فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ {279}

279. "But if you do (it) not, then be you apprised for war from Allah and (His Apostle, and if you repent, you shall have your capital; (thus) deal you not unjustly (with others), nor you be dealt with unjustly."

Commentary:  

In Islam, neither usury nor taking undue gains are allowed nor can the property of people be confiscated unilaterally.

In some governmental regulations, ownership is abrogated and all properties are forcefully taken from their possessors. In some other ones exploitation, devouring other's rights, and usury, in any form, is free. 

Explanations:

1. Usurer is a fighter against Allah. Any usurer would know that, in this battlefield, he (who is a feeble and contemptible mortal) is on one side, and Allah, the Almighty, is on the other side.

"But if you do (it) not, then be you apprised for war from Allah and His Apostle...."

2. Since usurer is a fighter against Allah, it is to the Islamic Government, as a duty, to take action against usurers.

3. The right of usurer is to be content with only the capital, without any interest.

"... you shall have your capital ..."

4. Both being oppressor and oppressive are condemned. Neither accept oppression nor be an oppressor.

"... (thus) deal you not unjustly (with others) nor you be dealt with unjustly."

5. Beware not to spare the principle of ownership of people for rescuing the deprived.

وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ {280}

280. "And if (the debtor) is in straitness, then grant a respite until the time of ease; and if you remit it as charity it is better for you, if you but know,"

Commentary:

Concerning this verse, it is necessary to note that although giving a respite to the debtor is recommended, here, the debtor should not misuse this matter, because if he delays paying his debt without having any plausible excuse, he is counted a sinner.

An Islamic narration says that those who do not pay their debt without any excuse will be recorded sinful the same as it is recorded for a thief; and for the givers of respite, a reward will be recorded similar to that of martyrs,

Explanations:

1, Not only do refrain from taking interest, but also give a respite for taking the capital, even,

2, The capability of the debtor is the base for the length of time in repayment of the debt,

"….then grant a respite until the time of ease…"

3, Islam is a supporter for the indigent,

"And if (the debtor) is in straitness…"

4, Remittal, due to the insolvent debtor, is better for you, because it may happen that you will be in the same situation in future.

"….and if you remit it as charity it is better for you …"

5. Taking tile capital will be forgotten, but remittal to an insolvent debtor will never be forgettable.

6. Gaining the indigent's consent and the pleasure of Allah are much better than gaining wealth,

"... if you but know."

7. In religious jurisprudence, putting the excused debtor in prison is forbidden. In cases that a debtor is not really able to pay his debt, it is to the Islamic government to pay that debt.

8. In Islamic literature, it is said that every day that the debtor is given respite, the reward of the charity of the same amount of money is to Allah to be recorded for the creditor." [30]

******************

وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ {281}

281. "And be in awe of a Day in which you shall be returned to Allah, and every one shall be paid in full what the one has earned; and they shall not be dealt with unjustly."

Commentary:

After stating some particular characteristics of the divine ordinances and Islamic affairs, the normatic custom of the Qur'an is that it often brings a general, common and inclusive notification forth at the end of a group of verses in order to emphasize and strengthen what has been cited before, and in order that the senses penetrate in the mind and spirit.

Therefore, in this verse, having attracted the attentions of the believers to the Resurrection and the chastisement of the wrong doers there, it warns them to be aware that there is a great Day in front when all the actions of every person, without anything less or more, totally will be given to him. .

"And be in awe of a Day in which you shall be returned to Allah ..."

It is at that time that the one will terribly wonder about the consequence of his evil deeds. They are the fruit of what he himself has produced. No one has done unjust against him, but he himself has done wrong against himself.

"... and every one shall be paid in full what the one has earned and they shall not be dealt with unjustly."

However, usury has ethically a very bad effect on the spirit of the debtor so that he finds a special spite in his heart against the usurer. It slackens the cord of social cooperation and mutual assistance amongst the members of communities.

In Islamic narrations it is cited upon the prohibition of usury that Husham-ibn-Salim has narrated from Imam Sadiq (a) who said: "Verily, Allah, Almighty and Glorious, has forbidden usury so that people do not avoid of doing good work." [31]

1. Ibn-Mas'ud narrated from the Messenger of Allah (s) who said: "There have not been usury and fornication in no community save that they have incurred the punishment of Allah upon themselves." [32]

2. Imam Amir-ul-Mu'mineen Ali (a) said: "O' people! Learn the jurisprudence and the laws of the religion at first, and then go after trading. By Allah, usury is found in this so that it is more concealed than the movement of an ant over a hard smooth stone."  [33]

3. Imam Sadiq (a) said: "On the Day of Judgement, three persons are in the shelter of Allah, Almighty and Glorious, until the one becomes free from the Divine reckoning: 1) The person who has never taken action in fornication; 2) The person who has never mixed his property with usury; and 3) The person who has never had any effort in usury and fornication." [34]

4. The holy Prophet (s) said: "The business being in usury is the worst jobs." [35]

5. Imam Rida (a) said: "Beware that certainly usury is an unlawful job which causes shame and disgrace. It is among the great sins for which Allah has promised the Fire of Hell upon the executor, and we refuge to Allah from the Fire of Hell. And, according to all prophets and all the heavenly Book, usury is unlawful." [36]

6. The Messenger of Allah (s) said: "Most of my anxiety about my Ummah is for the unlawful jobs and unlawful incomes." [37]

7. The holy Prophet (s) said: "The worshipper who does not avoid unlawful wealth and unlawful food, is like the one who builds upon a sandy land." [38]

8. Jabir said that the Prophet (s) cursed the usurer, the writer of it, and its witness." [39]

9. A similar tradition to the above one is mentioned in Sahih-i-Bukhari, section 3, and p. 78.

[31] Wasail-ush-Shi'ah, vol 12, p. 422.

[32] Kanzul-'Ummal, vol 4, p. 107

[33] Bihar-al-Anwar, vol 100, p. 17

[34] Ibid, p. 18

[35] Safinat-ul-Bihar, vol 1, p. 507

[36] Bihar-al-Anwar, vol 100, p. 121

[37] 'Usul-Kafi, vol 3, p. 178

[38] Bihar-al-Anwar, vol 100, p. 157

[39] Sahih-i-Muslim, vol 3, tradition No. 106