Muslim

Hadith Commentary: Benefits and Issues: The prohibition of drinking alcohol and its sale was revealed before the Conquest of Makkah, and the Prophet (sallallahu alayhi wa sallam) announced the prohibition of its sale on the occasion of the Conquest of Makkah in Makkah, as will be mentioned ahead in the narration of Jabir (radi Allahu anhu). And the verses to which Aisha (radi Allahu anha) indicated refer to the verses revealed regarding usury (riba), as is explicitly mentioned in the next narration. And these verses are among the very last of the verses revealed regarding rulings, which were revealed near the Farewell Pilgrimage (Hajjat al-Wada’). Therefore, the Prophet (sallallahu alayhi wa sallam) announced the prohibition of riba during the Farewell Pilgrimage.

From this it is understood that after the revelation of the verses of riba, the Prophet (sallallahu alayhi wa sallam) again announced the prohibition of alcohol, from which it is known that there is a special connection between the two, and that one leads to the other.

Hadith Commentary:
(1)
It is narrated from Ibn Umar (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The price of alcohol is forbidden to take, and its use is forbidden.”
(Musnad Ahmad: 2/117)

(2)
From this narration, it is understood that the prohibition of alcohol and the prohibition of its buying and selling occurred with some difference in timing between the two.
In any case, the fundamental principle is that whatever is forbidden to use, its trade is also forbidden.
And Allah knows best.

Hadith Commentary:
This verse was revealed in refutation of those people who said that usury (riba) is also a kind of trade, so why has it been declared unlawful?
Upon this, Allah revealed this verse and clarified that profit from trade is lawful, while profit from usury is unlawful.
The condition of the usurers will be such that, on the Day of Resurrection, they will stand like madmen and will be plunged into a river of blood.

Hadith Commentary:
➊
From this chapter up to chapter 53, the verses presented were revealed regarding the prohibition of usury (riba). For this reason, Imam Bukhari rahimahullah has brought the same hadith narrated from Aisha radi Allahu anha under each heading,
in which the prohibition of intoxicants (khamr) is also mentioned.
The intended purpose is to establish that all these verses pertain to the prohibition of usury and were revealed at the same time, and that the Prophet sallallahu alayhi wa sallam recited them before all the noble Companions radi Allahu anhum ajma'in in the Prophet’s Mosque, as is explicitly stated in another narration.
(Sahih al-Bukhari, al-Buyu', Hadith: 2084)

➋
Here, there is an objection: the prohibition of intoxicants (khamr) was revealed immediately after the Battle of Uhud, and at that very time its buying and selling was declared unlawful. So what is the meaning of announcing the prohibition of trading in intoxicants on this occasion? The answer is that the purpose of announcing the prohibition of trading in intoxicants at that time was to manifest its repugnance and heinousness, and to show its gravity—meaning that usury and intoxicants are alike in gravity and repugnance. It is also possible that the Messenger of Allah sallallahu alayhi wa sallam noticed in the gathering some people who were unaware of the prohibition of trading in intoxicants, so he announced it again.

Hadith Commentary:
1.
Since mosques are built for worship and the remembrance of Allah, it may apparently seem problematic that mentioning impure things such as wine, usury, and swine is contrary to the sanctity of the mosque. This objection is being addressed here.

Imam Bukhari rahimahullah states that if the mention of such things is for the purpose of explaining Islamic legal rulings, then not only is it permissible, but it is even commendable. That is, the issue of the prohibition of something haram and impure like wine can be explained in the mosque. (Fath al-Bari: 1/716)

The ruling on wine and usury is mentioned together because both the one who consumes usury and the one who drinks wine are equally under the influence of Satan.

However, Allamah Ayni rahimahullah has said that this is not Imam Bukhari rahimahullah’s intent, because there is no benefit in establishing the permissibility of mentioning such things in the mosque. Rather, Imam Bukhari rahimahullah wants to establish that the proclamation of the prohibition of trading in wine was made in the mosque, and this is explicitly mentioned in the hadith—that the Messenger of Allah sallallahu alayhi wa sallam, considering the abhorrence of trading in wine, did not deem any place other than the mosque suitable for announcing its prohibition, and for this, he chose the pulpit of the Prophet’s Mosque.

From this, it is understood that its prohibition is extremely vile and its trade is highly detestable. (Umdat al-Qari: 3/507)

2.
The verses regarding usury were revealed at the very end of the blessed life of the Messenger of Allah sallallahu alayhi wa sallam, whereas the ruling on the prohibition of wine had been revealed a considerable time before that. Then, after the Messenger of Allah sallallahu alayhi wa sallam recited the verses of usury in the Prophet’s Mosque, what was the reason for announcing the prohibition of trading in wine? The scholars of hadith give several answers to this:

➊ Although the prohibition of wine had already been revealed, the Prophet sallallahu alayhi wa sallam reiterated it along with the prohibition of usury as a form of emphasis.

