Surah Baqarah ayat 275 Tafsir Quran 2:275

﴿الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ﴾
[ البقرة: 275]

2:275 Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.

Those who devour that is those who seize by way of usury which is an excess levied in transactions of money or foodstuffs either on their value or on credit shall not rise again from their graves except rising as one whom Satan has made prostrate demented from touch through madness min al-mass ‘from touch’ is semantically connected to yaqūmūna ‘they rise’; that which befalls them is because of the fact that they say ‘Trade is like usury’ in terms of permissibility this statement is a type of reversed simile used for intensity sc. ‘usury is like trade’ is the expected word order. God responds to them saying that God has permitted trade and forbidden usury. Whoever receives an admonition from his Lord and desists from devouring it he shall have his past gains those made before the prohibition and which cannot be reclaimed from him and his affair with regard to pardoning him is committed to God; but whoever reverts to devouring it treating it like trade in terms of lawfulness — those are the inhabitants of the Fire abiding therein.

Those who have such a voracious appetite that they indifferently devour all they can gain from their practice of usury are both offensive and defensive with respect to mankind and they assume the demeanour of the mentally disturbed who offer themselves to al-Shaytan who debased them mentally and spiritually. That is because they allege, Just as trade is a means of livelihood, so is usury; it is commercial dealing. But just as Allah permitted legitimate trade and consented to industry, He utterly forbade usury. Therefore, he who bows his ears in receiving admonition from Allah, his Creator, and restrains and monitors his desires and actions, may keep the gain from the past and plead his causes and Allah mercifully decides upon them. But those who relapse into this evil practice shall be the inmates of Hell eternally

The Punishment for Dealing with Riba ( Interest and Usury ) After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways.
Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection: الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ ( Those who eat Riba will not stand (on the Day of Resurrection ) except like the standing of a person beaten by Shaytan leading him to insanity.) This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would.
Ibn `Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures." Ibn Abi Hatim also recorded this and then commented, "This Tafsir was reported from `Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qatadah and Muqatil bin Hayyan." Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had,
«فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا»
( We reached a river -the narrator said, "I thought he said that the river was as red as blood"- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him.
The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth. ) The explanation of this dream was that the person in the river was one who consumed Riba. Allah's statement, ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ ( That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba ) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade.
The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade." Rather, they said, إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ ( Trading is only like Riba ) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments. Allah's statement, وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ ( Whereas Allah has permitted trading and forbidden Riba ) might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba.
Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted.
Allah is never asked about what He does, while they will be asked.
He is knowledgeable of the true reality of all things and the benefits they carry.
He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it.
He is more merciful with them than the mother with her own infant. Thereafter, Allah said, فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ( So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge ),) meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba, عَفَا اللَّهُ عَمَّا سَلَف ( Allah has forgiven what is past. ) On the day Makkah was conquered the Prophet said,
«وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس»
( All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance ) is annulled and under my feet, and the first Riba I annul is the Riba of Al-'Abbas ( the Prophet's uncle ).) We should mention that the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah.
Rather, he pardoned the cases of Riba that occured in the past, just as Allah said, فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ( shall not be punished for the past; his case is for Allah (to judge ).) Sa`id bin Jubayr and As-Suddi said that, فَلَهُ مَا سَلَفَ ( shall not be punished for the past ) refers to the Riba one consumed before it was prohibited.
Allah then said, وَمَنْ عَادَ ( But whoever returns ) meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person.
This is why Allah said, فَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ ( such are the dwellers of the Fire ـ they will abide therein forever. ) Abu Dawud recorded that Jabir said, "When الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ ( Those who eat Riba will not stand (on the Day of Resurrection ) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah ﷺ said,
«مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه»
( Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger. )" Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it." Mukhabarah ( sharecropping ), farming land in return for some of its produce, was prohibited.
Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited.
Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited.
These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry. The subject of Riba is a difficult subject for many scholars.
We should mention that the Leader of the Faithful, `Umar bin Al-Khattab, said, "I wished that the Messenger of Allah ﷺ had made three matters clearer for us, so that we could refer to his decision: the grandfather ( regarding inheriting from his grandchildren ), the Kalalah ( those who leave neither descendants nor ascendants as heirs ) and some types of Riba." `Umar was refering to the types of transactions where it is not clear whether they involve Riba or not.
The Shari`ah supports the rule that for any matter that is unlawful, then the means to it are also unlafwful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation. The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah ﷺ say,
«إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه»
( Both lawful and unlawful things are evident, but in between them there are matters that are not clear.
So whoever saves himself from these unclear matters, he saves his religion and his honor.
And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals ) near a private pasture, at any moment he is liable to enter it.) The Sunan records that Al-Hasan bin `Ali said that he heard the Messenger of Allah ﷺ say,
«دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك»
( Leave that which makes you doubt for that which does not make you doubt. ) Ahmad recorded that Sa`id bin Al-Musayyib said that `Umar said, "The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah ﷺ died before he explained it to us.
So leave that which makes you doubt for that which does not make you doubt." Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه»
( Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother. ) Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which `A'ishah said, "When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah ﷺ went out to the Masjid and recited them and also prohibited trading in alcohol." The Six collections recorded this Hadith, with the exception of At-Tirmidhi.
The Two Sahihs recorded that the Messenger of Allah said,
«لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا»
( May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price. ) `Ali and Ibn Mas`ud narrated that the Messenger of Allah ﷺ said,
«لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه»
( May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it. ) They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in.
Verily, deeds are judged by their intentions.
d

