Visit Australian Islamic Library for a huge collection of Islamic Books and multimedia:
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www.australianislamiclibrary.blogspot.com.au
Historical Judgement on Interest Delivered in Supreme Court of Pakistan (Muft...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of islamic books and multimedia.
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Islamic legal maxims and their applications to Islamic banking and financeMohamed Ibrahim
The document discusses Islamic legal maxims (al-qawa'id al-fiqhiyyah) and their application to Islamic banking and finance. It defines legal maxims as principles that summarize related fiqh rules. The document outlines several prominent maxims, including: "Matters are determined according to their intentions"; "Hardship begets facility"; "Certainty cannot be overruled by doubt"; "The origin of all rules is permissibility"; and "Harm should not be inflicted nor reciprocated." It explains how these maxims are derived from the Quran and hadiths. The document argues that legal maxims provide flexibility and room for new interpretations needed to develop Islamic banking and finance products, given
The document discusses key principles of Islamic law (fiqh). It defines fiqh as Islamic law and provides methodology for deriving legal rulings from primary sources of Shariah through an unbiased reading. It then discusses several important maxims (al-qawa'id al-fiqhiyyah al-asliyyah) that serve as general rules for deriving legal decisions, including "acts are judged by intention", "harm must be eliminated", "certainty is not overruled by doubt", "custom is the basis of judgement", and "hardship begets facility".
This document discusses the application of Islamic legal maxims to Islamic banking and finance. It begins with an introduction on the importance of Islamic jurisprudence in developing new Islamic finance products and an overview of key legal maxims. The document then examines several leading Islamic legal maxims in more depth, providing evidence from the Quran and Hadith for each. Finally, it explores how several maxims can be applied to Islamic banking, business, and economic matters, using examples to illustrate their relevance.
This document provides an overview of the sources of Islamic law and jurisprudence methods. It discusses the main sources (Quran, hadith, ijma, qiyas) and additional sources (urf, masalih mursalah, istihsan, istishab). It also covers the objectives (masqasid) of Islamic law in preserving religion, life, intellect, lineage, and wealth. The document notes that Islamic rulings consider intention and remove difficulties. It concludes that the sources of Islamic law are the definitive sources, additional sources, and fiqh rules.
This document provides an introduction to the study of Usul al-Fiqh (principles of Islamic jurisprudence) and key related terms:
- Usul al-Fiqh is the methodology for deriving rulings (ahkam) from Islamic legal sources like the Quran and hadith. It establishes the principles for understanding and interpreting these sources.
- Fiqh refers to both the body of Islamic laws and the knowledge of these laws. Sharia is synonymous with Fiqh and refers to all rulings derived from Islamic legal sources.
- Hukm Sharii are the specific rulings in Islamic texts that address human actions, commanding or prohibiting them. There
The document discusses the concept of Islamic jurisprudence (fiqh). It begins by defining fiqh and clarifying its relationship to sharia law. It then explains the comprehensiveness of fiqh, covering topics like worship, family law, transactions, politics, and ethics. The document outlines the historical stages of the growth of fiqh, from the foundational era of the Prophet Muhammad to the current era. It also discusses the differences between fiqh and sharia, and the major schools of thought in Islamic jurisprudence.
Acts and Obligation (Islamic jurisprudence II)EHSAN KHAN
ACTS AND OBLIGATIONS
Shari`ah has been loosely defined as “Islamic law” and so has fiqh. These terms are not synonymous either in the Arabic language or to the Muslim jurists.
Historical Judgement on Interest Delivered in Supreme Court of Pakistan (Muft...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of islamic books and multimedia.
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
www.australianislamiclibrary.blogspot.com.au
Islamic legal maxims and their applications to Islamic banking and financeMohamed Ibrahim
The document discusses Islamic legal maxims (al-qawa'id al-fiqhiyyah) and their application to Islamic banking and finance. It defines legal maxims as principles that summarize related fiqh rules. The document outlines several prominent maxims, including: "Matters are determined according to their intentions"; "Hardship begets facility"; "Certainty cannot be overruled by doubt"; "The origin of all rules is permissibility"; and "Harm should not be inflicted nor reciprocated." It explains how these maxims are derived from the Quran and hadiths. The document argues that legal maxims provide flexibility and room for new interpretations needed to develop Islamic banking and finance products, given
The document discusses key principles of Islamic law (fiqh). It defines fiqh as Islamic law and provides methodology for deriving legal rulings from primary sources of Shariah through an unbiased reading. It then discusses several important maxims (al-qawa'id al-fiqhiyyah al-asliyyah) that serve as general rules for deriving legal decisions, including "acts are judged by intention", "harm must be eliminated", "certainty is not overruled by doubt", "custom is the basis of judgement", and "hardship begets facility".
This document discusses the application of Islamic legal maxims to Islamic banking and finance. It begins with an introduction on the importance of Islamic jurisprudence in developing new Islamic finance products and an overview of key legal maxims. The document then examines several leading Islamic legal maxims in more depth, providing evidence from the Quran and Hadith for each. Finally, it explores how several maxims can be applied to Islamic banking, business, and economic matters, using examples to illustrate their relevance.
This document provides an overview of the sources of Islamic law and jurisprudence methods. It discusses the main sources (Quran, hadith, ijma, qiyas) and additional sources (urf, masalih mursalah, istihsan, istishab). It also covers the objectives (masqasid) of Islamic law in preserving religion, life, intellect, lineage, and wealth. The document notes that Islamic rulings consider intention and remove difficulties. It concludes that the sources of Islamic law are the definitive sources, additional sources, and fiqh rules.
This document provides an introduction to the study of Usul al-Fiqh (principles of Islamic jurisprudence) and key related terms:
- Usul al-Fiqh is the methodology for deriving rulings (ahkam) from Islamic legal sources like the Quran and hadith. It establishes the principles for understanding and interpreting these sources.
- Fiqh refers to both the body of Islamic laws and the knowledge of these laws. Sharia is synonymous with Fiqh and refers to all rulings derived from Islamic legal sources.
- Hukm Sharii are the specific rulings in Islamic texts that address human actions, commanding or prohibiting them. There
The document discusses the concept of Islamic jurisprudence (fiqh). It begins by defining fiqh and clarifying its relationship to sharia law. It then explains the comprehensiveness of fiqh, covering topics like worship, family law, transactions, politics, and ethics. The document outlines the historical stages of the growth of fiqh, from the foundational era of the Prophet Muhammad to the current era. It also discusses the differences between fiqh and sharia, and the major schools of thought in Islamic jurisprudence.
Acts and Obligation (Islamic jurisprudence II)EHSAN KHAN
ACTS AND OBLIGATIONS
Shari`ah has been loosely defined as “Islamic law” and so has fiqh. These terms are not synonymous either in the Arabic language or to the Muslim jurists.
