Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Lo! Those who believe) in Allah, His messengers, scriptures as well as in the unlawfulness of usury (and do good works) regarding what is between them and their Lord and avoid usury (and establish worship) complete the five daily prayers with all that which is obligated in them (and pay the poor-due) and give the poor-due of their wealth, (their reward is with their Lord) in Paradise (and there shall no fear come upon them) when death is slain (neither shall they grieve) when the Fire is closed.
Those who have faith and do wholesome deeds, who perform the prayer and give the alms tax, shall have their wage with their Lord, and no fear shall be upon them, neither shall they grieve.
In other words, “Enough for those who come to be Ours will be what they find with Us, for We
leave not to waste the wage of those who do beautiful deeds [18:30].”
“When someone has recourse to the gate of Our generosity, We give him shelter in the shade of Our blessings. When the dust of Our path falls on someone, the darkness of separation from Us will not fall upon him. When someone takes one step toward Us, he will find a gift with Us.” In other words, “When someone joins with Us, he will escape from the night attack of severance.” Or: “When someone binds his heart to Our generosity, he will pack his bags from the room of sorrows.” Or: “When someone sees Us, his spirit will laugh. He who reaches himself will reach Us. Nothing can be said about what he who reaches himself will see and hear.”
The Pir of the Tariqah said, “O God, all Your caresses are for our sake, for in each breath appears so much burning with the light of Your solicitude. Who has a patron like You? Where is a friend like You? With the attributes that You have, nothing else is fitting. All this is the mark, and the celebration is tomorrow. This indeed is the message, and the robe of honor is in place.”
The robe of honor is what He said: “shall have their wage with their Lord, and no fear shall be upon them, neither shall they grieve.” Wait until tomorrow, when He gives out the generous wage and tremendous caress that He has with Himself, the boundless blessings and everlasting triumph, in the assembly of repose and ease [56:89] and the appointed time of union with the Beloved.
When will my luck smile at me from Your playing field?
When will separation from You strike its tent from my spirit's desert?
What wonderful work is the work of the poor! Gabriel, with six hundred peacock wings, could not
take one step beyond the Lote Tree along with that paragon of the world.
But this poor man with begging hands does not let go of the paragon's skirt until he places his foot along with his on the Majestic Throne. Know, however, that this boldness does not belong to today, for it is longtime. When the foundation of love was laid down in the beginningless covenant, the spirits of the poor drank one draft of the wine of He loves them, and they love Him [5:54] in the session of intimacy and on the carpet of expansiveness. This is why they became bold. The proximate angels of the Higher Plenum said, “Look at the high aspiration of this folk! After all, we never tasted a draft of that wine, nor even caught a whiff.” The ruckus of these beggars' spirits fell to Capella:
First You began this talk of passion,
so take care of our work as is worthy of You. How can we find room in the pavilion of mystery?
We have nothing in hand but bragging and the edict of need.
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,
(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
وَاللَّهُ لاَ 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,
(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.)
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
The Arabic word riba' literally means "increase in" or "addition to" anything. Technically it was applied to that additional sum which the creditor charged from the debtor at a fixed rate on the principal he lent, that is, interest. At the time of the revelation of the Qur'an, interest was charged in several ways. For instance, a person sold something and fixed a time-limit for the payment of its price, and if the buyer failed to pay it within the fixed period, he was allowed more time but had to pay an additional sum. Or a person lent a sum of money and asked the debtor to pay it back together with an agreed additional sum of money within a fixed period. Or a rate of interest was fixed for a specific period and if the principal along with the interest was not paid within that period, the rate of interest was enhanced for the extended period, and so on.
The Qur'an likens the money-lender to a madman. Just as a madman loses his sense on account of his disordered intellect, so the money-lender is so mad for money-making that he divorces himself from commonsense. He is so senselessly foolish and impudent that he does not mind how his selfishness and greed are cutting at the very root of human love, brotherhood and fellow-feeling, and destroying the common good of mankind. He does not care at all that he is gaining prosperity at the expense of many. That is how he behaves like a madman in this world. In the next world he will rise like a madman at the time of Resurrection, for, in the Hereafter a person will rise in the same condition in which he dies here.
They based their vice on a wrong theory and did not see the fundamental difference between profit and interest. They argued like this: When profit on capital is lawful in trade, why should the interest on money invested in loans be unlawful? And the Arab money-lenders were not alone in arguing like this; the bankers and money-lenders of today also put forward similar arguments for charging interest. They argue that a person, who lends a sum of money to another, could himself make profit from it and that the debtor actually does invest it in a profitable business. Why should not the creditor then get a portion of that profit from the debtor for his productive credit? However, what they forget is that there is no business in the whole world where there is a fixed and guaranteed profit without any risk. In trade, commerce, industry, agriculture etc., one has to spend both labour and capital and at the same time one has to face risks, without any guarantee of a fixed profit. Let us for the present leave aside the case of the debtor who borrows money for consumption and not for production, and also the issue of the rate of interest. Let us compare the case of the money-lender who lends money at a moderate rate of interest for profitable business with the case of those engaged in other kinds of business. They devote their whole time, labour, talent and invest their own capital, etc., and work day and night so that their business may become profitable by virtue of their own efforts. But even then they are not guaranteed any fixed profit, and have to bear all the risks. On the contrary, the money-lender, who lends only his capital, goes on receiving a fixed amount of profit without any risk whatsoever. By what reasoning and on what principles of logic, justice and economics is it right for him to receive a fixed amount of profit? How can one be justified in lending on a fixed rate of interest to a factory a sum of money today for twenty years, when none can say what rise or fall in price may take place during these twenty years? And how is the subscriber to a war loan justified in charging interest at a fixed rate for a full century, and that too, from his own nation, whereas the whole nation has to face risks, bear losses and make sacrifices?