(2:275) But those who devour interest *315 become like the one whom Satan has bewitched and maddened by his touch. *316 They have been condemned to this condition because they say, "Trade is just like interest', *317 whereas Allah has made trade lawful and interest unlawfu1. *318 Henceforth, if one abstains from taking interest after receiving this admonition from his Lord, no legal action will be taken against him regarding the interest he had devoured before; his case shall ultimately go to Allah. *319 But if one repeats the same crime after this, . he shall go to Hell, where he shall abide for ever.

Those who consume interest cannot stand [on meaning

*315).
The term riba in Arabic means 'to grow, to exceed, to increase'.
Technically, it denotes the amount that a lender receives from a borrower at a fixed rate of interest.
At the time of the revelation of the Qur'an several forms of interest transactions were in vogue and were designated as riba by the Arabs.
Of these one was that the vendor sold an article and fixed a time limit for the payment of the price, stipulating that if the buyer failed to pay within the specified period of time, he would extend the time limit but increase the price of the article.
Another was that a man loaned a sum of money to another person and stipulated that the borrower should return a specified amount in excess of the amount loaned within a given time limit.
A third form of interest transaction was that the borrower and vendor agreed that the former would repay the loan within a certain limit at a fixed rate of interest, and that if he failed to do so within the limit, the lender would extend the time limit, but at the same time would increase the rate of interest.
It is to transactions such as these that the injunctions mentioned here apply.

*316).
The Arabs used the word majnun ( possessed by the jinn ) to characterize the insane.
The Qur'an uses the same expression about those who take interest.
Just as an insane person, unconstrained by ordinary reason, resorts to all kinds of immoderate acts, so does one who takes interest.
He pursues his craze for money as if he were insane.
He is heedless of the fact that interest cuts the very roots of human love, brotherhood and fellow-feeling, and undermines the welfare and happiness of human society, and that his enrichment is at the expense of the well-being of many other human beings.
This is the state of his 'insanity' in this world: since a man will rise in the Hereafter in the same state in which he dies in the present world, he will be resurrected as a lunatic.

*317).
The unsoundness of this view lies in not differentiating between the profit one gains on investment in commercial enterprises on the one hand, and interest on the other.
As a result of this confusion, the proponents of this view argue that if profit on money invested in a business enterprise is permissible, why should the profit accruing on loaned money be deemed unlawful? Similar areuments are advanced by those who thrive on interest in our own times.
Their argument runs as follows: A person who could have profitably invested his money in a commercial enterprise loans it out to somebody who, in turn, makes a profit out of it.
In such circumstances why should the borrower not pay the lender a part of the profit? Such people, however, disregard the fact that no enterprise in which a man participates, whether it is commercial, industrial or agricultural, and whether one participates in it with one's organizing skill or capital, or by both, is immune from risk.
No enterprise carries absolutely guaranteed profit at a fixed rate.
What is the justification, then, for the fact that out of all the people in the business world, the financier alone should be considered entitled to a profit at a fixed rate in all circumstances, and should be protected against all possibility of loss?
Let us set aside for a moment the questions of non-profitable loans and vacillations in the rate of profit.
Let us consider only the question of loans for profitable enterprises, and confine our consideration to loans made at non-exorbitant rates of interest.
The question, however, remains: Which rational principle, which logic, whch canon of justice and which sound economic principle can justify that those who spend their time, energy, capacity and resources, and whose effort and skill make a business thrive, are not guaranteed profit at any fixed rate, whereas those who merely lend out their funds are fully secured against all risks of loss and are guaranteed profit at a fixed rate? And which principle can justify the fact that a man lends out his funds to an industrial concern and fixes, say for the next twenty years, that he will be entitled to receive each year a given per cent interest on his capital, while the proprietors of the industrial concern have no means of foretelling the price changes affecting their commodity, and hence their profit? Let us consider another case, namely that of war loans.
How can it be appropriate that all classes of people endure all kinds of losses and are exposed to all kinds of risks and dangers connected with war, whereas the financiers, simply by having made loans, continue to receive Interest on them for long periods of time, sometimes even for a whole century?
*318).
The essential difference between non-interest business transactions and interest-bearing transactions rests on the following grounds:
( 1 ) In ordinary business transactions there occurs a mutually equitable exchange of benefits between the buyer and the seller.
The buyer derives benefit from the article which he purchases from the seller; the seller receives compensation for the effort, ingenuity and time spent on making the article available to the buyer.
In interest-bearing transactions, on the other hand, the exchange of benefits does not take place equitably.
The interest receiving party, receives a fixed amount as a payment for using the loan he advances and thus his gain is secured.
The other party to the transaction has only one thing at his disposal - a period of time during which he can make use of the funds loaned, and which may not always yield a profit.
If such a person spends the borrowed funds on consumption, there is obviously no question of profit.
Even if the funds are invested in trade, agriculture or industry, one stands the chance both of making a profit and of incurring a loss during the period of time in question.
Hence an interest-bearing transaction entails either a loss on one side and a profit on the other, or an assured and fixed profit on one side and an uncertain and unspecified profit on the other.