The document provides definitions and details regarding Riba (usury) in Islamic finance based on sources from the Quran and Hadith. It defines Riba-ul-Quran as any excess received over the principal amount of a loan, Riba-ul-Hadith as any increase in the exchange of commodities, and Riba Al Nasiyah as a predetermined and fixed return on a risk-free transaction. Hadith are cited prohibiting any monetary or non-monetary benefits or gifts being accepted in return for a loan beyond the principal amount. The document outlines the Islamic legal rulings and scholarly views on various types of Riba.
The document discusses the sources of Muslim law, which can be categorized as ancient, customary, and modern sources. The four ancient sources accepted by all Muslim law schools are the Quran, Sunnah, Ijma, and Qiyas. Custom was also an important source historically but was superseded by the Sharia Act of 1937. Modern sources that have influenced Muslim law include principles of equity and justice, judicial precedents, and legislation during the British colonial period.
Introduction to Usul Fiqh :Uruf as a source of lawNaimAlmashoori
Urf, or customary practices, plays an important role in Islamic law. Customs can help specify matters not clearly defined in sharia and adapt the law to different times and places. To be valid, a custom must be widely practiced and accepted, consistent with reason, and not contradict sharia or agreed contracts. Examples of valid customs include determining delivery responsibilities in contracts and resolving disputes based on normal practices. Customs help Islamic law account for cultural and historical context while upholding core religious principles.
Islamic law, or Sharia, originated from the teachings of the Quran and the Prophet Muhammad. It developed over centuries as Islamic legal scholars interpreted Sharia and adapted it to changing circumstances. By the 10th century, the classic Sharia took shape, covering religious, family, property, commercial, and criminal law. It was not a strict legal code but a body of religious scholarship that continued evolving. Modern influences like Western colonialism have led to reforms, but Sharia remains influential in many Muslim-majority nations.
This document provides an overview of Islamic jurisprudence (fiqh), including its sources and methodology (usul al-fiqh). It discusses fiqh as the knowledge and rulings of Islamic law extracted from legislative sources. Usul al-fiqh is the methodology for deriving fiqh from sources. The primary sources are the Quran and hadiths (sunnah). Secondary sources include consensus (ijma) of early Islamic scholars and analogy (qiyas) based on the principles of similar rulings. The document provides examples and explanations of each source and methodology to clarify Islamic legal reasoning.
This document discusses the sources and principles of Sharia law. It notes that Sharia is the comprehensive body of Islamic laws that regulate all aspects of Muslim life. The primary sources of Sharia are the Quran and hadiths/sunnah of the Prophet Muhammad. The secondary sources are ijma (scholarly consensus) and qiyas (analogical reasoning). The document provides examples of how rules are derived from these sources and categorizes different types of Islamic rulings based on whether an action is rewarded, punished, or neither.
The document provides an overview of the sources of Islamic law, including its primary sources (Quran, hadith, ijma, and qiyas) and secondary sources (istihsan, masalih mursalah, urf, istishab). It defines each source and provides examples. The philosophy of Islamic law is also discussed, aiming to maintain life, freedom of belief, intellect, honor, property, and ensure all actions are performed with obligations.
This document provides an overview of Islamic jurisprudence (fiqh) and its relationship to sharia (Islamic law). It defines fiqh as the body of rulings and laws derived from sharia to address situations not expressly covered in the Quran and hadith. Sharia is fixed, while fiqh continues to develop with new circumstances. The sources of sharia - the Quran, hadith, consensus of scholars - are discussed. Several influential books on fiqh from different Islamic legal schools are summarized.
The document discusses principles of Islamic jurisprudence (fiqh) and its four main sources: the Quran, Sunnah, consensus (ijma), and analogical reasoning (qiyas). It also covers key aspects of Islamic law including marriage. Marriage in Islam allows a Muslim man to marry a Muslim, Jewish, or Christian woman but prohibits certain relatives as marriage partners. Conditions for a valid Islamic marriage include approval of the woman's guardian, her consent, and witnesses at the signing of the marriage contract.
This document discusses the concept of urf (custom) in Islamic law. It defines urf as recurring practices accepted by people that are sound and reasonable. The document outlines several proofs of urf from the Quran and hadith. It also discusses conditions for a custom to be considered urf, such as being common, dominant, and not violating Islamic texts. The document describes different types of urf and justifications for its role in Islamic legislation, such as interpreting unclear texts and determining legal rulings.
Fatwas have played a central role in developing Islamic jurisprudence by resolving legal and social issues. Originally issued by religious scholars to answer questions, fatwas have helped clarify areas of ambiguity in Islamic law. Over time, high profile fatwas addressed issues like organ donation, sex changes, and women's dress, helping adapt Islamic rules to modern contexts. Most significantly, landmark fatwas on banking practices were instrumental in establishing concepts that formed the foundations of Islamic finance. By continuously engaging with new issues, fatwas have served to progressively interpret and apply Sharia in a changing world.
This document provides a preface for the book "Principles of Islamic Jurisprudence" by M.H. Kamali. The preface discusses the need for an English language textbook focused exclusively on the subject of usul al-fiqh (Islamic jurisprudence). It notes that existing English works treat the topic too briefly or discuss its history more than the doctrines. The preface aims to convey the content of usul al-fiqh based on Arabic source materials and illustrate the topics with examples from the Quran, hadith and legal texts. It also notes some differences between modern and classical Arabic works on the topic and how modern works strive for a more balanced treatment of legal schools.
This document discusses the early development of Islamic jurisprudence (fiqh) during two foundational periods. In the Foundation Stage, fiqh consisted of the laws from the Quran and hadith, and focused on human reformation. The Prophet guided companions in deriving rulings through ijtihad. In the Establishment Stage, the Righteous Caliphs relied on ijma (consensus) and ijtihad to address new issues, establishing procedures that became the basis for legislation. They prioritized sources from the Quran, hadith and consensus in resolving issues. This period promoted unity with caliphal oversight in disputes.
This document provides an overview of Islamic jurisprudence and its historical background. It discusses the foundational period during the time of the Prophet Muhammad where rules were based on the Quran and Sunnah. It then describes the establishment period during the time of the Righteous Caliphs where deductive principles were developed to address new issues. Fiqh or Islamic jurisprudence is then introduced as the comprehensive understanding and collection of rulings derived from Islamic scripture. The document outlines the principal sources of Islamic law as revelation from God through the Quran and Sunnah and concludes by describing some key characteristics of Quranic legislation such as its gradual revelation and emphasis on rationale.
Fiqh, or Islamic jurisprudence, is based on five sources: the Quran, sunnah (sayings and actions of the Prophet), ijma (scholarly consensus), qiyas (analogical reasoning), and ijtihad (independent reasoning). The Quran and sunnah are the primary sources, outlining broad moral and legal principles. Scholars then derive further rulings and details through ijma, qiyas, and ijtihad to address issues not directly mentioned in the primary sources by building upon their principles using consensus, analogy, and independent reasoning.
