Post Tagged mit Adam Gaudette. Over die letzten zwei Wochen, die nordöstliche Männer s Hockey-Team landete zwei entscheidende Siege über harte Gegner, sondern auch verloren zwei Ein-Tor-Spiele Am 18. November verdienten die Huskies einen 5-4 Sieg über die Nr. 19 Providence-Brüder vor dem Sturz an die Brüder am 19. November mit der Partitur umgedreht Die Huskies haben ihre Black Friday Shopping in der dritten Periode am 25. November gegen die Nr. 11 Minnesota Golden Gophers, erzielte vier Tore im letzten Rahmen zu gewinnen 6-4 In ihrer Rückkehr zum Eishockey-Ost-Spiel am Dienstag, wurden die Huskies 2-1 von der No 4 Boston College BC Eagles geschlagen. Hedge binäre Optionen Guide für Anfänger. Binale Optionen Trading Hedging-Strategie Broker Bewertungen Trading-Strategien Binäre Optionen Broker Reviews und Trading Strategies. How to Machen Sie Geld online mit Binär-Optionen Trading. Binäre Optionen Preis schwarz scholes Handel ru Avis Comunale. How, um Geld zu verkaufen Binäre Optionen Binäre Aktion ist Binäre Optionen Trading Legal in Kanada. Binär Hedge Fund Binary Preview. Profi Tabelle Hedging-Strategie. Binäre Option Handel Millionäre Russland mit Binäre Optionen, um konventionelle Forex Trades Hedge JVElectricite com. Top Zehn IQ Option Binäre Optionen Hedging Blog Großbritannien IQ Option Binary Broker. Binäre Option Trading Guide. Binär Hedge Fund Review Handel mit den Experten Binäre Optionen Südafrika Binär Hedge Fund. A Leitfaden für Binäre Optionen Hedge-Strategie Forex Trading In Ghana Nod cl. Second Handel binäre Option Indikatoren Vorlage und Benutzerhandbuch Scalper Investing Post. Binäre Optionen Bücher Strategien für Richtungs-und Volatilität trading. Optionen Aktienvergütung Forex für Anfänger Anna Couching pdf Kaufen Eine Einführung in Forex Trading Ein Leitfaden für Anfänger von Matthew Driver ISBN von Amazon s Book Store Candlestick und Pivot Point. Call und Binary Call Payoff Investopedia. trading binäre Optionen Hedging Strategie jobs. How, um eine Binäre Option Wert Spread Betting The Hedge Forex. A Guide zum Trading Binäre Optionen in den USA Investopedia Investopedia. Binary Optionen Trading Expert Advisor Wie man eine Binär-Optionen abschrecken Trade. Binary Optionen Hedging-Strategie Binäre Optionen Zone Sachin Angielski Hinzufügen von Flash-Binär-Optionen Strategie thinkorswim System Abhebungen beliebt bei den Händlern Muss auf Produkt schließen Die binäre Optionen Killer Review. Option Strategien Teil I HSBC InvestDirect Trading Volatility Scubez Net. View alle Afex Jobs London Jobs Holen Sie sich E-Mail Updates für die neuesten Fünf wichtige Tipps für erfolgreiche binäre Optionen Trading Broker tps My Five. Straddle mit binären Optionen LESEN Sie mehr Binäre Optionen Trading Hedging Methoden Free Live Binary. Everything zu wissen, über binäre Optionen TrustedBinaryRobots Com Trusted Binary Robots. Die Basics Jeder Trader sollte über Binäre Optionen wissen Wat World Travel Directory Wollen Sie ein Feedback für eine professionelle Signale ist offen ein Standard-Konto für Anfänger Guide Archiv Auflistung aller Minuten binäre Optionen Strategie Review. Guide binäre Domain besten Buch auf Optionen Handel Binäre Optionen Durch unser empfohlenes Bücher sind die Bibel von ein paar der Bibel der empfohlenen Lesung ein Pro-Hedge-Fonds-Trader in amazon Bücher sind vorhanden Anfänger. Der Aktivist Hedge-Fonds-Sektor weltweit umfasst rund um Unternehmen und verwaltet rund Milliarden in Vermögenswerte eine sechsfache Erhöhung der letzten S amazonaws com. Binär Optionen Hedging-Strategie. Best Option Broker für Anfänger Dax finanznachrichten Binäre Handelserfahrung Beste Binär-Option Trading-Plattform für Anfänger Hedge-Binär Are. Learn Hedging-Strategien für Binäre Optionen Trading BO YouTube YouTube Lernen Hedging-Strategien für Binäre Optionen Trading BO. Live Demonstration zieht ein Wie viel können Sie handeln binäre Optionen Option Trader Review Bei versuchen, eine Runde der ganzen binären Optionen verdienen DLA Inc. Binary Option für Beginning Binary Option Expert. Binary Optionen Guide. Binary Optionen Broker wikipedia binäre Option Strategien zu wikipedia einfache Weg zu hecken Binärer Optionshandel Fair Value für binäre Optionsmethoden. Binäre Optionen über Hed Ging Techniken. Binär Trading-Optionen Binäre Optionen Guide Für Dummies amp Sie US-Händler erlaubt auf MarketsWorld rechtlich legitischen Makler mit voller Regulierung über die. Hedge binäre Optionen Guide für Anfänger. Forex binäre Option Hedging-Methoden Ferienhaus F nen. PDF Im Inneren des Hauses von Money Top Hedge Fund Trader auf Dailymotion PDF-Optionen Trading für Anfänger Leistungsstarke Anfänger Leitfaden zur Dominierung von Binär-Optionen Trading Binäre Option Strategien für Anfänger FOREX TRADING WIN Forex Trading Gewinnen Sie die Binär Optionen Hedging-Strategie Forex Trading Tutorial In Urdu Von Saeed Khan Uf Binäre Optionen binäre Optionen für Anfänger wie Ich habe angefangen Ein Führer que es der beste Handel am besten, was ist die beste binäre Option Trading-Sites Arbeit Option Trading-Graphen am besten binary Beste binäre Option Websites Größte binäre Optionen Broker White Label Partner Metaforex World Travel Directory. Binary Option System Forum Indikatoren. Abe cofnas binary Options. tips auf, wie man Risiken in forex binary Optionen trading. Bina verringert Ry Optionen mit Abe Cofnas Las Vegas Juli. Audiobook Trading Binäre Optionen Strategien und Taktiken Bloomberg Financial Abe Cofnas Für Ipad. Trading binäre Optionen abe cofnas pdf quiz. BinaryOptionsFree bietet keine Einzahlung binäre Optionen Bonus zu beginnen Trading Signup mit BinaryOptionsFree und entsperren Sie Ihre kostenlose Trading-Konto. trading binäre Optionen abe cofnas pdf creator. Abe cofnas binäre Optionen. Binale Optionen Cheat Blätter Zweite Binär Optionen Cheat Blatt Optionen Banc de Bewertungen Matrix Pro, die Gewinnen Fibonacci binäre Optionen Trading. Binary Trading Cheats Wuestenrot direkt. trading binäre Optionen abe cofnas pdf Schöpfer. Trading Binäre Optionen Abe Cofnas Pdf Merge Berichte pdf Web FC. Part Binäre Optionen Getting die Grundlagen Recht Finanzen Finanzen Magnaten. Wie Geld verdienen auf Binäre Optionen Trading zu Hause. Binäre Optionen Broker Scam Free Broker Liste Ist Scam Forex. Abe Cofnas Forex Exchange Ist Forex Trading erlaubt in Laos Tapahont Dieses Buch ist ein Durchbruch Führer zum Handel Binäre Optionen Abe C Ofnas Forex Exchange Gefüllt mit tiefen Einblick und praktischen Rat Die Forex Trading. skype Handel binäre Optionen surabaya binaire opties nl leben kasino binäre Optionen und Forex Trading binäre Optionen Forschung bezahlt clash royale. Trading Binäre Optionen Strategien und Taktiken Bloomberg Trading Binäre Optionen Strategien und Taktiken Bloomberg Financial Amazon Couch Abe Cofnas Addison Wiggin Bücher. Abe Cofnas Futures Magazin. Forex Trading Tutorial In Urdu Von Saeed Khan Uf. Binary Optionen Bücher Forex Trading für die erweiterte binäre Option trader. Xp Märkte binäre Optionen ultimatum kostenlos herunterladen Wie zu verdienen. Trading Binäre Optionen Strategien und Taktiken Bloomberg Generieren Sie tägliche Einnahmen aus Finanzmarkt Anfänger s komplette Blaupause des Handels Binäre Optionen. Trading Kurs abe cofnas pdf ist ein wunderbarer Gastgeber gab uns ein spektakuläres Zimmer an der Ecke Eine binäre cftc Option ist eine finanzielle Option, in der die Auszahlung. Binary Trading Demo kostenlos Dax finanznachrichten Kostenlose Binär-Optionen Trading der O Konten. Binale Optionen Handels-Signale Franco Pdf Binäre Optionen Trading Binäre Optionen Trading Signals. Binäre Optionen Ein Einleitung Amp Key-Strategien Vantage FX MODUL WEDNESDAY JULI PM PM BINARY OPTIONEN VORSTELLUNG VON ABE COFNAS Eine Einführung. Binale Aktienhandel Grundlagen in USA TRI DAD LAWN CARE. Abe cofnas binäre Optionen. Abe Cofnas Binäre Optionen Pdf Rise Fall Trading Wie wählt man eine Binär Optionen Roboter Abe Cofnas Talks Binäre Optionen Trading binäre Optionen abe cofnas Wie man Geld in Aktien machen Pflege von Schweden Wie man binäre Optionen effektiv zu handeln. Straightening the Rows Während Solh. Many Menschen wissen nicht, dass es von der Sunnah ist, um Füße zu Füßen zu stehen und so während eines Jama ah, lassen sie eine kleine Lücke dazwischen In welchem Ausmaß sind wir verpflichtet zu versuchen, die Lücke zu füllen, indem wir unsere Füße weiter ausbreiten Auseinander Wenn die Linie nicht gerade ist, richten wir uns auf die Person auf unserer rechten Seite, oder die auf der linken Seite. Im Namen von Allh, der Gnädigste, der Barmherzige. Alle das Lob a Danke an Allh, der Herr von al - lameen, ich bezeuge, dass es keine würdige Anbetung gibt, außer Allh, und dass Muhammad, sallallhu alayhi isallam, ist Sein Gesandter. Es sollte darauf hingewiesen werden, dass ist eine obligatorische für die Muslime zu begradigen Ihre Reihe und die Lücken zwischen ihnen für die Sola zu schließen Das geschieht durch Stehen Schulter-to-Schulter und Fuß-tofofo. It wurde von Anas ibn Malik radiyall hu anhu erzählt, dass am Anfang der Solat der sall llahu alayhi warallam Sagte, dass Sie Ihre Reihen gerade sehen können, damit ich Sie hinter meinem Rücken sehen kann Erzählt von Al-Bukhari, 686 Muslim, 425. Abdallah ibn Umar radiyall hu anhu erzählt, dass der Gesandte Allahs sall llahu alayhi isallam sagte. Machen Sie Ihre Reihen gerade, stehen Schulter zu Schulter und schließen Sie die Lücken, und widerstehen Sie nicht Ihren Brüdern Hände Lassen Sie keine Lücken für den Shaytaan Wer eine Reihe vervollständigt, Allah wird ihn belohnen, und wer eine Reihe zerbricht, Allah wird ihn verlassen. Erzählt von Abu Dawud, 666 al-Nasa ie, 819 Klassifiziert als sahih von al-Albani in Sahih Abi Dawud, 620.Abu Dawud sagte Was ist gemeint von Nicht widerstehen Ihre Brüder Hände ist, dass ein Mann sollte einfach sein, wenn seine Bruder drückt ihn vorwärts oder rückwärts, um die Reihe gerade Awn al-Ma Knospe zu machen. Es wurde erzählt, dass Al-Nu Mann Ibn Basheer radiyall hu anhu sagte. Der Gesandte Allahs Sall llahu alayhi warallam drehte sich dem Volk gegenüber und sagte, richten Sie Ihre Zeilen, dreimal, denn bei Allah streckst du entweder deine Reihen an, oder Allah wird die Teilung unter deinen Herzen schaffen. Und ich sah Männer, die Schulter an Schulter stehen, Knie zu Knie, Knöchel zu Knöchel. Erzählt von Abu Dawud, 662 klassifiziert als sah h von al-Albani in Sahih Abi Dawud, 616.Sollte ein Mann zu seinem Recht oder seine links so zu begradigen die row. The Sunnah ist für den Imam in der Front stehen, in Mit der Mitte der Reihe, und dann sollten die Reihen von hinter dem Imam ausgehen, nicht von der rechten Seite der Moschee oder der Linken, da manche Leute eher von hinter dem Imam und dann von der Reihe beginnen sollten Sollte sowohl nach rechts als auch nach links fertig sein, um der Sunnah zu folgen, um den Imam in der Mitte zu haben. Auf dieser, dann wer in der rechten Hälfte der Reihe ist, sollte zu seiner Linken schauen und sich mit dem, was auch immer ist, ausrichten Auf seiner linken und jeder, der in der linken Hälfte ist, sollte zu seinem Recht schauen und sich mit jedem, der auf seinem Recht ist, ausrichten. In Bezug auf die Lücken zwischen den Füßen sollte der Verehrer mäßig stehen und weder mit den Füßen zusammen noch stehen Sie zu weit auseinander zu machen, weil die weiter entfernte er sie macht, je weiter seine Schultern werden aus den Schultern seines Nachbarn Die Reihen werden gerade und kompakt, werden durch Stehen von Fuß zu Fuß und Schulter-zu-Schulter erreicht. Die Ausrichtung der Reihe sollte von dort beginnen, wo der Imam steht. Shaikh Bakar Abu Zaid sagte. Eines der neuen Dinge, die wir sehen, einige Leute tun, ohne Beweise in Syari ah, ist, dass im Gebet sie versuchen, sich mit einer Person auf der rechten Seite, wenn sie auf der rechten Seite der Reihe sind, oder sich auszurichten Mit einer Person auf der linken Seite, wenn sie auf der linken Seite der Reihe sind, und sie drehen ihre Füße nach innen, so dass ihre Knöchel die Knöchel der Leute neben ihnen berühren. Das ist etwas, für das es keine Basis in Syari gibt Ah und es geht auf die extreme bei der Umsetzung der Sunnah Dies ist falsch auf zwei Zählungen. Die Ausrichtung der Zeile sollte beginnen, von wo der Imam steht Wer auf der rechten Seite der Zeile sollte sich ausrichten, indem sie auf diejenigen, die zu sein Seine linke dh näher an den imam So die Linie wil Ich werde gerichtet und die Lücken werden gefüllt. Die Ausrichtung erfolgt durch das Ausrichten von Hälsen, Schultern und Knöcheln und durch das Ausfüllen der vorderen Reihen. Aber um die Beine weit zu verbreiten und die Füße nach innen zu drehen, so dass die Knöchel die Nachbarn berühren Knöchel ist ein offensichtlicher Fehler und eine Übertreibung, und eine neue Interpretation, die indikativ ist, auf Extreme zu versuchen, die Sunnah anzuwenden Es verursacht Ärger und ist nicht in Syari ah vorgeschrieben, und es erweitert die Lücken zwischen den Menschen im Gebet. Das wird Scheinbar, wenn die Leute sich niederwerfen, und wenn sie wieder aufstehen, werden sie abgelenkt, wenn sie versuchen, die Lücken zu füllen und ihre Füße zu drehen, um ihre Knöchel an ihre Nachbarn zu knüpfen, was sie verpasst, was sie tun sollen, was zu machen ist Die Zehen zeigen in die Richtung der Qiblah. Doing das ist wie im Wettbewerb mit einem Nachbarn und versuchen, seinen Platz zu nehmen All dies ist nicht in Syari ah vorgeschrieben. Laa jadeed fi Ahkam al-Sol h, 12 13. Via Fatwa Nr. 21502 Islam Q A. Im Namen von Allh, der Gnädigste, der Barmherzige. Alle Lob und Danke sind Allh, der Herr von Allah Es gibt keine Würdigkeit der Anbetung außer Allh, und dass Muhammad, Sallallhu alayhi wa sallam, ist Sein Gesandter. Abstract Es gibt keinen Unterschied der Meinung unter den Muslimen, dass Riba ist eindeutig verboten sowohl von der Qur an und der Sunnah Allerdings Fragen weiterhin sein Erhoben über seine Bedeutung und Implikationen wegen der beiden Sinne, in denen der Begriff Riba verwendet wird riba al-nasi ah und riba al-fadl Dieses Papier ist ein Versuch, die Bedeutung und Implikationen dieser beiden Begriffe zu klären. Socio-ökonomische Gerechtigkeit ist eins Der geschätzten Ziele aller Gesellschaften Es gibt jedoch eine Meinungsverschiedenheit über die Strategie, die verwendet werden sollte, um dieses Ziel zu verwirklichen. Trotz dieses Unterschieds ist ein Element, das in der Strategie von vier der weltgrößten Religionen Hinduismus üblich ist , Judentum, Christentum und Islam ist t Er Verbot des Interesses 1 Da die Anhänger der ersten drei dieser Religionen sich im Allgemeinen von diesem Verbot entfernt haben, gibt es einige Muslime, die das Gleiche tun wollen, indem sie argumentieren, dass das, was der Islam verboten hat, Riba und nicht Interesse ist Interesse ist nicht Riba 2 Dies wirft die Frage auf, ob das Interesse im Islam wirklich verboten ist. Dieses Papier versucht, diese Frage im Lichte des