Verse 279 of Surah Al-Baqarah, standing as a pinnacle within the Quranic discussions concerning usury (riba), invites the audience with explicit and resolute language to abandon this practice and threatens those who defy it with confrontation against God and His Messenger. This verse, emphasising the preservation of principal capital and the establishment of justice in transactions, lays the foundations of economic and social security within the Islamic system. The present treatise, adopting a scientific and systematic approach, undertakes a comprehensive analysis of this verse, merging the lecture content with exegetical analyses to elucidate its various dimensions in an academic framework. The objective is to present a text that, while preserving all details and core concepts, employs an elevated and sophisticated language appropriate for specialised scholars, explicating the significance of this verse in reforming social and economic structures.
And if you do not desist, then be aware of a war from God and His Messenger; and if you repent, then the principal of your capitals is yours; you do not wrong, nor are you wronged.
Usury, as a multifaceted phenomenon, is addressed in the Holy Quran from scientific, practical, and social perspectives. This comprehensiveness reflects Divine wisdom in legislation, which encompasses not only theoretical aspects but also operational structures and social impacts. Usury, transcending mere economic conduct, acts as a virus within the body of society, threatening economic and social health. This viewpoint introduces usury as a pervasive problem requiring profound analysis and comprehensive solutions.
Verse 279 of Surah Al-Baqarah, through the phrase "فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ" (the principal of your capitals is yours), emphasises the preservation of ownership over the main capital, even for the usurer. This principle signifies Divine justice which, even when sin is committed, respects the economic rights of the individual. This approach prevents unjust confiscation of property and strengthens economic security as a basis for social stability.
The Holy Quran, by differentiating between usury prior to prohibition (sulaf) and usury after prohibition (baqi), averts social instability. This wise measure, by disregarding past transgressions and focusing on future reform, maintains societal tranquillity. This approach reflects the Qurans attention to preserving social cohesion during the legislative process.
The lack of economic security results in social decline, as individual ownership is threatened. Historical experience after the Islamic Revolution indicates that the absence of economic and social security has led to numerous conflicts and upheavals. For example, the city of Qom, as a religious centre, suffers from the lack of infrastructures such as a proper congregational mosque (musalla), which is a consequence of neglecting economic security.
Confiscation of property on the pretext of sin contradicts the Quranic principle of "فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ" and leads to social instability. This critique emphasises the necessity of justice in economic punishments and demonstrates that any unjust action exacerbates societal instability.
The noble hadith "Two blessings which many people lose: health and safety" introduces two unrecognised blessings: inner health (sehat) and external security (aman). Health refers to the absence of physical and spiritual illness, while safety denotes freedom from fear and anxiety. These two blessings constitute the foundation of human perfection, and their value is not truly realised until they are lost.
Neglecting economic and social security leads to the proliferation of underground activities in scientific, artistic, financial, and medical domains. These activities result from a lack of transparency and stability in society and contribute to social deviations. The Holy Quran, by emphasising security, offers a solution to prevent such deviations.
The verse "By time, indeed mankind is in loss" (Surah Al-Asr: 1-2) introduces social pressure as a factor of loss. The term "Asr", denoting the time between noon and sunset, symbolises social pressure due to temporal constraints. This exegesis illustrates the influence of social pressures on individual and collective decline.
The Holy Quran, through the verse "This day I have perfected for you your religion" (Surah Al-Ma'idah: 3), stresses focusing on the present and avoiding disputes concerning the past. This principle aids in preserving societal tranquillity during the implementation of Divine rulings and prevents instability arising from retrospective reinterpretations.
The phrase "You do not wrong, nor are you wronged" in verse 279 enunciates a comprehensive law for establishing justice in transactions. This principle not only forbids oppression but also rejects acceptance of being oppressed. Both oppressing and being oppressed are sins condemned by Islam. This law acts as a steadfast pillar ensuring a just economic system within the Islamic society.
The oppressed, by accepting injustice, enable the oppressor to perpetuate oppression and become an accomplice therein. Should society stand against the oppressor, injustice will be eradicated. This principle underscores social responsibility against oppression and indicates that acceptance of injustice is itself a sin leading to societal decline.
In the Holy Quran, victimhood does not signify weakness. For example, Imam Husayn (peace be upon him), though oppressed, stood powerfully and resolutely against tyranny. The term "oppressed" occurs only once in the Quran, whereas "oppressor" appears repeatedly, reflecting the Qurans avoidance of promoting victimhood as weakness.
Subjugation denotes backwardness, laziness, and weakness of will, rather than an innate characteristic. This phenomenon results from individual and social choices and can be eradicated through effort and reform. The Holy Quran, by criticising subjugation, emphasises the necessity of empowering society.
Poverty (iftiqr) and submission to oppression are two negative traits that steer society toward decline. Poverty is not a virtue but a disgrace that must be overcome through effort and progress. Submission to oppression, by accepting injustice, perpetuates it and prevents societal salvation.
The Umayyad and Abbasid caliphs, along with certain foreign rulers, institutionalised poverty and submission through the humiliation of the people. This degradation entrenched a sense of inferiority and hindered resistance against tyranny. This critique highlights the necessity of reconstructing social self-confidence.
Following the Islamic Revolution, some, due to past humiliations, resorted to vengeance and turmoil. This conduct stemmed from deficient character and psychological complexes which, upon gaining power, resulted in oppression. This analysis stresses the importance of character development and reform in the process of social transformation.
Usury, unlike winewhich is a private and individual sinoperates as a virus within the social bloodstream. Due to its universality and broad impact, this sin contaminates the entire social structure. This metaphor reveals the profound danger of usury and the necessity of combating it.
The prohibition of usury in the Holy Quran is akin to cardiac surgery on the battlefield. This difficult procedure is performed openly in the public arena, demonstrating the greatness of Quranic legislation. The Quran, by forbidding usury under critical conditions, courageously and precisely pursues societal reform.
Today, even usurers are aware of the vileness and contamination of usury. This awareness results from the precise legislation of the Holy Quran which has sensitised public culture towards this sin. This success signifies the profound influence of the Quran on societal reform.
Verse 279 of Surah Al-Baqarah, through the phrase "If you do not desist, then be aware of a war from God and His Messenger", issues a general ruling for all usurers, whether believer or non-believer. This universality illustrates the comprehensiveness of Quranic rulings which admit no exceptions for transgression.
Refusal to abandon usury, whether by a believer or non-believer, is considered practical disbelief (kufr amali). This principle introduces usury as a criterion for assessing faith and disbelief. Abstinence from usury is a sign of faith, and persistence in it a sign of disbelief.
Disbelief manifests in various forms: denial of God, ignorance of God, or belief in a tyrannical deity (such as Iblis). Verse 279, by threatening war with God and His Messenger, categorises the usurer among those who consciously oppose Divine command.
The phrase "and if you repent" in the verse opens the doors of Divine mercy to all, whether believer or non-believer. This inclusiveness indicates Gods boundless mercy which guides repentant individuals towards justice and economic security.
The exegesis of verse 279 of Surah Al-Baqarah, like
