Al-Baqarah: (278–281) O you who believe...

Issues in the Verses:

When the Almighty previously stated that whoever refrains from usury may keep what has already been taken (i.e., the principal), it could be assumed that there is no difference between what was received and what remains due from the people.

Therefore, the Almighty said in this verse: {And leave that which remains of usury} (2:278). This clarifies that if the excess amount was due to them and not yet received, then that excess is forbidden, and they are only entitled to recover their principal sums.

The Almighty intensified this command because someone who has waited a long time for a due date, and then the time arrives, expecting that excess amount to be his, requires a strong prohibition to prevent him from taking it. Hence, He said: {Fear Allah}—and fearing Him means avoiding what He has forbidden—{and leave that which remains of usury}. This means: if you have received some, forgive it; but if you have not received it, or have not received all of it, then that which remains unreceived, whether the whole or part, its collection is forbidden.

This verse is a major foundation for the rulings concerning disbelievers who embrace Islam. What occurred during the time of disbelief remains valid and is not nullified or diminished. Matters that did not exist during disbelief are judged according to Islamic law upon conversion. If they entered into a marriage contract based on what was permissible for them but forbidden in Islam, it is pardoned and not revisited. If the marriage involved something forbidden, and the woman has already taken her mahr (dower), it stands. If she has not taken it, she is entitled only to the mahr al-mithl (dower equivalent to her peers), not the stipulated mahr. This is the view of Imam al-Shafi'i (may Allah be pleased with him).

Objection: Why does the address begin with {O you who believe, fear Allah} and end with {if you are believers}?

Answer: There are several responses:

1. It is like saying, "If you are a brother, honor me." This means: the one who is truly a brother honors his brother.
2. It means: if you are believers now (i.e., having accepted Islam).
3. It means: if you desire the continuation of this ruling upon you through your faith.
4. O you who believe with your tongues, leave the remaining usury if you believe with your hearts.

There are several narrations concerning the reason for the revelation of this verse:

1. Narration 1: It was addressed to the people of Mecca who practiced usury. When they embraced Islam upon the conquest of Mecca, Allah commanded them to take only their principal sums, excluding the excess.
2. Narration 2 (Muqatil): The verse was revealed concerning four brothers from Thaqif: Mas'ud, 'Abd Yalil, Habib, and Rabi'ah, sons of 'Amr ibn 'Umayr al-Thaqafi. They were lending money to Banu al-Mughirah. When the Prophet (peace be upon him) gained control over Ta'if, the brothers embraced Islam and then demanded their usury from Banu al-Mughirah. Allah then revealed this verse.
3. Narration 3 ('Ata and 'Ikrimah): It was revealed concerning Al-'Abbas and 'Uthman ibn 'Affan (may Allah be pleased with them), who had advanced loans (in dates). When the harvest time arrived, they took some of the principal and added a surplus to the remainder. The verse was then revealed.
4. Narration 4 (Al-Suddi): It was revealed concerning Al-'Abbas and Khalid ibn al-Walid, who used to engage in usurious lending.

Al-Qadi stated that the phrase {if you are believers} indicates that faith is not perfected if a person persists in a major sin; one only becomes a believer absolutely if one avoids all major sins.

Response: Given the numerous proofs mentioned in the exegesis of {who believe in the Unseen} (2:3) that actions are external to the definition of faith, this verse must be interpreted in terms of the perfection of faith and its requirements. The implied meaning is: If you are acting according to the mandates of the laws of faith. Although this deviates from the literal reading, we adopt this view due to those established proofs.

Then the Almighty said: {But if you do not, then be informed of a war from Allah and His Messenger} (2:279). This involves several issues:

Issue 1: Recitation of "Fa'dhanu"

'Asim and Hamzah recited {fa'dhanū} (with an elongated alif and a kasra on the dhal), similar to {fa'āminū}. The rest recited {fa'dhanū} (with a sukūn on the hamzah and an alif shortened). It is narrated from the Prophet (PBUH) and 'Ali (RA) that they recited it with the elongated alif.