The fundamental difference between profit and interest that produces different moral and economic results is this :
(I) The settlement of profit in trade between the buyer and the seller is made on equal terms. The buyer purchases the article he needs and the seller gets profit for the time, labour and brains he employs in providing that article to the buyer. In contrast, in the case of interest, the debtor cannot settle the transaction on equal terns with the creditor because of his weaker position. As far as the money lender is concerned, he gets that fixed sum of interest which he considers his profit. If the debtor spends the borrowed money in fulfilling his personal needs, the time factor definitely does not bring any profit at all. And if he invests that money in trade, commerce, industry, agriculture, etc., then there are equal chances of profit or loss. Thus lending money at interest might bring a guaranteed and fixed profit to one party and loss to the other, or a guaranteed and fixed profit to one party and an uncertain and indefinite profit to the other.
(2) 'The trader charges his profit, however high it tray be, once for all but the money-lender goes on charging interest over and over again and it goes on increasing with the passage of time. The profit which the debtor makes on the money of the creditor, however large it may be, has after all its own limits, but there is no limit to the interest the creditor may charge on his money. He may, as sometimes it actually happens, receive all the earnings of the debtor, nay, may even deprive him of all the means of livelihood or of the articles of his personal use and still might have the same amount of debt against him that was at the tune of borrowing.
(3) The transaction in trade comes to an end as soon as the article and its price change hands. After this the buyer is not required to return anything to the seller. As regards the rent of furniture, house, land, etc. the lent thing is not itself spent up but is returned to the owner after the term. But in the case of the principal the debtor has to spend it first and then to reproduce it and return it to the creditor along with its interest. Thus the debtor runs a double risk; he has to reproduce the principal and also to produce its interest.
(4) One engaged in trade, industry, agriculture, etc., earns profit by spending time, labour and intelligence but the money-lender becomes the stronger partner in the earnings of the debtor without any risk or labour on his part simply because he invests the money which is over and above his need. Ne is a partner only to the extent that he is entitled to a fixed guaranteed interest, irrespective of whether there is any profit at all or how much, or whether there is even a loss.
From the above it becomes clear that even from the economic point of view, trade helps construct society but interest leads to ruin. As for the moral point of view, interest, by its very nature, creates parsimony, selfishness, cruelty, hard-heartedness, money-worship, etc., and kills the spirit of fellow-feeling and co-operation It is, therefore, ruinous for society both morally and economically. As to the question what should one do with the money for which one has no use, the answer is that one may invest it in commerce, industry, etc. on the basis of partnership and share profits and losses alike.
This allowance applies only to the legal aspect of the interest which had been taken before the revelation of this verse about prohibition and does not mean that the income from that interest had also been made lawful. From the very wording of the verse, it is clear that the case will go to Allah for decision and that it has not been pardoned outright by Allah ln order to avoid endless litigation on this account, it has been declared that no legal demand for its return should be made. But from the moral point of view, it remains unclean and one who has taken it must do his best to cleanse himself of it. He should abstain from spending it on himself and try his best to find out the people from whom he received it and return it to them. In case he is unable to locate or fmd out anyone of those people, he should spend the unclean and unlawful wealth on social welfare. This is the only way in which he can save himself from the punishment of Allah Who will decide his case on the Day of Judgement. As to the person who goes on enjoying this unlawful wealth, he may be liable to punishment even for his money-lending in the past.
This is true from the social, economic, moral and spiritual points of view. Though apparently interest enriches and charity impoverishes, it is really just the opposite of it. According to the law of Allah, interest is, in its very nature, a hindrance to the social, economic, moral and spiritual progress and charity ( including a loan without interest) helps their development.
if we look at interest from the moral and spiritual points of view, we see clearly that it is based on greed, selfishness, parsimony, narrow-mindedness, hardheartedness and the like and nurtures the same evils in the money-lender. On the other hand, charity is based on generosity, sympathy, broad-mindedness, largeheartedness and the like and develops the same high qualities. Can anyone deny that these qualities are far better than the former?
