Ganawar da ta gabata ta tattauna ɗabi'un sadaka da matsayinta a cikin al'umma; wannan sashe kuma yana magana ne a kan ɓangaren duhu na zirga-zirgar kuɗi, wato riba, ko kamar yadda ake kiranta a Musulunci, ribā. Yayin da sadaka ke nuna bayarwa, karimci, tsarkakewa, ƙaruwa, haɗin kai da walwalar al'umma tare, riba kuwa tana nuna kaɗaici, ƙwadayi da son ɗaukaka kai.

The preceding passage discussed the ethics of charity and its role in society; the present passage deals with the opposite, dark side of the circulation of money, namely, usury, or to use the Islamic term, ribā. While charity denotes giving, generosity, purification, growth, cooperation and mutual social welfare, usury signifies stinginess, greed and self-aggrandizement.

Sadaka shi ne bayar da wani ɓangare na dukiyar mutum ba tare da wani tsammanin lada ko biya ba, yayin da riba kuwa ita ce karɓar wani ƙarin kuɗi fiye da adadin kuɗin da aka aro, wanda galibi ana biyansa ne daga gumin goshi da jinin mai karɓar aro, ko ya ci riba daga lamunin ko bai ci ba.

Charity is giving of one’s wealth without any expectation of recompense or repayment, while usury is the exaction of a charge over and above money owed, which is usually paid for out of the sweat and blood of the borrower, regardless of whether he profits as a result of the loan or not.

Yana iya zama abin lura cewa surar ta tattauna batun riba nan take bayan ta yi magana kan batu mai daɗi kamar sadaka, domin a bayyana bambanci mai tsanani tsakanin su, da tasirin kowannensu ga mutane da al'umma.

It is perhaps significant that the sūrah should discuss usury immediately after dealing with a pleasant subject such as charity, in order to highlight the sharp contrast between the two, and their effects on people and society.

Babu wani abu da aka la'anta kuma aka yi Allah-wadai da shi a cikin Alƙur'ani kamar riba; haka kuma babu wani aiki da aka yi wa gargaɗi mai tsanani kamar haka, tare da bayyana azabar tsoro da ke jiransa. Mara iyaka ne Allah da hikimarsa. Domin kuwa, duk da cewa riba na ɗaya daga cikin mugayen ayyuka da suka fi yaɗuwa a zamanin Jahiliyya kafin Musulunci, yawancin illolinta masu halakarwa ba su zama sanannu ba sai a zamaninmu na yau. Yanzu ne kawai, a cikin hasken wahalhalun da ɗan Adam ke sha a ko'ina, za mu iya fahimtar dalilan da ke bayan tsayin daka da Alƙur'ani ya yi wajen yaƙar wannan mugun aiki. A yau, mun fi kowa a zamanin Larabawan Jahiliyya ikon fahimtar hikimar Allah da ke ƙarƙashin waɗannan ƙa'idodi, da kuma dacewar Musulunci wajen tsara al'ummar ɗan Adam. A duniyar yau, muna da dukkan alamu da shaidun da muke buƙata don bayyanawa da tabbatar da maganganun Alƙur'ani.

No other issue has been condemned and denounced so strongly in the Qur’ān as has usury; nor has any practice come in for stronger warnings, spelling out fearful doom. Infinite is God in His wisdom. For, although it was one of the most pervasive evils during the pre- Islamic Dark Ages, most of its destructive aspects have only become better known in our modern society. Only today, in the light of widespread human suffering, can we appreciate the reasons behind the Qur’ān’s determined onslaught on this evil practice. Today, we are better placed than even the people of pre-Islamic Arabia to understand God’s wisdom underlying these principles, and the suitability of Islam for the organization of human society. In today’s world, we have all the signs and evidence we need to explain and confirm the words of the Qur’ān.

{Waɗanda suke cin riba ba za su tashi ba sai kamar yadda wanda Shaiɗan ya tauɓe da taɓawarsa yake tashi. Wannan saboda sun ce, ‘Ciniki ba komai ba ne sai kamar riba;’ alhali kuwa Allah ya halatta ciniki, ya haramta riba. Wanda ya samu wa'azi daga Ubangijinsa, sai ya hanu [daga riba], zai riƙe abin da ya gabata na ribarsa, al'amarinsa kuwa yana wurin Allah. Waɗanda suka koma ga aikatawa [ta riba], waɗannan mazauna wuta ne, a cikinta za su dawwama. Allah yana shafe riba, yana kuma sa sadakoki su yi ƙaruwa da girma. Allah ba ya son kafirai masu zaman kansu a cikin zalunci. (Ayoyi 275-276)}

