Al - Baqra: page 47 البقرة صفحة

قال تعالي

ٱلَّذِينَ يَأۡكُلُونَ ٱلرِّبَوٰاْ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيۡطَٰنُ مِنَ ٱلۡمَسِّۚ ذَٰلِكَ بِأَنَّهُمۡ قَالُوٓاْ إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ وَحَرَّمَ ٱلرِّبَوٰاْۚ فَمَن جَآءَهُۥ مَوۡعِظَةٞ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمۡرُهُۥٓ إِلَى ٱللَّهِۖ وَمَنۡ عَادَ فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ (275)

ولما ذكر الله حال المنفقين وما لهم من الخيرات عند الله وما يكفر عنهم من الذنوب والسيئات، ذكر الظالمين أهل الربا والمعاملات الفاسدة، وأخبر أنهم سيجزون حسب أعمالهم، كما كانوا في الدنيا يطلبون الكسب الخبيث كالمجانين، عوقبوا في البرزخ والقيامة، أنهم لا يقومون من قبورهم، أو يوم بعثهم ونشرهم، "إلا كما يتخبط من الشيطان المس" أي: من الجنون والصرع.

قال تعالي

يَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰاْ وَيُرۡبِي ٱلصَّدَقَٰتِۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ (276)

ثم أخبرنا تعالى أنه يمحو أرباح المرابين، ويزيد صدقات المنفقين، خلافاً لما يتبادر إلى أذهان كثير من الناس، فإن الإنفاق ينقص المال والربا يزيده، فإن جوهر الرزق وثمرته من الله تعالى، وما عند الله لا ينال إلا بطاعته وامتثال أمره

ومن يرتكب الربا يعاقب بعكس ما قصد، وهذا مشهود بالتجربة و"ومن أصدق من الله قولاً"

ثم قال تعالى: {يُمحِقُ اللَّهُ الرِّبَا}

أي ينزعه وينزع بركته عيناً ووصفاً، فيصبح سبباً لوقوع الآفات فيه وتنزع منه البركة، وإذا أنفق منه لم يؤجر عليه، بل كان رزقاً له إلى النار.

قال تعالي

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (277)

ثم أدخل هذه الآية ضمن آيات الربا، وهي قوله تعالى: {إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ} الآية، ليبين أن أكبر الأسباب الموجبة لترك ما حرم الله هو الربا، المكمل للإيمان وحقوقه، وبخاصة إقامة الصلاة وإيتاء الزكاة، لأن الصلاة تنهى عن الفحشاء والمنكر، ولأن الزكاة من الإحسان إلى الناس، مما ينافي استعمال الربا، الذي هو ظلم لهم، وجُرم عليهم.

قال تعالي

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَذَرُواْ مَا بَقِيَ مِنَ ٱلرِّبَوٰٓاْ إِن كُنتُم مُّؤۡمِنِينَ (278)

ثم وجه الخطاب إلى المؤمنين يأمرهم بالحذر منه وترك ما بقي من معاملات الربا التي كانوا يتعاملون بها قبل ذلك، وأنهم إذا لم يفعلوا ذلك فإنهم في حرب مع الله ورسوله، وهذا من أعظم الأدلة على شناعة الربا، حيث جعله محارباً لله ورسوله، حين ذكر آكلي الربا، ومعلوم أنهم إذا كانوا مؤمنين على دين ينفعهم، فإن ما صدر منهم ذكر حال المؤمنين وثوابهم، وخاطبهم بالإيمان، ونهاهم عن أكل الربا إذا كانوا مؤمنين.

قال تعالي

فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٖ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ (279)

ثم قال: {وإن تبتم} أي من المعاملات الربوية {ولكم رؤوس أموالكم لا تظلمون} أي الناس بأخذ الربا {ولا تظلمون} أي بتقليل رؤوس أموالكم، فمن تاب من الربا فإن كان معاملات سابقة فله ما تقدم وأمره معتبر، وإن كان هناك معاملات قائمة فعليه أن يقتصر على رأس ماله، فإن أخذ زيادة فقد تجرأ على الربا. وفي هذه الآية بيان حكمة تحريم الربا، وأنه يتضمن ظلم المساكين بأخذ الزيادة ومضاعفة الربا لهم.

قال تعالي

وَإِن كَانَ ذُو عُسۡرَةٖ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٖۚ وَأَن تَصَدَّقُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ (280)

ولهذا قال: «وإن كان معسراً فانظر إلى اليسر» أي: إذا كان صاحب الدين معسراً لا يقدر على الوفاء به، فإن على مدينه أن ينظر إلى اليسر، ويجب عليه أن يؤدي ما عليه إذا أدى به على أي وجه مباح، وإذا صدقه خصمه ـ بإسقاط الدين كله أو بعضه ـ كان ذلك خيراً له، ويسهل على العبد التمسك بالأمور الشرعية وتجنب المعاملات الربوية.

قال تعالي

وَٱتَّقُواْ يَوۡمٗا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ (281)

وختم هذه الآية بقوله: {واتقوا يوما ترجعون فيه إلى الله ثم توفى كل نفس ما اكتسبت وهم لا يظلمون}.

