What Is The Longest Ayat in Quran?

Longest Ayat in Quran is verse 282 of surah Al Baqarah (the second chapter of the Quran). It prescribes the rules on commercial transactions, debt, loan and related matters.

Longest Ayat in Quran Translation

O you who believe! When you contract debts among yourselves for a stated period of time, write it down. Let a scribe write it down faithfully between you. No scribe should refuse to write, as Allah has taught him, so let him write, and let the one incurring the debt dictate, and let him fear Allah his Lord, and not diminish [the debt] at all.

If the debtor is feeble-minded or incapacitated, or unable himself to dictate, then let his guardian dictate faithfully, and call to witness two men from among you; if two men are not available, then a man and two women, such as you choose, to act as witnesses, so that if one of them forgets, the other can remind her. The witnesses should not refuse when they are summoned.

Do not be reluctant to write down your debts, whether small or large, together with the time of repayment; that is more equitable in the sight of Allah, more reliable as evidence, and more likely to prevent doubts among yourselves. But if it is a transaction which you carry out on the spot among yourselves, there is no blame on you if you do not write it down.

Have witnesses present whenever you trade with one another, and let neither scribe nor witness suffer harm, for if you did cause them harm, it would be wickedness on yourpart. So fear Allah, for it is Allah Who teaches you. And Allah has full knowledge of all things.

Longest Ayat In Quran Full Arabic Page

What Is The Longest Verse In The Quran Essentially About?

The longest verse in the Quran is the verse of debt. It contains important rulings which are of great benefit and value. These rulings are as follows:

1. All types of dealings that are based on credit or otherwise are permissible, because Allah tells us about dealings based on credit that the believers engaged in, in a manner that is indicative of approval and lays out guidelines concerning them. This indicates that they are permissible.
2. In the case of credit, there must be a deadline for delivery.
3. It is essential that the deadline be specified and known; it cannot be specified that delivery will be immediate or that the deal is open-ended.
4. It is enjoined to put in writing all types of dealings that are based on credit.

Doing so is either obligatory or recommended, and writing it down is essential because without putting it in writing, there is a great risk of problems such as mistakes, forgetting, disputes and quarrels.

5. The scribe should be instructed to write.
6. He should be a person of good character for his writing to be reliable, because what is said or written by an evildoer is not reliable.
7. He should write it down faithfully between them, and not be biased in favour of one of them because of ties of kinship or friendship and the like.
8. The scribe should know how to write documents and all that is required of each party in a particular case.

He should also know how to make the document binding, because there is no other way to be fair and just. This is understood from the words: Let a scribe write it down faithfully between you)?.

9. If there is a document (of debt) in the handwriting of one who is known to be faithful or fair, as mentioned, it should be relied upon, even if he and the witnesses have died.
10. The words {No scribe should refuse to write) mean: no one whom Allah has blessed by enabling him to learn how to write should refuse to write down (a contract) between a debtor and creditor.

Just as Allah has shown kindness to him by causing him to learn, he should treat kindly the slaves of Allah who need his writing, and he should not refuse to write for them.

11. The scribe should be instructed not to write anything but what the one who owes the debt dictates to him.
12. The one who dictates to the scribe should be the one who owes the debt.
13. He should be instructed to disclose everything that he owes, and not diminish (the debt) at all.
14. If someone admits that he owes something to someone else, it is to be accepted, because Allah instructed the one who owes the debt to dictate to the scribe.

When the admission of debt is put in writing, what he has admitted of debt becomes binding, even if he claims after that that he made a mistake or forgot.