( 2 ) In business enterprises the profit that a person makes, however large it may be, is made only once.
The person who lends out money on interest receives, on the contrary, an on-going profit which multiplies with the passage of time.
Moreover, however large the extent of the profit made by the borrower from the loaned money it will still be within certain limits, while the claims of the lender in return for this profit are unlimited.
It is even possible that the lender may seize the entire turnover of the borrower if he defaults on payment, thus depriving him of all the resources from which he makes his living.
It is also possible that even after the lender has seized all the property of the borrower, his claims will still remain unsatisfied.

( 3 ) In a business deal, the transaction ends with the exchange between a commodity and its price.
After this exchange has taken place, no obligation remains on either party towards the other.
If the transaction is that of rent, the thing rented ( e.g.
land or building ) is not consumed but is rather used and remains intact, and is returned to the owner after a stipulated period of time.
In a transaction involving interest, however, what actually happens is that the borrower first spends the loaned funds, then reclaims them with his efforts, returning them to the lender together with a surplus.

( 4 ) In agriculture and industry, and in trade and commerce, one makes a profit after having expended one's effort, intelligence and time.
In an interest-bearing transaction, on the contrary, one becomes entitled to a sizeable share in the earnings of others without any toil and effort, by merely allowing someone to make use of one's surplus money.
The lender is neither a 'partner' in the technical sense of the term, for he does not share both the profit and the loss, nor is his share in proportion to the actual profit.

There is thus a tremendous difference from an economic point of view between business transactions as such and interest- bearing transactions.
Whereas the former plays a highly constructive role in human society, the latter leads to its corrosion.
This is in addition to its moral implications.
By its very nature interest breeds meanness, selfishness, apathy and cruelty towards others.
It leads to the worship of money and destroys fellow-feeling and a spirit of altruistic co-operation between man and man.
Thus it is ruinous for mankind from both an economic and a moral viewpoint.

*319).
What is said here is not that man will be pardoned by God for the interest taken in the past, but that it is for God to judge him.
The expression: 'may keep his previous gains' does not signify absolute pardon from God for the interest one has taken, rather it points to the legal concession that has been made.
It only means that no legal claim will be made for the interest taken in the past.
For were such claims to be entertained, an endless succession of litigation would ensue.
From a moral point of view, however, the earnings made by way of interest would continue to be impure.
If a person is really God-fearing and if his economic and moral viewpoint has really undergone a change under the influence of Islam, he will try to abstain from spending on himself the income which he has obtained by illegitimate means.
He will also try to seek out those from whom he has derived illegitimate earnings and will try to return those earnings to such people; if he is unable to locate them, he will try to spend them on collective welfare rather than on himself.
It is this conduct alone which can save him from the punishment of God.
As for one who continues to enjoy his illegitimate earnings, it is not unlikely that he will be subjected to God's punishment.

