Saturday 26 December 2020

The prohibition of riba in the Torah




THE PROHIBITION OF RIBA IN THE TORAH

After the revelation of the verse of al-Rum the next revelation of the Qur’an in which riba is targeted by name, is located in Surah an-Nisa (Qur'an:- 4:161). In it the Qur’an condemned the Jews for consuming riba. Again, as in the previous revelation on the subject, riba referred to usurious investments or lending on interest. Thus revelation came down shortly after the Hijrah, when the Prophet (s) was living in the midst of Jews in Madinah.

Madinan society appears to have been permeated and saturated by riba and the Jews of Madinah appear to have dominated the market for lending on interest. Makkah was a prosperous commercial center and riba in Makkan society was almost exclusively manifested in production loans which tribes, as corporate entities, would take for the purpose of raising capital to increase business. The tribe in turn took care of the needs of its individual members who were in need. Madinah economy was much poorer on the other hand and was almost exclusively agricultural and pastoral. Riba in Madinah extended beyond production loans to also include consumption loans, i.e. loans sought by those who were in need.

The extern of the penetration of riba into the pre-Islamic economy of Madina was graphically depicted by the Jewish convert to Islam, the Rabbi Abdullah bin Salaam;

Abu Burda said: I met Abdullah bin Salaam, He said .... You are in a territory (i.e. Madina) where the practice of riba is prevalent; so if someone owes you something and he sends you a present of a load of chopped straw or a load of barley or a load of provender, do not take it, for it is riba.
(Bukhari)

It would appear that the revelation on riba in Surah al-Nisa must have played a significant role in the Jewish rejection of the prophethood of Muhammad (s). And Allah the Most High, knows best! The revelation condemned the Jews for taking riba: although it had been prohibited for them (by Allah the Most High). It castigated such conduct as disbelief (kufr). And it warned of a truly terrible punishment which would be visited upon those who commit such kufr.
            
So then, for the wickedness committed by those who follow the Jewish faith, did We deny unto them (in the Torah) certain of the good things of life (e.g. certain foods) which previously were permitted for them; and (We did this) for their having led so many astray from the path of Allah.

And for their taking riba (usury) although it had been forbidden to them and (in consequence of taking riba) their wrongful acquisition of the wealth of others (which is really cheating and robbing people of their wealth). And for those Jews who reject Truth (by taking riba) We have prepared a terrible, terrible punishment.

But those among (the Jews) who penetrate knowledge, as well as those (Muslims who follow Muhammad) who believe in that (i.e. the Qur’an) which was revealed to thee (i.e. Muhammad), as well as that which was revealed previously (both of which prohibit riba) . . .
(Qur’an: al-Nisa 4:160-163)

The education provided in this revelation was quite startling. It described the profit from riba-based investments as the unlawful appropriation of other peoples’ wealth. This charge was already present in the first revelation (i.e. . . . seeking increase through the wealth of others . . .). This was cheating. This was theft. Usury was therefore immoral. It was a violation of justice. In a riba-based economy, as a consequence, those who pay riba will become poorer and poorer. On the other hand, whatsoever is used for charitable purposes will be returned by Allah the Most High. It is Allah the Most High, Who apportions rizq (wealth which is provided by Allah the Most High). When a borrower spends from that rizq to pay riba (such as ' interest’ on a loan) that will not be replaced by Allah the Most High. The lender’s gain is the borrower's loss!

But the revelation did more than repeal the iniquity of riba. It directed attention to the Jews and disclosed that they had been forbidden from taking riba and that they had violated that prohibition. Indeed in an earlier revelation at the beginning of Surah al-Baqarah, Allah the Most High, accused the Jews of changing the Word of Allah the Most High in order to derive financial benefit:

O! Banu Israil, remember the favors which I bestowed upon you. Be faithful to your covenant with me, and I will be true to My covenant with you. Have faith in that which I have (now) revealed (i.e. the Qur’an) which confirms your scriptures. Do not be the first to reject it (i.e. the Qur’an). And do not sell My revelations for a paltry price and guard yourselves from Me.
(Qur’an al-Baqarah:-2:40-43)

An examination of the Torah reveals the changes: In the Book of Leviticus, the Torah addresses the subject of riba:

If your brother Israelite meets with difficult times and you give shelter and lodging as though he were an alien guest, let him live with you and do not exact from him any interest (riba) over and above that which you have spent on him. You have the anger of God to fear. See to it that your brother has freedom to live, with you. It is not permissible for you to receive interest (riba) on what you spend or what you write off.
(Leviticus 25:35-37)

Again in the Book of Exodus, the Torah deals with riba:

And if you lend money to some poor neighbor among My people, do not drive him hard as extortioners do, nor burden him with interest (riba).
(Exodus:-22:24)

And finally the Torah addressed the problem of riba in the Book entitled Deuteronomy:

Do not charge interest (riba) to the fellow-Israelite when you lend him money or grain or anything else. You may charge interest (riba) when you make loans to foreigners (i.e. gentiles). To your brother you shall lend without interest (riba) all that he needs, so that the Lord, your God may bless you ...
(Deuteronomy:-2d: 19-20)

A comparison of the Qur’anic verse with its stinging denunciation of the Jews for consuming riba and the verses in the Torah which permit the Jews to charge riba from non-Jews, leads us to the unambiguous conclusion that the text of the Torah was changed.

