Verse 276 of Surah Al-Baqarah, like a radiant star in the firmament of Divine knowledge, elucidates the wisdom behind the prohibition of usury and the blessing of almsgiving within the Islamic economic and ethical system. This verse, with eloquent and scholarly articulation, contrasts the destructive effects of usury against the growth and flourishing engendered by charitable giving, charting a path towards social and spiritual elevation. The aim of this treatise is to expound the profound meaning of this verse through a scientific and systematic approach, employing an elevated style befitting an erudite audience. It provides a meticulous and comprehensive analysis of the content of the related lectures, transmitting all details and insights with utmost precision. This exegesis not only explicates the meanings of the verse but also stresses the imperative for transformation within religious scientific institutions, so that these centres may become hubs of global and practical knowledge production.
يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۖ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
God annihilates usury and augments almsgiving, and God does not love any ungrateful sinner.
This verse, in a concise and profound expression, reveals the Divine wisdom in forbidding usury and encouraging charitable donations. The comprehensiveness of the Holy Quran lies in presenting its rulings alongside their foundational principles and contexts in an integrated manner, without separating theoretical and practical dimensions.
Usury, like a destructive fire, threatens the economic and ethical foundations of society with ruin. The phrase يَمْحَقُ اللَّهُ الرِّبَا implies the complete eradication of usury, encompassing not only material destruction but also spiritual and social diminution. This eradication may manifest abruptly, like an accident or calamity, or gradually, such as through war or widespread poverty. The present tense verb يَمْحَقُ emphasises the continuity of this effect, as though usury inherently bears a Divine curse that guarantees its downfall.
The Divine agency referenced in this verse is not indicative of direct intervention but rather signifies Gods absolute power guiding the inherent nature of usury towards deficiency. This is analogous to natural laws, whose violation results in harm, such as a blister that swells and bursts.
Verse 276 of Surah Al-Baqarah, with scientific and lucid expression, presents usury as a cause of individual and social disorder. Emphasising Divine agency and the causal consequences of usury, the verse underscores the necessity to abstain from this phenomenon and to move towards benevolent interactions. The Qurans comprehensiveness lies in linking rulings to their wisdom and consequences, acting as a beacon illuminating the path of felicity amid the darkness of ignorance.
The phrase وَيُرْبِي الصَّدَقَاتِ denotes the increase and blessing of almsgiving, which leads to both material and spiritual expansion. In this verse, almsgiving is a broad concept encompassing all forms of benevolent interaction, whether unilateral (such as gifts) or bilateral (such as concessional sales). For instance, a seller who offers goods with generosity and benevolent intention, or a buyer who pays more than the value, falls within the scope of almsgiving.
Truthfulness, as an attribute of the actor, is the essential condition for the growth of almsgiving. Transactions performed with ostentation or hypocrisy are deprived of Divine blessing. This distinction separates ordinary sales (equivalent exchange) from almsgiving, which requires sincere intention and generosity.
Almsgiving includes all benevolent interactions such as sale, settlement, lease, and gift, provided they are accompanied by benevolent intention and generosity. For example, a lease granted generously to a tenant, or a gift offered with sincere intention, fall within this category. This comprehensiveness reflects the flexibility of the Holy Quran in presenting economic concepts that encompass any interaction based on benevolence.
Almsgiving, like a clear spring, nourishes society with blessing and growth. This concept, emphasising benevolent intention and generosity, is distinguished from ordinary sale and charts a course towards economic and spiritual elevation. The Holy Quran, by presenting this inclusive concept, invites humanity towards interactions rooted in sincerity and benevolence.
The phrase وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ, by explicitly mentioning God, emphasises His absolute authority, encompassing all Divine attributes. This authority signifies Gods sovereign control over the evaluation of human actions, such that nothing escapes His judgment.
In the Holy Quran, love is the root of all good and evil. God, by using loves and does not love, articulates His desires and aversions. The term disbeliever here refers to one who conceals, rejects, or disregards the truth. The word sinner complements this notion, indicating negligence and misconduct. Disbelief and sin thus result from neglecting Divine ordinances.
Usury, due to its destructive consequences including poverty, immorality, self-debasement, and selling ones faith is detested by God and leads to disbelief. Every disbeliever is unjust, and sustained injustice culminates in disbelief. Usury, due to its inherent injustice, belongs to this category and is the root of all social corruption, from murder and plunder to immorality and selling religion.
Approximately eighty percent of the worlds wealth is transferred through interest-based mechanisms, indicating the dominance of this phenomenon over the global economy. This dominance results in inequality, poverty, and corruption, and can be a factor in world wars. Compared to sins such as alcohol consumption, usury has a collective and widespread impact encompassing the entire society.
This section of the verse, emphasising Divine authority and Gods abhorrence of disbelief and sin, introduces usury as the source of social corruption. The verse calls humanity to avoid usury and move towards almsgiving to remain safe from Divine curse and attain blessing and growth.
Religious scientific systems, due to their lack of dynamism and efficiency, have failed to establish their position as global knowledge-producing centres. Instead of focusing on research and knowledge production, these systems have become entangled in traditional activities such as ritual lamentation and excessive prayer performance. This has prevented their recognition by the world as hubs of knowledge.
Contemporary scholars possess high scientific capacities and excellence and can become prominent scientists. This potential, with adequate financial support and planning, can achieve scientific zeniths. Nevertheless, educational problems such as teacher shortages, unnecessary closures, and lack of planning have hindered this progress.
The transformation of religious scientific systems begins with organisation, planning, and focus on scientific research. These systems must become laboratories of knowledge production that work around the clock to research and respond to global challenges. Financial support for scholars to alleviate poverty and enable them to concentrate on study is essential. Furthermore, traditional activities like ritual lamentation and superfluous prayers should be marginalised, prioritising scientific research.
Scholars such as Allameh Helli, who composed scientific works during pilgrimage, exemplify the fruitful utilisation and dedication to knowledge. These scholars, with sincerity and scientific independence, preserved religion against challenges and avoided court dependency.
Religious scientific systems, to meet global challenges, must transform into research centres that consolidate their position worldwide through knowledge production. This transformation necessitates planning, financial support, and focus on scientific research so that scholars become global scientists.
The exegesis of verse 276 of Surah Al-Baqarah, like a blazing torch, illuminates the path of economic and spiritual felicity. This verse, by explaining the destructive effects of usury and the blessings of almsgiving, invites humanity towards benevolent and sincere interactions. The scientific analysis of this verse underscores the necessity for transformation within religious scientific systems to convert traditional centres into laboratories of knowledge production. The critiques presented, ranging from negligence and ambition to lack of planning, pave the way for reconsideration within these systems. This exegesis, by offering strategies to enhance the scientific standing of religious institutions, is a call towards the globalisation of Islamic knowledge and responsiveness to contemporary needs.