• Meaning of the elongated recitation: It means "Be informed" (from the root idhan), as in {Say: I have informed you all equally} (21:109). The object of the informing is omitted here; the meaning is: Be informed that whoever does not cease from usury faces war from Allah and His Messenger. If they are commanded to inform others, they themselves are certainly informed, but their knowledge does not imply informing others. Thus, this recitation is rhetorically stronger.
• Ahmad ibn Yahya's view: The common recitation (with sukūn on the hamzah) comes from the root idhn (permission/knowledge), meaning: Be in a state of knowledge and awareness.
• Al-Hasan's recitation: He recited {fa'ayqanū} (then be certain), which supports the common recitation.

Issue 2: The Addressee of the Threat

There is a difference of opinion on whether the address {if you are believers, but if you do not, then be informed of a war from Allah and His Messenger} is directed at the believers who persist in usurious dealings, or at the disbelievers who permit usury, claiming that trade is like usury.

Al-Qadi favored the first possibility because the command {be informed} addresses a group previously mentioned, namely those addressed by {O you who believe, fear Allah and leave that which remains of usury}. This indicates the address is to the believers.

Objection: How can war be commanded against Muslims?

Response: The term "war" (harb) can be applied to one who disobeys Allah without permitting the act, as in the Hadith: "Whoever harms one of My allies, I declare war against him." Also, the Hadith from Jabir (RA) states: "Whoever does not abandon mukhabarah (a type of sharecropping), let him be informed of a war from Allah and His Messenger." Many exegetes and jurists take the verse {The recompense of those who wage war against Allah and His Messenger} (5:33) as the basis for punishing Muslims who engage in highway robbery. Thus, this type of threat against Muslims is established in the Book of Allah and the Sunnah of His Messenger.

Knowing this, there are two ways to answer the question:

1. The intent is exaggeration in the threat, not actual warfare.
2. Actual warfare is intended, with detail: If persistence in usury occurs by an individual whom the ruler can control, the ruler should apprehend him and implement God's ruling, ranging from disciplinary action (ta'zir) to imprisonment until repentance is manifest. If it occurs by a group possessing military strength, the ruler fights them, just as he fights a rebellious faction (al-fi'ah al-baghiyah), or as Abu Bakr (RA) fought those who withheld Zakat, or if people collectively abandoned the call to prayer or the burial of the dead. In such cases, the aforementioned actions are taken. Ibn 'Abbas (RA) said: Whoever deals in usury is asked to repent; if he repents not, his neck is struck off.

The Second View: The address {But if you do not, then be informed of a war} (2:279) is directed at the disbelievers. The meaning of {And leave that which remains of usury if you are believers} (2:278) is: if you are confessors of the prohibition of usury. {But if you do not} means: if you do not confess its prohibition, {then be informed of a war from Allah and His Messenger}. Those who hold this view argue that it proves that whoever disbelieves in even one ordinance of Islam is a disbeliever, just as if he disbelieved in all of them.

Then the Almighty said: {But if you repent}. According to the first view, this means repenting from usurious transactions. According to the second view, it means repenting from permitting usury. {then you shall have your principal sums. You will not be wronged, nor will you be wronged}. Meaning: You do not wrong the creditor by demanding more than the principal, nor are you wronged by having your principal diminished.

Then the Almighty said: {And if someone is in hardship, then let there be a delay until a time of ease} (2:280). This involves two issues:

Grammarians state that kāna is used in several ways:

1. To signify occurrence or existence, as in qad kāna al-amr (The matter has occurred/existed), in which case it does not require a predicate.
2. When the sense of occurrence is removed, leaving the word solely for tense, it requires a predicate, as in kāna Zaydun dhāhiban (Zayd was going).

(The scholar then recounts a complex linguistic problem he posed to scholars in Khwarazm regarding whether 'kāna' when imperfective is a verb, which implies it must be 'tāmma' (complete), or if it is a particle, which contradicts its verbal properties. He resolves this by explaining that 'kāna' always means occurrence/existence, but in the second case, it signifies the occurrence of a description (e.g., Zayd being described as knowledgeable) in the past, requiring two terms, whereas in the first case, it signifies the occurrence of the thing itself.)

3. The third meaning: Kāna can mean "became" (ṣāra).
4. The fourth meaning: Kāna can be superfluous (extra).

Returning to the interpretation: In this verse, {kāna} has two possibilities:

1. It means "occurred and existed." The meaning is: And if a debtor in hardship exists, then a delay is due. This aligns with {unless it be a present trade which you conduct among yourselves} (2:282) (where takūna is raised, meaning: unless a present trade occurs). This interpretation fits the verse's purpose, as if it said, "If the buyer is in hardship, then a delay," the delay would be restricted to the buyer, which is not the case; the delay is due to any debtor in hardship.
2. It is imperfective (nāqisah) with an omitted predicate, meaning: And if the debtor is in hardship, [he is due a delay]. 'Uthman recited {dhā 'usratin} (with dhā), meaning: If the creditor is in hardship, then a delay.

