Surah Al-Baqarah 2:188

سُورَةُ البَقَرَةِ · Medinan · Verse 188 of 286

وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًۭا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

Translation

Do not consume your property wrongfully, nor use it to bribe judges, intending sinfully and knowingly to consume parts of other people’s property.

English translation: M.A.S. Abdel Haleem.

Meaning and reflection

Wording

This verse lays down a fundamental principle about wealth in Islam, speaking directly to believers, prohibiting the unlawful acquisition and consumption of each other's possessions. Allah Himself is speaking here, giving a clear warning against a deep-seated societal ill. It serves as a strong legal ruling, establishing boundaries for how we interact with wealth and justice.

The Act of "Consuming" Wealth

The command begins: *“And do not consume your wealth among yourselves by unlawful means…”* (وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ). The word "consume" (تَأْكُلُوٓا۟, from *akal*) here is not just about eating food. As scholars like Ibn Ashur and al-Razi explain, it’s a powerful metaphor for taking and utilizing wealth in any way, because eating is the most common and direct form of benefiting from something. It encompasses spending, enjoying, or claiming ownership. The phrase "your wealth among yourselves" (أموالكم بينكم) is clarified by Ibn Ashur to mean "the wealth of some of you from others," emphasizing that we are one community, and wronging another's property is akin to harming our own collective well-being.

The Nature of "Unlawful Means"

The core of the prohibition lies in the phrase "by unlawful means" (بِٱلْبَٰطِلِ). *Al-Batil* means something that is false, vain, or without a valid basis in Islamic law. Ibn Ashur details its broad scope: it includes overtly wrong acts like theft, usurpation, and deception. It also covers practices that might seem acceptable in pre-Islamic times but were later explicitly forbidden, such as usury (*riba*) and bribery. Furthermore, it extends to matters where scholars must exercise independent reasoning (*ijtihad*) to determine if an action falls under this "unlawful" umbrella. This word, therefore, acts as a comprehensive umbrella against any form of unjust acquisition.

Using Judges for Unjust Gain

The verse then adds another layer: *“...nor present it to the rulers/judges that you may consume a portion of the people's wealth through sin”* (وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًۭا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ). The word *tudloo* (تُدْلُوا۟) is particularly insightful. Ibn Ashur and al-Razi explain that its root comes from "lowering a bucket into a well" (*id'la ad-dalw*). Here, it's used metaphorically to mean presenting a case, or even offering a bribe, to judges. It signifies using legal channels or influence to achieve an unjust outcome.

The phrase "through sin" (بِٱلْإِثْمِ) is critical. Al-Zamakhshari highlights that this could involve false testimonies, lying under oath, or settling disputes knowing one is in the wrong. The powerful implication, which Ibn Ashur stresses, is that even if a judge rules in your favor, if the wealth was acquired unjustly, it remains *haram* (forbidden) in the sight of Allah and is still considered "sin." A legal judgment cannot transform wrong into right in the eyes of God.

The Weight of Knowing

Finally, the verse concludes with a powerful emphasis: *“...while you know”* (وَأَنتُمْ تَعْلَمُونَ). Ibn Ashur, al-Zamakhshari, and al-Razi all agree that this phrase underscores the gravity of the offense. It means committing these acts with full awareness that they are wrong, forbidden, and sinful. This knowledge elevates the wrongdoing, making the perpetrator more blameworthy and deserving of greater punishment because they chose to transgress despite knowing the truth. It’s a profound call to internal accountability, reminding us that Allah knows what is in our hearts and minds.

Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), al-Jalalayn

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