In the last verse (281), there appear again the subjects of the fear of the Last Day, its accounting, its rewards and punishment, at which end these verses containing the injunctions of ربا riba. It was said in this last verse: وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّـهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ﴿٢٨١﴾ That is, fear a day on which all of you will be assembled be-fore Allah when everyone will be fully and equitably recom¬pensed for his deeds and they will not be wronged. Sayyidna ` Abdullah ibn ` Abbas (رض) says that this verse is the last in the order of its revelation. No other verse was revealed after that. Thirty-one days later, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) left this mortal world. There are other reports which say that this happened after only nine days. Upto this point, the explanations have been restricted to the verses of Surah al-Baqarah which concern the injunctions of ربا riba. Dealing with the unlawfulness and prohibition of ربا riba, there are in the noble Qur&an seven verses of Surah a1-Baqarah cited above, one verse in Surah Al-` Imran and two verses in Surah al-Nisa&. There is yet another verse in Surah al-Rum the explanations of which differ. Some have taken it too in the sense of usury or interest, while others hold that it has some other connotation. Thus there are ten verses of the Holy Qur&an which carry the injunctions of ربا riba or interest. Before we get to know the whole truth about ربا riba, it seems appropriate that the translation and explanation of the rest of the verses which appear in the Surahs Al-` Imran, al-Nisa& and al-Rum, should be given here so that it becomes easy for us to understand the true nature of ربا riba in the combined perspective of all these verses. Verse 130, of Surah Al-` Imran (3) reads as follows: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً ۖ وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٣٠﴾ O those who believe, do not eat ربا Riba (usury or interest) multi-plied many times. And fear Allah, so that you may be success¬ful. There is a special event behind the revelation of this verse. In pre-Islam Arabia, the general pattern of ربا riba transactions was that loans were given on ربا riba for a set period of time; when that period expired and the borrower was unable to pay it back, he was given an extension of time on the condition that the amount of riba was to be increased. Similarly, if payment was not made even on the expiry of the second deadline, the amount of ربا riba was further increased. This fact is mentioned in general books of Tafsir, specially in Luba al-Nuqul, on the authority of Mujahid. The verse was revealed to eradicate this inhuman custom of pre-Islam Arabia. Therefore, by saying (ad` afam&Muda&afata أَضْعَافًا مُّضَاعَفَةً multiplied many times) in the verse, their prevailing practice was con¬demned and they were warned on their selfishness and anti-community conduct, and naturally so, it was declared prohibited. This does not mean that ربا riba will not be prohibited if it happens not to be multiplied many times, because the absolute prohibition of ربا riba has been very clearly stated in Surah al-Baqarah and Surah al-Nisa&, irre¬spective of its being doubled or multiplied many times. This is like it has been said at several places in the Holy Qur&an: لَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا (Do not take a paltry price in exchange of My verses). The expression &paltry price& was used here to indicate that even if the kingdom of the whole world was taken in exchange for the Divinely revealed verses, the price will still be &paltry.& It does not mean that taking a paltry price against the verses of the Qur&an is Haram, but taking a higher price would be permissible. Similarly, the expression أَضْعَافًا مُّضَاعَفَةً (multiplied many times), has been introduced only to focus attention on their shameful method and it is not a necessary condition for the prohibition. Moreover, if we think about the prevalent methods of ربا riba, we will reach the conclusion that once the habit of taking ربا riba is settled, the ربا riba does not remain simple ربا riba anymore; it necessarily becomes doubled and multiplied because the amount accrued from ربا riba becomes a part of the total amount owned by the creditor and, when he further circulates this additional amount of ربا riba on interest or usury, the ربا riba becomes multiplied. Should this chain action go on building up, nothing can stop it from becoming : أَضْعَافًا مُّضَاعَفَةً (multiplied many times). This way every ربا riba will end up increasing several times. Having dealt with verse 130 of Surah Al-` Imran, let us now look at the two verses, 160 and 161 of Surah al-Nisa& which concern ربا riba. These are as follows: فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّـهِ كَثِيرًا ﴿١٦٠﴾ وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا ﴿١٦١﴾ So, for the transgression of those who became Jews, We pro¬hibited for them the good things earlier made lawful for them and for their preventing (people) frequently from the