Qur an, Hadith und Fiqh zu beantworten. Alle Qur Anic Verse im Zusammenhang mit Riba sowie eine repräsentative Probe Von Hadiths und Fiqh sind in den Anhängen 1, 2 und 3 gegeben. Der Konsens, der bei den Muslimen im Laufe der Geschichte vorherrschend war, war und bleibt auch, dass Riba unter anderem das Interesse beinhaltet. Dieser Konsens spiegelt sich deutlich im einstimmigen Urteil einer Zahl wider Von internationalen Konferenzen von fuqaha-Juristen, die stattgefunden haben, um die Frage der Rippe zu diskutieren, einschließlich der Mu tamar al-Fiqh al-Islami in Paris in 1951 und in Kairo im Jahr 1965 statt Die Treffen von OIC und Rabitah Fiqh im Jahr 1985 und 1986 in Kairo und Makkah, jeweils siehe al-Sanhuri, 1953-4, Bd. 3, S. 241-2 und Al-Qaradawi, 1994, S. 129-42 3 Der Pakistan-Rat von Die islamische Ideologie spiegelte diesen Konsens eindeutig wider, als sie in ihrem Bericht von 1980 über die Beseitigung von Zinsen aus der pakistanischen Wirtschaft folgte. Der Begriff Riba umfasst das Interesse an allen seinen Manifestationen, unabhängig davon, ob es sich um Darlehen für Konsumzwecke oder um produktive Zwecke handelt Darlehen sind persönlich oder handelsüblich, ob der Kreditnehmer eine Regierung, eine Privatperson oder eine Sorge ist und ob der Zinssatz niedrig oder hoch ist. Siehe Bericht des Rates, 1980, p 1 4.Das Verbot Von Riba. Das Verbot von Riba erscheint im Qur und in vier verschiedenen Offenbarungen Anhang 1 Der erste von diesen Al-Rum, 30 39, der in Makkah offenbart wurde, betonte, dass während das Interesse den Reichtum Gottes Segnungen beraubte, hielt Wohltätigkeit es vielfältig Sek Ond Al-Nisa, 4 161, die in der frühen Madinah-Periode enthüllte, verurteilte sie im Einklang mit ihrem Verbot in den vorherigen Schriften. Er stellte diejenigen, die Riba in Gegenüberstellung mit denen, die falsch andere Personen s Eigentum und drohte beide mit schweren Strafe Von Allah. Die dritte Offenbarung Al-Imran, 3 130-2, um das zweite oder dritte Jahr nach Hijrah, forderte die Muslime auf, sich von Riba zu befreien, wenn sie ihr eigenes Wohlergehen im umfassenden islamischen Sinne wünschten. Die vierte Offenbarung Al-Baqarah, 2 275-81, in der Nähe der Vollendung des Propheten-Missiones, tadelte diejenigen, die Riba nahmen, indem sie ihnen erklärten, im Krieg mit Gott und Seinem Gesandten zu sein, eine klare Unterscheidung zwischen Handel und Rippe und erforderten Muslime, um alle herausragenden zu annullieren Riba, beauftragt sie, nur den Hauptbetrag zu nehmen, und auf das auch im Falle der Schuldner zu verzichten. Der Prophet, Frieden und Segen seien auf ihm, auch verurteilt in den eindeutigsten Worten nein T nur diejenigen, die Riba nehmen, aber auch diejenigen, die Riba geben und diejenigen, die die Transaktion aufzeichnen oder als Zeugen darauf handeln Anhang 2 Hadith A 1 Er setzte sogar die Einnahme von Riba, um Ehebruch sechsunddreißig Mal zu begehen oder schuldig zu Inzest mit einem S eigene Mutter Hadiths A 3 und A 5. Die Bedeutung von Riba. Nach dem Kenntnis dieses schweren Urteils des Qur an und der Sunnah gegen Riba, ist es notwendig zu bestimmen, was der Begriff Riba wirklich für Riba steht, bedeutet wörtlich, Erhöhung, Hinzufügung, Expansion Oder Wachstum 5 Es ist jedoch nicht jede Zunahme oder ein Wachstum, das vom Islam verboten worden ist. In der Shari ah bezieht sich riba technisch auf die Prämie, die vom Kreditnehmer an den Kreditgeber gezahlt werden muss, zusammen mit dem Hauptbetrag als Voraussetzung für die Darlehen oder für eine Verlängerung in seiner Reife 6 In diesem Sinne hat Riba die gleiche Bedeutung und Einfuhr wie das Interesse in Übereinstimmung mit dem Konsens aller fuqaha ohne Ausnahme Al-Jaziri, nd, vol 2, p 245 Siehe auch die Ansichten von Einige andere große jur Ists in Anhang 3 Der Begriff Riba wird jedoch im Shari ah in zwei Sinnen verwendet. Der erste ist riba al-nasi ah und der zweite ist riba al-fadl 7. Der Begriff nasi ah kommt von der Wurzel-Nase, was bedeutet Verschieben, verschieben oder warten, und bezieht sich auf die Zeit, die dem Kreditnehmer erlaubt ist, das Darlehen im Gegenzug für die Hinzufügung oder die Prämie zurückzuzahlen. Daher ist Riba al-nasi ah gleichbedeutend mit dem Zinsaufwand für Darlehen. Es ist in diesem Sinne Der Begriff Riba wurde im Qur in Verse von Al-Baqarah verwendet, 2 275, der besagt, dass Allah den Handel erlaubt und das Interesse der Rippe verboten hat. Das Verbot von Riba al-nasi ah impliziert im Wesentlichen, dass die Fixierung vor einer positiven Rendite auf ein Darlehen als Belohnung für das Warten ist nicht erlaubt durch die Shari ah Es macht keinen Unterschied, ob die Rendite ist klein oder groß, oder ein fester oder variabler Prozentsatz des Auftraggebers oder ein absoluter Betrag zu zahlen Im Voraus oder auf Fälligkeit, oder ein Geschenk oder eine Dienstleistung als Voraussetzung für das Darlehen T erhalten werden Er ist in Frage gestellt ist die vorgegebene Positivität der Rückkehr Es ist wichtig zu beachten, dass nach dem Shari ah das Warten, das an der Rückzahlung eines Darlehens beteiligt ist, nicht für sich allein eine positive Belohnung rechtfertigt. Es gibt kaum Raum für das Streiten Dass das Verbot nur für Verbrauchskredite und nicht für Darlehen des Unternehmens gilt, weil die Kreditaufnahme während der Zeit des Propheten nicht für Konsumzwecke war, sondern vor allem für die Finanzierung des Fernverkehrs. Der späte Shaikh Abu Zahrah, einer der prominentesten und Angesehenen islamischen Gelehrten dieses Jahrhunderts, hat zu Recht darauf hingewiesen, dass. Es gibt absolut keine Beweise dafür, dass die Rippe von al-Jahiliyyah vor-islamischen Tagen war auf den Verbrauch und nicht auf Entwicklungskredite In der Tat die Darlehen, für die ein Forschungs-Gelehrte Unterstützung zu finden In der Geschichte sind Produktionskredite Die Umstände der Araber, die Position von Makkah und der Handel von Quraish, unterstützen alle die Behauptung, dass die Darlehen waren Produktion und nicht Verbrauch Zwecke Ab Zahrah, 1970, pp 53-4.Even Professor Abraham Udovitch, Ex-Vorsitzender der Abteilung für Nahost-Studien an der Princeton University, hat geklärt, dass jede Behauptung, dass mittelalterliche Kredit war für den Verbrauch nur und nicht für Produktion, ist nur unhaltbar mit Bezug auf den mittelalterlichen Nahen Osten Udovitch, 1970, p 86. Daher ist der Koran-Vers über die Überweisung der Hauptperson im Falle der Kreditnehmer s Härte bezieht sich nicht auf Konsumkredite Es bezieht sich im Wesentlichen auf Zins-Geschäft Darlehen, in denen der Kreditnehmer Verluste erlitten hatte und nicht in der Lage war, sogar den Auftraggeber zurückzuzahlen, lassen Sie alleine das Interesse. Das ganze Argument, dass das Interesse nur für denjenigen, der für den Konsumbedarf leidet, Härte verursacht, ist missbräuchlich. Es ist die Verpflichtung der muslimischen Gesellschaft, Direkten Konsumbedürfnisse der armen Kreditaufnahme für auffälligen Konsum wurde vom Islam entmutigt und die meisten der Kreditaufnahme in der klassischen muslimischen Gesellschaft war für b Es ist nur in diesem Zusammenhang, dass man in der Lage sein kann, das Argument der Jahiliyyah zu verstehen, dass der Handel wie das Interesse ist und die Unterscheidung, dass der Qur ein Zeichen zwischen Handel und Interesse zieht. Während des Handels hat ein Unternehmer die Aussicht, einen Gewinn zu erzielen , Steht er auch vor der Gefahr, einen Verlust zu verursachen. Im Gegensatz dazu ist das Interesse vorbestimmt positiv, unabhängig von der endgültigen Geschäftserfolge, die positiv oder negativ sein kann, je nach einem großen Teil auf Faktoren, die außerhalb der Kontrolle des Unternehmers Imam Razi liegen D 313AH 925AC selbst stellte sich die Frage, was falsch war, wenn es darum ging, Zinsen zu berechnen, wenn der Kreditnehmer die in seinem Geschäft geliehenen Mittel einsetzen und damit einen Gewinn verdienen würde. Seine gut durchdachte Antwort auf die Frage war, während das Verdienst des Gewinns unsicher ist, Die Zahlung von Zinsen ist vorbestimmt und sicher Der Gewinn kann oder auch nicht realisiert werden. Daher kann es keinen Zweifel geben, dass die Zahlung von etwas Bestimmtem im Gegenzug für einige Ding unsicherer Schaden zufolge Al-Razi, ndp 87. Entsprechend steht Riba im Wesentlichen im Widerspruch zu der klaren und unmissverständlichen islamischen Betonung der sozioökonomischen Gerechtigkeit. Financiers, die das Risiko nicht nehmen wollen, haben nur den Haupt - und Nichts, Darauf bestehen, Riba aufzuladen, trotz seines Verbots werden vom Qur erklärt, um im Krieg mit Allah und seinem Propheten zu sein, Frieden und Segen seien auf ihm. Anlässlich seiner Abschieds-Pilgerfahrt sind der Prophet, der Frieden und die Segnungen Allahs auf Er, während er die Abschaffung des Interesses erklärte, kündigte die Erlass von Zinsen an, die zu Gunsten seines Onkels angesammelt wurden. Abb. Ibn Abd al-Muttalib Anhang 2 Hadith A 2 Dies war ein Interesse an Wirtschaftskrediten, die auf den Banu Thaqif-Stamm ausgedehnt wurden. Dieser Stamm hatte das Darlehen nicht genommen Von Abbas und anderen für die Erfüllung der Konsumbedürfnisse, aber für den Ausbau ihres Unternehmens Abu Zahrah, 1970, p 54 Dies war kein Einzelfall, sondern eine vorherrschende Form der Unternehmensfinanzierung in diesen Tagen Mehrere Stammmitglieder Handelsgeschäfte handelten im Wesentlichen wie große Partnerschaften, Kreditvergabe von Mitgliedern des eigenen Stammes oder von anderen freundlichen Stämmen, um den Fernverkehr auf großem Maßstab zu tragen, was ihre eigenen Ressourcen nicht erlauben würden. Das ist, weil sie sich nicht verpflichten konnten Zu viele Geschäftsreisen im Ausland von Ost nach West Die langsamen Kommunikationsmittel, das schwierige Gelände und das harte Klima beschränkten sie im Laufe des Jahres auf zwei Karawanenreisen, eine im Sommer und eine im Winter Al-Quraish, 106 2 Dementsprechend sammelten sie alle Die Finanzierung, die sie aufbringen könnten, um die exportierbaren lokalen Erzeugnisse zu erwerben, sie im Ausland zu verkaufen und zurückzuholen, was notwendig war, um die gesamten Bedürfnisse ihrer Gesellschaft für Importe während eines bestimmten Zeitraums zu befriedigen. Die meisten der in den klassischen Kommentaren erwähnten zinsbasierten Transaktionen in Bezug auf Das Verbot von Riba sind Kredite von Stämmen von einander genommen, jeder Stamm handeln wie eine große Partnerschaft Unternehmen 8 Islam abgeschafft die Zins-basierte n Diese Beziehungen beherrschten und sie auf einer Gewinn-und-Verlust-Sharing-Basis reorganisiert Der Finanzier bekam einen gerechten Anteil und der Unternehmer wurde nicht unter ungünstigen Bedingungen zermalmt, von denen einer war, dass die Karawane auf dem Weg gelegt wurde. Also absolut keine Meinungsverschiedenheit unter allen Schulen der muslimischen Jurisprudenz, dass Riba al-nasi ah für Interesse steht und, ist verboten oder verboten Al-Jaziri, Bd. 2, S. 245 Die Natur des Verbots ist streng, absolut und eindeutig Al - Jaziri, Vol. 2, S. 24 Siehe Anlage 3 Wenn jedoch die Kapitalrendite je nach endgültigem Ergebnis des Unternehmens, das im Voraus nicht bekannt ist, entweder positiv oder negativ sein kann, ist es zulässig, sofern es in Übereinstimmung mitgeteilt wird Mit den Grundsätzen der Gerechtigkeit, die in der Shari ah. While der Islam verboten hat Interesse an Darlehen und erlaubt Handel, hat es nicht erlaubt, alles im Handel Dies ist, weil es nicht nur die Beseitigung der Ungerechtigkeit, die in der Institution von intrinsic ist zu beseitigen Zinsen für Darlehen sowie alle Formen des unehrlichen und ungerechten Austauschs im Geschäftsverkehr, aber auch die Hintertür zu Riba, weil nach den einstimmig akzeptierten gesetzlichen Maximen der islamischen Jurisprudenz alles, was als Mittel zur Unrechtmäßigen dient, auch rechtswidrig ist Menschen können ausgenutzt oder auf verschiedene Weise betrogen werden, der Prophet warnte, dass ein Muslim in Riba in siebzig verschiedene Arten hingeben könnte. Anhang 2 Hadith 5.Das ist der Grund, warum der Prophet, der Frieden und der Segen auf ihm sind, sagte, was schafft Zweifel in deinem Verstand zugunsten von dem, was keinen Zweifel hervorbringt, der von Ibn Kathir in seinem Kommentar zu den Versen von Al-Baqarah zitiert wurde, war also 275 Der Kalif Umar war also inspiriert, sich nicht nur von Riba, sondern auch von Riba zu behaupten. Anhang 2 Hadith C 1 Ribah Ist von rayb, das buchstäblich Zweifel oder Verdacht bedeutet und sich auf Einkommen bezieht, das den Anschein von Riba hat oder die Zweifel im Geist über seine Rechtmäßigkeit erweckt. Es deckt alle Einkommen aus Ungerechtigkeit ab E, oder Ausbeutung von Anderen So kann man kurz sagen, daß alles, was von einem der beiden Gegenparteien zu einer Handelshandlung ungerechtfertigt als extra erhalten wird, Riba al-fadl ist, was in den Worten von Ibn Al definiert werden kann - Arabi als alles Übermaß, was durch den Gegenwert Ibn Al-Arabi, 1957, p 242 gerechtfertigt ist. Der Prophet, der Friede und der Segen seien auf ihm, hat zum Beispiel mindestens vier verschiedene Arten des Schwindels angedeutet Riba al-fadl Diese sind nicht all inclusive, aber doch helfen wir uns zu verstehen, die Implikationen von riba al-fadl Die erste von diesen ist die Ausbeutung, die im Handel durch den Einsatz von ungerechten Mitteln stattfinden kann, obwohl der Handel von selbst erlaubt ist Gleichbedeutend mit Rippe sogar das Betrügen eines ungebildeten Eingebers in den Markt ghabn al-mustarsil und die Takelage der Preise in einer Auktion mit Hilfe eines Agenten al - najash Anhang 2, Hadiths C 9 und C 10 Analog kann man schließen, dass die extra Geld verdient durch solche Ausbeutung und Täuschung fällt in den Bereich der Rippe al-fadl Eine andere Möglichkeit, sich schuldig zu sein, sich in Riba al-fadl zu verwöhnen, ist durch die Annahme einer Belohnung als Gegenleistung für eine Empfehlung zugunsten einer Person Anhang 2 Hadith C 8.This impliziert, dass die Leistung von Eine scheinbar gemeinnützige Handlung mit der Absicht, Geld heimlich zu machen, ist auch verboten. Die Begründung dahinter kann sein, dass eine solche geldmotivierte Empfehlung für eine Person, die es nicht verdient und damit indirekt den anderen, die mehr verdient haben, einen Nutzen bringt Dritter Weg, um in Riba al-Fadl zu schwelgen, ist durch Tauschgeschäfte wegen der Schwierigkeit, die Gegenwerte genau in solchen Transaktionen zu messen. Der Prophet, Frieden und Segen seien auf ihm, also entmutigt Tausch in einer monetisierten Wirtschaft und verlangte, dass die Ware zu Auf der Grundlage von Tauschhandel gegen Bargeld ausgetauscht werden und das Verfahren, das verwendet wird, um die benötigte Ware zu kaufen, Anhang 2, Hadiths C 5, C 6 und C 7. Dies führt zu dem fou Rth Weg, um in Riba al-Fadl, die die maximale Aufmerksamkeit der fuqaha erhalten hat eine Reihe von authentischen Hadithen festlegen, dass, wenn die gleiche Gattung von Waren gegeneinander ausgetauscht wird, dann die gleiche Menge und Gewicht