The "cumulative interest-successive increase" on lent money-capital
Understanding the concept of:
is a matter of public importance; it is a vital
matter of life and deadly life
for a believer.
Contents
1. Authoritative definition of word:
;
2. A group of Jews, and advocates of :
equate it with::
The credit sale.
3. Perception and Meanings of Verbal
Noun:
The credit sale.
1. Authoritative definition of word:
derived from Root "ر ب و"
(a) Introduction: How do we arrive at authoritative definition of a subject or concept of Qur'aan?
Authoritative definition: The adjective "authoritative" denotes backed by an established and accepted authority [Encarta dictionary]. Definition is a brief precise statement of what a word or expression means. In classical thought definition was taken to be a statement of the essence of the thing. It was held that an object's essential attributes form it's "essential nature" and that a definition of the object must include these attributes. Thus there is a nominal/lexical/dictionary definition explaining what the word means; and a real definition expressing the real nature of the thing.
It is well known that Arabic words originate from Roots. Each Root has specific, defined, distinct, conspicuous, apparent perception folded in it. Experts suggest that it is useful to view the vocabulary of a language/text as a set of words referring to a series of conceptual fields. In linguistics, these divisions are called Semantic fields. A semantic field or semantic domain is a set of words grouped by meaning referring to a specific subject; languages will have fields of distance, location, size, shape, time, emotion, beliefs, economics, academic subjects, natural phenomena, etc. Each field can have many sub-divisions or lexical sets: actual words and expressions. Semantic fields are arranged hierarchically, going from the more general to the more specific. Linguists generally refer the general word as "superordinate" and the specific word as "hyponym". The propositional meaning carried by a general word or superordinate is part of the meaning of each of its hyponyms but not vice versa. Each Root is specific to a semantic field referring to a specific subject.
Each Root has specific, defined, distinct, conspicuous and apparent concept, phenomenon, perception and signification folded in it. It is the source, the reservoir of knowledge. Roots can be termed as "repertory of frames" of Arabic language if we follow frames approach to semantic analysis.
Words originating from these Roots on various well defined patterns-moulds-structuring frames retain the original perception; infolded in the Root, dominantly and conspicuously, in whatever semantic field they are used.
Additional meanings and connotation, shades and colours get added to the perception-concept-meanings infolded in the Root by the peculiar pattern-placing of vowels-syllabification and addition of consonants.
Moreover, relational aspect of the semantic field will also influence and add connotations to the word. Hence; the meanings, perception and connotation of an Arabic word is the composite whole of the perception infolded in its Root, coupled with meanings associated with its pattern, and its relation to the semantic field where it is used.
Grand Qur'aan is the book that has built in lexicon for its important words and terms, like books on law-constitution, and scientific facts. It defines its terms, and exposes the perception and meanings of important words in picturesque manner by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident, including metaphorical aspect. It exposes the perception and meanings of its important words picturesquely by relationships and contrasts. [Annexure: Inbuilt guidance for translation: Criterion - Keys for translation of Grand Qur'aan]
What is the difference between a word and a term? A word is usually defined as a complete meaningful element of a language. All terms are words, but not all words are terms. A term is a particular definition of a word, which is applicable to a special situation. Terms occur only in the process of communication. They occur when the writer tries to avoid ambiguity and a reader follow his use of words.
(b) Difference between
and
:
The subject:
under
consideration belongs to the domain of : "Subset
of Unitary verbal passages that contain
commands and injunctions of firm,
established and universal application".
Format and organization is an important aspect in the
criteria for evaluation of books.
It needs to be seen that does the arrangement make sense and can be
referenced distinctly. Miscellany of Qur'aan comprises of only two types of
Verbal Passages:
and:
as is generally the
arrangement in a Manual, User's Guide.
Creator or manufacturer of a quality
product provides a manual that contains instructions for its operation
and information about its structure, mutual relationships of its
constituents and with outer world. Manual also contains instructions for
its upkeep, maintenance and troubleshooting when problem arises. Man is
the finest and top of the line "Product" ever created;
evidence being the exalted Universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam
is declared the great of created realm [68:04]. Man has
the best of existing machines. Man once created is, however, a self
developing and operating machine.
First type of
Verbal passages gives him instructions as how to conduct in time and
space. And
others are like that part of a
User's Guide which gives information about the surroundings and area of
operation of a system. It is about the nurture; environment of its
audience-primarily human beings.
The miscellany of verbal passages of Grand Qur'aan
(i).
:
Passive participle: Indefinite; plural;
feminine; nominative; [Form-IV]- مصدر-اِحْكَامٌ
Verbal Noun.
