Is it permissible to use cash-back credit cards and accounts?

Sources

• ✓ 2:275 · Al-Baqara

  2:275 · Muhammad Marmaduke Pickthall

  ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌۭ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ

  Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.

• ✓ Tafsir Ibn Kathir on 2:275

  Sunni

  Tafsir Ibn Kathir · 2:275

  When Allah mentions the righteous—those who faithfully give alms, pay zakat, and excel in acts of kindness and maintaining ties of kinship at all times and circumstances—He then moves on to describe those who consume usury (riba) and unlawfully seize people's wealth through various deceptions. Allah describes their state on the Day of Resurrection when they rise from their graves. He says: “Those who consume riba will not stand except as one stands whom the devil has driven mad by [his] touch.” This signifies that on the Day of Judgment, those who engaged in usury will not rise properly but will be unstable, disoriented, and agitated as if possessed or suffering a severe affliction caused by Satan, reflecting their disgraceful and rejected resurrection. Ibn Abbas said that the consumer of riba will be resurrected insane and strangled; this report is transmitted through Ibn Abi Hatim and others like Awf ibn Malik, Sa’id ibn Jubayr, Al-Suddi, Al-Rabi ibn Anas, and Muqatil ibn Hayyan, indicating general acceptance of this meaning. Several companions and scholars, including Abdullah ibn Abbas, Ikrimah, Sa’id ibn Jubayr, Al-Hasan, Qatadah, and Muqatil ibn Hayyan, interpreted the verse to mean that those who consume riba essentially will not stand on the Day of Resurrection. Ibn Abi Najih, Mujahid, Al-Dhahhak, and Ibn Zayd conveyed similar understandings. It is also related from the chain of Ibn Abd Allah ibn Mas’ud that he recited the verse as explicitly mentioning “on the Day of Resurrection,” emphasizing the temporal context of their unstable rising. Ibn Jarir records a narration from Ibn Abbas that the phrase “Take up your weapon for war” is said to the riba consumer on the Day of Judgment, highlighting confrontation and accountability. Further illuminating this, Abu Sa’id narrated about the Prophet’s Night Journey where he passed by people whose bellies resembled houses, with serpents coming from their bellies—these were identified as the riba consumers. Al-Bayhaqi narrated this in detail. Ibn Majah reports a hadith from Abu Huraira where the Prophet ﷺ saw a people with bellies like houses, full of serpents, identified as those who consumed riba. A lengthy hadith narrated by Samura ibn Jundub describes a scene where a man swimming in a river made of what seems like blood is attacked by another who feeds him stones; this was interpreted as the punishment of the riba eater. The verse continues: “That is because they said, ‘Trade is [just] like riba.’ But Allah has permitted trade and forbidden riba.” This addresses the objection of those who tried to justify riba by likening it to lawful trade. Ibn Kathir explains that this claim is an argument they made attempting to oppose God’s rulings. They do not sincerely argue by valid analogy since disbelievers reject the lawful basis of trade that Allah established and allowed in the Qur’an. If this had been a proper analogy (qiyas), they would have said riba is like trade—and thus both should be either permitted or forbidden. But they said, in error, that trade is like riba, which is false as Allah distinguished between the two by allowing trade and forbidding riba. This phrase—“And Allah has permitted trade and forbidden riba”—may be a rebuke, affirming Allah’s wisdom and knowledge in setting these laws and that no one can overturn His command. He permits what benefits His servants and forbids what harms them, showing mercy greater than that of a mother to her child. Thus, Allah says: “Whoever receives admonition from his Lord and stops, then for him is what has passed, and his affair is with Allah.” This means anyone who, having heard the command forbidding riba, refrains from it fully and immediately upon the law’s arrival, their past dealings are forgiven. Said ibn Jubayr and Al-Suddi said this refers to acceptance of the past riba consumed before the prohibition. Ibn Abi Hatim narrates a report that Aisha advised a woman concerning a servant she had bought back for less than the original price. The woman was told this purchase voided the servant’s support of jihad unless the former owner repented. This illustrates how the forgiveness of previous usury is conditional and known. This hadith and others serve to ban similar transactions like the 'ayna' sale (a type of debt-for-debt exchange) based on hadith in the book of rulings. The verse continues: “But whoever returns to [dealing in riba]—those are the companions of the Fire; they will abide eternally.” Whoever repeats the act of riba after the clear prohibition is incumbent upon him the punishment and the proof against him is established. Abu Dawud relates a hadith in which, upon revelation of this verse, the Prophet ﷺ said: “Whoever does not give up usury, let him beware of war from Allah and His Messenger.” Al-Hakim graded this hadith as authentic. The forbiddance includes various forms of usury transactions, namely mubashara (sharing the produce of the land), muzabana (buying dates while they are still on the tree in exchange for dates on the ground), muhaqala (buying grain in the field), and similar transactions that are forbidden to eliminate the causes leading to riba, due to uncertainty in exchange and inequality before the harvest. Jurists consider ignorance of these analogous matters equal to the reality of the original usury rule, and thus forbidden. This reflects Allah’s statement that “above every possessor of knowledge is one more knowledgeable.” The topic of riba is complex for many scholars. The Caliph Umar ibn al-Khattab expressed a wish that the Prophet had entrusted certain treaty obligations to them regarding issues with impurity, mortality, and some aspects of riba. This indicates the seriousness and intricacy of rulings related to hidden or subtle forms of riba. The Prophet ﷺ also said: “The lawful is clear and the unlawful is clear, and between these are doubtful matters. Whoever avoids the doubtful has rendered his religion and honor safe, but whoever falls into doubtful matters falls into the unlawful like a shepherd who grazes around a forbidden pasture.” Another hadith complements this by stating, “Leave what makes you doubt for that which does not make you doubt.” Al-Thawri narrates from Ibn Abbas that the last verses revealed in the Qur’an concerned the prohibition of riba. Ahmad ibn Hanbal narrates that Umar said the verse on riba was among the last revealed, and the Prophet passed away before fully explaining it to them, so they abandoned riba and doubtful matters. Ibn Majah narrates from Abdullah ibn Mas’ud that the Prophet ﷺ said, “Riba has seventy or seventy-three gates, the least severe of which is to marry one’s mother, and the worst of riba is the flesh of a Muslim man.” A hadith narrated by Abu Huraira reports that the Prophet ﷺ said a time will come when people will consume riba, and whoever does not consume it will be affected by its dust. The prohibition also extends to intermediaries or means leading to prohibited acts. Ahmad records from Aisha that when the verses forbidding riba were revealed at the end of Surah al-Baqarah, the Prophet forbade trade in wine and related commerce. Scholars explained that once riba and its channels are forbidden, all linked trade is likewise forbidden, similar to the hadith condemning those who beautify forbidden fats and eat their proceeds. Further narrations from Ali, Ibn Mas’ud and others include the curse upon the riba consumer, his messenger, two witnesses, and the scribe. This applies to contracts that outwardly appear lawful but contain usurious elements; intentions matter most, as Allah judges by hearts and actions, not by outer forms. Ibn Taymiyyah authored a detailed book refuting attempts at permitting means leading to usury, emphasizing the prohibition of all methods facilitating wrongdoing, affirming this with the wisdom of Islamic law. In conclusion, the verse and the related reports communicate the imperative to avoid riba and all its forms, depicting the dire consequences for those who persist, while assuring forgiveness for those who repent immediately after the command’s revelation.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 2:275