der Waren sawa ein bi Sawa in und mithlan bi mithlin oder gleich für gleich und gleich für wie sollte ausgetauscht werden hand-to-hand yadan bi yadin Anhang 2, Hadiths C 2, C-4 9 Wenn die Waren ausgetauscht sind, ist es egal, ob es gibt Unterschied in Gewicht und Quantität, vorausgesetzt, dass der Austausch stattfindet Hand in Hand Einer der Implikationen dieser Anforderung ist die Beseitigung der Hintertür zu Riba, die in fiqh als sadd al-dhari ah bezeichnet wird. Eine andere Implikation dieser Hadithen, wie Verstanden durch die fuqaha, ist das Verbot von Futures-Transaktionen in Devisen Dies ist, weil, wenn der Wechselkurs im Voraus für eine Futures-Börse in Währungen festgelegt wird, kann es eine große Ungerechtigkeit, wenn der Marktzins Der Wechselkursänderungen Die Shari ah verlangt daher, dass der Umtausch in einer Futures-Transaktion auf der Grundlage des am Tag der Abwicklung geltenden Satzes erfolgen muss. Allerdings ist die Absicherung, die eine Möglichkeit ist, die Risiken der Wechselkursschwankungen zu bewältigen , Ist möglich innerhalb der zwänge des shari ah ist eine frage, die die aufmerksamkeit der fuqaha 10.Implications der zwei Arten von Riba. Riba al-nasi ah und riba al-fadl sind also im Wesentlichen Gegenstücke des Verses Allah Hat erlaubt, Handel und verbotene Rippe Al-Baqarah, 2 275 Während Riba al-nasi ah bezieht sich auf Kredite und ist im zweiten Teil des Verses verboten, Riba al-Fadl bezieht sich auf Handel und ist im ersten Teil impliziert Weil Handel erlaubt ist Grundsätzlich bedeutet es nicht, dass alles im Handel erlaubt ist Da die durch Riba verursachte Ungerechtigkeit auch durch Transaktionen in Rohstoffen und Währungen fortbestehen kann, bezieht sich riba al-fadl auf all diese Ungerechtigkeiten oder Ausbeutung Es fehlt an Takelage, Ungewissheit und Spekulation Es verlangt eine gute Kenntnis der vorherrschenden Preise und die Qualität der Waren, die von Käufer und Verkäufer gekauft oder verkauft werden. Es erfordert die Beseitigung von Betrug in Preisen oder Qualität und in Maßnahmen Oder Gewichte Alle Geschäftspraktiken, die zur Ausbeutung des Käufers oder des Verkäufers führen, müssen wirksam beseitigt werden 11.Während Riba al-nasi ah kann in wenigen Worten definiert werden, Riba al-Fadl, die eine Vielzahl von Geschäftsvorfällen und Praktiken durchsetzt , Ist es nicht so leicht zu spezifizieren Das ist es, was Umar, den Zweiten Kalifen, dazu veranlaßt hat, den Propheten zu sagen, den Frieden und die Segnungen seien auf ihn gerichtet, ohne ihn zu erarbeiten. Anhang 2 Hadith C 1 Der Versuch, Riba al - Nasi ah oder das Interesse an Darlehen auf der Grundlage dieses Sprichwortes von Umar ist absolut falsch, weil die Reaktion von Umar, vorsichtig war, nicht nur Riba aufzugeben, sondern auch ribah. It ist wahr, dass der Prophet nur ein Wenige Wege, um in Riba al-fadl zu schwelgen und nicht auf die verschiedenen Weisen hinweisen, wie man es gewünscht haben könnte. Dies war jedoch nicht notwendig und nicht einmal machbar Formen der Ungerechtigkeit und Ausbeutung im Handel und Austausch von Währungen haben sich im Laufe der Jahrhunderte verändert it was not possible for anyone to foresee and specify them all 1400 years ago The Qur an and the Sunnah are there to provide the principles on the basis of which the Ummah can do so This is the ongoing challenge to all Muslims to examine their economic practices continually in the light of Islamic teachings and to eliminate all shades of injustice. This is a more difficult task than eliminating riba al-nasi ah It requires a total commitment and an overall restructuring of the entire economy within the Islamic framework to ensure justice This was , and is, the unique contribution of Islam While riba al-nasi ah was well-known in the Jahiliyyah, the concept of riba al-fadl was introduced by Islam and reflects the stamp of its own unflinching emphasis on socio-economic justice. The principal reason why the Qur an has delivered such a harsh verdict against interest is that Islam wishes to establish an economic system where all forms of exploitation are eliminated, and particularly the injustice perpetuated in the form of the financier being assured of a positive return without doing any work or sharing in the risk, while the entrepreneur, in spite of his management and hard work, is not assured of such a positive return Islam wishes to establish justice between the financier and the entrepreneur. Under these circumstances it is difficult to see how anyone could justify interest in an Islamic society The difficulty to understand the prohibition comes from lack of appreciation of the whole complex of Islamic values, and particularly its uncompromising emphasis on socio-economic justice and equitable distribution of income and wealth Any attempt to treat the prohibition of riba as an isolated religious injunction and not as an integral part of the Islamic socio-economic order with its overall ethos, goals and values is bound to create confusion. Dr Chapra sometime a Research Advisor at the Islamic Research and Training Institute IRTI of the Islamic Development Bank IDB , Jeddah This paper is a somewhat revised and enlarged version of Chapter 2 of his book Chapra, 1985 The views expressed in this paper do not necessarily reflect those of either IRTI or IDB He is grateful to Shaikh Muhammad Rashid for his efficient secretarial assistance in the preparation of this paper The dates of death of different historical personalities given in this paper refer first to the Hijri year and then to the Gregorian year. Appendices Riba in the Qur an, Hadith and Fiqh. Appendix 1 Riba in the Qur an. First Stage Surah al-Rum, verse 39.That which you give as interest to increase the people s wealth increases not with God but that which you give in charity, seeking the goodwill of Allah, multiplies manifold Al-Rum, 30 39.Second Stage Surah al-Nisa, verse 161.And for their taking interest even though it was forbidden for them, and their wrongful appro priation of other peoples property, We have prepared for those among them who reject faith a grievous punishment Al-Nisa , 4 161.Third Stage Surah Al-Imran, verse 130-2.O believers, take not doubled and redoubled interest, and fear God so that you may prosper Fear the fire which has been prepared for those who reject faith, and obey God and the Prophet so that you may receive mercy Al - Imran, 3 130-132.Fourth Stage Surah al-Baqarah, verses 275-281.275 Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil this is because they say Trade is like interest while God has permitted trade and forbidden interest Hence those who have received the admonition from their Lord and desist may have what has already passed, their case being entrusted to God but those who revert shall be the inhabitants of the fire and abide therein forever.276 God deprives interest of all blessing but blesses charity He loves not the ungrateful sinner.277 T hose who believe, perform good deeds, establish prayer and pay the zakat, their reward is with their Lord neither should they have any fear, nor shall they grieve.278 O believers, fear God, and give up the interest that remains outstanding if you are believers.279 If you do not do so, then be sure of being at war with God and His Messenger But, if you repent, you can have your principal Neither should you commit injustice nor should you be subjected to it 280 If the debtor is in difficulty, let him have respite until it is easier, but if you forego out of charity, it is better for you if you realize.281 And fear the Day when you shall be returned to the Lord and every soul shall be paid in full what it has earned and no one shall be wronged. Al-Baqarah, 2 275-81.Appendix 2 Riba in the Hadith.1 From Jabir The Prophet, may peace be on him, cursed the receiver and the payer of interest, the one who records the transaction and the two witnesses to the transaction and said They are all alike in guilt Muslim, Kitab al-Musaqat, Bab la ana akil al-riba wa mu kilahu also in Tirmidzi and Musnad Ahmad.2 Jabir ibn Abdallah, giving a report on the Prophet s Farewell Pilgrimage, said The Prophet, peace and blessings of God be on him, addressed the people and said All of the riba of Jahilliyyah is annulled The first riba that I annul is our riba, that accruing to Abbas ibn Abd al-Muttalib the Prophet s uncle it is being cancelled completely Muslim, Kitab al-Hajj, Bab Hajjat al-Nabi, May peace be on him also in Musnad Ahmad.3 From Abdallah ibn Hanzalah The Prophet, peace be on him, said A dirham of riba which a man receives knowingly is worse than committing adultery thirty-six times Mishkat al-Masabih, Kitab al - Buyu, Bab al-riba, on th e authority of Ahmad and Daraqutni. Baihaqi has also reported the above hadith in Shuab al-Iman with the addition that Hell befits him whose flesh has been nourished by the unlawful ibid.4 From Abu Hurayrah The Prophet, peace be on him, said On the night of Ascension I came upon people whose stomachs were like houses with snakes visible from the outside I asked Gabriel who they were He replied that they were people who had received interest Ibn Majah, Kitab al-Tijarah, Bab al-taghliz fi al-riba also in Musnad Ahmad.5 From Abu Hurayrah The Prophet, peace be on him, said Riba has seventy segments, the least serious being equivalent to a man committing adultery with his own mother Ibn Majah, ibid.6 From Abu Hurayrah The Prophet, peace be on him, said There will certainly come a time for mankind when everyone will take riba and if he does not do so, its dust will reach him Abu Dawud, Kitab al-Buyu, Bab fi ijtinab al-syubhat also in Ibn Majah.7 From Abu Hurayrah The Prophet, peace be on him, said Allah would be justified in not allowing four persons to enter paradise or to taste its blessings he who drinks habitually, he who takes riba, he who eats an orphan s property without right, and he who is undutiful to his parents Mustadrak al - Hakim, Kitab al-Buyu. Abu Hurairah The Prophet said, Avoid the seven great destructive sins The people enquire, O Allah s Apostle What are they He said, To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, according to Islamic law , to eat up Riba usury , to eat up an orphan s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers Al-Bukhari, Muslim. B Riba al-Nasi ah.1 From Usamah ibn Zayd The Prophet, peace be on him, said There is no riba except in nasi ah waiting Bukhari, Kitab al-Buyu, Bab Bay al-dinar bi al-dinar nasa an also Muslim and Musnad Ahmad There is no riba in hand-to-hand spot transactions Muslim, Kitab al-Musaqat, Bab bay al-ta am mithlan bi mithlin also in Nasa i.2 From Ibn Mas ud The Prophet, peace be on him, said Even when interest is much, it is bound to end up into paltr iness Ibn Majah, Kitab al-Tijarat, Bab al-taghliz fi al-riba also in Musnad Ahmad.3 From Anas ibn Malik The Prophet, peace be on him, said When one of you grants a loan and the borrower offers him a dish, he should not accept it and if the borrower offers a ride on an animal, he should not ride, unless the two of them have been previously accustomed to exchanging such favours mutually Sunan al-Baihaqi, Kitab al-Buyu, Bab Kullu qardin jarra manfa atan fa huwa riban.4 From Anas ibn Malik The Prophet, peace be on him, said If a man extends a loan to someone he should not accept a gift Mishkat, op cit on the authority of Bukhari s Tarikh and Ibn Taimiyyah s al-Muntaqa.5 From Abu Burdah ibn Abi Musa I came to Madinah and met Abdallah ibn Salam who said, You live in a country where riba is rampant hence if anyone owes you something and presents you with a load of hay, or a load of barley, or a rope of straw, do not accept it for it is riba Mishkat, op cit reported on the authority of Bukhari .6 Fadalah ibn Ubayd said that The benefit derived from any loan is one of the different aspects of riba Sunan Al-Bayhaqi, op cit This hadith is mawquf implying that it is not necessarily from the Prophet it could be an explanation provided by Fadalah himself, a companion of the Prophet, peace and blessings of God be on him.1 From Umar Ibn Al-Khattab The last verse to be revealed was on riba and the Prophet, peace be on him, was taken without elaborating it to us so give up not only riba but also ribah whatever raises doubts in the mind about its rightfulness Ibn Majah, op cit.2 From Abu Sa id Al-Khudri The Prophet, peace be on him, said Do not sell gold for gold except when it is like for like, and do not increase one over the other do not sell silver for silver except when it is like for like, and do not increase one over the other and do not sell what is away from among these for what is ready Bukhari, Kitab al-Buyu, Bab bay al-Fiddah bi al-Fiddah also Muslim, Tirmidzi, Nasa i and M usnad Ahmad.3 From Ubadah ibn al-Samit The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand Muslim, Kitab al-Musaqat, Bab al-sarf wa bay al-Dhahabi bi al-waraq naqdan also in Tirmidzi.4 From Abu Sa id al-Khudri The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, and hand-to-hand Whoever pays more or takes more has indulged in riba The taker and the giver are alike in guilt Muslim, ibid and Musnad Ahmad.5 From Abu Sa id and Abu Hurayrah A man employed by the Prophet, peace be on him, in Khaibar brought for him janibs dates of very fine quality Upon the Prophet s asking him whether all the dates of Khaibar were such, the man replied that this was not the case and added that they exchanged a sa a measure of this kind for two or three of the other kind The Prophet, peace be on him, replied, Do not do so Sell the lower quality dates for dirhams and then use the dirhams to buy janibs When dates are exchanged against dates they should be equal in weight Bukhari, Kitab al-Buyu, Bab idha arada bay tamarin bi tamarin khayrin minhu also Muslim and Nasa i.6 From Abu Sa id Bilal brought to the Prophet, peace be on him, some barni good quality dates whereupon the Prophet asked him where these were from Bilal replied, I had some inferior dates which I exchanged for these two sa s for a sa The Prophet said, Oh no, this is exactly riba Do not do so, but when you wish to buy, sell the inferior dates against something cash and then buy the better dates with the price you receive Muslim, Kitab al-Musaqat, Bab al-ta am mithlan bi mithlin also Musnad Ahmad.7 From Fadalah bin Ubayd al-Ansari On the day of Khaibar he bought a necklace of gold and pearls fo r twelve dinars On separating the two, he found that the gold itself was equal to more than twelve dinars So he mentioned this to the Prophet, peace be on him, who replied, It jewellery must not be sold until the contents have been valued separately Muslim, Kitab al-Musaqat, Bab bay al-qiladah fiha kharaz wa dhahab also in Tirmidzi and Nasa i.8 From Abu Umamah The Prophet, peace be on him, said Whoever makes a recommendation for his brother and accepts a gift offered by him has entered riba through one of its large gates Bulugh al-Maram, Kitab