1) Custom plays an important role in Islamic law by helping to specify general matters and restrict unrestricted matters when the Sharia does not provide details.
2) Custom can influence Islamic law through texts and traditions based on customs, the sunnah's tacit approval of Arab customs, and Maliki acceptance of Medinan practices without explicit texts.
3) Customs are classified as verbal versus practical, general versus particular, and valid versus invalid. Verbal customs concern word meanings while practical customs involve recurrent actions.
The document provides an overview of the concept of hukm taklifi in Islamic jurisprudence. It defines hukm taklifi as a communication from God that requires subjects to perform or omit acts or choose between them. There are five main categories of hukm taklifi: obligation, recommendation, disapproval, prohibition, and permissibility. It elaborates on each category, providing examples and explaining their meanings, implications, and differences according to various schools of thought in Islamic law.
The primary sources of Islamic law are the Qur'an and Sunnah. The Qur'an contains the direct revelations from God to the Prophet Muhammad, while the Sunnah consists of the traditions and practices of the Prophet. When these primary sources do not provide explicit guidance, Islamic jurists may consider secondary sources such as ijma (consensus) and qiyas (analogical reasoning). However, some schools reject the use of certain secondary sources such as analogy. Overall, the various sources work together but also differ in their applications across Islamic legal traditions.
QURAN-QURAN- PRIMARY SOURCE OF ISLAMIC LAWkhanbaloch5
The Quran is the primary source of Islamic law according to the document. It lays down fundamental principles and general rules as direct revelations from God, but does not provide details. Jurists must use the Sunnah, or teachings and practices of the Prophet Muhammad, to interpret and explain the rules in the Quran. As Pakistan is an Islamic state, its laws must conform to the injunctions of the Quran and Sunnah. The Quran provides guidance for all aspects of human life and society.
The Quran is the primary source of Sharia law according to Maliki jurisprudence. Malik viewed the Quran as containing all Islamic law and considered understanding it fully required clarification from the Sunnah. He believed only those with deep knowledge of Arabic language and dialects could properly explain the Quran. Malik relied on the Sunnah to grasp the meanings of the Quran and did not approve of including Jewish or biblical material in its interpretation. He viewed the Quran as consisting of both expressions and meanings but did not engage in debates about this.
Ikhtilafi Masail Main Aitidal Ki Raah - Shah Waliullah || Australian Islamic ...Muhammad Nabeel Musharraf
The document discusses the benefits of meditation for reducing stress and anxiety. Regular meditation practice can calm the mind and help prevent worrying thoughts. Meditation lowers stress levels in the body by inducing a relaxation response that counters the stress response.
The document provides definitions and details regarding Riba (usury) in Islamic finance based on sources from the Quran and Hadith. It defines Riba-ul-Quran as any excess received over the principal amount of a loan, Riba-ul-Hadith as any increase in the exchange of commodities, and Riba Al Nasiyah as a predetermined and fixed return on a risk-free transaction. Hadith are cited prohibiting any monetary or non-monetary benefits or gifts being accepted in return for a loan beyond the principal amount. The document outlines the Islamic legal rulings and scholarly views on various types of Riba.
The document discusses the sources of Muslim law, which can be categorized as ancient, customary, and modern sources. The four ancient sources accepted by all Muslim law schools are the Quran, Sunnah, Ijma, and Qiyas. Custom was also an important source historically but was superseded by the Sharia Act of 1937. Modern sources that have influenced Muslim law include principles of equity and justice, judicial precedents, and legislation during the British colonial period.
Introduction to Usul Fiqh :Uruf as a source of lawNaimAlmashoori
Urf, or customary practices, plays an important role in Islamic law. Customs can help specify matters not clearly defined in sharia and adapt the law to different times and places. To be valid, a custom must be widely practiced and accepted, consistent with reason, and not contradict sharia or agreed contracts. Examples of valid customs include determining delivery responsibilities in contracts and resolving disputes based on normal practices. Customs help Islamic law account for cultural and historical context while upholding core religious principles.
Islamic law, or Sharia, originated from the teachings of the Quran and the Prophet Muhammad. It developed over centuries as Islamic legal scholars interpreted Sharia and adapted it to changing circumstances. By the 10th century, the classic Sharia took shape, covering religious, family, property, commercial, and criminal law. It was not a strict legal code but a body of religious scholarship that continued evolving. Modern influences like Western colonialism have led to reforms, but Sharia remains influential in many Muslim-majority nations.
This document provides an overview of Islamic jurisprudence (fiqh), including its sources and methodology (usul al-fiqh). It discusses fiqh as the knowledge and rulings of Islamic law extracted from legislative sources. Usul al-fiqh is the methodology for deriving fiqh from sources. The primary sources are the Quran and hadiths (sunnah). Secondary sources include consensus (ijma) of early Islamic scholars and analogy (qiyas) based on the principles of similar rulings. The document provides examples and explanations of each source and methodology to clarify Islamic legal reasoning.
This document discusses the sources and principles of Sharia law. It notes that Sharia is the comprehensive body of Islamic laws that regulate all aspects of Muslim life. The primary sources of Sharia are the Quran and hadiths/sunnah of the Prophet Muhammad. The secondary sources are ijma (scholarly consensus) and qiyas (analogical reasoning). The document provides examples of how rules are derived from these sources and categorizes different types of Islamic rulings based on whether an action is rewarded, punished, or neither.
The document provides an overview of the sources of Islamic law, including its primary sources (Quran, hadith, ijma, and qiyas) and secondary sources (istihsan, masalih mursalah, urf, istishab). It defines each source and provides examples. The philosophy of Islamic law is also discussed, aiming to maintain life, freedom of belief, intellect, honor, property, and ensure all actions are performed with obligations.
This document provides an overview of Islamic jurisprudence (fiqh) and its relationship to sharia (Islamic law). It defines fiqh as the body of rulings and laws derived from sharia to address situations not expressly covered in the Quran and hadith. Sharia is fixed, while fiqh continues to develop with new circumstances. The sources of sharia - the Quran, hadith, consensus of scholars - are discussed. Several influential books on fiqh from different Islamic legal schools are summarized.
The document discusses principles of Islamic jurisprudence (fiqh) and its four main sources: the Quran, Sunnah, consensus (ijma), and analogical reasoning (qiyas). It also covers key aspects of Islamic law including marriage. Marriage in Islam allows a Muslim man to marry a Muslim, Jewish, or Christian woman but prohibits certain relatives as marriage partners. Conditions for a valid Islamic marriage include approval of the woman's guardian, her consent, and witnesses at the signing of the marriage contract.
This document discusses the concept of urf (custom) in Islamic law. It defines urf as recurring practices accepted by people that are sound and reasonable. The document outlines several proofs of urf from the Quran and hadith. It also discusses conditions for a custom to be considered urf, such as being common, dominant, and not violating Islamic texts. The document describes different types of urf and justifications for its role in Islamic legislation, such as interpreting unclear texts and determining legal rulings.
