Verse 276 of Surah Al-Baqarah constitutes one of the pivotal verses of the Holy Qur'an, which, by focusing on two fundamental conceptsRiba (usury) and Sadaqat (charities)elucidates their economic, social, and ethical ramifications. This verse, through a descriptive and normative approach, references the eradication of usury and the augmentation of charities, while providing a profound perspective on economic matters from jurisprudential, theological, and social viewpoints. This composition aims at a comprehensive and systematic analysis of the verses content, drawing upon the lectures of religious scholars to present a scientific and specialised representation of these concepts. The structure of this text is meticulously organised, employing semantic linkages to serve as a rich and engaging resource for academically accomplished audiences and researchers within the domain of religious sciences.
يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۖ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
Allah destroys interest and gives increase for charities, and Allah does not like every sinful disbeliever.
Verse 276 of Surah Al-Baqarah addresses three principal themes with clarity and decisiveness: the annihilation of usury, the increase of charities, and the Divine disapproval of sinful disbelievers. Unlike the preceding verse (275), which contrasted usury with trade, this verse juxtaposes usury with charities. This opposition not only highlights the intrinsic distinction between these two phenomena but also emphasises their contrasting impacts on society. Usury, akin to a destructive fire, devastates the economic and social foundations, whereas charities, like a pristine spring, lead to the growth and flourishing of the community.
Verse 276 of Surah Al-Baqarah, expressed in concise yet profound language, elucidates the consequences of usury and charities. Emphasising the eradication of usury and the proliferation of charities, this verse offers a comprehensive approach to economic issues and stresses the significance of benevolent intention in human interactions. The semantic analysis underscores the imperative to attend to the social and ethical effects of economic behaviours.
Within this verse, charities transcend their conventional understanding (i.e., financial aid to the needy) and encompass all interactions grounded in pure and altruistic intention. This concept, resembling a vast ocean, includes any economic and social conduct founded upon sincerity and benevolence. Transactions such as sale (bai), peace agreements (sulh), gifts (hiba), and even presents may all fall within this concept, provided that the intention of goodness and truthfulness permeates them.
Although sale is not explicitly mentioned in this verse, due to its inherently benevolent and truthful nature, it is implicitly incorporated within the concept of charities. Sale, as a branch of the robust tree of charities, is tacitly recognised herein. This inclusion reflects the flexibility of the concept, embracing any interaction motivated by goodwill.
Usury, in stark contrast to charities, is described as a lethal poison for society. This phenomenon, by engendering inequality and injustice, disintegrates social foundations. The phrase يَمْحَقُ اللَّهُ الرِّبَا (Allah destroys interest) denotes the inevitable eradication of usury, portraying God as a sagacious gardener uprooting noxious weeds from the societal garden.
The concepts of charities and usury, forming the two central axes of verse 276 of Surah Al-Baqarah, represent two antithetical approaches in economic and social engagements. Charities, encompassing all benevolent acts, lead to societal growth and advancement, whereas usury precipitates decay and destruction. This section highlights the importance of goodwill and sincerity in human transactions.
Throughout history, religious knowledge has diverged from the Qur'anic methodology due to factors such as historical isolation and colonial influences. This deviation stems from insufficient attention to three fundamental pillars: subject-matter recognition (maw-shensi), criterion recognition (milk-shensi), and ruling recognition (ukm-shensi). Subject-matter recognition functions as a root without which the tree of religious knowledge remains fruitless.
Jurisprudence (fiqh) signifies profound comprehension and the grasp of realities, not mere knowledge of apparent rulings. The Qur'an, in another verse, states:
لَا يَفْقَهُونَ حَدِيثًا
(Surah An-Nisa, 4:78)
This verse emphasises the absence of true understanding among some individuals, implying that comprehension transcends mere familiarity with language or superficial appearances, necessitating deep insight into semantic contexts and realities.
Subject-matter recognition, a fundamental pillar of religious knowledge, demands precise identification of concepts such as usury, singing (ghin), and hijab. Without this understanding, issued rulings lack scientific and practical validity. For instance, accurate comprehension of usury necessitates grasping its economic and social nature rather than reliance on traditional definitions alone.
Factors including historical isolation and colonial domination have distanced religious knowledge from engagement with society and global issues. These factors have constituted an imposing barrier, hindering the dynamism and comprehensiveness of religious scholarship.
Delegating subject-matter recognition to common custom has weakened the status of religious knowledge. Scholars must themselves understand the subject, as common custom cannot substitute specialised comprehension.
To respond effectively to contemporary demands, religious knowledge necessitates revisiting traditional approaches with an emphasis on subject-matter, criterion, and ruling recognition. Historical deviations and lack of innovation represent major challenges, which can be addressed through a dynamic and scholarly methodology.
Traditional religious knowledge, due to its repetitiveness and absence of innovation, has failed to meet the needs of modern society. This knowledge, like a dried-up spring, requires revitalisation and re-examination.
Religious scholars should refrain from mere repetition of predecessors' works and instead focus on producing new knowledge. This innovation, like a refreshing breeze, liberates religious knowledge from stagnation and inertia.
Many religious scholars have contented themselves with reiterating earlier writings rather than producing novel scholarly works. This approach has distanced religious knowledge from its authentic status.
The contemporary world, presenting scientific and social challenges, invites religious knowledge to provide logical and scientific arguments. These challenges constitute a testing ground necessitating robust responses aligned with modern sciences.
To maintain its stature in the modern world, religious knowledge requires innovation, new knowledge production, and responsiveness to contemporary challenges. This section stresses the necessity of dynamism and adaptation within religious scholarship.
Criterion recognitionthe understanding of the rationale underlying the prohibition or permissibility of a rulingis indispensable for improved practice and stronger conviction. This comprehension serves as a guiding light leading to conscious adherence and devoted observance of rulings.
Blind adherence, devoid of understanding criteria and subject matters, cannot be accepted as a genuine standard of faith. Conscious adherence, grounded in understanding and rationality, manifests the true value of belief.
Issuing rulings without recognition of subject and criterion undermines the credibility of religious knowledge and fails to govern society. Such rulings, like a rootless edifice, collapse.
Criterion recognition and conscious adherence constitute two foundational pillars for the vitality of religious knowledge. This section highlights the necessity of deep understanding and scholarly reasoning in issuing rulings.
The belief in the immateriality of the soul has been critiqued due to insufficient arguments, such as the limited capacity of the brain. Empirical sciences, by providing new evidence, facilitate the reassessment of these arguments.
All sciences, including religious knowledge and philosophy, are empirical and evolve with time. This dynamism, like a clear flowing stream, aligns religious knowledge with contemporary sciences.
Philosophical viewpoints and empirical sciences contribute to the revision and dynamism of religious knowledge. This section underscores the necessity of harmonising religious scholarship with scientific and empirical advancements.
The exegesis of verse 276 of Surah Al-Baqarah, emphasising the eradication of usury and the augmentation of charities, provides a comprehensive approach to economic, social, and ethical matters. This verse explicates the destructive effects of usury and the constructive influence of charities, underscoring the importance of benevolent intention and sincerity in interactions. The scientific analysis demonstrates the imperative of re-examining religious knowledge with attention to subject-matter, criterion, and ruling recognition. The critiques raised, including historical deviations, lack of innovation, and blind adherence, highlight the necessity for dynamism and adaptation of religious knowledge to contemporary needs. This text, while maintaining full fidelity to the original content and augmenting with supplementary clarifications, is presented as an exhaustive and academic resource for researchers and learned audiences.
Under the Supervision of Sadegh Khademi