al-Buyu, Bab al-riba, reported on the authority of Ahmad and Abu Dawud.9 From Anas ibn Malik The Prophet, peace be on him, said Deceiving a mustarsal an unknowing entrant into the market is riba Suyuti, al-Jami al-Saghir, under the word ghabn Kanz al Ummal, Kitab al-Buyu, al-Bab al-Thani, al-fasal al-Thani, on the authority of Sunan al-Bayhaqi.10 From Abdallah ibn Abi Awfa The Prophet, peace be on him, said A najish one who serves as an agent to bid up the price in an auction is a cursed taker of riba Cited by Ibn Hajar al-Asqalani in his commentary on al-Bukhari called Fath al-Bari, Kitab al-Buyu, Bab al-najash also in Suyuti, al - Jami al-Saghir, under the word al-najish and Kanz al-Ummal, op cit both on the authority of Tabarani s al-Kabir. Appendix 3 Riba in Fiqh.1 Abd al-Rahman al-Jaziri s Al-Fiqh Ala al-Madhahib al-Arba ah. This book is a compendium on the juristic opinions of the four predominant schools of Muslim jurisprudence It is held in high esteem and considered to be an authority on the subject Given below are some relevant excerpts from this book on the subject of riba. Definition and classification. Riba is one of those unsound fasid transactions which have been severely prohibited nahyan mughallazan It literally means increase However, in fiqh terminology, riba means an increase in one of two homogenous equivalents being exchanged without this increase being accompanied by a return It is classified into two categor ies. The Shafi iyyah divide riba into three categories First, riba al-fadl which includes riba on loans, as the lender extending a loan of twenty guineas on the condition that he will receive in return an advantage, like the borrower purchasing a commodity from the lender, or marrying the lender s daughter, or receiving a monetary benefit as discussed under void transactions al-bay al-fasid second, riba al-nasi ah as mentioned and third, hand-to-hand riba which means selling two homogenous commodities like wheat, without reciprocal ossession on spot. First, riba al-nasi ah where the specified increase is in return for postponement of, or waiting for, the payment for example, buying an irdab a specific measure of wheat in winter against an irdab and a half of wheat to be paid in summer As the half irdab which has been added to the price was not accompanied by an equivalent value in the commodity sold and was merely in return for the waiting, it is called riba al-Nasi ah. The second category i s riba al-fadl, which means that the increase mentioned is irrespective of the postponement and is not offset by something in return This happens when an irdab of wheat is exchanged hand to hand for an irdab and a kilah another measure of the same quality of wheat, the buyer and the seller both taking reciprocal possession or when ten carats of gold produce are exchanged for twelve carats of similar gold produce. There is no difference among Muslim jurists about the prohibition of riba al-Nasi ah It is indisputably one of the major sins This is established by the Book of God, the Sunnah of His Prophet, and the consensus of the Ummah The Qur an says Al-Baqarah, 2 275-9.This is the Book of God which has prohibited riba vehemently and has reprimanded the taker so severely that it makes those, who believe in their Lord and dread His punishment, tremble with fear Can any reprimand be harsher than God equating the takers of riba with those who have risen in revolt against Him and are at war w ith Him and His Prophet What will be the state of that feeble human being who fights with the Almighty and Overpowering God, Whom nothing on earth or in the Heaven can frustrate There is no doubt that by resorting to riba such a person has adopted the course of self-destruction and deprivation. The obvious meaning of riba to be understood from the noble verse of the Qur an is the riba known by the Arabs in the Jahiliyyah period as explained by the commentators of the Qur an More than one of them has mentioned that when a loan extended by an Arab matured, he would ask the borrower for the return of the principal or for an increase in return for the postponement This is also the increase that is known to us This increase was either in quantity, like postponing the return of a camel now for two in the future, or in age, like postponing the return of a camel of age one year against a camel of age two or three years in the future Similarly, the Arabs were familiar with situations where a len der would advance money for a period and take a specified amount of riba every month If the borrower was unable to repay the principal when the loan matured he would be allowed an extension in the time of repayment rescheduling with the continuation of the riba he has been receiving from the borrower This is the riba which is prevalent now and charged by banks and other institutions in our countries God has prohibited it for Muslims. The noble verses have decisively prohibited riba al-Nasi ah which involves, what is generally understood in our times, as the giving of a principal amount on loan for a given period against the payment of interest in percentage terms on a monthly or annual basis Some people try to justify this kind of riba in spite of its conflict with Islam It is far removed from Islam and is in discord with its basic philosophy in form as well as meaning Some of them claim that what is prohibited is the charging of riba many times the principal amount as stated by the Qur an O believers Charge not doubled and redoubled interest, and fear God so that you may prosper 3 130 This claim is however absolutely wrong because the objective of the verse is to express repulsion against interest. Riba al-Fadl Its legal position. Riba al-Fadl is prohibited according to the four schools of jurisprudence But some of the Prophet s companions, among them Sayyid Abdallah ibn Abbas may God be pleased with him , allowed it Nevertheless, it is reported that he recanted his opinion afterwards and talked about its prohibition Riba al-Fadl does not have substantial effect on transactions because of the rarity of its occurrence it is not the objective of people to buy or sell one thing in exchange for the same thing unless there is something extra from which each one of the parties may benefit Notwithstanding this, it has been prohibited because it might lead to the defrauding or deception of less sophisticated persons For example, a shrewd trader may claim that the irdab of a s pecific brand of wheat is equivalent to three irdabs of the other kind because of the excellence of its quality, or this unique piece of gold ornament is equivalent in value to twice its weight in gold in such transactions there undoubtedly is defrauding of people and harm to them. The authority for the prohibition of riba al-fadl lies in what the Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand. This hadith indicates that it is neither proper to sell these homogenous commodities against themselves with addition nor is it proper to delay the reciprocal taking of possession Hence it is not proper to sell a gold guinea against a gold guinea and ten qurush, neither on a hand-to-hand, nor on a deferred, basis, just as it is not right to sell a gold bar weighi ng ten carats against a gold bar weighing twelve carats Similar is the case with wheat and barley and other items mentioned in the hadith And if such is the case, then does riba enter into every commodity or is it confined to just the commodities mentioned in the hadith, namely, gold, silver, wheat, barley, dates and salt There is no difference of opinion among the four schools of jurisprudence that analogically riba enters other commodities not mentioned in the hadith If there is any difference it is in the analogy illah used to arrive at the conclusion that the addition riba al-fadl is prohibited for all commodities wherever the analogy holds Only the Zahiriyyah a juristic school which was opposed to analogical reasoning confined riba al-fadl to only the commodities specified in the hadith Al-Jaziri, 5th ed n d vol 2, pp 245-8.Even though the above excerpt is sufficient to convey the views of the four schools of jurisprudence, the reader may wish to go through the following sample of opinions from prominent Qur an commentators and or jurists of the various schools, particularly the Ja fari school, which is not covered in the above quoted book It may be seen that there is hardly any difference of opinion on the subject except in presentation and in certain minor details.2 Fakhr al-Din al-Razi Qur an commentator and philosopher d 606 1209.Riba is of two kinds Riba al-nasi ah and riba al-fadl Riba al-nasi ah is what was well known and conventional among the Arabs in Jahiliyyah They used to give loans on the condition that every month they will receive a stipulated amount with the whole principal remaining outstanding Then, when the loan matured and the borrower was unable to clear his obligation, the amount was raised and the period was extended This is the riba that was practiced in the Jahiliyyah. Riba al-Naqd al-fadl is, however, the selling of one maund a unit of weight of wheat, or anything similar to it, against two maunds Al-Razi, n d vol 7, p 85.3 Abu Bakr al - Jassas Qur an commentator and Hanafi jurist d 370 945.The literary meaning of riba is increase but in the Shari ah it has acquired a connotation that its literal meaning does not convey The Prophet, peace and blessing be on him, termed the increase, which is a condition for waiting, as riba as is evident from the hadith narrated by Usamah bin Zayd in which the Prophet said Riba is in waiting Hence God abolished the riba which was being practiced at that time He also invalidated some other trade transactions and called them riba Accordingly, the Qur anic verse God has prohibited riba covers all transactions to which the connotation applies in the Shari ah even though the indulgence of the Arabs in riba, as mentioned above, related to loans in dirhams and dinars for a specified period with the increase as a condition The term riba hence signifies different meanings One is the riba prevalent in Jahiliyyah the second is the disparity or differential tafadul in the volume or weight of a com modity in spot transactions and the third is postponing al-Nasa this implies that it is not permitted to sell a commodity against future delivery of the same volume, weight or other measure of the given commodity Al-Jassas, 1347 AH, vol 1, pp 551-52.4 Muhammad ibn Abdallah ibn al-Arabi Qur an commentator and Maliki jurist d 543 1148.Riba literally means increase, and in the Qur anic verse Al-Baqarah, 2 275 it stands for every increase not justified by the return Ibn Arabi, 1957, p 242 It may be clarified here that the waiting involved in a loan is not considered by the jurists to be a return justifying the increase interest on the principal amount.5 Ibn Qayyim al-Jawziyya d 751 1350.Riba is of two kinds Jali and Khafi The Jali has been prohibited because of the great harm it carries and the Khafi has been prohibited because it is an instrument for the Jali Hence prohibition of the former is deliberate while that of the latter is precautionary The Jali is riba al-Nasi ah and this is w hat was engaged in during the Jahiliyyah, like allowing the postponement of repayment of principal against an increase, and every time there was a postponement, there was an increase However, riba al-fadl has been prohibited to close the access to riba al-Nasi ah Ibn Al - Qayyim,1968, vol 2, pp 154 -55.6 Shah Waliyullah al-Dihlawi. Remember that riba is of two kinds One is primary haqiqi The actual translation of haqiqi should be real This has, however, been avoided because of the possible confusion with real interest which technically means nominal interest adjusted for price inflation The other is subject to it Primary riba is only on loans The other riba is called riba al-fadl and is akin to primary riba Waliyullah, 1953, vol 2 pp 474-75.7 Ibn Qudamah al-Miqdasi Hanbali jurist. Riba is of two kinds riba al-fadl and riba al-Nasi ah The prohibition of Riba al-fadl involves the exchange of one commodity against itself and covers all commodities which are exchanged by volume or by weight r egardless of whether the quantity exchanged is small, like one date for two dates or one grain for two grains p 64 Riba al-Nasi ah is involved in the exchange of two commodities one of which is not the price p 73 Ibn Qudamah al-Miqdasi, Al-Muqni ,1973,vol 2, p 64-77.8 Hasan ibn al-Mutahhar Ja fari jurist. Riba literally means increase and, technically, it refers to the increase in the exchange of two commodities, one against its own kind Riba is of two kinds Riba al-fadl and Riba al-Nasi ah and the jurists are agreed on their prohibition Ibn al-Mutahar, Tadhkirah al-Fuqaha, 1955, vol 7, p 84 a.1 For the Judaic and Christian views on interest see Johns, et al n d , and Noonan 1957 for the Hindu view, see Bokare, 1993, p 168 and for the Islamic view, see Chapra, 1985, pp 55-66, and Siddiqi, 2004, pp 35-64.2 Sir Sayyid Ahmad Khan 1817-98 was perhaps the first to argue that interest was not riba See hisTafhim al-Qur an 1880-95 Part 1, p 306, referred to by Baljon, 1964, p 45 M Ma uf al-Daw alibialso argued the same at the Mu tamar al-Fiqh al-Islami in Paris in 1951 See al-Sanhuri, 1953-4, Vol 3, pp 227-49 For a somewhat revised version of this paper, see al-Dawalibi, 1988 Some of the others who followed suit are Phulwarwi, 1959 Fazlur Rahman, 1964 Shah, 1967 Katouzian, 1979 M Ali Khan, 1992, and Saeed, 1995.3 See also Abdel Hamid al-Ghazali, 1990 and 1994, pp 35-60, for verdicts about riba given from 1900-89.4 The Federal Shari ah Court in Pakistan also declared in its judgment that riba includes both usury and interest as known in English terminology , 1992, p 62 For a detailed discussion of the term riba, see the Federal Shari ah Court Judgment on Interest Riba , 1992, pp 31-109 and Chapra 1985, pp 55-66 and 235-46.5 See the word riba in Ibn Manzur s Lisan al - Arab, 1968, vol 14, pp 304-7 al-Zabidi s Taj al - Arus, 1306, vol 10, pp 142-3 and Raghib al-Isfahani s al-Mufradat, 1961, pp 186-7 The same meaning is also unanimously indicated in all classical Qur an commentari es.6 Ibn Manzur specifies that what is prohibited is the extra amount, benefit or advantage received on any loan 1968, p 304 See also the commentary on verse 2 275 in Tafsir al-Kabir of Fakhruddin al-Razi Appendix 1 3 2 , Ahkam al-Qur an of Abu Bakr al-Jassas Appendix 1 3 3 , and Ahkam al-Qur an of Ibn al - Arabi Appendix 1 3 4 See also items 4, 5, 6, 7 and 8 of Appendix 3.7 Riba al-nasi ah is also called riba al-duyum riba on loans , riba al-mubashir direct riba , or riba aljali obvious riba , while riba al-fadl is also called riba al-buyu riba in trade , riba ghayr al-mubashir indirect riba , or riba al - khafi hidden riba.8 For an excellent factual presentation on the subject with numerous solid references from primary sources, see Mufti Muhammad Shafi Mas alah-e-Sud Urdu , 1374 AH, pp also Abu Zahrah, pp 54-55.9 For further discussion of these hadiths, see Chapra, 1985, pp 58-61.10 For some further detail on this, see Chapra and Khan, 2000, pp 80-83.11 Several types of sales have bee n prohibited in the Shari ah with the objective of safeguarding the right of both buyers and sellers Examples are najash rigging and collusion , ghabn al-mustarsil cheating of an unsophisticated entrant into the market , bayal-hadir li al-badi and talaqqi al-rukban both implying monopsonistic or monopolistic collusion or exploitation to lower or raise prices beyond what is justified by market conditions , gharar, muhaqalah, munabadhah, mulamasah and muzabanah sales involving uncertainty and speculation or gambling See, for example, Al-Jaziri, Vol 2, pp 273-8 and 283-91.Abu Zahrah, M 1970 , Buhuth fi al-Riba Kuwait Dar al-Buhuth al-Islamiyyah. Baljon, J M S Jr 1964 , The Reforms and Religious Ideas of Sir Sayyid Ahmad Khan Lahore Sh, Muhammad Ashraf, 3rd ed see also his article on Ahmad Khan in The Encyclopedia of Islam, Vol 1, pp 287-8.Bokare, G M 1993 Hindu-Economics Eternal Economic Order New Delhi Janaki Prakashan. Chapra, M Umer 1985 , Towards a just Monetary System, Leicester, U K T he Islamic Foundation. Chapra, M Umer, and Tariqullah Khan, Regulation and Supervision of Islamic Banks, Occasional Paper No 3 Jeddah IRTI IDB, 2000.Council of Islamic Ideology Pakistan 1980 , Elimination of Interest from the Economy Islamabad Government of Pakistan. Dawalibi, M Ma ruf al - 1988 , Da wah li Takyif al-Masarif al-Tijariyyah al - Hadirah Ala Ahkam al-Mudharabah wa al-Qirad fi al-Shari ah al-Islamiyyah Al - Dirasat al-Islamiyyah Islamabad , October-December. Federal Shariat Court Pakistan 1992 , Federal Shari ah Court Judgment on Interest Lahore P L D Publishers. Ghazali, Abdel Hamid al - 1990 Al-Arbah wa al-Fawa id al-Masrafiyyah bayn al-Tahlil al-Iqtisadi wa al-Hukm al-Shar i Cairo Markaz al-Iqtisad al-Islami. 