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 . . . .