way of Allah, and for their taking ربا riba (usury or interest) while they were forbidden from it, and for their eating up the properties of the people by false means. And We have prepared, for the disbelievers among them, a painful punishment. These two verses tell us that ربا riba was equally prohibited under the law of Sayyidna Musa (علیہ السلام) .When the Jews opposed it, they were appropriately punished in their worldly life when they started devouring the unlawful just out of greed for the mortal gains of the world, consequently then, Allah Almighty declared some lawful things prohibited for them. Verse 39 of Section 4 in Surah al-Rum is as follows: وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّـهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّـهِ فَأُولَـٰئِكَ هُمُ الْمُضْعِفُونَ ﴿٣٩﴾ And what you give in usury, that it may increase upon the people&s wealth, increases not with God; but what you give in alms, desiring God&s Face, - they shall receive recompense manifold. (30:39) Some commentators have taken this verse, like others mentioned earlier, to be dealing with interest or usury in view of the use of the word ربا riba meaning &increase& in the text. According to them, the verse means that money does seem to increase apparently by taking interest, but in fact, it does not. It is like the case of a person whose body gets swollen. Obviously this &increases& his -body but no sane person would be happy with this sort of &increase&. On the contrary, he would regard it as death in the offing. As compared to this, the giving of زکاۃ Zakah and صدقہ sadaqah does seem to decrease the wealth apparently, but that is no decrease in fact, rather on the contrary, it is the source of thousands of increases. It is like someone who takes purgative as system-cleanser or lets blood as a therapeutic measure; he looks weak on the outside and seems to miss something in his body but those who know regard this &decrease& to be a fore-runner of his &increase& in health and strength. According to some scholars of tafsir, this verse does not refer to the prohibition of usury or interest at all, rather, the word ربا &riba-& used in that verse refers to a gift presented to someone, not in good faith, but with the intention that it would bring back some better gift in return from the receiver. The gifts of this type are in vogue in some communities at the time of marital ceremonies Since this type of giving is to seek selfish ends and not to seek the pleasure of Allah Almighty, therefore, it was said in the verse that by doing so your wealth may seem to increase, but actually it does not increase with Allah, while that which is given as زکاۃ Zakah and صدقہ sadaqat to seek the pleasure of Allah Almighty goes on to double and redouble with Allah. According to this explanation, the sense of the verse will match with what was said addressing the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) in another verse (74:6): وَلَا تَمْنُن تَسْتَكْثِرُ that is, do not do favour to anyone with the intention that it may bring to you some added benefit in return. This second explanation appears to be obviously weightier in connection with this verse of Surah al-Rum. Firstly, because Surah al-Rum is Makki. Although, it is not necessary that every verse in a Mak¬ki Surahs is revealed in Makkah, yet there exists strong probability that it is so unless proved otherwise. And in case the verse is Makki, it cannot be interpreted to carry the sense of the prohibition of ربا riba because the prohibition of ربا riba came by revelation in Madinah. In addi¬tion to this, the subject dealt with earlier than this verse also indicates a tilt towards this explanation. There it was said: فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّـهِ which means: &Give to the relative his due, and to the poor and the wayfarer. This is better for those who seek the pleasure of Allah.& In this verse, it has been stated that spending on relatives, the poor and the wayfarers can become an act of ثواب thawab only on the condition that the intention behind it should be that of seeking the pleasure of Allah Almighty. Then, following that, in the verse under discussion, it was further explained that financial help given to someone with the hope that it will bring back greater return from the receiver of the help is certainly no spending in the way of Allah where the purpose is hardly to seek His pleasure. As a result, this will bring no ثواب thawab. Anyhow, there are, beside this particular verse, several other verses cited earlier which do deal with the prohibition of ربا riba. Out of these, there is the verse from Surah Al-` Imran which prohibits doubled and multiplied ربا riba; the rest of the verses state the prohibition of riba as such. These details, at the least, clear this much that ربا riba is حرام haram (unlawful) anyway, be it doubled and multiplied, simple or compound. It may be kept in mind that the degree of its being حرام haram is so severe that a declaration of war has been made on behalf of Allah and His Messenger against those who challenge the injunction.