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 2:275

  Those who consume usury do not stand except like the one whom Satan has struck with madness. The reason for this is their saying: "Trade is but like usury." But Allah has permitted trade and forbidden usury. Whoever has received admonition from his Lord and stops, then he shall have what has passed, and his affair rests with Allah. But whoever returns to it - those are the companions of the Fire; they will abide therein forever. **Language:** The root of the word "riba" (usury) is increase, from their saying "raba" (to increase) — it means an addition or increase on something. "Riba" specifically refers to the increase upon the principal amount of capital. To say "a man engaged in riba" means he dealt in usury. The hadith states: "Whoever takes usury has engaged in riba." The original meaning of "takhabbut" (to stagger) is to hit or strike unevenly. Derived from "khabt" (a strike). It can also mean an animal striking the ground with its legs uncontrollably. Here it refers to someone who acts without guidance or clear understanding, stumbling blindly — this is compared to madness or possession, where the person acts in an unbalanced and unsteady way. The term "khabaat" refers to a disease similar to madness, a confusion in the mind. Terms like "mas," "als," and "awlaq" are all references to possession and insanity. The word "saluf" means advancement or going forward; the past nations are called "al-umam al-salifa" (the former nations). "As-salifa" also refers to the back of the neck. "Islaf" means giving before it is due, for example to lend someone money in advance. "Al-'oud" means return, or tending to someone for their well-being. It also refers to sticks, which when cut can sprout again. "Al-ma'ad" refers to return or the final place to which all things return; "al-akhirah" is the hereafter, the return for people. "Al-'adah" denotes repetition of something again and again. "Al-'eid" means a major gathering day, recurring annually or weekly. "Al-'a'idah" means connection because it brings benefit to its owner. **Grammar:** In the phrase "kama yaqoom", the letter "kaaf" is in the accusative position acting as a verbal noun, and the relative pronoun implicitly stands for "la yaqoomoon" (they do not stand) except like the one whom Satan has struck with possession. The word "min" in "min al-mas" is connected to "yata khabbatu" (he staggers). **Meaning:** After Allah encouraged spending and described the rewards for those who spend generously in both this life and the hereafter, He mentioned usury — which the ignorant consider to be gain in wealth, when in reality it is a type of injustice. The verse says, "Those who consume usury in this world do not stand on the Resurrection Day except like the one whom Satan has struck with madness (possession)." This simile indicates, according to Ibn Abbas, Al-Hasan, Sa'id ibn Jubayr, Qatadah, and Mujahid, that the state of those who take usury will be visibly evident on the Day of Judgment. Some say this is metaphorical because Satan does not truly strike man with actual epilepsy; rather, when someone is deeply overwhelmed by stress or intellectual weakness, the devil may whisper tremendous thoughts causing the person to lose control — this is an act of Allah, but attributed to Satan figuratively due to his whispering. Abu Ali al-Jubai says it is possible for the devil to inflict true epilepsy on some and not on others, as a test or punishment for certain individuals as described by Abu al-Hadhil and Ibn al-Akhdhid. This affliction will be a sign on the Day of Resurrection, recognizable in those who consumed usury, just as every disobedient person is marked accordingly. Every obedient servant will have a sign of obedience as well, so all are known by their deeds. This is the implication of the verse, "On that Day no soul will be wronged in the least." The Prophet (peace be upon him) said about the martyrs of Uhud: "Wrap them in their blood and clothes." And the Imams say that the Prophet (peace be upon him and his family) was sent forth on the Day of Resurrection with traces of ablution visible on his body to identify him. Also, narrated from the Prophet (peace be upon him and his family): when he was taken on the Night Journey to the heavens, he saw men whose bellies appeared like transparent houses filled with serpents; when asked, Gabriel said: "These are those who consumed usury." Our