Those who gorge themselves on usury cannot rise up except as he may rise up whom Satan has confounded with his touch. That is because they say, ‘Trade is just the same as usury;’ whereas God has made trade lawful and usury forbidden. He who receives an admonition from his Lord, and thereupon desists [from usury] may retain his past gains, and it will be for God to judge him. Those who revert to the practice [of usury] are indeed the inmates of the fire, wherein they shall abide. God blots out usury and causes charitable offerings to grow and increase. God does not love confirmed unbelievers who persist in wrongdoing. (Verses 275-276)

Wannan hoto ne mai ban tsoro, kuma ya fi kowace barazana ko gargaɗi tasiri. Hoton mutumin da shaidan ya mallake shi hoto ne mai tayar da hankali kuma mai firgitarwa, wanda ya fi yin tasiri wajen hana masu riba da isar da saƙo ga wasu. Yana girgiza lamirin ɗan adam kuma yana sa a fahimci munanan illolin riba ga daidaikun mutane da kuma al'umma baki ɗaya.

It is a frightening image, far more effective than any threat or admonition. The image of a person possessed by the devil is an evocative and terrifying one, most effective in deterring usurers and in conveying the message to others. It shakes the human conscience and brings home the horrible reality of the effects of usury on individuals as well as society as a whole.

Yawancin malamai sun bayyana cewa surar tana magana ne game da tashi a gaban Allah ranar Alkiyama, amma ni ina ganin cewa wannan misali ne na abin da ke faruwa a rayuwar wannan duniya. Wannan fahimta tana samun goyon baya daga wata aya ta gaba wadda ke gargadin masu riba game da yakin da ke tafe a kansu daga Allah da ManzonSa ﷺ, wanda a ra'ayina za mu iya gani yana faruwa a duniya a yau. Dukkan duniya a yanzu tana fama da munanan sakamakon tsarin kudi na riba wanda ya yadu a fadin duniya.

Most commentators have suggested that the sūrah refers to rising before God on the Day of Judgement, but I am of the view that this is a metaphor for what actually happens in life on this earth. This interpretation is supported by a later passage warning usurers of an impending war against them by God and His Messenger which, in my view, we can see going on in the world today. The whole world is currently reeling under the dire consequences of a pervasive international usury- based financial system.

"Waɗanda suke cin riba ba za su tashi ba sai kamar yadda wanda Shaiɗan ya ruɗe shi da taɓawarsa yake tashi." (Aya ta 275) Wannan ba nuni ne kawai ga waɗanda suke karɓar riba ko cajin ribar haram ba, har ma da al'umma baki ɗaya.

“Those who gorge themselves on usury cannot rise up except as he may rise up whom Satan has confounded with his touch.” (Verse 275) This is a reference not only to those who take interest or charge a usurious gain, but also to society as a whole.

Jābir ɗan `Abdullahi ya ruwaito cewa Manzon Allah ﷺ ya la'anci mai karɓar riba, mai biyan ta, shaidun biyu, da wanda ya rubuta yarjejeniyar, yana cewa: "Su duka suna ɗauke da laifi iri ɗaya." [Muslim, Aƙmad, Abū Dāwūd da al-Tirmiżi ne suka rawaito shi] Waɗannan dokoki suna shafar ma'amaloli na sirri, tsakanin mutum da mutum, alhali kuma dukkan al'umma tana fuskantar fushin Allah a cikin al'ummomin da riba ita ce tushen ma'amalolin kuɗi. Irin wannan al'umma tana rayuwa cikin rikici da rashin tsaro akai-akai; kuma idan akwai shakku game da wannan gaskiya a farkon zamanin tsarin jari-hujja, kimanin shekaru ɗari huɗu da suka wuce, tarihinta tun daga lokacin ya tabbatar da hakan gaba ɗaya.

Jābir ibn `Abdullāh reports that the Prophet has cursed the person who charges usury, the one who pays it, the two witnesses and the one who writes the contract, saying: “They bear the same responsibility. [Related by Muslim, Aĥmad, Abū Dāwūd and al-Tirmidhī] These rules apply to private, one-to-one transactions, while the whole community is condemned to the onslaught of God’s wrath in societies where usury forms the basis for financial transactions. Such a society lives in turmoil and constant insecurity; and if there were doubts about this fact during the early days of the capitalist system, some four centuries ago, its record since then totally vindicates it.

Duniyar da muke rayuwa a cikinta yau cike take da damuwa, rashin tabbas da tsoro. Shugabannin Yammacin duniya, masana ilimi da kuma masana kimiyya kansu suna yarda da yaduwar cututtukan jijiyoyi da na hankali cikin ban tsoro a Yamma, duk da nasarar da ta samu sosai a fannin masana'antu, kimiyya da tattalin arziki. Wani abu mai ban tsoro kuma na duniyar yau da Yamma ke mamayarta shi ne yaduwar rikice-rikice da tashe-tashen hankula, da kuma barazanar yakin duniya da hallaka mai yawa da ke kusa.