From the social point of view, even a little thinking will show that a society can never become strong and stable if its individual members base their mutual dealings on selfishness and if one is not willing to help the other without self-interest. If the rich people believe that the poor people exist merely to afford them an opportunity for exploitation, there will be a clash of interest which will result in the disintegration of society. If other factors also help this evil state of affairs, these will surely produce class struggle. On the other hand, if the individual members of a society base their dealings on mutual sympathy and treat each other with generosity, they will most surely strengthen it. If everyone tries to help the other in need, and if the "haves" treat the "havenots" with sympathy or at least with justice, mutual love and fellow-feeling will develop in society and it will become strong and stable. Obviously, its progress will be accelerated by mutual co-operation and fellow-feeling.
Now let us consider interest from the economic point of view. Loans are of two kinds. The consumptive loan is borrowed by the helpless needy persons for their personal needs and the economic loan is taken by businessmen for trade, commerce, industry, agriculture, etc. As to the first kind of loan, everyone knows that interest on it produces ruinous results. In every country the money-lenders and bankers are sucking the blood of the labourers, peasants and the common poor, and making their condition miserable. The interest charges render the payment of debt almost impossible for such people and they have to borrow one loan after the other to get out of this mess. Even after paying interest equal to many times the original principal, the principal still remains as it was before. The major portion of the income of the debtor is taken away by the money-lender and the poor debtor finds himself unable to make both ends meet. Naturally this kills the interest of the labourers in their work. When the fruit of their labour is taken away by others, they cannot put their whole heart into their work. More than that: when worry, anxiety, poor food, etc.., spoil their health, they cannot afford even to buy the necessary medicine for want of money. Thus money-lending leads to the fattening and battening of a few at the expenses of the blood-sucking of the majority and results in the general deterioration of the nation. The inefficiency caused in their way lowers the quality and standard of national production. In the end the bloodsuckers themselves fall a prey to their own iniquity. When the suppressed anger and hatred of the depressed people engendered by the selfishness of the cruel money-lenders, bursts out into a bloody revolution, it sweeps away their honour and lives along with their ill-gotten wealth.
As to the fixed interest on economic loans, three out of the many evils are given below
(1) Those concerns that cannot pay an interest higher than or equal to the market rate cannot draw in capital howsoever useful they may be for the nation. All the available money flows into those channels of commerce and industry which can bring interest equal to or greater than the market rate of interest, howsoever harmful or ruinous they might be from the national point of view.
(2) There is no business commercial, industrial, agricultural that can guarantee a fixed and uniform rate of profit, say five, six or ten per cent or more under all circumstances. Not to speak of such a guarantee, there cannot be any guarantee against loss in any business. Therefore, the business which borrows capital at a fixed rate of interest can never be free from risk or loss.
(3) As the money-lender himself is not directly a partner in the profit or the loss of the business but keeps in view only his guaranteed fixed interest, he is not interested in its welfare. His only concern is his own interest; therefore he very selfishly tries to withdraw and withhold his money whenever he has even the slightest fear of a slump in the market. In this way he creates panic by his selfishness and paves the way for a further crisis and when there is already a crisis, he accelerates it into a disaster.
The above mentioned three evils of interest are so obvious that they are well known to everyone who knows even the ABC of economics. Can then anyone deny the truth of the natural law enunciated by Allah that interest does not increase but decreases the national economic wealth?
Now let us consider charity from the economic point of view. If the well-to-do people of a society spend money liberally in buying their own necessities of life and those of their dependents and distribute a part of their wealth among the needy to enable them to buy their necessities of life, or if they lend it to businessmen without interest, or invest it in business on the basis of partnership, or lend it without interest to their government for national service, then obviously, commerce, industry, agriculture, etc., will thrive to a very high standard. The standard of national prosperity will rise higher and higher and the production of its wealth will become larger as compared with the country where interest is lawful. Thus it is clear that interest hinders the progress of a nation and charity helps its development.
The money-lender is no doubt an ungrateful wretch. As a grateful servant of Allah, Who gives him spare money, the least he ought to do is to lend it to his other servants without interest. And if, instead of this, he uses the bounty of Allah to exploit His other servants who are getting less than he, he becomes not only ungrateful but also cruel and wicked.
In this passage Allah has presented two characters for contrast. One is the selfish worshipper of wealth, the Shylock, who, unmindful of Allah and His creatures, is engaged day and night in amassing and hoarding wealth. The other is the worshipper of Allah, the generous and sympathetic person who observes the rights of Allah and His creatures; who earns wealth and spends it on his ownself and on others and in doing good works. Allah disapproves of the first type of people because they cannot build any good and stable society : nay, they even make themselves and others miserable in this world, and they shall meet with grief, sorrow and affliction in the Hereafter. In contrast to this, Allah approves of the second type of people for they help build a good and stable society and achieve real success. They have also peace of mind in this world and will be blessed with all kinds of heavenly pleasures in the Hereafter.
Those who believe and perform righteous deeds and establish the prayer and pay the alms-their wage awaits them with their Lord and no fear shall befall them neither shall they grieve. That is “verily for those who have found what is from Us sufficient-indeed We do not leave the reward of those of good deeds to go to waste” [18:30]