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Ayah al-Tijara
Verse's Information
NameAyah al-Tijara
SuraSura al-Nisa' (Qur'an 4)
Verse29
Juz'5
Page82
Content Information
Place of
Revelation		Medina
TopicJurisprudential
AboutProhibition of illicit financial transactions
OthersProhibition of suicide


Qur'an 4:29 known as Verse of Trade (Arabic: آية التجارة, Ayah al-Tijara), is the twenty-ninth verse of Sura al-Nisa' which refers to the prohibition of misappropriating others' property. This verse states that people should not consume each other's wealth through false means, unless it is through trade and exchange by mutual consent and according to Shari'a principles.

The concept of "consuming wealth falsely" (akl al-mal bi-l-batil) includes any type of improper possession of others' property, such as ghasb, theft, usury, and gambling. In fact, this verse tells humans to avoid haram and improper transactions because these actions lead to corruption and destruction.

In the interpretation of this verse, some exegetes believe that "false" (batil) means anything obtained through illegal or un-Islamic ways. Also, there is a reference in this verse to the prohibition of murder and suicide, which indirectly shows that economic corruption and improper transactions can lead to social conflicts and problems. These prohibitions are out of God's mercy and kindness to the believers to help preserve human perfection and establish justice.

Introduction and Text of the Verse

Qur'an 4:29 refers to the prohibition of false transactions.[1] "Consuming wealth falsely" means taking possession of haram property, even if that property is not literally eaten.[2] Ayah al-Tijara has been cited in many jurisprudential books.[3] Some exegetes consider this verse comprehensive and regard it as advice for preserving life and property, since property is the sustenance of life. God intended the perfection and preservation of human virtues through these two prohibitions, and this is out of God's kindness and mercy to the believers, as stated at the end of the verse: "Indeed, Allah is ever Merciful to you."[4]

Meaning of Consumption and Wealth

In Raghib's dictionary, "akl" (consumption) means eating food.[5] However, al-Mizan Exegesis has considered this word to mean possession and use of anything.[6] In jurisprudential books as well, "akl" generally refers to any type of possession or consumption of something, not just eating it.[7]

Regarding "mal" (wealth/property), al-Tabrisi says that this term does not need a definition and is understood clearly.[8] Imam Khomeini also considers it something that humans desire to have and for which they pay a price.[9] Also, Sayyid Hasan Bujnurdi counts all things used to provide for life's needs, or which can be used for this purpose, as wealth.[10]

Meaning of Falsehood

Ibn Manzur considers "batil" (false/null) to be anything that is not truth (haqq).[11] In other words, anything that does not correspond to reality is false. Raghib Isfahani also considers falsehood as something that, upon investigation and research, has no reality and is not fixed.[12] Al-Tabrisi considers falsehood as something that perishes and does not endure.[13] 'Allama Tabataba'i also places falsehood in opposition to truth, where truth has a state of stability and realization.[14]

In the view of jurists and exegetes, there are two main perspectives regarding the meaning of falsehood:

  • Al-Tabrisi: Falsehood is in the Shari'a sense, meaning something obtained through illegitimate ways or consumed in a non-halal way, such as usury, gambling, misleading the customer, and oppression.[15]
  • Hasan al-Basri: Falsehood is in the conventional ('urfi) sense,[16] meaning anything that seems improper or illegal according to the general understanding of the people.[17] Based on this view, if people consume each other's property without a right or a correct transaction, they consider it false. [18] According to Hasan al-Basri, after the revelation of this verse, people would not eat from each other's property until the ruling was abrogated by Qur'an 24:61.[19]

Intention of Falsehood in Consuming Wealth Falsely

  • In the opinion of al-Shaykh al-Ansari and Imam Khomeini, falsehood in the noble verses also includes conventional falsehood and is not restricted to Shari'a falsehood.[20]
  • The author of Misbah al-Faqaha is among those who believe in Shari'a falsehood.[21] The author of Kanz al-'Irfan writes under Ayah al-Tijara that falsehood includes everything that the Legislator has not made permissible, such as: usurpation, theft, betrayal, and void contracts.[22]

False Wealth

Al-Shaykh al-Tusi considers unjust possessions such as theft, usurpation, and gambling as instances of "consuming wealth falsely".[23] Some exegetes consider false wealth to include un-Islamic transactions, aggression, and fraud.[24] Al-Tabrisi, quoting Imam al-Baqir (a), has introduced gambling, usury, deceiving the customer, and oppression as part of "false wealth".[25] Naser Makarem Shirazi considers these cases as instances of haram wealth.[26] Some also consider "false wealth" as consuming capital in an incorrect way.[27] 'Allama Tabataba'i considers false wealth to be any transaction that causes harm and corruption, such as gambling and usury.[28]

In Ayah al-Tijara, transactions carried out with mutual consent and in a Shari'a manner are considered correct.[29] 'Allama Tabataba'i considers the phrase "except it be trade by mutual consent" (illa an takuna tijaratan 'an taradin) as a disconnected exception, meaning that trade with mutual consent will not be an instance of "consuming wealth falsely".[30] Some believe that mutual consent is achieved when the transaction takes the form of a contract of sale, and according to some Shi'a and Sunni scholars, consent in a transaction is achieved by the parties separating or waiving the option of sale (khiyar al-bay').[31]