Fatwas have played a central role in developing Islamic jurisprudence by resolving legal and social issues. Originally issued by religious scholars to answer questions, fatwas have helped clarify areas of ambiguity in Islamic law. Over time, high profile fatwas addressed issues like organ donation, sex changes, and women's dress, helping adapt Islamic rules to modern contexts. Most significantly, landmark fatwas on banking practices were instrumental in establishing concepts that formed the foundations of Islamic finance. By continuously engaging with new issues, fatwas have served to progressively interpret and apply Sharia in a changing world.
This document provides a preface for the book "Principles of Islamic Jurisprudence" by M.H. Kamali. The preface discusses the need for an English language textbook focused exclusively on the subject of usul al-fiqh (Islamic jurisprudence). It notes that existing English works treat the topic too briefly or discuss its history more than the doctrines. The preface aims to convey the content of usul al-fiqh based on Arabic source materials and illustrate the topics with examples from the Quran, hadith and legal texts. It also notes some differences between modern and classical Arabic works on the topic and how modern works strive for a more balanced treatment of legal schools.
This document discusses the early development of Islamic jurisprudence (fiqh) during two foundational periods. In the Foundation Stage, fiqh consisted of the laws from the Quran and hadith, and focused on human reformation. The Prophet guided companions in deriving rulings through ijtihad. In the Establishment Stage, the Righteous Caliphs relied on ijma (consensus) and ijtihad to address new issues, establishing procedures that became the basis for legislation. They prioritized sources from the Quran, hadith and consensus in resolving issues. This period promoted unity with caliphal oversight in disputes.
This document provides an overview of Islamic jurisprudence and its historical background. It discusses the foundational period during the time of the Prophet Muhammad where rules were based on the Quran and Sunnah. It then describes the establishment period during the time of the Righteous Caliphs where deductive principles were developed to address new issues. Fiqh or Islamic jurisprudence is then introduced as the comprehensive understanding and collection of rulings derived from Islamic scripture. The document outlines the principal sources of Islamic law as revelation from God through the Quran and Sunnah and concludes by describing some key characteristics of Quranic legislation such as its gradual revelation and emphasis on rationale.
Fiqh, or Islamic jurisprudence, is based on five sources: the Quran, sunnah (sayings and actions of the Prophet), ijma (scholarly consensus), qiyas (analogical reasoning), and ijtihad (independent reasoning). The Quran and sunnah are the primary sources, outlining broad moral and legal principles. Scholars then derive further rulings and details through ijma, qiyas, and ijtihad to address issues not directly mentioned in the primary sources by building upon their principles using consensus, analogy, and independent reasoning.
1) Custom plays an important role in Islamic law by helping to specify general matters and restrict unrestricted matters when the Sharia does not provide details.
2) Custom can influence Islamic law through texts and traditions based on customs, the sunnah's tacit approval of Arab customs, and Maliki acceptance of Medinan practices without explicit texts.
3) Customs are classified as verbal versus practical, general versus particular, and valid versus invalid. Verbal customs concern word meanings while practical customs involve recurrent actions.
The document provides an overview of the concept of hukm taklifi in Islamic jurisprudence. It defines hukm taklifi as a communication from God that requires subjects to perform or omit acts or choose between them. There are five main categories of hukm taklifi: obligation, recommendation, disapproval, prohibition, and permissibility. It elaborates on each category, providing examples and explaining their meanings, implications, and differences according to various schools of thought in Islamic law.
The primary sources of Islamic law are the Qur'an and Sunnah. The Qur'an contains the direct revelations from God to the Prophet Muhammad, while the Sunnah consists of the traditions and practices of the Prophet. When these primary sources do not provide explicit guidance, Islamic jurists may consider secondary sources such as ijma (consensus) and qiyas (analogical reasoning). However, some schools reject the use of certain secondary sources such as analogy. Overall, the various sources work together but also differ in their applications across Islamic legal traditions.
QURAN-QURAN- PRIMARY SOURCE OF ISLAMIC LAWkhanbaloch5
The Quran is the primary source of Islamic law according to the document. It lays down fundamental principles and general rules as direct revelations from God, but does not provide details. Jurists must use the Sunnah, or teachings and practices of the Prophet Muhammad, to interpret and explain the rules in the Quran. As Pakistan is an Islamic state, its laws must conform to the injunctions of the Quran and Sunnah. The Quran provides guidance for all aspects of human life and society.
The Quran is the primary source of Sharia law according to Maliki jurisprudence. Malik viewed the Quran as containing all Islamic law and considered understanding it fully required clarification from the Sunnah. He believed only those with deep knowledge of Arabic language and dialects could properly explain the Quran. Malik relied on the Sunnah to grasp the meanings of the Quran and did not approve of including Jewish or biblical material in its interpretation. He viewed the Quran as consisting of both expressions and meanings but did not engage in debates about this.
Ikhtilafi Masail Main Aitidal Ki Raah - Shah Waliullah || Australian Islamic ...Muhammad Nabeel Musharraf
The document discusses the benefits of meditation for reducing stress and anxiety. Regular meditation practice can calm the mind and help prevent worrying thoughts. Meditation lowers stress levels in the body by inducing a relaxation response that counters the stress response.
The document provides details about Hell (Jahannam) according to Islamic theology based on Quranic verses and hadith. It discusses that Hell is the eternal punishment for disbelievers and wrongdoers. Paradise and Hell have already been created and will never cease to exist. The document then discusses various aspects of Hell such as its keepers, location, levels, gates, fuel, heat, inhabitants including disbelievers and specific evil individuals. It also describes the intense punishments and suffering of its inhabitants in graphic detail.
Hajj - the journey of a lifetime (ebook - uploaded by Australian Islamic Libr...Muhammad Nabeel Musharraf
This document provides a summary of the rituals and practices associated with the Hajj pilgrimage. It discusses entering into a state of ihram by declaring one's intention to perform Hajj at designated miqat locations. It outlines the main rituals that must be performed on specific days of Dhu al-Hijjah, including standing at Arafat on the 9th day. The document emphasizes sticking to a single scholarly opinion for issues of fiqh during Hajj and not worrying too much about other views. It also notes that missing wajib acts can be made up through sacrifice, while missing rukn pillars invalidates one's Hajj.
Omar bin abdul aziz || Australian Islamic Library || www.australianislamiclib...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Muhammad ibn saalih al Uthaymeen
Language: English | Format: PDF | Pages: 58 | Size: 1 MB
This book deals with fiqh issues specific to women regarding menstruation, post partum (Nifaas), and abnormal bleeding (Istihadah).Shaykh Uthaymeen brings proofs from the Quran and Sunnah. Widely Referenced book for Women.
