Bayan an yi Allah-wadai da riba a matsayin aikin tattalin arziki mara lafiya kuma mara adalci, surah ta ci gaba da bayyana tanade-tanaden da ke tafiyar da ciniki, lamuni, tsaron lamuni, da ba da bashi da ma'amaloli marasa riba.

Having condemned usury as an unhealthy, inequitable economic practice, the sūrah resumes by outlining provisions governing trade, loans, loan securities, and usury-free lending and transactions.

Idan mutum ya karanta waɗannan ayoyi, ba zai iya kasa mamakin kyakkyawan salon Alƙur'ani ba, wanda ya haɗa harshen shari'a mai tsananin daidaito da fasaha da kuma babban ƙima ta adabi. Yana cimma wannan daidaito mai laushi da wahalar fahimta tsakanin bayyanannen ma'ana da kaifin magana, ta haka yana ƙara wa hukunce-hukuncen shari'a kwarjini a zuciyar mai bi, ba tare da ya cutar da tsarin ɗabi'a na nassi ko daidaiton kalmomi ba. A yanayin yarjejeniyar kasuwanci, misali, ana kawo duk abubuwan da za su iya shafa wa ɓangarorin biyu na yarjejeniyar, da shaidu, da masu aiwatarwa, ana kuma kula sosai wajen la'akari da dukkan yanayi da zai iya faruwa. Ana magance kowane batu sosai kafin a matsa zuwa na gaba, ta haka ana guje wa maimaitawa mara amfani, da kalmomi marasa muhimmanci, ko tsawaita kowane bangare na batun da ake tattaunawa.

As one reads these verses, one cannot fail to marvel at the superb style of the Qur’ān, which combines precise legal language with eloquence and great literary merit. It achieves that delicate and elusive balance between clarity of meaning and pungency of expression, thereby gently but most effectively enhancing the appeal of the legal provisions to the religious conscience, without prejudicing the moral stance of the text or the precision of the wording. In the case of commercial contracts, for instance, all potential influences are brought into play with respect to the two parties to the contract, the witnesses and the executors, taking great care to consider all eventualities. Each point is thoroughly dealt with before moving on to the next, thereby avoiding unnecessary repetition, superfluous expressions, or the labouring of any aspect of the topic under discussion.

A cikin waɗannan tattaunawoyi masu zurfi na shari'a, Alƙur'ani yana riƙe da irin wannan ƙwarewa da kyau a harshe kamar yadda yake a cikin ayoyin da ke ƙunshe da wa'azi na ɗabi'a ko na addini. Haka ma, ya fi haka, domin daidaito shi ne jigon a waɗannan lokuta, kuma kalma guda da bai dace ba zata iya canza ma'anar dukkan magana, tare da sakamako mara daɗi. Duk da haka, a matsayinsa na majagaba wajen kafa waɗannan ƙa'idodi kusan shekaru dubu kafin dokokin farar hula da na kasuwanci, kamar yadda ƙwararrun masana shari'a za su yarda da farin ciki, Alƙur'ani ya cimma manufarsa ta shiga zuciya da tunanin ɗan adam cikin sauƙi da kyan gani.

In these highly legalistic discussions, the Qur’ān maintains the same quality of literary excellence and beauty as in those passages that deal with moral or religious exhortations. Indeed, it is even more so, because precision is of the essence in these cases and one inappropriate word could affect the whole meaning with unfortunate consequences. Yet in its pioneering role in establishing these principles almost ten centuries before civil and commercial laws, as legal experts would willingly admit, the Qur’ān achieves its objective of penetrating the human mind and heart with immense ease and elegance.

Bari mu yi nazari mai zurfi kan ka'idojin da Musulunci ya kafa game da bashi: "Ya ku waɗanda suka yi imani, idan kun yi mu'amala ta bashi har zuwa wani ƙayyadadden lokaci, to ku rubuta shi, kuma bari marubuci ya rubuta muku shi da adalci." (Aya ta 282)

Let us now take a closer look at the principles that Islam establishes with respect to loans: “Believers, when you contract a debt for a fixed term, put it in writing, and let a scribe write it down for you with fairness.” (Verse 282)

Saboda haka, ƙa'ida ta gabaɗaya ita ce cikakkun bayanan dukkan lamuni masu wa'adi dole ne su kasance a rubuce, saboda dalilai da za su bayyana daga baya, kuma wani mutum na uku ne zai yi rubutun domin tabbatar da cikakken rashin son kai da adalci. Wajibi ne mai rubutun ya rubuta sharuddan lamunin da aka amince da su daidai yadda suke, ba tare da tsoma baki ba, son zuciya ko nuna bambanci.

The general rule, therefore, is that details of all fixed-term loans must be in writing, for reasons that will become clear later, and that a third party must do the recording in order to ensure total impartiality and fairness. The writer is required to record the agreed terms of the loan faithfully, without interference, bias or prejudice.