اسم مفعول:مرفوع-جمع
سالم مؤنث/باب افعال
It
was translated by
John Medows Rodwell
The meanings of a Passive Participle are directly related to their descriptive nature and the verb from which they are derived. Basic perception infolded in the Root and Passive Form-IV Verb and Verbal Noun إِحْكَامٌ is to restrain and withhold someone from acting or doing something evil, or corrupt, or that which he desired. Lane's Lexicon depicts its primary signification in basic Form-I, in these words:
"حُكْمٌ حكم [inf. n. of 1, q. v.,] originally signifies Prevention, or restraint. (Msb.) ― -b2- And hence, (Msb,) Judgment, or judicial decision: (S, Msb, K, TA:) or judgment respecting a thing, that it is such a thing, or is not such a thing, whether it be necessarily connected with another thing, or not:" [unquote]
Ibn Faris [died 1005] described the basic perception of Root as "المَنْع من الظُّلْم"; to restrain and prohibit exceeding a limit. This is called command, order, direction, and injunction or decree-حُكْمٌ plural أَحْكَامٌ. One who exercises authority of issuing and administering commands, injunction, and writ is حَاكِمٌ.
The effect
of a command, injunction, or writ is to stop and restrict persons on a
certain point-a mode of conduct and behaviour, ensured by backing of
coercive authority or fear of requital. Thereby, that command and writ
becomes inviolate, unassailable, indissoluble and
clenching. This is the meaning and effect incorporated in the Passive
Participle:
.
They at their own have no further role to perform.
(ii).
:
Active participle:
Indefinite; feminine; plural; nominative; [Form-VI]-مصدر-تَشَابُهٌ
Verbal noun.
اسم فاعل:- ممرفوع-جمع
سالم مؤنث/باب
تفَاْعَل
Form-VI Active Participle is related to Measure III meaning. It has a reflexive meaning of Measure III. Generally, the meaning of Measure VI is two or more subjects doing whatever the action of Measure III is. Its Root is "ش ب ه". Learned Ibn Faris [died-1005] stated in his famous Lexicon [مقاييس اللغة]:
يدلُّ على تشابُه الشّيء وتشاكُلِهِ لوناً وَوَصْفا
That it leads to the perception of analogy, resemblance, look alike; isomorphism, resemblance in colour and portrait, or description.
Quotes for Lane's Lexicon which is based on Classical Arabic Lexicons:
"inf. n. تَشْبِيهٌ, (S, K, KL,) He made it to be like it, or to resemble it; he assimilated it to it; (MA, KL;) i. q. مَثَّلَهُ [meaning thus: and also meaning he likened it to it, or compared it with it; agreeably with the explanation here next following]: (S, * K:) شَبَّهَتُ الشَّىْءَ بِالشَّىْءِ I put the thing in the place, or predicament, of the [other] thing, by reason of an attribute connecting them [or common to them]; which attribute may be real and ideal; real as when one says, “ this dirhem is like this dirhem, ” and “ this blackness is like this blackness; ” and ideal as when one says, “ Zeyd is like the lion ” or “ like the ass ” i. e. in his strength or his stupidity,....
6 تَشَابُهٌ signifies The being equal, or uniform; syn. اِسْتِوَآءٌ:
تَشَابَهَا They resembled each other so that they became confounded, or confused, or dubious.
And مُتَشَابِهَاتٌ Things like, or resembling, one another." Unquote
: These are the performers of a job signified by the verb from which it
is derived;
they relate two things by comparison, one known and the other unknown.
This is what we call in English "Metaphor".
Metaphors are used to help us understand the unknown because
we use what we know in comparison with something we don't know
to get a better understanding of the unknown.
The purpose of quoting similes is to
explain and elaborate information facilitating the reader to
conveniently perceive and understand it comprehensively. Metaphors are employed to let reader have a general idea
and perception about an unknown abstract reality and phenomenon. Using
similes and metaphors does not mean that the concept, abstract reality
and phenomenon highlighted through them were earlier vague and undefined
in absolute sense. Level of information, intellect and understanding of
men varies. Explanation and elaboration through Similes and metaphors
help make perceptions explicit.
[Annexure:
Miscellany of
Grand Qur'aan:
and
Format and
Organization]
It is therefore
evident that the subject under
consideration belongs to the domain of :
"Subset
of Unitary verbal passages caused to contain commands
and injunctions of firm, established and universal application".
One characteristic distinction of
such Ayahs: Verbal passages is that command verbs and such objects that
relate to human conduct and behviour will find mention.
(c)
Authoritative definition
of:
given in Qur'aan.
The
authoritative definition of:
will
be
that which is in consonance with the basic perception
infolded in its Root:
"ر ب و".
This Root is used twenty times and fourteen are the words made from it
that occur in Grand Qur'aan.
Learned Ibn Faris [died 1005] had described the basic perception infolded in the Root in these words:
ربي/أ
(مقاييس اللغة)
الراء والباء والحرف المعتل وكذلك المهموز منه
يدلُّ على أصلٍ واحد،
وهو الزِّيادة والنَّماء والعُلُوّ.