➋ The ruling on the prohibition of wine had already been revealed, but on this occasion, the prohibition regarding its trade was also issued. (Fath al-Bari: 1/716)

However, in our view, this explanation is questionable, because when the ruling of prohibition for something is issued, then benefiting from it is also forbidden.

In our view, the preferred explanation is that there is considerable similarity between usury and wine, and for this reason, the Messenger of Allah sallallahu alayhi wa sallam mentioned the prohibition of trading in wine along with the prohibition of usury.

It is also possible that the narrator heard it at that time and, according to his understanding, reported it as such.

And Allah knows best.

Hadith Commentary:
Wealth acquired through usury (riba) appears to increase outwardly, but in the end, it is ultimately destroyed.
However, charity and almsgiving are things that increase in terms of reward.
Nations that consume usury may seem to prosper outwardly, but in the end, their generations do not truly progress.
Usury (riba) is considered the worst crime in Islam.
In contrast to this is the benevolent loan (qard hasan), which possesses many virtues.

Hadith Commentary:
➊
By narrating this hadith, Imam Bukhari rahimahullah intends to show that the verse presented in the chapter heading is also among those verses mentioned by Aisha radi Allahu anha, and which the Messenger of Allah sallallahu alayhi wa sallam recited publicly in the mosque before the general assembly.

➋
In any case, the lack of blessing (barakah) in usury (riba) is being clarified here.
In this regard, there is also a marfu‘ hadith in which the Messenger of Allah sallallahu alayhi wa sallam said:
"Usury, no matter how much it apparently increases, its end result is always decrease."
(Musnad Ahmad: 1/395)

Relevance Between the Chapter and the Hadith
Chapter of Sahih Bukhari, Hadith Number: 4543: «بَابُ: {وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ}، {وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ} :»
Apparently, the connection between the chapter heading (tarjamat al-bab) and the hadith is not evident, because the chapter heading pertains to debt, while the hadith pertains to the trade of wine. Thus, Isma‘ili raised this objection:
SA «لا وجه للدخول هذه الاية فى هذا الباب.» [عمدة القاري للعيني : 188/18]
“There is no relevance between the narration of the chapter and its heading.”
Because the blessed verse is related to debt, while the narration is about the prohibition of usury (riba) and the trade of wine. EA However, upon reflection, the relevance between the chapter heading and the hadith is present in clear ways.

‘Allamah ‘Ayni rahimahullah states, the summary of which is:
With the declaration of the prohibition of usury, the declaration of the prohibition of the trade of wine is to manifest its repugnance and the severity of its prohibition, because the severity of prohibition and repugnance are close to each other. It is also possible that among those present at that time, the Prophet sallallahu alayhi wa sallam perceived that there were some who were not aware of the prohibition of the trade of wine, so he reiterated it.

Besides this, another aspect of relevance is:
In the verse of the chapter, the debtor is encouraged to be granted respite and to be given charity, while this is the principal amount, and to reclaim this wealth is also the right of the lender. Nevertheless, there is encouragement to forgive and give charity on the principal amount, which we call the capital (ra’s al-mal). Therefore, usury (riba) is an addition over the principal amount, so when there is encouragement to forgive the principal amount, then how can usury, which is an excess over the principal, ever be permissible? Thus, the aspect of relevance here is that, although the prohibition of usury is not explicitly clear (‘ibaratan al-nass) from the mentioned verse, it is certainly established by implication (dalalatan al-nass). Regarding ‘ibaratan al-nass and dalalatan al-nass, we have clarified in “Anwa‘ al-Tarajim fi Sahih al-Bukhari,” which is mentioned at the beginning of ‘Awn al-Bari, «من شاء فلير جع هناك.»

Ibn al-Mulaqqin rahimahullah states:
«لعل وجهه ان هذه الأيات متعلقة باٰيات الربا والاشارة فى ذالك الي الجميع.» [التوضيح لشرح الجامع للصحيح : 127/21]
According to Ibn al-Mulaqqin, these verses were actually revealed regarding usury. According to the research of Imam Qastallani rahimahullah, Imam Bukhari rahimahullah established the chapter headings on this occasion, and by these verses, what is meant is from the verses of usury up to the verses of debt.
That is, according to Imam Qastallani rahimahullah as well, the chapter heading is not contrary to the hadiths, rather, the chapter heading is connected to the hadith in one way or another through some interpretation.

