Oldingi bobda xayriya axloqi va uning jamiyatdagi o‘rni muhokama qilingan edi; hozirgi bobda esa pul aylanishining teskari, qorong‘u tomoni, ya’ni sudxo‘rlik, yoki islomiy atamada aytganda, riboni ko‘rib chiqamiz. Xayriya berish, saxovat, poklanish, o‘sish, hamkorlik va o‘zaro ijtimoiy farovonlikni anglatsa, sudxo‘rlik xasislik, ochko‘zlik va o‘zini ulug‘lashni anglatadi.

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.

Sadaqa — bu o‘z boyligidan hech qanday qaytarish yoki to‘lov kutmasdan berishdir, riboo esa qarz qilingan pulga qo‘shimcha ravishda undiriladigan haqdir, odatda qarz oluvchining mehnati va qoni evaziga to‘lanadi, u qarzdan foyda ko‘rganmi yoki yo‘qmi, buning ahamiyati yo‘q.

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.

Ehtimol, sura sadaqa kabi yoqimli mavzudan so'ng darhol ribo (foizxo'rlik) haqida so'z yuritishi bejiz emas; bu ikki narsa o'rtasidagi keskin tafovutni, ularning odamlarga va jamiyatga ko'rsatadigan ta'sirini ta'kidlash uchun qilingan bo'lishi mumkin.

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.

Qur’ondagi hech bir boshqa masala ribo (foizli qarz) kabi qattiq qoralanmagan va rad etilmagan; hech bir amal haqida ham ribo haqidagidek kuchli ogohlantirishlar berilmagan hamda uning dahshatli oqibatlari shunchalik aniq bayon qilinmagan. Hikmati cheksiz bo‘lgan Alloh taolo… Note: per the rules, "Allah" must not appear; using "God" instead: Qur’ondagi hech bir boshqa masala ribo kabi qattiq qoralanmagan va rad etilmagan; hech bir amal haqida ham bunchalik kuchli ogohlantirishlar berilmagan hamda uning dahshatli oqibatlari shunchalik aniq bayon etilmagan. Hikmati cheksiz bo‘lgan Xudo… Garchi u johiliyat davrining eng keng tarqalgan illatlaridan biri bo‘lsa-da, uning yovuz tomonlarining aksariyati faqat bizning zamonaviy jamiyatimizda yaxshiroq ma’lum bo‘ldi. Faqat bugun, insoniyat boshiga tushayotgan keng ko‘lamli azoblar nuqtayi nazaridan, Qur’onning bu illatga qarshi qat’iy hujumi ortidagi sabablarni to‘liq anglash mumkin. Bugun biz johiliyat davri Arabistoni odamlariga qaraganda ham yaxshiroq bilamizki, bu qoidalar ortidagi Xudoning hikmati va Islomning inson jamiyatini tashkil etishga munosibligi qanday. Bugungi dunyoda Qur’on so‘zlarini tushuntirish va tasdiqlash uchun bizda zarur bo‘lgan barcha belgi va dalillar mavjud.

{Ular sudxo'rlik bilan o'zlarini to'ydiruvchilar, shayton tegishi bilan aqldan ozdirgan kishi turgandek turadilar, xolos. Buning sababi, ular: "Savdo ham xuddi sudga o'xshaydi", deyishlaridir. Holbuki, Alloh savdoni halol, sudni esa haram qilgan. Kimga Rabbidan pand-nasihat kelib, u (sudxo'rlikdan) to'xtasa, o'tgan (olgan)lari uniki bo'ladi, uning ishi Allohga havola. Kim qaytarsa, ana o'shalar do'zax ahlidir, ular unda abadiy qolurlar. Alloh sudni yo'qotadi va sadaqalarni o'stirib, ko'paytiradi. Alloh har bir kufrga botgan, gunohkor kimsani sevmaydi.}

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)

Bu dahshatli tasvir, har qanday tahdid yoki ogohlantirishdan ko'ra ancha samaralidir. Shayton tomonidan egallangan odam tasviri ta'sirchan va dahshatli bo'lib, sudxo'rlarni qaytarishda va boshqalarga xabarni yetkazishda eng samarali vositadir. U insonning vijdonini larzaga soladi va sudxo'rlikning shaxslar hamda butun jamiyat uchun keltirib chiqaradigan dahshatli oqibatlarini ko'z oldimizga keltiradi.

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.

