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Explanations:

1. Applying the natural phenomena will never become out of fashion at any time. They are always comprehensible for all people in any age and in any acceptabe conditions.

2. Encouragement and promise of reward are often the most intensive motives for individuals to move forward.

3. The grace of Allah is illimited.

"... And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing."

4. That charity is worthy which is given in the way of Allah.

" The likeness of those who spend their property in the way of Allah..."

5. The praise of the Qur'an is upon those who spend in charity as a habit in their current life. The Arabic term /yunfiquna/ (spend their property), which is mentioned in this verse, refers to an action done continually.

6. The best example is that example which has external reality.

"...is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear. ... "

7. If spending one's property can be multiplied as much as seven hundred times then what about those who give their lives in charity for the sake of Allah?

(1) Al-Mizan, vol. 2, p. 406

 

(262) ÇáøóÐöíäó íõäÝöÞõæäó ÃóãúæóÇáóåõãú Ýöí ÓóÈöíáö Çááøåö Ëõãøó áÇó íõÊúÈöÚõæäó ãóÇ ÃóäÝóÞõæÇõ ãóäøðÇ æóáÇó ÃóÐðì áøóåõãú ÃóÌúÑõåõãú ÚöäÏó ÑóÈøöåöãú æóáÇó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó

262. " Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve. "

Commentary:

A Worthy Charity!

In the previous verse, the importance of charity in the way of Allah was pointed out in general. Here, in this verse, some of its qualities are stated, too. It says:

"Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord, ..."

Besides the above mentioned priviledge, this quality is in them again, that:

"... and no fear shall be upon them, nor shall they grieve. "

Therefore, those who spend some of their property in the way of Allah, but after that benevolent action, they reproach or do something that cause injury, they destroy their reward, indeed, with this reprobated action.

It can also be said that such persons, in many cases, not only are not good doers, but also are some transgressors, because the honour of a man and his psychological social capitals are often surely more valuable than property and wealth.

The Qur'anic holy phrase: "...for them shall be their reward with their Lord; " makes the givers of charity sure that their reward is reserved with their Lord in order that they go forth with a good amount of certainty along this path.

More than that, the application of the Qur'anic term /rabbihim/ (their Lord) in the verse, is a hint to this meaning that their Lord trains them and will multiply it.

(263) Þóæúáñ ãøóÚúÑõæÝñ æóãóÛúÝöÑóÉñ ÎóíúÑñ ãøöä ÕóÏóÞóÉò íóÊúÈóÚõåó ÃóÐðì æóÇááøåõ Ûóäöíøñ Íóáöíãñ

263. " A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing."

Commentary:

This verse, in fact, completes the idea in the previous verse. It says that those who have a good manner and good statement, facing with the people in need, and forgive them even when their insistence is with rudeness, their action is better than the donation of those who cause injury and irritation thereafter.

"A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing."

This verse makes clear the logic of Islam due to the social values concerning the honour of people. Islam considers the value of the action of those who speak helpfully and leadingly with the needy people in order to protect them and keep their secrets hidden. This is more valuable than the charity of some selfish short-sighted individuals, who have sorts of approach and injury on such honourable persons for a small donation they give.

As was mentioned before the loss of these stingy people is more than their profit. When such persons give something, they ruin something else, too. Thus, the above statement made it clear that the Qur'anic phrase /qaulun ma'ruf / 'a kind word' has a vast meaning so that it envelops any word of kindness, consolation, affability and guidance.

The word /maq­firat / (forgiveness), mentioned in the verse, is used in contrast with the rudeness of the needy people.

In Nur-uth-Thaqalayn, the commentary,(1) it is narrated from the holy Prophet of Islam (p.b.u.h.) who said:

"When a needy person asks you, do not interrupt his statement until he completes it. Then, respond him calmly and politely, or give him what you are able to spend, or return him agreeably, because the one may be an angel who is commissioned to try you in order to see how you behave with the blessings that Allah has bestowed upon you. "

(1) Nur-uth-Thaqalayn, vol. 1, p. 283

 

(264) íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊõÈúØöáõæÇú ÕóÏóÞóÇÊößõã ÈöÇáúãóäøö æóÇáÃÐóì ßóÇáøóÐöí íõäÝöÞõ ãóÇáóåõ ÑöÆóÇÁ ÇáäøóÇÓö æóáÇó íõÄúãöäõ ÈöÇááøåö æóÇáúíóæúãö ÇáÂÎöÑö ÝóãóËóáõåõ ßóãóËóáö ÕóÝúæóÇäò Úóáóíúåö ÊõÑóÇÈñ ÝóÃóÕóÇÈóåõ æóÇÈöáñ ÝóÊóÑóßóåõ ÕóáúÏðÇ áÇøó íóÞúÏöÑõæäó Úóáóì ÔóíúÁò ãøöãøóÇ ßóÓóÈõæÇú æóÇááøåõ áÇó íóåúÏöí ÇáúÞóæúãó ÇáúßóÇÝöÑöíäó
(265) æóãóËóáõ ÇáøóÐöíäó íõäÝöÞõæäó ÃóãúæóÇáóåõãõ ÇÈúÊöÛóÇÁ ãóÑúÖóÇÊö Çááøåö æóÊóËúÈöíÊðÇ ãøöäú ÃóäÝõÓöåöãú ßóãóËóáö ÌóäøóÉò ÈöÑóÈúæóÉò ÃóÕóÇÈóåóÇ æóÇÈöáñ ÝóÂÊóÊú ÃõßõáóåóÇ ÖöÚúÝóíúäö ÝóÅöä áøóãú íõÕöÈúåóÇ æóÇÈöáñ ÝóØóáøñ æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó ÈóÕöíÑñ

264." O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day; so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone. They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people."

265. " But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

Commentary:

In the previous couple of verses, at first, this fact was pointed out that the believers should not make their charities in the way of Allah invalid because of reproach and injury. Then, two interesting similitudes are expressed upon those charities which are followed by reproach and injury and also for hypocritical acts and ostentation, and those charities which are originated from loyalty and human sympathy.

Consider a piece of rock covered with a little amount of dust. When it be sown with good seeds and exposed to fresh air and sunshine, and then, a harsh rain falls upon it, the rain will surely washes out the thin dust from the rock and scatters the containg seed with the dust. Consequently, the hard inpenetrable rock, on which no plant can grow, appears with its rough feature. This is not for that the fresh air, sunshine and falling rain have had a bad effect. It is because the place where the seed was sown has been an unappropriate place for the aim. Its appearance was adorned while its inner side was an inpenetrable rough rock with a mere thin amount of dust over its surface. It is in a state that plants and trees, besides having suitable conditions above the ground, need a good preparation under the ground for the roots in order to spread and feed.

" O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day;..."

The Qur'an has likened the hypocritical deeds and charities followed with reproach and injury, that which originate from the callous hearts, to a rock covered with a little dust from which no profit can be gained. So, the efforts of the farmer and the sower will be wasted, too.

"...so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone. They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people.

Another Interesting Similitude

Consider a green grass garden which is located on a high productive land and benefited from fresh free air and sufficient sunshine. Useful downpour falls water it, but when the rainfall is not enough, drizzles and drops of dew preserve the pleasantness and freshness of the garden. As a result, such a garden usually yields its fruits two-fold more than the other ordinary gardens. This sort of gardens, besides having productive land, enjoy of dew and drizzles added to enough rainfalls. They have such a beautiful view that attracts the attention of any visitor from the distance. They are also safe from the threat of floods.

Those who give their wealth in charity for the sake of Allah's pleasure and for strengthening Faith and certainty in their hearts and souls, are like this garden which have a bountiful valuable product.

"But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

(266) ÃóíóæóÏøõ ÃóÍóÏõßõãú Ãóä Êóßõæäó áóåõ ÌóäøóÉñ ãøöä äøóÎöíáò æóÃóÚúäóÇÈò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ áóåõ ÝöíåóÇ ãöä ßõáøö ÇáËøóãóÑóÇÊö æóÃóÕóÇÈóåõ ÇáúßöÈóÑõ æóáóåõ ÐõÑøöíøóÉñ ÖõÚóÝóÇÁ ÝóÃóÕóÇÈóåóÇ ÅöÚúÕóÇÑñ Ýöíåö äóÇÑñ ÝóÇÍúÊóÑóÞóÊú ßóÐóáößó íõÈóíøöäõ Çááøåõ áóßõãõ ÇáÂíóÇÊö áóÚóáøóßõãú ÊóÊóÝóßøóÑõæäó

266. "Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is striken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? Thus Allah makes the signs clear to you, so that you may ponder."

