– and that it should then be struck by a fiery whirlwind and be utterly burnt down at a time when old age has overtaken him, and his offspring are still too small to look after their affairs?95 ▶
94 Here the term kafir is used in the sense of the ungrateful person who refuses to acknowledge the benevolence of his benefactor.
95 It is obvious that a man does not like to see that the earnings of his lifetime are destroyed when he is stricken with age and needs them badly and is no longer in a position to earn them. How is it, then, that he can contemplate stepping into the realm of the Hereafter and finding suddenly that he is empty-handed; that he has sown nothing whose fruit he can harvest?
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Al-Baqarah 2: 267–70
Thus does Allah make His teachings clear to you that you may reflect.
(267) Believers! Spend (in the Way of Allah) out of the good things you have earned and out of what We have produced for you from the earth, and choose not for your spending the bad things such as you yourselves would not accept or accept only by overlooking its defects. Know well that Allah is All- Munificent, Most Praise- worthy. (268) Satan frightens you with poverty and bids you to commit indecency whereas Allah promises you His forgiveness and bounty. Allah is Munificent, All-Knowing. (269) He grants wisdom to those whom He wills; and whoever is granted wisdom has indeed been granted much good. Yet none except people of understanding take heed.
(270) Allah knows whatever you spend or whatever you vow (to spend).96 ▶
96 “Vow” means either a man’s pledge to spend something or to perform some act of goodness which is not obligatory upon him provided that a particular wish of his is fulfilled. It is essential, however, that this vow, should relate to some wish which is in itself permissible and good and that the person concerned makes
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Al-Baqarah 2: 271–3
The wrong-doers have none to succour them. (271) If you dispense your charity publicly, it is well; but if you conceal it and pay it to the needy in secret, it will be even better for you. This will atone for several of your misdeeds. Allah is well aware of all that you do.
(272) You are not responsible for setting these people on the Right Way; Allah sets on the Right Way whomsoever He wills. Whatever wealth you spend in charity is to your own benefit for you spend merely to please Allah. So, whatever you spend in charity will be repaid to you in full and you shall not be wronged.
(273) Those needy ones who are wholly wrapped up in the cause of Allah, and who are hindered from moving about the earth in search of their livelihood, especially deserve help. He who is unaware of their circumstances supposes them to be wealthy because of their dignified bearing, ▶
it to none but God and for the sake of God. It is then that such a vow will be reckoned as an act of obedience to God and its fulfilment will be worthy of reward. Otherwise such a vow will be seen as an act of disobedience and sin and its fulfilment will invite punishment from God.
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Al-Baqarah 2: 274–5
but you will know them by their countenance, although they do not go about begging of people with importunity. Whatever wealth you spend on helping them, Allah will know of it.
(274) Those who spend their wealth by night and by day, secretly and publicly, will find that their reward is secure with their Lord and that there is no reason for them to entertain any fear or grief. (275) As for those who devour interest, they behave as the one whom Satan has confounded with his touch.97 Seized in this state they say: “Buying and selling is but a kind of interest,”98 even though Allah has made buying and selling lawful, and interest unlawful. ▶
97 The Arabs used the word majnun (possessed by the jinn) to characterize the insane. The Qur’an uses the same expression about those who charge interest.
98 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 – that is interest – be deemed unlawful?
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Al-Baqarah 2: 276–8
Hence, he who receives this admonition from his Lord, and then gives up (dealing in interest), may keep his previous gains, and it will be for Allah to judge him.99 As for those who revert to it, they are the people of the Fire, and in it shall they abide. (276) Allah deprives interest of all blessing, whereas He blesses charity with growth. Allah loves none who is ungrateful and persists in sin. (277) Truly the reward of those who believe and do righteous deeds and establish Prayer and pay Zakah is with their Lord; they have no reason to entertain any fear or grief.
(278) Believers! Have fear of Allah and give up all out- standing interest if you do truly believe. ▶
99 What is said here is not that man will be pardoned by God for the interest charged in the past, but that it is for God to judge him. The expression: “may keep his previous gain” does not signify absolute pardon from God for the interest one has realized, rather it points to the legal concession that has been made. It only means that no legal claim will be made against a person for the interest he had charged in the past.
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Al-Baqarah 2: 279–81
(279) But if you fail to do so, then be warned of war from Allah and His Messenger.100 If you repent even now, you have the right of the return of your capital; neither will you do wrong nor will you be wronged. (280) But if the debtor is in straitened circumstance, let him have respite until the time of ease; and whatever you remit by way of charity is better for you, if only you know.101 (281) And have fear of the Day when you shall return to Allah, and every human being shall be fully repaid for whatever (good or evil) he has done, and none shall be wronged.
100 This verse was revealed after the conquest of Makkah and has been placed here because of its contextual relevance. Although interest was considered objectionable even before, it had not been legally prohibited. After the revelation of this verse interest-bearing transactions became a punishable offence within the realm of Islam. On the basis of the last words of the verse, Ibn [Abbas, Hasan al-Basri, Ibn Sirin and Rabi[ ibn Anas are of the view that pressure should be brought against anyone who charges interest within the boundaries of the