Shi'a transmit from Abu Abdullah (peace be upon him) that the Messenger of Allah said: "On the Night Journey, I saw some people who tried to stand but could not because their bellies were huge; I asked, 'Who are these, O Gabriel?' He said: 'They are the ones who ate usury; they cannot stand except like the one whom Satan has stricken with possession.' Then they were set on the way to the fire of Pharaoh's family, appearing morning and evening, saying: 'Our Lord, when is the Hour and the promise?' This verse addresses all who engaged in riba, even if they did not literally consume it but benefited from it. But Allah particularly mentions "eating" it because most financial benefits are understood as consuming wealth. This matches other verses like "Do not consume one another's wealth wrongfully" and "Those who unjustly consume orphan's property." Here "eating" means all forms of unlawful benefit, not literal eating. The phrase "That is because they said, 'Trade is but like usury'" indicates their misguided claim that permissible sale is the same as usury. Ibn Abbas explained that when a debtor owed another, if he delayed payment, the creditor would demand an increase; they agreed upon it, treating it as reciprocal sale. When informed this was usury, they denied it by equating both forms of sale. Allah censures them and attaches the threat of punishment, saying, "Allah has permitted trade and forbidden usury." The difference is that permissible sale includes an exchange of equivalent substitution (the price in place of the item), whereas usury is an increase without equivalent compensation for the delay or increase in kind. The Prophet (peace be upon him and his family) explicitly forbade difference (tafadhul) in six commodities: gold, silver, wheat, barley, dates, and salt. It is said raisins are also included. The Prophet said: "Equal for equal, hand to hand; whoever increases or demands more has dealt in usury." There is consensus that usury happens in these six commodities; in other cases, jurists dispute and analogize to these. According to us, usury applies only to what is measured by weight or volume. The wisdom behind forbidding usury is explained as preventing disruption of livelihoods, trade, and agriculture due to unfair advantages compelling people to give extra in exchange for money. Imam al-Sadiq (peace be upon him) said the severity of usury prohibition stresses it so that people do not refrain from doing good acts such as loans or charity. "Whoever receives an admonition from his Lord and ceases" means anyone who receives warning, prohibition, or reminder and refrains. Then, "he shall have what has passed" means that whatever usury he took before the prohibition is his to keep and he is not obligated to return it. Imam al-Baqir (peace be upon him) said: "Whoever embraced Islam and repented from past deeds, Allah forgave past usury." Al-Suddi said: the person keeps what he took, but cannot take what he has not yet acquired, and has only the principal. The phrase "and his affair is with Allah" or "upon Allah is his command" can mean his standing is left to Allah's judgment: Allah may protect him from punishment if he sincerely refrains, or may let him fall if he returns. It can also mean that his reckoning is in the Hereafter, and Allah may punish or forgive him as He wills. "But whoever returns to it (usury) after receiving admonition," continuing their claim that trade is like usury, they are deemed disbelievers, and hence they are addressed as "companions of the Fire" who will abide eternally. Jurists agree that usury is forbidden both in cash and in deferred payments; some scholars argue usury only exists in deferred payments. In pre-Islamic times, usury was practiced by increasing the amount when extending due dates. Numerous hadiths emphasize the prohibition of usury. Imam Ali (peace be upon him) said the Messenger cursed five parties in usury: the consumer, the lender, the two witnesses, and the scribe. The Prophet (peace be upon him and his family) said that when God intends the destruction of a people, usury becomes widespread among them. Imam Ali also said that usury has seventy doors, the mildest of which is like committing incest with one’s mother. Similarly, it is narrated from Abu Abdullah (peace be upon him) that a silver coin of usury is considered by Allah worse than seventy illicit sexual acts, all involving forbidden partners, committed in the Sacred Mosque.