15. If there is any person who owes debts to others and there is proof of the amount and how great or small it is, and whether payment is due now or later, his statement is to be accepted and not the statement of the one to whom it is owed, because Allah SWT told him not to diminish (the debt), yet his statement concerning the amount owed and the terms of repayment is to be accepted.
16. It is forbidden for the one who owes the debt to diminish it or reduce it in terms of its quantity and quality, or the timescale of repayment, and other factors.
17. The one who is unable to dictate the debt because he is too young, feebleminded, unable to speak and so on, can appoint his guardian to dictate on his behalf and admit the debt.
18. The guardian is obliged to be faithful and fair just as the debtor himself is enjoined to be, and he should not diminish the debt, because Allah says faithfully.
19. Good character on the part of the guardian is essential, because dictating faithfully as mentioned cannot be done by an evildoer.
20. Guardianship in financial matters (that is, doing business on behalf of another) is valid.
21. The debt is owed by the minor or by the one who is feebleminded, insane or incapacitated; it is not owed by the guardian.
22. Acknowledgement of the debt by the minor or the person who is feebleminded, insane, mentally challenged and so on, and their transactions, are not valid, because Allah has given their guardian the authority to dictate, and He did not give them any authority therein, out of compassion and mercy towards them, lest their wealth be lost.
23. The guardian’s handling of the wealth of the people mentioned is valid.
24. This verse shows that it is prescribed for a person to learn everything that each party to a transaction needs to know in order to document it and preserve his rights, because the aim here is to document the transaction, provide proof and guarantee equity.

That which is essential in order to achieve what is prescribed is also prescribed.

25. Acquiring literacy is prescribed; in fact it is a communal obligation, because Allah has enjoined the writing down of debts and other matters, which cannot be achieved except by learning.
26. It is enjoined to have contracts witnessed. This is recommended, because the aim behind it is to protect people’s rights, which serves their interests.

If the one who is carrying out the transaction is acting on behalf of another, such as the guardian of an orphan or the caretaker of an endowment (waqf) and othercases in which recording transactions is essential, then having it witnessed becomes obligatory.

27. The minimum number of witnesses in financial transactions and so on is two men or a man and two women.

The Sunnah indicates that one witness, accompanied by the oath of the claimant, is also sufficient.

28. The testimony of boys is not acceptable, because the verse specifically mentions men.
29. The testimony of women on their own concerning financial transactions and the like is not to be accepted, because Allah did not accept women’s testimony unless it is accompanied by that of a man.
30. The testimony of an adult male slave is acceptable just like the testimony of a free man, because of the general meaning of the words (and call to witness two men from among you), and an adult slave is one of our men.
31. The testimony of the disbelievers, whether they are male or female, is not acceptable, because they are not of us and because testimony should be based on good character, and they are not of good character.
32. This verse indicates that men are superior to women, and that the testimony of one man is equal to that of two women, because men have good memories and women do not.
33. If someone forgets his testimony, then remembers it later on, his testimony is still to be accepted, because Allah says: (the other can remind her.
34. From the meaning of this verse it may be understood that if a witness is afraid of forgetting his testimony with regard to the dues of others, then he must write it down, because that which is essential to fulfilment of an obligatory duty is also obligatory.
35. If a witness is summoned and has no excuse, it is not permissible for him to refuse, because Allah says:

The witnesses should not refuse when they are summoned. for them to attend, and so on.

This is based on the words and let neither scribe nor witness suffer harm. However, this phrase may also be understood as meaning “and let neither scribe nor witness cause harm” to the one to whom the debt is owed, by refusing or demanding too high a fee, and so on.

44. The above may mean that the scribe should not cause any harm (to the lender).
45. It may also mean that the witness should not cause any such harm either.
46. Doing these forbidden actions is a characteristic of wickedness, because Allah says: <ffor if you did cause them harm, it would be wickedness on your part)?.
47. Attributes such as wickedness, faith, hypocrisy, enmity, faithfulness and so on may be partial characteristics (that is, not an individual’s main characteristic).

Thus a person may have some element of wickedness and the like, and he may also have some element of belief or disbelief, because Allah says: ^it would be wickedness on your part and He did not say, “you would be wicked.”

48. The witness should be of good character, because Allah says: ^such as you choose, to act as witnesses)?.
49. The definition of good character is to be based on what people regard as good character in every place and time.

Whoever is regarded by people as being of good character is to be accepted as a witness.

50. Based on this, the testimony of one whose character is not known should not be accepted until he is proven to be of good character.

These rulings are what may be derived from the longest Ayat in Quran according to Imam As Sa’adi.

Allah has further wisdom and subtle reasons, understanding of which He grants to whomever He will.

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