Usrah is the noun derived from a'sar (indebtedness), meaning the inability to find existing wealth to pay. It is said: a'sara al-rajul (the man became indebted), meaning he reached a state where wealth is difficult to find.

Then the Almighty said: {then let there be a delay until a time of ease} (2:280). This involves several issues:

Issue 1: Omission

There is an omission in the verse. The meaning is: Then the ruling, or the matter, is a delay, or that which you deal with is a delay.

Issue 2: Meaning of Delay (Naẓrah)

Naẓrah means postponement. It is the noun derived from anẓār (granting respite). You say: I sold the item bi-naẓratin or bi-anẓārin. This is like the verse: {He said, "My Lord, then reprieve me until the Day they are resurrected." He said, "Indeed, you are of those reprieved, until the Day of the known time"} (15:36–38).

Issue 3: Recitations of Naẓrah

Naẓrah was read with a sukūn on the ḍād. 'Ata read {fa-naẓiruhu} (then his delay/respite), meaning the right-holder, or the one due the delay, by way of attribution (like makān 'āshib - a place with grass). Another narration from him is {fa-sāmiḥhu bi-n-naẓrati} (then forgive him with a delay), meaning command him to grant respite.

Issue 4: Meaning of Ease (Maysarah)

Maysarah is derived from yusr and yasār, which is the opposite of 'usrah (hardship). It means the availability of existing wealth. It is said: aysara al-rajul fa-huwa mūsir (the man became wealthy, so he is wealthy). Thus, maysarah, yusr, and ma'sūr all mean affluence.

Issue 5: Recitation of Maysarah

Nafi' read {ilā maysaratin} with a ḍammah on the sīn. The rest read it with a fatḥah. Both are famous linguistic variations, like maqbarah and mashrabah. The fatḥah is more common in their speech.

Issue 6: Scope of the Delay Ruling

There is a difference of opinion on whether the ruling of granting delay is specific to usury or general for all debts.

• View 1 (Ibn 'Abbas, Shurayh, Al-Ḍaḥḥāk, Al-Suddi, Ibrahim): The verse pertains only to usury. Shurayh is reported to have ordered the imprisonment of one litigant, and when told the man was in hardship, Shurayh replied, "That is only in the case of usury. Allah Almighty says: {Indeed, Allah commands you to render trusts to whom they are due} (4:58)." Exegetes mention that when the verse threatening war was revealed, the four brothers who dealt in usury said, "Rather, we repent to Allah, for we lack the capacity to fight Allah and His Messenger." They agreed to take only the principal from Banu al-Mughirah. Banu al-Mughirah then complained of hardship, asking for a delay until the crops matured, but the brothers refused. Then Allah revealed: {And if someone is in hardship, then let there be a delay until a time of ease}.
• View 2 (Mujahid and a group of exegetes): It is general for all debts. They argue that Allah said {if someone is in hardship} (dhū 'usratin) and did not say dhā 'usratin (which would imply a specific type of debtor), suggesting generality.

Al-Qadi favored the first view, arguing that the preceding verse threatened war without exception for usury. Then this verse states that if the debtor is in hardship, a delay until the time of ability is obligatory. Since delay implies postponement, there must be a right previously mentioned for the postponement to apply to. However, since the obligation of delay is established in this specific case by explicit text, it is established in all other cases by necessity, as the common meaning is that an incapable person should not be burdened with payment. This is the view of most jurists, like Abu Hanifah, Malik, and Al-Shafi'i (may Allah be pleased with them).

Impoverishment (I'sār) is when one does not possess what he can pay immediately, nor does he possess anything that, if sold, would allow him to settle the debt. Therefore, someone who only possesses a house and clothes necessary for his needs is not considered destitute if he can sell them to pay the debt. He should only keep enough food for one day for himself and his family, and the clothing necessary for prayer and protection from heat and cold.

