[2:278] "They had taken what they had stipulated from the people in terms of usury, and remnants remained for them, so they were commanded to abandon them and not demand them."
It is narrated that this was revealed regarding the Thaqif tribe, who had money owed to them by people of Quraysh. When the time for payment arrived, they demanded the principal and the usury.
Al-Hasan (may Allah be pleased with him) read mā baqiya (what remains) by changing the yā’ into an alif, according to the dialect of Tayy’. It is also narrated from him as mā baqiya with a quiescent yā’, as in the verse of Jarir: "He is the Caliph, so be satisfied with what he has satisfied for you; past in resolve, there is no deviation in his judgment."
[2:278] "If you are believers"
Meaning: If your faith is sound. This implies that the proof of the soundness and firmness of faith is the compliance with what you have been commanded regarding this.
[2:279] "Then be informed of a war"
Meaning: Know of it. It is derived from *adhana* (to know), as in "he was informed of the thing." It is also read as *fa-ādhinu*, meaning "inform others of it." It is derived from *al-idhn* (listening), as it is one of the paths to knowledge. Al-Hasan read it as *fa-ayqinu* (then be certain), which serves as evidence for the reading of the masses.
If you ask: Why was it not said "a war from Allah and His Messenger"? I say: This is more eloquent, for the meaning is: "Be informed of a type of war that is great, coming from Allah and His Messenger." It is narrated that when this was revealed, the Thaqif said: "We have no power to wage war against Allah and His Messenger."
[2:279] "And if you repent"
From usury.
[2:279] "Then you shall have your principal sums; you do not wrong"
The debtors, by demanding an increase upon them.
[2:279] "Nor are you wronged"
By having them reduced.
If you ask: What is their ruling if they do not repent? I say: It is said that their wealth becomes fay’ (spoils) for the Muslims. Al-Mufaddal narrated from ‘Asim: "You do not wrong, nor are you wronged."
[2:280] "And if he is in hardship"
If one of your debtors falls into hardship or insolvency. Uthman (may Allah be pleased with him) read it as *dhā ‘usratin* (possessor of hardship). It is also read as "Whoever is a possessor of hardship, then *nazratun*," meaning the ruling or the command is *nazrah* (postponement).
It is read as nazratun with a quiescent ẓā’. ‘Ata’ read it as fa-nāẓiruhu, meaning: "Let the owner of the right wait for him," or "be a companion to his postponement," similar to the expressions makān ‘āshib or bāqil (a place possessing grass or herbs). It is also narrated from him as fa-nāẓirhu regarding the matter, meaning: "Show him leniency by postponement and make it easy for him."
[2:280] "To a time of ease"
Meaning: To a time of wealth. It is read with a damma on the *sīn* (*maysurah*), like *maqburah* or *mashruqah*. It is also read as both in the genitive case by omitting the *tā’* during annexation, as in the verse: "And they failed you regarding the matter which they promised," and the Almighty’s saying: "And established prayer" (24:37).
[2:280] "And that you give [it] as charity is better for you"
This encourages them to give their principal sums as charity to those of their debtors who are in hardship, or a portion of it, as in the Almighty’s saying: "And that you pardon is closer to righteousness" (2:237). It is said that "giving as charity" here refers to postponement, based on the saying of the Prophet (ﷺ): "No debt of a Muslim man becomes due, and he delays it, but he has for every day a charity."
[2:280] "If you only knew"
That it is better for you, then you would act upon it. He made the one who does not act upon it—even if he knows it—as if he does not know it. It is read as *taṣaddaqū* with a light *ṣād* by omitting the *tā’*.
[2:281] "You will be returned"
It is read in the active and passive voice. It is also read as *yurja‘ūn* (they will be returned) with a *yā’* as a shift in address. Abdullah read it as *turaddūn*, and Ubayy read it as *taṣīrūn*. It is narrated from Ibn Abbas that this is the last verse revealed by Gabriel (peace be upon him), and he said: "Place it at the head of the two hundred and eightieth [verse] of Al-Baqarah." The Messenger of Allah (ﷺ) lived for twenty-one days after it—it is also said eighty-one days, seven days, or three hours.