The world we live in today is full of anxiety, instability and fear. Western leaders, intellectuals and scientists themselves admit to the frightening spread of nervous and psychological diseases in the West, despite its spectacular industrial, scientific and economic success. The other frightening aspect of today’s Western-dominated world is the spread of conflict and strife, and the imminent threat of global war and mass destruction.

Sabanin misalin kafirci da zalunci da suka gabata, surar tana gabatar da misalin imani da aikin alheri, tana bayyana muhimman halaye na al'ummar masu bi da kuma tushen tsarin tattalin arziki wanda ya ƙi riba kuma yana da ginshiƙi mai ƙarfi na muhimmin aikin zakka: "Waɗanda suka yi imani, suka aikata ayyuka na gari, suka tsayar da salla, suka bayar da zakka, to suna da ladarsu wurin Ubangijinsu. Ba za su ji tsoro ba, kuma ba za su yi baƙin ciki ba." (Aya ta 277)

In contrast to the preceding example of disbelief and wrongdoing, the sūrah presents the case of faith and righteousness, highlighting the essential attributes of the community of believers and the basis of the economic system which disavows usury and has the firm foundation of the important institution of zakāt: “Those that have faith and do good deeds, attend regularly to their prayers and pay zakāt, shall have their reward with their Lord. They shall have nothing to fear, nor shall they grieve.” (Verse 277)

Babban abin da ke cikin wannan aya shi ne zakka, wadda ke nuna bayarwa da yardar rai, ba tare da tsammanin komai daga wani mutum ba a madadin haka. Ayar kuma ta gabatar da wani siffa ta al'ummar muminai da kuma wani muhimmin ginshiki na ta, kafin ta ci gaba da bayyana cikakken kwanciyar hankali, natsuwa da farin cikin da irin wannan al'umma take morewa.

The main element in this verse is that of zakāt which denotes giving willingly, expecting nothing from any human being in return. The verse also introduces a feature of the community of believers and one of its important pillars, before it goes on to describe the total reassurance, tranquillity and happiness such a community enjoys.

Tsarin zakkah yana wakiltar tushen al'umma mai kulawa, tausayi da taimakon juna, wadda ba ta da dalilin neman riba ta hanyar riba a kowane fanni na rayuwarta. Hoton zakkah ya dan dushe a zukatan wadannan al'ummomin Musulmai marasa sa'a da ba su taba dandana rayuwa karkashin Musulunci ba. Ba su ga yadda dokokin Musulunci, da'a da ka'idojinsa ke tsara rayuwar yau da kullum ta mutane, da kuma samar da al'umma mai lafiya, nagarta da kamun kai ba. Ba su taba dandana yadda zakkah take aiki a zahiri wajen kawo ci gaban tattalin arziki da wadata a matsayin lada ga kwazon mutum da hadin kai na gaskiya ba.

The institution of zakāt represents the foundation of a caring, sympathetic and supportive society, which has no cause to resort to usury in any aspect of its life. The image of zakāt has faded somewhat in the minds of those unfortunate generations of Muslims who have had no experience of life under Islam. They have not seen Islamic laws, ethics and principles shaping the daily lives of people, and creating a healthy, virtuous, decent society. They have had no experience of how zakāt works in practical terms to bring about economic growth and prosperity as a reward for individual diligence and honest cooperation.

Bayan an sūrah ta haifar da yanayi na natsuwa da zaman lafiya, sai ta yi kira na ƙarshe mai zafi ga muminai na gaskiya da su kawar da riba gaba ɗaya, su kuma tsarkake al'ummarsu daga gare ta, idan ba haka ba kuwa za su fuskanci yaƙi mara sassauci daga Allah Maɗaukaki da kansa da kuma Manzonsa: "Ya ku waɗanda suka yi imani, ku ji tsoron Allah, ku bar abin da ya rage na ribar riba, idan kuna muminai na gaskiya. Idan kuma ba ku yi ba, to, ku sani Allah da Manzonsa sun shelanta yaƙi a kanku. Amma idan kun tuba, za ku sami babban jarinku."

Having evoked an atmosphere of calm and peace, the sūrah makes a final passionate appeal to the true believers to eradicate usury and rid their society of it completely, or face a relentless war waged against them by none other than God Almighty and His Messenger: “Believers, fear God and give up what remains outstanding of usury gains, if you are true believers. If you do not, then war is declared against you by God and His Messenger. If you repent, however, you shall remain entitled to your principal.