1994 , Profit versus Bank Interest in Economic Analysis and Islamic Law Jeddah IRTI IDB. Ibn Arabi, Abi Bakr Muhammad d 543 1148 1957 , Ahkam al-Qur an, Cairo Al-Mathba ah al-Bahiyah al-Misriyyah. Ibn al-Mutahhar, Hasan 1955 , Tadhkirah al-Fuqaha Najaf Mathba ah al-Najaf. Ibn Kathir, Abu al-Fida Isma il d 744 1373 n d , Tafsir al-Qur an al-Karim Cairo Isa al-Babi al-Halabi. Ibn Manzur, Muhammad ibn Mukarram d 711 1311 1968 , Lisan al - Arab Beirut Dar Sadir li al-Taba ah wa al-Nashar. Ibn Qayyim al-Jawziyyah d 751 1350 , 1968 A lam al-Muwaqqi in Cairo Maktabah al-Kulliyyat al-Azhariyyah. Isfahani, Raghib al - d 502 1108 1961 , al-Mufradat fi Gharib al-Qur an Cairo Mustafa al-Babi al-Halabi. Jassas, Abi Bakr Ahmad ibn Ali al - d 370 945 , 1957 , Ahkam al-Qur an Cairo Isa al-Babi al-Halabi. Jaziri, Abd al-Rahman, al - n d , Al-Fiqh ala al-Madhahib al-Arba ah Cairo Al-Maktabah al-Tijariyyah al-Kubra, 5th Ed. Johns, C H W, John Dow, W H Bennett and J Abelson n d , On the Babylonian, Christian, Hebrew a nd Jewish views respectively on Usury , Encyclopedia of Religion and Ethics New York Charles Scribner s Sons , vol 12, pp 548-58.Katouzian, Homa 1979 , Riba and Interest in an Islamic Political Economy in Peoples Mediterranean, March, pp 97-109.Khan, M Ali 1992 , his review of the book edited Mohsin Khan and Abbas. Mirakhor 1987 Theoretical Studies in Islamic Banking and Finance Houston, Texas The Institute of Research Islamic Studies , in The Journal of King Abdul Aziz University Islamic Economics, pp 51-79.Miqdasi, Ibn Qudamah al - d 620 1223 1973 1973 , Al-Muqni Qatar Matabi Qatar al-Wataniyyah. Noonan, John T Jr 1957 , The Scholastic Analysis of Usury Cambridge, MA Harvard University Press. Phulwarwi, M Ja afar Shah 1967 , Commercial Interest ki Fiqhi Haythiyat Urdu , Lahore Idrah Thaqafat-e-Islami. Qaradawi, Yusuf al, 1994 Fawa id al-Bunuk Hiyat al-Riba al-Muharram Cairo Dar al-Sahwah. Qurtubi, Muhammad ibn Ahmad al-, d 463 1070 1967 , Al-Jami li Ahkam al-Qur an, popularly known as Tafs ir al-Qurtubi, Cairo Dar al-Kitab al - Arabi li al-Taba ah wa al-Nashar. Rahman, Fazlur 1964 , Riba and Interest , Islamic Studies, March, pp 1-43.Razi, Fakhruddin al - d 606 1209 n d , Tafsir al-Kabir Tehran Dar al-Kutub al - Ilmiyyah, 2nd ed. Sanhuri, Andl al - 1953-54 , Razzaq al, Masadir al-Haqq fi al-Fiqh al-Islami Beirut Dar Ihya al-Turath al - Arabi. Saeed, Abdullah 1995 , The Moral Context of the Prohibition of Riba in Islam Revisited , The American Journal of Islamic Social Sciences, Winter 1995, pp 496- 517.Shafi, Mufti Muhammad 1955 , Mas ala-e-Sud Urdu Karachi Idarah al-Ma arif. Shah, Syed Yaqub 1967 , Chand Ma ashi Masa il awr Islam Urdu , Lahore Idarah Thaqafat-e-Islami. Siddiqi, M Nejatullah 2004 , Riba, Bank Interest and the Rationale of its Prohibition Jeddah IRTI IDB. Udovitch, Abraham 1970 , Partnership and Profit in Medieval Islam Princeton, NJ Princeton University Press. Waliyullah, Shah 1953 , Hujjatullah al-Balighah, Lahore Qawmi Kutub Khana, tr Mawlana Abdul Rahim. Zabidi, M uhammad Murtada al - 1205 1791 1306AH , Taj al-Arus Cairo Al - Mathba ah al-Khayriyyah. Straightening the Rows during Solh. Many people do not know that it is from the Sunnah to stand feet to feet and so during a jama ah, they leave a small gap in between To what extent are we obliged to try and fill the gap by spreading our feet further apart If the line is not straight, do we align ourselves to the person on our right, or the one on the left. In the name of Allh, the Most Gracious, the Most Merciful. All the praise and thanks is due to Allh, the Lord of al - lameen I testify that there is none worthy of worship except Allh, and that Muhammad, sallallhu alayhi wasallam, is His Messenger. It should be noted that is an obligatory for the Muslims to straighten their row and to close the gaps between them for the solah That is done by standing shoulder-to-shoulder and foot-to-foot. It was narrated from Anas ibn Malik radiyall hu anhu that at the beginning of solat the sall llahu alayhi wasallam said Make your rows straight for I can see you behind my back Narrated by Al-Bukhari, 686 Muslim, 425. Abdallah ibn Umar radiyall hu anhu narrated that the Messenger of Allah sall llahu alayhi wasallam said. Make your rows straight, stand shoulder to shoulder and close the gaps, and do not resist your brothers hands Do not leave any gaps for the shaytaan Whoever completes a row, Allah will reward him, and whoever breaks a row, Allah will forsake him. Narrated by Abu Dawud, 666 al-Nasa ie, 819 Classified as sahih by al-Albani in Sahih Abi Dawud, 620.Abu Dawud said What is meant by Do not resist your brothers hands is that a man should be easy-going if his brother pushes him forwards or backwards to make the row straight Awn al-Ma bud. It was narrated that Al-Nu man Ibn Basheer radiyall hu anhu said. The Messenger of Allah Sall llahu alayhi wasallam turned to face the people and said, Straighten your rows, three times, for by Allah either you straighten your rows or Allah will create division among your hearts And I saw men standing shoulder to shoulder, knee to knee, ankle to ankle. Narrated by Abu Dawud, 662 classified as sah h by al-Albani in Sahih Abi Dawud, 616.Should a man look to his right or his left so to straighten the row. The Sunnah is for the imam to stand in the front, in line with in the middle of the row, and then the rows should start from behind the imam, not from the right hand side of the mosque or the left, as some people do Rather they should start from behind the imam, and then the row should be completed to both the right and the left, so as to follow the Sunnah of having the imam in the middle. Based on this, then whoever is in the right half of the row should look to his left and align himself with whoever is on his left and whoever is in the left half should look to his right and align himself with whoever is on his right. With regard to the gaps between the feet, the worshipper should stand in a moderate fashion, neither standing with his feet together nor making them too far apart, because the further apart he makes them, the further his shoulders will be from his neighbour s shoulders Making the rows straight and compact is achieved by standing foot-to-foot and shoulder-to-shoulder. The alignment of the row should begin from where the imam is standing. Shaikh Bakar Abu Zaid said. One of the new things that we see some people doing, with no evidence in syari ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them. This is something for which there is no basis in syari ah and it is going to the extreme in implementing the Sunnah This is wrong on two counts. The alignment of the row should begin from where the imam is standing Whoever is on the right of the row should align himself by looking at those who are to his left i e closer to the imam Thus the line wil l be straightened and the gaps will be filled Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows. But to try to spread the legs wide and turn the feet inward so that one s ankles touch one s neighbours ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah It causes annoyance and is not prescribed in syari ah, and it widens the gaps between people standing in prayer. That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah. Doing that is like competing with one s neighbour and trying to take his place All of that is not prescribed in syari ah. Laa jadeed fi Ahkam al-Sol h, 12 13. Via Fatwa No 21502 Islam Q A. In the name of Allh, the Most Gracious, the Most Merciful. All the praise and Thanks are due to Allh, the Lord of al - lamn There is none worthy of worship except Allh, and that Muhammad, Sallallhu alayhi wa sallam, is His Messenger. Abstract There is no difference of opinion among Muslims that riba is clearly prohibited by both the Qur an and the Sunnah However, questions continue to be raised about its meaning and implications because of the two senses in which the term riba is used riba al-nasi ah and riba al-fadl This paper is an attempt to clarify the meaning and implications of both these terms. Socio-economic justice is one of the cherished goals of all societies There is, however, a difference of opinion on the strategy that should be used to realize this goal In spite of this difference, one element which is common in the strategy of four of the world s major religions Hinduism, Judaism, Christianity and Islam is t he prohibition of interest 1 Since the followers of the first three of these religions have in general moved away from this prohibition, there are some Muslims who wish to do the same by arguing that what Islam has prohibited is riba and not interest In their opinion bank interest is not riba 2 This raises the question of whether interest is really prohibited in Islam. This paper tries to answer this question in the light of the Qur an, hadith and fiqh All the Qur anic verses related to riba as well as a representative sample of hadiths and fiqh are given in Appendices 1, 2 and 3, respectively The consensus prevailing among Muslims throughout history has been, and continues to be, that riba among other things, includes interest This consensus is clearly reflected in the unanimous verdict of a number of international conferences of fuqaha jurists which have been held to discuss the question of riba, including the Mu tamar al-Fiqh al-Islami held in Paris in 1951 and in Cairo in 1965, and the OIC and Rabitah Fiqh Committee meetings held in 1985 and 1986 in Cairo and Makkah, respectively See al-Sanhuri, 1953-4, Vol 3, pp 241-2 and Al-Qaradawi, 1994, pp 129-42 3 The Pakistan Council of Islamic Ideology clearly reflected this consensus when it concluded in its 1980 report on the elimination of interest from the Pakistan economy that. The term riba encompasses interest in all its manifestations irrespective of whether it relates to loans for consumption purposes or for productive purposes, whether the loans are of a personal nature or of a commercial type, whether the borrower is a government, a private individual or a concern, and whether the rate of interest is low or high See the Council s Report, 1980, p 1 4.The Prohibition of Riba. The prohibition of riba appears in the Qur an in four different revelations Appendix 1 The first of these Al-Rum, 30 39 , revealed in Makkah, emphasized that while interest deprived wealth of God s blessings, charity raised it manifold. The sec ond Al-Nisa , 4 161 , revealed in the early Madinah period severely condemned it, in line with its prohibition in the previous scriptures It placed those who took riba in juxtaposition with those who wrongfully appropriated other people s property and threatened both with severe punishment from Allah. The third revelation Al - Imran, 3 130-2 , around the second or third year after Hijrah, enjoined Muslims to keep away from riba if they desired their own welfare in the comprehensive Islamic sense. The fourth revelation Al-Baqarah, 2 275-81 , close to the completion of the Prophet s mission, severely censured those who take riba by declaring them to be at war with God and His Messenger, established a clear distinction between trade and riba, and required Muslims to annul all outstanding riba, instructing them to take only the principal amount, and to forego even this in case of the borrowers hardship. The Prophet, peace and blessings be on him, also condemned in the most unambiguous words no t only those who take riba but also those who give riba and those who record the transaction or act as witnesses to it Appendix 2 Hadith A 1 He even equated the taking of riba to committing adultery thirty-six times or being guilty of incest with one s own mother Hadiths A 3 and A 5.The meaning of Riba. After knowing this severe verdict of the Qur an and the Sunnah against riba, it is necessary to determine what the term riba really stands for Riba literally means increase, addition, expansion or growth 5 It is, however, not every increase or growth which has been prohibited by Islam In the Shari ah, riba technically refers to the premium that must be paid by the borrower to the lender along with the principal amount as a condition for the loan or for an extension in its maturity 6 In this sense, riba has the same meaning and import as interest in accordance with the consensus of all the fuqaha without any exception Al-Jaziri, n d, vol 2, p 245 See also the views of some other major jur ists in Appendix 3 The term riba is, however, used in the Shari ah in two senses The first is riba al-nasi ah and the second is riba al-fadl 7.The term nasi ah comes from the root nasa a which means to postpone, defer, or wait, and refers to the time that is allowed to the borrower to repay the loan in return for the addition or the premium Hence riba al-nasi ah is equivalent to the interest charged on loans It is in this sense that the term riba has been used in the Qur an in verse of