That it leads to the perception of increase, augmentation, raise; and growth; elevation; piling; superiority.
Its concept, perception and meanings are evidently disclosed by its use in different semantic fields and with different collocates:
He the Exalted sent water from the Sky.
Thereat, the water pathways-valleys inundated according to their capacity-measure.
Resultantly the inundation uplifted scum, characteristically uprising.
And from whatever [metal] they ignite/combustion upon it in the fire in order/desiring to make ornaments or utensils, there is scum/dross like that surfaced upon water.
Like it, Allah the Exalted strikes to let shine in open the established fact-reality, profitable and substance of permanence, and exposes in contrast the بَاطِل scum/conjecture-filmy layer of extraneous matter or impurities that rises up on the surface of a liquid; dross or refuse from molten metal which becomes visible on surface.
Thereat, as for scum is concerned it vanishes/goes away as froth.
And as for that which benefits people, it for reason/resultantly settles in wait on the earth bed.
This is how Allah the Exalted strikes the examples-similitude. [13:17]
:
Adjectival Phrase; first noun is the direct object of preceding verb.
:
Active Participle:
Indefinite; Singular; Masculine; accusative, is the modifier that
specifies the adjectival description of head noun.
Used as an adjective, the Active
Participle acts as descriptive term.
Functioning as adjectives, Active Participles
reflect the gender of noun that they modify. This phrase
thus signifies "scum which is characteristically uprising".
Please retain the ultimate end and destiny of :
characteristically uprising scum to find
the same fate of:
"cumulative gains" on lent
money.
The perception infolded in Root "ر ب و" is exposed by using it for depicting a verifiable physical happening:
Realize it that you see certain Soil giving look of sterile-cracked-compacted and still;
Thereat when We sent upon her water, she became thrilled and she swelled;
:These are not just literary expressions; but
narration of physical facts-the response behaviour of the soil on
meeting with water. Grand Qur'aan is a statement of absolute
fact. Today, we observe with microscope the response acts of dried soil
and see them as is verbally portrayed by these two verbs.
:
Verb: Perfect; third person; singular;
feminine; ت
feminine marker; Subject pronoun hidden;
مصدر-رَبْوٌ
Verbal Noun.
(1)22:05(2)41:39=2. It denotes act of swelling/enlargement/increase
in volume of the soil particles. It is a verifiable fact and helps in
authoritatively determining the perception infolded in its Root
"ر ب و" and of the word:
with financial connotation.
The use of this Root for describing a location/place also reveals its basic perception and meanings:
And the illustration for those who heartily spend their worldly resources with the objective to seek the approval-appreciation of Allah the Exalted and to sustain belief of their inner selves:
It is like a garden at a hilly place:
A heavy rain watered it. Thereat, it yielded two-fold produce.
However, if no heavy rain watered it even then dewfall-drizzling suffices to produce good yield.
And Allah the Exalted is ever watching the acts which you people perform. [2:265]
And We have declared the son of Mar'yam [the truthful] and his mother as unprecedented indicative sign for the humanity.
And rescuing them from eminent life threat We had given to both a safe and protected abode towards an elevated-mountainous place; characteristically a place of long safe stay and verdurous-flourishing with springs. [23:50]
Noun: Indefinite; singular; feminine;
genitive. (1)23:50=1 This is
also from Root
"ر ب و". It signifies an elevated/high altitude or mountainous place.
Its characteristic feature/adjectival portrayal is by possessive phrases
:
holder of a location and state of long protected and safe abode; and
second trait is:
a
place which is verdurous: vivid green of
plants-flourishing with springs.
The perception of this Root is also made explicit by its use with reference to raising an infant and child to a grown up age:
And you lower in reverence and humble for both of them with the kindness and blessing;
And you pray: "My Sustainer Lord! You shower kindness upon them both alike that they raised me in my infancy and childhood." [17:24]
:
Root "ر ب و";
Verb: Perfect; Third person; dual; masculine;
[Form-II]; الف
Subject pronoun in nominative state;
نِ
noon of protection +
Object
pronoun
ى
: Suffixed
Object Pronoun: First person; singular, accusative state; مصدر-تَرْبِيَةٌ
Verbal noun. (1)17:24=1
He: Fir'aoun [Pharaoh] replied: "Did we not nourish and raise you up among us as a child?
And you lived among us many years of your age. [26:18]
:
Root "ر ب و";
Verb: Imperfect; First person; plural; masculine;
[Form-II]; Mood: Jussive
evident by dropping of last delicate consonant; Subject pronoun hidden;
Suffixed Object Pronoun: Second Person; masculine; singular, in
accusative state; مصدر-تَرْبِيَةٌ
Verbal noun.