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Allah says

ٱلَّذِينَ يَأۡكُلُونَ ٱلرِّبَوٰاْ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيۡطَٰنُ مِنَ ٱلۡمَسِّۚ ذَٰلِكَ بِأَنَّهُمۡ قَالُوٓاْ إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ وَحَرَّمَ ٱلرِّبَوٰاْۚ فَمَن جَآءَهُۥ مَوۡعِظَةٞ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمۡرُهُۥٓ إِلَى ٱللَّهِۖ وَمَنۡ عَادَ فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ (275)

Those who devour usury will not stand except as stands one whom flops by the devil from the touch, that is because they said that selling is like usury, and God permitted selling and prohibited usury, so whoever comes to an admonition ٞ from his Lord ۦ and he stops, he will have what has preceded, and his command is to God and who's return they are the companions of the Fire, and therein they will abide (275)

When God mentioned the condition of the spenders and what good things they have from God, and what expiates for them of sins and misdeeds, He mentioned the wrongdoers, the people of usury and malicious dealings, and he told that they will be rewarded according to their deeds, just as they were in this world seeking malicious gains like madmen, they were punished in the isthmus and the resurrection, that they do not rise from their graves, or, on the day of their resurrection and publication, “except as he who is driven to pieces by Satan’s touch” that is: from insanity and epilepsy.

Allah says

يَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰاْ وَيُرۡبِي ٱلصَّدَقَٰتِۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ (276)

God destroys usury and increases almsgiving, and God does not love every sinful disbeliever (276)

Then the Almighty told us that He wipes out the gains of usurers, and increases the alms of the spenders, contrary to what comes to the minds of many people, spending decreases money and usury increases it, for the substance of sustenance and its fruits are from God Almighty, And what God has, is not obtained except by obedience to Him, and complying with His command

The one who commits usury is punished by the opposite of what he intended, and this is witnessed by experience and “Who is more truthful than God in word?”

Then the Almighty said: {God destroys usury}

That is, he takes it away and takes away his blessing in essence and description, so it becomes a cause for pests to fall into it and the blessing is taken away from him, and if he spends from it, he will not be rewarded for it, but rather it will be provision for him to the fire.

Allah says

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (277)

Those who believe and do righteous deeds and establish prayer and pay the zakat, they shall have their reward with their Lord, and there is no fear upon them, nor shall they grieve (277)

Then he inserted this verse among the verses of usury, which is his saying: “Indeed, those who believe and do righteous deeds and establish prayer and pay zakat” the verse, to show that the biggest reasons for avoiding what God has forbidden are usurious gains, complementing faith and its rights. especially, establishing prayer and paying zakat, because prayer prevents immorality and wrongdoing, and that zakat is a benevolence to people, which contradicts the use of usury, which is an injustice to them, and an offense against them.

Allah says

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَذَرُواْ مَا بَقِيَ مِنَ ٱلرِّبَوٰٓاْ إِن كُنتُم مُّؤۡمِنِينَ (278)

O you who have believed, pious God and give up what remains of usury, if you are believers (278)

Then he directed the speech to the believers, ordering them to beware of it and to give up what remains of the usury transactions that they used to engage in before that, and that if they did not do that, then they are at war with God and His Messenger, and this is one of the greatest evidences of the heinousness of usury, where he made him a fighter against God and His Messenger, when he mentioned usury eaters, and it was known that if they were believers in a faith that would benefit them, then what was issued from them mentioned the condition of the believers and their reward, and addressed them with faith, and forbade them from consuming usury if they were believers.

Allah Says

فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٖ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ (279)

If you do not do it, then be warned of a war from God and His Messenger, and if you repent, you will have the heads of your wealth. (29) You shall not be wronged.

Then he said, “And if you repent,” meaning from usurious transactions, “you shall have your capital, you shall not be wronged,” people by taking usury, “and you shall not be wronged,” by underestimating your capital, whoever repents of usury, if it was previous transactions, then he has the previous ones, and his matter is considered. and if there were existing transactions, he must limit himself to his capital, If he takes an extra, then he has dared to usury. In this verse, an explanation of the wisdom of prohibiting usury, and that it includes injustice to the needy, by taking the extra, and multiplying the usury for them.

Allah says

وَإِن كَانَ ذُو عُسۡرَةٖ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٖۚ وَأَن تَصَدَّقُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ (280)

And if he is in hardship, then look towards ease, and that you give charity is better for you, if you only knew (280)

That is why he said: “And if he is in difficulty, then look at ease.” That is, if the one who owes the debt is insolvent and is not able to pay it, then his debtor must look at ease, and he is obligated to fulfill what he owes if he fulfills it in any permissible way, and if his opponent believes him - by dropping the debt in whole or in part - it is good for him, and it makes it easier for the servant to adhere to legal matters and avoid usurious transactions.

Allah says

وَٱتَّقُواْ يَوۡمٗا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ (281)

And pious a Day when you will be returned to God, then every soul will be paid in full for what it has earned, and they will not be wronged (281)

He also concluded this verse by saying: “And fear a day when you will be returned to God, then every soul will be paid in full for what it has earned, and they will not be wronged.”