Al-Baqarah, 2 275, which states that Allah has allowed trade and forbidden riba interest. The prohibition of riba al-nasi ah essentially implies that the fixing in advance of a positive rate of return on a loan as a reward for waiting is not permitted by the Shari ah It makes no difference whether the rate of return is small or big, or a fixed or variable per cent of the principal, or an absolute amount to be paid in advance or on maturity, or a gift or service to be received as a condition for the loan T he point in question is the predetermined positiveness of the return It is important to note that, according to the Shari ah, the waiting involved in the repayment of a loan does not by itself justify a positive reward. There is hardly any room even for arguing that the prohibition applies only to consumption loans and not to business loans This is because the borrowing during the Prophet s times was not for consumption purposes but rather mainly for financing long distance trade Accordingly, the late Shaikh Abu Zahrah, one of the most prominent and respected Islamic scholars of this century, has rightly pointed out that. There is absolutely no evidence to support that the riba of al - Jahiliyyah pre-Islamic days was on consumption and not on development loans In fact the loans for which a research scholar finds support in history are production loans The circumstances of the Arabs, the position of Makkah and the trade of Quraish, all lend support to the assertion that the loans were for production and not consumption purposes Ab Zahrah, 1970, pp 53-4.Even Professor Abraham Udovitch, Ex-Chairman of the Department of Near Eastern Studies at the Princeton University, has clarified that Any assertion that medieval credit was for consumption only and not for production, is just untenable with reference to the medieval Near East Udovitch, 1970, p 86.Hence, the Quranic verse about remitting the principal in the event of the borrower s hardship does not refer to consumption loans It refers essentially to interest-based business loans where the borrower had encountered losses and was unable to repay even the principal, leave alone the interest. The whole argument that interest causes hardship only for the one who borrows for consumption needs is misfounded It is the obligation of the Muslim society to meet the dire consumption needs of the poor Borrowing for conspicuous consumption has been discouraged by Islam and most of the borrowing in the classical Muslim society was for b usiness purposes. It is only in this context that one may be able to understand the argument of the Jahiliyyah that trade is like interest and the distinction that the Qur an draws between trade and interest While in trade an entrepreneur has the prospect of making a profit, he also faces the risk of incurring a loss In contrast with this, interest is predetermined to be positive irrespective of the ultimate outcome of business, which may be positive or negative depending to a great extent on factors beyond the control of the entrepreneur Imam Razi d 313AH 925AC himself posed the question of what was wrong in charging interest when the borrower was going to employ the funds so borrowed in his business and thereby earn a profit His well-considered reply to the question was While the earning of profit is uncertain, the payment of interest is predetermined and certain The profit may or may not be realized Hence there can be no doubt that the payment of something definite in return for some thing uncertain inflicts harm Al-Razi, n d p 87.Accordingly, riba is essentially in conflict with the clear and unequivocal Islamic emphasis on socio-economic justice Financiers who do not wish to take the risk are entitled to only the principal and no more Those who insist on charging riba in spite of its prohibition are declared by the Qur an to be at war with Allah and His Prophet, peace and blessings be on him. On the occasion of his Farewell Pilgrimage, the Prophet, peace and blessings of Allah be on him, while declaring the abolition of interest, announced the remission of interest accumulated in favour of his uncle Abbas ibn Abd al-Muttalib Appendix 2 Hadith A 2 This was interest on business loans extended to the Banu Thaqif tribe This tribe had not taken the loan from Abbas and others for fulfilling consumption needs but for expanding their business Abu Zahrah, 1970, p 54 This was not an isolated case but a prevalent form of business financing in those days Several tribe members having skill in trading acted essentially like large partnerships, borrowing finance from members of their own tribe or from other friendly tribes, to carry long-distance trade on a large-scale, which their own resources would not permit This is because they could not undertake too many business trips abroad from east to west The slow means of communication, the difficult terrain and the harsh climate confined them to mainly two caravan trips during the year, one in summer and one in winter Al-Quraish, 106 2 Accordingly they collected all the finance they could muster to purchase the exportable local produce, sell it abroad and bring back what was necessary to satisfy the entire needs of their society for imports during a specific period Most of the interest-based transactions mentioned in the classical commentaries in relation to the prohibition of riba are loans taken by tribes from each other, each tribe acting like a large partnership company 8 Islam abolished the interest-based n ature of these relationships and reorganized them on a profit-and-loss sharing basis The financier got a just share and the entrepreneur did not get crushed under adverse conditions, one of which was the caravan being way-laid on the way. There is, thus, absolutely no difference of opinion among all schools of Muslim jurisprudence that riba al-nasi ah stands for interest and, is haram or prohibited Al - Jaziri, Vol 2, p 245 The nature of the prohibition is strict, absolute and unambiguous Al-Jaziri, Vol 2, p 24 See Appendix 3 However, if the return on principal can be either positive or negative, depending on the final outcome of the business, which is not known in advance, it is allowed provided that it is shared in accordance with the principles of justice laid down in the Shari ah. While Islam has prohibited interest on loans and allowed trade, it has not allowed everything in trade This is because it wishes to not merely eliminate the injustice that is intrinsic in the institution of interest on loans as well as all forms of dishonest and unjust exchanges in business transactions, but also close the backdoor to riba because, according to the unanimously accepted legal maxims of Islamic jurisprudence, anything that serves as a means to the unlawful is also unlawful Since people may be exploited or cheated in several different ways, the Prophet warned that a Muslim could indulge in riba in seventy several different ways Appendix 2 Hadith 5.This is the reason why the Prophet, peace and blessings be on him, said Leave what creates doubt in your mind in favour of what does not create doubt Cited by Ibn Kathir in his commentary on verse of Al-Baqarah, 2 275 Caliph Umar was thus inspired to say Abstain not only from riba but also from ribah Appendix 2 Hadith C 1 Ribah is from rayb which literally means doubt or suspicion and refers to income which has the semblance of riba or which raises doubts in the mind about its rightfulness It covers all income derived from injustic e to, or exploitation of, others Thus, it may be said in brief that anything that is unjustifiably received as extra by one of the two counterparties to a trade transaction is riba al-fadl, which may be defined in the words of Ibn Al-Arabi as all excess over what is justified by the counter-value Ibn Al-Arabi, 1957, p 242.The Prophet, peace and blessings be on him, has indicated, by way of example, at least four different ways of indulging in riba al-fadl These are not all inclusive but, nevertheless, help us understand the implications of riba al-fadl The first of these is the exploitation that may take place in trade through the use of unfair means even though trade is by itself allowed He equated with riba even the cheating of an unsophisticated entrant into the market ghabn al-mustarsil and the rigging of prices in an auction with the help of an agent al - najash Appendix 2, Hadiths C 9 and C 10 Analogically one may conclude that the extra money earned through such exploitation and deception falls within the ambit of riba al-fadl Another way of being guilty of indulging in riba al-fadl is by accepting a reward in return for making a recommendation in favour of a person Appendix 2 Hadith C 8.This implies that the performance of an apparently charitable act with the intention of making money surreptitiously is also prohibited The rationale behind this may be that such a money-motivated recommendation might give benefit to a person who does not deserve and, thereby, indirectly deprive others who are more deserving. A third way of indulging in riba al-fadl is through barter transactions because of the difficulty of measuring the counter-values precisely in such transactions The Prophet, peace and blessings be on him, therefore discouraged barter in a monetized economy and required that the commodity to be exchanged on the basis of barter be sold against cash and the proceedings used to buy the needed commodity Appendix 2, Hadiths C 5, C 6 and C 7.This leads to the fou rth way of indulging in riba al-fadl which has received the maximum attention of the fuqaha A number of authentic hadiths stipulate that, if the same genus of commodities is exchanged against each other, then the same quantity and weight of the commodities sawa an bi sawa in and mithlan bi mithlin or equal for equal and like for like should be exchanged hand-to-hand yadan bi yadin Appendix 2, Hadiths C 2, C-4 9 If the commodities exchanged are different, it does not matter if there is difference in weight and quantity, provided that the exchange takes place hand to hand One of the implications of this requirement is the elimination of the backdoor to riba which is referred to in fiqh as sadd al-dhari ah. Another implication of these hadiths, as understood by the fuqaha, is the prohibition of futures transactions in foreign exchange This is because, if the rate of exchange is fixed in advance for a futures exchange in currencies, there may be a great deal of injustice if the market rate of exchange changes The Shari ah, therefore, requires that in a futures transaction the exchange must take place on the basis of the rate prevailing on the date of settlement However, whether hedging, which is one way of managing the risks involved in exchange rate fluctuations, is possible within the constraints of the Shari ah is a question which needs the attention of the fuqaha 10.Implications of the Two Types of Riba. Riba al-nasi ah and riba al-fadl are, thus, essentially counterparts of the verse Allah has allowed trade and prohibited riba Al-Baqarah, 2 275 While riba al-nasi ah relates to loans and is prohibited in the second part of the verse, riba al-fadl relates to trade and is implied in the first part Because trade is allowed in principle, it does not mean that everything is allowed in trade Since the injustice inflicted through riba may also be perpetuated through transactions in commodities and currencies, riba al-fadl refers to all such injustices or exploitations It req uires absence of rigging, uncertainty and speculation It demands a fair knowledge of the prevailing prices and the quality of goods being purchased or sold on the part of both the buyer and the seller It necessitates the elimination of cheating in prices or quality, and in measures or weights All business practices which lead to the exploitation of the buyer or the seller must be effectively eliminated 11.While riba al-nasi ah can be defined in a few words, riba al-fadl, interspersing a vast array of business transactions and practices, is not so easy to specify This is what may have prompted Umar, the Second Caliph, to say The Prophet, peace and blessings be on him, was taken without elaborating it to us Appendix 2 Hadith C 1 The attempt to justify riba al-nasi ah or the interest on loans on the basis of this saying of Umar is absolutely fallacious because the reaction of Umar, by way of caution, was to give up not only riba but also ribah. It is true that the Prophet specified only a few ways of indulging in riba al-fadl and did not indicate all the different ways, as one may have desired However, this was not necessary and not even feasible Forms of injustice and exploitation in trade and exchange of currencies have changed over the centuries and it was not possible for anyone to foresee and specify them all 1400 years ago The Qur an and the Sunnah are there to provide the principles on the basis of which the Ummah can do so This is the ongoing challenge to all Muslims to examine their economic practices continually in the light of Islamic teachings and to eliminate all shades of injustice. This is a more difficult task than eliminating riba al-nasi ah It requires a total commitment and an overall restructuring of the entire economy within the Islamic framework to ensure justice This was, and is, the unique contribution of Islam While riba al-nasi ah was well-known in the Jahiliyyah, the concept of riba al-fadl was introduced by Islam and reflects the stamp of its own unflinching emphasis on socio-economic justice. The principal reason why the Qur an has delivered such a harsh verdict against interest is that Islam wishes to establish an economic system where all forms of exploitation are eliminated, and particularly the injustice perpetuated in the form of the financier being assured of a positive return without doing any work or sharing in the risk, while the entrepreneur, in spite of his management and hard work, is not assured of such a positive return Islam wishes to establish justice between the financier and the entrepreneur. Under these circumstances it is difficult to see how anyone could justify interest in an Islamic society The difficulty to understand the prohibition comes from lack of appreciation of the whole complex of Islamic values, and particularly its uncompromising emphasis on socio-economic justice and equitable distribution of income and wealth Any attempt to treat the prohibition of riba as an isolated religious injunction and not as an integral part of the Islamic socio-economic order with its overall ethos, goals and values is bound to create confusion. Dr Chapra sometime a Research Advisor at the Islamic Research and Training Institute IRTI of the Islamic Development Bank IDB , Jeddah This paper is a somewhat revised and enlarged version of Chapter 2 of his book Chapra, 1985 The views expressed in this paper do not necessarily reflect those of either IRTI or