(1)26:18=1
"We raised you."
It is thus evident that the perception infolded in Root: "ر ب و" is that of successive progression of object from surface in enlargement, swelling, extending, expanding, increasing, and rising by the running time. It does not refer to onetime leap.
2. A group of Jews and advocates of:
equate it with:
The credit sale.
Having learnt the perception and meanings
infolded in the Root
"ر ب و"; the word
is explicitly imaged at very first occurrence:
Know about those who devour:
cumulative interest-incremental gains on
lent money/capital:
they stand
not except like the standing of that person whom Cobra transforms
[خَابِطٌ]
confounded-diplopic, caused by bite.
This parable for their transformation is for the reason that they said to people; "The credit sale is just like the incremental gain on lent money/capital; usury."
Realize the difference and distance between two; Allah the Exalted has declared the credit sale as permissible and has prohibited usury: the cumulative interest on lent money, multiple surcharges/build-up of an ever increasing debt.
Therefore, he whom advice; information about the difference between credit sale of goods and usury, conveyed by his Sustainer Lord has reached and in compliance thereof he has diligently abstained indulging in it, thereat, the past finalized transactions are for him while his matter rests with Allah the Exalted.
And mind it; if someone reverts to it: usury;
Thereby such deviants will be the residents-inmates of the scorching Hell-Prison.
They will abide therein permanently. [2:275]
:
Verb:
Imperfect; third person; singular; masculine; Mood: Indicative [Form-V]; Suffixed Fronted Object pronoun in accusative state;
مصدر-تَخَبُّطٌ
Verbal Noun. Form-V verbs have transformative meanings.
The basic perception conveyed by this state, as was mentioned by Ibne
Faris [died-1005] and Lane's Lexicon is: going or journeying without direction, or one who beats the ground with
his foot and know not in what land he is going; either because of the
darkness or because he is blind; and he who is
confused. It reflects a disoriented state
of mind and lack of clarity.
:
It is the subject of Verb;
Noun: Definite; Masculine; singular; nominative.
The object of Verb has become the victim
of aforesaid state because of the effect of Cobra's touch-bite.
Here it refers exclusively to Cobra
since Satan does not
physically touch and harm a man. He always
poses to be a friend and well wisher of humans to deceive them. Harm
does not cause deception; rather deception causes harm. [Annexure:
Cobra
finds mention in Qur'aan].
The effect of cobra bite upon the victim
is like that which is portrayed by the verb:
.
He becomes confused because toxins inserted by bite
render him diplopic. It is a state of double vision: seeing two of
everything; a condition in which two images of the same object are seen
simultaneously because eyes though functioning cannot converge to target
the desired object. Its technical name is
diplopia.
Allah the Exalted has given the reason for selecting this exemplification:
This parable for their transformation is for the reason that they said to people: "The credit sale is just like the extra gain charged on lent money/capital; usury."
The reason for exemplification specifies that they see and describe two
different things as identical and similar images in nature. They see,
perceive and pronounce that:
is alike
;
they see their image alike; they treat both as synonymous.
The reason for exemplification specifies that they see and describe two different things as identical and similar in nature. The Cobra bite also renders its victim in confusion and diplopic.
Negating their superfluous perception, Allah the Exalted has drawn attention towards the difference-distance between both by informing:
Realize the difference and distance between two; Allah the Exalted has declared the credit sale as permissible and has prohibited the usury: cumulative interest on lent money, multiple surcharges/build-up of an ever increasing debt.
The definite verbal noun:
made from Root: "
ب ى ع" will
further lead us to meanings of:
since both are declared as diametrically opposite of each other.
The first and foremost denotation and judgment about componential
features of:
is that Allah the Exalted has declared it a prohibited fiscal activity.
Having known this basic denotation of it, whoever practices it is warned
that he will be the resident of scorching Hell-Prison.
Since it is prohibited and its practice can cost a person Hell-Prison, the believers are advised:
O those people/you who proclaim to have accepted-become believers, listen;
You should not devour usury: cumulative interest on lent money, multiple surcharges/build-up of an ever increasing debt.
And you people consciously remain mindful and avoid unrestrained conduct in reverence and fear of Allah the Exalted.
Adopt this attitude so that you people might attain-reap the fruits of perpetual success. [3:130]
:
The verb signifies eating and its object is:
the ever accruing surcharge on the lent capital.
Same verb is used prohibiting consuming property and wealth of others by
deception and scam:
O those people/you who proclaim to have accepted-become believers, listen;
You should not consume the wealth-assets of others through deceit-fraud-cheating-fabrication-scamming;
Excluding the income accruing from mutually beneficial-pleasing consented commercial activity between you people.
And by illicit usurpation of other's wealth you should not make your selves abhorred-repugnant-hateful in society's eye resulting in distancing.