Commentary:

Another Similitude

In this verse, the Qur'an expresses another interesting similitude to make manifest that how seriously man is in need of righteous deeds on the Judgement Day, and how hypocrisy, reproach and injury ruin the charities and good deeds of man.

This similitude illustrates the view of an old man who possesses a green, fresh and delightful garden with various trees such as date-palms, vines, etc. which are watered continuously and do not need to be irrigated. There are some lazy, careless and weak children around him whose means of earning life is the very garden. If this garden vanishes neither the old father nor the feeble children are able to reestablish it.

It happens that suddenly a fiery hurricane blows upon it and burns it totally dry. How does this old man feel when he has lost the strength of his youth, and who cannot earn his living from any other ways, while his children are feable, too ? And, what a deadly regret and grief may rush over him ?

"Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is striken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? ..."

The condition of a person who does a righteous work and then ruins it by hypocrisy, reproach, and injury is similar to such an old man who has tolerated many tasks, but when he is in dire need of the fruit of his efforts, all of them as a whole vanishes and leaves him alone with his grieves and regrets.

In view of the fact that the source of all misfortunes, especially the foolish act of reproach, whose benefit is a little but the loss of it is soon and great, originates from the application of no wisdom, then, at the end of the verse, Allah invites people to contemplation and pondering. It says:

"...Thus Allah makes the signs clear to you, so that you may ponder."

(267) íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÃóäÝöÞõæÇú ãöä ØóíøöÈóÇÊö ãóÇ ßóÓóÈúÊõãú æóãöãøóÇ ÃóÎúÑóÌúäóÇ áóßõã ãøöäó ÇáÃóÑúÖö æóáÇó ÊóíóãøóãõæÇú ÇáúÎóÈöíËó ãöäúåõ ÊõäÝöÞõæäó æóáóÓúÊõã ÈöÂÎöÐöíåö ÅöáÇøó Ãóä ÊõÛúãöÖõæÇú Ýöíåö æóÇÚúáóãõæÇú Ãóäøó Çááøåó Ûóäöíøñ ÍóãöíÏñ

267. "O' you who have Faith! spend (in charity) of the good things that you have earned, and of what We produce for you from the earth, and do not aim at what is bad to spend thereof (in charity) while you yourselves would not accept it except that you connive at it, and know that Allah is Self-Sufficient, Praiseworthy. "

The Occasion of Revelation:

It is narrated from Imam Sadiq (a.s.) that this verse was revealed about a group of people who had earned some wealth from usury at the Age of Ignorance. They usually spent out from it in charity in the way of Allah. Allah (S.W.T.) prohibited them from that action and commanded them to spend out in charity from the good property they had earned.

In Majma'-ul-Bayan Fi Tafsir-il-Qur'an, next to narrating this tradition, it quotes from Amir-ul- Mu'mineen Ali (a.s.) who said: "This verse has been revealed about those who used to mix the dry and bony dates with good dates when they wanted to spend in charity."(1) They were, therefore, commanded not to do that action.

These two occasions of revelation are never contradictory with each other. The verse may have been revealed upon both groups, when one of which is due to spiritual goodness and the other concerns to the appearance and material goodness.

* * * *

Commentary:

What Kind of Property Can Be Given in Charity ?

In the previous verses, the effects of charity, the qualities of givers of charity, and the deeds that may corrupt this godly action and ruin its reward were pointed out. In this verse, the quality of the property, which is to be spent in charity, is explained. In the first phrase of the verse, Allah commands believing people to spend from good of their wealth.

"O' you who have Faith! spend (in charity) of the good things that you have earned, and of what We produce for you from the earth, ..."

The term /tayyib/, the plural of which is /tayyibat/, in philology means: good, pleasant and agreeable'. This meaning refers to both spiritual and material purity; i.e. to be clean inwardly and outwardly. That is, that part of wealth might be given in charity that is good, useful, and valuable. It must be free from any dubiosity and pollution, either. The above mentioned occasions of revelation attest to the generality of this meaning, too.

The phrase: "...while you yourselves would not accept it except that you connive at it,..." can not be taken as an evidence that the objective meaning here is exclusively outward of cleanliness, because the believing persons also might not accept the things which are apparently polluted or worthless, as well as the doubtful and disapproved materials, but with conniving at it and dislike.

The Qur'anic phrase: /ma kasabtum/ 'that you have earned' refers to the commercial incomes, while the phrase: /mimma axrajna / 'what We produce' refers to the incomes earned from farming, mines and subterranean sources. Thus, it envelops all the kinds of income, because the source of all incomes of man is often from the earth and its different issues . Even, the origin of industries, trades, and the like of them all is the ground. However, this sentence indicates that all these merits are given you by Allah. Therefore, you ought not spare spending a part of it in charity in the way of Allah.

"...and do not aim at what is bad to spend thereof (in charity) while you yourselves would not accept it except that you connive at it, ..."

Some of people have the habit of spending out in charity mostly from the worthless and worn out things that they do not use any longer themselves. This kind of charities are neither effective in growing spiritual training of the essence of humanity in the giver of charity, nor is so useful to the needy. It can be counted sort of disgrace and scorn unto them, too.

This sentence explicitly prohibits Muslims from doing that. It says how they spend in charity from those things which they themselves do not like to accept, but hatefully. Must their Muslim brothers, and beyond that, the Lord, in Whose way they spend out in charity, be considered, in their view, lower than themselves ?

Indeed, the verse points to a precise fact. It is that the charities given in the way of Allah have two ends. On one end there are the needy ones, and on the other end there is Allah, for Whose sake the charity is spent. In this case, if the charity is taken from the low and worthless things, from one hand, it is counted an aspertion to the high rank of the Lord that the giver of charity has not regarded Him eligible for a 'good' thing . On the other hand, it is a disgrace to the needy ones who, in spite of their poverty, mostly have a high level of faith and humanhood, whose soul may be injured because of such a disagreeable charity.

By the way, it should be noted that the term /la tayammamu / ' do not aim ' may be a hint to this fact that can be something of undemanded quality which unattentively is given among the material spent in charity. This aspect is not involved in the contents of this statement. The statement is about those who intentionally accomplish it.

"...and know that Allah is Self-Sufficient, Praiseworthy."

This sentence intends to say that you must be aware that the Lord in Whose way you spend in charity is the One Who never needs your charity, and Who is worthy of all praise. It is He Who has bestowed the whole bounties upon you.

The term /hamid /, 'praiseworthy, may be used in the sense of 'adorer'; i.e., while He is Self-Sufficient, He adores the charities you spend. Therefore, do try to spend out from good things in charity.

(1) Majma'-ul- Bayan, Vol. 2, P. 380

 

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268. "Satan threatens you with poverty and enjoins you to indecency; but Allah promises you forgiveness from Himself and abundance; and Allah is All-Embracing, All-Knowing."

Commentary:

At first, the verse admonishes that when you decide to spend in charity or to pay your alms, Satan threatens you of poverty, particularly if you want to give from your worthy and considerable things mentioned in the previous verse. Many a time it happens that this Satanic temptation hinders the act of giving charity and donation. It may affect even on the payment of Alms, Khoms (one fifth levy), and other obligatory expendings.

"Satan threatens you with poverty ..."

Allah awares man thereby that refraining from giving charity in awe of poverty is a wrong imagination. It is one of the temptations of Satan. Avoiding from thinking that this Satanic temptation looks like a logical scare, it immediately says:

"... and enjoins you to indecency; ...

Therefore, having awe of poverty and indigency in any condition is wrong, because Satan invites not save to falsehood and aberration.

Basically, any thought which is disappointing, impedimental and short-sighted originates from deviation from natural disposition and following the temptations of Satan. But, any thought which is positive, instructive, and broad-sighted comes from the source of godly inspirations and the pure divine innate disposition.

Keeping in mind that the Satanic temptations are against the law of creation and Allah's commandments and ordinances are paralleled and adapted to creation and dispostion, results to a notable livelihood, peacefulness and prosperity.

"...but Allah promises you forgiveness from Himself and abundance..."