 

The Punishment for Dealing with Riba ( Interest and Usury ) After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways.
Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection: الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ ( Those who eat Riba will not stand (on the Day of Resurrection ) except like the standing of a person beaten by Shaytan leading him to insanity.) This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would.
Ibn `Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures." Ibn Abi Hatim also recorded this and then commented, "This Tafsir was reported from `Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qatadah and Muqatil bin Hayyan." Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had, «فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا» ( We reached a river -the narrator said, "I thought he said that the river was as red as blood"- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him.
The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth. ) The explanation of this dream was that the person in the river was one who consumed Riba. Allah's statement, ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ ( That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba ) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade.
The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade." Rather, they said, إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ ( Trading is only like Riba ) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments. Allah's statement, وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ ( Whereas Allah has permitted trading and forbidden Riba ) might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba.
Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted.
Allah is never asked about what He does, while they will be asked.
He is knowledgeable of the true reality of all things and the benefits they carry.
He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it.
He is more merciful with them than the mother with her own infant. Thereafter, Allah said, فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ( So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge ),) meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba, عَفَا اللَّهُ عَمَّا سَلَف ( Allah has forgiven what is past. ) On the day Makkah was conquered the Prophet said, «وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس» ( All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance ) is annulled and under my feet, and the first Riba I annul is the Riba of Al-'Abbas ( the Prophet's uncle ).) We should mention that the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah.
Rather, he pardoned the cases of Riba that occured in the past, just as Allah said, فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ( shall not be punished for the past; his case is for Allah (to judge ).) Sa`id bin Jubayr and As-Suddi said that, فَلَهُ مَا سَلَفَ ( shall not be punished for the past ) refers to the Riba one consumed before it was prohibited.
Allah then said, وَمَنْ عَادَ ( But whoever returns ) meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person.
This is why Allah said, فَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ ( such are the dwellers of the Fire ـ they will abide therein forever. ) Abu Dawud recorded that Jabir said, "When الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ ( Those who eat Riba will not stand (on the Day of Resurrection ) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah ﷺ said, «مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه» ( Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger. )" Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it." Mukhabarah ( sharecropping ), farming land in return for some of its produce, was prohibited.
Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited.
Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited.
These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry. The subject of Riba is a difficult subject for many scholars.
We should mention that the Leader of the Faithful, `Umar bin Al-Khattab, said, "I wished that the Messenger of Allah ﷺ had made three matters clearer for us, so that we could refer to his decision: the grandfather ( regarding inheriting from his grandchildren ), the Kalalah ( those who leave neither descendants nor ascendants as heirs ) and some types of Riba." `Umar was refering to the types of transactions where it is not clear whether they involve Riba or not.
The Shari`ah supports the rule that for any matter that is unlawful, then the means to it are also unlafwful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation. The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah ﷺ say, «إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه» ( Both lawful and unlawful things are evident, but in between them there are matters that are not clear.
So whoever saves himself from these unclear matters, he saves his religion and his honor.
And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals ) near a private pasture, at any moment he is liable to enter it.) The Sunan records that Al-Hasan bin `Ali said that he heard the Messenger of Allah ﷺ say, «دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك» ( Leave that which makes you doubt for that which does not make you doubt. ) Ahmad recorded that Sa`id bin Al-Musayyib said that `Umar said, "The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah ﷺ died before he explained it to us.
So leave that which makes you doubt for that which does not make you doubt." Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه» ( Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother. ) Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which `A'ishah said, "When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah ﷺ went out to the Masjid and recited them and also prohibited trading in alcohol." The Six collections recorded this Hadith, with the exception of At-Tirmidhi.
The Two Sahihs recorded that the Messenger of Allah said, «لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا» ( May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price. ) `Ali and Ibn Mas`ud narrated that the Messenger of Allah ﷺ said, «لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه» ( May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it. ) They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in.
Verily, deeds are judged by their intentions.
d

Allah then mentioned the punishment of consuming usury, saying: ( Those who swallow usury ) declaring it to be lawful ( cannot rise up ) from their graves on the Day of Judgement ( save as he ariseth ) in the life of this world ( whom the Devil hath prostrated ) confounded ( by (his ) touch) of insanity. ( That ) confusion is, in the Hereafter, the sign of the one who consumes usury ( is because they say: Trade is just like usury ) increase at the end of selling, once the term is due, is like the increase at the beginning of a transaction when the sale is deferred; ( whereas Allah permitteth trading ) the former increase ( and forbideth usury ) the latter increase. ( He unto whom and admonition from his Lord cometh ) a prohibition of usury comes from his Lord, ( and (he ) refraineth ( in obedience thereto )) from dealing in usury, ( he shall keep (the profit ) that which is past) he shall not be blamed for his dealing in usury before it was made unlawful, ( and his affair (henceforth )) in what remains of his life ( is with Allah ) if He wishes He will protect him and if He wishes He will let him down. ( As for him who returneth (to usury )) after usury has been made forbidden and says trade is just like usury ( -such are rightful owners of the Fire ) the dwellers of hell. ( They will abide therein ) they will abide therein until Allah wills.

Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Riba (usury)," whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire - they will abide therein.

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