All praise is due to Allah, we praise Him, seek His help and forgiveness. We return to Him alone in repentance, and we seek refuge in Allah from the evil of ourselves and from our wrong deeds. Whosoever Allah guides there is none who can misguide, and whosoever Allah misguides there is none who can guide. I bear witness that there is no god worthy of being worshipped except Allah Who is free from any partners or associates. I bear witness that Muhammad is the true slave and messenger of Allah (SW1), may the Salah2 of Allah be upon him.
It is common that there are three types of menses among women:
1) Menstrual Period,
2)Istihadah: bleeding from the womb between women periods, and
3) Nifass (post-delivery).
The explanations of these matters in accordance with the evidences from Qur’an and Sunnah is very important and beneficial, because:
a) the Qur’an and Sunnah represent the only sources for all of the Decrees of Allah.
b) in referring to these sources one achieves a state of peace, comfort and relaxation as well as relief for having the requirements of worship (in this case purification from menses) made known.
c) any other reference lacks the quality of perfection of the proofs of the Qur’an and Sunnah.
The document appears to contain a series of Arabic words or phrases without context. The summary attempts to describe this concisely:
The document lists over 50 Arabic words or short phrases without any connecting context. It is unclear what the overall topic or meaning of the collection might be.
This document appears to be a list of Arabic words with definitions and part-of-speech tags. The words cover religious topics like paradise, faith, and prophets. They also include basic vocabulary like names, colors, body parts, actions, and states of being. The words are numbered sequentially and organized into sections corresponding to chapters or verses in the Quran.
This document discusses the importance of performing prayers (salah) correctly according to the teachings of the Prophet Muhammad. It notes that Imam Ahmad observed many people in the community were not performing salah properly, in some cases invalidating their prayers. The treatise provides guidance on properly following the imam during each part of the prayer based on hadiths, such as waiting for the imam to complete each movement before following. It aims to educate believers on performing valid salah that will be accepted by Allah.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
This document discusses the benefits of exercise for both physical and mental health. It states that regular exercise can improve cardiovascular health, reduce symptoms of depression and anxiety, enhance mood, and reduce stress levels. The document also mentions that even moderate exercise for 30 minutes per day can result in these benefits.
The document discusses the history of chocolate production in Europe from the 16th century onwards. It details how chocolate was first introduced as a drink for European nobility and clergy before becoming popular among the masses in the 18th and 19th centuries as technological advances allowed for industrial chocolate manufacturing. The document also examines some of the economic and social impacts of chocolate consumption in Europe over time.
1) The document discusses the importance and obligation of zakat in Islam. It is one of the five pillars that Islam is built upon.
2) Numerous benefits of zakat are mentioned, including strengthening bonds between rich and poor, purifying the soul from greed, and causing Muslims to be generous. It also brings blessings to one's wealth.
3) A warning is given to those who do not pay zakat correctly or out of greed, as it is an important religious obligation in Islam.
These verses provide several examples of Allah's power and ability in creation as proofs that He is able to resurrect His creation on the Day of Judgment. Allah mentions making the earth stable and flat for living, stabilizing the mountains, creating mankind in different pairs and categories from one origin, and establishing harmony between them. Sleep is made a means of rest, night a cover, and day for livelihood. Seven heavens were built above and the sun made as a light. This demonstrates Allah's ability to create amazing things from nothing, and therefore He is surely able to bring the dead back to life.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help alleviate symptoms of mental illness and boost overall mental well-being.
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1. There is disagreement among Islamic scholars about what transactions constitute Riba (usury) and which do not. The Quran prohibits Riba but does not explicitly define what constitutes Riba.
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The document discusses interest (riba) in Islam. It provides definitions of interest from the Quran, Hadith, encyclopedia and other sources. It outlines the stages by which interest was prohibited in Islam based on verses revealed in the Quran. It discusses the types of interest prohibited and myths around the topic. The document also discusses the negative impacts of interest-based economies, including unequal distribution of wealth and debt issues.
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2) It provides an overview of Riba in Islam based on Quranic verses and hadith that prohibit it due to its inherent injustice and oppression. However, there is no consensus among Muslim scholars on its precise definition.
3) The document suggests educating Muslim scholars first so they better understand Riba in its modern context before educating the wider public. It also proposes mobilizing society to curb Riba's harms until a permanent Islamic alternative is established.
The document summarizes key concepts in Islamic microfinance. It discusses the prohibition of interest (riba) and uncertainty (gharar) in Islamic finance. It also describes various contract types used in Islamic microfinance like musharakah, mudarabah, murabaha, and ijara. The document emphasizes that Islamic microfinance aims to provide financial services in accordance with Shariah principles to help purify income and alleviate poverty in a sustainable way.
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This document provides an introduction and overview of why interest is prohibited in Islam and alternatives to financing. It begins by defining interest as "any excess paid or received on the principal" and summarizes the chronology of verses revealed in the Quran gradually prohibiting interest, culminating in a clear ban and warning of war for those who do not desist from interest. It aims to explain the significance of interest and provide an alternative model of financing called "Musharaka".
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The document summarizes a seminar given by Dr. Muhammad Zubair Usmani on Islamic banking and finance. It discusses various hadith that prohibit interest and classify different types of riba. It also discusses arguments made to justify commercial interest and responds to them. Finally, it outlines some basic rules of Islamic financing and key alternatives to conventional banking practices like murabaha, ijara, musharaka, mudaraba, salam and istisna.
Whatisislamicmicrofinancebyqaziabdulsamad 110707045120-phpapp02Faezah Ibrahim
The document summarizes key concepts in Islamic microfinance. It discusses an international conference on Islamic microfinance and provides definitions and explanations of Islamic microfinance, its goals of providing halal financial services according to Shariah law. It also outlines important Islamic teachings related to business, including the prohibitions of interest, uncertainty, gambling, and guidelines for honesty, charity, and economic empowerment. The sources of fund collection for Islamic microfinance institutions and contracts commonly used, such as Musharakah and Mudarabah, are also summarized.
The Historic Judgment On Interest 1210070384359236 9Maju
The Supreme Court of Pakistan issued a landmark decision banning interest in all forms. The decision discussed five main arguments against considering interest-based transactions as riba (usury) which is prohibited in Islam. The Court analyzed verses from the Quran dealing with riba and refuted each of the five arguments, finding that interest-based transactions do fall under the definition of riba and are thus prohibited. The Court established that Islamic principles provide solutions for economic activities without the need to compromise on the prohibition of riba.
This document discusses Islamic finance and compares it to conventional finance. It argues that Islamic finance is "business as usual" because the requirements derived from Islamic law are developed through human rationale and are set up to be consistent with human nature. The document outlines some key principles of Islamic finance, including its detailed moral screening of contracts and prohibition of riba (interest). It also discusses some financing contracts permitted in Islamic finance like equity sharing, installment sales, and leasing which have existed in all societies and are not truly "alternatives" to interest. In summary, while Islamic finance has some distinct requirements, the document argues it essentially utilizes normal business practices.