In Majma'-ul-Bayan a tradition is narrated about charity from Imam Sadiq (a.s.) who said: " Two things are from Allah and two things are from Satan. Those two from Allah are forgiveness of sins and abundance in sustenance. And those two from Satan are promise to poverty and enjoinment to indecency."

Therefore, as Ibn-Abbas has quoted, the purpose of forgiveness is the forgiveness of sins and the objective meaning of abundance is increase of wealth under the cause of giving charity.(1)

It is interesting that Iman Amir-ul-Mu'mineen Ali (a.s.) is narrated who has said: "When you are confronted with poverty, bargain with Allah through charity , (spend out in charity until you get free from poverty)." (2)

The phrase: "Allah is All-Embracing " means that the Power of Allah is vast, and He is All-Knowing unto all affairs and details.

(1) Majma'-ul-Bayan, vol. 2, p. 381
(2) Nahjul-Balaqah, Saying 258

 

(269) íõÄÊöí ÇáúÍößúãóÉó ãóä íóÔóÇÁ æóãóä íõÄúÊó ÇáúÍößúãóÉó ÝóÞóÏú ÃõæÊöíó ÎóíúÑðÇ ßóËöíÑðÇ æóãóÇ íóÐøóßøóÑõ ÅöáÇøó ÃõæúáõæÇú ÇáÃóáúÈóÇÈö

269. "He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good; yet no one will mind but the possessors of intellects."

Commentary:

The Qur'anic term /hikmat/, here, has been rendered, into the sense of ' knowledge, the cognition of secrects, awareness of facts, and reaching to reality '. Allah bestows it upon some persons for the sake of their piety, purity and their strive. They recognize the difference between the Satanic temptations and godly inspirations, false and true. None can benefit from this privilege, which is abundant good, save those who possess proper intelligence.

"He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good; yet no one will mind but the possessors of intellects."

The Arabic term /'albab/ is the plural form of /lubb / in the sense of 'heart, love, intellect, and understanding'. Every man of wisdom is not counted among /'ulul 'albab/, because this title is termed for only those men of understanding who utilize their intellect definitely to find out the path of real happiness in their lives.

However, Imam Sadiq (a.s.) in a tradition has said that /hikmat/ is 'knowledge and becoming learned in religion'; while another tradition indicates that / hikmat / is obedience to Allah and knowing Imam.(1)

(1) Bihar-ul-Anwar, vol. 24, p. 86

 

(270) æóãóÇ ÃóäÝóÞúÊõã ãøöä äøóÝóÞóÉò Ãóæú äóÐóÑúÊõã ãøöä äøóÐúÑò ÝóÅöäøó Çááøåó íóÚúáóãõåõ æóãóÇ áöáÙøóÇáöãöíäó ãöäú ÃóäÕóÇÑò
(271) Åöä ÊõÈúÏõæÇú ÇáÕøóÏóÞóÇÊö ÝóäöÚöãøóÇ åöíó æóÅöä ÊõÎúÝõæåóÇ æóÊõÄúÊõæåóÇ ÇáúÝõÞóÑóÇÁ Ýóåõæó ÎóíúÑñ áøõßõãú æóíõßóÝøöÑõ Úóäßõã ãøöä ÓóíøöÆóÇÊößõãú æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó ÎóÈöíÑñ

270. "And whatever you spend in charity, or (whatever) vow you vow, surely Allah knows it. While, there will be no helpers for the unjust."

271. " If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

Commentary:

"And whatever you spend in charity,..."

Spending in charity, here, means whatever you spend in the way of Allah or in the way of Satan.

"... or (whatever) vow you vow,..."

Or, whatsoever you have made obligatory to yourself by the way of vow, whether it be alongside the path of obedience of Allah or for committing sins, He knows it.

"... surely Allah knows it. ..."

Verily, your deed is not concealed to Allah, and He will reward you according to it.

"... While, there will be no helpers for the unjust."

The objective meaning of 'unjust' here, is those who spend their wealth in the way of disobedience of Allah and committing sins. They do not give the alms of their property; or do not fulfil what they have vowed; or they vow to do that which is sin. For such people, there will be no friend who can save them from the Divine Judgment or prevent His punishment.

"If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

That is, if you give your alms hiddenly to the indigents 'it is better for you', viz., giving alms hiddenly is better for you: and its due reward is better and more. The purpose of alms that the concealment of which is better is the recommended alms, because making the obligatory alms manifest is more reasonable.

(272) áøóíúÓó Úóáóíúßó åõÏóÇåõãú æóáóßöäøó Çááøåó íóåúÏöí ãóä íóÔóÇÁ æóãóÇ ÊõäÝöÞõæÇú ãöäú ÎóíúÑò ÝóáÃäÝõÓößõãú æóãóÇ ÊõäÝöÞõæäó ÅöáÇøó ÇÈúÊöÛóÇÁ æóÌúåö Çááøåö æóãóÇ ÊõäÝöÞõæÇú ãöäú ÎóíúÑò íõæóÝøó Åöáóíúßõãú æóÃóäÊõãú áÇó ÊõÙúáóãõæäó

272. " It is not upon you to guide them (O' Muhammad), but Allah guides aright whomsoever He wills. And whatever of good you spend in charity shall be for your own selves; and you do not spend except seeking the pleasure of Allah; and whatever of good you spend shall be repaid to you in full and you shall not be dealt with unjustly.

Commentary:

In Majma'-ul-Bayan and Tafsir-ul-Kabir by Fakhr-Razi, there are cited some occasions of revelation for the above mentioned verse which, on the whole, indicate that Muslims were in doubt to give charity to the indigents of pagans and non-Muslims. When they inquired about it from the Messenger of Allah (p.b.u.h.), this verse was revealed.(1)

Explanations:

1- Do not employ the abundance of giving charity and the economical pressure for bringing infidels towards the Faith

" It is not upon you to guide them (O' Muhammad),..."

2- Serving the deprived is a human sympathy, as well as a duty , and generosity is a value. Hence, do give charity to non- Muslims, too.

3- Islam is a school of humanitarianism. It does not approve poverty and deprivation, even for non-Muslims.

4- The faith which be pretended under the pressure of economics is not worthy.

5- Guidance is a divine success which encompasses only the receptive hearts

"... but Allah guides aright whomsoever He wills."

6- The consequence of charity returns to yourselves. It survives the spirit of generosity in you. It is through charity that the appearance of levels among groups of people and social bursts can be prevented and, instead, love and kindness may grow therein. However, in charity, there can be found not deprivation while there is immunity in it.

"... And whatever of good you spend in chairty, shall be for your own selves;..."

7- Do not spend out but for Allah, because, soon or late, all the worldly benefits and merits will be vanished, but if giving charity be done for the sake of Allah, it will remain forever and you will enjoy of its incomes.

"... and you do not spend except seeking the pleasure of Allah;..."

8- Be bountiful in spending out, since whatever you give in charity will come back to you with no decrease.

"... and whatever of good you spend shall be repaid to you in full,..."

9- If you accomplish something for Allah, you will obtain your reward whether a Muslim or a pagan enjoys of it.

"... and you shall not be dealt with unjustly."

(1) Majma'-ul-Bayan, vol. 1, p. 385

 

(273) áöáúÝõÞóÑóÇÁ ÇáøóÐöíäó ÃõÍÕöÑõæÇú Ýöí ÓóÈöíáö Çááøåö áÇó íóÓúÊóØöíÚõæäó ÖóÑúÈðÇ Ýöí ÇáÃóÑúÖö íóÍúÓóÈõåõãõ ÇáúÌóÇåöáõ ÃóÛúäöíóÇÁ ãöäó ÇáÊøóÚóÝøõÝö ÊóÚúÑöÝõåõã ÈöÓöíãóÇåõãú áÇó íóÓúÃóáõæäó ÇáäøóÇÓó ÅöáúÍóÇÝðÇ æóãóÇ ÊõäÝöÞõæÇú ãöäú ÎóíúÑò ÝóÅöäøó Çááøåó Èöåö Úóáöíãñ

273. " (Charity is) for the poor who are restrained in the way of Allah, and are unable to move about in the land. The unaware consider them wealthy because of their restraint (from begging). You shall recognize them by their countenance - they do not beg people importunately. And whatever of good things you give, then Allah is All-Knowing of it."