IDB He is grateful to Shaikh Muhammad Rashid for his efficient secretarial assistance in the preparation of this paper The dates of death of different historical personalities given in this paper refer first to the Hijri year and then to the Gregorian year. Appendices Riba in the Qur an, Hadith and Fiqh. Appendix 1 Riba in the Qur an. First Stage Surah al-Rum, verse 39.That which you give as interest to increase the people s wealth increases not with God but that which you give in charity, seeking the goodwill of Allah, multiplies manifold Al-Rum, 30 39.Second Stage Surah al-Nisa, verse 161.And for their taking interest even though it was forbidden for them, and their wrongful appro priation of other peoples property, We have prepared for those among them who reject faith a grievous punishment Al-Nisa , 4 161.Third Stage Surah Al-Imran, verse 130-2.O believers, take not doubled and redoubled interest, and fear God so that you may prosper Fear the fire which has been prepared for those who reject faith, and obey God and the Prophet so that you may receive mercy Al - Imran, 3 130-132.Fourth Stage Surah al-Baqarah, verses 275-281.275 Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil this is because they say Trade is like interest while God has permitted trade and forbidden interest Hence those who have received the admonition from their Lord and desist may have what has already passed, their case being entrusted to God but those who revert shall be the inhabitants of the fire and abide therein forever.276 God deprives interest of all blessing but blesses charity He loves not the ungrateful sinner.277 T hose who believe, perform good deeds, establish prayer and pay the zakat, their reward is with their Lord neither should they have any fear, nor shall they grieve.278 O believers, fear God, and give up the interest that remains outstanding if you are believers.279 If you do not do so, then be sure of being at war with God and His Messenger But, if you repent, you can have your principal Neither should you commit injustice nor should you be subjected to it 280 If the debtor is in difficulty, let him have respite until it is easier, but if you forego out of charity, it is better for you if you realize.281 And fear the Day when you shall be returned to the Lord and every soul shall be paid in full what it has earned and no one shall be wronged. Al-Baqarah, 2 275-81.Appendix 2 Riba in the Hadith.1 From Jabir The Prophet, may peace be on him, cursed the receiver and the payer of interest, the one who records the transaction and the two witnesses to the transaction and said They are all alike in guilt Muslim, Kitab al-Musaqat, Bab la ana akil al-riba wa mu kilahu also in Tirmidzi and Musnad Ahmad.2 Jabir ibn Abdallah, giving a report on the Prophet s Farewell Pilgrimage, said The Prophet, peace and blessings of God be on him, addressed the people and said All of the riba of Jahilliyyah is annulled The first riba that I annul is our riba, that accruing to Abbas ibn Abd al-Muttalib the Prophet s uncle it is being cancelled completely Muslim, Kitab al-Hajj, Bab Hajjat al-Nabi, May peace be on him also in Musnad Ahmad.3 From Abdallah ibn Hanzalah The Prophet, peace be on him, said A dirham of riba which a man receives knowingly is worse than committing adultery thirty-six times Mishkat al-Masabih, Kitab al - Buyu, Bab al-riba, on th e authority of Ahmad and Daraqutni. Baihaqi has also reported the above hadith in Shuab al-Iman with the addition that Hell befits him whose flesh has been nourished by the unlawful ibid.4 From Abu Hurayrah The Prophet, peace be on him, said On the night of Ascension I came upon people whose stomachs were like houses with snakes visible from the outside I asked Gabriel who they were He replied that they were people who had received interest Ibn Majah, Kitab al-Tijarah, Bab al-taghliz fi al-riba also in Musnad Ahmad.5 From Abu Hurayrah The Prophet, peace be on him, said Riba has seventy segments, the least serious being equivalent to a man committing adultery with his own mother Ibn Majah, ibid.6 From Abu Hurayrah The Prophet, peace be on him, said There will certainly come a time for mankind when everyone will take riba and if he does not do so, its dust will reach him Abu Dawud, Kitab al-Buyu, Bab fi ijtinab al-syubhat also in Ibn Majah.7 From Abu Hurayrah The Prophet, peace be on him, said Allah would be justified in not allowing four persons to enter paradise or to taste its blessings he who drinks habitually, he who takes riba, he who eats an orphan s property without right, and he who is undutiful to his parents Mustadrak al - Hakim, Kitab al-Buyu. Abu Hurairah The Prophet said, Avoid the seven great destructive sins The people enquire, O Allah s Apostle What are they He said, To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, according to Islamic law , to eat up Riba usury , to eat up an orphan s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers Al-Bukhari, Muslim. B Riba al-Nasi ah.1 From Usamah ibn Zayd The Prophet, peace be on him, said There is no riba except in nasi ah waiting Bukhari, Kitab al-Buyu, Bab Bay al-dinar bi al-dinar nasa an also Muslim and Musnad Ahmad There is no riba in hand-to-hand spot transactions Muslim, Kitab al-Musaqat, Bab bay al-ta am mithlan bi mithlin also in Nasa i.2 From Ibn Mas ud The Prophet, peace be on him, said Even when interest is much, it is bound to end up into paltr iness Ibn Majah, Kitab al-Tijarat, Bab al-taghliz fi al-riba also in Musnad Ahmad.3 From Anas ibn Malik The Prophet, peace be on him, said When one of you grants a loan and the borrower offers him a dish, he should not accept it and if the borrower offers a ride on an animal, he should not ride, unless the two of them have been previously accustomed to exchanging such favours mutually Sunan al-Baihaqi, Kitab al-Buyu, Bab Kullu qardin jarra manfa atan fa huwa riban.4 From Anas ibn Malik The Prophet, peace be on him, said If a man extends a loan to someone he should not accept a gift Mishkat, op cit on the authority of Bukhari s Tarikh and Ibn Taimiyyah s al-Muntaqa.5 From Abu Burdah ibn Abi Musa I came to Madinah and met Abdallah ibn Salam who said, You live in a country where riba is rampant hence if anyone owes you something and presents you with a load of hay, or a load of barley, or a rope of straw, do not accept it for it is riba Mishkat, op cit reported on the authority of Bukhari .6 Fadalah ibn Ubayd said that The benefit derived from any loan is one of the different aspects of riba Sunan Al-Bayhaqi, op cit This hadith is mawquf implying that it is not necessarily from the Prophet it could be an explanation provided by Fadalah himself, a companion of the Prophet, peace and blessings of God be on him.1 From Umar Ibn Al-Khattab The last verse to be revealed was on riba and the Prophet, peace be on him, was taken without elaborating it to us so give up not only riba but also ribah whatever raises doubts in the mind about its rightfulness Ibn Majah, op cit.2 From Abu Sa id Al-Khudri The Prophet, peace be on him, said Do not sell gold for gold except when it is like for like, and do not increase one over the other do not sell silver for silver except when it is like for like, and do not increase one over the other and do not sell what is away from among these for what is ready Bukhari, Kitab al-Buyu, Bab bay al-Fiddah bi al-Fiddah also Muslim, Tirmidzi, Nasa i and M usnad Ahmad.3 From Ubadah ibn al-Samit The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand Muslim, Kitab al-Musaqat, Bab al-sarf wa bay al-Dhahabi bi al-waraq naqdan also in Tirmidzi.4 From Abu Sa id al-Khudri The Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, and hand-to-hand Whoever pays more or takes more has indulged in riba The taker and the giver are alike in guilt Muslim, ibid and Musnad Ahmad.5 From Abu Sa id and Abu Hurayrah A man employed by the Prophet, peace be on him, in Khaibar brought for him janibs dates of very fine quality Upon the Prophet s asking him whether all the dates of Khaibar were such, the man replied that this was not the case and added that they exchanged a sa a measure of this kind for two or three of the other kind The Prophet, peace be on him, replied, Do not do so Sell the lower quality dates for dirhams and then use the dirhams to buy janibs When dates are exchanged against dates they should be equal in weight Bukhari, Kitab al-Buyu, Bab idha arada bay tamarin bi tamarin khayrin minhu also Muslim and Nasa i.6 From Abu Sa id Bilal brought to the Prophet, peace be on him, some barni good quality dates whereupon the Prophet asked him where these were from Bilal replied, I had some inferior dates which I exchanged for these two sa s for a sa The Prophet said, Oh no, this is exactly riba Do not do so, but when you wish to buy, sell the inferior dates against something cash and then buy the better dates with the price you receive Muslim, Kitab al-Musaqat, Bab al-ta am mithlan bi mithlin also Musnad Ahmad.7 From Fadalah bin Ubayd al-Ansari On the day of Khaibar he bought a necklace of gold and pearls fo r twelve dinars On separating the two, he found that the gold itself was equal to more than twelve dinars So he mentioned this to the Prophet, peace be on him, who replied, It jewellery must not be sold until the contents have been valued separately Muslim, Kitab al-Musaqat, Bab bay al-qiladah fiha kharaz wa dhahab also in Tirmidzi and Nasa i.8 From Abu Umamah The Prophet, peace be on him, said Whoever makes a recommendation for his brother and accepts a gift offered by him has entered riba through one of its large gates Bulugh al-Maram, Kitab al-Buyu, Bab al-riba, reported on the authority of Ahmad and Abu Dawud.9 From Anas ibn Malik The Prophet, peace be on him, said Deceiving a mustarsal an unknowing entrant into the market is riba Suyuti, al-Jami al-Saghir, under the word ghabn Kanz al Ummal, Kitab al-Buyu, al-Bab al-Thani, al-fasal al-Thani, on the authority of Sunan al-Bayhaqi.10 From Abdallah ibn Abi Awfa The Prophet, peace be on him, said A najish one who serves as an agent to bid up the price in an auction is a cursed taker of riba Cited by Ibn Hajar al-Asqalani in his commentary on al-Bukhari called Fath al-Bari, Kitab al-Buyu, Bab al-najash also in Suyuti, al - Jami al-Saghir, under the word al-najish and Kanz al-Ummal, op cit both on the authority of Tabarani s al-Kabir. Appendix 3 Riba in Fiqh.1 Abd al-Rahman al-Jaziri s Al-Fiqh Ala al-Madhahib al-Arba ah. This book is a compendium on the juristic opinions of the four predominant schools of Muslim jurisprudence It is held in high esteem and considered to be an authority on the subject Given below are some relevant excerpts from this book on the subject of riba. Definition and classification. Riba is one of those unsound fasid transactions which have been severely prohibited nahyan mughallazan It literally means increase However, in fiqh terminology, riba means an increase in one of two homogenous equivalents being exchanged without this increase being accompanied by a return It is classified into two categor ies. The Shafi iyyah divide riba into three categories First, riba al-fadl which includes riba on loans, as the lender extending a loan of twenty guineas on the condition that he will receive in return an advantage, like the borrower purchasing a commodity from the lender, or marrying the lender s daughter, or receiving a monetary benefit as discussed under void transactions al-bay al-fasid second, riba al-nasi ah as mentioned and third, hand-to-hand riba which means selling two homogenous commodities like wheat, without reciprocal ossession on spot. First, riba al-nasi ah where the specified increase is in return for postponement of, or waiting for, the payment for example, buying an irdab a specific measure of wheat in winter against an irdab and a half of wheat to be paid in summer As the half irdab which has been added to the price was not accompanied by an equivalent value in the commodity sold and was merely in return for the waiting, it is called riba al-Nasi ah. The second category i s riba al-fadl, which means that the increase mentioned is irrespective of the postponement and is not offset by something in return This happens when an irdab of wheat is exchanged hand to hand for an irdab and a kilah another measure of the same quality of wheat, the buyer and the seller both taking reciprocal possession or when ten carats of gold produce are exchanged for twelve carats of similar gold produce. There is no difference among Muslim jurists about the prohibition of riba al-Nasi ah It is indisputably one of the major sins This is established by the Book of God, the Sunnah of His Prophet, and the consensus of the Ummah The Qur an says Al-Baqarah, 2 275-9.This is the Book of God which has prohibited riba vehemently and has reprimanded the taker so severely that it makes those, who believe in their Lord and dread His punishment, tremble with fear Can any reprimand be harsher than God equating the takers of riba with those who have risen in revolt against Him and are at war w ith Him and His Prophet What will be the state of that feeble human being who fights with the Almighty and Overpowering God, Whom nothing on earth or in the Heaven can frustrate There is no doubt that by resorting to riba such a person has adopted the course of self-destruction and deprivation. The obvious meaning of riba to be understood from the noble verse of the Qur an is the riba known by the Arabs in the Jahiliyyah period as explained by the commentators of the Qur an More than one of them has mentioned that when a loan extended by an Arab matured, he would ask the borrower for the return of the principal or for an increase in return for the postponement This is also the increase that is known to us This increase was either in quantity, like postponing the return of a camel now for two in the future, or in age, like postponing the return of a camel of age one year against a camel of age two or three years in the future Similarly, the Arabs were familiar with situations where a len der would advance money for a period and take a specified amount of riba every month If the borrower was unable to repay the principal when the loan matured he would be allowed an extension in the time of repayment rescheduling with the continuation of the riba he has been receiving from the borrower This is the riba which is prevalent now and charged by banks and other institutions in our countries God has prohibited it for Muslims. The noble verses have decisively prohibited riba al-Nasi ah which involves, what is generally understood in our times, as the giving of a principal amount on loan for a given period against the payment of interest in percentage terms on a monthly or annual basis Some people try to justify this kind of riba in spite of its conflict with Islam It is far removed from Islam and is in discord with its