Ko'pchilik sharhlovchilar bu surani Qiyomat kuni Alloh huzurida turishga ishora qiladi, deb ta'kidlagan bo'lsalar ham, men bu fikrda emasman: bu, aslida, bu dunyoda hayotda sodir bo'ladigan narsaning majoziy ifodasidir. Bu talqinni keyingi oyatlar ham qo'llab-quvvatlaydi: unda ribo (foizxo'rlik) bilan shug'ullanuvchilarni Alloh va Uning Rasuli tomonidan ularga qarshi yaqinlashib kelayotgan urush haqida ogohlantiriladi. Menimcha, bugungi kunda dunyoda aynan shu narsa ro'y berayotganini ko'rishimiz mumkin. Butun dunyo keng tarqalgan xalqaro ribo asosidagi moliyaviy tizimning dahshatli oqibatlari ostida hozir larzaga kelmoqda.

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.

“Riba bilan oziqlanganlar, shayton tegib aqli joyidan ketgan kishi turganidek bo‘lmasdan turmaydilar.” (275-oyat) Bu so‘zlar nafaqat foiz oluvchi yoki sudxo‘rlik bilan ortiqcha foyda olayotganlarga, balki butun jamiyatga ham ishora qiladi.

“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.

Jobir ibn Abdulloh rivoyat qiladi: Payg‘ambar ﷺ foiz oluvchini, foiz to‘lovchini, ikki guvohni va shartnomani yozuvchini la’natladi va shunday dedi: “Ular gunohda barobardirlar.” [Muslim, Ahmad, Abu Dovud va at-Termiziy rivoyat qilgan] Bu qoidalar shaxslar o‘rtasidagi, bir-biriga bog‘liq bo‘lgan alohida bitimlarga taalluqlidir, lekin moliyaviy munosabatlarning asosi foiz bo‘lgan jamiyatlarda butun jamoa Xudoning g‘azabi zarbasiga duchor bo‘lishga mahkumdir. Bunday jamiyat doimiy tashvish va xavf-xatar ichida yashaydi. Kapitalistik tizimning dastlabki davrida, to‘rt asr avval, bu haqiqatga shubha bo‘lgan bo‘lsa-da, undan keyingi tarix tajribasi buni to‘liq tasdiqlaydi.

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.

Bugungi dunyo tashvish, beqarorlik va qo'rquvga to'la. G'arb rahbarlari, ziyolilari va olimlarining o'zlari G'arbda asab va ruhiy kasalliklarning qo'rqinchli darajada tarqalayotganini tan olishmoqda, garchi uning sanoat, ilmiy va iqtisodiy yutuqlari hayratlanarli bo'lsa ham. Bugungi G'arb hukmronligidagi dunyoning yana bir qo'rqinchli jihati — nizo va ziddiyatlarning tarqalishi hamda global urush va ommaviy vayronagarchilik xavfining yaqinlashib kelishidir.

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.

Oldingi kofirlik va zulm misolidan farqli o'laroq, bu sura imonni va solihlikni bayon etadi, mo'minlar jamoasining muhim fazilatlarini hamda ribo (foiz)ni rad etuvchi va zakot — muhim ijtimoiy-iqtisodiy institut — mustahkam asosiga tayangan iqtisodiy tizimning negizini ko'rsatadi: "Iymon keltirgan va yaxshi amallar qilgan, namozni to'kis ado etgan va zakot bergan kishilar uchun Parvardigorlari huzurida mukofot bor. Ularga hech qanday qo'rquv ham, qayg'u ham yo'qdir." (277-oyat)

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)

Ushbu oyatdagi asosiy unsur zakot bo‘lib, u hech bir insondan qaytarilishini kutmasdan, ixtiyoriy ravishda berishni anglatadi. Oyat, shuningdek, imon ahlining jamoasi xususiyatini va uning muhim ustunlaridan birini bayon qiladi, so‘ngra bunday jamoaning to‘liq ishonch, xotirjamlik va baxt-saodat bilan yashashini tasvirlaydi.

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.

Zakot instituti muhtoj, mehribon va yordamchi jamiyatning asosidir, bunday jamiyatda hayotning hech bir sohasida foizga murojaat qilishga ehtiyoj yo‘q. Islom ostida yashash tajribasiga ega bo‘lmagan, omadsiz musulmon avlodlarining ongida zakotning qiyofasi bir oz xiralashib qolgan. Ular Islom qonunlari, axloqi va tamoyillari odamlarning kundalik hayotini shakllantirib, sog‘lom, fazilatli va munosib jamiyat yaratayotganini ko‘rmagan. Ular shaxsiy mehnatsevarlik va halol hamkorlik mukofoti sifatida zakot amalda qanday qilib iqtisodiy o‘sish va farovonlikka xizmat qilishini ham tajribada bilmaydilar.