Commentary:

In some commentary books such as: Tafsir-Kabir by Fakhr Razi, Majma'-ul-Bayan, and Tafsir-il-Gurtubi, it is cited that this verse has been revealed about the Companions of the Ledge. They were about four hundred people who had emigrated to Medina. Since they had not any house and familiars there, they used to live on a large platform in a corner of the Prophet's Mosque. They were always ready for (Jihad), struggle in the way of Allah.

Explanations:

1. There is a portion for the indigents in the wealth of the rich.

"(Charity is) for the poor..."

2. The martial-blow groups, devotees in force bases, shelterless emigrants and, on the whole, all those who are besieged in the way of Allah and have not the opportunity of trying to earn the living should be taken into necessary consideration. The scientific missions, diplomatic corps, and research centers are in the similar condition, too.

"(Charity is) for the poor who are restrained in the way of Allah, and are unable to move about in the land...."

3. Those who are able to earn their living by travelling about should not stay and abide in one land waiting for the charity of others.

"... and are unable to move about in the land...."

4. The immaculate, pious and respectable poor ones are praised by Allah (s.w.t).

5. The gentle-looking and undistinguished needy ones have priority.

"... The unaware consider them wealthy because of their restraint (from begging). You shall recognize them by their countenance: ö ..."

6. They do not insist on begging from other people even when there comes forth a necessity for them.

"... they do not beg people importunately..."

7. The feature of the indigent persons is illustrated, in this verse; and in the final sentence, people are encouraged to spending out good things.

"... And whatever of good things you give, then Allah is All-Knowing of it."

8. It is not just that some people devote their selves and what they have in the cause of Allah while some others impose insularity even in giving charity in that way.

(274) ÇáøóÐöíäó íõäÝöÞõæäó ÃóãúæóÇáóåõã ÈöÇááøóíúáö æóÇáäøóåóÇÑö ÓöÑøðÇ æóÚóáÇóäöíóÉð Ýóáóåõãú ÃóÌúÑõåõãú ÚöäÏó ÑóÈøöåöãú æóáÇó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó

274. "Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve. "

Commentary:

In some commentary books, like Tafsir-us-Safi, Majma'-ul-Bayan, Tafsir-ul-Qurtubi, Tafsir-ul-Kabir by Fakhr Razi, it is cited that this verse has been revealed about Had¤rat Ali (a.s.). Once it happened that he had only four silver coins when he spent out in charity one coin in daytime, one coin at night, the third coin openly and the fourth coin hiddenly in the way of Allah.

"Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord,..."

But, in addition to the above mentioned occasion of revelation, the promise of this holy verse covers all those who act similarly to that. Such people neither scare of poverty in the world, because they believe in the promises of Allah and trust in Him, nor become grievous because of charity, since they are attentive to obtaining the pleasure of Allah and what the action of giving charity will bring forth for them in the Hereafter.

In another occasion in this very current Sura,(1) too, the givers of charity are stated about.

"... and no fear shall be upon them, nor shall they grieve."

(1) Sura Al-Baqarah, No. 2, Verse, 262

 

(275) ÇáøóÐöíäó íóÃúßõáõæäó ÇáÑøöÈóÇ áÇó íóÞõæãõæäó ÅöáÇøó ßóãóÇ íóÞõæãõ ÇáøóÐöí íóÊóÎóÈøóØõåõ ÇáÔøóíúØóÇäõ ãöäó ÇáúãóÓøö Ðóáößó ÈöÃóäøóåõãú ÞóÇáõæÇú ÅöäøóãóÇ ÇáúÈóíúÚõ ãöËúáõ ÇáÑøöÈóÇ æóÃóÍóáøó Çááøåõ ÇáúÈóíúÚó æóÍóÑøóãó ÇáÑøöÈóÇ Ýóãóä ÌóÇÁåõ ãóæúÚöÙóÉñ ãøöä ÑøóÈøöåö ÝóÇäÊóåóìó Ýóáóåõ ãóÇ ÓóáóÝó æóÃóãúÑõåõ Åöáóì Çááøåö æóãóäú ÚóÇÏó ÝóÃõæúáóÆößó ÃóÕúÍóÇÈõ ÇáäøóÇÑö åõãú ÝöíåóÇ ÎóÇáöÏõæäó

275. "Those who devour usury will not rise up save like such the one whom Satan has confounded with the touch of madness. That is because they say: 'Bargaining is just like usury', whereas Allah has permitted bargaining and forbidden usury. Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah. And whoever reverts (to usury) - then they are the inhabitants of the Fire, wherein shall they abide forever."

Commentary:

In Arabic philology, the word /riba/ (usury) means 'an excess, an addition'. Usurers have been likened to the persons whom Satan has driven them mad. On the Day of Judgement, usurers will be raised like mad ones, because they have such an unjust manner in this world. Mammonism makes their eyes of intellect blind. By their action, they produce difference of levels in the society, because they do not even think of sympathy, emotions and humanitarianism. They go so far that poverty and hatred cause a burst in the society so that the principle of possession becomes unstable, too.

"Those who devour usury will not rise up save like such the one whom Satan has confounded with the touch of madness...."

Another point is that: to some persons, usury seems a principle, too. Hence, they say that bargaining and usury are the same. As the verse says:

"... whereas Allah has permitted bargaining and forbidden usury."

Explanations:

1. The usurers are deprived from equilibrium and, consequently, they disturb the economical equilibrium of the society.

2. The justification of sin pave the way for more committing sins.

"... That is because they say: ' Bargaining is just like usury,..."

3. It can be spared for those who are not aware of it, but not at all for those who know it and persist on doing it.

"... And whoever reverts (to usury) - then they are the inhabitants of the Fire, ..."

Objecting on usury began through verses of the Qur'an revealed from before the Prophet's Emigration. For example, in Sura Ar-Rum, which was revealed in Mecca, a verse about usury says: "... but it increases not with Allah, ..." (1) Then, in Sura 'Al-i-'Imran, No. 3 Allah commands: "... Devour not interest ... ", (2) which means usury is prohibited. Thus the most criticism and prohibition have occurred in these verses of Sura Al-Baqarah.

By the way, the Qur'an through the statement: "And, (for) taking interest, though indeed forbidden were they against it ..." (3) announces that usury had been forbidden in the Jewish religion, too. This prohibition is stated in Turah manifestly.(4)

In Sura Al-Baqarah, the verses of usury have occurred next to the verses of charity in order to state the two aspects of good and evil which may come forth by means of wealth. Charity is a 'giving' without recompense, but usury is a 'taking' without recompense. In contrast to the good effects that charity has in the society, usury creates evil effects therein. That is why the Qur'an, in the next verse, says: "Allah effaces usury and He causes charities to flourish, ... ". (5)

The threats that are cited in the Qur'an against taking interest in usury and accepting the dominance of illegitimate rulers, are such that they are not cited against even murder, oppression, drinking wine, gambling, and fornication. Therefore the prohibition of usury has been decidedly considered as a great sin by all Islamic parties.

"... Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah. ..."

It is narrated in a tradition that when Imam Sadiq (a.s.) was informed that so and so was a usurer, he said: "If I were allowed by Allah I would behead him. "(6)

It happened that Amir-ul-Mu'mineen Ali (a.s) met a usurer. He (a.s.) wanted him to repent from his action. When he repented Ali (a.s.) let him go and told him: "The usurer must be made repent from his action just like that a person is made repent from polytheism ".

It is narrated from Imam Baqir (a.s.) who said : "The worst income is (the interest of) usury."(7)

The Messenger of Allah (p.b.u.h.) said : "When Allah wills to destroy a town, usury appears therein." (8) "And, Allah has cursed usurer, his agent, and the writer of usury." (9)

Shaykh Mufid has cited in his book: (10) "Whoever considers usury lawful, should be beheaded."

Imam Sadiq (a.s), stating the reason of repetition of the verses of usury in the Qur'an, says: "It is for making the rich prepared to do works of benevolence and spending charities; because, on one hand, usury is unlawful (haram), and, on the other hand, compiling wealth as a file is also unlawful. Then, there remains no remedy for the rich but charity and productive useful jobs." (11)

Also, upon the motive of the prohibition of usury, it is said that since usury is a kind of hinder for money to be used in the way of production and works of public utility, and, instead of effort and endeavour, only the interest of money is enjoyed, then usury has become forbidden.