Saboda haka, ba za ku aikata zalunci ba, kuma ba za a yi muku zalunci ba.” (Ayoyi 278-279)

Thus, you shall commit no wrong, nor suffer any wrong yourselves.” (Verses 278-279)

Wannan nassi ya sanya ƙin riba a matsayin sharaɗin imani na gaskiya; Musulmi ba za su zama masu imani na gaskiya ba sai sun ji tsoron Allah kuma sun ƙi duk kuɗin riba da ake bin su. Ba za a iya da'awar imani ko da kuwa kawai a matsayin kalmomi ba, sai da cikakkiyar karɓa da miƙa wuya ga nufin Allah da umarninsa. Alƙur'ani ya bayyana wannan a fili, kuma bai bar wani wuri ga rikici ba. Babu wata dama ga wanda yake son ya bayyana imaninsa da gaskatawarsa ga Allah da baki kawai, alhali yana karɓar rayuwar da ta saɓa wa dokokinsa da koyarwarsa. Waɗanda suke raba imanin addini da al'amuran rayuwarsu na yau da kullum suna yaudarar kansu idan suna tsammanin su masu imani ne na gaskiya, komai yawan nacewarsu cewa haka suke, ko yadda suke yin ibadu na addini akai-akai.

This passage makes the rejection of usury a condition of true faith; Muslims shall only become true believers when they fear God and reject any usury money they are owed. No faith could be claimed, even as a mere form of words, without total acceptance of, and submission to, God’s will and command. The Qur’ān is very explicit on this point and leaves no room for confusion. There is no chance for anyone wishing to declare their faith and belief in God verbally, only to adopt a way of life that is the antithesis of His laws and teachings. Those who separate religious belief from their daily affairs of life are deluding themselves if they think they are true believers, no matter how much they insist they are, or how regularly they observe religious rituals.

Wannan nassi da ke magana kan bada rance da karbarsa an kammala shi da shawara kan yadda za a yi da mai bashi wanda ba ya iya biyan bashi. A irin wannan hali, mafita ba ita ce a kara hukunci a madadin jinkirta biya ba, a’a, ya kamata a ba mai bashin wa’adi har sai ya iya biyan bashinsa, ko kuma mai bada rancen ya nuna karimci har ya soke bashin gaba daya. "Idan [mai bashin] yana cikin matsi, to ku ba shi jinkiri har zuwa lokacin samun sauki. Kuma idan kun yafe [bashin gaba daya] a matsayin sadaka, zai fi muku alheri, idan kun sani." (Aya ta 280)

This passage dealing with lending and borrowing is concluded with advice on how to deal with insolvent debtors. In such cases, the solution would not be to impose further penalties in lieu of deferred payment, but the debtor should be granted a reprieve until he is able to settle his debt, or the lender should be magnanimous enough to write off the debt completely. “If [the debtor] is in straitened circumstances, grant him a delay until a time of ease. And if you waive [the debt entirely] as a gift of charity, it will be better for you, if you but knew it.” (Verse 280)

Kalmomin nan suna tayar da yanayi na haƙuri da alheri. Suna kawo sauƙi daga tsananin da wahalar kwadayi da son kai. Suna kira zuwa ga afuwa da tausayi daga bangaren mai bin bashi da mai karbar bashi, haka kuma daga bangaren al'umma baki daya.

The words evoke an atmosphere of tolerance and benevolence. They provide a respite from the harshness and severity of greed and selfishness. They call for clemency and compassion on the part of creditor and borrower, as well as by society as a whole.

Waɗannan kalmomi ba za su yi wa masu tunani irin na ‘yan hankali’ da ke amfani da ma’auni na zahiri kawai dadi ba. Har ma sun fi zama ba su da ma’ana ga masu ba da bashi, ko daidaikun mutane ko ƙungiyoyi marasa rai, waɗanda ke kare ayyukansu na cin zarafi da matsi a kan ƙa’idodi da la’akari marasa tausayi da rashin ɗabi’a. Waɗannan gargaɗin Alƙur’ani ƙila ba za su taɓa isa zukatansu ba. Amma, a matsayinmu na Musulmi masu imani, mun san cewa waɗannan kalmomi ne na gaskiya waɗanda tabbas za su kawo farin ciki da tsaro ga dukan ɗan’adam: “Idan [mai bashi] yana cikin matsi, to ku ba shi lokaci har sai ya samu sauƙi. Kuma idan kuka yafe [bashin gaba ɗaya] a matsayin sadaka, zai fi muku alheri, idan dai kun sani.” (Aya ta 280)

These words may not make a great deal of sense to those ‘rationalists’ who apply purely materialistic criteria. It makes even less sense to moneylenders, individuals as well as faceless institutions, that justify their exploitative and extortionate practices on utterly amoral and inhuman principles and considerations. These Qur’ānic exhortations may never reach their hearts. But, as believing Muslims, we recognize that these are words of truth that are certain to bring about happiness and security for all mankind: “If [the debtor] is in straitened circumstances, grant him a delay until a time of ease. And if you waive [the debt entirely] as a gift of charity, it will be better for you, if you but knew it.” (Verse 280)