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Gradual prohibition of riba || Australian Islamic Library || www.australianislamiclibrary.org
1. Gradual Prohibition of Riba
Australian Islamic Library | www.australianislamiclibrary.org
1
Gradual
Prohibition of
Riba
Australian Islamic Library
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
2. Gradual Prohibition of Riba
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prohibiting-riba-p-i.html?Thought=
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and writer.
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3. Gradual Prohibition of Riba
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3
Table of Contents
About the Author....................................................................................................................................4
Meaning of Riba......................................................................................................................................5
Types of Riba...........................................................................................................................................5
Islamic Ruling on Riba.............................................................................................................................6
Catastrophic Effects of Riba....................................................................................................................7
Phases of Prohibiting Riba ....................................................................................................................11
Gradual Stages of Prohibiting Riba .......................................................................................................11
First Stage:.........................................................................................................................................11
Second Stage:....................................................................................................................................12
Third Stage:.......................................................................................................................................13
Fourth Stage:.....................................................................................................................................14
A Final Word..........................................................................................................................................18
4. Gradual Prohibition of Riba
Australian Islamic Library | www.australianislamiclibrary.org
4
Gradual Approach in Prohibiting Riba
A. S. Halawani, PhD
About the Author
A. S. Halawani is an Assistant Professor of Linguistics and Translation,
Misr University for Science Technology (MUST); Former Editor-in-
Chief of the Electronic Da`wah Committee (EDC), Kuwait; Former
Deputy Chief Editor and Managing Editor of the Living Shari`ah
Department, www.islamOnline.net; Member of the International Union
of Muslim Scholars (IUMS); and member of the World Association of
Arab Translators Linguists (WATA).
5. Gradual Prohibition of Riba
Australian Islamic Library | www.australianislamiclibrary.org
5
PART 1
Meaning of Riba
Lexically, the word riba means excess, increase, augmentation, expansion
or growth.
Maulana Mawdudi defines riba as “a predetermined excess or surplus
over and above the loan received by the creditor conditionally in relation
to a specified period.”[1]
On the exact meaning as well as relation between riba and interest,
Sheikh Kahf states,
Riba is defined with regard to financial transactions as any contractual
increment in a loan or debt due to the time element. This is exactly what
we know today as interest. Both legally and financially, interest is defined
as an increment paid by the debtor to the creditor for granting a loan or
for extending the maturity of an existing debt.[2]
Types of Riba
There are two distinguishable types of riba: [3]
1. Riba al-nasi’ah: It occurs when the specified increase is in return for the
delay of, or waiting for, the payment.
2. Riba al-fadl: It occurs when the increase is mentioned irrespective of
the postponement and is not offset by something in return.
6. Gradual Prohibition of Riba
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Islamic Ruling on Riba
As far as Islamic shari`ah is concerned, riba is condemned and
prohibited in the strongest possible terms. This prohibition cannot be
questioned or undermined in any way.
Allah Almighty says in the Ever-Glorious Qur’an,
{… whereas Allah permits trading and forbids usury (riba)}. (Al-Baqarah
2:275) ,
{Allah has blighted usury …}. (Al-Baqarah 2: 276) and,
{O you who believe! Observe your duty to Allah, and give up what
remains (due to you) from usury, if you are (in truth) believers. And if
you do not, then be warned of war (against you) from Allah and His
messenger.}. (Al-Baqarah 2: 278-9)
Kahf comments on the last verse as saying, “No other sin is prohibited
in the Qur’an with a notice of war from Allah and His
Messenger!”[4] Surely, this shows how grave the sin of getting involved
in usurious transactions is in the sight of Allah and His Messenger.
Ibn `Abbas said that, “{Then be warned of war (against you)} means,
‘Be sure of a war from Allah and His Messenger.’ He also said, “On the
Day of Resurrection, those who eat riba will be told, ‘take up arms for
war.’ He then recited, {And if you do not, then be warned of war
(against you) from Allah and His messenger.}. (Al-Baqarah 2: 279)”[5]
In the same vein, the Prophet’s Sunnah is abundant in hadiths that
declare riba as unlawful as well as abhorred. To cite a few:
The Prophet (peace be upon him) said, “The wrath of Allah is on the
taker of riba, its giver, its writer, and its two witnesses.”[6]
7. Gradual Prohibition of Riba
Australian Islamic Library | www.australianislamiclibrary.org
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On the day of Fat-h Makkah (i.e., the opening of Makkah) the Prophet
said, “All forms of riba during the time of jahiliyyah (pre-Islamic period
of ignorance) is annulled and under my feet, and the first riba I annul is
the riba of al-`Abbas (the Prophet’s uncle).”[7]
Ibn Majah reported that abu Hurayrah said that the Messenger of Allah
(peace be upon him) said, “Ribais seventy types, the least of which is
equal to one having sexual intercourse with his mother.”[8]
Ibn Mas`ud narrated that the Messenger of Allah (peace be upon him)
said, “May Allah curse whoever consumes riba, whoever pays riba, the
two who are witnesses to it, and the scribe who records it.”[9]
It is also worthy of note that the wisdom behind the prohibition
of riba is the elimination of injustice and the call for human brotherhood
and cooperation. This will be clearly shown throughout the following
lines.
Catastrophic Effects of Riba
No one can deny the atrocities and catastrophes riba has brought to
humanity both in the past and at present. The latest global financial
crisis is a good example on this as attested to by financial specialists and
economists from different backgrounds. Some Western as well as other
countries still feel the pressure of that crisis from which their economies
have not yet fully recovered.
To use Daryabadi’s eloquent words, “The devastating propensities of
usury are visible to every eye. The evils attendant on it are neither few
nor far between – the callousness it engenders, the profligacy it lets
8. Gradual Prohibition of Riba
Australian Islamic Library | www.australianislamiclibrary.org
8
loose, the greed it encourages, the jealousy it breeds, the misery it entails,
the abjectness it inculcates, and so on.”[10]Part of the wisdom behind
the prohibition of riba – as hinted to earlier – is to fight all these
injustices and more.
Moreover, “In the language of modern socialism, interest is an
unjustifiable tax on the laboring classes, the unpaid wage of the laborer.”
Accordingly, those who have abundance lend money and that money
returns to them to increase that abundance, the increase being the
unpaid dues of labor, which are the only source of legitimate wealth –
“the rich are thus made richer and the poor poorer, by every fresh act of
taking interest, and the stability of the social organism is thus
disturbed.”[11]
Therefore, Islam clearly and decisively declares riba as unlawful,
absolutely and unconditionally.
Let us take a look at the ancient civilizations to see their stand on riba.