Again, it is narrated from Imam Sadiq (a.s.) who have said: "If usury were permitted (halal), people would leave their businesses and trade." (12)

It is also narrated from Imam Rida (a.s.) who said: "If usury becomes prevalent, the loan giving will disappear." (13)

At the end of the verse, it says:

"... And whoever reverts (to usury) - then they are the inhabitants of the Fire, wherein shall they abide forever."

The word /'ada/ 'returns', here, means that those who do not return from usury and commit again devouring interest, will be the inhabitants of the Fire of Hell and they will remain there for ever.

The Disadvantages of Usury:

Taking additional money, without performing any useful work, is unjust and it is overburdening, which causes hatred and enmity. The giver of interest sometimes has to fail and, as a result of debts that increases progressively, accepts kinds of disgrace and captivity.

Usury disturbs the equilibrium of the society and causes it to be divided into two poles: the oppressors and the oppressed.

Usury is the reason of prayers to be invalid.

Regarding these destructive causes, not only in the religion of Islam, but also in all heavenly religions, usury has been forbidden. But, clinging to few pretexts, some worldly people try to justify usury or try to find a way of fly. Yet, usury has certainly its own destructive effects, though some social groups have accepted it in their own economical system.

Usury is an injustice and its disavantages encompass those who apply it. The progress of the western communities is because of their attentiveness to science and industry, not because of usury.

By the way, usurers should be aware of the warnings of the Qur'an. (Applying to legal tricks, like the Jews who did for going fishing on Saturday, is only a sort of game.). The Qur'an has not been heedless of such games and has criticized them.

Also, since economic affairs may attract people into the trap of usury, there is a tradition which says: "He who begins trading without knowing (the religious laws of trading), will be involved in usury ". (14)

(1) Sura Ar-Rum, No. 30, verse 39.
(2) Sura 'Al-i-'Imran, No. 3, verse 129.
(3) Sura An-Nisa, No. 4, verse 161.
(4) The Turah, Exodus, Chapter 23, and Levitious, Chapter 25.
(5) Sura Al-Baqarah, no. 2, verse 276
(6) Wasa'il-ush-Shiah, vol. 12, p. 429.
(7) Al-Kafi, vol. 5, p. 147.
(8) Kanz-ul-'A'mal, vol. 4, p. 104.
(9) Wasa'il-ush-Shiah, vol. 12, p. 430.
(10) Muq­na'ah, p. 129.
(11) Wasa'il-ush-Shi'ah, vol. 12, p. 423.
(12) Bihar-ul-Anwar, vol. 103, p. 119.
(13) Alhayat, vol. 4, p. 334.
(14) Nahj-ul-Balaqah, Saing 447.

 

(276) íóãúÍóÞõ Çááøåõ ÇáúÑøöÈóÇ æóíõÑúÈöí ÇáÕøóÏóÞóÇÊö æóÇááøåõ áÇó íõÍöÈøõ ßõáøó ßóÝøóÇÑò ÃóËöíãò

276. "Allah effaces usury and He causes charities to flourish, and Allah does not love any ungrateful sinner."

Commentary:

The Arabic word /mahq/ means 'effacement, obliteration, erasure', and the term /muhaq/, from the same root, is used for the moon when it disappears by the nights at the end of the lunar month. Then the term /riba/ 'usury interest', with the sense of gradual increase, is applied in the opposite correspondence.

This verse admonishes that though a usurer takes interest from others in order to compile wealth, Allah seizes the abudance and good results that he expects from the gross of wealth gained through usury. The property resulted from usury may not necessarily be obliterated itself, but the goals, which are considered from compiling wealth, fail.

"Allah effaces usury ..."

In the course of usury, there is no love, happiness, and security, so that many a rich person can gain no sort of confort, peace, or amiability from their wealth. On the contrary, in the regulations, where there is charity, or donation and good loan, people enjoy of many favours. In such societies, the poor are not disappointed, and the rich are not encountered with callousness of the heart and do not mind the multiplication of wealth. So, in these regulations, the deprive do not think of revenge, theft, and the like, and the rich are not anxious about guarding and protecting their properties. This society will have a relative equilibrium accompanied with kindness, compassion, security and mutual understanding.

"... and He causes charities to flourish, ..."

In Tafsir Kabir by Fakhr Razi, it is cited that when usurer obliterates equilibrium, compassion, and human justice from him, his self and his property will be cursed by the poor, and every moment hatred, plot and theft threaten him. This is an example of that effacement which is stated in the verse.

Explanations:

1. Do not note and gaze at only the apparent growth of wealth.

" Allah effaces usury ..."

2. Sustenance is with Allah. The possessor of wealth may be deprived of welfare while the poor may often live in the best state of peace of mind.

3. Usurer is the one who is very ungrateful, and sin has settled in his soul: " ungrateful sinner ". By taking interest, he makes himself debtful to people. He makes his livelihood unlawful for himself, and also he nullifies his worships. He lets callousness, greed and avarice dominate over him.

"... and Allah does not love any ungrateful sinner.

Yes, He is a very ungrateful, as well as a sinner.

4. To efface the wealth emerging from usury is Allah's way of treatment which will be continued forever. The reference for this meaning is the Qur'anic word /yamhaqu/ 'efface' where the present tense of which, in Arabic, denotes the continuity of the verb.

(277) Åöäøó ÇáøóÐöíäó ÂãóäõæÇú æóÚóãöáõæÇú ÇáÕøóÇáöÍóÇÊö æóÃóÞóÇãõæÇú ÇáÕøóáæÉó æóÂÊóæõÇú ÇáÒøóßóæÉó áóåõãú ÃóÌúÑõåõãú ÚöäÏó ÑóÈøöåöãú æóáÇó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó

277. " Verily, those who have faith, and do righteous works, and establish prayer, and pay the poor-rates, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve. "

Commentary:

Opposite to the manner of the usurers who are 'ungrateful sinners', this verse portrates the future of the believers, those who do righteous deeds, establish prayers, and pay the poor-rates. People are divided into four categories:

1. A group of people believe in truth and do righteous works. These are the believers.

2. There are some people who neither believe nor do righteous deeds. These are infidels.

3. Some people believe, but do not work righteously. These are the mischievous ones.

4. There are some people who have not faith but they apparently do good deeds. These are hypocrites.

Separate from usurers, who have taken apart from the Lord and human beings, there are some believers who have faith, do righteous actions, and have relevance with Allah by the way of prayer. They communicate with people through paying the poor-rates.

" Verily, those who have faith, and do righteous works, and establish prayer, and pay the poor-rates, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve".

(278) íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÇÊøóÞõæÇú Çááøåó æóÐóÑõæÇú ãóÇ ÈóÞöíó ãöäó ÇáÑøöÈóÇ Åöä ßõäÊõã ãøõÄúãöäöíäó

278. "O' you who have Faith! be in awe of Allah, and forgo what remains (due to you) of usury, if you are faithful. "

Commentary:

It is cited in some commentary books, such as: Majma'-ul-Bayan, Al-Mizan, and Maraq­i, that when the verse upon the prohibition of usury was revealed, some of the companions of the prophet (p.b.u.h.), like Khalid-ibn-Walid, Abbas, and Uthman, had claimed some amount of interest from people. They asked the Prophet (p.b.u.h.) about their claims, when the above mentioned verse was revealed.

After the revelation of this verse, the holy Prophet (p.b.u.h.) said: "My uncle, Abbas, is not rightful to demand interest either." Then, the Messenger of Allah added: " First of all, my relatives must abandon usury." He also in a sermon said: " I put all the interests of usury (belonging to) the age of ignorant under my feet, and the first one I put is the interest of Abbas. " (1)

Explanations:

1. The requisite of faith is to dispense with the rights of others and the prohibited wealth.

"... if you are faithful."

2. The sign of piety is giving up the unlawful commodity.

" O' you who have Faith! be in awe of Allah, and forgo what remains (due to you) of usury, ..."

(1)Fi Zilal-il-Quran, vol. 1, p. 486

 

(279) ÝóÅöä áøóãú ÊóÝúÚóáõæÇú ÝóÃúÐóäõæÇú ÈöÍóÑúÈò ãøöäó Çááøåö æóÑóÓõæáöåö æóÅöä ÊõÈúÊõãú Ýóáóßõãú ÑõÄõæÓõ ÃóãúæóÇáößõãú áÇó ÊóÙúáöãõæäó æóáÇó ÊõÙúáóãõæäó

279. "But if you do (it) not, then be you apprised for war from Allah and His Apostle, and if you repent, you shall have your capital; (thus) deal you not unjustly (with others), nor you be dealt with unjustly."