There is a difference of opinion on whether a strong person is obliged to hire himself out to the creditor or others if he is in hardship. Some say yes, just as he must work for his own needs. Others say no. There is also disagreement on whether an indigent person must accept payment offered by a third party. If someone has merchandise that has become unsalable, he is obliged to sell it at a loss if that is the only option, and use the proceeds for the debt.

If a creditor knows his debtor is destitute, it is forbidden for him to imprison the debtor or demand payment. A delay until the time of ease is obligatory. If the creditor suspects the debtor's claim of destitution, he may imprison him until the destitution is proven.

If the debtor claims destitution and the creditor denies it, the debt either arose from an exchange (like sale or loan) or it did not (like destruction, ṣadāq, or guarantee).

• In the first case (arising from exchange), two just witnesses must testify that the consideration (the item received) has perished.
• In the second case (debt without exchange), the debtor's word is accepted, and the creditors must provide proof, as the default state is poverty.

Then the Almighty said: {And that you give charity is better for you} (2:281). This involves several issues:

Issue 1: Recitation of Taṣaddaqū

'Asim recited {taṣaddaqū} with a takhfīf (lightening) of the ṣād. The rest recited it with tashdīd (doubling). The original form was tataṣaddaqū (with two tā’s). Those who lightened it omitted one tā’ for ease; those who doubled it merged one tā’ into the other.

Issue 2: Meaning of Charity (Taṣadduq)

There are two views:

1. It means: And that you give charity to the destitute person concerning the debt owed to you, as charity cannot validly be given to anyone else. This omission is permissible because the destitute person and the principal sum were already mentioned, so it is understood that the charity relates to them. This is like {And that you forgive is nearer to righteousness} (2:237).
2. It means postponement (inẓār), based on the Hadith: "No Muslim is owed a debt that he postpones, except that for every day he postpones it, it is recorded as charity for him." This view is weak because postponement was already established as obligatory by the previous verse, so this verse must carry a new benefit. Furthermore, the phrase {is better for you} suits a recommended act (mandūb) rather than an obligation (wājib).

Issue 3: Meaning of "Better"

The "better" refers to obtaining beautiful praise in this world and a great reward in the Hereafter.

Then He said: {if you know}. There are several interpretations:

1. It means: If you know that this act of charity is better for you if you perform it. This makes action a necessary consequence of knowledge, containing a severe warning for sinners.
2. If you know the virtue of giving charity over demanding payment and collection.
3. If you know that what your Lord commands you is most beneficial for you.

Then the Almighty said: {And fear a Day when you will return to Allah. Then every soul will be compensated for what it has earned, and they will not be wronged} (2:281). This verse is directed at the great figures who dealt in usury, possessing wealth, prestige, supporters, and assistants, who might have oppressed people due to their wealth. Thus, they required strong admonition, warning, and threat to deter them from usury and unjustly taking people's wealth. Hence, Allah threatened them with this verse, terrifying them in the most severe manner. This involves several issues:

Issue 1: The Last Revealed Verse

Ibn 'Abbas said this verse was the last revealed to the Messenger (PBUH). When the Prophet (PBUH) performed Hajj, the verse {They ask you for a ruling concerning women} (4:127) (the ruling on kalālah) was revealed. Then, while standing at 'Arafah, {This day I have perfected for you your religion and completed My favor upon you} (5:3) was revealed. Then {And fear a Day when you will return to Allah} (2:281) was revealed. Gabriel (PBUH) then said: "O Muhammad, place it at the end of the 280th verse of Al-Baqarah." The Messenger of Allah (PBUH) lived for 81 days afterward, or 21 days, or seven days, or three hours, according to different reports.

Issue 2: Recitation of Tarji'ūn (You Return)

Abu 'Amr recited {tarji'ūna} with a fatḥah on the tā’, while the rest recited it with a ḍammah. Returning (rujū') is intransitive, while causing return (tarjī') is transitive. Both recitations are explained based on this distinction.

Issue 3: Grammatical Function of "Day" (Yawman)

The word yawman is in the accusative case as a direct object (maf'ūl bihi), not as an adverb of time (ẓarf). The meaning is not "Fear during this day," but rather: Prepare for its encounter with righteous deeds. This is similar to {Then how will you guard yourselves, if you disbelieve, against a Day that will make children white with age?} (73:17), meaning: How will you guard against this Day, described thus, if you disbelieve in Allah?