Greece and Rome both groaned heavily under riba’s yoke, but none of
their legislators, like the economists of modern Europe, thought of
banning it altogether. In Greece, ‘the bulk of the population became
gradually indebted to the rich to such an extent that they were practically
slaves’, and ‘usury had given all the power of the state to a small
plutocracy.’ The Romans were nothing but worse than the Greek. ‘The
attempt to regulate the rate of interest utterly failed. In the course of two
or three centuries the small free farmers were utterly destroyed. By the
pressure of war and taxes they were all driven into debt, and debt ended
practically, if not technically, in slavery.’[12]
Daryabadi further continues,
9. Gradual Prohibition of Riba
Australian Islamic Library | www.australianislamiclibrary.org
9
With all these horrors experienced and patiently borne, nobody ventured
to eradicate the evil root and branch. The utmost that a
Solon[13] among the ancients or a Bacon[14] among the moderns could
advise to ‘grind the tooth of usury, that it bite not too much, that is to
say, to regulate its rate, without attaching the slightest moral taint to the
usurer’.
The Bible went no doubt many steps further inasmuch as it forbade the
advance of usurious loans to the Israelites (Ex. 22: 25: DT. 23: 19). But
even the Biblical prohibition did not include usurious loans to non-
Israelites. It is the Ever-Glorious Qur’an which, to its everlasting glory,
has categorically forbidden usury in all its forms.[15]
Even the people of jahiliyyah understood the fact that Allah is Good and
does not accept but what is good and thus upon rebuilding the Ka`bah
before Prophet Muhammad (peace be upon him) was sent as Prophet,
one of them, namely Abu Wahb ibn `Amr said,
“O Quraysh! Do not let into this building anything but lawful gains; so
no harlotry, riba, nor unjust practices [should be included].”[16]
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Notes:
[1] Mawdudi, Abul A`la. Interest, Vol. 1, p. 33.
[2] Kahf, Monzer. Objectives of Shari`ah in the Prohibition of Riba: Implications
for Modern Islamic Finance. Published by www.onislam.net
[3] Ali, Engku. Riba and Its Prohibition in Islam, ISUM; They can be
translated into English as, “Delay usury” and “Excess usury,”
respectively as mentioned in Rawwas, Muhammad & Sidiq, Hamid
(n.d.). Mu`jam Lughat al-Fuqahaa’' (Lexicon of the Language of Jurists).
First Edition. Dar An-Nafa'is, Beirut, Lebanon.
[4] Kahf, Objectives of Shari`ah in the Prohibition of Riba.
[5] At-Tabari, M. Ibn Jarir. Tafsir At-Tabari. Dar Al-Ma`arif, Egypt.
[6] Al Albani. Al-Jami` Al-Sahih, Hadith No. 5089.
[7] Sahih Muslim.
[8] Sunan Ibn Majah.
[9] Sahih Al-Bukhari.
[10] Daryabadi, Abdul Majid. The Glorious Qur’an: Text, Translation &
Commentary. The Islamic Foundation, 2002, UK.
[11] Ibid.
[12] The Encyclopedia Britannica. XXVII. p. 812, 11th Ed.; as quoted in
Daryabadi.
[13] Solon (638?-559? B.C.), Athenian lawgiver and poet. His reforms
preserved a class system based on wealth but ended privilege by birth.
[14] Bacon, Francis (1561-1626), English philosopher, essayist, courtier,
jurist, and statesman.
[15] Adapted from Daryabadi.
[16] Sirat Ibn Hisham (Biography of the Prophet). Abridged by Abdus-
Salam Harun. Al-Falah Foundation for Translation, Publication &
Distribution. Egypt, 2000. P. 29.
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PART 2
Phases of Prohibiting Riba
In Part One of this study, I explored the meaning of riba (interest or
usury) and its ruling in Islamic Shari`ah. I also elaborated the
catastrophes and atrocities of riba. Here, I would study the gradual
stages of prohibiting riba in Islamic legislation.
Gradual Stages of Prohibiting Riba
The prohibition of riba went through several stages just as those of the
prohibition of drinking intoxicants in a way or another.
First Stage:
This stage started with the revelation of the Makkan Qur’anic verse
in surat ar-Rum whose meaning is rendered into English as,
{That which you give in usury in order that it may increase on (other)
people’s property has no increase with Allah; but that which you give in
charity, seeking Allah’s countenance, has increase manifold}. (Ar-Rum
30: 39)
Apparently, this is a direct advice that riba has no profits or gains with
Allah. The verse came in the context of speaking about sustenance and
recommendation of spending on relatives, the poor, and wayfarers. This
shows the ethical, moral, and social dimension of the issue. According to
Qur’an commentators, this verse applies to those who give to others
gifts or services to receive from them greater benefits in return. Such
seemingly good acts are meritless and deserve no reward from Allah,
since He knows the real intention behind such allegedly good deeds.
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Basically, riba is prohibited for the principle that “any profit which we
should seek should be through our own exertion and at our own
expense, not through exploiting other people or at their
expense.”[1] However, as Muslims, we are asked to go beyond the mere
act of avoiding what is wrong. We are enjoined to love our community
in a practical manner; that is to spend of our own resources in the
service of those who are in need. We should also have the belief that our
reward is with Allah the Almighty Who will surely multiply it for us even
more than what we do deserve because He is the Most-Generous.
Finally, the aim behind the verse is the “awakening of the live souls,”
addressing the people who have not been aware so far that such gain
from usury is to be interdicted.[2]
Second Stage:
Then, two Madinian verses in surat an-Nisa’ were revealed; these verses
tackled one aspect of the story of the Jews and how they were
condemned for taking riba when they were forbidden from taking it. The
verses may mean in English,
{Because of the wrongdoing of the Jews We forbade them good things
which were (before) made lawful unto them, and because of their much
hindering from Allah’s way. And of their taking usury when they were
forbidden it, and of their devouring people’s wealth by false pretences.
We have prepared for those of them who disbelieve a painful doom}.
(An-Nisa’ 4: 160-161)
Ibn Kathir said, “Allah states that because of the injustice and
transgression of the Jews, demonstrated by committing major sins, He
prohibited some of the lawful, pure things which were previously
allowed for them.” In addition, “Allah prohibited them from taking riba,
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yet they did so using various kinds of tricks, ploys and cons, thus
devouring people’s property unjustly.”[3]
The second verse is seen by many scholars as prohibiting riba, though
some understood it as referring to the Jews and their taking of riba; a
matter which – to them – leaves it unclear if such a prohibition applies
to Muslims as well. However, in this verse a stronger expression is used,
i.e., ‘take’ instead of ‘give’ which is used in the preceding verse
in surat ar-Rum. As a linguist, I understand this as to connote the
graduation in prohibition.