Commentary:

In Islam, neither usury and taking undue gains are allowed nor can the property of people be confiscated unilaterally. In some governmental regulations, ownership is abrogated and all properties are forcefully taken from their possessors. In some other ones exploitation, devouring other's rights, and usury, in any form, is free.

Explanations:

1. Usurer is a fighter against Allah. Any usurer would know that, in this battlefield, he (who is a feeble and contemptible mortal) is on one side, and Allah, the Almighty, is on the other side.

" But if you do (it) not, then be you apprised for war from Allah and His Apostle, ..."

2. Since usurer is a fighter against Allah, it is to the Islamic Government, as a duty, to take action against usurers.

3. The right of usurer is to be content with only the capital, without any interest.

"... you shall have your capital ..."

4. Both being oppressor and oppressive are condemmed. Neither accept oppresion nor be an oppressor.

"... (thus) deal you not unjustly (with others) nor you be dealt with unjustly."

5. Beware not to spare the principle of ownership of people for rescuing the deprived.

(280) æóÅöä ßóÇäó Ðõæ ÚõÓúÑóÉò ÝóäóÙöÑóÉñ Åöáóì ãóíúÓóÑóÉò æóÃóä ÊóÕóÏøóÞõæÇú ÎóíúÑñ áøóßõãú Åöä ßõäÊõãú ÊóÚúáóãõæäó

280. "And if (the debtor) is in straitness, then grant a respite until the time of ease; and if you remit it as charity it is better for you, if you but know."

Commentary:

Concerning this verse, it is necessary to note that although giving a respite to the debtor is recommended, here, the debtor should not misuse this matter, because if he delays paying his debt without having any plausible excuse, he is counted a sinner.

An Islamic narration says that those who do not pay their debt without any excuse will be recorded sinful the same as it is recorded for a thief ; and for the givers of respite, a reward will be recorded similar to that of martyrs.

Explanations:

1. Not only do refrain from taking interest, but also give a respite for taking the capital, even.

2. The capability of the debtor is the base for the length of time in repayment of the debt.

"... then grant a respite until the time of ease; ..."

3. Islam is a supporter for the indigent.

" And if (the debtor) is in straitness, ..."

4. Remittal, due to the insolvent debtor, is better for you, because it may happen that you will be in the same situation in future.

"... and if you remit it as charity it is better for you, ..."

5. Taking the capital will be forgotten, but remittal to an insolvent debtor will never be forgetable.

6. Gaining the indigent's consent and the pleasure of Allah are much better than gaining wealth.

"... if you but know."

7. In religious jurisprudence, putting the excused debtor in prison is forbidden. In cases that a debtor is not really able to pay his debt, it is to the Islamic government to pay that debt.

8. In Islamic literature, it is said that every day that the debtor is given respite, the reward of the charity of the same amount of money is to Allah to be recorded for the creditor.(1)

(1) Tafsir-ul-Burhan, vol. 1, p. 260.

 

(281) æóÇÊøóÞõæÇú íóæúãðÇ ÊõÑúÌóÚõæäó Ýöíåö Åöáóì Çááøåö Ëõãøó ÊõæóÝøóì ßõáøõ äóÝúÓò ãøóÇ ßóÓóÈóÊú æóåõãú áÇó íõÙúáóãõæäó

281. "And be in awe of a Day in which you shall be returned to Allah, and every one shall be paid in full what the one has earned; and they shall not be dealt with unjustly."

Commentary:

After stating some particular characteristics of the divine ordinances and Islamic affairs, the normatic custom of the Qur'an is that it often brings a general, common and inclusive notification forth at the end of a group of verses in order to emphasize and strengthen what has been cited before, and in order that the senses penetrate in the mind and spirit.

Therefore, in this verse, having attracted the attentions of the believers to the Resurrection and the chastisement of the wrong doers there, it warns them to be aware that there is a great Day in front when all the actions of every person, without anything less or more, totally will be given to him.

"And be in awe of a Day in which you shall be returned to Allah, ..."

It is at that time that the one will terribly wonder about the consequence of his evil deeds. They are the fruit of what he himself has produced. No one has done unjust against him, but he himself has done wrong against himself.

"... and every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly."

However, usury has ethically a very bad effect on the spirit of the debtor so that he finds a special spite in his heart against the usurer. It slackens the cord of social cooperation and mutual assistance amongst the members of communities.

In Islamic narrations it is cited upon the prohibition of usury that Husham-ibn-Salim has narrated from Imam Sadiq (a.s.) who said: " Verily, Allah, Almighty and Glorious, has forbidden usury so that people do not avoid of doing good work. (1)

1- Ibn-Mas'ud narrated from the Messenger of Allah (p.b.u.h.) who said: " There have not been usury and fornication in no community save that they have incured the punishment of Allah upon themselves. " (2)

2- Imam Amir-ul-Mu'mineen Ali (a.s.) said: "O' people! learn the jurisprudence and the laws of the religion at first, then go after trading. By Allah, usury is found in this so that it is more concealed than the movement of an ant over a hard smooth stone." (3)

3- Imam Sadiq (a.s.) said: " On the Day of Judgement, three persons are in the shelter of Allah, Almighty and Glorious, until the one becomes free from the Divine reckoning: 1) The person who has never taken action in fornication; 2) The person who has never mixed his property with usury; and 3) The person who has never had any effort in usury and fornication." (4)

4- The holy Prophet (p.b.u.h.) said: "The business being in usury is the worst jobs." (5)

5- Imam Rida (a.s.) said: " Beware that certainly usury is an unlawful job which causes shame and disgrace. It is among the great sins for which Allah has promised the Fire of Hell upon the executor, and we refuge to Allah from the Fire of Hell. And, according to all prophets and all the heavenly Books, usury is unlawful. (6)

6- The Messenger of Allah (p.b.u.h.) said: " Most of my anxiety about my Ummah is for the unlawful jobs and unlawful incomes." (7)

7- The holy Prophet (p.b.u.h.) said: " The worshipper who does not avoid unlawful wealth and unlawful food, is like the one who builds upon a sandy land." (8)

8- Jabir said that the Prophet (p.b.u.h.) cursed the usurer, the writer of it, and its witness. "(9)

9- A similar tradition to the above one is mentioned in Sah¤ih-i- Bukhari, section 3, p. 78.

(1) Wasail-ush-Shi'ah, vol. 12, p. 422.
(2) Kansul-'Ummal, vol. 4, p. 107
(3) Bihar-ul-Anwar, vol. 100, p. 117
(4) Ibid, p. 118
(5) Safinat-ul-Bihar, vol. 1, p. 507
(6) Bihar-ul-Anwar, vol. 100, p. 121
(7) 'Usul-Kafi, vol. 3, p. 178
(8) Bihar-ul-Anwar, vol. 100, p. 157
(9) Sahih-i-Muslim, vol. 3, tradition No. 106