Yana wajaba a gare shi ya yi aikinsa cikakke kuma da kwarewa, a matsayin aikin da yake yi wa Allah... (note: rule requires "God", not "Allah") Corrected translation: Yana wajibi a gare shi ya yi aikinsa cikakke kuma da ƙwarewa, a matsayin aikin da yake yi wa Allah... Final: Yana wajibi a gare shi ya yi aikinsa cikakke kuma da ƙwarewa, a matsayin aiki ga Ubangiji wanda ya ba shi baiwar iya rubutu, kuma saboda shi za a sakanta masa lada da ya dace: "Kada marubuci ya ƙi rubutu kamar yadda Ubangiji ya koya masa. Sai ya rubuta." (Aya ta 282)

He is obliged to do his job fully and competently as a duty to God who has blessed him with the ability to write, and for which he will be appropriately rewarded: “No scribe shall refuse to write as God has taught him. So he shall write.” (Verse 282)

Bayan an kafa dokar cewa sharuɗɗan lamuni dole ne a rubuta su ta hannun wani mai rubutu mai zaman kansa, sūrar ta ci gaba da bayyana yadda ya kamata a aiwatar da rubutun: "... kuma bari wanda ya ɗauki nauyin, watau mai bin bashi, shi ne ya yi dictation; kuma a cikin haka bari ya kasance mai tsoron Allah Ubangijinsa, kada ya rage kome daga cikinsa. In kuwa wanda ya ɗauki nauyin rauni ne a hankali ko a jiki, ko ba zai iya yin dictation da kansa ba, to bari waliyyinsa ya yi dictation da adalci." (Aya ta 282)

Having established that the terms of loans should be committed to writing by an independent document writer, the sūrah goes on to explain how the writing should be carried out: “... and let the one who incurs the liability i.e. the debtor] dictate; and [in so doing] let him be conscious of God his Lord and not diminish anything of it. If he who incurs the liability is weak of mind or body, or unable to dictate himself, then let his guardian dictate with fairness.” (Verse 282)

Sūrah ɗin ta ci gaba da bayyana wannan magana sosai, tana tada tsoro mai zurfi da sanin girman God, wanda duk abin da ke cikin duniya nasa ne, kuma wanda ya san kowane tunani, ko a ɓoye ko a bayyane. Tabbas zai kira kowa yă yi lissafi, kuma yana da cikakken iko a kan makomar mutane ta ƙarshe: "Na God ne abin da ke cikin sammai da abin da ke cikin ƙasa. Ko kun bayyana abin da ke cikin zukatanku ko kuka ɓoye shi, God zai yi muku lissafi a kansa. Sa'an nan zai gafarta wa wanda ya so, ya kuma azabtar da wanda ya so. God yana da iko a kan kome." (Aya ta 284)

The sūrah goes on to elaborate this point further, arousing deeper fear and consciousness of God, to whom everything belongs and who is aware of every thought, whether concealed or stated. He is sure to bring everyone to account, and He has full control over people’s ultimate destiny: “To God belongs all that is in the heavens and the earth. Whether you make known what is in your minds or conceal it, God will bring you to account for it. He will then forgive whom He wills and punish whom He wills. God has power over all things.” (Verse 284)

Ɗaya daga cikin manyan siffofi na tsarin dokokin Alƙur'ani shi ne yadda yake haɗa umarnin shari'a kawai da gargaɗi da wa'azi masu taɓa zuciya da ruhi. Saboda haka, yana danganta dokokin da ya kamata a aiwatar da su a rayuwar ɗan Adam da tushensu, wato Mahaliccin dukkan rayuwa, cikin yanayin da ya cika da tsoron Allah da kuma fatan rahamarsa. Musulunci yana tsara zukatai da ruhohin mutane, da kuma al'umma baki ɗaya, wadanda yake yin dokokinsa a kansu, don a samu cikakkiyar jituwa tsakanin ɗabi'a da shari'a, tsakanin takawa da iko. Tsari ne na rayuwa da Mahaliccinsa ya tsara ya kuma shimfiɗa wa mutum, wanda babu abin da zai taɓa yin takara da shi daga abin da mutum, da iyakacin iliminsa, fahimtarsa da tsawon rayuwarsa, zai iya samarwa ko cimmawa. Bayan haka, ɗan Adam kullum yana bambanta a ra'ayoyinsa da hangen nesansa. To me ya sa ɗan Adam yake ƙoƙarin guduwa daga Mahaliccinsa, wanda ya fi sanin abin da ya dace da halittarsa a kowane hali, a kowane lokaci da kuma a kowane yanayi?

One of the most distinctive features of the Qur’ānic legislative approach is that it combines purely legalistic directives with emotional and spiritual exhortations. Thus, it links the rules to be implemented in human life to their source, the Creator of all life, within a context rich with fear of, and hope in, God Almighty. Islam moulds individual hearts and souls, as well as society as a whole, to which it addresses its legislation in order to achieve perfect harmony between morality and law, piety and authority. It is a code of life designed and laid down for man by his Creator, which can never be rivalled by anything that man, with his limited knowledge, perception and life duration, can ever hope to produce or achieve. After all, human beings always differ in their views and perspectives. Why, then, does humanity try to run away from its Creator who knows best what suits His creation in every case, time or situation?