Third Stage:
Then the following Madinian Qura’nic verses were revealed and they
may mean in English,
{O you who believe! Devour not usury, doubling and quadrupling (the
sum lent). Observe your duty to Allah, that you may be successful. And
ward off (from yourselves) the Fire prepared for disbelievers. And obey
Allah and the Messenger, that you may find mercy}. (Aal `Imran 3: 130-
132)
Commenting on the topic of riba, Daryabadi says,
The Arabic word is but partially covered by the English
word usury which, in modern parlance, signifies only an exorbitant or
extortionate interest. The Arabic expression al-Riba, on the other hand,
means any addition, however slight, over and above the principal sum
lent, and this includes both usury and interest.[4]
This means that any excess on the capital is riba (interest). There is no
distinction in Islam in so far as prohibition is concerned, between low
and high rates of interest.
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In the above verses, Allah prohibits the believers from dealing
with riba and from devouring the property of others through illegal
means as they used to do during the pre-Islamic period. For instance, if
the debtor asks for deferring a loan, the creditor would require interest
and this would occur year after year until the little capital becomes
multiplied many times. Also, Allah commands the believers to have piety
in their hearts so that they may be successful in this life and the
Hereafter. The believers are also threatened with Hell-fire and are
warned against it in clear words.
In short, these verses enjoin the believers to keep away from riba if they
desire their own welfare.
It is also worthy of note that there is a graduation in the strength of the
word used in these verses, i.e., ‘devour’. In the verse in surat ar-Rum, the
word “give” was used, then in the surat an-Nisa’ the word “take” was
used, and here in surat Aal `Imran the word “devour” is used. Surely, the
connotations as well as denotations of each of these words cannot be
ignored by anyone who knows Arabic and appreciates the rhetorical
inimitability of the Ever-Glorious Qur’an to the extent that makes one
realize the fact that each and every word in the Qur’an is intended and
no other word can replace it in its own context!
Fourth Stage:
Finally, four verses of surat al-Baqarah were revealed declaring the
absolute and strict prohibition of riba in Islam. These verses may mean
in English,
{Those who swallow usury cannot rise up save as he arises whom the
devil has prostrated by (his) touch. That is because they say: Trade is just
like usury; whereas Allah permits trading and forbids usury. He unto
whom an admonition from his Lord comes, and (he) refrains (in
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obedience thereto), he shall keep (the profits of) that which is past, and
his affair (henceforth) is with Allah. As for him who returns (to usury)
such are rightful owners of the Fire. They will abide therein. Allah has
blighted usury and made alms giving fruitful. Allah loves not the impious
and guilty}. (Al-Baqarah 2: 275-276)
{O you who believe! Observe your duty to Allah, and give up what
remains (due to you) from usury, if you are (in truth) believers}. (Al-
Baqarah 2: 278)
{And if you do not, then be warned of war (against you) from Allah and
His Messenger. And if you repent, then you have your principal (without
interest). Wrong not, and you shall not be wronged}. (Al-Baqarah 2:
279)
The above verses are seen as categorically forbidding riba of all forms
and rates as ordained by Islam. They came in the context of speaking
about spending in the Cause of Allah, giving in charity, abolishing
differences between the rich and the poor through forbidding
extravagance, and declaring ribaas one of the means of blocking the
institution of spending in the Cause of Allah. All these confirm the
ethical dimension behind the prohibition of riba as well as the social and
integral dimension among members of the Muslim community.
Verse 275 means, on the Day of Resurrection, these people will get up
from their graves just as the person afflicted by insanity or possessed by
a demon would. This is understood from the hadith by ibn `Abbas which
reads, “On the Day of Resurrection, those who consume riba will be
resurrected while insane and suffering from seizures.”
In the same vein, al-Bukhari recorded that Samurah ibn Jundub said in
the hadithabout the dream that the Prophet (peace be on him) had, “We
reached a river -the narrator said, ‘I thought he said that the river was as
red as blood’- and found that a man was swimming in the river, and on
its bank there was another man standing with a large collection of stones
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next to him. The man in the river would swim, then come to the man
who had collected the stones and open his mouth, and the other man
would throw a stone in his mouth.”
The interpretation of this dream was that the person in the river was one
who consumed riba.
Also, these Qur’anic verses show the difference between trading
and riba and states that Allah has permitted trade and forbidden riba. The
reason behind this can be learned from the following words, “Whereas
legitimate trade or industry increases the prosperity and stability of men
and nations, a dependence on usury would merely encourage a race of
idlers, cruel blood-suckers, and worthless fellows who do not know their
own good and therefore akin to madmen.”[5]
Verse 276 shows that Allah does not bless riba and that He increases
charity. This can be also understood from the hadith of ibn Mas`ud
which reads, “Riba will end up with loss, even if it was substantial.”[6]
And the hadith narrated by al-Bukhari that reads, abu Hurayrah said that
the Messenger of Allah (peace be on him) said, “Whoever gives in
charity what equals a date from lawful resources, and Allah only accepts
that which is good and pure, then Allah accepts it with His right (Hand)
and raises it for its giver, just as one of you raises his animal, until it
becomes as big as a mountain.”[7]
It was out of Allah’s
Mercy and Wisdom
– which were also
taught to His
Messenger (peace be
on him) – that the
application of
change came
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Finally, the above verses reproached those
taking riba; they established a clear distinction
between trading and riba; they required Muslims
to terminate all forms of riba, instructing them
to take only the principal sum of the debt, and
abstain from taking even the principal money in
case the debtor is in difficulty.
gradually and that
gradation was one of
the objectives and
key characteristics
during the Prophet’s
life.
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A Final Word
One of the Laws of Allah in natural disposition of man is the difficulty
of change especially with things one is accustomed to and feels familiar
with. Before Islam, the Companions of the Prophet (peace be on him)
acquired habits that became part and parcel of their own lives. Islam
came with morals and rulings that are contrary to some of these habits.
It was out of Allah’s Mercy and Wisdom – which were also taught to His
Messenger (peace be on him) – that the application of change came
gradually and that gradation was one of the objectives and key
characteristics during the Prophet’s life.
Examples of gradual approach Islamic legislation include the gradation
in prohibiting intoxicants and riba as well as the abolishment of slavery
step by step and through a deliberate systematic mechanism that led
eventually to the complete avoidance and total submission to the
Ordinance of Allah and His Messenger without the slightest inclination
to return to the same state of affairs as was before Islam.
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Notes:
[1] The Holy Qur’an: English Translation of the Meanings and Commentary.
King Fahd Holy Qur’an Printing Complex. Saudi Arabia.
[2] Hamoud, Sami Hassan. Islamic Banking. Arabian Information,
London, 1985, p. 66.
[3] Al-Mubarakpuri, Safiur-Rahman (2000). Tafsir Ibn Kathir: Abridged.
Dar-u-ssalam Publications, Riyadh.
[4] Daryabadi, Abdul Majid. The Glorious Qur’an: Text, Translation &
Commentary. The Islamic Foundation, 2002, UK.
[5] The Holy Qur’an: English Translation of the Meanings and Commentary.
[6] Imam Ahmed’s Musnad.
[7] Sahih Al-Bukhari: The Book of Zakah.