Baada ya kuilaani riba kama mazoea yasiyo ya afya na yasiyo ya haki katika uchumi, sura hii inaendelea kwa kubainisha kanuni zinazosimamia biashara, mikopo, dhamana za mikopo, na miamala ya kukopesha na kufanya biashara isiyo na 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.

Tunaposoma aya hizi, hakuna awezaye kushindwa kustaajabia mtindo bora wa Qur'ani, unaochanganya lugha sahihi ya kisheria na ufasaha pamoja na thamani kubwa ya kifasihi. Unafikia usawa huo maridadi na mgumu kuupata kati ya uwazi wa maana na ukali wa usemi, na hivyo kwa upole lakini kwa ufanisi mkubwa huongeza mvuto wa hukumu za kisheria kwa dhamiri ya kidini, bila kudhoofisha msimamo wa kimaadili wa maandishi wala usahihi wa maneno. Kwa mfano, katika mikataba ya kibiashara, mambo yote yanayoweza kuathiri yanazingatiwa kuhusu pande mbili za mkataba, mashahidi na wasimamizi, huku kukiwa na uangalifu mkubwa wa kuzingatia kila hali inayoweza kutokea. Kila jambo hushughulikiwa kikamilifu kabla ya kuhamia jingine, hivyo kuepuka marudio yasiyo ya lazima, maneno ya ziada, au kulemea kwa kuchambua kupita kiasi jambo lolote linalozungumziwa.

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.

Katika mijadala hii yenye mkazo mkubwa wa kisheria, Qur'ani inadumisha ubora ule ule wa kifasihi na uzuri ule ule kama katika vifungu vinavyohusu mawaidha ya kimaadili au kidini. Kwa hakika, ubora huo unakuwa mkubwa zaidi, kwa sababu usahihi ndio msingi katika mambo haya, na neno moja lisilofaa linaweza kubadilisha maana yote na kuleta matokeo mabaya. Hata hivyo, katika nafasi yake ya kuanzisha kanuni hizi karibu karne kumi kabla ya sheria za kiraia na za kibiashara, kama wataalamu wa sheria wangekubali kwa hiari, Qur'ani inafanikisha lengo lake la kuingia akilini na moyoni mwa binadamu kwa urahisi mkubwa na kwa umaridadi wa hali ya juu.

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.

Hebu sasa tuangalie kwa undani zaidi kanuni ambazo Uislamu umeweka kuhusu mikopo: "Enyi mlioamini, mnapojikopesha deni kwa muda maalum, liandikeni, na aandike baina yenu mwandishi kwa uadilifu." (Aya ya 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)

Kwa hiyo, kanuni ya jumla ni kwamba maelezo ya mikopo yote ya muda maalum lazima yawe kwa maandishi, kwa sababu zitakazoonekana baadaye, na kwamba mtu wa tatu lazima ndiye aandike ili kuhakikisha kutokuwa na upendeleo kabisa na haki. Mwandishi anatakiwa kuandika kwa uaminifu masharti yaliyokubaliwa ya mkopo, bila kuingilia, upendeleo au ubaguzi.

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.

Analazimika kutekeleza kazi yake kikamilifu na kwa umahiri kama wajibu kwa Mwenyezi Mungu aliyemjaalia uwezo wa kuandika, na ambalo atalipwa ipasavyo: "Mwandishi yeyote asikatae kuandika kama Mungu alivyomfundisha. Basi na aandike." (Aya ya 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)

Baada ya kuanzisha kwamba masharti ya mikopo yanapaswa kuandikwa kwa maandishi na mwandishi wa hati asiye upande wowote, sura inaendelea kueleza jinsi uandishi huo unavyopaswa kufanyika: "... na mwenye deni na aseme [yaani mdaiwa], na amche Mungu, Mola wake, wala asipunguze chochote katika hilo. Ikiwa mwenye deni ni dhaifu wa akili au wa mwili, au hawezi kusema mwenyewe, basi mlezi wake na aseme kwa uadilifu." (Aya ya 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)

Upande unaobeba dhima, yaani mkopaji, ndio unaopaswa kumwambia mwandishi, ukikiri kiasi kilichokopwa na kujitolea kwake kwa masharti na vigezo vya mkopo, kama kinga dhidi ya dhuluma yoyote kwake. Kwa kuwa ndiye upande dhaifu katika muamala huu, hangekuwa na uwezekano mkubwa wa kubadilisha masharti na vigezo hivyo.

Sura hii inaendelea kufafanua jambo hili zaidi, ikiamsha hofu ya kina na uelewa wa uwepo wa Mwenyezi Mungu, ambaye ndiye mwenye kumiliki kila kitu na anayejua kila fikra, iwe imefichwa au imetamkwa. Hakika atawahesabu wote, na ana mamlaka kamili juu ya hatima ya mwisho ya watu: "Ni vya Mwenyezi Mungu vyote vilivyomo mbinguni na ardhini. Mkidhihirisha yaliyomo nafsini mwenu au mkiyaficha, Mwenyezi Mungu atakuhesabuni kwayo. Kisha atamsamehe amtakaye, na atamuadhibu amtakaye. Mwenyezi Mungu ana uwezo juu ya kila kitu." (Aya ya 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)

Moja ya sifa bainifu zaidi za mbinu ya Qur'ani katika sheria ni kwamba inachanganya maagizo ya kisheria tupu na mawaidha ya kihisia na kiroho. Hivyo, inaunganisha kanuni zinazopaswa kutekelezwa katika maisha ya binadamu na chanzo chake, Muumba wa uhai wote, ndani ya muktadha uliojaa hofu ya Mwenyezi Mungu na matumaini kwake. Uislamu huunda nyoyo na roho za watu binafsi, pamoja na jamii kwa ujumla, ambazo sheria yake inaelekezwa, ili kufikia upatanifu kamili kati ya maadili na sheria, ucha Mungu na mamlaka. Ni kanuni ya maisha iliyobuniwa na kuwekwa kwa binadamu na Muumba wake, ambayo haiwezi kamwe kushindanishwa na chochote ambacho binadamu, pamoja na ujuzi wake mdogo, ufahamu wake na muda wake mfupi wa maisha, anaweza kutarajia kukitengeneza au kukifikia. Baada ya yote, binadamu daima hutofautiana katika mitazamo na mielekeo yao. Basi, kwa nini ubinadamu unajaribu kukimbia kutoka kwa Muumba wake, ambaye anajua zaidi kinachomfaa kiumbe chake katika kila jambo, kila wakati na kila hali?

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?