Know it; Allah the Exalted is ever Merciful to you people. [4:29]
The eating of ever accruing interest upon the lent capital, and the assets of others by deceptive and foul methods is prohibited. What is allowed to be eaten-consumed is the income-profit-gain accruing from mutually beneficial-pleasing consented commercial transactions. The upshot of violation of any of the two fiscal prohibitions is Hell-Prison:
Take caution; If someone does that usurpation by transgressive and tyrannical conduct and by distorting the fact-cheating-deception-fabrication-scamming: thereby having committed this crime We will soon force him into Hell-Prison.
And this has always been an easy matter to adjudge for Allah the Exalted. [4:30]
:
It is the circumstantial
clause [حال]
for:
;
Some general rules of: حال ; usually translated as circumstantial adverb, include the following:
1-The حال will be in the accusative state and its governor will be a verb
2-The حال will usually be a participle;
3-The
ذو
الحال will usually be
definite and the
حال indefinite,
as is the case here:
definite.
4-The حال usually closely follows the ذو الحال ;
5-The حال can describe the state of the subject, the object, or even both and together حال and ذو الحال will form a phrasal structure.
The circumstantial
clause [حال]
for:
is
portrayed by
adjectival phrase:
:
Head noun
is
indefinite; feminine;
broken plural/grammatical
singular; accusative and its adjectival description is by a passive
participle :
Indefinite; singular;
feminine;
accusative; [Form-III]. Both are relational words like
spouse, and half. It denotes such multiple increments-surcharges that
has the impact of piling-heaping the principle amount lent, over the life
of loan. It is a progressive process which shows that interest is
accruing all the time with every passing moment/day and is being
collected and consumed by the lender at intervals. It
does not refer to onetime leap. The profit charged on the cash sales of
goods or the profit amount added to the sale price, or to fixed amount
added to lent capital-loan payable on the expiry date of mutually
consented commercial agreement which is in substance pleasant and
beneficial for both parties, the lender and borrower.
The circumstantial clause about
the act of eating the
wealth-assets of others through deceit-fraud-cheating is described by
verbal nouns:
and
,
respectively denoting
transgressive
and tyrannical conduct and distorting the
fact, cheating, deception, fabrication and scamming.
:
It is a progressive process which shows that interest is accruing all the time
with every passing moment/day and is being collected and consumed by the lender
at intervals. The interest is fixed by percentage of loan amount with reference
to life of loan and increments are collected during and not at the expiry of
life of loan. Thereby, at every time before the expiry of life of loan, some sum
is outstanding for payment to the lender by the borrower. Those who had already
loaned against interest were directed to leave-write-off the remaining
increments out of cumulative interest, if they were truly the believers:
O those people/you, who proclaim to have accepted-become believers, listen;
You people remain mindful and self cautious to avoid unrestrained conduct in reverence and fear of Allah the Exalted.
And you are hereby directed to leave-write-off that subset of the cumulative interest which is remaining on lent money;
If you people were true believers then you must forego the remaining interest on lent money. [2:278]
Verb: Imperative; second person; plural;
[و] Subject Pronoun,
nominative state; مصدر-وَذْرٌ
Verbal Noun.
Its Root is "و ذ ر".
The basic perception infolded is that of a small peace of flesh which is
detached, moved away, alienated from the bone or does not contain bone.
Its primary signification is to leave or abandon a thing.
Relative pronoun; It is the direct
object of preceding imperative verb.
Verb: Perfect; third person; singular; masculine;
Subject pronoun hidden; مصدر-
بَقَاءٌ Verbal Noun.
This verbal sentence is the Linkage Clause of Relative Pronoun [الجملة صلة الموصول].
It
signifies a thing's remaining, continuing, lasting,
or enduring state
:
This prepositional phrase denoting a subset of set: cumulative interest.
This phrase, according to grammarians, can link to preceding verb or to
elided circumstantial clause for the preceding Relative Pronoun.
Meanings are however quite evident and grammatical position either way
will have almost no effect on semantics. The command for leaving is
about that part of the cumulative interest which is still remaining due
for payment by the borrower.
The instruction for abandoning-leaving and in present day
terms "writing-off" is with regard to the installment of cumulative
interest which is yet to be paid; and is not about those installments
that have already been taken-eaten. The prepositional phrase also
depicts a characteristic feature-component of:
that it is collected in subsets before the expiry of life of loan.
Wealth is something to which value is tagged both for the purposes of worldly life and life of the Hereafter. Wealth will be spoiled and will carry no value in the Hereafter if injunction about it are not adhered to in worldly life:
Thereby, if you people have not acted upon the injunction, then be warned of the proclamation Allah the Exalted and the Messenger of Him the Exalted about war-rendering your wealth spoiled and of no avail.
