Author: Sayyed Musleh Uddin
Alms (Zakat) [Part 9]
Prominent Features of Zakat
4. The Difference Between Zakat and Riba (Usury)
Zakat and Riba are completely opposed to each other. They are spiritual opposites and moral contradictions that have been separate from the beginning and are never compatible. This is because the motivation behind each is contradictory, as are their goals, purposes, consequences, achievements, and the effects they leave on the self, the individual, the community, and human society in general.
The spirit of Zakat is rooted in fear of Allah, obedience, seeking Allah’s pleasure, empathy and kindness towards the poor, tenderness and compassion for their conditions and circumstances, and having sincerity, free from materialistic purposes. In contrast, the spirit of Riba is characterized by disobedience and declaring war against Allah Almighty, callousness, extreme miserliness, and greed that leads to extravagance and excessive accumulation of wealth in every possible way, often exploiting the severe need, poverty, and weakness of the poor.
The result of Zakat and its spiritual effect is an increase in faith, open-mindedness (Shrah Sadr), satisfaction of the soul, and steadfastness in generosity, magnanimity, and giving. Conversely, the result of Riba is a shrinking of the soul, callousness, numbness of the spirit, irritability, brutality towards the dignity and reputation of people, violation of honor, and delighting in the weaknesses and vulnerabilities of society and life.
Furthermore, the achievement of Zakat is the spread of a spirit of empathy and giving in society, the distribution of wealth, and the self-sufficiency of community members, along with blessings in wealth, affection between hearts, mutual love, and self-confidence among individuals. In contrast, the consequence of Riba is the accumulation of society’s wealth and the fruits of its members’ labor in one place or with one person, or a very small number of people.
Someone who engages in Riba transactions in an Islamic society is like a small pool to which all the rivers of the city flow, leaving the city without water; or like a magnetic mountain, as described in the voyages of Sindbad the Sailor in One Thousand and One Nights. It is said about such a mountain that the wind pulls a ship toward it, causing the captain to weep and wail. When asked, “Why are you crying?” he replies, “Allah has afflicted us with the magnetic mountain that exists in this sea. This mountain has drawn all the iron nails toward itself, causing the ship to shatter, its planks and components to fall apart, and the sea to swallow it.” And so it happened.
Usurers, or usurious groups in a city, also control the wealth and magnetism that they use to attract all the “nails” that bind the sections and foundations of life. They sever these sections from one another, destroy bonds and relationships, and drain the vital, red blood of society. As a result, that society suffers from moral and economic tuberculosis. If it survives, it lives with this affliction and paralysis; if it dies, it does so in sorrow and poverty. Furthermore, usury creates hatred among members of society, destroys mutual trust, and fosters anger, pessimism, and hostility between those who engage in usurious transactions and between the needy and the wealthy. It creates two distinct groups: one of excessive wealth and the other immobilized by extreme poverty.
Therefore, the Quran strongly condemns usury, denounces it, and portrays it as ugly, just as it praises Zakat and encourages its payment. Indeed, the condemnation and denunciation of usury may be harsher and more severe than the praise for Zakat and charity. This is the method of the Noble Quran in expressing deviant beliefs, reprehensible morals, and ugly deeds. The words used to condemn usury are among the harshest forms of denunciation, creating a sense of dread for the hearer. Allah Almighty says: «يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَذَرُواْ مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ . فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ اللهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أمْوَالِكُمْ لا تَظْلِمُونَ وَلا تُظْلَمُون». Translation: “O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal – [thus] you do no wrong, nor are you wronged.”
The usurer is depicted in a manner that inspires hatred and revulsion in the faithful reader. Allah the Exalted says: «الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَس ذَلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَى فَلَه مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُوْلَئِكَ أَصْحَابُ النَّارِهُمْ فِيهَا خَالِدُونَ». Translation: “Those who consume usury will not stand on the Day of Resurrection except as one stands who is being beaten by Satan into madness. That is because they say, ‘Trade is just like usury.’ But Allah has permitted trade and has forbidden usury. So, whoever has received an admonition from his Lord and desists may have what is past, and his matter rests with Allah. And whoever returns [to usury] – those are the companions of the Fire; they will abide therein eternally.”
The Quran compares usury to Zakat and charity, expressing the consequences and effects of both in many verses. It does so concisely and miraculously, using terms that would require writing an entire book to explain fully. The terms used necessitate exploration of economic science and the repercussions of usurious transactions in the countries and societies afflicted by them. Allah the Exalted states: «يَمْحَقُ اللهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ» Translation: “Allah destroys usury and gives increase for charity.”
And He has said: «وَمَا آتَيْتُم مِّن رَبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأَوْلَئِكَ هُمُ الْمُضْعِفُونَ» Translation: “And what you give in usury to increase among the wealth of the people will not increase in the sight of Allah, but what you give in Zakat seeking the pleasure of Allah, those are the ones who truly multiply their wealth.”
Moreover, the Messenger of Allah (PBUH), whose morals are derived from the Quran, praised Zakat and charity, highlighting their effects on wealth and their results within the Islamic Ummah. Earlier, hadiths regarding blessings in wealth, the reward of charity, and Allah’s assistance to those who give charity were mentioned. He also warned those who refrain from paying their Zakat of early punishment in this world.
Abdul Rahman ibn Abza narrated from him that he said: “No nation has ever refrained from giving Zakat except that Allah Almighty has afflicted them with famine.”
Additionally, the Messenger of Allah (PBUH) described the consequences of usury and usurious transactions as worldly punishments and torment in the Hereafter, stating: “No nation engages in usury except that they suffer from famine. And no nation engages in bribery except that they are engulfed in terror.”
He stated: “Allah, the Almighty, has cursed the usurer, the one who gives usury, and the one who refrains from giving Zakat.”
Hazrat Abu Huraira narrated that the Messenger of Allah (PBUH) said: “On the night of Isra, I passed by a people whose bellies were like houses, and inside their bellies were snakes that could be seen from the outside. I said: ‘O Gabriel! Who are these people?’ He said: ‘These are the usurers.’” He also said: “If Allah, the Almighty, intends to destroy a town, He brings forth usury among them.”
Anyone who is aware of the history of the Islamic community and examines it from the moral perspective—considering the application of Sharia laws, divine commands, and the blessings, prosperity, security, health, happiness, and well-being it brings—will affirm these truthful prophetic narrations regarding usury. Conversely, those who observe the consequences of neglecting Sharia laws in society—along with the calamities, misfortunes, hardships, and difficulties that arise—will also confirm the warnings articulated in those narrations.
Allah, the Almighty, has stated: «و مَنْ عَمِلَ صَالِحًا مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ» Translation: “And whoever does righteous deeds, whether male or female, while he is a believer, We will surely give him a good life, and We will surely give them their reward according to the best of what they used to do.”
«وَ مَنْ أَعْرَضَ عَنْ ذِكْري فَإِنَّ لَهُ مَعيشَةً ضَنْكاً وَ نَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى». Translation: “And whoever turns away from My remembrance – indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.”
Reforms Instituted by Islam in the Legislation of Zakat
Islam has brought reforms to the law of Zakat and its rulings, just as it has for other pillars of Islam, such as prayer, fasting, and pilgrimage. The law of Zakat and its rulings guarantee all individual and social interests and cleanse it from the corruption and misappropriation that past nations introduced, as well as from distorted practices that have tainted it.
Continues…
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