Murder

In a part of Ayah al-Tijara, the prohibition of suicide and killing others is mentioned.[32] Exegetes have linked these verses to the connection of unjust possession of people's property, because when transactions are carried out illegitimately and unfairly, it may cause anger and harm to oneself and others.[33] Muhsin Qara'ati has suggested the possibility that the prohibition of murder came after the prohibition of consuming haram to show that an unhealthy economy can lead to the uprising of the deprived and the creation of conflicts.[34] Al-Tabrisi also believes that the prohibition of suicide refers to avoiding sins and haram transactions that cause anger and disagreement.[35] Imam al-Baqir (a) described suicide as fighting an enemy stronger than man,[36] which 'Allama Tabataba'i considers among the instances of suicide.[37] Some also believe that "consuming wealth falsely" is actually a type of individual and social suicide.[38]

Notes

  1. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 322; Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 3, p. 59.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 318.
  3. ↑ Imam Khomeini, Kitāb al-Bay', 1410 AH, vol. 1, p. 64; Anṣārī, Kitāb al-Makāsib, 1420 AH, vol. 1, pp. 111, 130, 152; Najafī, Jawāhir al-kalām, 1367 Sh, vol. 22, p. 437; Al-Shahīd al-Awwal, al-Lum'a al-Dimashqiyya, 1411 AH, vol. 7, p. 341; Ibn Taymiyya, Majmū' al-fatāwā, 1416 AH, vol. 32, p. 223; Ibn Qudāma, al-Mughnī, Dār al-Kutub al-'Arabī, vol. 4, p. 302; Ibn Ḥazm, al-Iḥkām, Dār al-Āfāq al-Jadīda, vol. 5, p. 730.
  4. ↑ Ḥusaynī Shāh 'Abd al-'Aẓīmī, Tafsīr-i Ithnā 'Asharī, Miqat Publications, vol. 2, p. 439.
  5. ↑ Rāghib Iṣfahānī, al-Mufradāt, under the root 'akl'.
  6. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 2, p. 51.
  7. ↑ Ḥamad Sharāra, Aḥkām al-ghasb fī l-fiqh al-Islāmī, 1395 AH, p. 82.
  8. ↑ Ṭabrisī, Majma' al-bayān, 1360 AH, vol. 1, p. 238.
  9. ↑ Khomeini, Kitāb al-Bay', 1368 Sh, vol. 1, p. 15.
  10. ↑ Bujnurdī, al-Qawā'id al-fiqhiyya, 1419 AH, vol. 2, p. 30.
  11. ↑ Ibn Manẓūr, Lisān al-'Arab, 1405 AH, vol. 11, p. 56.
  12. ↑ Rāghib Iṣfahānī, al-Mufradāt, 1404 AH, p. 50.
  13. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 2, p. 24.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 2, p. 52.
  15. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 5, p. 115.
  16. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 5, p. 115.
  17. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 5, p. 115.
  18. ↑ Ṭabāṭabāʾī Qummī, Dirāsātunā min al-fiqh al-Ja'farī, 1400 AH, vol. 3, p. 158; Rūḥānī, Fiqh al-Ṣādiq (a), 1412 AH, vol. 4, p. 188.
  19. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 5, p. 115.
  20. ↑ Anṣārī, Kitāb al-Makāsib, 1420 AH, vol. 5, p. 20; Imam Khomeini, Kitāb al-Bay', 1410 AH, vol. 1, p. 64.
  21. ↑ Al-Khoei, Miṣbāḥ al-Faqāha, 1371 Sh, vol. 2, p. 141.
  22. ↑ Fāḍil Miqdād, Kanz al-'Irfān, 1373 Sh, vol. 2, p. 31.
  23. ↑ Al-Shaykh al-Ṭūsī, al-Tibyān fī tafsīr al-Qurʾān, Dār Iḥyāʾ al-Turāth al-'Arabī, vol. 2, p. 138.
  24. ↑ Ṭabarī, Tafsīr al-Ṭabarī, 1412 AH, vol. 5, p. 20; Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 3, p. 355.
  25. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 3, p. 59.
  26. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 3, p. 355.
  27. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 3, p. 59.
  28. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 317.
  29. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 317; Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 3, p. 356; Fakhr Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 10, p. 58.
  30. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 317.
  31. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 3, p. 59; Ṭabarī, Tafsīr al-Ṭabarī, 1412 AH, vol. 5, p. 21.
  32. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 322.
  33. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 3, p. 357.
  34. ↑ Qarāʾatī, Muḥsin, Tafsīr-i Nūr, under Qur'an 4:29.
  35. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 3, p. 60.
  36. ↑ Ṭabrisī, Majma' al-bayān, 1360 Sh, vol. 3, p. 60.
  37. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 322.
  38. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 320.

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