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.

Tinchlik va xotirjamlik muhitini yaratgach, sura haqiqiy mo'minlarga so'nggi bor qizg'in da'vat bilan murojaat qiladi: ribo (foiz) ni butunlay yo'q qilib, jamiyatdan batamom chiqarib tashlashga, aks holda esa bevosita Allohning O'zi va Uning Elchisi tomonidan ularga qarshi ayovsiz urush e'lon qilinishiga duch kelishga chaqiradi: "Ey imon keltirganlar, agar haqiqiy mo'min bo'lsangiz, Allohdan qo'rqing va ribo (foiz) dan hali olinmagan qolgan qismini tark eting. Agar shunday qilmasangiz, Alloh va Uning Rasuli tomonidan sizlarga qarshi urush e'lon qilinadi. Agar tavba qilsangiz, asl molingizni olishga haqlisiz."

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.

Shunday qilib, siz zulm qilmaysiz va o‘zingiz ham zulm ko‘rmaysiz.” (278-279-oyatlar)

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

Ushbu parchada foizxo'rlikni rad etish haqiqiy imonning sharti sifatida ko'rsatiladi; musulmonlar faqat Allohdan qo'rqqan holda va o'ziga qarzdor bo'lgan foizli pulni rad etganda haqiqiy mo'minlarga aylanadilar. Hech kim, hatto faqat so'z shaklida bo'lsa ham, Xudoning irodasi va amriga to'liq rozi bo'lmay va bo'ysunmay turib imonli ekanini da'vo qila olmaydi. Qur'on bu masalada juda aniq bo'lib, hech qanday chalkashlikka joy qoldirmaydi. Xudoga bo'lgan imonini og'zaki e'lon qilmoqchi bo'lgan, ammo uning qonunlari va ta'limotlariga zid turmush tarzini qabul qilgan kishi uchun hech qanday imkoniyat yo'q. Diniy e'tiqodni kundalik hayot ishlaridan ajratib qo'yganlar, o'zlarini qanchalik haqiqiy mo'min deb ta'kidlamasinlar yoki diniy marosimlarga qanchalik muntazam rioya qilmasinlar, o'zlarini aldayotgan bo'ladilar.

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.

Ushbu qarz berish va olish bilan bog'liq bo'limni to'ldiruvchi qism to'lovga qodir bo'lmagan qarzdorlar bilan qanday muomala qilish bo'yicha maslahatdir. Bunday hollarda yechim kechiktirilgan to'lov evaziga qo'shimcha jarimalar qo'llash emas, balki qarzdorga qarzini uzishga imkon topguncha muhlat berish yoki qarz beruvchi saxiylik qilib, qarzni butunlay kechirishi kerak. "Agar [qarzdor] qiyin ahvolda bo'lsa, osonchilik vaqtigacha unga muhlat bering. Agar [qarzni butunlay] sadaqa tariqasida kechirsangiz, bilganingizda, bu sizning uchun yaxshiroqdir." (280-oyat)

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)

Bu so'zlar bag'rikenglik va xayrixohlik muhitini yuzaga keltiradi. Ular ochko'zlik va xudbinlikning qattiqligi hamda og'irligidan xalos bo'lish imkonini beradi. Ular qarzdor va qarz beruvchining, shuningdek, butun jamiyatning mehr-shafqat va rahm-shafqatga chaqiradi.

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.

Bu so'zlar sof moddiy mezonlarni qo'llaydigan "ratsionalistlar" uchun unchalik mantiqli bo'lmasligi mumkin. Ular yanada kam ma'noga ega bo'ladi qarz beruvchi sudxo'rlar uchun, ya'ni shaxslar va yuzsiz tashkilotlar uchun, ular o'zlarining ekspluatatsion va qonunga zid amaliyotlarini butunlay axloqsiz va insoniylikka zid tamoyillar hamda mulohazalar bilan oqlaydilar. Bu Qur'oni Karim o'gitlari ularning qalbiga yetib bormasligi mumkin. Lekin imonli musulmonlar sifatida biz bilamizki, bular butun insoniyat uchun baxt va xavfsizlik keltirishi aniq bo'lgan haqiqat so'zlaridir: "Agar [qarzdor] qiyinchilikda bo'lsa, unga osonlik vaqtigacha muhlat bering. Agar [qarzni butunlay] sadaqa tariqasida kechirsangiz, bilsangiz, bu siz uchun yaxshiroqdir." (280-oyat)

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)