And if you have reverted away from usury, thereby, the principal amounts of you people are legitimately due to be returned to you.
In this situation neither you people do a wrong nor a wrong is done to you. [2:279]
:
The conjunction/apodosis particle and the Prepositional phrase relate to
the elided predicate of inverted nominal sentence which is the apodosis
clause of preceding conditional sentence.
:
These are two successive Possessive Phrase, head noun definite by construct is
serving as the Subject of nominal sentence. It is plural noun that means heads;
in fiscal context where orders are given to write-off the remaining part of the
cumulative interest "the "heads" of the amounts of you people" will obviously
mean the principle wealth which were loaned to people against cumulative
interest rate for the life of loan.
This injunction coming into force with immediate effect could have placed some of the borrowers in difficult situation. It was taken care by a saving clause:
However, should the debtor be in a straitened circumstances to return the principal debt then the command is to afford time patiently till such time the monetary conditions become better.
And the proposition that you people might grant it at your own initiative as gift is better for you people;
If you people understand that it will yield you a better result you might grant the principle amount. [2:280]
This saving clause also reflects that people were lending money on usury even to such people who were otherwise eligible for grants and donations for meeting their compelling situation.
The propositional meanings, the essential
attribute, essential nature mirrored by the word:
is
progression, cumulative increase as is the basic concept inherent in its parent
Root: "ر ب و". This is true with regard
to
nominal/lexical/dictionary definition explaining what the word means. But the
real definition expressing its real nature in the evaluation and judgment of
Allah the Exalted is differently described in the Grand Qur'aan:
Allah the Exalted spoils-obliterates the cumulative interest [usury] on lent capital . And He the Exalted enlarges the returns of the voluntary generosity: donations-funding-gifts-grants.
Be mindful, Allah the Exalted does not appreciate and approve for nearness everyone who is stubbornly ingrate with persistent laggardly psyche. [2:276]
Verb:
Imperfect; Third Person; Singular; Masculine; Mood: Indicative; مصدر-مَحُقٌ
Verbal Noun. Root: م ح ق
. The basic perception infolded in the Root is that of
rendering a thing deficient and deprived of its blessing, or
increase, or obliterate it.
The ostensible cumulative effect of lent money
through:
is; in the judgment of Allah the Exalted,
like that
:
characteristically uprising scum which is
uplifted by the inundation on heavy raining. Its destiny and end is that
it vanishes away/goes away as froth.
So is the fate of bulging amount of money exploited through
:
the cumulative interest [usury].
It is reiterated in combination with another instrument of obligatory spending:
Take note; in case you have given some money/capital in a situation for worldly cumulative gain;
With the understanding that it might successively become larger in relation with financial aspects of people;
Thereat, it might apparently accumulate, but it amasses not in the evaluation of Allah the Exalted.
And if you people have given some money coping a situation out of Zaka'at: Financial liability for economic uplift of society, for consideration of you seeking the appreciation and approval of Allah the Exalted;
Thereby, such are the people who multiply manifold their capital in the consideration of Allah the Exalted. [30:39]
This Ayah manifests for us the difference between
Propositional-Denotative meanings and expressive meanings of words and
expressions.
Expressive meaning "relates to the speaker's feelings or attitude rather than
to what words and utterances refer to". The basic
proposition and the essential feature referred by both the words:
and
is
increase, augmentation, growth, enlargement, accumulation. With regard
to propositional meaning and intended effect of:
,
it is not the case in the consideration and evaluation of Allah the
Exalted. It is like scum and dross of no worth in the consideration,
evaluation and judgment of Him the Exalted.
Similarly, the propositional meanings of:
are synonymous to:
but the apparent effect is that it
relatively diminishes the fiscal position of its payer. But in the
evaluation and judgment of Allah the Exalted, its dictionary meanings
are genuine and true. It is a unique spending that enhances the economic
worth of a man but for his life in the Hereafter.
Lending money on
condition of usury has the intent of cumulatively increasing it in
relation to the financial aspects of other people. The propositional
meanings are thus evident showing visible increase in money given
against usury in the real world. This is the evaluation of the money
lender. He considers it enlargement, increase in his wealth. He may also
think it expressively as riches. But it is not an increase in the
consideration of Allah the Exalted. The same verb is used but in the
expressive meaning with co-occurrence of possessive phrase:
in the consideration/evaluation of Allah the Exalted.
Money given with the intention
:
that it might increase manifold in relation to worldly wealth yields what is
termed:
.
The money lenders: usurers obviously perceive themselves as
:
those who multiply their capital manifold. This is the propositional and
expressive meaning of
in consideration and judgment of a person fond of only the worldly life.
But this increase is of no worth; and is nothing but scum in the consideration
of Allah the Exalted.
