The Surah Al-Baqarah, as one of the most comprehensive chapters of the Holy Quran, encompasses a vast array of divine rulings, knowledge, and guidance. Verse 188 of this Surah, with eloquent and profound expression, addresses the prohibition of unlawful appropriation of wealth and the forbiddance of bribery towards rulers. From jurisprudential, mystical, and critical perspectives, it provides a framework for analysing the concepts of ownership, social justice, and lawful consumption.
This verse, characterised by unparalleled eloquence and depth of meaning, emphasises the necessity of avoiding financial corruption and maintaining piety in social interactions. In this treatise, adopting a scientific and academic approach, the various dimensions of this verse are elucidated. Initially, the text of the verse and its translation are presented, followed by a thematic division wherein its key concepts are examined in discrete sections.
وَلَا تَأْکُلُوا أَمْوَالَکُمْ بَیْنَکُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُکَّامِ لِتَأْکُلُوا فَرِیقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ
Translation: Do not consume one anothers wealth unjustly, nor present it to the rulers in order that you may consume a portion of the peoples wealth sinfully while you are aware.
Despite the brevity of its wording, Verse 188 of Surah Al-Baqarah exhibits unmatched eloquence and rhetoric. This verse conveys profound concepts in a compact and meaningful form. Its eloquence lies in the choice of vocabulary and syntactic construction, while its rhetoric is apparent in the transmission of lofty meanings within succinct expressions, manifesting the literary miracle of the Holy Quran. This attribute places the verse beyond the challenge of orators and rhetoricians, so much so that even in literary debates, no equivalent has been recreated.
The verse, through its concise expressions, encompasses expansive semantic domains. This brevity encapsulates concepts such as social justice, avoidance of judicial corruption, and lawful consumption. The phrases of the verse flow towards the listener like a pure spring, inviting reflection on diverse aspects of social and individual life.
Following the discussion of fasting and intimacy rulings, Verse 188 of Surah Al-Baqarah addresses financial rulings and lawful consumption. This sequence signifies the relationship between the purification of the self through fasting and the refinement of wealth through lawful and wholesome expenditure. Fasting, as a discipline for self-development, prepares individuals to practise piety in financial dealings and to abstain from unlawful transactions.
Lawful consumption, as the primary station in practical mysticism, emphasises the necessity of spending lawful and wholesome wealth. This concept extends beyond mere adherence to legal rulings, focusing on the spiritual quality and purity of wealth. By forbidding unlawful consumption, the verse directs humans towards the use of wealth that is not only lawful but also wholesome and commendable.
The lawfulness of wealth does not necessarily imply its wholesomeness. Wholesomeness is a higher concept than lawfulness and denotes the purity and desirability of wealth. For example, a labourer's bread earned through hardship and toil, although lawful, may not be wholesome due to the associated struggle and pain. The verse, by prohibiting unlawful consumption, stresses attention to the spiritual quality of wealth.
Multiplying assistance to the labourers renders their wealth wholesome and healing. This act not only aids social justice but also cleanses wealth from any impurity. The verse, by urging abstention from unlawful consumption, calls individuals to support the underprivileged and reform the financial system of society.
Regrettably, in contemporary society, lawful consumption has diminished due to erroneous attitudes towards wealth. This mindset, which considers others property and even Gods possessions as ones own, leads to social and ethical corruption. The verse, by forbidding unlawful appropriation, critiques this culture of greed and underscores the necessity of reviving lawful consumption.
The use of illicit wealth, akin to pouring vinegar instead of petrol into a vehicle, disrupts both individual and social systems. Such wealth leads to the emergence of unworthy offspring and familial corruption. The verse, with the phrase b-il-ithm (sinfully), emphasises the harmful effects of illicit wealth on generations and society.
Examples such as the son of Noah, who was deprived of divine guidance due to inappropriate behaviour, or children who deviated morally, demonstrate the negative impact of neglecting lawful consumption. The verse, with the phrase wa antum talamn (while you are aware), underscores human responsibility in wealth consumption and child-rearing with full awareness.
The word takulu in the verse signifies general consumption, not merely eating. This term encompasses all forms of appropriation of wealth, including eating, wearing, and other uses. Contrary to some interpretations that construe takulu metaphorically, here it is employed in its literal and general sense.
Some exegetes, including Allama Tabatabai, have interpreted takulu metaphorically, a view inconsistent with the Qurans linguistic generalities. The verse, by utilising takulu, points to literal and comprehensive appropriation, negating the need for metaphorical explanation.
Words in the Quran are divided into general (inclusive) and specific categories. Takulu is a general term encompassing all forms of appropriation, whereas eating is a specific instance. This classification aids in a more precise understanding of Quranic concepts.
The words akala and sarafa both refer to consumption and derive from related roots. This lexical flexibility exemplifies the Qurans linguistic richness in conveying meanings. The verse, through takulu, stresses the inclusiveness of consumption in all financial matters.
Quranic words carry both general and specific meanings, requiring context for specificity. For example, qalam refers generally to any writing instrument, while specifically to a penbrush. Similarly, chashmeh (spring) can mean any source of fresh water generally or a particular spring of tears specifically. The verses use of takulu highlights the necessity of understanding such semantic breadth.
The word mal derives from the root mawala, signifying something within human possession and control. This term, closely related to the roots mayala and malaka, carries distinct connotations. The verse, through the phrase amwlakum (your wealth), precisely denotes wealth and its connection to possession and value.
Wealth refers to something valuable and possessed, whereas ownership pertains to spiritual dominion and control. For instance, lost money in the ocean is wealth but not ownership; barren land is ownership but not wealth. The verse, by mentioning amwlakum, underscores this conceptual distinction and the necessity of precision.
Human beings are not true owners but trustees (delegated owners); true ownership belongs to God. The verse, by using amwlakum, indicates human delegated ownership and their responsibility to safeguard this divine trust. This perspective aligns with the Quranic verse: To God belongs whatever is in the heavens and whatever is on the earth (Al-Baqarah: 284).
The concept of virtual ownership by humans is erroneous, as humans are trustees or custodians. The verse, emphasizing wealth, critiques false views on ownership and stresses accurate comprehension to prevent greed and infringement on others rights.
The state and jurists are custodial owners and have no right to unjust appropriation. Their interventions must be based on justice and scholarly diligence. The verse, with the phrase b-il-ithm (sinfully), highlights the necessity of justice in financial dealings and avoidance of sin.
The infallible Imams (peace be upon them) also hold delegated ownership, with true ownership reserved for God. For instance, Imam Ali (peace be upon him) exercised precision and justice in wealth expenditure, abstaining from unnecessary appropriation. The verse points to the Imams as role models in equitable use of wealth.
The term bainakum refers to the general society, encompassing both believers and non-believers, not solely Muslims. This inclusivity reflects the comprehensive nature of Quranic financial rulings and the imperative to respect the rights of all societal members.
Views that permit consuming the wealth of non-believers contradict the Quranic spirit and lead to financial chaos. The verse, by forbidding unlawful consumption, critiques such perspectives and insists on justice within jurisprudence and society.
The property of all individualsincluding believers, non-believers, and even thievesis sacred unless their crime is legally proven. The verses emphasis on justice demands proof before depriving one of wealth. The story of the theft hat exemplifies financial chaos that the verse forbids.
