Topic: Trade

2:196; 14:32; 47:39; 57:11; 63:11.

14:32; 43:68.

aSee 2:49.

Important Words:

بیع (buying and selling) is derived from باع i.e. he sold; or he bought; or he bartered (Aqrab).

خلة (friendship) is derived from خل. They say خل الشیء i.e. he pierced the thing and made a hole through it. خل فی دعائه means, he was very particular in his prayer. خل الیه means, he was in need of his help and support. خاله means, he made friends with him and took him as brother. خلة is, therefore, that friendship or love which penetrates the heart and takes root in it. خلیل is one whose friendship and love is very deep and sincere; a most loving and bosom friend (Aqrab). The Holy Prophet is reported to have said: "If I had taken anyone as my خلیل I would have taken Abu Bakr as such, but my خلیل is God" (Bukhari, ch. on Manaqibun-Nabi).

شفاعة (intercession). See note on 2:49.

Commentary:

Though, as the preceding verses point out, the final victory of the Holy Prophet of Islam was sure, yet the path before Muslims was not strewn with roses. They had to make great sacrifices in order to reach the goal. It is to this fact that the verse under comment points. It makes particular reference to financial sacrifices.

The words, wherein there shall be no buying and selling, do not mean that there will be no trade and commerce on the Day of Judgement, but that on that great day nobody will be able to buy salvation, which will depend only on one’s good works coupled with God’s grace. The only buying or selling that will be of avail to men on the Day of Judgement will be that which they shall have made in their present life (9:111).

The words, nor friendship, signify that there will be no occasion for forming new friendships on that day. Those, however, who will have taken God as their friend in their life on this earth will certainly benefit by that friendship. It is to this fact that the Quran refers when it says: Friends on that day shall be foes to one another, except the God-fearing(43:68). The righteous have God as their friend, and He will continue to be their friend on the Day of Judgement!

For شفاعة (intercession), see note on 2:49.

3:131; 30:40.

Important Words:

ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).

یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).

المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).

Commentary:

The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.

The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.

The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.

The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.

The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.

It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.

Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).

96:5.

4:30.

Important Words:

ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.

Commentary:

As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.

The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.

The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.

The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.

In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.

The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.

4:75; 61:11-12.

3:196; 61:5.

Commentary:

The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.

2:275; 13:23; 16:76.

2:255; 43:68.

Commentary:

The verse purports to say that if believers desire the "good tree" (v. 25) to yield its fruit soon, they should faithfully observe the Divine commandment regarding the saying of Prayers and the spending of a part of their property in the cause of God, both secretly and openly.

63:10.

Commentary:

The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God and their liking for His remembrance. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits cut apart from the world. Yet amidst all their material pursuits and engagements they do not neglect to discharge their duties to God and man. This certificate of merit which the Companions of the Holy Prophet received from Allah, their Divine Lord and Master, has been referred to in several other places in the Quran, viz. "Those who, if We establish them in the earth will observe Prayer and pay the Zakah and enjoin good and forbid evil" (22:42), and "Their sides keep away from their beds; and they call upon their Lord in fear and hope, and spend out of what We have bestowed upon them" (32:17). It is because of this life of righteousness and service of humanity that "Allah was well pleased with them, and they were well pleased with Him" (58:23).

Commentary:

In the previous verses mention was made of the Jews who rejected the Holy Prophet’s Message and who profaned their Sabbath and consequently incurred God’s displeasure. In the present verse, however, Muslims have been enjoined to be particularly careful about the obligatory Friday Prayer. Every people has a Sabbath and the Muslim Sabbath is Friday. As soon as call for Prayer is made all business is to cease and the Faithful should attend the mosque to listen to the Imam’s sermon (khutbah), which usually deals with some topical subject concerning the moral and social needs of the community and how to fulfil them.

As the Surah seems particularly to deal with the time of the Promised Messiah, the call for Friday Prayer may also signify his clarion call to Muslims to listen to his Message.