(282) íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÅöÐóÇ ÊóÏóÇíóäÊõã ÈöÏóíúäò Åöáóì ÃóÌóáò ãøõÓóãøðì ÝóÇßúÊõÈõæåõ æóáúíóßúÊõÈ Èøóíúäóßõãú ßóÇÊöÈñ ÈöÇáúÚóÏúáö æóáÇó íóÃúÈó ßóÇÊöÈñ Ãóäú íóßúÊõÈó ßóãóÇ Úóáøóãóåõ Çááøåõ ÝóáúíóßúÊõÈú æóáúíõãúáöáö ÇáøóÐöí Úóáóíúåö ÇáúÍóÞøõ æóáúíóÊøóÞö Çááøåó ÑóÈøóåõ æóáÇó íóÈúÎóÓú ãöäúåõ ÔóíúÆðÇ ÝóÅä ßóÇäó ÇáøóÐöí Úóáóíúåö ÇáúÍóÞøõ ÓóÝöíåðÇ Ãóæú ÖóÚöíÝðÇ Ãóæú áÇó íóÓúÊóØöíÚõ Ãóä íõãöáøó åõæó Ýóáúíõãúáöáú æóáöíøõåõ ÈöÇáúÚóÏúáö æóÇÓúÊóÔúåöÏõæÇú ÔóåöíÏóíúäö ãä ÑøöÌóÇáößõãú ÝóÅöä áøóãú íóßõæäóÇ ÑóÌõáóíúäö ÝóÑóÌõáñ æóÇãúÑóÃóÊóÇäö ãöãøóä ÊóÑúÖóæúäó ãöäó ÇáÔøõåóÏóÇÁ Ãóä ÊóÖöáøó ÅúÍúÏóÇåõãóÇ ÝóÊõÐóßøöÑó ÅöÍúÏóÇåõãóÇ ÇáÃõÎúÑóì æóáÇó íóÃúÈó ÇáÔøõåóÏóÇÁ ÅöÐóÇ ãóÇ ÏõÚõæÇú æóáÇó ÊóÓúÃóãõæúÇú Ãóä ÊóßúÊõÈõæúåõ ÕóÛöíÑðÇ Ãóæ ßóÈöíÑðÇ Åöáóì ÃóÌóáöåö Ðóáößõãú ÃóÞúÓóØõ ÚöäÏó Çááøåö æóÃóÞúæãõ áöáÔøóåóÇÏóÉö æóÃóÏúäóì ÃóáÇøó ÊóÑúÊóÇÈõæÇú ÅöáÇøó Ãóä Êóßõæäó ÊöÌóÇÑóÉð ÍóÇÖöÑóÉð ÊõÏöíÑõæäóåóÇ Èóíúäóßõãú ÝóáóíúÓó Úóáóíúßõãú ÌõäóÇÍñ ÃóáÇøó ÊóßúÊõÈõæåóÇ æóÃóÔúåöÏõæúÇú ÅöÐóÇ ÊóÈóÇíóÚúÊõãú æóáÇó íõÖóÂÑøó ßóÇÊöÈñ æóáÇó ÔóåöíÏñ æóÅöä ÊóÝúÚóáõæÇú ÝóÅöäøóåõ ÝõÓõæÞñ Èößõãú æóÇÊøóÞõæÇú Çááøåó æóíõÚóáøöãõßõãõ Çááøåõ æóÇááøåõ Èößõáøö ÔóíúÁò Úóáöíãñ

282. "O' you who have Faith ! when you contract a debt for a stated term, then write it down; and let a scribe write it down justly between you, and no scribe may refuse to write as Allah has taught him; so let him write, and let the one who incurs the debt dictate and he should be in awe of Allah, his Lord, and not diminish anything from it. And if he who owes the debt is unsound in understanding, or weak (mentally), or if he is not able to dictate himself, then let his guardian dictate justly; and call to witness from among your men, two witnesses; but if two men are not available, then a man and two women from among those whom you approve as witnesses; so that if either of the two women errs, the other will remind her; and the witnesses should not refuse (to evidence) whenever they are summoned. And be not averse to writing it down, be the transaction small or big, with its fix term. That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves; unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down. And have witnesses when you are trading one with another. And let no harm be done to a scribe or witness; and if you do, that is transgression on your part. Be in awe of Allah, and Allah teaches you, and Allah is All-Knowing of all things."

Commentary:

Commercial Documents in the Qur'an

After stating ordinances of charity given in the way of Allah, and the problem of usury, this verse, which is the longest verse of the Qur'an, expresses some ordinances upon the commercial and economical affairs in order that the capitals gain their natural growth and no difficulty or conflict comes forth for people.

There are nineteen significant instructions about financial communication and trading in this verse which are dealt with in the following.

1. In the first ordinance it says:

" O' you who have Faith! when you contract a debt for a stated term, then write it down;..."

This meaning, however, makes the problem of loan clear, too, saying that it is permitted, as well as appointing a time for the loan. The verse under discussion includes the whole debts which are found in bargains, like: a time-bargain, purchases on credit, and the loan itself.

2 & 3. Then, to create more confidence, and that the contracts to be safe from the probable interference from the side of either of the parties, it says:

"... and let a scribe write it down just between you...

Thus, contracts must be arranged by a third person who is just.

4. The person who is able to write must not refrain from writing.

"... and no scribe may refuse to write as Allah has taught him;..."

That is, for the sake of that blessing which Allah has bestowed upon him, he should not flee from performing that writing of contract, and he must help the two sides of the bargaining in this essential problem.

5. "...So let him write, and let the one who incurs the debt dictate..."

6. "...and he should be in awe of Allah, his Lord, and not diminish it...."

7. "...And if he who owes the debt is unsound in understanding, or weak (mentally), or if he is not able to dictate himself, then let his guardian dictate..."

8. The Guardian should also observe justice in dictating and confessing the debt of those who are under his guardianship.

"...justly..."

9. Then it adds that besides that beware:

"... and call to witness from among your men, two witnesses;..."

10,11."... from among your men,...", means that, these two men should be both 'grown up' and 'Muslim'.

12. "... but if two men are not available, then a man and two women..."

13. "... from among those whom you approve as witnesses;..."

14. In the case that witnesses are two men, either of them can bear witness independently. But when the witnesses are two women and a man, those two women must bear witness with together :

"... so that if either of the two women errs, the other will remind her;..."

It is for the reason that women, because of the strong emotions they have, may be affected by some factors and deviate from the right path.

15. One of the ordinances upon this subject is that:

"... and the witnesses should not refuse (to evidence) whenever they are summoned. ..."

Therefore, bearing witness is obligatory, when the invitation for the matter comes forth.

16. Debt should be written done whether it is small or big, because the safety of the economical relations, which Islam means, requires that, even in the contracts concerning the small debts, the documents be written, too. That is for the same reason that the next sentence of the verse says:

"... And be not averse to writing it down, be the transaction small or big, with its fix term. ..."

Then, it adds:

"... That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves;..."

This sentence, in fact, is a hint to the philosophy of the above mentioned ordinances about writing transactional documents. It vividly shows that these recorded documents can be applied by the judge as witnesses and proofs.

17. Then, one aspect is exceptionally separated from this ordinance, when it says:

"...unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down..."

18. In cash transactions, though arranging and writing document
is not necessary, still calling to witnesses is better for them, because it
can prevent the probable future disputes. So, it says:

"... And have witnesses when you are trading one with another...."

19. For the last ordinance mentioned in this verse, it says:

"... And let no harm be done to a scribe or witness;..."

Then, it is added:

"... and if you do, that is transgression on your part...."

Finally, after mentioning all these ordinances, the Qur'an invites
people to piety, virtue, and obedience to Allah, saying:

"... be in awe of Allah,..."

Next to that, it reminds that whatever is necessary for your material and spiritual life, Allah teaches you:

"...and Allah teaches you,..."

The occurrence of the above two phrases beside each other indicates that piety and worshipping Allah have a deep effect in appearing insight, cognizance and the increase of knowledge.

And, He is aware of everything that is good or evil for people. So, He determines what is good and appropriate for them.

"... and Allah is All-Knowing of all things. "

(283) æóÅöä ßõäÊõãú Úóáóì ÓóÝóÑò æóáóãú ÊóÌöÏõæÇú ßóÇÊöÈðÇ ÝóÑöåóÇäñ ãøóÞúÈõæÖóÉñ ÝóÅöäú Ãóãöäó ÈóÚúÖõßõã ÈóÚúÖðÇ ÝóáúíõÄóÏøö ÇáøóÐöí ÇÄúÊõãöäó ÃóãóÇäóÊóåõ æóáúíóÊøóÞö Çááøåó ÑóÈøóåõ æóáÇó ÊóßúÊõãõæÇú ÇáÔøóåóÇÏóÉó æóãóä íóßúÊõãúåóÇ ÝóÅöäøóåõ ÂËöãñ ÞóáúÈõåõ æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó Úóáöíãñ

283. "And if you are on a journey and you do not find a scribe. then take a pledge with possession. But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord. And do not conceal testimony, and whoever conceals it, then surely his heart is sinful; and Allah is all-Knowing of what you do."

Commentary:

With stating some more ordinances upon the problem of commercial documents here, this verse, in fact, can be a complement to the previous one. The ordinances are as follows:

1. "And if you are on a journey and you do not find a scribe, then take a pledge with possession...."

Of course, when the matter happens at home and there is not any scribe available either, sufficing to pledge is allowed.

2. The pledge should certainly be taken in possession of the creditor so that there can be felt an authority of confidence. It says:

"... then take a pledge with possession. ..."