Issue 4: Meaning of Fearing the Day

Al-Qadi stated that "Day" refers to a specific time period, which cannot be feared directly. What is feared are the hardships and terrors that occur within it. Guarding against those terrors is only possible in the worldly abode by avoiding sins and fulfilling obligations. Thus, {And fear a Day} encompasses an injunction for all types of religious duties.

Issue 5: The Meaning of Returning to Allah

Returning to Allah does not imply physical location or direction, as that is impossible for Allah. Nor does it mean returning to His knowledge or custody, as He is with them wherever they are. Rather, every instance of {you will return to Allah} in the Qur'an has two meanings:

1. Humans have three sequential states:
   • State 1: Being in their mothers' wombs, where they possess no benefit or harm; only Allah Almighty is the disposer.
   • State 2: After emerging from the wombs, where parents initially manage their affairs, and then they manage each other outwardly.
   • State 3: After death, where truly only Allah is the outward disposer. It is as if, upon leaving the world, they return to the state they were in before entering it. This is the meaning of returning to Allah.
2. It means they return to what Allah has prepared for them of reward or punishment. Both interpretations are sound and consistent with the wording.

Then He said: {Then every soul will be compensated for what it has earned}. This involves two issues:

Issue 1: Meaning of "What It Has Earned" (Mā Kasabat)

This means that upon returning to Allah, every accountable person must receive the full recompense for their deeds, as in {So whoever does an atom's weight of good, he will see it. And whoever does an atom's weight of evil, he will see it} (99:7–8). Also, {Indeed, if there is a deed the weight of a mustard seed, even if it is in a rock or in the heavens or on the earth, Allah will bring it forth} (31:16). And {And We will set up the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there was [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountants} (21:47).

Regarding the interpretation of {what it has earned}:

1. There is an omission: the recompense for what it has earned.
2. The earned thing is that recompense, because wealth acquired through trade is described linguistically as one's earning. Thus, {every soul will be compensated for what it has earned} means every soul will be compensated with its earnings (i.e., the reward/punishment itself). This second interpretation is preferable because explaining the text without needing implied words is better.

Issue 2: Theological Implications

The proponents of stern warning (al-wa'īdiyyah) use this verse to affirm the punishment of sinners. Our scholars (Aṣḥābuna) use it to affirm that the punishment will not be eternal, because since the person believed, the reward of faith must reach him, which is only possible by his exiting the Fire and entering Paradise.

Then He said: {and they will not be wronged}. A question arises: The phrase {then every soul will be compensated for what it has earned} implies that they will not be wronged, making the final clause redundant.

Answer: When Allah said {then every soul will be compensated for what it has earned}, this indicated the delivery of punishment to sinners and disbelievers. A questioner might ask: How does the generosity of the Most Generous of the generous suit the punishment of His servants? He answers with {and they will not be wronged}. This means the servant brought that predicament upon himself because Allah enabled him, removed excuses, facilitated the path of guidance, and granted respite. Whoever falls short has wronged himself. This answer aligns with the principles of the Mu'tazilah.

However, according to the principles of our scholars (Aṣḥābuna), Allah is the Owner of creation, and when the Owner acts as He wills in His property, it is not injustice. Thus, the phrase {and they will not be wronged} after mentioning the threat points to this established principle of ownership.

One of the legal rulings mentioned in this section of the Surah is the verse concerning debt settlement:

{O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you with justice. And let no scribe refuse to write as Allah has taught him. So let him write and let the one who is liable dictate, and let him fear Allah, his Lord, and not leave out anything from it. But if the one who is liable is unsound of mind or weak or unable to dictate himself, then let his guardian dictate with justice. And bring to witness two witnesses from among your men. But if there are not two men, then a man and two women from those whom you accept as witnesses, so that if one of the two women errs, the other can remind her. And let not the witnesses refuse when they are called. And do not become weary to write it, whether it is small or large, for its specified term. That is more just in the sight of Allah and more upright for testimony and nearer to ensuring you have no doubt, except that it be a trade present which you conduct among yourselves; then there is no blame upon you if you do not write it. And have witnesses when you conduct a transaction. And let neither a scribe nor a witness be harmed. And if you do so, indeed, it is a grave sin for you. And fear Allah. And Allah teaches you. And Allah is Knowing of all things.} (2:282)