Imam Saharanpuri rahimahullah writes in his marginal notes:
«وأشار المصنف بايراد الحديث الوحد فى هذه التراجم الي أن المراد بالآيات اٰيات الربا كلها الي أخر آية الدين.» [ارشاد الساري : 95/10]
“The author, through this hadith, has indicated towards this chapter heading that his intent from the verses is up to the verse of usury, and that sequence continues up to the last verse of debt.”
Therefore, from here lies the relevance between the chapter and the hadith.

Hadith Commentary:
Undoubtedly, the verses regarding the prohibition of usury (riba) were revealed in the final period of the life of the Messenger of Allah (sallallahu alayhi wa sallam). Thus, Hudhayfah Umar (radi Allahu anhu) states:
The verses of riba are among those verses of the Noble Qur’an that were revealed at the end of the era, and before their details could be explained, the Messenger of Allah (sallallahu alayhi wa sallam) passed away. Therefore, you should abstain from usury, and also abandon everything in which there is even a suspicion of usury.
(Sunan Ibn Majah, Kitab al-Tijarat, Hadith: 2276)

Hadith Commentary:
The usurers have been warned that either they desist from it, or else be prepared for war against Allah and His Messenger (sallallahu alayhi wa sallam).
It is as if those Muslims who do not refrain from usury are at war with Allah and His Messenger (sallallahu alayhi wa sallam).
They should fear the consequences of their actions.

Hadith Commentary:
➊
A few days after the verses regarding usury (riba) were revealed, the Messenger of Allah (sallallahu alayhi wa sallam) performed the Farewell Pilgrimage (Hajjat al-Wada‘), and, implementing the ruling of the prohibition of usury, he announced in his sermon during the Farewell Pilgrimage:
"All usury from the time of ignorance (jahiliyyah) is abolished. The first usury I abolish is that of my own family, that is, the usury of ‘Abbas ibn ‘Abd al-Muttalib."
(Sahih Muslim, Hadith: 2950.
(1218)

➋
It should be noted that four months after the revelation of these verses, the Messenger of Allah (sallallahu alayhi wa sallam) passed away.
...
...
sallallahu alayhi wa sallam

Hadith Commentary:
➊
In the last verses of Surah al-Baqarah, the prohibition of usury (riba) has been stated, and engaging in usurious transactions has been declared as waging war against Allah and His Messenger (sallallahu alayhi wa sallam).
(2)
Although the prohibition of intoxicants (khamr) had already been revealed in Surah al-Ma’idah a considerable time before the verse regarding usury, even at that time the Messenger of Allah (sallallahu alayhi wa sallam) had declared its trade unlawful and had announced this as well. Then, when the verse of riba was revealed, its prohibition was stated again as an emphasis and reminder.
(3)
It should be clear that at the end of Surah al-Baqarah, the writing down of debts and the appointment of witnesses at the time of buying and selling are mentioned. This means that it is not permissible to write down unlawful transactions, i.e., usurious dealings, nor to bear witness regarding them. Imam al-Bukhari (rahimahullah) has narrated this hadith for this very purpose.
(Fath al-Bari: 4/397)

(1) From this blessed hadith, along with the prohibition of alcohol, the prohibition of its trade is also made clear. Furthermore, the Messenger of Allah (sallallahu alayhi wa sallam) mentioned it together with usury (riba), regarding which Allah the Exalted has stated: ﴿فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ﴾ () “If you do not desist from usurious transactions, then be informed of a war from Allah and His Messenger.”

(2) The connection between the prohibition of usury and the prohibition of alcohol trade is that both become means to what is unlawful (haram). Usury can become a means of oppression. Similarly, the trade of alcohol can become a cause for drinking alcohol, because as long as the production, buying and selling, and transaction of alcohol are not completely declared forbidden, society cannot be saved from the curse of drinking alcohol. From the prohibition of usury, you (sallallahu alayhi wa sallam) derived this principle that the means to what is unlawful is also unlawful; therefore, you declared the trade of alcohol to be forbidden.

Benefits and Issues:
➊ All forms of usury (riba) are forbidden. Certain forms of trade have also been prohibited because their outcome can result in usury (riba), for example, ‘inah sale (bay‘ al-‘inah). Similarly, when alcohol was declared forbidden, its trade also became forbidden, as it opens the way to drinking alcohol. The Prophet (sallallahu alayhi wa sallam), in this context, declared the prohibition of trading in alcohol alongside the prohibition of engaging in usury (riba) transactions. (Tafsir Ibn Kathir, Surah al-Baqarah, Ayah: 275)

➋ When there is a need to explain a particular issue, related issues can also be mentioned along with it so that the listeners are reminded again.

➌ Buying and selling forbidden (haram) things is also forbidden (haram).