The Qur’an confirms this:

But the wicked (people) changed the text which had been given to them....
(Qur’an: al-Baqarah:- 2:59)

Woe unto those who write the (revealed) Book with their own hands, and then say: This is from Allah in order to acquire a trifling gain. Woe unto them for what their hands have written, and woe unto them for all that they may have gained.
(Qur’an: al-Baqarah:- 2:79)

The punishment for this scriptural crime will be terrible indeed:

Verily as for those who suppress ought of the revelation which Allah has bestowed from on high (and this includes concealing the prohibition against riba by corrupting the text of she scripture), and barter it away for a trifling gain - they but fill their bellies with fire. Allah will not speak to them on the Day of Resurrection nor will He cleanse them (of their sins) and a truly terrible punishment awaits them.
(Qur’an: al-Baqarah;- 2:174)

We should here recall that the Qur’an had indirectly addressed the subject of riba in the very early Makkan Surah entitled the Scandal-Mother (al-Humaza) and that the revelation denounced riba as a form of scandalous and sinful behavior which provoked
Allah’s anger:

Woe to every scandal-monger (i.e. each and every one of them, and also each and every form of scandalous behavior); (Among the different types of scandal-mongers is) he who amasses wealth and realizes its constant increase; (always. increase and never decrease); (or who counts on his wealth as a safeguard); He believes that his wealth will last forever (i.e. that he will remain permanently rich. In other words he feels that he has succeeded in blocking all avenues through which anyone, including Allah can ever reduce his wealth or ever make him poor. And that is precisely the ultimate objective of those who establish and sustain the system of riba).

By no means (will his wealth save him)! He will surely be thrown into al-Hutamah (i.e that which will smash him to bits). And what will explain to you al-Hutamah? (It is) the fire of (Allah's anger) which has been kindled (to a blaze). (A fire) which ascends to the very heart. It shall surely be over them like a vault rising in columns outstretched. (They will choke and suffocate in that terrible fire).
(Qur’an: al-Humazah:-l04:1-8)

And so, when the Qur’an identified the Jews by name and denounced them for their riba and the scriptural crime which permitted it, it must have had a truly shattering impact on their obstinate psyche. We must remember that the Qur’anic denunciation of Jewish misconduct was truly powerful:

(They are fond of) listening to falsehood (and) of devouring ill-gotten wealth (obtained through the exploitation of others)
(Qur’an. al-Maidah; -5:45)

And thou shall see many of them (Jews) hastening towards sin and transgression and their devouring of ill-gotten wealth (obtained through the exploitation of others). Vile indeed are the things that they do.
(Qur’an: al-Maidah:-5:65)

We should also remember that the Quran singled out their rabbis and took them to task asking why were they not doing something to prevent this scandalous conduct:

Why do the Rabbis and the Doctors of Law not forbid them from their habit of uttering sinful words and consuming ill-gotten wealth (obtained through the exploitation of others)? Evil indeed ore their works.
(Qur’an: al-Maidah:-5:66)

When the Qur’anic revelation denounced the Jews for their consuming riba although it had been prohibited for them (4:161) the Qur’anic reference was not restricted to the Torah. Other Prophets of Allah the Most High, besides Moses had prohibited the Jews from consuming riba. And so Jews were violating the commands of those Prophets as well. 
to be continued . . . . 

The Prohibition of Riba (Interest) by Imran Hosein



The Prohibition of Riba (Interest) (Q&A) by Imran Hosein



Saturday 19 December 2020

Riba leads to fasad




RIBA LEADS TO FASAD

Surah al-Rum went on to establish a cause-and-effect relationship between riba and fasad. Riba leads to fasad. Fasad is a comprehensive term which stands for all of the following: rottenness, spoiledness, corruption, decay, decomposition, putrefaction, putridity, depravity, wickedness, viciousness, iniquity, immorality, weakness, pervertedness, wrongness, incorrectness, etc. We noted earlier that riba was introduced by name in the Qur‘an for the first time in verse 39 of Surah al-Rum (quoted above). Immediately thereafter, in verse 41, Allah the Most High, delivered the following ominous warning:

Corruption has appeared an land and sea because of that which the hands of men have earned; That Allah may give them a taste of (the consequences of) some of their deeds, in order that they may turn away from evil
(Qur’an; al-Rum-30:41)

The implication of this verse is clear. It warn of the consequences of riba. Corruption. Anarchy, violence, etc. will bring havoc upon such societies. The cities of Karachi in Pakistan and Harlem in upper Manhattan are classic examples of the violence which is bred by riba!

to be continued . . . . 

The Prohibition of Riba (Interest) by Imran Hosein



The Prohibition of Riba (Interest) (Q&A) by Imran Hosein