who does not divorce his wife despite her being of bad character. The second is the guardian of the orphan who hands over the latter's property to him before his having attained the age of majority. The third is he who loans out his money to a person without making anyone a witness to that transaction. (Cited by Jassas. Ahkam al-Qur'an, vol. 1, p. 481; also Ibn Kathir, in commentary on 4: 5, citing this as a Tradition from Abu Musa al-Ash'ari mentioned bv Ibn Jarir al-Tabari - Ed.) 
*327. That is, from among Muslim males. This shows that wherever one has a choice, one should appoint only Muslims as one's witnesses. In the case of non-Muslim subjects of the Islamic State (ahl al-Dhimmah), however, they may appoint witnesses from among themselves. 
*328. What is implied is that every Tom, Dick or Harry is not worthy of acting as a witness. Rather, persons of high integrity enjoying public credibility should be appointed as witnesses. 
*329. The purpose of this directive is to stress that it is better for even day-to-day sales to be written down, as has become customary nowadays (viz. the issuance of invoices). Such a procedure, however, has not been made obligatory. Likewise, it is not objectionable if neighbouring shopkeepers do not record the frequent transactions that take place between them. 
*330. This means that no person should be compelled to write the document or be its witness. It also means that no party of a dispute should persecute either a scribe or witness for witnessing against the interests of that party. 

وَإِنْ كُنْتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ ۗ وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ {2:283}

[Q2:283] Wa in kuntum 'alaa safarinw wa lam tajidoo kaatiban farihaanum maqboodatun fa in amina ba'dukum ba'dan falyu'addil lazi tumina amaa natahoo walyattaqil laaha Rabbah; wa laa taktumush shahaadah; wa mai yaktumhaa fa innahooo aasimun qalbuh; wallaahu bimaa ta'maloona 'Aleem.

[Q2:283] And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) ALLAH (SWT), his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and ALLAH (SWT) knows what you do.

[Q2:283] Jika kamu dalam perjalanan (dan bermuamalah tidak secara tunai) sedang kamu tidak memperoleh seorang penulis, maka hendaklah ada barang tanggungan yang dipegang (oleh yang berpiutang). Akan tetapi jika sebagian kamu mempercayai sebagian yang lain, maka hendaklah yang dipercayai itu menunaikan amanahnya (utangnya) dan hendaklah ia bertakwa kepada ALLAH (SwT) Tuhannya; dan janganlah kamu (para saksi) menyembunyikan persaksian. Dan barang siapa yang menyembunyikannya, maka sesungguhnya ia adalah orang yang berdosa hatinya; dan ALLAH (SwT) Maha Mengetahui apa yang kamu kerjakan.

THIS VERSE enjoins to take collateral if [1] a proper document of agreement cannot be written down, AND [2] the parties do not trust each other.

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(2:283) If you are on a journey and cannot find a scribe to write the document, then transact your business on the security of a pledge in hand. *331 And, if any one transacts a piece of business with another merely on trust, then the one who is trusted should fulfil his trust and fear Allah, his Lord And never conceal evidence *332 for he who conceals it, has a sinful heart: Allah knows everything that you do.

*331. This does not mean that pledge transactions are confined to journeys alone. These transactions have been specially mentioned in the context of journeys because during journeys people often have to resort to pledge transactions. Moreover, it has not been laid down that pledge transactions may be entered into only when a scribe is not available to write down the transaction. It is also permissible, if the lender is not satisfied merely with the written promise of the repayment of the loan, for the borrower to seek a loan by pledging some property to the lender. But since the Qur'an urges its followers to be generous in their dealings, and since it is inconsistent with high standards of moral excellence not to make loans to needy persons without keeping some property in custody, the Qur'an has abstained from mentioning this form of dealing even though it is permissible.
It should also be noted that the purpose of taking a pledge is merely to assure the lender the return of his loan. He has no right at all to benefit from the pledged property. If a person lives, say, either in the building which has been pledged, or pockets its rent, he is guilty of taking interest. There is no essential difference between charging interest directly and using the pledged property. If, however, either cattle or beasts of burden have been pledged, they can be milked and used for transport in lieu of the fodder that one provides them during the period of custody.
*332. Concealing true evidence applies both to a person not appearing to give evidence and to his avoidance of stating facts.