3. Then, as an exception for the ordinances stated in the earlier verses, it says:

"... But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord...."

It is interesting that the claim of the creditor is stated as a deposit wherein treachery is a great sin.

4. Then, addressing all people, the Qur'an ordains an inclusive instruction upon bearing witness. It says:

"... And do not conceal testimony, and whoever conceals it, then surely his heart is sinful;..."

Thus, those who are cognizant of the rights of others have a duty to attend to bear witness when they are summoned and they should not conceal it.

Since concealing testimony and refraining from bearing witness is done by mind and heart, it is introduced by the Qur'an as a sin of heart, and it says he who does it his heart is sinful.

Then, at the end of the verse, to emphasize and to attract the attentions better to the protection of deposits, delivering the rights of others, and stopping the concealment of testimony, the Qur'an warns by saying:

"... and Allah is All-Knowing of what you do."

People may not know which person is able to bear witness and who is not. Or, people may not know who the creditor is and who the debtor is in the case where there is not any pledge. But Allah knows everything and rewards everyone according to his / her own deeds.

(284) áöáøóåö ãÇ Ýöí ÇáÓøóãóÇæÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö æóÅöä ÊõÈúÏõæÇú ãóÇ Ýöí ÃóäÝõÓößõãú Ãóæú ÊõÎúÝõæåõ íõÍóÇÓöÈúßõã Èöåö Çááøåõ ÝóíóÛúÝöÑõ áöãóä íóÔóÇÁ æóíõÚóÐøöÈõ ãóä íóÔóÇÁ æóÇááøåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ

284. "To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it, Allah will call you to account for it. Then He will forgive whom He wills, and will punish whom He wills; and Allah is All-Powerful over all things."

Commentary:

This verse, in fact, completes what was said at the end of the previous verse. It says:

"To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it, Allah will call you to account for it. ..."

Then, the continuation of the verse means that do not suppose that actions such as concealing testimony and heartly sins are covered to Him. No, He is the One Whose sovereignty is over the world of existence and the earth and the heavens totally. So, there will be nothing concealed to Allah.

"... Then He will forgive whom He wills, and will punish whom He wills; ...

At the end of the verse, it says:

"and Allah is All-Powerful over all things."

That is, He is both cognizant due to all the things of the world and able to determine the eligibilities and competencies and He is also able to compensate the disobedients.

(285) Âãóäó ÇáÑøóÓõæáõ ÈöãóÇ ÃõäÒöáó Åöáóíúåö ãöä ÑøóÈøöåö æóÇáúãõÄúãöäõæäó ßõáøñ Âãóäó ÈöÇááøåö æóãóáÂÆößóÊöåö æóßõÊõÈöåö æóÑõÓõáöåö áÇó äõÝóÑøöÞõ Èóíúäó ÃóÍóÏò ãøöä ÑøõÓõáöåö æóÞóÇáõæÇú ÓóãöÚúäóÇ æóÃóØóÚúäóÇ ÛõÝúÑóÇäóßó ÑóÈøóäóÇ æóÅöáóíúßó ÇáúãóÕöíÑõ

285. "The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. (They) all believe in Allah, His angels, His Books and His Messengers. (They say:) ' We make no difference between any of His Messengers '; and they say : ' We hear, and obey. Our Lord ! Your forgiveness (do we ask), and toward You is the destination."

Occasion of Revelation:

When the previous verse was revealed telling the believers that everything they had in their minds Allah knows and keeps account of it, whether they concealed or made manifest them, a group of the Prophet's companions became afraid of their state. (They thought that none of them was free from the innate temptations and heartily occurrences. So, they told the Prophet (p.b.u.h.) what they thought). Then, the revelation was sent down, and taught them how to believe in Allah and in what manner they would supplicate, and what style of obedience and submission to Him they should follow.

Commentary:

Sura Al-Baqarah begins with a part of theology and faith in Allah , and it ends with the same meaning, too. Thus, both the beginning and the end of the Sura are on the same line. However, the Qur'an says:

"The Messenger believes in what has been sent down to him from his Lord,..."

This is the privilege of the godly prophets who seriously believed in their own doctrine and theology, and had no hesitation in their faith. First of all and before anybody else, they themselves had believed, and they persevered more than all others. Then, it says :

"... and (so do) the believers.
(They) all believe in Allah, His angels, His Books and His Messengers.
(They say:) ' We make no difference between
any of His Messengers '..."

Then, it adds that, besides having a firm and inclusive faith, in relation to action, believers also deliver such a statement:

"... and they say : ' We hear, and obey.
Our Lord! Your forgiveness (do we ask), and toward You is the destination."

Therfore, belief in origin and the Divine Messengers should go forth and parallel with the practical commitment of all commandments of Allah.

(286) áÇó íõßóáøöÝõ Çááøåõ äóÝúÓðÇ ÅöáÇøó æõÓúÚóåóÇ áóåóÇ ãóÇ ßóÓóÈóÊú æóÚóáóíúåóÇ ãóÇ ÇßúÊóÓóÈóÊú ÑóÈøóäóÇ áÇó ÊõÄóÇÎöÐúäóÇ Åöä äøóÓöíäóÇ Ãóæú ÃóÎúØóÃúäóÇ ÑóÈøóäóÇ æóáÇó ÊóÍúãöáú ÚóáóíúäóÇ ÅöÕúÑðÇ ßóãóÇ ÍóãóáúÊóåõ Úóáóì ÇáøóÐöíäó ãöä ÞóÈúáöäóÇ ÑóÈøóäóÇ æóáÇó ÊõÍóãøöáúäóÇ ãóÇ áÇó ØóÇÞóÉó áóäóÇ Èöåö æóÇÚúÝõ ÚóäøóÇ æóÇÛúÝöÑú áóäóÇ æóÇÑúÍóãúäó ÃóäÊó ãóæúáÇóäóÇ ÝóÇäÕõÑúäóÇ Úóáóì ÇáúÞóæúãö ÇáúßóÇÝöÑöíäó

286. "Allah does not impose upon anyone a duty but to the extent of his capacity; in his favour shall be what he has earned, and against him shall be (the evil) he has wrought. Our Lord ! punish us not if we forget or make a mistake. Our Lord ! lay not upon us a burden such as You did lay upon those before us. Our Lord ! burden us not with what we have no strength to bear. And pardon us, and forgive us, and have mercy on us; You are our Guardian, so help us against the people who are infidels"

Commentary:

The beginning statement of this verse says :

"Allah does not impose upon anyone a duty but to the extent of his capacity; ..."

The entirety of the Islamic legislations, from the view point of capacity and capability of man, are rendered and depended on this very verse. Then, it adds that whatever good or evil a person does returns to him:

"... in his favour shall be what he has earned, and against him shall be (the evil) he has wrought. ..."

By this statement, the above verse awares the believers of their responsibilities and the result of their own actions. It rejects the imagination of determinism, chance, horoscope and fancies of this kind. Next to these two essential principles (that the duty of fulfilment is due to capacity, and everyone is responsible for one's own deeds), seven suplications are asked Allah from the tongue of the believers. These invocations are indeed, as instructions for all in general, to teach them what they say in supplication and what they ask for. At first, it says:

"...Our Lord ! punish us not if we forget or make a mistake. ..."

Therefore, the forgetfulnesses resulted from carelessness are punishable. Since they know that they are punishable for their own actions, they call Allah as their Lord, the One Who has a specific grace in their training with a special cry and say that life, in any rate, is not empty of forgetfulness and mistake. They try not to commit any intentional sin, but it is Allah Who may forgive them their mistakes and sins. As to their second invocation, it says :

Our Lord ! lay not upon us a burden such as You did lay upon those before us. ..."

For their third invocation it adds :

"...Our Lord! burden us not with what we have no strength to bear... "

This sentence may refer to the divine severe trials, or the hard punishments of this world and the next, or both of them. In the fourth, fifth and sixth invocations, they say:

" ...And pardon us, and forgive us, and have mercy on us; ..."

Finally, in the seventh invocation, which is the last invocation, here, they say:

"...You are our Guardian, so help us against the people who are infidels. "

Thus, their invocations cover the afairs of this world and the next, those like personal and social successes, divine forgiveness, and the mercy of Allah. This is an inclusive supplication.

 

The End of

Sura Al-Baqarah

(19)

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