:
In contrast, in the consideration and judgment of Allah the Exalted, it has the
same propositional and expressive meaning as are inherent in Root "ر
ب و" and:
,
but relates to the invisible Balance Sheet of its payer. It is the final
Balance Sheet that matters and determines the social and economic status of a
person. Such payers of money to state to cope with its
economic situation are declared as truly
:
those who multiply their capital manifold.
It is Active Participle: Definite; masculine;
sound plural; nominative; [Form-IV]; verbal noun
إِضْعَافٌ: an act and state of
increasing, increment. Paying money to state statistically
reduces one's financial balance in apparent worldly terms; but this
payment renders them as the multipliers of their wealth in the
evaluation and judgment
of Allah the Exalted.
3. Perception and Meanings of Verbal
Noun:
The credit sale.
Let us now see the perception and meanings infolded in Root
" ب ى ع"
and the word:
:
|
|
O those/you, who consciously proclaim to have accepted/become believers, listen!
Spend heartily for others benefit some of the sustenance which We have bestowed upon you people lest the day might come.
No pay-later system bargain/credit sale could be struck on that day.
Neither that day friendly help would be available; nor recommendation/pleading-intercession be of avail to non believers [of intercessors-2:48,123;74:48].
The fact is that those who persistently refuse to accept are truly the wrong-doers/distorters/unjust. [2:254]
After commanding us to spend for others benefit we are
informed that the act and state denoted by
verbal noun:
will not be possible on the Day of Resurrection. What is:
and what is its advantage if it is done today?
Know it; Allah the Exalted has purchased/taken into possession their selves/bodies and their wealth from the Believers with the promissory note that the Paradise becomes theirs in future.
They confront war in the cause of Allah the Exalted whereby/resultantly they kill the enemy and get killed by the enemy in the battlefield.
Handing over the possession of the Paradise is the promise which is incumbent upon Him the Exalted written in the contents of the Tor'aat, In'jeel and the Qur'aan as an established fact.
And who has better discharged and fulfilled his promise than Allah the Exalted?
Thereby, celebrate joyfully the pleasure of your promissory business transaction/credit sale, the one which you have just contracted with Allah the Exalted.
Take note; this
:
credit sale transaction is really the
greatest and grand achievement and success. [9:111]
Allah the Exalted has today very kindly purchased our selves/life and our valuables-possessions-wealth against the promise of paying us the price on the Day of Resurrection or if and when we get killed in war for His cause. The price that will be paid is the transfer of title/ownership of Paradise to us. Salient features of this contract are: Allah the Exalted is the Buyer; We the true believers are the sellers, second party; the commodity is our lives and wealth; the date of payment by the Buyer is either on the Day of resurrection or at the point in time if we get killed in the War fought for the cause of Allah the Exalted; the price settled is the Paradise. The contract is recorded in black and white in the Book of Allah the Exalted. The nature of the contract is as if it stands executed because the promise of Allah the Exalted is always fulfilled and at every moment it is an established fact.
It is thus abundantly evident that:
is what we call in commerce Credit sale:
sale for which buyer can pay later;
a sales transaction by which the buyer is
allowed to take immediate possession of the purchased goods and pay for
them at a later date.
Credit sale agreement/contract
is essentially a loan-lending for the purchase price of the item with
the money being paid after a fixed period of time.
Allah the Exalted has informed that this Credit
Sale Contract was and is duly recorded in writing in the
Tor'aat,
In'jeel
and the Qur'aan. Thereby,
is necessarily a written contract
between the buyer and seller wherein the seller hands over the possession of
tangible goods and the buyer undertakes the promise of paying its price at an
agreed point in time in the future; and that it is
essentially a loan-lending.
It is, therefore, ordered simultaneously clarifying all the niceties of a
transaction:
O those people/you, who proclaim to have accepted-become believers, listen;
Whenever you people have mutually decided a fiscal deal of promissory nature: lending for a period unto specified terminating date for payment, thereat you are directed to document it in writing.
A scribe should write down the agreement struck between you people, impartially in just manner.
Take note, a scribe should not refuse documenting-writing down since Allah the Exalted has imparted him the knowledge to write.
Therefore, he should write down and the party under liability should dictate, remaining mindful and fearful of Allah the Exalted, his Sustainer Lord. And he should not undervalue anything relating to the liability/obligation.
For reason of the indebted person being immature or weak, or if he does not consider himself capable to dictate it, thereby, the guardian of his interests should dictate it; details of deal with equity.
Moreover, you must seek two men of good repute amongst you as observers-non participating witness to the contract.
However, in case of non-availability of two men, the recourse is to seek one man and two women of vicinity selected by mutual consent to observe the deal. [two women; it is embarrassing for a woman to join unknown 4 men in a commercial shop; she might remain absent minded].
The cause of inviting two women to observe the transaction: supposedly one of the two ladies might become lost-absorbed in herself-unmindful other woman might make her mindful.