basic philosophy in form as well as meaning Some of them claim that what is prohibited is the charging of riba many times the principal amount as stated by the Qur an O believers Charge not doubled and redoubled interest, and fear God so that you may prosper 3 130 This claim is however absolutely wrong because the objective of the verse is to express repulsion against interest. Riba al-Fadl Its legal position. Riba al-Fadl is prohibited according to the four schools of jurisprudence But some of the Prophet s companions, among them Sayyid Abdallah ibn Abbas may God be pleased with him , allowed it Nevertheless, it is reported that he recanted his opinion afterwards and talked about its prohibition Riba al-Fadl does not have substantial effect on transactions because of the rarity of its occurrence it is not the objective of people to buy or sell one thing in exchange for the same thing unless there is something extra from which each one of the parties may benefit Notwithstanding this, it has been prohibited because it might lead to the defrauding or deception of less sophisticated persons For example, a shrewd trader may claim that the irdab of a s pecific brand of wheat is equivalent to three irdabs of the other kind because of the excellence of its quality, or this unique piece of gold ornament is equivalent in value to twice its weight in gold in such transactions there undoubtedly is defrauding of people and harm to them. The authority for the prohibition of riba al-fadl lies in what the Prophet, peace be on him, said Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt like for like, equal for equal, and hand-to-hand if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand. This hadith indicates that it is neither proper to sell these homogenous commodities against themselves with addition nor is it proper to delay the reciprocal taking of possession Hence it is not proper to sell a gold guinea against a gold guinea and ten qurush, neither on a hand-to-hand, nor on a deferred, basis, just as it is not right to sell a gold bar weighi ng ten carats against a gold bar weighing twelve carats Similar is the case with wheat and barley and other items mentioned in the hadith And if such is the case, then does riba enter into every commodity or is it confined to just the commodities mentioned in the hadith, namely, gold, silver, wheat, barley, dates and salt There is no difference of opinion among the four schools of jurisprudence that analogically riba enters other commodities not mentioned in the hadith If there is any difference it is in the analogy illah used to arrive at the conclusion that the addition riba al-fadl is prohibited for all commodities wherever the analogy holds Only the Zahiriyyah a juristic school which was opposed to analogical reasoning confined riba al-fadl to only the commodities specified in the hadith Al-Jaziri, 5th ed n d vol 2, pp 245-8.Even though the above excerpt is sufficient to convey the views of the four schools of jurisprudence, the reader may wish to go through the following sample of opinions from prominent Qur an commentators and or jurists of the various schools, particularly the Ja fari school, which is not covered in the above quoted book It may be seen that there is hardly any difference of opinion on the subject except in presentation and in certain minor details.2 Fakhr al-Din al-Razi Qur an commentator and philosopher d 606 1209.Riba is of two kinds Riba al-nasi ah and riba al-fadl Riba al-nasi ah is what was well known and conventional among the Arabs in Jahiliyyah They used to give loans on the condition that every month they will receive a stipulated amount with the whole principal remaining outstanding Then, when the loan matured and the borrower was unable to clear his obligation, the amount was raised and the period was extended This is the riba that was practiced in the Jahiliyyah. Riba al-Naqd al-fadl is, however, the selling of one maund a unit of weight of wheat, or anything similar to it, against two maunds Al-Razi, n d vol 7, p 85.3 Abu Bakr al - Jassas Qur an commentator and Hanafi jurist d 370 945.The literary meaning of riba is increase but in the Shari ah it has acquired a connotation that its literal meaning does not convey The Prophet, peace and blessing be on him, termed the increase, which is a condition for waiting, as riba as is evident from the hadith narrated by Usamah bin Zayd in which the Prophet said Riba is in waiting Hence God abolished the riba which was being practiced at that time He also invalidated some other trade transactions and called them riba Accordingly, the Qur anic verse God has prohibited riba covers all transactions to which the connotation applies in the Shari ah even though the indulgence of the Arabs in riba, as mentioned above, related to loans in dirhams and dinars for a specified period with the increase as a condition The term riba hence signifies different meanings One is the riba prevalent in Jahiliyyah the second is the disparity or differential tafadul in the volume or weight of a com modity in spot transactions and the third is postponing al-Nasa this implies that it is not permitted to sell a commodity against future delivery of the same volume, weight or other measure of the given commodity Al-Jassas, 1347 AH, vol 1, pp 551-52.4 Muhammad ibn Abdallah ibn al-Arabi Qur an commentator and Maliki jurist d 543 1148.Riba literally means increase, and in the Qur anic verse Al-Baqarah, 2 275 it stands for every increase not justified by the return Ibn Arabi, 1957, p 242 It may be clarified here that the waiting involved in a loan is not considered by the jurists to be a return justifying the increase interest on the principal amount.5 Ibn Qayyim al-Jawziyya d 751 1350.Riba is of two kinds Jali and Khafi The Jali has been prohibited because of the great harm it carries and the Khafi has been prohibited because it is an instrument for the Jali Hence prohibition of the former is deliberate while that of the latter is precautionary The Jali is riba al-Nasi ah and this is w hat was engaged in during the Jahiliyyah, like allowing the postponement of repayment of principal against an increase, and every time there was a postponement, there was an increase However, riba al-fadl has been prohibited to close the access to riba al-Nasi ah Ibn Al - Qayyim,1968, vol 2, pp 154 -55.6 Shah Waliyullah al-Dihlawi. Remember that riba is of two kinds One is primary haqiqi The actual translation of haqiqi should be real This has, however, been avoided because of the possible confusion with real interest which technically means nominal interest adjusted for price inflation The other is subject to it Primary riba is only on loans The other riba is called riba al-fadl and is akin to primary riba Waliyullah, 1953, vol 2 pp 474-75.7 Ibn Qudamah al-Miqdasi Hanbali jurist. Riba is of two kinds riba al-fadl and riba al-Nasi ah The prohibition of Riba al-fadl involves the exchange of one commodity against itself and covers all commodities which are exchanged by volume or by weight r egardless of whether the quantity exchanged is small, like one date for two dates or one grain for two grains p 64 Riba al-Nasi ah is involved in the exchange of two commodities one of which is not the price p 73 Ibn Qudamah al-Miqdasi, Al-Muqni ,1973,vol 2, p 64-77.8 Hasan ibn al-Mutahhar Ja fari jurist. Riba literally means increase and, technically, it refers to the increase in the exchange of two commodities, one against its own kind Riba is of two kinds Riba al-fadl and Riba al-Nasi ah and the jurists are agreed on their prohibition Ibn al-Mutahar, Tadhkirah al-Fuqaha, 1955, vol 7, p 84 a.1 For the Judaic and Christian views on interest see Johns, et al n d , and Noonan 1957 for the Hindu view, see Bokare, 1993, p 168 and for the Islamic view, see Chapra, 1985, pp 55-66, and Siddiqi, 2004, pp 35-64.2 Sir Sayyid Ahmad Khan 1817-98 was perhaps the first to argue that interest was not riba See hisTafhim al-Qur an 1880-95 Part 1, p 306, referred to by Baljon, 1964, p 45 M Ma uf al-Daw alibialso argued the same at the Mu tamar al-Fiqh al-Islami in Paris in 1951 See al-Sanhuri, 1953-4, Vol 3, pp 227-49 For a somewhat revised version of this paper, see al-Dawalibi, 1988 Some of the others who followed suit are Phulwarwi, 1959 Fazlur Rahman, 1964 Shah, 1967 Katouzian, 1979 M Ali Khan, 1992, and Saeed, 1995.3 See also Abdel Hamid al-Ghazali, 1990 and 1994, pp 35-60, for verdicts about riba given from 1900-89.4 The Federal Shari ah Court in Pakistan also declared in its judgment that riba includes both usury and interest as known in English terminology , 1992, p 62 For a detailed discussion of the term riba, see the Federal Shari ah Court Judgment on Interest Riba , 1992, pp 31-109 and Chapra 1985, pp 55-66 and 235-46.5 See the word riba in Ibn Manzur s Lisan al - Arab, 1968, vol 14, pp 304-7 al-Zabidi s Taj al - Arus, 1306, vol 10, pp 142-3 and Raghib al-Isfahani s al-Mufradat, 1961, pp 186-7 The same meaning is also unanimously indicated in all classical Qur an commentari es.6 Ibn Manzur specifies that what is prohibited is the extra amount, benefit or advantage received on any loan 1968, p 304 See also the commentary on verse 2 275 in Tafsir al-Kabir of Fakhruddin al-Razi Appendix 1 3 2 , Ahkam al-Qur an of Abu Bakr al-Jassas Appendix 1 3 3 , and Ahkam al-Qur an of Ibn al - Arabi Appendix 1 3 4 See also items 4, 5, 6, 7 and 8 of Appendix 3.7 Riba al-nasi ah is also called riba al-duyum riba on loans , riba al-mubashir direct riba , or riba aljali obvious riba , while riba al-fadl is also called riba al-buyu riba in trade , riba ghayr al-mubashir indirect riba , or riba al - khafi hidden riba.8 For an excellent factual presentation on the subject with numerous solid references from primary sources, see Mufti Muhammad Shafi Mas alah-e-Sud Urdu , 1374 AH, pp also Abu Zahrah, pp 54-55.9 For further discussion of these hadiths, see Chapra, 1985, pp 58-61.10 For some further detail on this, see Chapra and Khan, 2000, pp 80-83.11 Several types of sales have bee n prohibited in the Shari ah with the objective of safeguarding the right of both buyers and sellers Examples are najash rigging and collusion , ghabn al-mustarsil cheating of an unsophisticated entrant into the market , bayal-hadir li al-badi and talaqqi al-rukban both implying monopsonistic or monopolistic collusion or exploitation to lower or raise prices beyond what is justified by market conditions , gharar, muhaqalah, munabadhah, mulamasah and muzabanah sales involving uncertainty and speculation or gambling See, for example, Al-Jaziri, Vol 2, pp 273-8 and 283-91.Abu Zahrah, M 1970 , Buhuth fi al-Riba Kuwait Dar al-Buhuth al-Islamiyyah. Baljon, J M S Jr 1964 , The Reforms and Religious Ideas of Sir Sayyid Ahmad Khan Lahore Sh, Muhammad Ashraf, 3rd ed see also his article on Ahmad Khan in The Encyclopedia of Islam, Vol 1, pp 287-8.Bokare, G M 1993 Hindu-Economics Eternal Economic Order New Delhi Janaki Prakashan. Chapra, M Umer 1985 , Towards a just Monetary System, Leicester, U K T he Islamic Foundation. Chapra, M Umer, and Tariqullah Khan, Regulation and Supervision of Islamic Banks, Occasional Paper No 3 Jeddah IRTI IDB, 2000.Council of Islamic Ideology Pakistan 1980 , Elimination of Interest from the Economy Islamabad Government of Pakistan. Dawalibi, M Ma ruf al - 1988 , Da wah li Takyif al-Masarif al-Tijariyyah al - Hadirah Ala Ahkam al-Mudharabah wa al-Qirad fi al-Shari ah al-Islamiyyah Al - Dirasat al-Islamiyyah Islamabad , October-December. Federal Shariat Court Pakistan 1992 , Federal Shari ah Court Judgment on Interest Lahore P L D Publishers. Ghazali, Abdel Hamid al - 1990 Al-Arbah wa al-Fawa id al-Masrafiyyah bayn al-Tahlil al-Iqtisadi wa al-Hukm al-Shar i Cairo Markaz al-Iqtisad al-Islami. 1994 , Profit versus Bank Interest in Economic Analysis and Islamic Law Jeddah IRTI IDB. Ibn Arabi, Abi Bakr Muhammad d 543 1148 1957 , Ahkam al-Qur an, Cairo Al-Mathba ah al-Bahiyah al-Misriyyah. Ibn al-Mutahhar, Hasan 1955 , Tadhkirah al-Fuqaha Najaf Mathba ah al-Najaf. Ibn Kathir, Abu al-Fida Isma il d 744 1373 n d , Tafsir al-Qur an al-Karim Cairo Isa al-Babi al-Halabi. Ibn Manzur, Muhammad ibn Mukarram d 711 1311 1968 , Lisan al - Arab Beirut Dar Sadir li al-Taba ah wa al-Nashar. Ibn Qayyim al-Jawziyyah d 751 1350 , 1968 A lam al-Muwaqqi in Cairo Maktabah al-Kulliyyat al-Azhariyyah. Isfahani, Raghib al - d 502 1108 1961 , al-Mufradat fi Gharib al-Qur an Cairo Mustafa al-Babi al-Halabi. Jassas, Abi Bakr Ahmad ibn Ali al - d 370 945 , 1957 , Ahkam al-Qur an Cairo Isa al-Babi al-Halabi. Jaziri, Abd al-Rahman, al - n d , Al-Fiqh ala al-Madhahib al-Arba ah Cairo Al-Maktabah al-Tijariyyah al-Kubra, 5th Ed. Johns, C H W, John Dow, W H Bennett and J Abelson n d , On the Babylonian, Christian, Hebrew a nd Jewish views respectively on Usury , Encyclopedia of Religion and Ethics New York Charles Scribner s Sons , vol 12, pp 548-58.Katouzian, Homa 1979 , Riba and Interest in an Islamic Political Economy in Peoples Mediterranean, March, pp 97-109.Khan, M Ali 1992 , his review of the book edited Mohsin Khan and Abbas. Mirakhor 1987 Theoretical Studies in Islamic Banking and Finance Houston, Texas The Institute of Research Islamic Studies , in The Journal of King Abdul Aziz University Islamic Economics, pp 51-79.Miqdasi, Ibn Qudamah al - d 620 1223 1973 1973 , Al-Muqni Qatar Matabi Qatar al-Wataniyyah. Noonan, John T Jr 1957 , The Scholastic Analysis of Usury Cambridge, MA Harvard University Press. Phulwarwi, M Ja afar Shah 1967 , Commercial Interest ki Fiqhi Haythiyat Urdu , Lahore Idrah Thaqafat-e-Islami. Qaradawi, Yusuf al, 1994 Fawa id al-Bunuk Hiyat al-Riba al-Muharram Cairo Dar al-Sahwah. Qurtubi, Muhammad ibn Ahmad al-, d 463 1070 1967 , Al-Jami li Ahkam al-Qur an, popularly known as Tafs ir al-Qurtubi, Cairo Dar al-Kitab al - Arabi li al-Taba ah wa al-Nashar. Rahman, Fazlur 1964 , Riba and Interest , Islamic Studies, March, pp 1-43.Razi, Fakhruddin al - d 606 1209 n d , Tafsir al-Kabir Tehran Dar al-Kutub al - Ilmiyyah, 2nd ed. Sanhuri, Andl al - 1953-54 , Razzaq al, Masadir al-Haqq fi al-Fiqh al-Islami Beirut Dar Ihya al-Turath al - Arabi. Saeed, Abdullah 1995 , The Moral Context of the Prohibition of Riba in Islam Revisited , The American Journal of Islamic Social Sciences, Winter 1995, pp 496- 517.Shafi, Mufti Muhammad 1955 , Mas ala-e-Sud Urdu Karachi Idarah al-Ma arif. Shah, Syed Yaqub 1967 , Chand Ma ashi Masa il awr Islam Urdu , Lahore Idarah Thaqafat-e-Islami. Siddiqi, M Nejatullah 2004 , Riba, Bank Interest and the Rationale of its Prohibition Jeddah IRTI IDB. Udovitch, Abraham 1970 , Partnership and Profit in Medieval Islam Princeton, NJ Princeton University Press. Waliyullah, Shah 1953 , Hujjatullah al-Balighah, Lahore Qawmi Kutub Khana, tr Mawlana Abdul Rahim. Zabidi, M uhammad Murtada al - 1205 1791 1306AH , Taj al-Arus Cairo Al - Mathba ah al-Khayriyyah.
No comments:
Post a Comment