And the observers should not refuse to observe the contract when they are called upon for it.
Mind it, you people should not neglect to reduce to writing; document your promissory fiscal transaction, be it a big or small on its termination date.
Allah the Exalted considers it-documentation as an act more just for you people and is primary evidence. And it reduces the chances that you might suffer confusion and double mindedness.
However, if it were an on spot transaction by hand-to-hand, a routine daily business of rotation of things by selling and buying, thereat, no blame is upon you people in not reducing it to writing.
And, you are directed to make it a witnessed activity when you have have mutually struck a promissory commercial transaction: credit sale.
Take note that neither the scribe nor the witnesses should be harassed. In case you do so, thereat you will indeed be guilty of excess.
Moreover, you people consciously remain mindful and avoid unrestrained conduct in reverence and fear of Allah the Exalted.
And recognize the fact that Allah the Exalted is teaching you [the right way to conduct business].
And Allah the Exalted has the absolute knowledge of each and everything [visible and infolded][2:282]
The credit sale which is but lending
for a particular duration specified by the point in time/date of
termination of the duration has to be documented and observed by the
witnesses. The sentence:
uses the verbal noun, it generally
signifies the act and state of lending for a duration unto the named
moment of termination. And then it is explained with an added injunction
of witnessing when transaction of:
is being finalized:
:
"When you have mutually finalized the credit sale".
:
The credit sale is differentiated and contrasted with
:
adjectival phrase meaning cash business transactions. And another characteristic
feature [صفة
ثانية]
of
is portrayed by this sentence:
:
"you keep
rotating her: hand to hand selling and purchasing
between yourselves". This contrast is again evident in this Ayah: Verbal unitary
passage:
They are the Men whom distracts away neither routine cash business-selling and buying on hand to hand basis nor promissory natured commercial transactions:
From the remembrance and thought of Allah the Exalted; and for establishing As-sa'laat: Time Bound Protocol of Servitude and allegiance; and paying the Az-zakat: financial contribution for economic uplift of society.
They fear the Day wherein the hearts and the visions will twitch. [24:37]
Praise is specified for Allah
the Exalted; Grand Qur'aan has explicitly explained the perception
and meanings of:
which
does reflect some imagery
of
to many people but is opposite to it.
:
It refers to actual and real delivery of valuable tangibles: capital
goods and/or consumer goods to the possession of buyer without acquiring
its price on the spot. It is lending of the goods at mutually agreed value higher than
the spot-value depending upon the duration of period when the price is
to be paid on the appointed/named date. In contrast and contrary to it the
concept:
will denote monetary lending: loan of
money/capital/paper notes/currency, which are not real wealth but a
measure, on the condition of cumulative interest.
Grand Qur'aan has informed that history of usury predates the Jews. They were prohibited to indulge in it. A group of Jews who are now the perpetuators of economic exploitation of the world did indulge in money lending with the condition of obtaining bulging returns and kept usurping the wealth of the people through deceptive and foul tactics:
And for the reason of their taking cumulative interest on capital while they were prohibited and directed to remain away from practicing it;
And for consuming the property and wealth of people illicitly through deception-scamming.
Take note; We have prepared for persistently denying people amongst them a humbling chastisement, one of humiliation. [4:161]
The explicit information given in Grand
Qur'aan exposes that:
in ultimate analysis is worthless scum and froth; and is just a fantasy-wealth
and illusion. It is now a global activity. Let those who do not believe that
they will ever face a reckoning for their actions remain in the vicious circle
of fantasy. It is their weakness/disease of the heart that they believe it gives
them the power, they can tame and enslave people and become the in charge of
existence. They wish to acquire the real wealth of the people and give them
false and worthless paper/card money and put them in a perpetual indebted state.
They are dangerous Saamri. He took away the real wealth of the people, their
gold ornaments, converted some of it into a golden calf with the fascinating
trick of producing sound void-of-words, and in return gave them a false idea and
concept of god/lord. The whole nation was befooled despite warning and
clarification by the elevated Messenger Haroon alai'his'slaam. They all gathered around
the sculpted golden calf; Saamri had momentarily enslaved them.
We should avoid money borrowing on cumulative interest; instead prefer and promote in economy
and society the concept of
:
Credit sale of real goods; and practice lending-loaning:
with instrument of
fiscal deal of promissory nature: lending whose
maturity term is specified by appointed due date for payment
which does not have successive-cumulative leaps.
Another two antonyms of:
mentioned in Qur'aan are:
[Root: ص د ق];
voluntary generosity,
and
Root: ز ك و.
Like the Root "ر ب و"
of
the Root: ز ك و
of
has the basic perception of increasing and augmenting.
Authoritative definition
of these two terms need to be defined while deciding the issue of:
in
the Muslim Economy.
